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Michael Wynn's Occult Reference Library

THEURGY

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ALEISTER CROWLEY LIBER 777

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

ALEISTER CROWLEY MAGICK WITHOUT TEARS

this is because those religions are magical religions in the strict technical sense; the religious component of them is negligible. so far as it exists, it exists only for the uninitiate. there are, however, traces of the beginning of the influence of the school in judaism and in paganism. there are, too, certain documents of the pure greek spirit which bear traces of this. it is what they called theurgy. the christian religion in its simplest essence, by that idea of overcoming evil through a magical ceremony, the crucifixion, seems at first sight a fair example of the white tradition; but the idea of sin and of propitiation tainted it abominably with blackness. there have been, however, certain christian thinkers who have taken the bold logical step of regarding evil as a device of god f

ALEISTER CROWLEY EQ I 5

daniel cable, and none of the works appear to have ever been printed. cable published a work entitled "of natural and supernatural things" which lowndes calls an extraordinary book. if its matter is at all similar to that of the present volume, there is little wonder that lowndes should call it "extraordinary" waite (a. e) the book of ceremonial magic, including the rites and mysteries of go tic theurgy, sorcery, and infernal necromancy, in two parts. i. an analytical and critical account of the chief magical rituals extant. ii. a complete grimoire of black magic. 4to "with "180 "illustrations, white cloth "extra, with designs in gold on cover" 1910 "post free" 15"s. net" occult science in india, and among the ancients, with an account of their initiations, and the history of spiritism, f

ALEISTER CROWLEY EQUINOX EQ I 2

ing, and if so, what? we request those who would know the truth of scientific illuminism to look into the open mouth of its doctrine, to follow its simple teachings step by step and not to turn their backs on it and, walking in the opposite direction, declare so simple a problem to be an everlasting mystery. we are therefore not concerned with those who have not examined our doctrine of sceptical theurgy, or scientific illuminism, or that which lies beyond. let them examine without prejudice. some, too, have raised weapons against us, thinking to hurt us. but malice is only the result of ignorance; let them examine us, and they will love us. the sword is not yet forged that can divide him whose helmet is truth. nor is the arrow yet fledged that will pierce the flesh of one who is clothed i

ALEISTER CROWLEY EQUINOX EQ I 6 2

t section 'the stone of the philosophers' here is some fine work" occultism to the readers of "the equinox- all who are interested in "curious old" literature should write to frank hollings for his catalogue of over 1000 items. sent post free on receipt of name and address, and all future issues. a few selected items below. the book of ceremonial magic, including the rites and mysteries of goetic theurgy, sorcery, and infernal necromancy. in two parts. i. an analytical and critical account of the chief magical rituals extant. ii. a complete grimoire of black magic. by arthur edward waite. the two chief sections are subdivided as follows("a) studies on the antiquity of magical rituals["b) the ritual of transcendental magic, so- called("c) composite rituals("d) the rituals of black magic("e)

BLUE EQUINOX

and principles of the order. its decisions pass for ratification to the sanctuary of the gnosis, and thence to the throne. epopts and pontiffs of this exalted grade are bound to live in isolation for four consecutive months in every year, meditating the mysteries revealed to them. the ninth degree.the sanctuary of the gnosis.is synthetic. the prime duty of its members is to study and practice the theurgy and thaumaturgy of the grade; but in addition they must be prepared to act as direct representatives of the supreme and most holy king, radiating his light upon the whole world. yet, from the nature of their initiation, they must veil their glory in a cloud of darkness. they move unseen and unrecognized among the youngest of us, subtly and loftily leading us into the holy ineffable mysteri

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ry for a past hierophant to stand as the warden of the east, so that the hierophant may direct the workings from the center of the circle. high magick: ritual or ceremonial magick. it is called "high" because it was first developed in places which were at a higher elevation than where farming was done, i.e. in towns or cities. usually divided into two major classifications according to don tyson, theurgy (q.v) which literally means "god work" in greek and it's opposite, goety (see goetia. higher self: according to don tyson, that which you really are, as opposed to what you think you are. the truest identity of the individual stripped of all transitory veils. hode: in hebrew "mercy. the eighth sephirah (q.v) on the tree of life (q.v. hounfor: distinguished from the peristyle, or ritual enc

, for the purpose of causing either physical or non-physical good to yourself or others, and is done either consciously or unconsciously. magick, high: ritual or ceremonial magick. it is called "high" because it was first developed in places which were at a higher elevation than where farming was done, i.e. in towns or cities. usually divided into two major classifications according to don tyson, theurgy (q.v) which literally means "god work" in greek and it's opposite, goety (see goetia. magick, low: the magick of paganism (q.v) which was developed in the low lands where farming was done. magick, natural: see low magick. magick, ritual: although this could refer to any type of magick where a pattern, or ritual is followed, it usually applies to those styles of magick where more complex ri

the golden dawn (q.v, and was related to that order as being related to the element of air (q.v) in their initiatory pattern. thesis-antithesis-synthesis theory: a theory stating that if you have one condition (a, and wish to change to a different condition (b, you usually get a mixture of the old condition and the new condition (ab, rather than the new condition (b) that you wanted to change to. theurgy: from the greek meaning "god magick" see high magick. third eye: an imaginary eye located on the forehead between the eyebrows which is said to be the astral organ of psychic sight and clairvoyance (q.v. thought control: a form of sex magick (q.v) which is a method of controlling sexual energy via the mind during sexual excitation and orgasm. tikune: hebrew for "correct" pronounced "tee-ko

of the hunt and primarily the three-fold goddess of life. witches venerate the life force in nature and seek to be in tune with natural cycles. all witches come from different pagan (q.v) religious traditions. witches are not satanists (q.v. in fact, they do not believe that an entity called "satan" even exists. wizard: literally, a skillful or clever person. a wizard is a male magician who uses theurgy (q.v) or goety (see goetia. word of power: a word or name, often unintelligible, that is supposed to carry an occult potency. many of the so called barbarous names mentioned by the ancient greeks were undoubtedly once names of gods and goddesses that became corrupted over time. work, great: the work of achieving enlightenment and unity with divinity. some people would say unity with one's

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

. london: lackington, allen, 1801. reprint, new hyde park, n.y: university books, 1967. de villars, l abbe de montfaucon. comte de gabalis. 1670. reprint, new york: macoy publishing and masonic supply, 1922. levi, eliphas. transcendental magic. london: redway, 1896. reprint, new york: samuel weiser, 1970. waite, arthur edward. the book of black magic and of pacts including the mysteries of goetic theurgy, sorcery, and infernal necromancy. london: george redway, 1898. revised as the book of ceremonial magic. new hyde park, n.y: university books, 1961. elf arrows (or elf bolts) the superstitious name given to small triangular flints, known as belemnites, found in many countries, but notably in scotland. it was believed that these stones were arrows shot by the elves, which usually prove fata

semimagical character, including the seven mysterious orisons, which are merely clumsy imitations of the roman ritual. from an extant edition of 1633, it seems unlikely that this book was the work of pope leo iii and is more likely a compilation by a maker of grimoires (textbooks of black magic. sources: waite, arthur edward. the book of black magic and of pacts including the mysteries of goetic theurgy, sorcery, and infernal necromancy. london: george redway, 1898. revised as the book of ceremonial magic. new hyde park, n.y: university books, 1961. endless cord, tying knots in around 1877.78 j. c. f. zollner (1834.1882) of leipzig, germany, investigated the phenomena of the medium henry slade, looking particularly for anything that might prove a fourth dimension of space, a hypothesis in

el (what some would call the higher self, an essential occurrence in the development of any ritual magician. mathers s translation appeared in 1898 and, as with his other works, was also reprinted in a pirated american edition. mathers s work inspired others to action, not the least being arthur e. waite, who in 1898 published the book of black magic and of pacts including the mysteries of goetic theurgy, sorcery and infernal necromancy. waite included a lengthy survey of the history and origin, as far as it could be known, of the various grimoires and then provided a working summary, with copious quotes and illustrations, of some of the more important grimoires. in addition to the key of solomon and the lemegeton, the following grimoires are discussed in the book: arbatel, a sixteenth-cen

ts establishment. according to thelema (derived from the greek word for will, each individual is a separate and unique person (a star) whose task is to discover his/her true will (or destiny. once having discovered their true course in life, individuals can do no other than follow it. magic is the great tool for initially discovering and then realizing one s true will. the order teaches a form of theurgy (magic) that it believes to be particularly effective in discovering one s true will. thelema is antiauthoritarian. it places particular emphasis upon the individual s self discovery through listening to his/her own internal wisdom. magic empowers individuals to make their own choices concerning both the direction that their life will take and with whom they will associate. h.o.o.r. is an

the priesthood to the episcopacy. students in the san francisco bay area may also take advantage of the classes that bishop keizer teaches at the university of california- santa cruz extension program on its cupertino campus. the home temple program is supplemented with the training offered by the temple of the holy grail with which the keizers cooperate. the temple offers training in a system of theurgy. the home temple movement may be contacted c/o the keizers at p.o. box 3816, santa cruz, ca 95062. it has a website at http//www.hometemple.org. sources: home temple movement. http//www.hometemple.org. may 16, 2000. homunculus an artificial man supposedly made by the alchemists, and especially by paracelsus. to manufacture one, paracelsus stated that the needed spagyric (a term probably co

attention to myths of the templars, france being the country in which the neo- templar movement (the movement founded in the years following the french revolution claiming historic continuity with the medieval order of templars) has its most expansive presence. each issue carries a set of feature articles, each of which is drawn from a different area of concern such as divination, the practice of theurgy, prophecy, cryptozoology, or mythology. in addition there is extensive coverage of late-breaking news in the field, and in recent years a column reviewing paranormal sites on the internet has been added. limited coverage is given to upcoming events of relevant interest. le monde de l inconnu is currently published monthly from editorial offices at the societe de presse esoterique, pb 3312

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

rther in theory, and denied that man has a faculty, eternally active and in accessible, to passion; the intellectual ambition so lofty in plotinus subsided among the followers of iamblichus into magical practice. proclus was the last of the greek neoplatonists. he elaborated the trinity of plotinus into a succession of impalpable triads, and surpassed iamblichus in his devotion to the practice of theurgy. with proclus, theurgy was the art that gave human beings the magical passwords that carried them through barrier after barrier, dividing species from species. above all being is god, the non-being, who is apprehended only by negation. when we are raised out of our weakness and on a level with god, it seems as though reason were silenced for we are above reason. in short we become intoxica

ion founded in reno, nevada, in 1973 by simon grimes and sponsored by the school of universal wisdom. it received its initial corporate status through the church of universal light. the institute is intended to serve as a voice for the perennial philosophy or ageless wisdom leading to liberation and enlightenment in the new age. it united eastern and western forms of gnosis (spiritual wisdom) and theurgy (techniques of enlightenment) in the light of modern science. it also provided an educational program consisting of courses in meditation, esoteric cosmology, divinations, spiritual healing, superhealth and longevity, thanatology, and empowerment. it offered courses for ministership in four types of theurgy and theurgic cosmology, and in child education, creativity, and world responsibilit

etheus books, 1984. marryat, florence. there is no death. 1891. reprint, new york: causeway books, 1973. thouless, r. h. crookes and cook. journal of the society for psychical research 42 (1963. shrine of sothis the shrine of sothis was a short-lived occult organization that made its public appearance in 1973 through ads placed in a variety of occult periodicals. it stressed a system of practical theurgy (magick) as the best form of communication between the individual and the inner self. it offered a set of lessons on the occult and magical disciplines, including the pentagram, the deities, initiation, reincarnation, black magick, divination, and the construction of talismans. progressing through the lessons led the student to a realization of the great concealed one, i.e, god. the shrine

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

he gods were preserved through the middle ages in astrological manuscripts, reached the renaissance in that barbarised form, and were then reinvested with classical form through the rediscovery and imitation of classical works of art.1 in the same way, astral magic comes down in the mediaeval tradition and is reinvested with classical form in the renaissance through the rediscovery of neoplatonic theurgy. ficino's magic, with its hymns to the sun, its three graces in an astrological context, its neoplatonism, is closer in outlook, practice, and classical form to the emperor julian than it is to picatrix. yet the substance of it reached him through picatrix, or some such similar text-books, and was transformed by him back into classical form through his greek studies. one might say that the

alled the "magia desperatorum, and of this kind is the ars notoria (the ars notoria was a magic current in the middle ages, attributed to solomon and using invocation of demons; see thorndike, ii, pp. 279-89. but there is another kind of this magic which aims at ruling through inferior demons with the authority of the head of the superior demons, and this is transnatural, or metaphysical magic or theurgy. bruno's demonic magic is of this superior type (de magia, op. lat, i l l, p. 398. 3 see above, p. 64. 4 agrippa, de occult, phil, i l l, 33, de vinculis spiritum. bruno is also sometimes using trithemius (for example in steganographia, i, 15, trithemius gives the names of spirits which rule the four cardinal points, and their numbers. cf. bruno's third "link" which is through the rulers o

of christian theologia platonica, with its prisci theologi and magi and its christian platonism, furtively combined with some magic, was as nothing in the eyes of giordano bruno, who, fully and boldly accepting the magical egyptian religion of the asclepius (and disregarding the supposed intimations of christianity in the corpus hermeticum) saw the egyptian magical religion as really neoplatonic theurgy and ecstasy, the ascent to the one. and this was what it really was, for the hermetic egyptianism was egyptianism interpreted by late antique neoplatonists. however, the bruno problem is not solved by simplifying him into a late antique neoplatonist following an egyptian mystery cult, for the whole great apparatus set in motion by ficino and pico had reached him, with all its emotional for

, come ogni di si vede esperienza e io n'ho visto manifesta prova non quando la cercai, ma quando pensava ad altro' here campanella goes back behind the contemporary magician, porta, about whom he has just been talking, to the gospel text of renaissance magic, the asclepius on man as the great miracle and on the egyptian power of making gods, connecting this in the correct manner with neoplatonic theurgy("porfirio e plotino. hence it is clear that both campanella's animism and his magic are ultimately hermetic, like bruno's, and the influence of telesio and porta are secondary to this (there is also an influence 1 campanella, del senso delle cose e della magia, ed. a. bruers, bari, 1925, p. 223. the original version of this work was written in latin about 1590-92, but the manuscript was st

GILBERT THE MAGICAL MASON

of personalprocessesdepending upon will and concentration, and beyond these upon a long series of intellectual exercises: and lastly there is the christian system of spiritual development, which one who has adopted the life of a christian priest might carry out to a glorious issue,butwhich is hardly to be attained by those of us who have to do secular work in the world. by the christian system of theurgy i donotmean, of course, the simple following of christian morality and belief, which is no doubt capable of gaining for a person a heaven of bliss for an eternity,i.e.a long period, but an entire devotion to the christ ideal as the soul's life duty to be shown in life work.thechristian mystics of old taught that the christian way to spiritual perception was by entire devotion to christ as

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

illumines d avignon. precisely what this band of visionaries believed and taught is unclear; their doctrines have been described as a blend of swedenborgianism and roman catholicism, salted with occultism. to the cold intellectualism of the swedish visionary was added the veneration of the virgin mary and recital of the athanasian creed; while individual members studied renaiss-ance alchemy, the theurgy of alexandria, hermetic authors, the philosopher s stone, the divine science of numbers, and the mystical interpretation of dreams4[4. even less is known of the rituals they practised, but when two english swedenborgians, william bryan and john wright, visited the society in 1789, they were finally initiated into the mysteries of their order, after a certain process of examination, probati

GNOSTIC HANDBOOK

e. the gnostic handbook is one application, one representational system for the ancient gnosis. it can be seen in many forms and using many symbol systems. accordingly, it is important to realise the difference between the representational letter and the thing that is represented, between the essence and the form. the institute hence differentiates between its philosophical works (such as gnostic theurgy) and its religious works (such as the gnostic handbook. to give an example, while all gnostic traditions agree on the universe being in some sense dualistic, there are many divergent ways of expressing this dualism and even more ways to understand. some gnostic schools have two a true and false god, one the essence behind all things, the other a demiurge or false creators, others see the d

dy the historical basis for the bible, gnostic texts, dead sea scrolls and nag hammadi library so we can get a context for where gnosticism has come from. at the same time we must be aware of the great distortions that have occurred with all old testament, judaic and christian texts. the key concept within gnosticism is continual revelation. we can also see the development of gnostic doctrine and theurgy in light of recent research and experience. continual revelation while of significant importance always needs to be seen in the context of the gnostic lineage, anybody can have a revelation and they can come from any one of a million sources. the modern gnostic tradition as exemplified in the institute of gnostic studies carries on this line of spiritual and gnostic revelation valuing our

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

for more information see: the institute for gnostic and gnostic apostolic church web: http//www.ozemail.com.au/ pleroma or write to: institute for gnostic studies po box 492 armidale nsw 2350 austra opage 3 all rights reserved 1996-2000 email: pleroma@ozemail.com.au gnostic apostolic church institute for gnostic studies note: please study the gnostic handbook before studying this volume. gnostic theurgy page 4 the gnostic teachings were central to the esoteric schools of all traditions. even though separated by time, space and cultural forms, they were linked together by a common wisdom, a nexus which spans time and space to form a lineage of oral and written teaching which continue to this day. in the earliest stages of man s present cycle we find records of this tradition in images draw

orm what can be best understood as the voice of the gnosis and it is from this voice that ultimately all authentic esoteric teachings come. we have deliberately used the term voice as it represents a living force. far more than just an academic exercise, the gnosis is alive, it is a life transforming vortex, it is the voice originating from a world from which mankind is utterly alienated. gnostic theurgy page 5 the teachings offered in these books may, at first glance, seem to have much in common with materials you could receive from other occult, esoteric or spiritual organisation, but there also much that is at variance. the unique thing about the gnostic tradition is that it really comprehends the condition of modern man and his alienation from the energies which are the source of all i

u experience yourself and the world forever. and this, by the way, is the aim of the gnosis, the transformation of lead into gold, man into god, the transfiguration of the student from a seeker of the mysteries to a partaker of the gnosis. in the past such experiences have remained largely unexplored, they have been dimensions only dreamed of by madman, experienced by mystics, mastered by gnostic theurgy page 6 magicians and embodied by avatars. however, today, as the omega day fast approaches, we offer the challenge of uncharted dimensions and new worlds, which can not only be explored, but used to develop undreamed of levels of post-human potential. x gnostic theurgy page 7 what is truth? this is a question that is central to understanding life as we know it. it is never an easy question

not only be explored, but used to develop undreamed of levels of post-human potential. x gnostic theurgy page 7 what is truth? this is a question that is central to understanding life as we know it. it is never an easy question to answer. two thousand years ago pilate asked jesus the same question and it seems we haven't come much further, though society has progressed in many other ways. gnostic theurgy is the first of a series of volumes which have been meticulously researched to outline what we believe to be a major re-evaluation of man s concept of truth. while nobody can claim to have "the whole truth" we can claim that we have re-discovered the essential gnosis behind the various spiritual systems as they apply to modern man. we have found enough pieces of the puzzle to offer a compr

ad opening. our perceptions and hence of the shadows and reflections, platos major contemplation was on what would occur if one of us escaped from the cave? plato s answer is found in his work the republic, where socrates tells us that at first the escaped prisoner would be blinded by the strength of the light of the upper world and would retreat back to the shadows. but only for a while. gnostic theurgy page 8 he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bodies and the sky itself by night, looking at the light of the moon and stars rather than the sun a

metimes this battle is seen in cosmic and "otherworldly terms, while in others it is shown in all its bloodthirsty realism. at the same time, the battle needs to be seen in relation to why we are on earth, who or what put us here and what the goal of life is. to understand this battle, and what it means for mankind requires that we re-evaluate our beliefs and concepts. over the years that gnostic theurgy page 9 we have researched these volumes, we slowly came to realise that many of our generally held beliefs were actually created and sustained by a system that is totally alien to our life-stream. accordingly, when the real truth became obvious to us it was a shock- quite a shock! particularly because it was so radically different from everything we had assumed was correct. i realise that

ays we might agree with the discussion in alice in wonderland between humpty dumpty and alice. when i use a word humpty dumpty said "it means just what i choose it to mean- neither more nor less. the question is said alice, whether you can make words mean so many different things. the question is said humpty, which is to be the master- that's all. through the looking glass. lewis carroll. gnostic theurgy page 10 to appreciate the gnostic worldview you will need to put aside your beliefs and assumptions and reconsider most of what you have been taught. it is imperative that you understand the terms we use and the context they are used in. many of the words and concepts we present, though obviously from the language of the christian tradition, have little or no connection to the concepts of

end disbelief, enter into our gnosis and only make a decision after you have seen the whole picture. so what do all these strange terms mean? the term gnosis comes from the greek word meaning to know, but it means more than head knowledge, it means to experience, to grasp, to see. gnosis is the process through which the seeker of spiritual wisdom experiences the divine and is transformed. gnostic theurgy page 11 the teachings which make this transformation possible are considered mystery teachings because they embody the most ancient wisdom, the essential essence behind the worlds religious and ideological systems. in this sense they are esoteric, eso- meaning inner, they are the inner teachings that are behind or beyond the secular, they are core religious wisdom available to the few. the

ngs, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception of all secret societies, there are found gnostic theurgy page 12 indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy has been the nurse or godmother of all intellectual forces, the key to all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. transcendental magic, eliphas levi. x gnostic theurgy pag

line is perfection, the treasury of light (we will return to this soon, the end of the timeline is the omega day or the apocalypse, the timeline itself is formed by the various stages of human development, while the alpha event is how time, space and matter began. it is not the point where or when everything began, but only the point ages or yugas. figure one the alpha event the omega day gnostic theurgy page 14 at which time and matter began. this is an important point as the central questions for the gnostic are all related to the concept of time. how did the present system develop? what caused space, time and matter? by association what caused pain, suffering and death? for if there is time, there is entropy and therefore there is decay, suffering and finally cessation of time or death

rror arising in the divine mind, an opposite appearing as a reflection of the logos or of satan being expelled from heaven, we are simply using different metaphors for the same cosmic event. it seems that many twentieth-century religious movements have become so locked into semantics that they end up arguing about things which are in reality, only different perspectives of the same truth. gnostic theurgy page 15 when we examine the gospels we find ample evidence for different appreciations of the divine mysteries, jesus spends an inordinate amount of time discussing the importance of parables, and seems to delight in using stories with multiple meanings. even the numerical descriptions of his disciples in the gospels have such an application. there are 12 disciples, 70 outer disciples and

e read of an archangel who rebels against the cosmic order and is thrown from the heavens. his angelic nature is lost and he becomes a fallen being. his name lucifer means light bearer and accordingly, we have a light bearer who is transformed into a dark force. this is followed by a second fall, this time directly involving humanity, where adam and eve, depending on interpretation, break gnostic theurgy page 16 one of creators commandments or in some way or another break cosmic law, and are expelled from the garden of eden (in gnostic terms the expulsion from eden represents the soul entering matter. there are many variantions on this theme. in some gnostic traditions the force of the universe expands and it s final manifestation is sophia or wisdom. out of a yearning to know the original

emissary of light rectifies this false creation by breathing life into shells satanel has formed. however, the fallen world cannot be fully rectified and a mixed system of light and darkness is formed. if we wish to move into another realm of myth, we could try a modern legend. in one fig 2 a multiple views of the central event. each offering a different perspective of the central truth. gnostic theurgy page 17 science fiction like religion, for example, there is a tale of primal spirit beings called thetans who are caught by one of their own who has become corrupt. he sets traps by showing them intricate mind patterns and they become so immersed in these patterns that they become locked inside them. as time progresses they become more and more restricted within these patterns until physi

f the gnostic worldview. if matter is an error and the particles of light or souls are locked within it, then we can begin to comprehend the duality between matter and spirit, mind and body, light and darkness. we can appreciate why the ruling force of the universe is entropy and why all things decay and die. it also offers us a unique view of history and the state of humanity in general. gnostic theurgy page 18 matter contra spirit matter and spirit are in conflict. in contradiction to modern wholistic philosophy the gnostic has always known there is a struggle at the core of human experience. whether we consider the biblical view of flesh battling spirit or the cosmic dualism of the zoroastrians (where ahura mazda and ahriman battle across the universe, the essential truth is that matter

ge, which ends in an apocalypse of water and fire. the evolutionary or technological worldview sees human life from a materialistic angle. life has evolved from amoeba to human, becoming more and more complex with related advances in culture and technology. when two worldviews as juxtapositioned and considered in the light of the alpha event, some interesting things come to our attention. gnostic theurgy page 19 if we decided to draw a chart using the vertical bar to represents degrees of matter and spirit, matter in the lower corner, spirit in the higher, and we use the horizontal bar to represent the flow of time, the conflict between matter and spirit becomes obvious (see fig 3) while the golden age of spirit was occurring in the higher worlds, matter was only just beginning to bubble a

the sexes has a genetic basis, and there is a value (to nature at least) keeping men at war, when only the best survive and hence only the best stock reproduces. accordingly, good genes continue and nature is pleased. now i realise there is a lot of debate about nature versus nurture, however, the fact is that humanity is manipulated by its genetic programming. if we add to this our undergnostic theurgy page 20 standing of the alpha event, then this programming is at the worst malefic, at its best, unsavoury. if we extend this argument to include memes then it becomes even more relevant. memes are the mental equivalent to genes, it is argued that idea s can exist in the collective unconscious of humanity and influence and affect large numbers of people, nations and countries. accordingly

cannot be considered ethically evil, it is, however, fallen- designed in error, and therefore a mixture of light and darkness. as nature enters the human sphere, then the dualities which existed in potential, spirit matter the timeline omega point matter contra spirit: the nature of the alpha event. omega point chart of evolutionary technological cycle versus yuga/spirit cycle. fig three gnostic theurgy page 21 become dualites of an ethical nature. humanity can critically reason beyond genes and memes, beyond the archons, beyond the alpha event and return to the higher spiritual worlds. this means that mans error cannot be excused. he must awaken himself and achieve a rectification of the scheme of things. this rectification, however, can only occur after the nature of the system has been

fallen denizens. worlds that exist beyond time and space, and worlds trapped in the mesh of matter. these worlds may be populated, there may be other streams of life, some waiting to help mankind, to liberate him from this prison while others, perhaps, more malefic to the human lifestream, may wish to keep him in bondage. these other realities, then, are the subject of our next chapter. x gnostic theurgy page 22 when considering the esoteric traditions regarding man and the universe it is sometimes difficult to get a handle on what these various planes, dimensions and worlds really mean. at times the ancient tabulations can seem more like counting the angels on the head of a pin than anything of real practical value. however, in the twentieth century as research into holography and light r

r symbolises something more refined. on a spiritual level, we can contemplate the primal light shining through the prism or matrix of manifestation to create the various dimensions of the scheme of things which now exist. in theological terms the first cause energises the logos or the word (the matrix) and the multi-faceted universe results. in this model we can see three distinct stages: gnostic theurgy page 23 1. the source of energy. 2. the matrix. 3. the resulting spectrum. this can be applied to many different levels of spiritual reality. from a universal perspective it can be seen as a way to understand how the seven planes of existence are formed and how the one becomes the many. when considering humanity our model is even more expressive, energy is received into the mind/brain comp

evel, the seven phases of the endocrine system and related physiological structures. ramifications of the refraction model when we begin to contemplate this model we can start to see how eloquent it really is. the first consideration is what variations can be made to effect the spectrum s results. two answers come to mind: fig 4 1. source of energy 2. the matrix. 3. the resulting spectrum gnostic theurgy page 24 1. the quantity and/or quality of the light source. 2. the quality of the matrix. on a simple level, these straight-forward answers are pregnant with truth. as we shall show later if you vary the quality or quantity of the energy, the spectrum itself suffers. accordingly, since we know that in the lower worlds the spiritual light we receive is actually a mixture of positive and neg

d giving due consideration to the alpha event. for now, let us return to our model and examine how it can be applied to dimensions and worlds. flatland if we accept the refraction model, then we can theorise that the universe is multi-dimensional and probably has various levels of existence. if we consider this for a moment and ponder how real our dimension seems to us, then perhaps other gnostic theurgy page 25 levels would be perceived as concrete and real as our own from from within their own vantagepoint. this very concept was the basis of a fascinating story written by edwin.a.abbott in 1884 called flatland. originally published under the pseudonym of mr.a.square, it was found to be the work of an english clergyman and shakespearean scholar, whose fascination with mathematics led him

GOETIA LUCIFERIAN

spell -michael w. ford, dark moon, april 1st, 2003. 7 8 the goetia ancient and modern considered for centuries a grimoire of low magic, the goetia (loosely translated as howling or wailing) has been a tome of forbidden black magic. the 72 spirits of solomon were meant as a tool of cursing and empowering ones lusts. while this may continue to be an aspect of lesser or low black magic, the magic of theurgy (high sorcery) has not been a connection in detail explored until now. theurgy is high magick, or high sorcery. it is the development of the self in light and aimed at bettering ones being on numerous levels. light may refer to the perception of being, as lucifer who is the lord of the sun and the emerald crowned initiator of magick. theurgy would be the path of invoking the genius or guar

tic sorcery, no matter if the invocations/evocations are done in the aims of low sorcery or high sorcery, one should already have sought an operation of will and the discovery of the angel-serpent samael, the illuminator of the path itself. the common logic behind this theory is that you would not take an operation without knowing where you wish to go, the plan of how you shall achieve your goal. theurgy (high sorcery) is the luciferian principle of self-development, the magician seeks to become like lucifer. the ritual let the sorcerer cast a circle about him/her, the leviathanic ourobouris circle counter clockwise, then in the same fashion, move widdershins in your alignment with the four daemon princes and subprinces, in your own design. summon then with an enflamed mind, the dragon-ser

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

lating an astral circle of fire within which to pursue his work. at the north, south, east, and west of this circle banishing pentagrams of the element earth are traced with the wand or sword. as these pentagrams are formed in midair with the elemental weapon, every effort should be made to impart vitality and reality to them. the blind performance of this ritual, as is so true of every aspect of theurgy, is quite useless, and is a waste of both time and energy. the imagination, simultaneously, should be stimulated to create these pentagrams about the magician on the astral plane in glowing figures of fire, so that through the streaming lines of light and power, representative of the spiritual being, no lesser entity of any kind dare make its way. it is necessary that the magician make cer

GREY W G CONDENSATION OF KABBALAH

n. in this way, kabbalists sought lives in which everything was connected to god through some channel or another, and they wanted to play an intentionally conscious part in such a programme. they became aware of their position as active agents in the scheme of life instead of remaining inert observers and endurers. eventually kabbalism extended into almost every field of esoteric experimentation. theurgy and talismanic magic became incorporated into its curriculum as also did astrology and other arcane activities. the 22 trumps of the tarot cards were well aligned with the paths of the tree, and the numbered cards coincided with the four worlds of the ten spheres. thenceforth the tree became a sort of storage system for all the esoterica of our western inner tradition. it has since turned

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

age.5 israel regardie contended that the magical grimoires contain the remnants of an ancient form of psychology, although in a greatly corrupted form. this corruption is likely due to the official condemnation of magic in all its forms by the christian church during the middle ages. thus the repressive paradigm prevalent in europe during the middle ages degraded the ancient and sacred science of theurgy into the vulgar sorcery of the grimoires and corrupted its sublime aims into the puerile desires of its guilt-instilled and greedy practitioners.6 1 herewith is revealed a profound magical secret, although "neither torches nor glasses shall aid those without eyes to see" 2 clavicula solomonis, the key of solomon the king [1456, trans. and ed. s.l. macgregor mathers, 1st paper ed (york beac

ieval christendom (pimlico: london, 1975) provides an excellent historical analysis of this phenomenon. 2 at the close of the twentieth century, as well as of the millennium, we live under very different conditions than did the magicians of earlier times. science has greatly diminished the power of dogma to determine how we see the world, and psychology has emerged to fill the role once played by theurgy. we live in an age of religious tolerance, wherein christians may again begin to embrace the value of magic. indeed, christ the magus is the ideal of christian magicians. let the intolerant and the self-righteous remember that the religious leaders of his day accused christ himself of evil magic, of commanding demons by the power of the prince of demons. hierarchies of demons an important

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ical society "there is no religion higher than truth" eclectic theosophy was divided under three heads: 1. belief in one absolute, incomprehensible and supreme deity, or infinite essence, which is the root of all nature, and of all that is, visible and invisible. 2. belief in man's eternal immortal nature, because, being a radiation of the universal soul, it is of an identical essence with it. 3. theurgy, or "divine work" or producing a work of gods; from theoi "gods" and ergein "to work" the term is very old, but, as it belongs to the vocabulary of the mysteries, was not in popular use. it was a mystic belief-practically proven by initiated adepts and priests-that, by making oneself as pure as the incorporeal beings-i.e, by returning to one's pristine purity of nature-man could move the g

e purity of nature-man could move the gods to impart to him divine mysteries, and even cause them to become occasionally visible, either subjectively or objectively. it was the transcendental aspect of what is now called spiritualism; but having been abused and misconceived by the populace, it had come to be regarded by some as necromancy, and was generally forbidden. a travestied practice of the theurgy of iamblichus lingers still in the ceremonial magic of some modern cabalists. modern theosophy avoids and rejects both these kinds of magic and "necromancy" as being very dangerous. real divine theurgy requires an almost superhuman purity and holiness of life; otherwise it degenerates into mediumship or black magic. the immediate disciples of ammonius saccas, who was called theodidaktos "g

some modern cabalists. modern theosophy avoids and rejects both these kinds of magic and "necromancy" as being very dangerous. real divine theurgy requires an almost superhuman purity and holiness of life; otherwise it degenerates into mediumship or black magic. the immediate disciples of ammonius saccas, who was called theodidaktos "god-taught"-such as plotinus and his follower porphyry-rejected theurgy at first, but were finally reconciled to it through iamblichus, who wrote a work to that effect entitled de mysteriis, under the name of his own master, a famous egyptian priest called abammon. ammonius saccas was the son of christian parents, and, having been repelled by dogmatic spiritualistic christianity from his childhood, became a neo-platonist, and like j. bo hme and other great see

has been the secret of all associations and communities since mankind existed. q. but why could not a man of well-balanced mind and singleness of purpose, one, say, of indomitable energy and perseverance, become an occultist and even an adept if he works alone? a. he may; but there are ten thousand chances against one that he will fail. for one reason out of many others, no books on occultism or theurgy exist in our day which give out the secrets of alchemy or medieval theosophy in plain language. all are symbolical or in parables; and as the key to these has been lost for ages in the west, how can a man learn the correct meaning of what he is reading and studying? therein lies the greatest danger, one that leads to unconscious black magic or the most helpless mediumship. he who has not a

the low miserable status of modern civilization, before he can become a true magician, for a pursuit of this science implies a certain amount of isolation and an abnegation of self. a very great isolation certainly, the achievement of which constitutes a wonderful phenomenon, a miracle in itself. withal, magic is not something supernatural. as explained by iamblichus, they, through the sacerdotal theurgy, announce that they are able to ascend to more elevated and universal essences, and to those that are established above fate, viz, to god and the demiurgos: neither employing matter, nor assuming any other things besides, except the observation of a sensible time. already some are beginning to recognize the existence of subtle powers and influences in nature, in which they have hitherto kn

see theosophical glossary) porphyry (porphyrius. his real name was malek, which led to his being regarded as a jew. he came from tyre, and having first studied under longinus, the eminent philosopher-critic, became the disciple of plotinus, at rome. he was a neo-platonist and a distinguished writer, specially famous for his controversy with iamblichus regarding the evils attending the practice of theurgy, but was, however, finally converted to the views of his opponent. a natural-born mystic he followed, like his master plotinus, the pure indian raja-yoga system, which, by training, leads to the union of the soul with the oversoul of the universe, and of the human with its divine soul, buddhi-manas. he complains, however, that in spite of all his efforts, he reached the highest state of ec

isdom or the wisdom of the gods" therapeutae, or therapeuts (gr) a school of jewish mystic healers, or esotericists, wrongly referred to, by some, as a sect. they resided in and near alexandria, and their doings and beliefs are to this day a mystery to the critics, as their philosophy seems a combination of orphic, pythagorean, essenian, and purely cabalistic practices (see theosophical glossary) theurgy from the greek theiourgi. rites for bringing down to earth planetary and other spirits or gods. to arrive at the realization of such an object, the theurgist had to be absolutely pure and unselfish in his motives. the practice of theurgy is very undesirable and even dangerous in the present day. the world has become too corrupt and wicked for the practice of that which such holy and learne

such an object, the theurgist had to be absolutely pure and unselfish in his motives. the practice of theurgy is very undesirable and even dangerous in the present day. the world has become too corrupt and wicked for the practice of that which such holy and learned men as ammonius, plotinus, porphyry, and iamblichus (the most learned theurgist of all) could alone attempt with impunity. in our day theurgy or divine, beneficent magic is but too apt to become go tic, or in other words sorcery. theurgy is the first of the three subdivisions of magic, which are theurgic, go tic, and natural magic. thread soul the same as sutratman (see above. thumos (gr) a pythagorean and platonic term; applied to an aspect of the human soul, to denote its passionate kamarupic condition: almost equivalent to th

INITIATION INTO HERMETICS

is uniting himself with his god, becoming god himself for the time of the duration of this unity, sharing all the basic qualities of the godhead he is united with. the method of concreted union with god is of the utmost importance for the magic practice, since a magician ought to be able to contact any godhead whatever, irrespective of the creed, in this manner. this practice is indispensable in theurgy as well as in the conjuring magic, as it is the only way for the magician to bring about the union with a godhead at any time, forcing the lower beings to execute his will. it is evident that in this manner a magician can unit himself with the godhead to such an extent that all the properties and powers indwelling the concreted godhead that he is psychically united with become peculiar to

ISIS UNVEILED

under the influence of god the holy ghost. as a political exigence the fathers had to gratify the wishes of their rich convctts instituted even the festivals of pan. they went so far as to accept the ceremonies hitherto celebrated by tbe pagan world in honor of the god of the gardmt, in all their primitive nncerity^ it was time to sever the connexion. either the pagan worship and the neo- putonic theurgy, with all ceremonial of magic, must be crushed out for- ever, or the christians become neo-platonists. the fierce polemics and single-handed battles between irenaeus and the gnostics are too well known to need repetition. they were carried on for over two centuries after the unscrupulous bishop of lyons had uttered bis last rehgtous paradox. celsus, the neo-natonist, and a disciple of the

ergy to devote them- 117. hui^ ike supenuitutal, i. p. 483. 118. tiio. wright: narr.qf soreirjf and magie, i, pp.203. 119/ rf, i. p. 219 *g. digitizecoy google 8 isis unveiled selves opoily to' sacred' magic in contradistinction to black art (a which latter crime were accused all those who were neither priests nor monks. the occult knowledge gleaned by the bonum church from the once fat fields of theurgy she sedulously guarded for her own use, and sent to the stake only those practjtioners who 'poached' on her lands of the scieniia sderuiarum, and those whose sins could not be concealed by the friar's frock. the proof of this ues in the records of history "in the course of fifteen years only, between 1580 to 1595, and only in the single province of lorraine, the president remigius burned 9

ewith christ hath made us free, and be not eniangled again wuh the yoke of bondage" exclums the honest apostle-philosopher; and adds, as if prophetically inspired "but v ye bite and devour one another, take heed that ye be not consumed one of another" that the neo-platonists were not always despised or accused of demonolatry is evidenced in the adoption by the roman church of their veiy rites and theurgy. the identical evocations and incantations of the. pagan and jewish kabahst are now repeated by the christian exorcist, and the theurgy of lambhchus was adopted word for word "distinct as were the platonists and pauline christians of the earher centuries" writes professor a. wilder "many of the more distinguished teachers of the new faith were deeply tinctured with the philosoi^iical leave

repeated by the christian exorcist, and the theurgy of lambhchus was adopted word for word "distinct as were the platonists and pauline christians of the earher centuries" writes professor a. wilder "many of the more distinguished teachers of the new faith were deeply tinctured with the philosoi^iical leaven. synesius, the bishop of cyrene, was the disciple of hypatia. st. anthony reiterated the theurgy of lambliehiu. the logos, or word of the gospel digitizecoy google pagan origin op cathouc ritual 85 aecording to john, was a gnostic personificatioa. clement of alexandria. origen, and others of the fathers drank deeply from the fountains of philosophy. the ascetic idea which carried away the church was like that whidi was practised by flotinus. all through the middle ages there rose up m

of the victim, the christian priest now anathematizes the latter with rites and ceremonies which he has learned from the theurgists themselves. the mosaic bim is used as a weapon against the people who furnished it. the heathen philosopher is cursed under the very roof which has witnessed his initiation; and the "monkey of god (t. e, the devil of tertullian "the origioator and founder of magical theurgy, the science of illusions and hes, whose father and author is the demon" is exorcized with holy water by the hand which holds the identical liiuiu* with which the ancient augur, after a solemn prayer, used to determine the regions of heaven, and evoke, in the name of the highest, the minor god (now termed the devil, who unveiled to his eyes futurity, and enabled him to prophesy! on the par

imputation of falsehood and lunacy upon a number of the best, purest and most learned men of antiquity and of the middle ages. what the hierophant was allowed to see at the last hour is hardly hinted at by them. and yet i^thagoras, plato, plotinus, lambhchus, proclus and many others knew and affirmed their reality [t. e, of these arcane powers. whether in the 'inner temple' or throu^ the study of theurgy carried on privately, or by the sole exertion of a whole life of spiritual labor, they [the aspirants] all obtained the practical proof of such divine possibilities for man, fighting his battle with life on earth to win a life in the eternity. what the last epopteia was is alluded to by plato in phaedrut( 64 .beinginitiatedinthosejfyatertes, which it is lawful to call the most blessed of a

he' mysteries' of the' secret doctrine; and their rites can by no means be coctfounded with those of the pagan populace, who had simply fallen into the idolatrous and unreasoning faith of all plebeian multitudes. john was the prophet of these nazarenes, and in galilee he was termed 'the savior' but he was not the founder of that sect which derived its tradition from the remotest chaldaeo-akkadian theurgy" the early plebeian israelites were canaanitea and phoenicians, with 272. luie, xiu, 32-3. 273. maa, ii, 23. we must bt*i in mind tlut the gtitpd according ta umubtw in the new tcitanicnt ia not the original goapel of the ^natle of that name. hie authentic evangel wai for centurica in the poosession of the n&nrenes and the bbionites, as we ibow furtbct on the adminion of st. jerome hioudf

therwise incompre- hensible scheme, that had seduced so many into joining the new religion; and now the platonic light began shining so inconveniently bright upon the pious patchwork, as to allow every one to see whence the 'revealed' doctrines were derived. but there was a still greater peril. hypatia had studied under plutarch, the head of the athenian school, and had learned all the secrets of theurgy. while she lived to instruct the multitude, no 'divme miracles' could be produced before one who could divulge the natural causes by which they took place. her doom was sealed by cyril [of alexandria, whose eloquence she eclipsed, and whose authority, built on degrading superstitions, had to yield before hers which was erected on the rock of immutable natural law. it is more than curious t

K AMBER THE BASICS OF MAGICK

gore/model) are recitation of the 'lord's prayer, the 23rd, and 91st psalms. review questions 1) what is a pentagram? 2) what is psychic healing? list the basic methods. 3) what is the banishing ritual? why is it used? book list dion fortune, psychic self-defense, sane occultism. adeliade gardner, vital magnetic healing. max heindel, the vital body. ernest holms, the science of mind. mouni sadhu, theurgy* magick 9- astral projection* astral projection (oobe, out of the body experience) is a popular area of occult literature; for traveling to see other worlds and places while the physical body sleeps or is entranced is an exciting notion. astral projection is not dangerous. it is as safe as sleeping. most dreams are probably unconscious astral projections, anyway. although there has been qu

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

and devequt: studies in the history of kabbalistic ideas (los angeles: cherub press, 2004. schechter, solomon. gnachmanides, h in studies in judaism: first series [articles by s. schechter (philadelphia: the jewish publication society, 1896; rpt. 1945. also in studies in judaism: a selection (philadelphia: jewish publication society/ cleveland- new york: meridian books, 1958. schwartz, dov. gfrom theurgy to magic: sacrifice in the circle of nahmanides and his interpreters, h= chapter three) in studies on astral magic in medieval jewish thought, translated by david louvish and batya stein [the brill reference library of judaism, vol 20 (leiden- boston: brill, 2005. shulman, yaacov dovid. the ramban: the story of rabbi moshe ben nachman. new york. london. jerusalem: c. i. s. publishers, 1993

ize city: providence university, 2006. gas moshe idel demonstrated, this book is incorrectly attributed to rabbi shem tov de leon. its apparently true author is a direct disciple of avraham abulafia, natan ben saadyah harar. h (fabrizio lanza fs preface, page vi. for information, go to www.everburninglight.org. wolfson, elliot r. abraham abulafia.kabbalist and prophet: hermeneutics, theosophy and theurgy [sources and studies in the literature of jewish mysticism, 7. culver city: cherub press, 2000. this work incorporates the following articles: 1. gthe doctrine of the sefirot in the prophetic kabbalah of abraham abulafia, h parts i and ii, in jewish studies quarterly, vol. 2, no. 4 and vol. 3, no. 1 (tubingen: mohr siebeck, 1995 and 1996. 2. gmystical rationalization of the commandments in

LIBER 777

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

LIBER ALEPH

and self-sacrifice as it were bribes to corrupt god, to secure some future pleasure in an imagined after-life. nay, also of the other part, fear not to destroy thy complexes, thinking dreadfully thereby to lose the power of creating joy by their distinction. yet in each marriage be thou bold to affirm the spiritual ardour of the orgasm, fixing it in some talisman, whether it be art, or magick, or theurgy. g the book of wisdom or folly 25 f de voluntate ultima (of the final will) ay not then that this way is contrary to nature, and that in simplicity of satisfaction of thy needs is perfection of thy path. for to thee, who hast aspired, it is thy nature to perform the great work, and this is the final dissolution of the cosmos. for though a stone seem to lie still on a mountain top, and have

harmony of the four by right of thy attainment of adeptship, the crown of thy manhood, but not an identity, as in godhead. therefore may it be said from one point of sight that thine achievement is but a preparation, an adornment of the bride for the temple of hymen, and his rite. verily, o my son, i deem in my wisdom that this whole work of thy development to sphinxhood cometh before the work of theurgy, for the lord descendeth not upon a temple ill-conceived, and builded wry, nor abideth in a shrine unworthy. accomplish then this task in patience, with assiduity, not hasting furiously after godliness. for this is most sure, that to the beauty of a maiden answereth the lust of her lord, spontaneous and without effort or appeal of her contriving. n the book of wisdom or folly 161 #e proleg

o my son, until thou hast brought the postulant into our freedom from sin, and the sense and conviction thereof, he is not ready for the path of our magick and illumination; because every way soever is a going, and his sin is an obstacle and a fetter and an hoodwink on every one of them, for it is restriction, whether he set out by the meditations of the dhamma, or by our qabalah, or by vision or theurgy, or how else soever. n the book of wisdom or folly 187 ze de mente inimica animo (of the mind, enemy to the soul) ow shall a man attain to the trance where all is one, if he yet debate within his mind concerning virtue as a thing absolute? thus, o my son, there be those that are fuddled with doubt whether meat is to be eaten (i choose this as a reference, which habit is proper to the lion

LIBER DCCCXI ENERGIZED ENTHUSIASM

ed to minutes in times, i.e. 8.06 rather than 8.6 for six minutes past eight. in the first printing, times were repeated at the top of each page; this has not been followed (c) ordo templi orientis. original key entry by bill heidrick for o.t.o. further proof-reading, formatting &c. by frater t.s. for celephais press. this e-text last revised 21.07.200filiber dcccxi energized enthusiasm a note on theurgy v a a publication in class c 1 i i a o the supreme one of the gnostics, the true god, is the lord of this work. let us therefore invoke him by that name which the companions of the royal arch blaspheme to aid us in the essay to declare the means which he has bestowed upon us! ii the divine consciousness which is reflected and refracted in the works of genius feeds upon a certain secretion

LIBER SAMEKH

3. regardie, francis israel: ceremonial magic. wellingborough: aquarian, 1980 (ed) the golden dawn (full title: the teachings, rites and ceremonies of the hermetic order of the golden dawn (4 vols) chicago: aries press, 1937-1940; 6th edition in one volume, st. paul, minnesota: llewellyn, 1989. waite, arthur edward: the book of black magic and of pacts, including the rites and mysteries of goetic theurgy, sorcery and infernal necromancy. london: 1898. second edition as the book of ceremonial magic, london: rider, 1911; reprinted new hyde park, ny: university books, 1961; secaucus, nj: citadel, 1973; ware, herts: wordsworth editions, 1995 (as the wordsworth book of spells. 51 endnotes liber samekh 1 the goetia version of the invocation has gosorronophris h( fosoronnwfrij) which in any case

LOGOMACHY OF ZOS

has no known purpose except that which it surmises from previous conations; all our motives are thus related processes springing from a basic urge deep within us and manifesting as self-love. thinking is an inverse reflection of emotional needs, its resultants being changed by some other immediacy. abortive and extreme metamorphoses occur when man slips into excessive evil or good. there is that theurgy in will when all desires focus into one meanness or greatness. reversion is often the road to perversion, and the disused or abused degenerates unless transposed to another purpose. love shall cease when copulation is abjured. things more excellent than themselves are expressed through art when our selves are expressed in them. the artist illumines unseen beauties and awakens us to the uti

connective. only impacts have meaning: their consequences are true and real. t* 6..1 e. a\ i( 6..1 2..1. x..q i am+ o# e..1 6 k..1( sively realizable and advantageous, then autistic thinking has validated itself. all things are given sufferance and..1. d. s..q. m..w7 the repercussions become our future heritage and our good and evil. religion is now institutionalized fear and beggary of the soul. theurgy has neither quality, its aim is self- b..1. x q( f &7 the state, the community, and democracy are fictions. a small and greedy hierarchy well hidden by political and religious facades, with all the abilities of others (by hire purchase) ready to serve their interests. outside this, the public are all certifiable lunatics feeding on paraphrenic print and other literary trivia that bleat dai

LUCIFERIAN SORCERY

of which the fraturnitias saturni focused upon as the higher and lower octave of saturn. shades shadows of the dead, spirits which commune with the living. the witches sabbat path works with shades from ancestral manes and evoked spirits. thanatos death and the spirit therein. thanatos is considered the death posture guide through which we meet the deep desire, thanatos is the gateway therefore. theurgy holy or high magick, practiced originally or defined by the egyptian platonists which commune with beneficial spirits is sought. this is a part of the great work of communion with the holy guardian angel, and greater servitor or familiar. vampirism a secret art of predatory spiritualism, which involves astral projection and aspects of lycanthropy, communion with the dead and necromantic wo

MOTTA MARCELO THE COMMENTARIES OF AL

wass. when a.c. says, above, second paragraph "did we then suppose the converse" he is speaking with his tongue in his cheek. he knows perfectly well that all religions, without one single solitary exception, suppose the converse. he, himself, had once supposed the converse. this central mystery revealed by aiwass was the darkest secret of most initiatic schools. all religions start as methods of theurgy; as met hod degenerates into routine, blind faith becomes more virtuous than experience, and dogma is born. then god is put on a pedestal, where he, or she, or it, is less uncomfortably present when you indulge your basest appetites such as preaching and saving souls. the formidable nature of the book of the law becomes apparent when we see that this "dark mystery" is the first and simples

he devastating description above is directed at those who criticize the book of the law as lacking "christian" virtues. it reminds one of the descriptions of the pharisees in the new testament "pharisees; however, are truly a state of mind, and not a class of society; unless one wishes to remark on the astounding regularity with which one finds pharisees in priestly togae as soon as any method of theurgy ceases being a method and becomes an established dogma. 78. lift up thyself! for there is none like unto thee among men or among gods! lift up thyself, o my prophet, thy stature shall surpass the stars. they shall worship thy name, foursquare, mystic, wonderful, the number of the man; and the name of thy house 418. there are certain occult wonders concealed in the first part of this text (

w the revolution of woman has been in full sway. it may eventually prove to have been much more important than the industrial revolution "let blood flow to my name" blood= semen "trample down the heathen" the heathen are all those who do not accept the law of thelema: do what thou wilt. it does not mean "people who are not of our religion. thelema is not, repeat not, a religion. it is a method of theurgy or of parapsychoanalysis, if you prefer. a jew, or a roman catholic, or a buddhist, or a marxist, is not necessarily a "heathen" a "thelemite" who wants to kill them because they don't call their idea of god ra-hoor-khuit, is. see liber oz "i will give you of their flesh to eat" he does. and sometimes, very tasty it is. there is also a technical meaning in the expression "trample down the

stianity and islam are mentioned in the person of their founders, or alleged founders. obviously 'din' refers to mosaic law; islam has already been disposed of in the previous verse. why assault their flesh rather than their eyes, as in the other cases? because the metaphysics, or point of view, is correct i take judaism as qabalistic but the practice imperfect. organized religion is the death of theurgy. but at least it should not be the death of common sense. you are free to make a fool of yourself, but leave your neighbor alone. he may make a fool of himself who knows? 54. bahlasti! ompehda! i spit on your crapulous creeds. by sound, bahlasti suggests "hurling" or "blasting; ompehda is not too phantastically onomatopaeic for "an explosion. these two words are obviously from the angelic

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

n love for thee, through him and with him, they may pass from the desire of thy house into the light of thy presence" this is succeeded by sentences read by the second and third adepti''the desire of thy house hath eaten me up" and "i desire to be dissolved and to be with thee" and finally, that not the least vestige of misunderstanding or misconception may remain as to the objects of this divine theurgy, let me reproduce one last quotation from this same ritual. referring to the supemals and the temple that in old time was built on high, the speech adds "the holy place was made waste and the sons of the house of wisdom were taken away into the captivity of the senses. we have worshipped since then in a house made with hands, receiving a sacramental ministration by a derived light in place

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

up of wine to his disciples, and said to them: gthis is my blood, of which ye shall drink hence-forth to perpetuate my life within you h; and had his disciples through centuries believed that they effected transformation by repeating the same words; had they taken the wine, despite its odor and taste, for the real, human and living blood of apollonius, we should have to acknowledge this master in theurgy as the most accomplished of enchanters and most potent of all the magi. it would remain for us then to adore him. now, it is well known that mesmerists impart for their somnambulists any taste that they chose to plain water; and if we assume a magus with sufficient command over the astral fluid to magnetize at the same moment a whole assembly of persons, otherwise prepared for magnetism by

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

me which, so say the earliest oracles of the earth "rushes into the infinite worlds" yet is it ours to trace the reviving truths, through each new discovery of the philosopher and chemist. the laws of attraction, of electricity, and of the yet more mysterious agency of that great principal of life, which, if drawn from the universe, would leave the universe a grave, were but the code in which the theurgy of old sought the guides that led it to a legislation and science of its own. to rebuild on words the fragments of this history, it seems to me as if, in a solemn trance, i was led through the ruins of a city whose only remains were tombs. from the sarcophagus and the urn i awake the genius (the greek genius of death) of the extinguished torch, and so closely does its shape resemble eros

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

s just my perspective. theory( t h e u r g y 1 2 t h a u m a t u r g y 1 2 o v e r v i e w 1 2 practice( j o u r n a l 1 4 b r e a t h i n g 1 4 p o s t u r e 1 4 v i s u a l i z a t i o n 1 5 spells( c a n d l e m a g i c k 1 6 b i n d i n g 1 6 l o v e 1 7 rituals( i n t r o& o u t l i n e 1 7 s a m p l e 1 8 m e d i t a t i o n 1 5 page 11 grimoire of eclectic magick) the art of magick theory( theurgy, is the mystical, and spiritual use of magick. in the craft, the four witches, gather on the beach to summon the spirit of monon. which, is an example of magical theurgy in the form of an invocation. invocation, or invoking a spirit is the act of calling a deity, into one s self. other forms of theurgy, are meditation, the practice of the vision quest, various path workings, the ritual of

ch to summon the spirit of monon. which, is an example of magical theurgy in the form of an invocation. invocation, or invoking a spirit is the act of calling a deity, into one s self. other forms of theurgy, are meditation, the practice of the vision quest, various path workings, the ritual of calling down the moon, and works leading to the knowledge and conversation of your holy guardian angel. theurgy thaumaturgy is the form of magick, most commonly portrayed in movies and on television. it is that body of works which deal with the achievement of physical or social goals. in the craft, we saw examples of this in the healing spell, the love spell, the revenge spell, and the glamor spell. these are the types of magick normally employed, in an attempt, to influence events in one s environm

three fold law of return. the magician, or witch should also temper their actions with the wiccan rede (or some other ethical philosophy. pagans don t worship multiple gods, so much as they do honor the lord& lady as aspects of the divine (known by such names as the spirit, the tao, and everyone s favorite, the force. magick can be practiced as a means of self advancement along a spiritual path (theurgy. it can also be practiced for material goals (thaumaturgy. magick is not good or evil, black or white, magick just is! like air, water or even gravity, it works the same no matter what is in the heart of the user. now for a little fresh information: most pagan belief systems are environmentally friendly, with the underlaying theme of living in harmony with others. if you are seeking power

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

the greek, roman, egyptian, and other middle eastern and eastern deities. the mystery schools kept alive the practice of magic and the belief that secret rituals and sacred relics could command the presence of divinity. the ancient mystery rites dedicated to such gods as osiris, isis, and dionysus, together with the magical formulas discovered by hermes trimegistus and other masters of the art of theurgy, compelled the gods to manifest and share their powers. the myths of the old gods and the holy scriptures of the christians, the secret experiences of the ancients and the revelations of the apostles, the personal sense of god developed by the pagan cults, and the promise of the church fathers that one could know god through his son all seemed to some individuals to be harmonious. the rich

THE KEY TO THE MYSTERIES

ith in the midst of superstitions, one's dignity in the midst of buffoons, and one's independence among the sheep of panurge, is of all miracles the rarest, the finest, and the most difficult to accomplish. chapter iv fluidic phantoms and their mysteries the ancients gave different names to these: larvae, lemures (empuses. they loved the vapour of shed blood, and fled from the blade of the sword. theurgy evoked them, and the qabalah recognized them under the name of elementary spirits. they were not spirits, however, for they were mortal. they were fluidic coagulations which one could destroy by dividing them. there were a sort of animated mirages, imperfect emanations of human life. the traditions of black magic say that they were born owing to the celibacy of adam. paracelsus says that t

THE MARTINIST OPERATIVE GENERAL RITUAL

ever, the operator should not have any sexual relationship for at least 24 hours prior to the operation. if the operator is a woman, she should never operate during the period of her menstrual "impurity. 3. place for the operation: a room used exclusively for study, meditation and prayer is ideally suited for this purpose. a description of this type of oratory can be found in specialized works on theurgy, practical kabbalah or ceremonial magic. generally, one should operate in a room psychically appropriate, but if such room is not available, then a study or reception room, a dining room or, as the last resort, a studio, will do. the chosen room should be well ventilated several hours in advance and its temperature kept between 64 to 68 degrees (f. in case where a dining room is used, it i

THE MIDDLE PILLAR

to his patients by performing the middle pillar exercise beforehand. keep in mind, however, that this should only be attempted by experienced practitioners. don't rush into becoming "a healer" without 238 theb alanceb etweenm ind and magic first becoming proficient in the various preliminary techniques of relaxation, the lbrp, and the middle pillar. magical methods of healing, like other forms of theurgy, involve a type of auto-hypnosis, wherein the magician is totally focused on the goal of the operation. it also employs the manipulation and movement of energies. usually, the healer extends energy to the recipient, where it works to remove psychic blockages, energy imbalances, or physical injuries/ illnesses. the healer must be able to manipulate the subtle bodies of two people-his or her

rse. the creative principle and underlying law of the universe. lower unconscious: an unconscious part of the psyche which contains fundamental drives, primitive urges and complexes. see id, nephesh. magic: the art of causing change to occur in one's environment and one's consciousness. willpower, imagination, intention, and the use of symbols and correspondences play a major role in ths art. see theurgy. mana "great power" a polynesian term for the magical force in nature. comparable to prana or chfi. mana personality: a term jung used to describe an archetypal figure of a person's psyche. manipura: sanskrit word meaning "diamond or "city of precious stone" refers to the solar plexus chakra. malkuth: hebrew word for "kingdom" referring to the tenth sephrah on the tree of life. metaphysics

meaning "talismans" usually refers to a created or visualized image of a deity or angel, particularly images that have been built using hebrew letter correspondences. tetragrammaton: a greek word meaning "four-lettered name" refers to the highest divine hebrew name of god, yhvh (717. glossary 263 thaumaturgy: greek word meaning "miracle-working" magic used to create changes in the material world. theurgy: greek word meaning "god-working" magic used for personal growth, spiritual evolution, and for becoming closer to the divine. theurgist "god-worker" a ceremonial magician. tiphareth: hebrew word for "beauty" referring to the sixth sephirah on the tree of life. turya: the first and highest world of consciousness according to hindu tradition. described as conscious, meditative sleep. transco

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

e is inadequate to solve the great problem; for ultimately all systems based on a rational foundation arrive at an inscrutable mystery. hgod, h ga something, h gan a priori, h beyond which they cannot penetrate. where agnosticism and scientific buddhism end, crowleyanity begins. by qabalistically tackling the question, it proposes a future to all rational philosophies, thereby becoming a mystical theurgy, whereby the difficulties set in motion by the conceptions of ginfinite h and heternal h are overcome by the annihilation of time and space, and the reduction of all rational terms to an absolute inertia in zero. from here crowleyanity becoming purely mystical becomes symbolic, leading those who follow into the kingdom of the adepts; and finally showing how the keynote of all mystical syst

n born in albion a greater than david hume, and a more illustrious than david home,*2. even had he been genuine *1. 12th october, 1875 *2. d.d. home, the medium. and he shall be called gimmanuel, h that is ggod with us, h or being interpreted aleister crowley, the spiritual son of immanuel whose surname was cant* and as the doctrine taught by jesus christ became known as christianity, so let this theurgy, as expounded by this marvellous being, be known as crowleyanity: or in other words, according to the mind of the reader. pyrrhonic-zoroastrianism, pyrrhonic-mysticism, sceptical- transcendentalism, sceptical- theurgy, sceptical-energy, scientific- illuminism, or what you will; for in short it is the conscious communion with god on the part of an atheist, a transcending of reason by scepti

called super-consciousness; and to attain this end crowley has applied the whole of his pyrrhonic-iconoclasm to break down the vulgar idealism of theology, as well as the vulgar realism of the empirical sciences. there fs the true refuge of the wise; to overthrow the temple guards, deny reality *the sword of song, pentecost, vol. ii, p. 176. in fact to crush and annihilate by means of a sceptical-theurgy the rational fifth-monarchism of the scientific cults. philosophy and science have up to the present apprehended things per nos, from this day forward they will, under the atheistic theurgy of crowleyanity, know things per se. the ultima thule of our rigorous journey will at last be discernible on the horizon of our minds, and the mixed drinks of the stumbling scoto-german bacchantes will

? hyl. i own it *the dialogues, p. 35. this clinches the whole argument between mysticus and scepticus, as it did between the two disputants philonous and hylas. the qabalah before entering upon aleister crowley fs ontological essay on space, it will be as well first to run through, briefly though it may be, some of the more important eclaircissements of the qabalah, and the influence this divine theurgy has alike borne on his poetry and philosophy; for his analysis of space is based on the ontological assertion of the absoluteness of the qabalistic zero. worshippers of a personal god are by nature ultra-materialistic. their god is but a friend, a mighty man who will eventually pull them out of the present bog of existence; being too lazy to do so themselves, they invest him with special p

eless quest, h gthe neophyte, h and in gtannhauser. h many of the poems in gsongs of the spirit h and gthe holy of holies, h hold fast to this idea; and it is this ideal, the progression from the kingdom to the crown, from malkuth to kether, which constitutes one of the most beautiful doctrines of the older and simpler qabalah *songs of the spirit, vol. i, p. 40. the qabalah guides us to a divine theurgy. according to the zohar it is impossible to know god, herein the qabalah is agnostic, it forbids the representation of god, herein it is rational. the ain soph is the gallpervading, h the gnon ens h dwelling in the gnon est, h it is inscrutable to man fs mind; this vast pleroma, corona summa, the all, is formless, and is symbolized by a circle, it is nothing. as the ain soph is the closed

urroundings, for as lamartine said: ghumanity is as a weaver working on the reverse of the web of time. one day will come when passing to the other side, she will behold the wonder and beauty she has woven, in the place of the loose threads and knots of the reverse. h that day god will be manifested *1. j.j. rousseau, gemile, h i, 4, ed. garnier, p. 230 *2. gargoyles, vol. iii, p. 104. the secret theurgy of the ages is neither science, nor ethics, philosophy, nor religion; for it is the science, the ethics, the philosophy, the religion of all times, and when manifest in the heart of the adept, the full blaze of a divine glory will descend, life will be vanquished, and the soul set free. to attain to this freedom is the end of life; in this respect both yogi and mystic agree, and that every

TYSON DONALD NEW MILLENNIUM MAGIC

brute force of human will. it tends to be highly rationalistic and divorced from nature. the second is less showy and more organic. it relies on herbs and effigies, scents and colors, song and dance. it draws energies from the cycles and rhythms of the natural world and the human body, and is intuitive rather than cogitative. in more conventional terms masculine magic would be called wizardry or theurgy, and feminine magic would be called sorcery or witchcraft. both sexes practice both forms of magic, since everyone is innately androgynous, as the psy- chologist carl jung recognized with his concepts of the anima and animus. with- in the unconscious of each woman there is a hidden masculine persona, and within each man a concealed feminine persona. these may be more or less active, depend

VOX SABBATUM

hrough the baphometic wisdom of darkness. this calling should be conducted in the high rite of the celestial or luciferian sabbat, called often empyrean or of the highest aethyr or heavens. this is the self-focused rite of the magician becoming as the adversary, the dragon-angel awakening of the isolate intellect. you are essentially becoming as the prince of darkness through the highest rites of theurgy and magick. invoke with your entire essence, with every fiber of your being. the chthonic conjuration that which raises the self towards the aethyric realms as i rise above the earth, i conjure the circle of ageless being, leviathan to be as my chariot. encircle my spirit o crooked dragon, bring forth my bride within me, whom i call onorthochrasaei, named lilith az, to ride the beast of my

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

earth is, as it were, the centre. at death, the rational soul rose above the lunar influence, provided always the past permitted that happy release, great importance was attributed to the way in which the physical life was passed during the sojourn of the soul in the tenement of flesh, and frequent are the exhortations to rise to communion with those divine powers, to which nought but the highest theurgy can pretend "let the immortal depth of your soul lead you" says an oracle "but earnestly raise your eyes upwards" taylor comments upon this in the following beautiful passage "by the eyes are to be understood all the gnostic powers of the soul, for when 6 of 13 these are extended the soul becomes replete. with a more excellent life and divine illumination; and is, as it were, raised above

ets; these latter being thus suspended in orderly disposed zones. unto the planets, too, colour and sound were also attributed; the planetary colours are connected with the ethers, and each of the planetary forces was said to have special dominion over, or affinity with, one or other of the zodiacal constellations. communion with the hierarchies of these constellations formed part of the chald an theurgy, and in a curious fragment it is said "if thou often invokest it (the celestial constellation called the lion "then when no longer is visible unto thee the vault of the heavens, when the stars have lost their light the lamp of the moon is veiled, the earth abideth not, and around thee darts the lightning flame, then all things will appear to thee in the form of a lion" the chald ans, like

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

ublishers, 1958. wohlfart, g nter. der augenblick: zeit und sthetische erfahrung bei kant, hegel, nietzsche und heidegger mit einem exkurs zu proust. freiburg: alber, 1982. der augenblick: zum begriff der ekstatischen einheit der zeitlichkeit bei heidegger. allgemeine zeitschrift f r philosophie 7 (1982: 27 55. wolfson, elliot r. abraham abulafia kabbalist and prophet: hermeneutics, theosophy and theurgy. los angeles: cherub press, 2000. along the path: studies in kabbalistic myth, symbolism, and hermeneutics. albany: state university of new york press, 1995. beneath the wings of the great eagle: maimonides and thirteenth- century kabbalah. in moses maimonides (1138 1204) his religious, scientific, and philosophical wirkungsgeschichte in different cultural contexts, edited by g rge k. hass

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