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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

erm. 39, of the semnones; stato tempore in silvcim auguriis patrum et prisca fonnidinc sacram^ omnes ejusdem sanguinis populi legationibus coiiunt. est et alia luco reverentia. nemo nisi vinculo ligatus ingreditur, ut minor et potestatem numinis prae se ferens. si forte prolapsus est, attolli et insurgere baud licitum: per humum evolvuntur* cap. 40: est in insula oceani castum^ waldes hleo, hlea (umbra, iimbracuuim, hel. 33, 22. 73, 23. as. hleo, on. hlie, ohg. liwa, graff 2, 296, mhg. lie, liewe. 2 euodolf of fuld (f 863; has incorporated the whole passage, with a few alterations, in his treatise de translatione alexandri (pertz 2, 675, perhaps from some intermediate source. tacitus's words must be taken as they stand. in his day germany possessed no masters who could build temples or chi

es for a cloud: scy heitir mes monnom, en scl),rvdn mes gosom, kalla vindfiot vanir, llrvdn iotnar, alfar ve&rmcgin, kalla i heljo liidhn huliz. everything here is teutonic, and still the resources of our language are not exhausted by a long way, to say nothing of what it may have borrowed from others. the only simple word is sky, still used in the scandinavian dialects, and connected with skuggi umbra, as. scuwa, scua, ohg. scuwo. the rest are all appropriate and intelligible periphrases. scurvan [shower-weening] pluviae expectatio, from skur imber, germ, schauer; urvan just the same, from ur pluvia, with which compare the literal meaning of sanskr. abhra nubes, viz. aquam gerens^ vindfiot is apparently navigium venti, because the winds sail through the air on clouds. vesrmegin transposed

ALEISTER CROWLEY THE HEART OF THE MASTER

er of malignant tinkling laughter. the heart of the master get any book for free on: www.abika.com 4 there follow ghoulish wailings. the mystery, the evil darkness of these incoherent cries, sets my teeth on edge with horror. and yet i cannot give up the hope which thrilled me at the voice. but so keen, so desolate, so deadly, is the pain of my spirit that blank darkness overwhelms me altogether. umbra. within the vision is a dream- i struggle in my sleep in a morass of blood and mud. howlings more bestial than hell's: stench at whose touch, solid as putrid flesh itself, i retch with the pangs of death; most frantic madness: phantoms of crime, icecold, ghosts made of murder- the nightmare seems interminable- no, it exhausts itself, sick with its own foulness, and sinks into a stolid stupor

ALEISTER CROWLEY EQ I 5

s not the ebb and flowing of the tide a music of the sea? come, let us mount unto nuit our mother and be lost! let being be emptied in the infinite abyss! for by me only shalt thou mount; thou hast none other wings than mine. all this while the rose has been shooting out blue flames, coruscating like snakes through the whole aire. and the snakes have taken shapes of sentences. one of them is "sub umbra alarum tuarum adonai quies et felicitas" and another "summum bonum, vera sapientia, magnanima vita, sub noctis nocte sunt" and another is "vera medicina est vinum mortis" and another is "libertas "evangelii per jugum legis ob gloriam dei intactam ad vacuum nequaquam tendit" and another is "sub aqu lex terrarum" and another is "mens edax rerum, cor "umbra rerum; intelligentia via summa" and a

BEHOLDERS OF NIGHT

he commune of those in the warm flesh of the living. my shadow, as i build, calls forth the famulus whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go forth to the city of shadows, i embrace the darkness within and beyond! from nox umbra by michael ford the essence of perpetual revolution, or rebellion from the natural order, is the very concept of the opposer. to oppose one must seek to free the self from the limits set within society s context and rules. this is not an advocating of crime, but rather to work within still societies rules, mastering it all along. the true will is the essence of the adversary, which seeks to

as a current of the living flame. i shall bless each one of you with the devil s sight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, with the witchblood of your veins, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and darkness. lilith in nox umbra by michael ford the dragon itself holds a significant role within the darker and self-liberating aspects of the sabbatic path, being specifically a evocation of latent forms from which we become. considering the dragon itself is a model or form of the adversary, the symbolism of the red and black dragon are present. the red dragon itself is shaitan or samael, the dual aspects of self-liberat

BLACK WITCHCRAFT

le of leviathan, the serpent of the depths. an initiatory image of cain as baphomet (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 see

CASE PAUL F THE BOOK OF TOKENS

e physical sun to the letter resh. it goes on to warn us that the physical sun is not to be confounded with the spiritual sun. 3 this paragraph is reminiscent of the great egyptisn symbol of the winged disk. the key-word is kanaphim, k n p i m "wings, which adds up to 200, the numeral value of the letter resh. compare this with the conclusion of the rosicrucian fama fraternitatis, which ends, sub umbra alarum tuarum, jehova "under the shadow of thy wings, jehovah [177] the book of tokens in the last section the key-word is the noun sheer, sh i r "a song. this has the same numeral value, 510, as th. letter-name resh, r i sh, and is spelt with the same letters, in a different order. the word face, in the last line, is a direct play upon the meaning of the letter-name [178] the meditation on

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

d thy soul is the soul nexen as ba-k baiu pe as ba-k seb anx as of nekhen; behold thy soul is the soul of pe; behold thy soul is a star living, behold, xent senu-f among its brethren.[1] the khaibit or shadow. in connection with the ka and ba must be mentioned the khaibit or shadow of the man, which the egyptians regarded as a part of the human economy. it may be compared with the greek skia' and umbra of the greeks and romans. it was supposed to have an entirely independent existence and to be able to separate itself from the body; it was free to move wherever it pleased, and, like the ka and ba, it partook of the funeral offerings in the tomb, which it visited at will. the mention of the shade, whether of a god or man, in the pyramid texts is unfrequent, and it is not easy to ascertain w

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

osco and its commentators, chicago, 1949, pp. 344 ff; the quotations from solomon in libro de umbris idearum are on pp. 397, 398, in this edition. cf. also thorndike history of magic and experimental science, i i, pp. 964-5. bruno knew cecco d'ascoli's work, for he mentions it in one of the commentaries in his de immenso et innumerabilibus "nee mentitus est cicco acsculano floron spiritus, qui de umbra lunae interrogatus quid esset, respondit: ut terra terra est (op. lat, i (i, p. 377. cecco in fact mentions the spirit floron "who is of the hierarchy of the cherubim" precisely in one of his quotations from solomon's liber de umbris idearum (the sphere, etc, ed. thorndike, p. 398. since bruno mentions his own lost work on the sphere in the context of these quotations from cecco d'ascoli (se

vita coelitus comparanda, makes the following remark "che bruno. si serva nella sua arte della memoria delle fades astrologiche di teucro babilonese non e ne un caso ne un capriccio: e la continuazione di un discorso molto preciso intorno agli esemplari della realta("le 'elezioni' e il problema dell'astrologia, in umanesimo e esoterismo, ed. e. castelli, padua, i960, p. 36) 4 alexander dicson, de umbra rationis& iudicii, siue de memoriae virtute prosopopoeia, london, 1583, dedicated to robert, earl of leicester. that dicson, or dickson, was scottish is stated by hugh piatt, the jewell house of art and nature, london, 1594, p. 81. he appears as "dicsono, a disciple, in some of bruno's italian dialogues. 5 op. lat, ii, pp. 179 ff. 199 giordano bruno: first visit to paris to henri d'angouleme

king of the passage in plato's phaedrus (274 c-275 b) in which the egyptian king thamus objects to theut's invention of writing on the ground that this will destroy memory. both the platonic passage and the hermetic passage are reflected in the dialogue between thamus, mercurius, and theutates, which bruno's disciple, alexander dicson, prefixed to his imitation of bruno's mnemonics (a. dicson, de umbra rationis, etc, london, 1583. see above, p. 199. 3 de magia op. lat, i l l, pp. 401-2. 264 giordano bruno and the cabala this ascent would be to reach the demons, and bruno's magic is quite frankly demonic. he knows the basis of the natural spiritus magic1 but entirely abandons ficino's reservations. bruno wants to reach the demons; it is essential for his magic to do so; nor are there any ch

d, second section, p. 23, etc. 404 after hermes trismegistus was dated is based on the usual conflation of the hermetic pimander with genesis, with copious quotation from both. a later work, the philosophia moysaica' is also mosaic-hermetic; the hieroglyphic figure on its title-page is explained in the text opposite as referring to "tenebrae fuerunt super faciem abyssi. genesis i. et hermes, erat umbra infinita in abysso, aqua autem& spiritus tenuis in abysso inerant" in fact, as in the renaissance, fludd sees hermes as the egyptian moses, and as the almost christian trinitarian. like pico della mirandola, whom he frequently refers to with respect,2 to this ficinian type of hermetism, with which he is absolutely saturated, fludd adds cabalism. i cannot make it my business here to discuss h

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

tively'therecurrence of the summer solstice; even these seem to have been abandoned after19 10.how many members followed waite and co. is not known, but there were fourteen signatories to the manifesto and a further fifteen members at the second convocation in april1904.among them were arthur machen (frater avallaunius, who had're255turned by special invitation of the. chiefs, algernon blackwood (umbra fugat veritas) and pamela colman smith (quod tibi id allis, whom waite recognized as a 'draughtswoman among us who,underproper guidance, could produce atarotwith an appeal in the world ofartand a suggestion of significance behind the symbols which wouldputon them another construction than had ever been dreamed by those who, through many generations,72the golikn dawn ,had produced and used th

GILBERT THE MAGICAL MASON

when i awake or reincarnate in the image or form of thee, who art one above me,i.e.,more divine: for the individuality, the manasic entity, has some sort of astral body or aura in every stage of existence, however much above our present mode of life. this root tzel reappears in the hebrew word tzelmuth, meaning death, and the 'shadow of death: tzel, shadow; and muth, death; in the latin vulgate -umbra mortis,ingreek255skia thanatou.this is a curious coincidence if there be no hebrew recognition of the astral, because the astral, like the physical body, is subject to similar change at death. consider next the formation of eve, the first female, in genesisii.21-23:here we have the so-called jehovisticnarrative, in which the hebrew divine names are jehovah elohim,ihvhalhim,and these are rend

GOLDEN DAWN RITUALS ZAM17

beneficial to him in goods, body, and soul; but he that is falsehearted, or only greedy of riches, the same first of all shall not be able in any manner of wise to hurt us, but bring himself to utter ruin and destruction. also our building, although one hundred thousand people had very near seen and beheld the same, shall forever remain untouched, undestroyed, and hidden to the wicked world. sub umbra alarum tuarum, jehoenritual of the dead r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 step 1 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the northwest, facing west, perform the rending of the veil "in the name of yjla ydc and in the name of layrbg who carries the souls of the dead away from the body, i tear assunder the veil between thi

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

est illi numen inesse loco: fons sacer in medio, speluncaque pumice pendens, et latere ex omni dulce queruntur aves. lucan, phars. 3, 399: lucus erat longo nunquam violatus ab aevo. so tlie semnonian wood, the nemns of nerthus, the slav lucus zutibure, the prussian grove homowe. among the esthonians it is held infamous to pluck even a single leaf in the sacred grove: far as its shade extends (ut umbra pertingit, ea. 57. 105, they will not take so much as a strawberry; some people secretly bury their dead there (petri ehstland 2, 120. they call such woods mo, and the i. of dago is in esth. hiomah, because there is a consecrated wood near the farmhouse of hiohoj (thorn. hiarn. 2 like helid (heros, gimeinid (communio, frumid, pi. frumidas (as. fryrnflas, primitiae, barid (clamor, inferred fr

INFERNAL SABBAT LIVE

to my death mask, the temple of azothoz as a current of the living flame. i shall bless each one of you with the devil s sight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and darkness -from nox umbra, a vampyric grimoire by michael w. ford the ath1 infernal union by azmareth i toph magick, like alchemy is all about the union of opposites. the lhp seems especially true to this view of the nature of magick. the general method of the masses in establishing their place and role in this world is to categorize, segregate, and divide according to pre-conceived ideas of self, only to be reimmers

JESSUP MK THE CASE FOR THE UFO

within the intense glare of sunlight and difficult to see. not only would it escape a casual glance but might evade a search and, unless solid, it might be almost entirely invisible. we cannot tell how far it was from the moon, but by the geometry of shadows we can make some estimates. russell describes the shape as circular and fainter towards the edges. this is a typical description of a dense umbra and lighter penumbra. making allowance for a tapering shadow, and the estimated diameter, the object should not have been much over 100,000 miles away and probably about 75,000 to 80,000 miles. it is similarly obvious that the object itself must have been approximately the same size as the combined umbra and penumbra, shall we say about 1,400 1,700 miles in diameter. we cannot tell whether i

LIBER 777

. 3: yin. daath: khien. 4: tui. 5: kbn. 6: li. 7: kbn. 8: sun. 9: kh n. 10: khwbn. col. xlviii. most of these refer to symbols appearing in golden dawn rituals. line 26: possibly should read calvary cross of 6, solid i.e. a cross composed of six cubes which will have a surface area of 26 squares. col l. line 31-bis: add ire (to go. see the book of thoth, appendix 2, diagram 8. note s.v.a.t.i, sub umbra alarum tuarum iehovah (or isis. col li. this arrangement differs slightly from the g.d. attributions given in regardie (ed, complete g.d (buried in the ring and disk paper, in that t and y have been interchanged. in the printed edition of 777, g was given in line 1 as well as line 13, and$ in line 10 (c did not appear on the table. these have been corrected as compositor s errors$ has been p

LIBER ALEPH

tc. 87 gi de quibusdam artibus magicis. 88 gk de magno opere. 89 gl de gradibus ad magnum opus. 90 gm de formula lun. 91 gn de aquila sumenda. 92 gx de medicinis secundum quattuor elementorum 93 vi liber aleph vel cxi go de virtute experienti in hac arte. 94 gp de sacramento vero. 95 g% de discipulis regendis. 96 gr de quibusdam morbis discipulorum. 97 gs de culpis domi petendis. 98 gt de corpore umbra hominis. 99 gu de sirenis. 100 gf de femina quadam. 101 gc de sua virtute. 102 gy de aliquibus modis oraculi petendi. 103 gw de fratribus nigris filiis iniquitatis. 104 da de virtute chirurgica. 105 db de operibus stell microcosmi quorum sunt quattuor minores. 106 dg de operibus stell microcosmi quorum sunt quattuor majores. 107 dd de stella macrocosmi. 108 de de sua femina olun et de ecstas

h, lest he foul that of his brother; and remember also that with speed cometh ease of control. let each man therefore urge briskly his chariot in a right line toward the centre; for two radii cannot cross. and beware most of this love, because it lieth so close to will that dis-ease thereof easily imparteth his error to the whole way of the magician. t the book of wisdom or folly 99 gt de corpore umbra hominis (of the body, shadow of the man) oncerning the on, o my son, learn that the sun and his vicegerent are in all ons, of necessity, father, centre, creator, each in his sphere of operation. but the formula of the past on was of the dying god, and was based upon ignorance. for men thought that the sun died and was reborn alike in the day and in the year; and so also was the mystery of ma

LUCIFERIAN SORCERY

. 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 leaving of ones spirit to fly in the night as any ancestral form such as bat, owl, wolf or human

now the witches sabbat path, reborn under the luciferic shadows and promethean light! cain, wanderer of the desert dawn, embraces now my way, which is our way, that thy mysteries are revealed through dedication! shaitan asmodeus belial lilith hecate eko, eko lucifer" 14 much of the doctrine of the order of phosphorus flows from the grimoires the book of the witch moon, yatuk dinoih, azothoz, nox umbra, shades of algol, the goetic grimoire, the book of cain, the toad rite and outer materials from the fraternitas saturni and other elements which unites the witches sabbat craft with the dark and shadow elements of sorcery and magick. written by michael ford, the book of the witch moon and yatuk dinoih are considered dangerous tomes of sorcery which both offer a direct gnosis for the individu

MICHAEL FORD A RITE OF THE WEREWOLF

h danced about with a green candle with a blue flame, and then smeared a salve on pierre which transformed him into a wolf. it was later that moyset returned and gave pierre a salve which transformed him into a wolf. transvection is a powerful tool aided in astral or dreaming projection. some witches have used ointments, made from nightshade and other herbs which produce a flying sensation. 1 nox umbra by michael w. ford 2 the book of werewolves by sabine baring-gould, 1865 smith, elder and co. london 3 potatoes3 that have been exposed to sunlight prior to any harvesting will grow on them a toxic alkaloid called solanine. if such was ingested it could cause sickness, but also sensations of flying and hallucinations. some could use fat and mix into an ointment which is smeared on the genita

hunger known as az, the crowning of the beast. this night, as candle burns and my vessel of darkness is prepared, shall i go forth to the gathering of our spirits thou yatus and wondering demon kin of mine. druj, descend, i shall become as dragon of flesh and seed, fire, smoke and soul. come forth now! so it is done further reading- yatuk dinoih (second edition) the book of cain the toad rite nox umbra azot rthe book of cain by akhtya seker arimanius michael w. ford february-march 2003 succubus publishing phosphorus inner publishing this inspired text was created under meditative and inspired circumstances by its author, michael w. ford. the text is not in any way meant to lay claim to special communications or any other contacts but rather a focused ritual grimoire. the work is dedicated

MICHAEL W FORD NOX UMBRA

lest i be forced to speculate more often and turn this text into something of a manifesto. i hope you found this book entertaining and enlightening. i hope this book changed the way you think about the world. i hope i spoke in a fashion that was plain and clear. and i hope that this is what i was supposed to do, relative to the eyes of god. much love, labor, and light to you all -michael w o nox umbra by michael w. ford nox umbra is michael w. ford all rights reserved. published by succubus publishing 2003 succubus publishing p.o. box 926344 houston, tx 77292 united states of america website: http//algol.chaosmagic.com e-mail:yatukdinoih@yahoo.com nox umbra was written by michael w. ford in october 2002-january 2003 artwork created by elda isela ford andnathan harris- lovernicus@yahoo.com

nox umbra is michael w. ford all rights reserved. published by succubus publishing 2003 succubus publishing p.o. box 926344 houston, tx 77292 united states of america website: http//algol.chaosmagic.com e-mail:yatukdinoih@yahoo.com nox umbra was written by michael w. ford in october 2002-january 2003 artwork created by elda isela ford andnathan harris- lovernicus@yahoo.com succubus publishing nox umbra is a grimoire. presented here in the pages of this tome are the hints from which one may come into the "knowledge of the circle. the culture specifications are undoubtedly varied, from egyptian to ancient persian to european, however this is wherein one discovers the points or as in voudon 'points chorals' or hot spaces from which certain areas of textual transmissions develop and occur. cai

chorals' or hot spaces from which certain areas of textual transmissions develop and occur. cain as the initiator stands in the cold areas of which many would not visit, wrapping in the cloak of night- it is here you may spark a fire, sit and listen carefully to his tale. this path is dangerous, it may prove ones menial downfall. however, it is not advocating criminal or aggressive behaviour. nox umbra is a spiritual work, and should be viewed as such. primal sorcery and vampirism vampyrism is indeed a sinistral (left way or lhp) collection of various aspects of folklore and initiatory currents in black magic and sorcery. what enables sorcery to occur in a productive or destructive aspect is the combination of will-desire-belief. vampyrism within the current of modern witchcraft is a devel

lood of the moon as the formula of transformation. the wisdom of the serpent in the union of lilith and cain, those guardians of the blood path of the vampyre. the sorcerous daemon ahriman is the gateway of shadow knowledge and possession, that as darkness descends, our spirits merge with the familiar and fetish, from the grave soil shall out great forms of night black shadows emerge, tasting the umbra-pleasures of dreaming.the shape shifter is one who in the bed of the death posture, leaving in the body of light and shadow, may transpire in the freedom of the vampyre shadow, the self in the primal ecstasy of transformation of ones animal familiars and forms; the bat, moth, wolf or shadow form. the circle design is in three forms- naturally the number of hecate, mother of the path. the cir

nestfrom the dark moon, hail thou self, who shinest from the full moon, hail thou self, set-an who is the god of immortal life and chaos of being, hail thou self, anubis who is death and the gateway of the dead, encircle me in self- love, that i may walk through the gates of the celestial and infernal" perform now the ritual of the triple hermetic circle of hamara't. here ends the grimoire of nox umbra. the calling of the four quarters of the circle western quarter guardian of the gateway- azatu-iiermanubis, opener of the way. i call your presence forth towards this circle. anubis, god of the twilight from which the guardians shall watch; bring forth thy jackals howling at the barrier anubis, who initiates unto the path of the dead, come forth! by the mask of the jackal and wolf, i call th

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

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

night, who drinks of the golden chalice and blood filled skull, so it isspmidnight s circle a commentary of azothoz a book of the adversary presented by the night ravener (akhtya seker arimanius michael w. ford- a brother in the pact of witchblood azothoz presents in poetic form the antinomian concept of separation from the natural order. this is clear throughout the various grimoires such as nox umbra, book of cain, yatuk dinoih, goetia (luciferian edition, and the toad rite. azothoz is actually a strong foundation from which these works arose. as written as lyric and poem form, the original praxis of the spiral force is not only directed inward, it is invoked in the circle of being. as some may have studied, aleister crowley[1] has placed significant focus on the spiral force, the travel

fire and ice by stephen e. flowers [3] the throne of twilight is the awakening undertaken by the initiate, by he and she whom invokes and envisions 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. s

NECRONOMICON ALAZIF

hath the power to show where treasure is hidden. tenth is partas, he hath the form of a great vulture, and can tell ye the vertues of herbs, stones, make ye invisible and restore sight which is lost. the eleventh spirit is gamor, and when he appeareth like a man can marvellously enform ye of how to win favours of great persons and can drive away any spirit that guardeth over treasure. twelfth is umbra, he appeareth like a giant; he can convey money from place to place if thou bid him and bestow the love of any woman that thou desirest. the thirteenth spirit is anaboth who taketh the form of a yellow toad. he hath the power to make thee marvellous cunning in nigromancy, he can drive away any devil that would hinder ye and tell of strange and hidden things* when thou wouldst call up ye glob

PHOSPHORUS

cate, babalon& az. what each 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 qayi

ication to invoking and communicating with the prince of darkness in its many forms, ala azothoz. set in relation to the luciferian sorcery and ones own self-initiation into the doctrine of shadow. an essay of relation between the two forces and how they are similar and different. 2. magickal assumption of the vampyre as a point of selftransformation, shape shifting and astral lycanthropy via nox umbra, see correlation between higher grades of toph and the botd. 3. the initiate will undergo the challenges of the necromantical flame, the becoming in the emerald flame of azrael and scribe their own self-designed grimoire of necromantic practice. 4. the guardian of the threshold satanas and the initiatic familiar. rites of phosphorus the initiation of the bloodied caul the birth of the initia

he 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 (revelers) who blacken their faces and assume bestial forms during their sabbat dance. in this instance

RUBY TABLET OF SET

e of anubis, the jackal prince of amenti! 10. the celebrant recites invocation to set: a neb kekui set! ami peret em kher! all hail the prince of darkness! beloved of ra, stand at thy place among your elect, for we are your nobles and none other. open, therefore, the gates of the underworld. let the light depart, and bring unto us the darkness. ego sum qui copulave pugno meo, libidinem sentini in umbra mea, semen cecidit e meo ipsius ore. we invoke thee, anubis, opener of the way, who dwells in the void. hail, typhon! terrible ancient god of death and destruction, who maketh desolate the souls of the undeserving: guide our path through the angles. hail, set! typhon set! hail, anubis! we invoke thee by thy powerful names! in witness to your bond, we proclaim your words: xeper! xem! xeper! x

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ith. she is the source, the point of luciferian transference. the purpose of the descriptions of the grimoires is to offer a basic form of guidance through them, how one can get the most out of each one. this does not reveal any of the initiatory secrets which the sorcerer discovers through practice. it does, however, intend to give a directional focus towards initiatory studies and practice. nox umbra nightside& luciferian witchcraft, vampyric sorcery 6 by michael w. ford illustrated by elda isela ford and nathan harris nox the nightside formula of forbidden and adversarial magickal practice, shunned by the right hand path. umbra shadows, in the context of this book shades of the dead. in the sorcerous path of luciferian/sabbat/sethanic witchcraft the exploration of the sinistral (left wa

michael w. ford illustrated by elda isela ford and nathan harris nox the nightside formula of forbidden and adversarial magickal practice, shunned by the right hand path. umbra shadows, in the context of this book shades of the dead. in the sorcerous path of luciferian/sabbat/sethanic witchcraft the exploration of the sinistral (left way) path has hinted at the potentials within dark magick. nox umbra is a defined grimoire of vampyric initiation, that is, ensorcelling the nightside or sethian current around the self, the assumption of vampyric godforms within the luciferian gnosis. the process of working with necromantic shadow energies is indeed a powerful tool aimed at those working in the initiatory aspect of self-deification, yet it is as equally as dangerous. this grimoire is a perso

godforms within the luciferian gnosis. the process of working with necromantic shadow energies is indeed a powerful tool aimed at those working in the initiatory aspect of self-deification, yet it is as equally as dangerous. this grimoire is a personal record of its author, akhyta seker arimanius, and a manual of how one may in a balanced manner, work with the shades of the dead. featured in nox umbra is the cultus of akhtya, the persian path of sorcery in relation to ahriman, the beast dragon of darkness. this entails vampyric dream shape-shifting, vampyric self-transformation (without the use of blood or predatory workings, servitor creation and egyptian god forms. explored equally is the goddess archetype in relation to vampyrism, including the methods and process of evoking and summon

tion to ahriman, the beast dragon of darkness. this entails vampyric dream shape-shifting, vampyric self-transformation (without the use of blood or predatory workings, servitor creation and egyptian god forms. explored equally is the goddess archetype in relation to vampyrism, including the methods and process of evoking and summoning forth 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 moo

a 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 unveils methods of creating vampyric familiars, night-born spirits which the initiate may create or bind to an object. the end result being a molding of the consciousness of the sorcerer with the spirit familiar, and the dreaming body taking the shape of whatever night form he or she wills. the illustrations of nox umbra are equally as a part of the grimoire as the text. each drawing by soro

fined in a luciferian sense by the practices developed partially by aleister 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

hunger known as az, the crowning of the beast. this night, as candle burns and my vessel of darkness is prepared, shall i go forth to the gathering of our spirits thou yatus and wondering demon kin of mine. druj, descend, i shall become as dragon of flesh and seed, fire, smoke and soul. come forth now! so it is done further reading- yatuk dinoih (second edition) the book of cain the toad rite nox umbra azothoz 22 coven maleficia this work was chartered by coven maleficia of houston, texas and the body of initiates, the order of phosphoru o the magician's kabbalah by fp the classical esoteric model of the universe as practised by a working magician, with unique details of the theories and practices of modern magic for the general reader. this book demonstrates the integration of kabbalah wi

THE ROSICRUCIAN MANIFESTOS

be beneficial to him in goods, body and soul; but he that is false-hearted, or onely greedy of riches, the same first of all shal not be able in any manner of wise to hurt us, but bring him to utter ruine and destruction. also our building (although one hundred thousand people had very near seen and beheld the same) shall for ever remain untouched, undestroyed, and hidden to the wicked world, sub umbra alarum tuarum jehova. 16 17 con f e s s i o f r a t e r n i t a t i s 18 19 c o n f e s s i o fra t e rni t a t i s o r t h e c o n f e s s i o n o f t h e l aud ab l e fr a t e rni t y o f t h e mo s t hon o ra bl e ord e r o f t h e ro s y c r o s s, wr i t t e n t o al l t h e l e a rne d o f e u r o p e whatsoever is published, and made known to everyone, concerning our fraternity, by th

THE SHADOWED ONES

lightening bolt of the fallen into my skull temple! with these words i speak, so it is done* michael w. ford (akhtya seker arimanius or keteb 75) is a practitioner of the left hand path, specifically through the initiatory guild of the order of phosphorus and the luciferian path. mr. ford is the author of numerous grimoires and works on the draconian shadow path such as yatuk dinoih, azothoz, nox umbra, book of cain and many others. michael ford is also the founding musician of psychonaut 75. www.psychonaut75.com succubus publishing http//algol.chaosmagic.uta description and purpose of the sigil of the adversary, set-heh by akhtya seker arimanius iv, botd/toph sigil illustrated by soror azhdeha iii, botd/toph the twelfth is when the demon of the noon tide sun comes forth from the desert, s

THE SECRET RITUALS OF THE OTO

ously) i obtained the four powers of the sphinx. s: which are? file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c4.html (3 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. c: knowledge, will, courage and silence. s: in the latin language, these are? c: scire, velle, audere, tacere. s: their initials are identical with those of what sentence? c: sub umbra alarum tetragrammaton, or tahuti, the master of magic. s: have you completed your travels with the sun? c: i have fulfilled seventy years. s: the sun is setting. do you pledge your might as a magician that you will steadily persevere through the ceremony of devotion to the degree of a master magician? c: i do. s: this. didst. thou. well (pause) do you likewise pledge yourself, under the pena

VOX SABBATUM

nd low sorcery, the unity of several independent psyches focusing on one goal will no doubt create a desired effect. widdershins are movements around the circle in an anti clockwise dance. some witches may find it useful to recite the lord s prayer backwards while moving widdershins in the beginning of the sabbat rite, this allowing or giving permission to the nature of the working itself. in nox umbra12 the invocation of the vampyre queen, lilith utilizes a bloodied or red cloth, sometimes stained with menstrual blood if possible. this may be used to cover the head in the sabbat ritual dance, thus through movement and excitement; the lack of oxygen itself for a short period will create ecstasy without the outside use of alkaloids or other drugs. when using the waking sabbat rite for spell

time, thus isolate consciousness. in such aspects of the left hand path, az lilith is the mother of daemons, isolate and self-deified spirits, those who become through the mirror of self the mirror in hebrew mythology is also symbolic of lilith, being a gateway to her caves near the red sea, or the darkness of hell of which she dwells. lilith az is illustrated in the book of cain, azothoz and nox umbra as part beast, part woman. she is the unrestrained sexual force, laylah being night and death. she is the bride of oz, azazel, the masculine and solar phallic force of fire and creation. she drains the blood of life, hungering for flesh, devouring and copulating, spreading her sexual knowledge to her children. yet she is also beautiful and all knowledgeable, the age of one thousand aged cron

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