Michael Wynn's Occult Reference Library
WAND,WANDS

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en the hall of the neophyte. kerux, see that the temple is properly guarded, that doors and entrances have been checked and all are present" kerux (knocks on all the doors and checks the portal "very honored hierophant, the hall is properly guarded (salutes hierophant) hierophant "very honored hiereus, guard the other side of the portal (hiereus turns west. kerux is on his right with his lamp and wand, and assure yourself that all present have witnessed the golden dawn" hiereus "fraters and sorors of the hermetic order of the golden dawn, give the sign of the neophyte (all give the sign of the neophyte to the hierophant, then the hiereus gives both signs after the others have completed it. very honored hierophant, all present are initiated members" hierophant (gives the sign of the enterer

se present with water" hierophant "kerux, your station and duties" kerux "my station is within the portal. my duties are to see that the furniture of the hall is properly arranged at the opening, to guard the inner side of the portal, to admit the fraters and sorors, to watch over the path of the candidate, and to lead all mystical circumambulations. my lamp is a symbol of hidden knowledge and my wand is a symbol of directing power" hierophant "honored hegemon, your station and duties" hegemon "my station is between the two pillars of hermes and solomon. my face is toward the cubical altar of the universe. my duties are to watch over the gateway of hidden knowledge. for i am the reconciler between light and darkness. i immediately follow the kerux in the mystic circumambulations. i watch o

h. so help me, the lord of the universe and my own higher soul. 31 rise, newly obligated neophyte of the golden dawn in the outer. i declare you neophyte of the 0=0 grade of the hermetic order of the golden dawn. honored hegemon, place the neophyte in the north part of the hall, the greatest symbol of darkness (hegemon places the initiate in the north facing east. the kerux goes with the lamp and wand to the northeast. the stolistes and dadouchos stand ready to follow in the procession, and the sentinel remains in his place) hierophant "the voice of my undying soul said unto me 'let me enter the path of darkness, and peradventure, there shall i find the light. i am the only being in an abyss of darkness. from an abyss of darkness came i forth ere my birth, from the silence of a primal slee

is failure, so be without fear. for he/she that trembles at the flames and the floods and the shadows of the night, has no part of divine light. thou hast known me now, so pass thou on (hegemon pulls down the hoodwink (kerux leads on. they pass the hierophant who gives one knock, then the hiereus gives one knock as they pass by him. after this passing, the kerux halts in the north, and raises his wand) kerux (blocks the way in the north "child/children of earth, unpurified and unconsecrated, thou may not enter the pathway of the east" stolistes (marking a cross with water upon the forehead "child/children of earth, i purify with thee water" dadouchos (censing the candidate "child/children of earth, i consecrate thee with fire" hegemon "thrice purified and thrice consecrated, thou mayest ap

er of light, the symbol of the perfected work. the throne of the hiereus at the gate of the west is the place of the guardian against the multitudes that sleep through the light and awaken at twilight. he carries the banner of the west, which is the banner that symbolizes twilight. the throne of the hegemon between the columns is the place of balanced power between the light and the darkness. the wand of the kerux is the beam of light from the hidden wisdom, and his lamp is an emblem of the ever burning lamp of the guardian of the mysteries. the place of the stolistes at the gate of the north is the place of the guardian of the cauldron and the well of water, of cold and moisture. the place of the dadouchos at the gate of the south is the place of the guardian of the lake of fire and the b

will not; nothing is more common than unsuccessful men with talent. genius will not; unrewarded genius is almost a proverb. education will not; the world is full of educated derelicts. persistence and determination alone are omnipotent.what is vibration and why is it so important? well, we all heard or read in fairy tales about the famous powers that witches and wizards wielded by waving a magic wand, making a few gestures, and reciting a few magical words. well, some stories are not so fictitious in some of their concepts. in ceremonial magic, we learn to call upon certain energies using the proper tools and invocations, incorporated with the proper tone or pitch in the voice. it has been a long kept occult secret that everything in matter is made up of vibration. today in modern science

0 0 INITIATION CEREMONY

nt: red robe, red nemis, gold shoes, lamen, white collar, sceptre hierophant: red robe, red& white nemis, gold shoes, lamen, white collar, sceptre outer order officers herius: black robe, black& white nemis, red shoes, lamen, red collar, sword hegemon: white robe, white nemis, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemis, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemis, red shoes, lamen, black collar, cup of water dadouchos: black robe, black& white nemis, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemis, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red rose red lamp cup of

cumambulate with the officers. when they do have occasion to move in the temple, they do so in the direction of the sun and make the neophyte signs on passing the throne of the east whether the hierophant be there or not. the grade sign is made in the direction of movement, except when entering or leaving the hall, when it is made toward the east. the knock is made by rapping the base or shaft of wand or the pommel of sword on a table. hiero (knock) kerux: moves to the right of hierophant, faces west and proclaims. kerux: hekas, hekas, este bebeloi! kerux returns to place. hiero (knock) fraters and sorors of the order of the golden dawn in the outer, assist me to open the hall of the neophytes of the (name the) temple. all rise. hiero: frater kerux see that the temple is properly guarded

e hall, very honoured hierophant. hiero: your duty? kerux: i see that all the furniture of the hall is properly arranged before the opening. i guard the inside of the portal. i admit fraters and sorors of the order. i assist in the reception of the candidates. i attend to the lamp of my office. i lead the mystic circumambulation and make all announcements and reports. hiero: what do your lamp and wand symbolize? kerux: the light of occult science and directing power. hiero: honoured hegemon your station? heg: between the two pillars of hermes and solomon facing the cubicle altar of the universe, very honoured hierophant. hiero: your duty? heg: i preside over the symbolic gateway of occult science. i am to reconcile her between light and darkness. i immediately follow the kerux in the mysti

a primal sleep, and the voice of ages answered unto my soul i am he that formulates in darkness. child of earth, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to guide the way. hiero: knocks at commencement of circumambulation. kerux: kerux leads with light and wand heg: hegemon guides the candidate stolistes and dadouchos follow. they halt in the south the third time round. hiereus (knocks) hiero (knocks) kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the west. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water dad (censing candidate) child of earth, i consecrate thee with fire

he guardian of the dawning sun. the throne of the hiereus at the gate of the west is the place of the guardian against the multitudes that sleep through the light and awaken at the twilight, the throne of the hegemon seated between the columns is the place of balanced power, between the ultimate light and the ultimate darkness. these meanings are shown in detail and by the color of our robes. the wand of the kerux is the beam of light from the hidden wisdom, and his lamp is an emblem of the ever burning lamp of the guardian of the mysteries, the seat of the stolistes at the gate of the north is the place of the guardian of the cauldron and the well of water of cold and moisture. the seat of the dadouchos at the gate of the south is the place of the guardian of the lake of fire and the burn

the place of the guardian of the cauldron and the well of water of cold and moisture. the seat of the dadouchos at the gate of the south is the place of the guardian of the lake of fire and the burning bush. hiero: honoured frater kerux, i command you to declare that the neophyte has been initiated into the mysteries of the neophyte grade. kerux: advances to the north east, faces west, raises his wand and says: kerux: in the name of the lord of the universe and by command of the very honoured hierophant hear all ye that i proclaim that (name of aspirant) who will hereafter be known unto you by the motto xyz, has been admitted in due form to the neophyte grade of the order of the golden dawn in the outer. all clap hands. hiero: very honoured hiereus, i delegate to you the duty of pronouncin

1 10 INITIATION CEREMONY

yte is led out by kere 1= 10 zelator grade initiation part i outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black& white nemyss, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemyss, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red lamp salt diagra

urns to temple entrance. 1= 10 zelator grade part ii part ii outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black& white nemyss, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemyss, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash of 1=10 required materials for the altar red cross and white triangle red lamp salt diagram of the fla

but others assign to it the meaning of the zealous student whose first duty was to blow the athanor or fire which heated the crucible of the alchemist. hiero: resumes seat on dais. kerux: leads new zelator to seat in north west. hiero: frater kerux, you have my command to declare that our frater has been duly admitted to the grade of zelator. kerux: comes to n.w of hierophant, faces west, raises wand and says: kerux: in the name of adonai melekh, and by command of the very honoured hierophant, hear ye all that i proclaim that frater (name) has been duly admitted to the grade of zelator, and that he has obtained the mystic title of periclinus (pericline) de faustis and the symbol of aretz. kerux: returns to his place by e. saluting, and by s. and w. hiero: in the zelator grade, the symboli

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ot (left out; parz. 742, 15' der wunsch wirt in beiden; trist. 3710' dir ist der wunsch gegeben; frauend. 87' der wunsch von edlem obze' the pick of noble fruit; parz. 250, 25' erden wunsches riche' rich in all gifts of the earth; 235, 24 'erden wunsches iiberwal; trist. 4696. 4746' der wunsch von worten, von bluomen; trist. 1374' in dem wunsche sweben' i.e, in perfect satisfaction. and the magic wand, by whose impact treasures are acquired, was a wunschiligerta, wishing-rod; conf. parz. 235, 22' wurzel unde ris des wunsches' root and spray of wish. the (secondary) meaning of' desiring and longing for' these perfections would seem to have but accidentally attached itself to the wunsc, on. osk (see suppl. among other eddie names of 06inn, appears osci, ssem. 46^ sn. 3, 24, i.e. he who makes

jam et labantes a feminis restitutas constantia precum et objectu pectorum. from the poems of the 13th century i will quote the principal passages only: und als er dar zuo an saeh (on-saw, looked at) die schoenen frowen eniten, daz half (holp) im vaste striten (fight hard. er. 933. swenne mich der muot iwcr ermant (the thought of you mans, wise women. 399 su ist sigesoelic (victorious) min liaut: wand (for) iwer guote iiiiune die steilcent mine sinne (nerve my senses, daz mir den vil langen tac (all the long day) nilit -wider gewesen mac (nought can vex. er. 8sc7. din da gcgcnicvrfic snz (who there present sat, diu gehalf ir manne baz (she holp her man better. ob im dehein zwivel (if ever a doubt) geschach, swenn (whenever) er si danne wider (again) an sack, ir schosne gap im niwe kraft (s

mestr skorangr (see suppl.j. valkyrja, w^lcyrie. 419 'i one name is particularly attractive: oskmeyjar, wish-maidens (stem. 212. vols, saga cap. 2, given them, i think, because they are in osin's service, and osinn is called oski, wunsc. but there is something more: i find a confirmation of my opinion that wuotan bore the name of wunsc in his identity with mercury, for]\iercury carries the magic wand (caduceus, which is like our v:ishing-rod, ohg. vmnsciligerta(-yerde, yard. the likeness will come out more distinctly from a closer inspection of the two rods, which is yet to come; but if wuotan and wunsc, osinn and osjd are one, we may suppose that the thorn, the sleeping-thorn, which osinn put into the dress of tlie valkyrja brynhildr (soem. 192, was likewise a wishing-thorn. it throws li

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ep them charged with positive energies for magical and healing work. some items, such as the pentacle (see page 189, you can make from clay, and herbs can be grown in pots or in gardens and chopped in a mortar and pestle. fresh herbs have more immediate energies than dried, though the latter are better in sachets and poppets. always bear in mind that the magick is in you, not in your tools, and a wand cut from a fallen hazel or willow branch in the right hands can be more magical that the most elaborate crystal-tipped one purchased from a new age store. spell casting spell casting is part of some, but by no means all, wiccan activities. most spells are carried out with the purpose of changing someone's life for the better or sending healing energies to others. for example, love magick coul

pushing their feet almost off the ground. growth is the key to this stage. release of power when you release the power in the final stage, you may see the cone exploding and cascading as coloured stars or light beams, which surge away into the cosmos and break into brilliant rainbow colours. if you wish, you can direct the energy after the final release of power by pointing with your hands, or a wand or knife, so that the energies cascade horizontally and downwards, for example into herbs on the altar that you are empowering to make into herb sachets. or you can direct the cascading energies in a specific direction, perhaps towards a person who is ill or in need of magical strength. release is the key at this stage. this release may take the form of a final shout, a leap, or words. as you

can embellish the casting ceremony as much as you like, perhaps drawing pentagrams in the air at the four main compass points, and combining this with lighting the four elemental candles. some practitioners like to cast a circle and then welcome other members of the group to enter, sealing the circle with a diagonal up-and-down slashing movement of their power hand (the one they write with, or a wand or an athame (an athame is a double-edged knife used in formal rituals. it represents air and is placed in the east of the circle. as well as drawing circles, it may be used to conduct magical energies into a symbol) but i think it is more powerful if one person actually walks around the outside of a circle of people, enclosing them in light. in this way, the circle is created in human dimens

tually walks around the outside of a circle of people, enclosing them in light. in this way, the circle is created in human dimensions and is as large or small as is required by the actual formation. the circle made to fit the group is far better magically than the group made to fit the circle, for the group is the circle. if you want to visualise a circle, use a clear, pointed quartz crystal, or wand, or the forefinger of your power hand, and draw an outline, in the air at chest level or on the ground. the circle extends wherever you draw it from the ground upwards to above your head like a wall of gold. again, begin in the north, and continue in an unbroken, circular movement. remember, the circle is created with your own power, amplified if you wish by the sacred guardians or powers you

nds if you are creating the circle as a group. in a conventional coven, the high priestess casts and uncasts the circle, but you may prefer to allow the person leading the ritual to cast the magical boundaries. casting a dual circle you can create a dual circle if you wish* first consecrate the salt symbolising the earth element in the north of the altar by stirring it three times with an athame, wand or crystal, and visualise radiance pouring into it* stir the water, also three times deosil with the athame, wand or pointed crystal, asking the light and the goddess to enter it* add a few grains of salt to the water and stir it, saying: may power thus be doubled, thus increased, as life joins life to create a greater force even than these* stand either just within or beyond the first circle

sin. she can be invoked for all rituals of justice, uncovering secrets, truth and trustworthiness. hermes hermes is the greek messenger god who travelled between dimensions. he is associated with the wise ancient egyptian god thoth and the later roman mercury. he is credited with great knowledge, healing powers and medical knowledge. the double entwined snake of hermes' and mercury's caduceus, or wand, which is often a living growing staff, is a symbol both of healing and of powerful communication. the snake forms two circles, the interlinked cycles of good and evil, life and death, light and darkness. the wings on the caduceus are for wisdom, guarding against gossip and malicious words as well as illness. among hermes' many patronages were moneylenders and thieves and so he can protect ag

ABRAMELIN2

if one performeth it in a dwelling-house; for in the open country one cannot do this. thus in this point as in all the others, we should rule and govern ourselves according unto the means at our disposal. the altar, which should be made of wood, ought to be hollow within after the manner of a cupboard, wherein you shall keep all the necessary things, such as the two robes, the crown or mitre, the wand, the holy oils, the girdle or belt, the perfume; and any other things which may be necessary. 45the second habiliments will be a shirt or tunic of linen, large and white, with well and properly made sleeves. the other robe will be of crimson or scarlet silk with gold, and it should not be longer than just unto the knees, with sleeves of similar stuff. as for these vestments, there is no parti

get this wood you shall take that of cedar, or of rose, or of citron, or any other odoriferous wood. you shall reduce all these ingredients into a very fine powder, mix them well together and keep the same in a box or other convenient vessel. as you will consume a great deal of this perfume, it will be advisable to mix enough on the eve of the sabbath to last the whole week. you shall also have a wand of almond-tree wood, smooth and straight, of the length of about from half an ell to six feet50 and ye shall keep the aforesaid things in good order in the cupboard51 of the altar, ready for use in the proper time and place. here followeth the manner of ordering oneself and of operating. the sacred magic 62 the twelfth chapter. how one should keep oneself in order to carry out this operation

mence all that is commanded in the ninth chapter,53 and further observe this present chapter. when first ye shall enter into the oratory, leave your shoes without, and having opened the window,54 ye shall place the lighted coals in the censer which55 you shall have brought with you, you shall light the lamp, and take from the cupboard of the altar your two vestments, the crown, the girdle and the wand, placing them upon the altar. then take the sacred oil in your left hand, cast some of the perfume upon the fire, and place yourself upon your knees,56 praying unto the lord with fervour. the orison. o lord god of mercy; god, patient, most benign and liberal; who grantest thy grace in a thousand ways, and unto a thousand generations; who forgettest the iniquities, the sins, and the transgress

h to talk; but only and solely to give unto you an idea of the manner in which we should pray. having finished your orison, rise from your knees, and anoint the centre57 of your forehead with a little of the sacred oil; after this dip your finger into the same oil, and anoint therewith the four upper corners of the altar. touch also with this holy oil the vestments, the girdle, the crown, and the wand, on both sides. you shall also touch the doors and the windows of the oratory. then with your finger dipped in the oil you shall write upon the four sides of the altar these words, so that they may be perfectly clearly written on each side: in whatever place it may be wherein commemoration of my name shall be made, i will come unto you and i will bless you. this being done the consecration is

ng then reposed yourself during the night, you shall rise in the morning before dawn, and shall enter into the oratory; and having placed the lighted charcoal in the censer, light the lamp also. you shall then robe yourself, taking first the white vestment, and over this you shall put on that66, of silk and gold, then the girdle, and upon your head you shall place the crown, and you shall lay the wand upon the altar. then, having put the perfume in the censer you shall fall upon your knees, and pray unto almighty god to grant you the grace to finish your operation unto the praise and glory of his holy name, and for your own use and that of your neighbour. also you shall supplicate your guardian angel to aid you, and to govern your heart with his counsel, and all your senses. after this you

tar. then, having put the perfume in the censer you shall fall upon your knees, and pray unto almighty god to grant you the grace to finish your operation unto the praise and glory of his holy name, and for your own use and that of your neighbour. also you shall supplicate your guardian angel to aid you, and to govern your heart with his counsel, and all your senses. after this you shall take the wand in your right hand, and pray unto god to give unto this wand as much virtue, force, and power as he gave unto those of moses, of aaron, of elijah, and of the other prophets whose number is infinite. now place yourself beside the altar looking towards the door and the open terrace; or if you be in the country place yourself at the western67 side, and commence by summoning the chief spirits and

ABRAMELIN3

momus together execute the signs and operations of this chapter (c) the familiar spirits cannot execute the operations of this chapter (d) let the being, whether man or animal, see the symbol, and then touch them suddenly with it; when they will appear transformed; but this is only a kind of fascination. when you wish to make it cease, place the symbol upon the head and strike it sharply with the wand, and the spirit will make things resume their ordinary condition (e) no. b is a square of e j squares. iemimei is evidently from hebrew imim= mules. a very perfect acrostic. no. c is a square of e j squares also. aiacila, hebrew ailh= a deer. no. d is a border of c e taken from a square of e j squares. chadsir; hebrew kzr= fierce, savage. chtzr- perhaps, the tusk of an elephant. but chziz= a

ADEPTUS MINOR INITIATION

lue and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 ceremony of the adeptus minor r.r et a.c. requirements: chief adept -7=4, merciful exempt adept- blue and purple robe with winged sphere wand 2nd adept- 6=5, mighty adeptus major- red and orange with phoenix wand 3rd adepti- 5=6, associate adeptus minor -yellow and rose pink with lotus wand all other adepts- yellow or matching slippers complimentary to their robes additional requirements- sash- declaration and recommendation signed by chief adept of the temple -black robe -cross of obligation with ropes -cross of victory -crux ansa

"associate adeptus minor, what is the emblem which i bear upon my breast" third "the complete symbol of the rose and cross" chief "mighty adeptus major, what is its meaning" second "it is the key of sigils and rituals, and represents the force of the 22 letters in nature, as divided into a three, a seven and a twelve. many and great are its mysteries" 6 chief "associate adeptus minor, what is the wand which thou bearest" third "a simple wand having the colors of the 12 signs of the zodiac between light and darkness and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief "mighty adeptus major, thy wand and its meaning" second "a wand terminating in the symbol of the binary and surmounted by the tau cross of life, or the head of the phoenix, sacred to osi

of isis. it symbolizes the development of creation" chief "mighty adeptus major, thy wand and its meaning" second "a wand terminating in the symbol of the binary and surmounted by the tau cross of life, or the head of the phoenix, sacred to osiris. the seven colors of the rainbow between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from death" chief "my wand is surmounted by the winged globe, around which the twin serpents of egypt twine. it symbolizes the equilibrated force of m and the four elements beneath the everlasting wings of the holy one "associate adeptus minor, what are the words inscribed upon the door of the tomb, and how is it guarded (wands of the 3 chiefs) 7 third "post centum viginti annos patebo. after 120 years i shall open. th

on of the powers of the pentagram, and also the five preparatory examinations for this grade. it is written 'his days shall be 120 years' 120 divided by 5 equals 24, the number of hours in a day and of the thrones of the elders in the apocalypse. further, 120 equals the number of the 10 sephiroth multiplied by that of the zodiac, whose key is the working of m and the four elements typified in the wand which i bear (chief, second, and third adept enter the vault consecutively, chief passes to the east of the pastos facing west. second adept goes to the south facing north. third adept goes to the north facing south (officers all raise their wands to form a pyramid over the pastos and altar) chief "let us analyze the keyword. i" second "n" third "r" all "i" chief "y" second "n" third "r" all

meaning, after a hundred and twenty years i shall open, with the year of our lord under, 1484. frater n.n. and those with him then cleared away the rest of the brickwork, but let it remain that night unopened as they wished first to consult the rota" third "you will now quit the portal for a short time, and on your return the ceremony of opening the tomb will be proceeded with. take with you this wand and crux ansata (hands it to him) which will ensure your re-admission (aspirant goes out, carrying the wand and crux of chief adept) second point (preparation of tomb. chief adept lies in full regalia in the pastos representing frater c.r.c. on his breast is the rose cross lamen suspended from the double phoenix collar. his arms are crossed on his breast and he holds crook and scourge. betwee

ble phoenix collar. his arms are crossed on his breast and he holds crook and scourge. between them lies the book (t. lid of pastos closed and circular altar stands over it. other adepts outside tomb as before. on the altar are replaced rose cross, cup of wine, chain and dagger) second "associate adeptus minor, let the aspirant now be admitted (third adept opens door and admits aspirant who holds wand and crux of the chief. he is then placed in front facing the vault door) second "before the door of the tomb as symbolic guardians, are the elemental tablets, and the kerubic emblems, even as before the mystical gate of eden stood the watchful \ybwrk, and the sword of flame. these kerubic emblems be the powers of the angles of the tablets. the circle represents the four angles bound together

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

n. now i found myself on shipboard, or in some obscure bedroom of mexico city, or camped beside my horse among the sugar canes in lonely tropical valleys, or couched with my rucksack for all pillow on bare volcanic heights. i had to replace my magical apparatus. i would take the table by my bed, or stones roughly piled, for my altar. my candle or my alpine lantern was my light. my ice-axe for the wand, my drinking flask for the chalice, my machete for the sword, and a chapati or a sachet of salt for the pantacle of art! habit soon familiarised these rough and ready succedanea. but i suspect that it may have been the isolation and the physical hardship itself that helped, that more and more my magical operation became implicit in my own body and mind, when a few months later i found myself

ALEISTER CROWLEY ACROSS THE GULF

ey had done all that they could, and fate had reversed their design, it was evident that the matter saw in the hands of fate, and that the less they meddled the better it would be for them. for he was a brusque old man- how afterwards i met him shall be written in its place. so then i was to be brought up as befitted one in my station, half-prince, half-priest. i was to follow my father, hold his wand and ankh, assume his throne. and now i begin to recall some details of my preparation for that high and holy task. memory is strangely fragmentary and strangely vivid. i remember how, when i had completed my fourth month, the priests took me and wrapped me in a panther s skin, whose flaming gold and jet-black spots were like the sun. they carried me to the river bank where the holy crocodiles

nd in his hands he bore the crook and scourge. thus he rose, even as the temple fell about us in ruins, and we were left standing page 17 gulf.txt there. and i wist not what to say. now then the people of the city crowded in upon us, and for the most part would have slain me. but thoth the mighty god, the wise one, with his ibis-head, and his nemyss of indigo, with his ateph crown and his phoenix wand and with his ankh of emerald, with his magic apron in the three colours; yea, thoth, the god of wisdom, whose skin is of tawny orange as though it burned in a furnace, appeared visibly to all of us. and the old magus of the well, whom no man had seen outside his well for night threescore years, was found in the midst: and he cried with a loud voice, saying "the equinox of the gods" and he wen

em all; and in a certain mystical manner did we all symbolically partake of them. but for me! in the scent of the dying rose i beheld rather the perfection of the love of my lady the veiled one, whom i had won, and slain in the winning! now, however, the old magus clad me (for i was yet naked) in the dress of a priest of osiris. he gave me the robes of white linen, and the leopard s skin, and the wand and ankh. also he gave me the crook and scourge, and girt me with the royal girdle. on my head he set the holy uraeus serpent for a crown; and then, turning to the people, cried aloud "behold the priest of asar in thebai "he shall proclaim unto ye the worship of asar; see that ye follow him" then, ere one could cry "hold" he had vanished from our sight. i dismissed the people; i was alone wit

hat temple should the god be sacrificed unto himself. myself i made the god thereof; i powdered my hair with gold, and inwound it with flowers. i gilded my eyelids, and i stained my lips with vermilion. i gilded my breasts and my nails, and as god and victim in one was i daily sacrificed unto that strange thing that was none other than myself. i made my giant nubian high priest; and i endowed his wand with magic power, so that he might properly perform my rites. this he did to such purpose that many men from memphis and even from more distant towns, leaving their gods, came thither, and did sacrifice. then i appointed also the pale boy warder of the sanctuary: and he swore unto me to be faithful unto death. now there arose a great strife in memphis, and many foolish and lewd women cried ou

but a god. therefore i took the body of my nubian, and slew four young girls, and filled all the hollow spaces of his body with their blood. then too i sealed up his body with eight seals; and the ninth seal was mine own, the centre of my godhead. then he rose slowly and staggeringly as i uttered the dreadful words: a ka dua tuf ur biu bi aa chefu dudu ner af an nuteru! then i touched him with my wand and he rose into full power of his being; and we entered in, and for the last time did he perform (though silent) the ceremony. at whose end he lay shrivelled and collapsed, shrunken like an old wineskin; yet his blood availed me nothing. i was icier than before. yet now page 29 gulf.txt indeed was i osiris, for i sent out flames of cold gray glory from my skin, and mine eyes were rigid with

of forty and two years old, both dark and beautiful, with flashing eyes and stern lips. yet her body was slim and lithe like that of a young girl. now, as it chanced, it was my turn to serve her with the funeral offerings; flesh of oxen and of geese, bread, and wine. and as she ate she spake with me; for she could see by her art that i was not a common serving-man. then i took out the consecrated wand of khem that i had from my father; and i placed it in her hand. at that she wondered, for that wand is the sign of a great and holy initiation: so rare that (as they say) no woman but one has ever attained unto it. then she blessed herself that she had been permitted to look upon it, and prayed me to keep silence for a little while, for she had somewhat in her mind to do. and i lifted up the

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

s the ultimate goal and strive ever onward to the furthest reaches of the stars, though it mean thine own death; for such a death is as a sacrifice to the gods, and pleasing, that they will not forget their people. the zonei and their attributes, then, are as follows: the god of the moon is the god nanna. he is father of the zonei, and the eldest of the wanderers. he is long of beard, and bears a wand of lapis lazuli in his palm, and possesses the secret of the tides of blood. his colour is silver. his essence is to be found in silver, and in camphor, and in those things bearing the sign of the moon. he is sometimes called sin. his gate is the first you will pass in the rituals that follow. his step on the ladder of lights is also silver. this is his seal, which you must engrave on his met

si kunushi shadu yu lite kunushi shadu yu lini kunushi shadu yu linir kunushi shadu yu likattin kunushi shadu yu dannu elikunu limqut ina zumri ya lu yu tapparrasama! the book of calling this is the book of the ceremonies of calling, handed down since the time the elder gods walked the earth, conquerors of the ancient ones. this is the book of ninnghizhidda, horned serpent, the lady of the magick wand. this is the book of ninaxakuddu, the queen, mistress of the incantations. this is the book of asalluxi, the king, the lord of magick. this is the book of azag, the enchanter. this is the book of egura, the dark waters of absu, realm of ereshkigal, queen of death. this is the book of the ministers of knowledge, firik and pirik, the demon of the snake-entwined magick wand and the demon of the

and all that travels therein. naught traverses the starry element, but that this power is aware. his word is arataagarbal and his seal is this: the thirty-ninth name is aranunna giver of wisdom, counsellor to our father, enki, knower of the magickal covenant and of the laws and of the nature of the gates. his word is aramanngi and his seal is thusly: the fortieth name is dumuduku possessor of the wand of lapis lazuli, knower of the secret name and the secret number. may not reveal these to thee, but may speak of other things equally marvellous. his word is aratagigi and his seal is: the forty-first name is lugalanna the power of the eldest of the elder ones, possesses the secret knowledge of the world when the ancient ones and the elder ones and where one. knows the essence of the ancient

ence and ishtar entered. and there are seven gates and seven decrees. at the first gate ninghizhidda removed the crown the great crown of her head he took away and ishtar asked why, serpent, has thou removed my first jewel? and the serpent answered thus is, the covenant of old, set down before time, the rules of the lady of kutu. enter the first gate. and the second gate ninnghizhidda removed the wand the wand of lapis lazuli he took away and ishtar asked why, neti, has thou removed my second jewel? and neti answered thus it is, the covenant of old, set down before time the decrees of the lady of kutu. enter the second gate. at the third gate ninnghizhidda removed the jewels the jewels around her neck he took away and ishtar asked why, gatekeeper, has thou removed my third jewel? and the g

ar took back her jewelled robes. when through the second gate they fled ishtar took back her jewelled bracelets. when through the third gate they fled ishtar took back her jewelled belt. when through the fourth gate they fled ishtar took back her jewelled necklace. when through the fifth gate they fled ishtar took back her belt of jewels. when through the sixth gate they fled ishtar took back her wand of lapis when through the seventh gate they fled ishtar took back her jewelled crown. and the demons rose and the spirits of the dead and went with her out of the gates looking neither right nor left walking in front and behind they went with ishtar from the gate of ganzir out of the netherworld they accompanied her and ereshkigal scorned queen of the abyss wherein all are drowned pronounced

rik of gid, and the lady shakuguku, the queen of the cauldron. recite the conjuration ia adu en i over it, and build the fire therein, calling gbl when thou dost, after his manner and form. when the fire is built and conjured, then mayest thou raise thine dagger, summoning the assistance of ninkharsag, queen of the demons, and ninkaszi, the horned queen, and ninnghizhidda, the queen of the magick wand, after their manner and form. and when thou hast accomplished this, and made the proper sacrifice, thou mayest begin calling whichsoever of the offspring thou mayest, after opening the gate. do not open the gate, save for an especial time that thou state at the time of opening, and it may not stay open for a moment after the passage of the hour of tiamat, else all the abyss break forth upon t

ALEISTER CROWLEY BOOK OF THE LAW

ot: the rituals shall be half known and half concealed: the law is for all. i,35: this that thou writest is the threefold book of law. i,36: my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of ra-hoor-khu-it. i,37: also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. i,38: he must teach; but he may make severe the ordeals. i,39: the word of the law is thelema* greek letters in ms: theta-epsilon-lambda-eta-mu-alpha. i,40: who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wil

through the fourth, ultimate sparks of the intimate fire. iii,68: yet to all it shall seem beautiful. its enemies who say not so, are mere liars. iii,69: there is success. iii,70: i am the hawk-headed lord of silence& of strength; my nemyss shrouds the night-blue sky. iii,71: hail! ye twin warriors about the pillars of the world! for your time is nigh at hand. iii,72: i am the lord of the double wand of power; the wand of the force of coph nia-but my left hand is empty, for i have crushed an universe& nought remains. iii,73: paste the sheets from right to left and from top to bottom: then behold! iii,74: there is a splendour in my name hidden and glorious, as the sun of midnight is ever the son. iii,75: the ending of the words is the word abrahadabra. the book of the law is written and co

ALEISTER CROWLEY LIBER 777

n layyy lauhr lazyy 7 garden of delights, made of white diamond hychm lahll lshlm hywhj lahhh lakym 8 garden of paradise, made of red gold hyhtn hyaah hylww hyhly labmw lahhy 9 latry hyhac hylas layru lawnu layjm 10 garden of eden, or everlasting abode, made of red pearls or pure musk layyr lamwa hylcu lahym hybmd laqnm cxxxii. pairs of angels ruling coins. cxxxiii* titles and attributions of the wand suit [clubs] cxxxiv. titles and attributions of the cup or chalice suit [hearts] 0. 1. the root of the powers of fire the root of the powers of water 2 labkl hyrcw% in a the lord of dominion$ ind the lord of love 3 hywjy hyjhl! a established strength [virtue# d abundance 4 hyqwh ladnm$ a perfected work [completion= d blended pleasure [luxury] 5 hyhbm laywp' e strife% h loss in pleasure [disap

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

r further that in another direction magic has paved the way for science, we are forced to admit that if the black art has done much evil, it has also been the source of much good; that if it is the child of error, it has yet been the mother of freedom and truth" ibid. x "prove all things; hold fast that which is good" st. paul "also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach "he must teach; but he may make severe the ordeals "the word of the law is theta-epsilon-lambda-eta-mu-alpha" liber al vel xxxi: the book of the law- this book is for all: for every man, woman, and child. my former work has been misunderstood, and its scope limited, by my use of technical terms. it has attracted only too many dilettant

with that of the beast and with his number 666, so that he who invokes the former invokes also the latter. also with aiwaz and the number 93. see chapter v> 15 chapter ii the formulae of the elemental weapons. before discussing magical formulae in detail, one may observe that most rituals are composite, and contain many formulae which must be harmonized into one. the first formula is that of the wand. in the sphere of the principle which the magician wishes to invoke, he rises from point to point in a perpendicular line, and then descends; or else, beginning at the top, he comes directly down "invoking" first the god of that sphere by "devout supplication<brother, lest thou bend the knee! liber ccxx teaches the proper attitude. see also liber ccclxx. infra, furthermore, there i

ula of the dagger is again unsuitable for either purpose, since the nature of the dagger is to criticise, to destroy, to disperse; and all true magical ceremonies tend to concentration. the dagger will therefore appear principally in the banishings, preliminary to the ceremony proper. the formula of the pantacle is again of no particular use; for the pantacle is inert. in fine, the formula of the wand is the only one with which we need more particularly concern ourselves< now in order to invoke any being, it is said by hermes trismegistus that the magi employ three methods. the first, for the vulgar, is that of supplication. in this the crude objective theory is assumed as true. there is a god named a, whom you, b, proceed to

e liber 777. the principal points are these: 31: atu :no: hebrew :no.:correspondence: other :of :of (tarot trump :atu: letters :let: in nature: correspondences :ter: the hiero: v :vau (a nail: 6 :taurus (an :the sun. the son in tephant (osi: english v: earthy sign: tragrammaton (see cap. ris throned: w, or vo: ruled by: iii. the pentagram& crowned: wel between: venus; the: which shows spirit with wand: o and u: moon exalt: master& reconciler of: ma'ajab and: ed therein: the four elements: ma'aruf: but male: four wor: liberty,i.e.:the hexagram which unshippers; the: free will: god and man. the consfour ele: sciousness or ruach. ments :parzival as the child in: his widowed mother's: care: horus, son of: isis and the slain: osiris :parzival as king: priest in montsalvat: performing the mir: a

al as king: priest in montsalvat: performing the mir: acle of redemption: horus crowned and: conquering, taking the: place of his father :christ-bacchus in hea: ven-olympus saving the: world: the hermit :ix :yod (a hand: 10:virgo (an :the root of the alphabet (hermes: english i: earthy sign: the spermatozoon. the with lamp: or y: ruled by: youth setting out on wings: mercury: his adventures after wand: exalted: receiving the wand. cloak, and: therein: parzival in the desert serpent: sexually: christ taking refuge: ambivalent: in egypt, and on: light, i.e: the mount tempted by: of wisdom: the devil. the uncon: the inmost: scious will, or word. 32: atu :no: hebrew :no.:correspondence: other :of: of (tarot trump :atu: letters :let: in nature: correspondences :ter: the fool: o :aleph (an ox: 1

ue. the virgin (yod-virgo) contains in herself the principle of growth- the epicene hermetic seed. it becomes the babe in the egg (a- harpocrates) by virtue of the spirit (a= air, impregnating the mother--vulture) and this becomes the sun or son( digamma= the letter of tiphareth, 6, even when spelt as omega, in coptic. see 777 "aeon of osiris" patriarchal age. two sexes. i conceived as the father-wand (yod in tetragrammaton. a the babe is pursued by the dragon, who casts a flood from his mouth to swallow it. see "rev" vii. the dragon is also the mother- the "evil mother" of freud. it is harpocrates, threatened by the crocodile in the nile. we find the symbolism of the ark, the coffin of osiris, etc. the lotus is the yoni; the water the amniotic fluid. in order to live his own life, the chi

ALEISTER CROWLEY MAGICK WITHOUT TEARS

early magic without tears get any book for free on: www.abika.com 122 all of us think, a matter of getting things right in the practices; you must make every breath you draw subservient to the true will, to fertilize the soil for the practices. when you sit down in your asana to quiet your mind, it is much easier for you if your whole life has tended to relative quietude; when you knock with your wand to announce the opening of an invocation, it is better if the purpose of that ceremony has been simmering in the background of your thought since childhood! yes indeed: background! deep down, on the very brink of the subconscious, are all those facts which have determined you to choose this your great work. 2 then, the ambition, conscious, which arranges the general order and disposition of y

use-making: from latin aedes "house "economy "houseruling: from the greek "oikoc "house" and "nomoc "law) i was often reduced to such expedients when wandering in strange lands, camping on glaciers, and so on. i fixed it workably well. in mexico, d.f. for instance, i took my bedroom itself for the circle, my nighttable for the altar, my candle for the lamp; and i made the weapons compact. i had a wand eight inches long, all precious stones and enamel, to represent the tree of life; within, an iron tube containing quicksilver- very correct, lordly, and damsilly. what a club! also, bought, a silver-gilt cup; for air and earth i made one sachet of rose-petals in yellow silk, and another in green silk packed with salt. in the wilds it was easy, agreeable and most efficacious to make a circle

from the ceiling exactly above the centre of the altar. there are plenty of old church lamps which serve very well. the light is to be from a wick in a floating cork in a glass of olive oil (i hope you can get it) it is really desirable to make this as near the "ever-burning lamp of the rosicrucians" as possible; it is not a drawback that this implies frequent attention. now for the weapons! the wand. let this be simple, straight and slim! have you an almond or magic without tears get any book for free on: www.abika.com 157 witch hazel in your garden- or do i call it park? if so, cut (with the magick knife- i would lend you mine) a bough, as nearly straight as possible, about two feet long. peel it, rub it constantly with oil of abramelin (this, and his incense, from wallis and co, 26 new

be impossible, save in the roughest terms; nothing but a few short notes, possibly an anecdote or so. just a tickle or a dram of schnapps, to enliven the proceedings. ordeals- temptations- that sort of thing. a general khabardar karo! with now and then a snappy achtung! oh, curse this mind of mine! i just can't help running to hide under the broad skirts of the qabalah! it's disk, sword, cup and wand again! sorry, but c'est trop fort pour moi. disks. to master earth, remember that the disk is always spinning; fix this idea, get rid of its solidity. commonly, the first tests of the young aspirant refer to cash "that's god's sol solid in this world" the proper magical attitude is very hard to describe (i'm not talking of that black hen's egg any more; that is simple) very sorry to have to s

ALEISTER CROWLEY MEDITATION

ld be done, and combined with meditation. of course when actually "racing" to get results, walking is a distraction> and should be practised certainly never less than one hour daily by the serious student. four hours is a better period, a golden mean; sixteen hours is too much for most people. 22 chapter iii yama<wand> and niyama the hindus have place these two attainments in the forefront of their programme. they are the "moral qualities" and "good works" which are supposed to predispose to mental calm "yama" consists of non-killing, truthfulness, non-stealing, continence, and non-receiving of any gift. in the buddhist system "sila "virtue" is similarly enjoined. the qualities are, for the layman, these f

r of the great white brotherhood known as the a'.a "witness our seal" n "praemonstrator-general" diagram: a'.a. seal photograph: the colotype of crowley from equinox i, 3, just before page 11, titled underneath "aleister crowley" part ii- magick preliminary remarks photograph (probably colotype original) of crowley with implements, titled underneath "the magician in his robe and crown, armed with wand, cup, sword, pantacle, bell, book, and holy oil" 52 ceremonial magick<magick has been adopted throughout in order to distinguish the science of the magi from all its counterfeits> the training for meditation preliminary remarks hitherto we have spoken only of the mystic path; and we have kept particularly to the practical exoteric side of it. such difficulties as w

yourself" you mean the contents of your consciousness. all without does not exist for you> in this temple a "circle" is drawn upon the floor for the limitation of his working. this circle is protected by divine names, the influences on which he relies to keep out hostile thoughts. within the circle stands an "altar, the solid basis on which he works, the foundation of all. upon the altar are his "wand "cup "sword" and "pantacle" to represent his will, his understanding, his reason, and the lower parts of his being, respectively. on the altar, too, is a phial of "oil" surrounded by a "scourge" a "dagger" and a "chain" while above the altar hangs a "lamp" the magician wears a "crown" a single "robe" and a "lamen" and he bears a "book" of conjurations and a "bell" the oil consecrates everythi

ound sides in top half and enochian watch towers (elemental squares) around sides in bottom half. there is a scale at bottom of the diagram and the caption under that "the altar. side designs from dr. dee, as in equinox vii" 60 chapter iii the altar the altar represents the solid basis of the work, the fixed will<wand; 2 x 2= 4. so the altar is foursquare, and also its ten squares show 4. 10= 1+ 2+ 3+ 4> of the magician; and the law under which he works. within this altar everything is kept, since everything is subject to law. except the lamp. according to some authorities the altar should be made of oak to represent the stubbornness and rigidity of law; others would make it of acacia, for acacia is the sy

ulously; its perfume fills the whole temple; it is the soul of which the grosser perfume is the body. 67 the phial which contains the oil should be of clear rock crystal, and some magicians have fashioned it in the shape of the female breast, for that it is the true nourishment of all that lives. for this reason also it has been made of mother-of-pearl and stoppered with a ruby. 68 chapter vi the wand the magical will is in its essence twofold, for it presupposes a beginning and an end; to will to be a thing is to admit that you are not that thing. hence to will anything but the supreme thing, is to wander still further from it- any will but that to give up the self to the beloved is black magick- yet this surrender is so simple an act that to our complex minds it is the most difficult of

end of life the movements cancel each other out. nothing has been achieved; except the one thing of which the victim is not conscious: the destruction of his own character, the confirming of indecision. such an one is torn limb from limb by choronzon. how then is the will to be trained? all these wishes, whims, caprices, 69 diagram on this page: solomonic sword vertical to the left, flame carved wand vertical to the right, cup supported by lotus flower tripod (four legs or three) center top, circle at center bottom. a vertical scale is to the extreme right and this caption is below "the wand, cup, sword, and disk or pantacle (drawn to scale" 70 inclinations, tendencies, appetites, must be detected, examined, judged by the standard of whether they help or hinder the main purpose, and treat

ALEISTER CROWLEY SEPHER SEPHIROTH

qbdx outer; civil (as opposed to sacred) nwcyx 165 strength (ez.3:8) myqzx to make them know (ps. 25:4) m(ydwhl nemo (name of magister templi) hymm( an assembly hc( curse hllq 166 under penalty of law (esp. a fine) nwmm byyx the most high nwyl( 167 the unnameable one (a demon) nwmys) fetters (job 36:8) myqyz 168 the supernal parents h)ly )m)w )b) to cover; protect ppx 169 the accentuator mym+ 170 wand [david fs] staff lqm cup lps cloud nn( seasons myd(wm fools; the constellation orion mylysk 171 the original seed (lit. gfrom the chief h; scil. groot h) lyc)m emanating from lc)n the face of god: the name of an angel l)ynp 172 cut, divided (qb he affected( gnot h read) bc(y clusters; grapes mybn( the heel; the end bq( qabalist lbqm the golden image [of nebuchadnezzar (dan. 3 )bhd mlc 173 lig

densome; with difficulty )rmwx the east xrzm a river, stream (gn. 2:10) rhn song of joy hnr 256 tidings (ps. 68:11; saying, speech hrym) the sons of the righteous qdc ynb dampnesses (pl; see 705. k.d. p.20) nymlwpm the spirit of the mother )m) xwr a spice merchant lkwr fire; fiery rwn words myrbd 257 the ark [of the covenant] nwr) magician m+rx to his fearers (ps. 25:14; see 353) wy)ryl the white wand hnbl lqm her dreadful self )rwn lights: the urim (see 490) myrw) 258 the red light mwd) rw) mercy ymxr illuminating, radiant rwhzm 259 throat nwrg 260 the concealed )rym+ will be exalted myry a vineyard mrk i.n.r (see 270) r n y the inept and the profane (lit. gto idols h, as likenesses of men or animals) mylyspl how great (ps. 8:1) ryd) hm declined; ill-humoured rs to gather, draw together m

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

f below tiphareth. perform the lesser banishing ritual of the pentagram and annoint body with holy oil before performing this greater ritual of the pentagram. take up your position facing the west, strike the bell once and cry aloud abrahadabra! giving the threefold sign of enterer (horus, silence (harpocrates, and apophis (set triumphant. whirl around as on a pivot as rapidly as you can with the wand or sword outstretched, thus making a magick circle. then say, with all the exaltation possible: the light is mine; its rays consume me: i have made a secret door into the house of ra (enterer towards east) and tum (enterer towards west, of khephra (enterer towards north) and of ahathoor (enterer towards south (in centre, facing west, in sign of silence) i am thy theban, o mentu, the prophet a

ALEISTER CROWLEY THE HEART OF THE MASTER

umed, he took a phial of golden oil from their midst, and anointed mine eyes, and mine ears, and my lips. with that i was aware of the image of a god, severe and noble of aspect, his spirit utterly calm, in his right hand a sickle and in his left an hourglass. and as i looked upon him, he reversed his wrist, for the last grain of sand was fallen through. then did my instructer point with a little wand to a great chart not wholly filled, and there came the shadow of a man's hand, and drew the image of a lion at the end of the writing. above this parchment, which was partly furled, was a square tablet of white marble, on which, inlaid in gold, i read these characters about the image of an eye within a radiant triangle. s. s. and this is, being interpreted "the great white brotherhood" below

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

reen man of spring festivals. but his 'folly' is now not innocence but inspiration of wine; he drinks from the graal, offered to him by the priestess. so we see him fully armed as bacchus diphues, male and female in one, bearing the thyrsus-rod, and a cluster of grapes or a wineskin, while a tiger leaps up by his side. this form is suggested in the taro card, where 'the fool' is shown with a long wand and carrying a sack; his coat is motley. tigers and crocodiles follow him, thus linking this image with that of harpocrates. almost identical symbols are those of the secret god of the templars, the bi-sexual baphomet, and of zeus arrhenothelus, equally bi-sexual, the father-mother of all in one person (he is shown in this full form in the tarot trump xv "the devil) now zeus being lord of air

ficance (that this must be so is guaranteed by the literary preeminence and impeccable orthography of the beast as a man. but the great thing is the standard to which all disputes may be referred. it is also necessary to give weight to the authority of the beast, lest ignorance, folly, or cunning misinterpret the text. al i,37 "also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach" the old comment 37. an entirely new system of magic is to be learnt and taught, as is now being done. the new comment mantras may be defined as sentences proper to concentration of the mind by virtue of their constant repetition (see book 4, part i, chapter ii. spells are methods of communicating the will to other beings (see book 4

. the new comment mantras may be defined as sentences proper to concentration of the mind by virtue of their constant repetition (see book 4, part i, chapter ii. spells are methods of communicating the will to other beings (see book 4, part iii. the obeah is the magick of the secret light with special reference to acts; the wanga is the verbal or mental correspondence of the same. the work of the wand is that of union; of the sword, division; these correspond to the two phases of the cosmic cycle described above (see book 4, part ii and iii. for the root ob (avb= 9, see appendix; weh note: appendix not yet recovered it may be connected with the word "obey. the "obeah" being the acts, and the "wanga" the words, proper to magick, the two cover the whole world of external expression "the equi

tever it be, it is to be made one with you by love- why am not i to learn and teach the work of the cup and of the disk? is it because they are the feminine weapons? shall the scarlet woman attend to these? the book does not say so; the passives are ignored. i feel the omission as a lack of balance, the only case of the kind in the book. this makes me certain that there is a special meaning. this wand and sword may not be the wand and sword, or rather dagger, of the elemental weapons. the wand may be that of the fool, the sword that of justice, whose letters are a& l; al is the key of the whole book. we may also take them as simple symbols, the one as that of love, the other as that of war. but, looking back over sixteen years, what have i learnt and taught? surely the work of the wand, th

that first didst order the course of thine own orbit, so that that which befalleth thee by fate is indeed the necessary effect of thine own will. these two, then, that like gladiators have made war in philosophy through these many centuries, art made one by the love under will which is the law of thelema. o my son, there is no doubt that resolveth not in certainty and rapture at the touch of the wand of our law, and thou apply it with wit. do thou grow constantly in the assimilation of the law, and thou shalt be made perfect. behold, there is a pageant of triumph as each star, free from confusion, sweepeth free in its right orbit; all heaven acclaimeth thee as thou goest, transcendental in joy and in splendour; and thy light is as a beacon to them that wander afar, strayed in the night. a

d come, in 1914 e.v. i now (an xix sol in libra) no longer agree with the above paragraph. i think "the pillars of the world" mean "the pillars of hercules- about the straits of gibraltar. and i think the really big war will start "there. p.s. an (sept. 8 '37, e.v) can "twin warriors" imply a "civil" war? the spanish troubles started in s. spain and morocco. al iii,72 "i am the lord of the double wand of power; the wand of the force of coph nia-but my left hand is empty, for i have crushed an universe& nought remains" the old comment 72. coph nia. i cannot trace this anywhere; but kophnia adds to 231, nia is ain backwards; coph suggests qoph. all very unsatisfactory. the new comment "the double wand of power" is a curious variant of the common "wand of double power; the general meaning is

ALEISTER CROWLEY THE QABALAH

aspects of a deity worshipped in three persons and in three ways: viz (1) with averted face (2) with prostration (3) with identification. 418. pertains principally to part ii, q.v. 419. tyf, the letter teth. 434. tld, the letter daleth. 440. ylt, the great dragon.54 441. tma, truth. note 441= 21 21. 21 is hyha, the god of kether, whose will is truth. 450. t, the great dragon. 463. dqch hfm, moses wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. tud, knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth heads of the stooping dragon, raised up when the tree of life was shattered, and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.55 also, and very specifically, liber 418. it is the dem

n was the mystic name of the mother-temple of the g\d. 72 twza, a hebrew spelling of azoth, also adds to this number. vide liber cdxiv t.s. 73 comparing this with the mathers translation, this appears to be a loose paraphrase of von rosenroth s glosses rather than a direct quote; the relevant paragraphs are 696 and 697 t.s. liber lviii 42 the five letters used in the word are a, the crown; b, the wand, d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. also 418= way ta, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the path. 419. teth, the number of the laughing lion on whom b

ule. woe to whosoever is false to himself (or to another, since in 441 that other is himself, and seven times woe to him that swerves from his magical obligation in thought, word, or deed! by my side as i write wallows in exhaustion following an age of torment one who did not understand that it is a thousand times better to die than to break the least tittle of a magical oath. 463. shows what the wand ought to represent. not 364;74 so we should hold it by the lower end. the wand is also will, straight and inflexible, pertaining to chokmah (2) as a wand has two ends. 474. see part i. to the beginner, though, daath seems very helpful. he is glad that the stooping dragon attacks the sanctuary. he is doing it himself. hence buddhists make ignorance the greatest fetter of all the ten fetters. b

ALEISTER CROWLEY THE SWORD OF SONG

, and apology for, them. i trust that this explanation will enable many students who have hitherto, by a puerile objectivity in their view of the question, obtained no results, to succeed; that the apology may impress upon our scornful men of science that the study of the bacillus should give place to that of the baculum, the little to the great how great one only realises when one identifies the wand with the mahalingam* up which brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which vishnu flew at the rate of 84,000 crores of yojanas a second for 84,000 crores of mahakalpas yet neither reached an end. but i reach an end. 23. the cryptic coptic.3 vide the papyrus of bruce. 24. anet aer-k, etc.4 invocation of ra. from the papyrus of harris. 26. macgragor.5 the

ed and let him pass. now is our father come to the unstable lands, od wot, for the wheel whereon he poised was ever turning. sworded was the sphinx, but he out-dared her in riddling: deeper pierced his sword: he cut her into twain: her place was his. but that would he not, my brethren; to the centre he clomb ever: and having won thither, he vanished. as a hermit ever he travelled and the lamp and wand were his. in his path a lion roared, but to it ran a maiden, strong as a young elephant, and held its cruel jaws. but force he ran to her: he freed the lion one buffet of his hand dashed her back six paces! and with another blow smote its head from its body. and he ran to her and by force embraced her. struggled she and fought him: savagely she bit, but it was of no avail: she lay ravished an

s three,1 should know three was eight,2 if the circle were but squared; and this also one day shall ye know, my brethren! and she gave him the great and perfect gift of magic, so that he fared forth right comely and well-provided. now at that great wedding was a suggler,3 a riddler: for he said, thou hast beasts: i will give thee weapons one for one. for the lion did our father win a little fiery wand like a flame, and for his eagle a cup of ever flowing water: for his man the suggler gave him a golden-hilted dagger (yet this was the worst of all his bargains, for it could not strike other, but him-self only, while for a curious coin he bartered his good bull. alas for our father! now the suggler mocks him and cries: four fool s bargains hast thou made, and thou art fit to go forth and mee

ALEISTER CROWLEY EQ I 5

ts of a deity worshipped in three persons and in three ways: viz (1) with averted face (2) with prostration (3) with identification. 418. pertains principally to part, q.v. 419. tith, the letter teth. 434. dlth, the letter daleth. 440. thli, the great dragon. 441. amth, truth. note 441= 21 x 21. 21 is ahih, the god of kether, whose will is truth. 450. thn, the great dragon. 463. nth hshqd, moses' wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. dvth, weh note: sic, should be doth in the substitutions used in text knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth head of the stooping dragon, raised up when the tree of life was shattered, and macroposopus set cherubim against microposopus. see 4= 7 ritual

ping dragon of 8 heads, the supernals bursting the head of daath. also a\ the supernals are supported upon two squares- r--b a--b a--h abad= dd, love, 8. a--d r--a ahra= avr, light, 207. now 8 x 207= 1656= chi, living, and 207= 9 x 23, chih, life. at this time "licht, liebe, leben" was the mystic name of the mother-temple of the g. d. 117 the five letters used in the word are a, the crown; b, the wand; d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. also 418= ath iav, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the path. 419. teth, the number of the "laughing lion" on who

rule. woe to whosoever is false to himself (or to another, since in 441 that other is himself, and seven times woe to him that swerves from his magical obligation in thought, word or deed! by my side as i write wallows in exhaustion following an age of torment one who did not understand that it is a thousand times better to die than to break the least tittle of a magical oath. 463. shows that the wand ought to represent. not 364; so we should hold it by the lower end. the wand is also will, straight and inflexible, pertaining to chokmah (2) as a wand has two ends. 474. see part i. to the beginner, though, daath seems very helpful. he is glad that the stooping dragon attacks the sanctuary. he is doing it himself. hence buddhists make ignorance the greatest fetter of all the ten fetters. but

ALEISTER CROWLEY EQ I 5

a man and of a woman, and upon the brow is a circle, and upon the breast is a circle, and in the palm of the right hand is a circle. gigantic is his stature, and he hath the uraeus crown, and the leopard's skin, and the flaming orange apron of a god. and invisibly about him is nuit, and in his heart is hadit, and between his feet is the great god ra hoor khuit. and in his right hand is a flaming wand, and in his left a book. yet is he silent; and that which is understood between him and me shall not be revealed in this place. and the mystery shall be revealed to whosoever shall say, with ecstasy of worship in his heart, with a clear mind, and a passionate body: it is the voice of a god, and not of a man. and now all that glory hath withdrawn itself; and the old king lies prostate, abject

y upon the breast, and secretly the blue triangle that descendeth is nuit, and the red triangle that ascendeth is hadit. and i am the golden tau in the midst of their marriage. also, if he choose, he may instead wear a close-fitting robe of shot silk, purple and green, and upon it a cloak without sleeves, of bright blue, covered with golden sequins, and scarlet within. and he shall make himself a wand of almond wood or of hazel cut by his own hands at dawn at the equinox, or at the solstice, or on the day of corpus christi, or on one of the feast-days that are appointed in the book of the law. and he shall engrave with his own hand upon a plate of gold the holy sevenfold table, or the holy twelvefold table, or some particular device. and it shall be foursquare within a circle, and the circ

is a writing upon the urn of which i can but read the (two) words: stabat crux juxta lucem. stabat lux juxta crucem. and there is writing in greek above that. the word "nox" written in greek, and a circle with a cross in the centre of it, a st. andrew's cross. then above that is a sigil, hidden by a hand. and a voice proceedeth from the urn: from the ashes of the tarot who shall make the phoenix-wand? not even he who by his understanding hath made the lotus-wand to grow in the great sea. get thee back, for thou art not an atheist, and though thou have violated thy mother, thou hast not slain thy father. get thee back from the urn; thy ashes are not hidden here. 127 then again arose the god thoth, in the sign of the enterer, and he drove the seer from before his face. and he fell through t

ALEISTER CROWLEY EQUINOX EQ I 1 2

ort at the extreme left of the figure. only the ball of the right foot meets the floor. the left hand and arm are not visible. the right hand and arm to mid forearm are extended directly horizontal at shoulder height and pointing forward to the right. the right forefinger is extended, and a simple cylindrical stick of a thickness of the finger is gripped in such fashion that one end of the stick (wand) emerges directly at and beneath the extended forefinger. there may be a design on the finger end of this wand, but that cannot be clearly distinguished. the wand angles down slightly under the right hand and terminates about a foot from its beginning in direct contact with the under-forearm. the wand is gripped by all but the forefinger of the right hand. no ring is worn. the head is complet

go out and nothing done."not hurling, according to the oracle, a transcendent foot towards piety. quite slowly and simply therefore did i wash myself and robe myself as laid down in the goetia, taking the violet robe of an exempt adept (being a single garment) wearing the ring of an exempt adept, and that secret ring which hath been entrusted to my keeping by the masters. also i took the almond wand of abramelin and the secret tibetan bell, made of electrum magicum with its striker of human 9 bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselves, visible to the material eye as

he tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. 38 thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand of double power by the sings of the grade. he is recognized an initiate, and the word of secret power, and the silent administration of the sacrament of sword and flame, acknowledge him. then, the words being duly spoken and the deeds duly done, all is symbolically sealed by the thirty voices, and the word that vibrateth from the silence to the speech, and from the speech again unto the silen

when the real work should be done, to fling forth flying that concentrated will "whirling forth with re-echoing roar, so that it may comprehend with 55 invincible will ideas omniform, which flying forth from that one fountain issued: whose foundation is one, one and alone. as therefore discipline of whatever kind is only one way of going into a wood at midnight on easter eve and cutting the magic wand with a single blow of the magic knife, etc. etc. etc. we can regard the western system as the essential one. yet of course pranayama, for one thing, has its own definite magical effect, apart from teaching the practitioner that he must last out those three seconds those deadly long last three seconds even if he burst in the process. all this i am writing during breakfast. my devotees may no

-khonsu hath parted from the darkling crowds, hath joined the dwellers of the light, opening duant, the star-abodes; their keys receiving. the dead man ankh-af-na-khonsu hath made his passage into night, his pleasure on the earth to do among the living. amen amen without lie amen, and amen of amen. 12.40. i shall lie down to sleep in my robes, still wearing the ring of the masters, and bearing my wand in my hand. for to me now sleep is the same as waking, and life the same as death. in thy l.v.x. are not light and darkness but twin children that chase each other in their play? 7.55. awoke from long sweet dreamless sleep, like a young eagle that soars to greet the dawn. 9.20. after breakfast, have strolled, on my way to the studio, through the garden of the luxembourg to my favourite founta

ALEISTER CROWLEY EQUINOX EQ I 2 2

rincipal form of anubis. the sentinel being the subsidiary form. the kerux is the anubis of the east, whilst the sentinel is the anubis of the west. the kerux is the herald, the guardian and watcher "within" the temple; as the sentinel is the watcher without. and therefore is his charge the proper disposition of the furniture of the temple. his peculiar insignia of office are the red lamp and the wand.13 "watcher of the gods" is his name, and he is anubis the herald before them "the stolistes- the station of the stolistes is in the midst of the northern part of the hall; without, and to the north-west of the black pillar. he has the care of robes and insignia of the temple. his peculiar ensign is the cup "the goddess at the scale of the balance at the black pillar" is the name of the stoli

s, the fire, and the incense of the temple. his ensign is the svastika.14 "goddess of the scale of the balance at the white pillar" is the name of the dadouchos, and she is thoum-aesh-neith, or perfection through fire manifesting upon the earth. the grade of neophyte "the opening" the officers and members being assembled the kerux proceeds to the right of the hierophant and facing west raises his wand, as a symbol of the ray of divine light from the white triangle of the three supernals, and cries "hekas, hekas, este, bebeloi!"15 250 in order to warn the evil and uninitiated to retire so that the triangle may be formulated upon the altar. the hierophant then calls upon all present to assist him in opening the hall of the neophytes, and bids the kerux see that the hall is properly guarded

umambulation being completed, the members and remaining officers remain standing whilst the hierophant repeats the adoration "holy art thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one! lord of the light and of the darkness (at each of these sentences all bow and give the sign, the officers raising their banners, sceptres, sword and wand on high, and then sink them in salutation) the "hierophant" then orders the kerux to declare the hall of the neophytes opened by him, which he does in the following words "in the name of the lord of the universe, i declare that the sun hath arisen, and that the light shineth in darkness" after which the three chief officers repeat the mystic words "khabs am pekht "knox om pax "light in extens

ecoming aware of this, a great awe filled me, and 306 then did bewilderment possess me, for i found that i was robed in red garments in place of the white in which i had dressed myself. and as i wondered, the angel said to me 'they have been given thee; therefore again i knelt, and was endued with a great power "and as the great strength coursed through me i stood up and the angel gave me a white wand, placing it in my right hand; then fiery rain fell upon me, bursting into little flames as it touched me "taller and taller did i grow, striving up and upwards to reach the face of the great figure. and as i strove, i emerged from the centre of the crown of mine own head like a white bird; and so great had been my desire that i shot upwards past my skull like an arrow from a bended bow. and s

d the great mouth "up! up! i rise. i am in a chamber with two square pillars and an eye. i bathe in the light of this eye and the intense brilliancy of the whole room, which swallows me up "bigger and bigger do i grow. i fill the room. i emerge from the top of the mighty head, and kissing once again the lips, swerve downwards and unite with the red figure below me. 307 "i grow great, and my white wand becomes a wand of living fire. then i perceived that the angel had left me, and that once again fiery rain was falling around me "after this i departed, and in the air was surrounded by dark forms, whom i commanded to lead me back to the circle. then i sank amid a flock of eagles, and, descending, prayed and rejoined my body "my body was intensely strengthened; i was filled with a feeling of

ALEISTER CROWLEY EQUINOX EQ I 2

its lineal figures the octagon and octagram. the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphtatharath, its colours orange (for mercury is the sphere of the sephira hod, 8, yellow, purple, grey, and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate; its sacred animal the snake &c &c. 3. you would then prepare your place of working accordingly. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornelius 15 agrippa and

ram (i) touching the forehead say ateh (unto thee (ii) touching the breast say malkuth (the kingdom (iii) touching the right shoulder, say ve-geburah (and the power (iv) touching the left shoulder, say ve-gedulah (and the glory (v) clasping the hands upon the breast, say le-olahm, amen (to the ages, amen (vi) turning to the east make a pentagram (that of earth) with the proper weapon (usually the wand. say("i.e" vibrate) i h v h (vii) turning to the south, the same, but say a d n i (viii) turning to the west, the same, but say a h i h (ix) turning to the north, the same, but say a g l a. pronounce: ye-ho-wau, adonai, eheieh, agla (x) extending the arms in the form of a cross say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv)

the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1 degree= 10 square is particularly attributed to the element of earth "see "777" lines 10 and 32 bis "the lesser ritual of the hexagram" this ritual is to be performed after the "lesser ritual of the pentagram (i) stand upright, feet together, left arm at side, right across body, holding the wand or other weapon upright in the median line. then face east and say (ii) i.n.r.i. yod. nun. resh. yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iao. 22 (iii) extend the arms in the form of a cross, and say "the sign of osiris slain("see" illustration (iv) raise the right arm to point upwards, keeping the elbow square, and low

unto the still black sea, that oily monster of beatitude('hath "thee" for "me" and "me" for "thee) there as i stood, a mask of solitude hiding a face wried as a satyr's, rolled that ocean into space. xvii then did i build an altar on the shore of oyster-shells, and ringed it round with star-fish. thither a green flame i bore of phosphor foam, and strewed the ground with dew-drops, children of my wand, whose core was trembling steel electric that made spin the universal wheel. xviii with that a goat came running from the cave that lurked below the tall white cliff. 98 thy name! cried i. the answer that gave was but one tempest-whisper "if" ah, then! his tongue to his black palate clave; for on soul's curtain is written this one certainty that naught is certain! xix so then i caught that go

were not, and it was not. 99 as who should sweat his soul out through the skin and find (sad fool) he had begot all that without him that he had left in, and in himself all he had taken out thereof, a mocking elf! xxii but now that all was gone, great pan appeared. him then i strove to woo, to win, kissing his curled lips, playing with his beard, setting his brain a-shake, a-spin, by that strong wand, and muttering of the weird that only i knew of all souls alive or dead beneath the sky. xxiii so still i conquered, and the vision passed. yet still was beaten, for i knew myself was he, himself, the first and last; and as an unicorn drinks dew from under oak-leaves, so my strength was cast into the mire; for all i did was dream, and all i dreamt desire. xxiv more; in this journey i had clea

the light hb:bet :thoth stood before the unborn ones of time .then was formulated the universe .then came forth the gods thereof, hb:resh .the aeons of the bornless beyond. hb:aleph<caduceus("see" p. 269) the air symbol vibrating between them [also hb:yod, virgo, is a mercurial sign, and thoth is mercury, though on a higher plane. the hermit, with his lamp and wand, is hermes, who guides the souls of the dead, in the greek ritual of 0 degree= 0 square- p> then was the voice vibrated. hb:shin<spirit of god, second deity-name in the law, the trigrammaton, or threefold name, by which the universe came forth> then was the name declared .at the threshold of entrance, hb:taw .betwixt the universe and the infinite .in the sign of t

ALEISTER CROWLEY EQUINOX EQ I 3 2

white robe, yellow sash, red overmantle, indigo nemys, upon her breast shall she bear a great tablet whereon is the magic seal of mercury; and over this the lamen bearing the signature of taphthartharath, on its obverse the lamen of a hierophant. she shall wear also a dagger in her sash, and a red rose on her heart: and she shall carry in her left hand the ankh of thoth, and in her right the ibis wand. the assistant magus of art shall wear a white robe, with a girdle of snake-skin; a black head-dress and a lamen of the spirit, on its obverse the lamen of the hiereus. and he shall bear in his right hand a sword; and in his left hand the magical candle; and a black chain about his neck. the magus of the fires shall wear a white robe and yellow sash; and the rose upon his breast; in his right

l bear in his right hand a sword and in his left a cup of water "opening" the chamber of art shall be duly prepared by the assistant magus of art as aforementioned. 172 he shall draw upon the ground the lineal figures; and shall trace over them with a magic sword: he shall place the furniture of the temple in order. the members shall be assembled and robed. the chief magus rises, holding the ibis wand by its black end, and proclaims "hekas, hekas este bebeloi!"3 fratres of the order of the rosy cross, we are this day assembled together for the purpose of evoking unto visible appearance the spirit taphthartharath. and before we can proceed further in an operation of so great danger, it is necessary that we should invoke that divine aid and assistance, without which would our work indeed be

re of the circle, by the magical cauldron, wherein is the milk becoming heated, turns himself towards the fire of the spirit, and recites "the invocation to the higher" majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee! thee we invoke! thou that manifesteth in thy symbolic form as an ibis-headed one: thee, thee we invoke! thou, who holdest in thy hand the magic wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! thou whose 176 head is of green, whose nemys is of night sky- blue; whose skin of of flaming orange, as though it burned in a furnace: thee, thee we invoke! behold, i am yesterday, to-day, and the brother of the morrow! for i am born again and again. mine is the

without this circle of art, courteously answering all our demands, and see thou that thou deceive us in no wise_ lest [take up the veiled sigil and strike it thrice with the blade of the magic sword, then hold it in the left aloft in the air, at the same time stamping thrice with the right foot. assistant magus now takes sigil and places it in the north: s.s.d.d. returns to her seat, takes lotus wand (or ibis sceptre) and says] the voice of the exorcist said unto me, let me shroud myself in darkness, peradventure thus may i manifest in light. i am an only being in an abyss of darkness, from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul "creature of mercury, who art called taphthartharath! the light shineth in thy da

x of the divine light inspire thee and lead thee unto the ways of peace! let there be peace betwixt us and thee; and come thou hastily when we invoke and call thee: shalom! shalom! shalom [reverse circumambulations and closing rituals of mercury &c &c] in the order of the golden dawn many consecrations were made use of upon the lines laid down in book hb:heh, such as the consecration of the lotus wand, the rose cross and the magical sword; these, however, we will omit, substituting in their place one carried out by p. himself, and called: talisman of fire of jupiter with ritual the invocations proper to the consecration of a flashing tablet of the eagle kerub of jupiter. part i. the hall is first purified by the banishing rituals of pentagram and hexagram. next by fire and by water. 190 th

e but as one moment! let me enter with thee into thy bark! let me pass with thee as thou enterest the gate of the west! as thou gleamest in the gloaming when thy mother nuit enfoldeth thee[ now kneel at the altar with thy right hand on the white triangle, and thy left in the left hand of thine astral double, he standing in the place of the hierophant, and holding the astral presentment of a lotus wand by the white band in his right hand, then say, as if with the projected astral consciousness] adoration unto ye, ye lords of truth in the hall of thmaist, cycle of the great gods which are behind osiris: o ye that are gone before, let me grasp your hands, for i am made as ye! o ye of the hosts of the hotepischim! purge ye away the wrong that is in me! even as ye purged the seven glorious ones

ALEISTER CROWLEY EQUINOX EQ I 3

od is part of the path of mem, with these words "leads to grade of (underline bifurcates path lengthwise) adeptus major. the path breaks at top without closure. the ringed circle representing netzach has "no ritual" arched between its rings at the bottom and the following words written inside "devotion to the order bhakti yoga control of action philosophus. liber dcccxiii the cutting of the magic wand" extending at an angle from the circle of netzach to the left is the path of nun, with these words "mahasatipatthana etc" this path is interrupted by the right horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically upward from the circle of netzach is part of the path of koph, with these words "leads to grade of (underline bifurcates path lengt

onstruction and consecration of talismans, and in evocation. theoretical and practical. examination in rising on the planes (liber o, caps. v, vi. practical. he is given a meditation-practice on the senses, and the sheaths of the self, and the practice called mahasatipatthana (see the sword of song "science and buddhism" instruction and examination in control of action. further, he cuts the magic wand. finally, the title of dominus liminis is conferred upon him. he is given meditation-practices on the control of thought, and is instructed in raja-yoga. he receives liber mysteriorum and obtains a perfect understanding of the formulae of initiation. he meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. further, he lights the magic lamp. at last

stant waterfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at the midnight thou shalt go to the mid-stream's smoothest flow, and strike upon a golden bell the spirit's call; then say the spell "angel, mine angel, draw thee nigh" making the sign of magistry with wand of lapis lazuli. then, it may be, through the blind dumb night thou shalt see thine angel come, hear the faint whisper of his wings, behold the starry breast begemmed with the twelve stones of the twelve kings! his forehead shall be diademed with the faint light of stars, wherein the eye gleams dominant and keen. thereat thou swoonest; and thy love shall catch the subtle voice thereof. he sha

word. i push his order. keen and swift my hawk's eye flames; these arms uplift the banner of silence and of strength_ hail! hail! thou art here, my lord, at length! lo, the hawk-headed lord am i: my nemyss shrouds the night-blue sky. hail! ye twin warriors that guard the pillars of the world! your time is nigh at hand. the snake that marred heaven with his inexhaustible slime is slain; i bear the wand of power, the wand that waxes and that wanes; i crush the universe this hour in my left hand; and naught remains! ho! for the splendour in my name hidden and glorious, a flame 50 secretly shooting from the sun. aum! ha_ my destiny is done. the word is spoken and concealed. olympas. i am stunned. what wonder was revealed? marsyas. the rite is secret. olympas. profits it? marsyas. only to wisdo

id glare. and through the haze of time and life anew the dim, dark visions loom; the matted bloody hair; the knife of jagged stone; the reeking fume of purple blood; the gore and bones rotting beneath the straight-aimed stones. the dream is past; the night returns, old mother of the primal fear; within me, master, throbs and burns the old grey wonder. yea, i hear_ the heritage is mine; i take the wand encircled by the snake. far in the night i wander; far back in the forest of the past, led by my sole and single star, where i shall dwell in peace at last. 117 but once again i see thee stand guarding the old forgotten land_ a silent land dream and fear, where thought-waves break upon the shore, and reach the high gods' listening ear, and echo on for evermore through the dark ages, till they

ss: i am the great one of the paths of the shades. i am the exorcist in the midst of the exorcism; appear thou therefore without fear before me; for i am he in whom fear is not! thou hast known me; so pass thou on" he then reveils the sigil. n. operations in l repeated at the north. o. processes in m are repeated in the n.w. magician then passes to the east, takes up sigil in left hand, and lotus wand in right "assumes the mask "of the spirit-form" smites sigil with lotus wand and says "thou canst not pass from concealment unto manifestation save by virtue of the name hb:heh hb:vau hb:heh hb:yod. after the formless and the void and the darkness, there cometh the knowledge of the light. i am that light which riseth in the darkness! i am the exorcist in the midst of the exorcism; appear thou

ALEISTER CROWLEY EQUINOX EQ I 4 2

waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; 199 by the wand and the cup i conjure; by the dagger and disk i constrain; i am he that is sworn to endure; make thy music again! i am lord of the star and the seal; i am lord of the snake and the sword; reveal us the riddle, reveal! bring us the word of the lord! as the flame of the sun, as the roar of the sea, as the storm of the air, as the quake of the earth- let it soar for a boon, for a bane, for a sna

nees, clutching at the chair] my god, what shall i do! she was my life, my hope, my flower, my star, my sun! what shall i do! help me! help me! who shall console me "he continues in silent prayer, sobbing["the door opens" mr. todd "steals into the room on tiptoe, bends over him "and whispers in his ear. the expression of anguish fails from his "face; a calm steals over him; he smiles in beatitude wand his pips "move in rapture. he rises, shakes" todd "by the hand; they go out "together [grandfather "wheeled into the room by" thomas, charley "walking by him. the "servant leaves them" grandfather. bitter cold, charley, for us old people! 226 nothing right nowadays! oh, my poor leg! bitter, bitter cold! i mind me, more than sixty years ago now- oh dear! oh dear! run and tell nurse i want my l

unfilial disobedience in childhood- the refusal upon a certain day, as far back as infancy, to go to school when it was enjoined upon him, to the latest deed of impropriety he had committed- all his existence fled before him like lighting in those burning emblems. things utterly forgotten- things at 262 the time of their first presence considered trivial acts- as small as the cutting of a willow wand, all fled by his sense in arrow-flight; yet he remembered them as real incidents, and recognized their order in his existence. this phenomenon is one of the most striking exhibitions of the state in which the higher hasheesh exaltation really exists. it is a partial sundering, for the time, of those ties which unite soul and body. that spirit should ever loose the traces of a single impressio

ALEISTER CROWLEY EQUINOX EQ I 4 3

annerets fluttering in the air. forward he spurs; his armour gleams; then on his haunches rears the steed; above the lordly silk there streams the pennon of sir palamede! aflame, a bridegroom to his spouse, he rides to meet with galliard grace some scion of his holy house, or germane to his royal race. 6 but oh! the eyes of shame! beneath the tall pavilion's sapphire shade there sport a band with wand and wreath, languorous boy and laughing maid. and in the centre is a sight of hateful love and shameless shame: a recreant abyssianian knight sports grossly with a wanton dame. how black and swinish is the knave! his hellish grunt, his bestial grin; her trilling laugh, her gesture suave, the cool sweat swimming on her skin! she looks and laughs upon the knight, then turns to buss the blubber

ld, and holding ever that aloft, nor fearing god, nor heeding men. so thus his hermit habit doffed sir palamede the saracen. 24 viii know ye where druid dolmens rise in wessex on the widow plain? thither sir palamedes plies the spur, and shakes the rattling rein. he questions all men of the beast. none answer. is the quest in vain? with oaken crown there comes a priest in samite robes, with hazel wand, and worships at the gilded east. ay! thither ride! the dawn beyond must run the quarry of his quest. he rode as he were wood or fond, until at night behoves him rest- he saw the gilding far behind out on the hills toward the west! with aimless fury hot and blind he flung him on a viking ship. he slew the rover, and inclined 25 the seamen to his stinging whip. accurs'd of god, despising men

my quest about- on, on to nile! tread tenderly, my merry men! for nothing is so void and vile as palamede the saracen" 72 xxviii sir palamede the saracen hath clad him in a sable robe; hath curses, writ by holy men from all the gardens of the globe. he standeth at an altar-stone; the blood drips from the slain babe's throat; his chant rolls in a magick moan; his head bows to the crown d goat. his wand makes curves and spires in air; the smoke of incense curls and quivers; his eyes fix in a glass-cold stare: the land of egypt rocks and shivers "lo! by thy gods, o god, i vow to burn the authentic bones and blood of curst osiris even now to the dark nile's upsurging flood! i cast thee down, oh crowned and throned! to black amennti's void profane. until mine anger be atoned thou shalt not ever

with bitter wrath, so that his words flow out like wine. and lo! the soul that heareth them is straightway healed of suffering. his fame runs through the land of khem: they flock, the peasant and the king. there he works many a miracle: the blind see, and the cripples walk; lepers grow clean; sick folk grow well; the deaf men hear, the dumb men talk. he casts out devils with a word; circleth his wand, and dead men rise. no such a wonder hath been heard since christ our god's sweet sacrifice "now, by the glad blood of our lord" quoth palamede "my heart is light. i am the chosen harpsichord whereon god playeth; the perfect knight, 76 the saint of mary- there he stayed, for out of memnon's singing stone so fierce a questing barked and brayed, it turned his laughter to a groan. his vow forgot

ALEISTER CROWLEY EQUINOX EQ I 4

iness and family cares, an eater of meat, and a keen progressive politician. let no thought proper to "a" arise when the ring is on the "b" finger, and vice versa. liber a vel armorvm svb figvra ccccxii a. a. publication in class d. imprimatur: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius liber a vel armorvm svb figvra ccccxii. the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach "liber l, i, 37 "the pentacle" take pure wax, or a plate of gold, silver-gilt or electrum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon the

this thou mayst achieve nothing" under his direction, therefore, i began to apply myself unto the practice of raja-yoga, at the same time avoiding all, even the smallest, consideration of things occult, as also he bade me. thus, at the beginning, i did meditate twice daily, three mediations morning and evening, upon such simple objects as- a white triangle; a red cross; isis; the simple tatwas; a wand; and the like. i remained after some three weeks for 59 1/2 minutes at one time, wherein my thought wandered 25 times. now i began also to consider more complex things: my little rose cross;4 the 46 complex tatwas; the golden dan symbol, and so on. also i began the exercise of the pendulum and other simple regular motions. wherefore to-day of venus, the 22nd of february 1901, i being in the c

rams in "the vision and the voice" 176 ideas for mental concentration. concentration on scarlet sphere in tiphereth. let it slowly rise into da th and darken, after which into kether and be a white brilliance; thence fling it flashing, or bring it down and keep it in tiphereth. at this city, on the first of may, he solemnly began anew the operations of the great work, and bought a steel rod for a wand, and tools to work it. on the second he bought gold, silver, and a jewel wherewith to make a crown; and on the third set sail for japan. during the voyage the following practices have been recorded: may 4th. prithivi-apas.177 45 m. also went on an astral journey to japan. in which i found myself crossing great quantities of coral-pearl entangled with seaweed and shells. after having journeyed

ers of the soul."181 how to do it is the great problem. i am inclined to believe in drugs- if one only knew the right drug. 13th. drew a pantacle. 16th. painted wicked black-magic pantacle. held a magical ceremony in the evening. lesser banishing ritual of pentagram and hexagram. invocation of thoth and the elements by keys 1-6182 and g. d. opening rituals. consecrated lamen crown and abrahadabra wand with great force. 16th. did the seven hb:shin of hb:shin operations. worked at a z for 5= 6 ritual.183 17th. position 1. 12 m. not good. evening invocation of mercury, chokmah and thoth. 18th. completed z for 5= 6 ritual. 117 may 19th. 1. assumption of the god-form of harpocrates: it lasted nine minutes: the result was good, for i got a distinct aura around me. 2. physical astral projection

ain above this the light ineffable. illustration on page 119 approximated_ air e x a r p_ water h c o m a_ spirit n a n t a_ dee b i t o m< air water spirit dee diagram 87. the spirit table 24th. green ankh. 7 m. poor. worked at 5= 6 explanation. cross in brilliance. 10 m. medium result. thoth in front of me. 5 m. poor. june 3rd. astral vision. dressed in white and red abramelin robes with crown, wand, ankh, and rose-cross, etc, etc, went on an astral journey to 119 hong-kong. i found soror f. sitting or kneeling in a temple. on the altar were elemental instruments also symbol of golden dawn. she was waiting in awe, almost in fear. on my entering she saw me and started. then i heard the words "carry it" or "wish to carry; apparently with reference to idea of carrying away a physical token

nonical buddhists however strenuously deny the value of these magical powers, iddhis or siddhis, and attribute the purification of the striver, the attainment of the state of "stainless deeds" to the great love wherein he must now enshrine all things. in detail the differences between buddhism and the yoga are verbal; in essence, man, at this stage, becomes the lover of the world, and love is the wand of the magician, that wand which conquers and subdues, vivifies, fructifies and replenishes the worlds, and like the cad uceus of hermes it is formed of two twining snakes. v "right livelihood" up to this stage man has been but a disciple to his holy guardian angel, but now he grows to be his equal, and in the flesh becomes a flame-shod adept whose white feet are not soiled by the dust and mu

ALEISTER CROWLEY EQUINOX EQ I 6 2

iacche! typhon. hail, o dionysus! hail! winged son of semele! hail, o hail! the stars are pale; hidden the moonlight in the vale; hidden the sunlight in the sea. blessed is her happy lot who beholdeth god; who moves mighty-souled without a spot, mingling in the godly rout of the many mystic loves. holy maidens, duly weave dances for the mighty mother bacchanal to bacchus cleave! wave his narthex wand, and leave earthly joys to earth to smother! io! evoe! sisters, mingle in the choir, the dance, the revel! he divine, the spirit single, he in every vein shall tingle. sense and sorrow to the devil! 34 mingle in the laughing measure, hand and lip to breast and thigh! in enthusiastic pleasure grasp the solitary treasure! laughs the untiring ecstasy! sisters! sisters! raise your voices in the i

! ay! thus the dreams of fate we dare commemorate, twining in lovesome curls the spoil of mate and mate. o dionysys, hear! be close, be quick, be near, whispering enchanted words in every curving ear! o dionysys, start as the apollonian dart! bury thy horned head in every bleeding heart! 1st maenad. he is here! he is here! autonoe. tigers, appear! agave. to the clap of my hand and the whish of my wand, obey! autonoe. i have found a chariot crowned with ivy and vine, and the laurel divine, and the clustering smell 38 of the sage asphodel, and the daedal flower of the cretan bower; dittany's force, and larksupur's love, and blossoms of gorse around and above. agave. the tiger and panther are there at my cry. ho, girls! span there their sides! ist maenad. here am i. 2nd maenad. and i! we are

he fervid flood. i bring ye laugher and tears, the kisses that foam and bleed, the joys of a million years, the flowers that bear no seed. my life is bitter and sterile, its flame is a wandering star. ye shall pass in pleasure and peril across the mystical bar that is set for wrath and weeping against the children of earth; but ye in singing and sleeping shall pass in measure and mirth! i lift my wand and wave you through hill to hill of delight; my rosy rivers lave you in innermost lustral light. i lead you, lord of the maze, in the darkness free of the sun; in spite of the spite that is day's we are wed, we are wild, we are one["the lights go out and the company join in universal dance] hermanubis. silence. typhon. silence. c.i.c.t. 1-333. the secret of the father is in the secret of the

our lord is slain. and who art thou that hast assumed his throne? leo. our lord is slain. and who art thou that hast assumed his throne? scorpio-apophis. i am the mother of the gods and the sister of time and the daughter of space. i am nature that holdeth sway when the effort of man is exhausted. brother leo, i am the goddess that cometh forth riding upon the lion. behold! i strike thee with my wand, and inspire thee. i command thee to declare me unto the multitude. leo. lo! in the interstellar space of night clothed with deep darkness, the majestic spaces abide the dawn of deity and light, vibrate before the passionless pale faces 74 shrined in exceeding glory, eremite. the tortoise skies in sombre carapaces await the expression and the hour of birth in silence through the adamantine gi

complete in the perfect equilibrium. fr. gemini. ay, the balance must be kept even. sister, let us invoke the lord of knowledge! virgo. he gave unto you, children of his voice, the 98 power of the making of fair things. sing ye unto your shepherd! fr. gemini["rises and stands before" mercury] o spirit, o divine messenger, mighty one, most mighty circling and all comprehending divine bearer of the wand, hail! coelestial, aethereal, inter-aethereal, water like, air like, fire like, earth like, like unto light, like unto darkness, shining as do the stars, moist, hot, cold spirit, hail to thee, ever laughing child-god, all-knowing. through thee alone can we hope to reach light and truth["returns to his seat [sor. gemini "plays accordingly<mercury

ni "plays accordingly<gemini. master, be it thy pleasure to perform the invocation of mercury["all" probationers "rise and join the four others in front of the altar] mercury["leaves throne] majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee, thee we invoke! o thou of the ibis head: thee, thee we invoke! thou who wieldest the wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! o thou whose head is as an emerald, and thy nemyss 101 as the night sky- blue! thou whose skin is of flaming orange, as though it burned in a furnace: thee, thee we invoke! behold, i am yesterday, to-day, and the brother of the morrow! i am born again and again

ALEX SANDERS THE KING OF THE WITCHES

e the spirits should be covered with river sand to the depth of two fingers at least' alex helped himself to three-quarters of a hundredweight of sand from a nearby building site 'a lamp ofolive oil should burn' but, unable to afford either lamp or oil, he bought candles 'the altar should be hollow within where you shall keep all the necessary things such as the two robes, the crown or mitre, the wand, the oil, the girdle, the perfume and any other things which may be necessary' alex used a bedside cupboard. the robes required were 'a shirt or tunic of linen, large and white, with well and properly made sleeves, and an outer robe of crimson or scarlet silk with gold, no longer than unto the knees. you shall make a girdle of silk the same colour as the tunic and you shall have on your head

ves, and an outer robe of crimson or scarlet silk with gold, no longer than unto the knees. you shall make a girdle of silk the same colour as the tunic and you shall have on your head a beautiful crown or woven fillet of silk and gold' alex spent weeks seeking out suitable materials and hand-sewing the garments, and he made the crown from gold wire used for threading necklaces, and red velvet 'a wand of almond tree, smooth and straight' was fashioned from a yard of dowelling. ail- x snmlcrs galcs into his cr ystal maxin h il-ssl' s til .u h.uuc ovl'i' th l' altar, siilt l ll ll ll il-d h y inrc usc sli ll l kl' tarot cards set out(,r a 'r e:ldin g' the w itches' circle. the objects within it include th e pentacle, at h.uuc, censer, watchtower and th e key 'l solo",o" insid e the ci rcle

without thee, am forlorn' as he rises, the high priestess raises herathame to draw down the power from the moon, while the others join hands 143 and, keeping within the perimeter of the circle, dance round gathering speed and chanting: darksome night and shining moon, east then south then west then north, hearken to the witches' rune, here i come to call thee forth. earth and water, air and fire, wand and pentacle and sword, work ye unto my desire. hearken ye unto my word. cords and censer, scourge and knife, powers of the witches' blade, waken all ye unto life, come ye as the charm is made. queen of heaven, queen of hell, homed hunter of the night, lend your power unto the spell, and work my will by magic rite. by all the power of land and sea, by all the might of moon and sun, as i do wi

ue, and punish all rebellious spirits and demons and even persuade angels and good spirits. with this in your hand you are the ruler of the circle 'next i present the athame, this is the true witches' weapon and has all the power of the magic sword 'next i present the white-handled knife. its use is to form all instruments used in the art. it can only be used in a magic circle 'next i present the wand. its use is to call up and control certain angels and genie to whom it would not be meet to use the sword or athame 'next i present the pentacle. this is for the purpose ofcalling up the appropriate spirits 'next i present the censer of incense. this is used to encourage and welcome good spirits and to banish evil spirits 'next i present the scourge. this is a sign of power and domination. it

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ubdue and punish all renellious spirits and daemons, and even pursuade angels and good spirits. with this in thy hand, thou art ruler of the circle, next i present the athame. this is the true witch's weapon and has all the powers of the magic sword, next i present the white-hilted knife. its use is to form all instruments used in the art. it can only be used in a magic circle, next i present the wand. its use is to call up and control certain angels and genii to whom it would not be meet to use the magic sword, next i present the cup. this is the vessel of the goddess, the cauldron of cerridwen, the holy grail of immortality. from this we drink in comradeship, and in honour of the goddess, next i present the pantacle. this is for the purpose of calling up appropriate spirits, next i prese

ng: h: you will now show the use of each of the working tools in turn. first the magic sword (s (initiate silently redraws circle and returns sword with a s) h: second the athame (s (initiate silently redraws circle and returns sword with a s (initiate again recasts circle in silence (s &nbps; h: third, the white-hilted knife (s (initiate inscribes pentagram in new white candle. s) h: fourth, the wand (s (initiate circumambulates presenting wand to each quarter. s) h: fifth, the cup (s (initiate consecrates wine; may be assisted by h. s) h: sixth, the pentacle (s (initiate consecrates cakes; may be assisted by h. s) h: seventh, the cords (s (initiate, with help from partner, binds h. as s/he was bound to take this degree. s) h: eighth, the scourge. for learn, in witchcraft you must ever gi

aright; the five true points of fellowship, here where the lance and grail unite, and feet and knees and breast and lip. notes l this replaces the priest's declamation in the standard great rite. l it was published in janet and stewart farrar's the witches' way. l they say it was written by doreen valiente, and included in gbg's text c. esbat ritual needs: l everything needed to cast a circle, l wand, scourge, priestess' athame l priest, priestess here is the sequence of modules in a standard esbat ritual. l cast circle l (optional: rare) declaim ancient call l drawing down the moon l charge l (optional: rare) hp declaims ancient call l great god cernunnos invocation (generally omitted if drawing down the sun) l witches' rune (or other circle chant, eg. ancient call) l cone of power l ins

ely with no written explanation of how to put things together. l l obviously, the term "modules" is not traditional. l there are a large number of published sources for the esbat ritual as a whole. the witches' rune darksome night and shining moon, hearken to the witches' rune. east, then south, west then north, here come i to call the forth. earth and water, air and fire, work ye unto my desire. wand and pentacle and sword hearken ye unto my word. cords and censer, scourge and knife, waken all ye into life. powers of the witches blade, come ye as the charm is made. queen of heaven, queen of hell, lend your aid unto the spell. horned hunter of the night, work my will by magic rite. by all the power of land and sea, as i do will, so mote it be. by all the might of moon and sun, chant the sp

fice, but do bow, no other law but love i know, by naught but love may i be known. all things living are mine own, from me they come, to me they go. notes l lots of published sources eg. grimoire of lady sheba originally written by doreen valiente for gbg. that version was somewhat different from the one given here. see doreen valiente's the rebirth of witchcraft. l drawing down the moon needs: l wand, scourge, priestess' athame l priest, priestess follows: casting circle, witches' rune next: the charge hps stands in god position in n. before altar, holding scourge and athame. coveners are in s. facing altar. hp kneels before hps and salutes her with the fivefold kiss (as he kisses her womb, she opens into blessing position. hp again kneels before hps who stands in goddess positon (right f

. hp again kneels before hps who stands in goddess positon (right foot slightly forward. hp invokes the goddess, saying: hp: i invoke thee and call upon thee, mighty mother of us all (touch right breast) bringer of all fruitfulness (touch left breast) by seed and root (touch womb) by stem and bud (touch right breast) by leaf and flower and fruit, by life and love (touch womb) do i invoke (raising wand) thee to descend upon the body of this thy servant and priestess. here, speak with her tongue, touch with her hands, kiss with her lips, that thy servants may be fulfilled. as he invokes, hp touches hps gently with wand upon r. breast, l. breast, womb and upon the same three places again. as he finishes the invocation, he spreads his arms in adoration (still kneeling) and says: hp: hail, arad

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

e his place as a creative worker and thus aid in the magical work of the lord of the temple. the names whereby this ray lord is known are many, and their meaning is of prime significance today. the work of the future can be seen from a study of these names. the unveiled magician the worker in the magical art the creator of the form the bestower of light from the second lord the manipulator of the wand the watcher in the east the custodian of the seventh plan the invoker of wrath the keeper of the magical word the temple guardian the representative of god the one who lifts to life the lord of death the one who feeds the sacred fire the whirling sphere the sword of the initiator- 61- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the divine alchemica

ANALYSIS OF THE 5 6 INITIATION

e lower genius united to the higher genius. rays issue forth because osiris hath risen and isis shines forth a new creation. this higher rose cross in the center of the rose cross of divine light is the mystery of the higher genius descending into the rtk of man, and the lower genius is now established in trapt. in harmony, one reflects the other. the wands of the chiefs the chief adept holds the wand of thoth; in that his grade of 7=4 is that of isis, we could say isis holds the wand of thoth. the second adept is 6=5 of hrwbg and alludes to horus who holds the wand of his father, osiris. the third adept is 5=6 of trapt which alludes to osiris, and he holds the wand of isis, the lotus wand. observe the correlation in the following diagram: b in f: the thoth wand held by isis. a in e: the o

f thoth; in that his grade of 7=4 is that of isis, we could say isis holds the wand of thoth. the second adept is 6=5 of hrwbg and alludes to horus who holds the wand of his father, osiris. the third adept is 5=6 of trapt which alludes to osiris, and he holds the wand of isis, the lotus wand. observe the correlation in the following diagram: b in f: the thoth wand held by isis. a in e: the osiris wand held by horus. c in b: the isis wand held by osiris. the three wands combined have a total of twenty-eight bands; twenty-eight equals ]j. these letters equal the word "power" in hebrew. 28=2+8=10=1, unity. power and unity are akin, in that as our order remains in a state of unity under the light, it shall act as a power for the will of light. the globe of the chief adept wand is the light, th

=10=1, unity. power and unity are akin, in that as our order remains in a state of unity under the light, it shall act as a power for the will of light. the globe of the chief adept wand is the light, the phoenix is the life, the lotus is love. light, life, and love are displayed within the three wands of the chiefs of the second order. together they are one, working in perfect harmony. the lotus wand expresses the development of all creation, regenerated by rebirth, the phoenix wand, rules over by the kerubic workings under the everlasting wings of the divine, the chief adept's wand. one hundred and twenty one hundred and twenty is highly symbolic of the pentagram formula. it is 1x2x3x4x5=120. this then is the symbol of man "and his days shall be one hundred and twenty" it expresses that

y formulate a pyramid. the three chiefs form the four-sided tetrahedron. the pyramid is actually 4x3=12=hva. the lvx sign and analysis of the keyword is given. this expresses the unity of light in its differentiated forms. first point of the 5=6 ceremony the whole intent of the 5=6 initiation is to unite the candidate with osiris. osiris is represented by the chief adept except when he taketh his wand and ankh and proceedeth to give the candidate instruction. then the chief is isis who is the revealer of the mysteries. the chief does not appear in the first point. he is slain and is osiris of the nether world. in the egyptian mysteries, the postulant after death is identified with osiris. inasmuch as the candidate is dead already, unless osirified, he too must be slain. like christ, he mus

god. the light is fixed in the vault with the sign of lvx. second point of the 5=6 ceremony symbols of trapt are used to open the vault; three words consisting of three, four, and five letters each. it should be carefully noted that there is an interchange between the three chiefs throughout the entire initiation. all now repeat lvx signs with the aspirant. the aspirant is bearing the chief adept wand and crux ansanta. this allows him safe passage within the gate of isis of the seven-sided vault, the door of c. upon entrance, the trampling down of the forces of evil takes place. at one time, that same evil the aspirant tramples down on was his support and foundation in the physical world. the aspirant now stands in the vault of seven sides, seven is an esoteric holy number to the qabbalist

BLACK SERPENT1

the author. it has been reproduced here with permission. the altar must face the east most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. flereous first, work clockwise leaving lucifer for last. an incense of sorcery invokes atmosphere. light the candles from flereous to lucifer. then- carrying an incense wand or burner in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for lucifer and wave the dagger through the smoke. finally, invite the fifth element (satan, spirit) from the center of the ritual space. kneel at the altar in prayer "we pray thee lucifer, bestow upon us the strength of your design. let the eagle bring us a new understanding

BLAVATSKY H P ANTHROPOGENESIS

en the sun and the moon, the perpetual companion of 'sun' of wisdom" pausanias shows him as having an altar in common with jupiter (book v. he had wings to express his attendance upon the sun in its course; and he was called the nuntis, or sun-wolf "solaris luminis particeps" he was the leader of and the evocator of souls, the "great magician" and the hierophant. virgil depicts him as taking "his wand to evoke from orcus the souls plunged therein- tum virgam capit, hac animas ille evocat orco (see also the 21st fargard of the vendidad on the celestial militia) he is the golden-coloured mercury, the[[chrusophaes hermes] whom the hierophants forbade to name. he is symbolised in grecian mythology by one of the dogs (vigilance, which watch over the celestial flock (occult wisdom, or hermes anu

azen serpent, the "divine healer" if the serpent is to be regarded as the emblem of cunning and evil? the "evil one" itself? how can the line of demarcation ever be settled, when it is traced arbitrarily in a sectarian theological spirit. for, if the followers of the roman church are taught that mercury and aesculapius, or asclepios, who are, in truth, one, are "devils and sons of devils" and the wand and serpent of the latter were "the devil's wand; how about the "brazen serpent" of moses? every scholar knows that both the heathen wand and the jewish "serpent" are one and the same, namely, the caduceus of mercury, son of apollo-python. it is easy to comprehend why the jews adopted the ophidian shape for their "seducer" with them it was purely physiological and phallic; and no amount of ca

on the right and left sides of the ark, these wings meeting over the "holy of holies" are an emblem quite eloquent in itself, besides the "holy" jod within the ark! the mystery of agathadaemon, whose legend states "i am chnumis, sun of the universe, 700" can alone solve the mystery of jesus, the number of whose name is 888" it is not the key of st. peter, or the church dogma, but the narthex- the wand of the candidate for initiation- that has to be wrenched from the grasp of the long-silent sphinx of the ages. meanwhile- the augurs, who, upon meeting each other, have to thrust their tongues into their cheeks to suppress a fit of laughter, may be more numerous in our own age than they ever were in the day of sylla[[vol. 2, page] 519 the "father of mortals" xx. prometheus, the titan. his ori

BLUE EQUINOX

ds whirl away the soul of the scribe into the happy haven. 62. o lord god! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the ons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. liber lxv 71 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! th

to break forth, then light will interpret to you these dark words in the language of light, even as a string inanimate, duly adjusted, will vibrate to its particular tone, struck on another chord. read, therefore, not only with the eye and brain, but with the rhythm of the life which you have attained by your will to love quickened to dancing measure by these words, which are the movements of the wand of my will to love, and so to enkindle your life to light [in this mood did i interrupt myself in the writing of this my little book, and for two days and nights sleeplessly have i made consideration, wrestling vehemently with my spirit, lest by haste or carelessness i might fail toward you] liber cl 121 in exercise of will and love are implied motion and change, but in life is gained an unit

rned in the book of the law by the word of nuit, saying .none. and two. for i am divided for love.s sake, for the chance of union, and therefore .if this be not aright: if ye confound the space marks, saying, they are many. then expect the direful judgements. now therefore by the favour of thoth am i come to the end of this my book: and do you arm yourselves accordingly with the four weapons: the wand for liberty, the cup for love, the sword for life, the disk for light: and with these work all wonders by the art of high magick under the law of the new on, whose word is qelhma. 126 a psalm the lord hath brought me into the house of darkness; by stealth hath the lord drawn me into night. i beheld blackness that encompassed me; mine eyes were darkened in the house of darkness. there came int

h he was occupied by the preparatory work, and from midnight september 18th to midnight september 30th by the purity section. october 1st to october 12th proper retirement, and on october 12th invocation of holy guardian angel. all this meant a great deal of work and trouble, and much new experience gained, but was on the whole a failure, though a step on the path. during this retirement he cut a wand, as a symbol not of his will but of the will of adonai in him. it would be hardly right to say that this magical retirement produced no results, though it may not have produced the one desired result. by the time a man has made 671 entries in his magical record (as frater v.i.o. did during those six weeks) and each of those entries has a direct bearing on the matter in hand, he is bound to ha

2th of october, when he came actually to use his invocation (prepared and illuminated during his retirement) expecting the result might occur, he writes as follows: at precisely 6:50 i entered the temple, lit the incense and robed. all being in order i knelt in prayer and at 7 p.m. i arose and performed the banishing ritual of the pentagram, then, taking the ritual in my left hand and raising the wand in my right, i slowly and clearly read the oath and the invocation. afterwards, i was impressed to make a certain sign with the wand. and the word that came to me was. kneeling, i felt very calm, and i waited. afterwards, according to my understanding, i turned off the light, leaving only the lamp of olive oil, and i lay down upon the place prepared and waited. and all was very dark and still

hat the flame was in the heart of a larger body. strove still to rise, but came to blackness. returned and disrobed. gave thanks and entered diary [this is very good indeed, as a start. it should be repeated with everincreasing persistence. the time occupied tells me its faults more than the text. a good .rising. should take 1? to hours. o.m] nov. 28, 11:5 to 11:27 p.m. astral journey. drew, with wand, in front of me, a circle (three times round) and formed astral in that. rose to a great height. suddenly, as it were, a rope flashed round me and fell, forming a spiral, ever widening, at the top of which i sat. stood up on this, only to fall, down, down, down, not quite vertically into the water. rising again, and striking out, i after a short while perceived a boat, something like a gondol

BOOK T

hrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corslet and buskins of scale-mail, which latter her robe discloses. her arms are almost bare. on cuirass and buskins are leopard's heads winged, and the same symbol surmounteth her crown. at her side is a couchant leopard on which her hands rest. she bears a long wand with a very heavy conical head. the face is beautiful and resolute. adaptability, steady force applied to an object, steady rule, great attractive power, power of command, book t page 5 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 yet liked notwithstanding. kind and generous when not opposed. if ill dignified, obstinate, revengeful, domineering, tyrannical, and apt to turn against

riot of fire king of wands a kingly figure with a golden, winged crown, seated on a chariot. he has large white wings. one wheel of his chariot is shewn. he wears corslet and buskins of scale armour decorated with a winged lion's head, which symbol also surmounts his crown. his chariot is drawn by a lion. his arms are bare, save for the shoulder-pieces of the corslet, and he bears a torch or fire-wand, somewhat similar to that of the zelator adeptus minor. beneath the chariot are flames, some waved, some salient. swift, strong, hasty; rather violent, yet just and generous; noble and scorning meanness. if ill dignified- cruel, intolerant, prejudiced and ill natured. he rules the heavens from above the last decan of cancer to the second decan of leo; hence he includes most of leo minor. air

d the north pole of the ecliptic. earth of earth princess and empress of the gnomes. throne of the ace of pentacles. herein are resumed the especial characteristics of the four court cards of the suits suits cards crests symbols hair eyes wands king winged black horse's head black horse, waving flames, club, scarlet cloak red-gold grey or hazel queen leopard's head, winged leopard, steady flames, wand with heavy head or end red-gold blue or brown prince lion's head, winged waved and salient flames, fire wand of zelator adept yellow blue-grey princess tiger's head tiger, leaping flames, gold altar, long club, largest at bottom red-gold blue cups king peacock with opened fan white horse, crab issuing from cup, sea fair blue queen ibis ibis, crayfish issuing from cup, river goldbrown blue pri

t. xxi. the lord of strife five of wands two white radiant angelic hands issuant per nubes dexter and sinister. they are clasped together in the grip of the first order "i.e" the four fingers of each right hand crooked into each other, the thumbs meeting above; and they hold, at the same time, by their centres, five wands or torches which are similar unto the wands of a zelator adeptus minor. one wand is upright in the middle; the others cross each other. flames leap from the point of junction. above the middle wand is the sign saturn, and below is that of leo: thus representing the decante. violent strife and boldness, rashness, cruelty, violence, lust, desire, prodigality and generosity; depending on whether the card is well or ill dignified. geburah of hb:y (quarrelling and fighting. th

c. the whole dependent on the dignity. tiphareth of hb:y (gain. hereunto are allotted the great angels hb:sytal and hb:a'almyh of the schemhamphorash. xxiii. the lord of valour book t page 13 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 seven of wands two hands holding by grip six wands, three crossed. a third hand issuing from a cloud at the lower part of the card, holding an upright wand which passes between the others. flames leap from the point of junction. above and below the central wand are the symbols of mars and leo, representing the decan. possible victory, depending on the energy and courage exercised; valour; opposition, obstacles and difficulties, yet courage to meet them; quarrelling, ignorance, pretence, and wrangling, and threatening; also victory in small and u

omewhat untrustworthy; rapacious, insolent, oppressive. theft and robbery. according to dignity. hod of hb:y (hasty communications and messages; swiftness. therein rule the angels hb:nthhyh and hb:haayh. xxxiv. the lord of great strength nine of wands or torches four hands, as in the previous symbol, holding eight wands crossed four and four; but a fifth hand at the foot of the card holds another wand upright, which traverses the point of junction with the others: flames leap herefrom. above and below are the symbols moon and sagittarius. tremendous and steady force that cannot be shaken. herculean strength, yet sometimes scientifically applied. great success, but with strife and energy. victory, preceded by apprehension and fear. health good, and recovery not in doubt. generous, questioni

BOOK OF BLACK SERPENT

e. the magical weapons& tools of the art. the book: it is agreeable to find a pen or quill which can be used for the time of working which you perform. the book is to be used to keep a record of the magick actions and the prayers, invocations, rituals or sigils you will use in this operation. the book should be new, uninscribed by anyone else and should be consecrated for use as we have said. the wand or rod: this should be crafted from rosewood or cedar and should measure half the length of your arm. it is to be used to trace the sigils of the quarters which will be given in the second part of this monograph. it is to be marked with the names of god which the angels will give you in the circle. the magical knife: the knife must be new and sharp enough to cut easily, for this is to be its

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

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

examples of magickal workings appropriate for your needs you would do during the waxing cycle of the moon. 5. list examples of magick you would do during the waning cycle of the moon. lesson three tools, clothing and names working tools the working tools are dictated by the tradition to which you belong. in gardnerian, for example, there are eight working tools which include athame (knife, sword, wand, scourge, cords, white-handled knife and pentacle. in the saxon tradition there are fewer: seax (knife, sword and spear. if you are creating your own denomination then you can decide for yourself which to have and which not to have. all tools, after they have been made, are ritually cleansed and purified before use, to remove any negative vibrations. they are then personally charged and conse

ade in the same way that the knife is, or you can purchase one. there are certainly many companies that offer replicas of ancient swords, these days. if you decide to get a ready-made one, again do some work on it yourself. in fact, since it is a coven tool, it is nice if the whole coven either get together to make one or join in engraving and decorating it. other tools other ritual tools are the wand, staff, bell ^burin or white-handled knife, cord(s. which of these you use none, some, all will depend on the path you decide to follow. if you follow one of the established traditions then it will have been decided for you. if you are starting from scratch, then it may take you a while (weeks, months, perhaps even years) to discover which you really need and which you don't. if you want a wa

scratch, then it may take you a while (weeks, months, perhaps even years) to discover which you really need and which you don't. if you want a wand there are several options available. some say that it must be of rowan wood, others say of ash, or willow, hazel. you can take your pick. the trouble here is that a lot of ceremonial magick has got mixed up with witchcraft (not just in the case of the wand, but with other tools and other aspects of the craft also. for example, some people swear that "the wand must be exactly twenty-one inches long, cut from a virgin hazel tree (one that has never borne fruit, in the hour of mercury on the day of mercury (wednesday, etc, etc, etc" others simply go out and buy a length of wood dowel from their local hardware store and paint it gold! the fact that

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

s/ 33 convenient length. another suggestion is a length equal to the length from your elbow to your fingertips. whichever wood you use, taper it slightly from the base to the tip. you can mark it, if you wish, by engraving or even by wood-burning. paint it, stain it, or leave it plain. decorative bands of silver or copper can look attractive. some traditions (e.g. frost's) drill the length of the wand and insert a metal rod. what i said for the wand applies equally to the staff. the staff can, in effect, be a large wand and is used as such in such traditions as the scottish (pecti-wita. i have seen some wonderful staffs, decorated with leather, feathers, gems; carved and engraved. all were right for their particular owners. a good length for a staff is equal to the height of its owner. har

CASE PAUL F THE BOOK OF TOKENS

ust explained are truly represented by that letter and its number. 5 and 6 these two paragraphs of the meditation should be compared with the symbolism of the first tarot key. the magician is obviously the on-looker, and he corresponds to the "superior nature. the four subtle principles mentioned in the sixth section are also shown in the symbolism of this key, as the implements on the table. the wand is the element of fire. the cup stands for the element of water. the sword is a symbol of air. the coin or pentacle represents the element of earth. note well that the text says "the wise conceal" the true "principles" under the names of the elements of ancient physics. the meditation on gimel* 1. thou hast seen, o israel, how, for the sake of creation, the one life that i am seemeth to divid

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ith positive energies for magical and healing work [insert pic p024- some items, such as the pentacle (see page 189, you can make from clay, and herbs can be grown in pots or in gardens and chopped in a mortar and pestle. fresh herbs have more immediate energies than dried, though the latter are better in sachets and poppets. always bear in mind that the magick is in you, not in your tools, and a wand cut from a fallen hazel or willow branch in the right hands can be more magical that the most elaborate crystal-tipped one purchased from a new age store. spell casting spell casting is part of some, but by no means all, wiccan activities. most spells are carried out with the purpose of changing someone's life for the better or sending healing energies to others. for example, love magick coul

pushing their feet almost off the ground. growth is the key to this stage. release of power when you release the power in the final stage, you may see the cone exploding and cascading as coloured stars or light beams, which surge away into the cosmos and break into brilliant rainbow colours. if you wish, you can direct the energy after the final release of power by pointing with your hands, or a wand or knife, so that the energies cascade horizontally and downwards, for example into herbs on the altar that you are empowering to make into herb sachets. or you can direct the cascading energies in a specific direction, perhaps towards a person who is ill or in need of magical strength. release is the key at this stage. seite 21 wicca01.txt this release may take the form of a final shout, a l

can embellish the casting ceremony as much as you like, perhaps drawing pentagrams in the air at the four main compass points, and combining this with lighting the four elemental candles. some practitioners like to cast a circle and then welcome other members of the group to enter, sealing the circle with a diagonal up-and-down slashing movement of their power hand (the one they write with, or a wand or an athame (an athame is a double-edged knife used in formal rituals. it represents air and is placed in the east of the circle. as well as drawing circles, it may be used to conduct magical energies into a symbol) but i think it is more powerful if one person actually walks around the outside of a circle of people, enclosing them in light. in this way, the circle is created in human dimens

tually walks around the outside of a circle of people, enclosing them in light. in this way, the circle is created in human dimensions and is as large or small as is required by the actual formation. the circle made to fit the group is far better magically than the group made to fit the circle, for the group is the circle. if you want to visualise a circle, use a clear, pointed quartz crystal, or wand, or the forefinger of your power hand, and draw an outline, in the air at chest level or on the ground. the circle extends wherever you draw it from the ground upwards to above your head like a wall of gold. again, begin in the north, and continue in an unbroken, circular movement. remember, the circle is created with your own power, amplified if you wish by the sacred guardians or powers you

nds if you are creating the circle as a group. in a conventional coven, the high priestess casts and uncasts the circle, but you may prefer to allow the person leading the ritual to cast the magical boundaries. casting a dual circle you can create a dual circle if you wish* first consecrate the salt symbolising the earth element in the north of the altar by stirring it three times with an athame, wand or crystal, and visualise radiance pouring into it* stir the water, also three times deosil with the athame, wand or pointed crystal, asking the light and the goddess to enter it* add a few grains of salt to the water and stir it, saying: may power thus be doubled, thus increased, as life joins life to create a greater force even than these. seite 27 wicca01.txt* stand either just within or b

nvoked for all rituals of justice, uncovering secrets, truth and trustworthiness. hermes hermes is the greek messenger god who travelled between dimensions. he is associated with the wise ancient egyptian god thoth and the later roman mercury. he is credited with great knowledge, healing powers and medical knowledge [insert pic p080- the double entwined snake of hermes' and mercury's caduceus, or wand, which is often a living growing staff, is a symbol both of healing and of powerful communication. the snake forms two circles, the interlinked cycles of good and evil, life and death, light and darkness. the wings on the caduceus are for wisdom, guarding against gossip and malicious words as well as illness. among hermes' many patronages were moneylenders and thieves and so he can protect ag

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

esterday separated themselves freely of their own accord, shall go out at liberty without any blame. finally, the convicted vagabond-cheaters who could move up none of the weights, shall as occasion serves be punished in body and life, with the sword, halter, water and rods. and such execution of judgement shall be inviolably observed as an example to others. page 33 herewith our virgin broke her wand, and the other who read the sentence blew her trumpet, and stepped with most profound reverence towards those who stood behind the curtain. but here i cannot omit to reveal something to the reader concerning the number of our prisoners, of whom those who weighed one, were seven; those who weighed two, were twenty one; they who three, thirty five; they who four, thirty five; those who five, tw

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

elemental forces in hwchy will not be invoked. the relationship between the four kerubs on the altar and the four enochian tablets which are visible in each quarter should be obvious. it is from the symbolism of the tablets that we call upon to charge the kerubic signs upon the altar. it is the chief adept of the second order who announces the beginning of the ceremony by holding the winged globe wand up high in the air and vibrating "hekas hekas este beh beloi" the chief is holding the wand by the white band. this is 3 symbolic of the equilibrated forces of over the governance of the four elements, beneath the divine wings of hwhy. through the chief adept holding the wand by the white band, he is symbolically forcing any and all negative energy down through the wand to the end of the blac

hwhy. through the chief adept holding the wand by the white band, he is symbolically forcing any and all negative energy down through the wand to the end of the black band and into the element of l. it is a simple matter to banish negative forces using the l.b.r.p. which uses the banishing earth pentagram. now, it is in the hands of the third adept to perform the opening banishing using the lotus wand. he, of course, will hold the wand by the white band as he draws the pentagrams (in this instance banishing with the black end symbolized of over matter. the connection and synthesis of the symbolism between the pentagram and the altar is unmistakable. g.h. frater s.r.m.d. writes the following "the pentagram is a powerful symbol representing the operation of the eternal spirit and the four el

irit, being added thereto, the name becometh hwchy or hcwhy, the latter when the letter c placed between ruling l and the other three letters of the tetragrammaton" it is apparent that the symbology is also directly connected to the round altar. see the diagram below: c q n w hwchy the second adept now purifies with the lesser banishing ritual of the hexagram. this is performed with the planetary wand of the second adept. this wand is ruled under the governance of the head of the phoenix, this being the mystical symbol of osiris. let us never forget that the phoenix rose from the ashes, the symbol of the resurrected self from the physical pull of the mundane. this wand displays the 4 seven rainbow colors of the planetary forces that vibrates between the light and the darkness. this wand is

CULTUS SABBATI

mless blend unique to each individual practitioner. although ritual magicians and cunning-folk alike used christian formulae in their praxes, one could argue that this religious language was naturally the timely idiom of narration for magical rites. however, beneath the shifting of language and culture, the immemorial methodologies and tools of magical ritual- the spirit-evocation, ritual circle, wand, knife, sigil, cord, knot, charm, starry aspectation, flora and fauna, invocation, exorcism and so forth- remain more or less constant. an important dimension of magical and folk religiosity was the oneiric or dream realm. peripheral areas of european folklore retain vestigial myths which relate the oneiric location of witch -meetings, fairie convocations, and the nocturnal flight of the wild

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

d of cassiopeia."7 what roger bacon describes in the manuscript that was acquired by john dee is now known to be accurate and the illustration he includes of the andromeda 32..and the truth shall set you free nebula is also correct, but it is depicted from an angle which cannot be seen from the earth! dee was an adept and channeller of great renown and claimed to communicate with an 'angel with a wand, an extraterrestrial. the knowledge held within the secret society network has always been far- often centuries- in advance of what the mass of the people are allowed to know. the knowledge of the existence of america and its long term place in the plan was well known to these elizabethan adepts, as it was to those who guided columbus and the cabots, thanks to the fourth dimensional manipulat

DEMONIC BIBLE

minated, including those unwanted influences which are prone to hinder the operation of your rituals. the bath also serves as a separation between your old life and new life. as a new born infant emerges from the fluid of the womb to a new life, so will you emerge from the waters of leviathan to be reborn in the image of satan. these rites do not require an altar, sword, dagger, bell, gong, robe, wand, or any other ritual implement. although not essential to these rites, you may choose to burn candles and incense. if this is done, only black candles should be used. any "dark" or "evil" incense may be used in these rituals but i recommend patchouli or sandalwood. you will require a piece of paper, a pen, and a plate on which to place the burning parchment on the night you burn the pact givi

s god would abandon him to his fate for having sought wealth, sexual fulfillment, and the destruction of his enemies rather than having faith in god s will. ironically, the magician fasts and prays to god for power over the spirits but enters the cabalistic circle of invocation to his own ruin for every demand from the spirit is a statement of greed, lust, envy, or anger. the magic circle, hazel wand, triangle, pentacles, and seals herein described are not necessary to the invocation of these powerful beings. each of these beings is a lord who rules over many legions of inferior spirits. by crossing the gates of hell and becoming one with the forces of darkness the satanic magician makes himself a friend and an ally to these beings. without the need for threat or coercion, they will visit

pirits. his seal is this, to be worn as a lamen before thee, etc (13) beleth- the thirteenth spirit is called beleth (or bileth, or bilet. he is a mighty king and terrible. he rideth on a pale horse with trumpets and other kinds of musical instruments playing before him. he is very furious at his first appearance, that is, while the exorcist layeth his courage; for to do this he must hold a hazel wand in his hand, striking it out towards the south and east quarters, make a triangle without the circle, and then command him into it by the bonds and charges of spirits as hereafter followeth. and if he doth not enter into the triangle at your threats, rehearse the bonds and charms before him, and then he will yield obedience and come into it, and do what he is commanded by the exorcist. yet he

and all that travels therein. naught traverses the starry element, but that this power is aware. his word is arataagarbal and his seal is this: the thirty-ninth name is aranunna giver of wisdom, counsellor to our father, enki, knower of the magickal covenant and of the laws and of the nature of the gates. his word is aramanngi and his seal is thusly: the fortieth name is dumuduku possessor of the wand of lapis lazuli, knower of the secret name and the secret number. may not reveal these to thee, but may speak of other things equally marvellous. his word is aratagigi and his seal is: the forty-first name is lugalanna the power of the eldest of the elder ones, possesses the secret knowledge of the world when the ancient ones and the elder ones and where one. knows the essence of the ancient

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

n the hermetic order of the golden dawn. apport: from the french meaning "to bring. in spiritism (q.v, any object brought to a seance by a spirit (q.v) or entity from the spirit world or the astral plane (q.v. aquarius "the water-bearer" in astrology (q.v, the eleventh sign of the zodiac (q.v) having the qualities of fixed (q.v) and air (q.v) and is ruled by the planet uranus (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red. keywords include: unconventionally, rebelliously, humanitarianly, impersonally, with originality, with detachment, creatively. ararita: a hebrew, notarikon (q.v) for "eh-chahd rash, eh-chu-doh-toh rash, ye-chudoh- toh teh-mur-ah-toh eh-chahd" used in the lesser banishing ritual of the hexagram [lbrh (q.v, stating that the ulti

rl g. jung, psychiatrist, such a concept existing within the collective unconscious mind of humanity. archetypal image: the form in which an archetype is clothed by a particular culture, mythology, religion, or individual. aries "the ram" in astrology (q.v, the first sign of the zodiac (q.v) having the qualities of cardinal (q.v) and fire (q.v) and is ruled by the planet mars (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red. keywords include: courage, forceful, animation, outgoing, ardently, egotistically, ardently, impulsively, vigorously, aggressively, enthusiastically. artificial elemental: an entity similar to an elemental, but created by a magician from an element (q.v) or a combination of elements for a specific purpose. aspirant: from the f

to john dee through his seer, the alchemist and rouge, edward kelley. the calls were used extensively in the magick of the hermetic order of the golden dawn [g.d (q.v, aleister crowley (q.v, and anton lavey. cancer "the crab" in astrology (q.v, the fourth sign of the zodiac (q.v) having the qualities of cardinal (q.v) and water (q.v) and is ruled by the planet luna (the moon (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color orange-yellow. keywords include: home, indistinct, protectively, sensitive, caring, maternally, domestically, gaspingly, moodily. capricorn "the goat" in astrology (q.v, the tenth sign of the zodiac (q.v) having the qualities of cardinal (q.v) and earth (q.v) and is ruled by the planet saturn (q.v. on the rainbow wand (q.v) and on

and on the lotus wand aries is represented by the color orange-yellow. keywords include: home, indistinct, protectively, sensitive, caring, maternally, domestically, gaspingly, moodily. capricorn "the goat" in astrology (q.v, the tenth sign of the zodiac (q.v) having the qualities of cardinal (q.v) and earth (q.v) and is ruled by the planet saturn (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color violet. keywords include: ambitiously, coolly, rigidly, prudently, cautiously, fearfully, responsibly. cardinal: from the old french from the latin "cardinalis" meaning "a hinge; that on which something turns" 1) in the roman catholic church, any of the officials appointed by the pope; 2) in the astral star, any of the members elected to the national board of

tria: a method of the literal kabalah (q.v) which assigns numbers to each of the hebrew letters. words of equal value are believed to have an important relationship with each other. a specific field of numerology (q.v. gemini "the twins" in astrology (q.v, the third sign of the zodiac (q.v) having the qualities of mutable (q.v) and air (q.v) and is ruled by the planet mercury (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color orange. keywords include: versatility, duality, with communication, intellectually, alertly, rationally, nervously. ghost(s: 1) when not caused by psycho kinetic activity (see psychonisis, in a living person (as can be the case in some poltergeist cases, these are entities that are the astral remains of deceased people stuck in the

to rid your area of unwanted negative influences. also a good technique of psychic self defense, as this ritual strengthens, fortifies, and magnifies the aura. this ritual is terrestrial in nature. lemures: see larvae. leo "the lion" in astrology (q.v, the fifth sign of the zodiac (q.v) having the qualities of fixed (q.v) and fire (q.v) and is ruled by the planet sol (the sun (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color yellow. keywords include: loudly, proudly, powerfully, creatively, dramatically, heartily, need for recognition, pleasure seeking, dramatically. levi-zaed, eliphas [nee alphonse louis constant: famous 19th century occultist whose writings helped begin the "french occult revival" that led to the founding of the hermetic order of the

DION FORTUNE MYSTICAL QABALA

the tarot pack are assigned to the four elements, and we saw that the four aces represented the roots of the powers of these elements, the four twos are assigned to chokmah, and represent the polarised functioning of these elements in harmonised balance; therefore a two is always a card of harmony. 37. the two of wands, which is assigned to the element of fire, is called the lord of dominion. the wand is essentially a male phallic symbol, and is attributed to chokmah, so we may take this card as meaning polarisation; the positive that has found its mate in the negative, and is in equilibrium. there [page 136] is no antagonism or resistance to the lord of dominion, hu a contented land accepts his rule; binah, fulfilled, accepts her mate. 38. the two of cups (water) is called the lord of lov

est crown, kether. titles given to chesed: gedulah. love. majesty. god-name: el. archangel: tzadkiel. order of angels: chasmalim, brilliant ones. mundane chakra: tzedek, jupiter. spiritual experience: vision of love. virtue: obedience vice: bigotry. hypocrisy. gluttony. tyranny. correspondence in the microcosm: the left arm. symbols: the solid figure- tetrahedron. pyramid. equal armed cross. orb. wand. sceptre. crook. tarot cards: the four f ours. four of wands: perfected work. four of cups: pleasure. four of swords: rest from strife. four of pentacles: earthly power. colour in atziluth: violet. deep briah: blue. yetzirah: deep purple. assiah: deep azure, flecked yellow. i 1. between the three supernals and the next pair of balancing sephiroth upon the tree there is a great gulf fixed [pag

crosses represents different modes of the functioning of spiritual power, just as do the different forms of the holy names of god. the form of cross associated with chesed is the equal-armed cross, which mystical qabala page 116 is symbolic of the four elements in equilibrium, and implies the ruling of nature by a synthesising influence which brings all things into balanced harmony. 28. the orb, wand, sceptre, and crook, all assigned to this sephirah, express so perfectly the different aspects of the benign royal power of chesed that they are in no need of elucidation. 29. the four tarot cards that are placed on chesed when is set up for a divination carry out the ruling idea in the correispondence. the four of wands symbolises perfected work, thus representing admirably the achievement o

DONALDTYSON ELEMENT

type of elemental because magicians used them to locate lost objects, to find rich deposits of ore in the ground, and to reveal the locations of buried treasures. in the centuries before reliable banks, when wealth consisted of gold or silver coins, it was not uncommon for individuals to conceal their savings under the ground. it is the gnomes, by the way, who control the response of the dowsing wand, not the undines, as you might expect- dowsing is used to locate minerals and metals just as often as it is used to find water. the original dowsers were german miners, who employed the dowsing rod to find new veins of ore. undines were most often employed for sexual purposes. they make excellent lovers, and when treated with kindness and respect, will remain faithful to the magician for year

DONALDTYSON PENTA

niversally in modern magic, and many readers will want to learn it. during rituals, it is customary to inscribe the pentagram upon the air in the direction that is associated with the element being invoked or banished. to invoke is to call forth, and to banish is to send away. pentagrams are inscribed with the right index finger, or more formally with a ritual instrument of projection such as the wand or sword. modern witches use a dagger called an athame. the correct way of drawing the pentagram is seldom taught, and perhaps is not that widely known. it was described in one of her books by the late dion fortune, a member of the golden dawn, and later the founder of her own occult society known as the society of the inner light. inscribe the pentagram on the air in front of your body with

r mind even after you have gone on to other steps in your ritual work. the more clearly you can visualize the pentagram upon the air, the more effective it will be. similarly, if you inscribe a pentagram upon an object or person, visualize its lines blazing with cool, white fire even after you have finished. as you project the pentagram from your right index finger, or some instrument such as the wand or sword, or as you drawn it with a pen, pencil or other writing tool, try to feel the elemental energy that you seek to invoke or banish. project your own personal energy into the pentagram. this has the effect of priming it, and makes its action more powerful. it requires practice and the ability to visualize with all the senses, something that is true of all aspects of ceremonial magic. vi

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

phs at the east; and that of the undines at the west. they influence the four temperaments of men (i. e, the gnomes, the melancholic; the salamanders, the sanguine; the undines, the phlegmatic; and the sylphs, the bilious. their signs are as follows: the hieroglyphs of the bull for the gnomes, and we command them with the sword; of the lion for the salamanders, and we command them with the forked wand, or the magic trident; of the eagle for the sylphs, and we command them with the holy pentacles; finally with aquarius for the undines, and we evoke them with the cup of libations. their respective sovereigns are, gob for the gnomes, djiu for the salamanders, paralda for the sylphs, and nicksa for the undines. when an elementary spirit comes to torment, or at least to annoy the inhabitants of

r, water, fire and earth, blowing, sprinkling, burning perfumes, and tracing on the earth the star of solomon and the sacred pentagram. these figures should be perfectly regular, and made either with coals from the consecrated fire, or with a reed dipped in diverse colors which we mix of pulverized magnet. then, while holding in the hand the pentacle of solomon, and taking by turns the sword, the wand, and the cup, we pronounce in these terms and in a loud voice the conjuration of the four. caput mortuum, impeert tibi dominus per vivum et devotum serpentem. cherub, imperet tibi dominus per adam jotchavah! aquila errans, imperet tibi dominus per alas tauri. serpens, imperet tibi dominus tetragrammaton per angelum et leonem! michael, gabriel, raphael, anael! fluat u dor per spiritum eloim. m

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ndon. sources: king, francis. ritual magic in england: 1887 to the present day. london: neville spearman, 1970. suster, gerald. the legacy of the beast. york beach, maine: samuel weiser, 1989. symonds, john. the great beast: the life and magick of aleister crowley. london: macdonald, 1971. rev. ed. london: mayflower, 1973. the king of the shadow realm. london: duckworth, 1989. aaron s rod a magic wand deriving from the biblical narrative of the rods of moses and aaron that were used in the miracles of dividing the waters of the red sea and in causing water to gush from a rock in the desert. when aaron cast his rod before pharaoh and his magicians (exodus 7, the rod transformed into a serpent, hence the occult use of aaron s rod with a motif of a serpent. an old jewish legend states that aa

gend states that aaron s rod was created on the sixth day of creation and was retained by adam after leaving the garden of eden, subsequently passing into the hands of a succession of patriarchs. an apocryphal christian legend states that the rod was cut from the tree of knowledge, eventually came into the possession of judas, and was the beam of the cross on which christ was crucified. the hazel wand used by water diviners in dowsing echoes the water finding by aaron s rod in the desert. some form of wand has always been a symbol of authority. the wand also survives as the magical staff of modern conjuring magicians. aasc newsletter see anthropology of consciousness ab semitic magical month. crossing a river on the twentieth of that month was supposed to bring sickness. ancient texts stat

ed one tree. some commentators believe this to symbolize the harmony of science and religion in the kabala. the guardian angel presented seth with three seeds from this tree and directed him to place them within the mouth of his father, adam, when he died. from this planting arose the burning bush, out of which god communicated to moses his holy name, and from a part of which moses made his magic wand. this was placed in the ark of the covenant and was planted by king david on mount zion, where it grew into a triple tree and was later cut down by solomon to form the pillars jachin and boaz, which were placed at the entrance to the temple. a third portion was inserted in the threshold of the great gate and acted as a talisman, permitting no unclean thing to enter the sanctuary. however, cer

shed magician must be a balanced person with a developed psyche in which each element, such as intuition or passion, is present but not so dominating as to push the other elements aside. in his first book, initiation into hermetics, bardon leads the student through a basic course in magical training. the second volume, the practice of magical evocation, treats all the magical instruments from the wand to the magical mirror, and explains in detail the process of contacting various kinds of spirit entities. the final volume is a more detailed treatment of the qabalah (or kabbalah. bardon was assisted by his long-time student dieter ruggeburg, who published both the german and english editions of his several books and continued to keep them in print. in the 1990s, a franz bardon foundation wa

nstructions for constructing an antigravity machine. when he connected it to the electrical supply there were showers of sparks and a pulsation of lights in the house. the machine exploded, burning out house lights, and the following night the roof of the house was destroyed by fire. other nightmare experiences concerned giant insect figures and a headless figure touching him with a silver-tipped wand. the substance of the book, however, concerns events in 1985 in an upstate new york cabin, where he claims that a number of creatures came and transported him to an alien spacecraft. there, he says, a needle was put into his brain and a triangular object inserted into his rectum. the triangular theme recurs in a later experience; while reading in bed, he had an unexplained time-lapse of four

recorded many cases of spontaneous prevision of future events, although there is as yet no satisfactory explanation for such phenomena involving clairvoyance, telepathy, or dreams. dowsing, or water-witching, is another form of divination, although it relates mainly to the discovery of hidden water, metals, or other information. the use of a twig or rod by the operator is reminiscent of the magic wand or the tripod of occult magicians in the practice of necromancy. it also seems related to the rationale of table turning, planchette and ouija board in spiritualism. divination proper, however, is a system of interpreting hidden knowledge rather than eliciting information through the intervention of spirits. one development of dowsing of special interest is the art of radiesthesia, where pend

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

e probably consisted of hypnotism, the casting out of demons, the banning of troublesome spirits and so forth. the caste of priests called the baru consulted the oracles on the future by inspecting the entrails of animals, the flight of birds, the observation of oil in water, the secret of anu, bel, and ea, the tablet of the gods, the sachet of leather of the oracles of the heavens and earth, the wand of cedar dear to the great gods. these priests of baru and asipu wore clothing peculiar to their rank, which they changed frequently during the ceremonies in which they took part. in ancient tablets we find kings making frequent inquiries about the future through these priestly castes: in a tablet of sippar, we find treated the royal sennachrib seeking through the baru the causes of his fathe

in the flames kindled by barbarous ignorance and fed by a cruel superstition: and the said inquisition did say and declare, that those hereinunder named had been guilty of vaulderie in manner following, that is to say. that when they wished to go to the said vaulderie, they, with an ointment given to them by the devil, anointed a small wooden rod and their palms and their hands; then they put the wand between their legs, and soon they flew wherever they wished to go, over fair cities, woods and streams; and the devil carried them to the place where they should hold their assembly, and in this place they found others, and tables placed, loaded with wines and viands; and there they found a demon in the form of a goat, a dog, an ape, or sometimes a man; and they made their oblation and homage

EVERBURNING LAMPS

lest the value of so much oil should perish. on the smaller one were these words- abite hinc pessimi fures vos quid vultis, vestris cum oculis emisitiis. abite hinc, vestro cum mercurio petasato caduceato que donum hoc maximum, maximus olybius plutoni sacrum facit. get ye hence, most wicked thieves, what do you desire with your rolling eyes? get ye hence with your broad hatted mercury carrying a wand with twisted snakes. maximus olybius makes this, his greatest offering, sacred to pluto. see "f. licetus" cap. ix, and "scardeonius, de antiq. urbis patavinae; rubeus, de destillatione" and "lazius, wolfhang" lib. iii, cap.18. hermolaus barbarus, in his corollary to dioscorides, speaks of a wondrous liquor to sustain combustion, known to democritus and trismegistus. jacobus mancinus wrote to

FAUST

darling! see! the day is dawning! darling! margaret day! yes, day is dawning! the last day breaks for me! my wedding-day this was to be! tell no one you have been with gretchen. my wreath s gone forever! it is gone and in vain. we ll see one another again, but at dances never. the crowd comes surging, no sound it makes, the street and square cannot hold all there. the death-bell tolls, the white wand breaks. how they seize me, bind me with lashes! away and to the block i m sped. each neck is wincing at the flashes as swift the keen blade flashes over my head. hushed lies the world as the grave. faust oh! had i never been born! mephistopheles [appears outside. off! or you re lost and lorn. what vain delaying, wavering, prating! my shivering steeds are waiting, the morning twilight s near

. echo, hark! revenge! replying. for the unstable, death! not living! herald. now, if it please you, stand aside a pace, for what comes now is not your kind or race. ye see a mountain pressing through the throng, its flanks with brilliant housings proudly hung, a head with long tusks, snake-like snout below. a mystery! but soon the key i ll show. a dainty woman on his neck is sitting and with her wand subjects him to her bidding; another stands aloft, sublime to see, girt by a radiance dazzling, blinding me. beside them chained, two noble women near, fearful the one, the other blithe of cheer. one longs for freedom and one feels she s free. let each declare now who she be. fear. lamps and lights and torches smoking through this turmoil gleam around; midst these faces, shamming, joking, i

sed salvation s weal, doom at last it proclaim not to us, doom to us swan-like maids, fair, white-throated ones, and ah! to her, our swan-begotten! woe to us, woe! woe! all is covered and hid roundabout in the mist. we can see each other no more! what befalls? do we move? float we only, footing uncertainly on the ground? see st thou naught? wings not haply e en hermes ahead? gleams not his golden wand waving, commanding us backward again to the unenjoyable, grey-glimmering, with impalpable phantoms teeming, over-crowded, ever empty hades? yes, tis growing darker swiftly; lifts the mist but leaves no sunlight, darkly-greyish, brown as walls are. walls encounter our free vision. standing stark against our seeing. is it a court? is it a dungeon? horrible in any case! sisters, alas, we are imp

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

e, or at least to hear about it, and the text of the ballet was printed in 1582, the same year as his cantus circaeus. in the ballet, circe represents the evil enchantment of the french wars of religion which are turning men into beasts. she is vanquished by the good magic of the performance, and, at the end, the victory is typified by her being led in triumph to king henri iii, to whom her magic wand is presented, thus transforming bad circe magic into good french monarchy magic. it is thus possible that bruno might have picked up the idea of a magical solar reform connected with the french monarchy from notions circulating at the french court' op. lat, ii(i, p. 186' ibid, he. cit. 3 ibid, pp. 186-7, etc. ibid, pp. 193 ff> ibid, p. 194. 6 ibid, pp. 209-10. 7 f. tocco, le opere latine di g

FRATER ELIJAH ANGELS OF CHAOS

ay) move gohus (go-hoos) i say oadriax (oh-ah-dah-ree-ahx) lower heavens orocha (oh-roh-kah-hay) under you (beneath) dodpal (doh-dah-pah-el) let them vex caosgo (kah-oh-ess-gee-oh) the earth abrang (ah-brah-noo-gee) i have prepared netaab (nay-tah-ah-bay) government de/ caosgo (day/ kah-oh-ess-gee) of/ the earth explosion- visualize a lightening flash descending through the heavens and strike the wand to the floor utilizing (astrally) the rune sowuz/ sowulo and the sigil for the binding of the eye which should be received prior to the rite from the angel. a flashing between both symbols is a good technique. while screaming, io choronzon! statement of office- the following is an adaptation of a calling given by the sons of hermes: universe, hear my plea. earth, open. let the waters open for

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

e human spirit was placed in it. its staves were never taken out of their place, to show that man is a pilgrim on the earth and may never rest until he reaches the goal. there was within it a golden pot with "manna (man "fallen from heaven" together with a statement of the divine laws which man must learn in his pilgrimage through the wilderness of matter. this symbolic ark contained also a magic wand, an emblem of the spiritual powers, called aaron's rod, which are now latent in everyone on his way to the haven of rest--the mystic temple of solomon. the old testament also tells how humanity was miraculously led and provided for, how after the warfare with the world it was given peace and prosperity by the before mentioned king solomon; in short, stripped of all embellishments the story re

FULL MOON RITUALS

em in all her splendor. then a last check of the essentials upon the altar for this evening's ritual: a sun-bleached tortoise shell filled with sea-salt, a copper bowl of fresh rainwater, and a small reiku censer with charcoal beside a smaller silver plate covered with powdered dragon's blood and amber. there too is his athame of georgian silver covered in spirals, his bronze torq, and his linden wand. deer whispers "bowl of my mother's best friend, torq of my forebears' freedom, root of my great-grandmother's ancestral tree, and blade of my own finding; it is good that we are here together again" assured that all is ready, he moves back toward the great hall and, after closing the doors to this sacred space, welcomes with the broadest of smiles and warmest of hugs each new arrival to the

FULLER J F C SECRET WISDOM OF THE QABALAH

the mystical ordeal. 68 the fourth dimension. 69 chapter vii 72 the anatomy of illuminism 72 llluminism. 72 illuminism and revolution. 73 the fourth-dimensional state. 74 the great omission. 79 the mystic way. 81 hebrew alphabet and correspondences 83 glossary of hebrew words and names 84 secret wisdom of the qabalah page 5 list of illustrations plates plate i the caduceus of hermes 18 the winged wand of egypt 19 ii the tree of life 25 iii the chaldean and hebrew cosmos 27 iv the four planes of the tree of life. 31 the three pillars of the tree of life. 33 v the zodiac 2 vii the brazen serpent 44 diagrams diagram 1. the divine man 20 2. the qabalistic chalice 35 3. the flaming sword 45 4. the good and evil pentagrams 53 5. the fourth dimension 75 6. the fourth dimension shown qabalisticall

at is in the heavens above and on the earth beneath, god has chosen it as his own form. naught could exist before the formation of the human form which encloses all things. and all that exists is by the grace of the existence of the human form.35 (see diagram 1 on page 20) secret wisdom of the qabalah page 17 plate 1: the caduceus of hermes secret wisdom of the qabalah page 18 plate 1: the winged wand of egypt secret wisdom of the qabalah page 19 diagram 1: the divine man secret wisdom of the qabalah page 20 as man is a duality in unity, so also is the garden of eden. there is the heavenly eden to which there is no human approach, and the earthly eden which is approached by thirty-two paths- the 22 letters and 10 numerals. no one knows the earthly eden but the little face [the seven lower

f which burns within him and differentiates him from and also unites him to all things which surround him. whilst this vision lasts he is the messiah, but once it has faded away he is again man, yet charged with a terrific power which according to his will is a power for good or for evil. the existence and possible employment of this force constitute the great secret of practical magic; it is the wand of thaumaturgy and the key of black magic. it is the edenic serpent who transmitted to eve the seductions of a fallen angel. the astral light warms, illuminates, magnetizes, attracts, repels, vivifies, destroys, coagulates, separates, breaks and conjoins everything under the impetus of powerful wills. god created it on the first day, when he said: glet there be light. h this force of itself i

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

eclothingofcelebrantsandofficers1. the honourablefraterphilosophicuswears a green robe over his black habit and a collar of red silk, fromwhichdepends a circular lamina, inscribedwiththe letter yod.thegreen colour ofthemaster's robe representsthegrowth in lifewhichisofgod.thesymbol ofthelion is embroidered thereon, upon the left side,withthe inscription:faciestertia,faciesleonis.themaster bears a wand, surmounted by a calvary cross, having four circles at the end of the four arms and one circle toward the centre of the lowermost arm. 2. the honourablefraterpracticuswears a yellow robe over his black habit, symbolizing the beginning of transmutation in god.thesymbolofthe eagle is embroidered thereon, upon the left side,withthe inscription:faciesquarta,faciesaquilae. his collar is of violet

ng heart. 3. thehonourablefratertheoreticuswears a blue robe over his black habit, symbolizing the aspiration and desirewhichinitiate the great quest and reflect things unrealized. itbearsthesymbol of the man embroidered thereon,uponthe left side,withthe inscription:faciessecunda,facieshominis. his collar isoforange silk, fromwhichdepends a circular lamina, inscribedwiththe letter vau. he bears a wand, surmounted by an open eye, signifying the eye of mind. 4. theauxiliaryfraterzelatorwears a cloak of reddish brown, corresponding to the adamic earth and symbolizing the first movement of the divine spirit toward the making of a living soul.thesymbol of theoxis embroidered thereon,withthe inscription:faciesuna,faciescherub. his collar isofblue-green silk, fromwhichdepends a circular lamina, i

yfraterzelatorwears a cloak of reddish brown, corresponding to the adamic earth and symbolizing the first movement of the divine spirit toward the making of a living soul.thesymbol of theoxis embroidered thereon,withthe inscription:faciesuna,faciescherub. his collar isofblue-green silk, fromwhichdepends a circular lamina, inscribedwiththe letter he, being the he finalofthe divine name. he bears a wand, surmounted by a calvary cross, having acrownuponthe upper arms.thefrater zelator is in symbolical correspondencewiththe guide of the paths and grades. 5. the fraterthurificanswears a red surplice and a collarofgreen silk, fromwhichdepends a circular lamina, inscribedwithan equilateral6, having the apex upward, as a symbol of fire. he is in symbolical correspondencewiththe master.6.thefratera

pward, as a symbol of fire. he is in symbolical correspondencewiththe master.6.thefrateraquariuswears a blue surplice and a collar of orange silk, fromwhichdepends a circular lamina, inscribedwithan equilateral'\h having the apex downward, as a symbolofwater.heis in symbolical correspondencewiththe warden. 7. thefraterostiarius,whois not strictly an officer, has no special vestments. he carries a wand, surmounted by a doveofpeace. there is no sword in a templeofthe rosy cross. 8. in addition to the black habit, the frater ostiarius and all unofficial members wear a collar of white silk, emblematic of purification in progress, fromwhichdepends a crimson calvary cross. it is the general jewel of thewholefellowship on the external side. 9. in grades below thethirdorder, the imperator wears th

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

theyare as rare as anthrax in england, but it is as well to know the manner of their manifestation so that, when encountered, they may be recognized.'7most magical work in the second order did not, however,involvethe risk of meeting with demons from the qlippoth and was a good deal more prosaic.itwas concerned with the making and consecration of the t\deptus minor's magical instruments: the lotus wand, lamen, sword and four elemental weapons, which were a wand (fire, a cup (water, a dagger (air, and a pantacle (earth, and which corresponded to the four suits of the tarot.theinstructions for making the instruments are detailed and precise; constructing them was a complicated affair and could be done by none save the adept himself. speaking of the lotus wand, the instructions say:'itis to be

recise; constructing them was a complicated affair and could be done by none save the adept himself. speaking of the lotus wand, the instructions say:'itis to be made by himself unassisted, and to be consecrated by himself alone.itis to be untouched by any other person, and kept wrapped in white silk or linen, free from external influences other than his own on the human plane' touching a magical wand could be perilous. crowley refers in hisconfessionsto an incident involving allan bennett; the wand concerned was unusual but the principle was the same:'heused to carry a"lustre"-along glass prism with a neck and pointed knob such as adorned old-fashioned chandeliers. he used this as a wand. one day, a party of theosophists were chatting sceptically about the power of the "blastingrod..allan

e matter, the lvx. perform what other opera255 tions you wish and then remove the tablets and continue the alchemical processes as usual. in the intervals between the stages etc. act as here prescribed. descriptionofthe plane. a beautiful garden in which is a fountain issuing from a pillar and filling a large oblong basin with a certain white water.thisplace is guarded by an angel with a caducean wand, who represents metatron onthisplane. ask him to bring you before thethroneof the governor of hylech. above the pillar is a globe and the birdofhermes human-headed. further on is the throne of the governor of hylech who has rainbow colours abouthim.thereare also nearhimthe 4 angels of the elements, the red king and white queen etc. and many other symbolicforms. ask the governor ofhylech that

er and can lead true and patient students who canwill-dare-learnand be silent to the summum bonumtruewisdom and perfect happiness.appendixcorderofthe m.267 .r..in the outer grades ceremonyofreception in the 0=0 gradeofneophytetheopening of the temple:themembers assemble, wearing the insignia of the order.hierophant(knocks: all rise.thekerux passes by n. to right front of hierophant and raises his wand, as he does at all announcements, facing w.hierophant:fratresandsororesof the isis-urania temple of them:.r..velg:.d..assist me to open the temple in the grade of neophyte.'kerux:'hekas! hekas! este bebeloi!'thekerux returns to his place by the s. and w, giving the grade sign as he passes the throne of the e. n.b. in all movements of officers and members the course of the sun must be followed

place is on the hither side of the portal. my duty is to see that the furniture of the hall is properly arranged at the opening; to guard the door from within; to admitfratresandsorores;to watch over the reception of candidates; to lead all circumambulations, carrying the lamp of my office; and to makeappendixc107all announcements and reports. my lamp is the imageofthe lightofhidden knowledge; my wand ofits mastery over the heart and elements.'hegemon:'myplace is between the pillars, and i preside over the symbolic gatewayofthe secret knowledge. i am the reconcilia255 tion between light and darkness. my white robe signifies purity. ibeara mitre-headed sceptre, emblematicofreligion which guides and regulates life and directs the higher aspirations of the soul. my face is turned to the cubic

e e. and salute.thesalute is maintained throughout the adoration.hierophant:'holy art thou, lord of the universe. holy artthouwhom nature hath not formed. holy artthouthe vastoneand the mighty, lord of light and darkness (then facing the w)'inhis name, frater kerux i command you to announce that the temple is open.'thekerux, passing by n. to north front of the throne of the hierophant, raises his wand, saying:kerux:'in his name who works in silence and only silence can express, i proclaim that the sun has risen.'appendixckierophant:'khabs (knocks)hiereus:'am'(knocks)hegemon:'pekht (knocks)hiereus:'konx (knocks)hegemon:'om'(knocks)'pax'(knocks)begemon:'light (knocks)hierophant:'in (knocks)hiereus:'extension (knocks) end of the ceremony of the opening of the temple.12609ceremonyofthe admissi

GILBERT THE MAGICAL MASON

ase as a guardian to it, lest the value of so much oil should perish. onthesmaller one were these words: abite kinepessimifures vos quiduultis,vestriscumoculisemisitiis.abite hinc,vestrocummercuriopetasatocaduceatoquedonumhocmaximum, maximusolybiuspluumisacrumtacit. get ye hence, most wicked thieves, what do you desire with your rolling eyes? get ye hence with your broad hatted mercury carrying a wand with twisted snakes. maximus olybius makes this, his greatest offering, sacred to pluto. see f. licetus, cap.ix.,andscardeonius,de antiq.urbispataoine;rubeus,de destillatione,and lazius, wolfhang, lib.iii.,cap. 18.thoughts ontheever-burning lamps 63hermolaus barbarus, in his corollary to dioscorides, speaks of a wondrous liquor to sustain combustion, known to democ255 ritusandtrismegistus. ja

and partly terrestrial, we may look upon him as already suggested as being of fourfold essence, recognising, for example, a ray of divinity--the spirit, the human soul, the animal soul or the passional element, and the material body; thus showing two higher principles from the celestian world and two from mundane sources. you will recall the harlequin, who is always veiled and is carrying a magic wand; he represents the invisible and highest light beaming over the human soul: he is clothed in a starry costume of many colours, representing the seven divine and planetary forces as they are shown to man in the rainbow of heaven; he is always silent; with his wand he transforms the outward appearance of every object he wills to strike. colum255 bine, named from columba, the dove, is the human

ans of the augurs and their auspices that the gods were deemed to intimate their will. no election was held, no war begun, and no lawpassed, until the augurs had spoken: in private life the same; principle was observed, no occupation was chosen, no wifewas,selected and no business entered upon until the auspices had; been consulted .theaugurs wore a special dress calledtrabea,and carriedajicurved wand, thelituus.thetheomanteia these were a special class of diviners, often old men, whowere!fwilling to offer sacrifices and deliver prophecies in any place( and at any time. they crowned themselves with laurel,and'threw themselves into an hysterical frenzy. three varieties are'jmentioned-thosepossessed bydaimonesor spirits; those) inspired by the gods; and those who fell into trances and oq] re

er should be a well-inten255 tioned moral man, and should divine only for a good purpose; he should choose a propitious hour and maintain a calm mind; he should deeply contemplate the subject matter and then with paper and pencil draw or mark an indefinite number of dots or dashes in four lines, abstaining from any attention to the number. in past time, the diviner drew strokes on the sand with a wand, hencegeor earth,manteiaor maney. the dots or dashes of each line are counted, and each is either odd or even in number: a figure is formed of four figures, ones or twos, one over theother-perhaps1.2.1.2. or 2.1.2.1, or 1.1.1.1. or 2.2.2.2. this is done three times more, and so four figures are obtained. these are called the mothers, and the four parts of each are called heads, necks, bodies

GILBERT THE SORCERER AND HIS APPRENTICE

arot55each suit consists of ace, deuce, three, four, five, six, seven, eight, nine, ten; fanti or valet=knave; cavallo=knight or horseman; dama or reine= queen; re=king. the kings, in each instance, wear a cap-of-maintenance beneaththecrown; the queens wear the. crown only.thequeen of pentacles and the knave of sceptres aretheonlrones represented in profile.inthe suit of sceptres the king bears a wand akin to tbat represented on the. small cardspfthesuit, while the other three honours bear a bludgeon.similar to that which is shown for the ace.inthesuitof cups, that only which is held by the queen is covered, thus showing the essentiallyfeminineproperties of this suit, while the sceptre held by the king of the preceding suit shows itsmoi"emasculinecharacter.ifwe examine the small cards care

ed power.the22 trumps are the hieroglyphic symbols of the occult meanings of the 22 letters of the hebrew alphabet. they are numbered from 0 to 21 inclusive (see table opposite. i will now describe carefully the symbolism of each of these hieroglyphical keys.\1.the juggler or magician.before a table covered with the appliances of his art stands the figure of a juggler, one hand upraised holding a wand (in some packs, a cup, the other pointing downwards. he wears a cap of maintenance like that of the kings, whose wide brim forms a sort of aureole round his head. his body and arms form the shape of the hebrew letter aleph, to which this card corresponds. he symboliseswill. 2. the high prestess, or female pope.a woman crowned with a high mitre or tiara (her head encircled by a veil, a stole (

ctoryof justice and judgment.8. justice.a woman crowned and seated on a throne (between two columns, holding in her right hand an upright sword, and in her left the scales. she symbolisesequilibriumandjustice.9.the hermit.an old and bearded man wrapped in a mantle, and with his head covered with a cowl, bearing in his right hand the lantern of occult science, while in. his left he holds his magic wand half hidden beneath his cloak. he isprudence.thetarot5910. the wheeloffortune.a wheel ofsevenspokes (the two halves of the double-headed cards make iteightspokes, whichisincorrect) revolving (between two uprights).onthe ascending side is an animal ascending, and on the descending side is a sort of monkey descending; both forms are bound to the wheel. above it is the form of an angel (or a sph

cap, dressed like a jester, with a stick and bundle over his shoulder. before him is the butterflyofpleasure luring him on (while in some packs a tiger, in others a dog, attacks him from behind).itsignifiesfolly, expiation. 21. the universe.within a flowery wreath is a female figure nude save for a light scarf. she represents nature and the divine presence therein. in each hand she should bear a wand.atthe four angles of the card are the four cherubic animals of the apocalypse. above, the eagle and the man; below, the lion and the bull.itrepresentscompletion, reward.thus the whole series of the twenty-two trumps will give a connected sentence which is capable of being read thus: the humanwill(1)enlightened byscience(2) and manifested byaction(3) should find itsrealisation(4) in deeds ofme

l of secrecy,butwith a general request that it should not be published, andthetarot cards123this, needless to say, i have honourably observed. i may, however, state that it was a thoroughly logical and complete system, the four suits representing the four elements, and the four temperaments, and being judged according to their position. thus wands representing fire and the sanguine temperament, a wand card occurring in a bad position would indicate danger from rash and hasty action, anger, or quarrelling; the same card in a good position would show noble and generous action, courage, energy, and the like. curiously enough the numbers of the pips were interpreted on a system very much akin to the pythagorean system of numbers, especially in regardtothe occult meaning of odd and even numbers

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

the ritual. tools there is much debate about what tools are needed for ritual practise. again, these can vary greatly from tradition to tradition and also depend on the nature of the rite. in the more formal school of western ceremonial magic, there are four tools. these four tools are related to the four elements with the fifth, or spirit, being the gnostic himself. gnostic theurgy page 163 the wand. fire. the wand is used as an extension of the will or intent of the gnostic. it concentrates the energies of the rite and is used extensively with rites of invocation and evocation. the chalice. water. the chalice is the projection of the intuition of the gnostic. it has many uses including offerings and the eucharist within the gnostic liturgy. the dagger. air. the dagger or small blade is

GOETIA LUCIFERIAN

teries of the depths, the coiling dragon of old beheld to the gates of leviathan by hecate and the skull wreathed in roses, which is silence and beauty i summon thee blade of steel, envenomed in the darkness of the earth do become knife of the devil s claw, my sacred tool of summoning water-daemon of the blade be born by banal and those of the shadowed realms- blade be blessed! so mote it be! the wand the wand is the fiery essence of the magician, the will of the work itself. create or decorate your own wand which shall reflect your sacred symbols and desire of your becoming. austin spare called these sacred letters as the alphabet of desire, a sigillized form of the subconscious and symbols which represent the higher articulation of the self. the luciferian will which is self-immolated un

e fiery essence of the magician, the will of the work itself. create or decorate your own wand which shall reflect your sacred symbols and desire of your becoming. austin spare called these sacred letters as the alphabet of desire, a sigillized form of the subconscious and symbols which represent the higher articulation of the self. the luciferian will which is self-immolated unto perfection. the wand should be cut, painted and decorated with the specific sigils from ones alphabet and done so in the noon tide sun, sacred to shaitan, the djinn of fire. the wand corresponds also to the phallus, the solar vessel which spills forth the elixir of the sun. the pentacle of tetragrammaton the symbol of strength and conceptual imagery of the pentacle of solomon, the magus who bound the djinn of thi

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

ritual of air relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end o

f double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the black end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting

trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the black end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the black end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm exte

p//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:54 am the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetat

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

lator grade. relax and perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large black lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "agla (ah-gah-lah. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end o

f double power to trace a large black lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "agla (ah-gah-lah. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-lah. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the w

race a line of white light as you turn or move to the west. facing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-lah. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large invoking earth pentagram. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:00 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. f

he wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetat

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

itual of fire relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "adni (ah-doh-nye. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the

ther the dagger, wand tip or index finger through the center of the pentagram and vibrate "adni (ah-doh-nye. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, tr

race a line of white light as you turn or move to the west. facing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move back to the east. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 8:05 am

tent http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 8:05 am extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetat

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

tual of water relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of th

nd of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the

and trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keeping the arm extended, tr

tent http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:04 am extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetat

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

he lesser bannishing ritual of the pentagram (lbrp) perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the black end of the outer wand of double power to trace a large (flaming blue or brilliant white) banishing pentagram of earth. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it dro

ing blue or brilliant white) banishing pentagram of earth. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the black end of the wand trace another large bannishing the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 7:51 am facing south, with the black end of the wand trace another large bannishing earth pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping

/welcome/modules.php?name=content. 2 of 3 6/27/2004 7:51 am facing south, with the black end of the wand trace another large bannishing earth pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the black end of the wand trace again a large bannishing pentagram of earth. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheih (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the black end of the wand trace a large bannishing earth pentagram. charge the pentagram as before by thrusting the

and trace again a large bannishing pentagram of earth. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheih (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the black end of the wand trace a large bannishing earth pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wan

nternally reached a state of openness, you can then judge for yourself that the presence of the archangels are truly undoubted. within its performance the magician traces a protecting circle, while his imagination is formulating 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 astr

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

emple or ritual space. perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end o

f double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the w

ace a line of white light as you turn or move to the west. facing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheih (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:53 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east

he wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetat

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

e archangels, it is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:01 am meditation with the archangel auriel meditation with the archangel auriel for the grade of zelator for this ritual the zelator will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a black candle, a paten of bread and salt, and a talismanic emblem with the archangel name of uriel painted white on a black background in hebrew. the temple is to be arranged in accordance with the zelator hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este beb

ltar should be a black candle, a paten of bread and salt, and a talismanic emblem with the archangel name of uriel painted white on a black background in hebrew. the temple is to be arranged in accordance with the zelator hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (say the following invocation) stoop not down into that darkly splendid world wherein continually lieth a faithless depth and hades wrapped in gloom, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss, ever espousing a body unluminous, formless and void. go clockwise to the east. with the white end of the wand, trace the lesser invoking pen

brp (say the following invocation) stoop not down into that darkly splendid world wherein continually lieth a faithless depth and hades wrapped in gloom, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss, ever espousing a body unluminous, formless and void. go clockwise to the east. with the white end of the wand, trace the lesser invoking pentagram. thrust the wand through the center of the figure and vibrate "agla" do this also in the south, west, and finally in the north; drawing the same pentagram and intoning the same word in all four quarters (remain in the north and say "in the divine name adonai ha-aretz, i open this temple in the element of earth. may the archangel uriel look with favor upon this ceremony! may the angel phorlakh and the ruler ke

e receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking him for coming into your presence. give the zelator sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the bread and salt. place the wand aside. consume the bread and salt. as you consume the repast of earth, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peac

you consume the repast of earth, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of adonai ha aretz! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it emthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:03 am meditation with the archangel gabriel meditation with the archangel gabriel for the grade of practicus for this ritual the practicus will need a black robe, black and white striped nemyss,and the

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

ay: i now declare this temple duly closed. so mote it emthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:03 am meditation with the archangel gabriel meditation with the archangel gabriel for the grade of practicus for this ritual the practicus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a blue candel, a cup of wine, and a talismanic emblem with the name of gabriel painted orange on a blue background in hebrew. the temple is to be arranged in accordance with the practicus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the blac

e power. upon the altar should be a blue candel, a cup of wine, and a talismanic emblem with the name of gabriel painted orange on a blue background in hebrew. the temple is to be arranged in accordance with the practicus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (facing east, say the following invocation "so therfore first the priest who governs the works of fire must sprinkle with the lustral waters of the loud resounding sea. remain in the east. with the white end of the wand, trace the lesser invoking pentagram. thrust the wand through the center of the figure and vibrate "eheieh" do this also in the south, west, and finally in t

receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking her for coming into your presence" give the practicus sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the cup of wine. place the wand aside. drink the wine. as you partake of the element, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and

ne. as you partake of the element, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of elohim tzaboth! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:02 am meditation with the archangel raphael meditation with the archangel raphael for the grade of theoricus for this ritual the theoricus will need a black robe, black and white striped nemyss,and the

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

ay: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:02 am meditation with the archangel raphael meditation with the archangel raphael for the grade of theoricus for this ritual the theoricus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a yellow candel, a rose, and a talismanic emblem with the archangel name of raphael painted white on a black background in hebrew. the temple is to be arranged in accordance with the theoricus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the

er. upon the altar should be a yellow candel, a rose, and a talismanic emblem with the archangel name of raphael painted white on a black background in hebrew. the temple is to be arranged in accordance with the theoricus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (facing east, say the following invocation "such a fire existeth, extending through the rushings of air. or even a fire formless, whence cometh the image of a voice. or even a flahing light, abounding, revolving, whirling forth, crying aloud. remain in the east. with the white end of the wand, trace the lesser invoking pentagram. thrust the wand through the center of the fig

ome/modules.php?name=content. 2 of 2 6/27/2004 8:02 am "facing east standing or sitting with your eyes closed, visualize as clearly as possible all the details of raphael. the colors he may be wearing, the clothes, the background, etc, but most importantly try to feel his presence. keep in mind that the usual colors of this great archangel are flowing yellow and violet robes, carrrying a caduceus wand. once you have your visualization established, let go of your reasoning. merely be receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking him for coming into your p

receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking him for coming into your presence" give the theoricus sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the rose. place the wand aside. inhale the fragrance of the rose. as you partake of the rose, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your ab

rose. as you partake of the rose, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of shaddai el chai! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:59 am the prayers of the elementals from dogme et rituel de haute magie by eliphaz l vi translated by persons unknown the prayer of the gnomes or earth spirits. o invisible king, who, taking the earth

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

banishing spirit active banishing water banishing spirit active banishing ea wthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:57 am the supreme invoking ritual of the pentagram the supreme invoking ritual of the pentagram (sirp) the sirp may be performed using any of the following implements: the hierophant's wand, the lotus wand, the chief adept's wand in the portal, the ur-uatchti, or the four elemental weapons. 1 stand and face east. perform the qabalistic cross. facing east, trace a large invoking pentagram of spirit active. thrust through the center of the pentagram and vibrate "exarp" trace the spirit sigil in the center and intone "eheieh" give the lvx signs. then trace the invoking pentagram of

GOLDEN DAWN RITUALS A

] 1. secret wisdom of the microcosm 2. evil persona 3. task of the adeptus minor 4. of traveling in the spirit vision concerning other microcosms 5. how the spiritual consciousness can act around and beyond the sphere of sensation. 6. of obsession, trance, and death 7. liber hodos chameleonis (u-7) 8. receive z1 and z3 (to be tested on knowledge and understanding) 9. make and consecrate the lotus wand [d] 10. the rose cross ritual (commit to memory) 11. make and consecrate the rose cross lamen [e] and [f] 6 12. make and consecrate the sword and four elemental weapons [g] 13. consecration ceremony of the vault of the adepti [k] 14. hermes vision 15. lineal figures 16. minutum mundum (commit to memory [w] 17. z.a.m. first stage lectures 1. lecture on sigils (sigils by g.h. frater d.d.c.f. co

GOLDEN DAWN RITUALS B

ibuted to the kerubic emblem b, h final and the pantacle. the color of this point in the pentagram is to be colored russet. the two angled lines forming this point in the pentagram are attributed unto the sephiroth of dwh and jxn. the bottom right foot or point of the pentagram is attributed unto the element of o. this point of the pentagram is attributed to the kerubic emblem of e, y, and to the wand. the color of this point is a bright scarlet. the two lines drawn at an angle to 3 formulate this point are attributed to the sephiroth of hrwbg and trapt. it is here that the o and m dependency is revealed. the pentagram under the presidency of the name hwchy is formulated in two ways in the hexagonal center. these letters should be painted in the white color of on the black background on wh

GOLDEN DAWN RITUALS C C1

e and reversing the course to banish. in addition, it is important that the symbols of the elements are not usually traced on as sigils but are represented by the kerubic emblems of k, e, b, and. 17 the lesser ritual of the hexagram (i.r.h./b.r.h) step 1 always begin with the qabalistic cross. according to the work you are doing use whatever magical tool may be necessary. in most cases, the lotus wand or the magical sword is appropriate. step 2 stand facing east. to invoke, trace the figure thus: l y f k b c vibrate the name atyrara and bring the point of the magical implement to the center of the figure. to banish, trace the form thus: l y f k b c vibrate the name atyrara. step 3 using the magical implement, trace a line to the south and trace the figure thus: 18 l k y f b c to banish, tr

GOLDEN DAWN RITUALS D

the west is g, which is. in the north is d, which is. 23 now look at the inside angles and observe these as the angles of the four elements in the microcosm. k, the kerubic of air in the east, e, the kerubic of fire in the south, h, the kerubic of water in the west, and b, the kerubic of earth in the nor od tools of the inner order r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the lotus wand should be carried by the zelator adeptus minor at all meetings of the second order in which he has the right to be present. the lotus wand must be consecrated by himself alone. he can not have the help or assistance of any other individual. we use a temporary or simplified consecration in the zelator grade. remember, at one time, the lotus wand was strictly for the inner order, for zelator ad

be present. the lotus wand must be consecrated by himself alone. he can not have the help or assistance of any other individual. we use a temporary or simplified consecration in the zelator grade. remember, at one time, the lotus wand was strictly for the inner order, for zelator adeptus minor on up. but in the hermetic order of the golden dawn in the outer, we do teach the building of the lotus wand and give the student a simplified method of consecrating the wand. many times, this is done by the help or assistance of an adept in the order. again, however, all inner order members must consecrate the wand by him or herself alone. it must remain untouched by any other person once it is consecrated, be wrapped in white silk or linen, and must be free from all other external influences. it i

e help or assistance of an adept in the order. again, however, all inner order members must consecrate the wand by him or herself alone. it must remain untouched by any other person once it is consecrated, be wrapped in white silk or linen, and must be free from all other external influences. it is acceptable, perhaps, that an uninitiated individual or a member of the outer order might have their wand wrapped in the inappropriate colors, but it is not acceptable once a person has entered the second order to have their wand in anything other than in white silk or linen of some sort. this particular lesson will not emphasize the building of the wand, for information on that, you can look in the zelator grade manual. however, i will point out that the bands which separate the colors should be

tion on that, you can look in the zelator grade manual. however, i will point out that the bands which separate the colors should be white. now, in the past, people have painted them black, gray, gold and any number of colors, but because we are talking about a rainbow of colors, it is important that the white be emphasized between the colors as the white permeates through all things. so, if your wand does not have the white stripes, please correct it as soon as possible (the lotus flower is taught in the zelator manual, and the center is orange or gold, or a brass bolt may be used to hold it together. again, we will not emphasize the building of the wand itself as there are several different methods that people have employed and all of them are very good. when the adept wishes to banish i

he center is orange or gold, or a brass bolt may be used to hold it together. again, we will not emphasize the building of the wand itself as there are several different methods that people have employed and all of them are very good. when the adept wishes to banish in the microcosm as in the l.b.r.p. he should hold the black end, when you wish to banish in the macrocosm as in the b.r.h, hold the wand by the white end afterwards point the black end and draw the banishing forms thereof. in addition to the other symbology of the wand, the white end is more akin to the macrocosm, the black end is more akin to the microcosm. let us emphasize that the white portion of the lotus wand is generally for invoking, and the black portion is used for banishing, but this is not always the case and many

arter that you are invoking from. so, if you are invoking, for example, element of o, and you are holding a or e, you then face their particular direction. if you are invoking the higher spiritual natures, it is important to hold the white band upwards. as a matter of fact, it is a sacrilege to hold the white band downwards, for that would provide the infiltration of evil forces through the lotus wand and into the adept's sphere of sensation. so, the white end must always be higher than the black end. when you are banishing, you would point the 3 black end to the quarter that you are banishing from. for example, even if you were to use your lotus wand in the lesser banishing ritual of the pentagram, you would use it to trace the particular pentagrams that are attributed. remember to always

GOLDEN DAWN RITUALS F

s that are set on the altar, there should be some incense (preferably a rose amber blend) and a second chalice of nplaced in the south and north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend) in addition to the tools mentioned, the adept will also need his or her consecrated lotus wand. step 1 the new unconsecrated rose cross lamen should be placed in the triangle on the altar. the adept, holding the black band of the lotus wand, goes to the northeast portion of the temple and says "hekas, hekas, este bebeloi" the adept will then circumambulate back to behind the altar in the center of the temple. step 2 perform the l.b.r.p. step 3 perform the b.r.h. at the conclusion of th

oss lamen should be placed in the triangle on the altar. the adept, holding the black band of the lotus wand, goes to the northeast portion of the temple and says "hekas, hekas, este bebeloi" the adept will then circumambulate back to behind the altar in the center of the temple. step 2 perform the l.b.r.p. step 3 perform the b.r.h. at the conclusion of the b.r.h, the adept should place his lotus wand on the altar. 3 note: when the lotus wand is set on the altar, the lotus should always be facing east. if the adept is working in a confined space, he may then place it in a holder which is upon his body or set it along this side of the altar. step 4 let the adept pick up the second nchalice which is in the north. beginning in the north, consecrate the four quarters with the element of n. thi

ith o, consecrating the four quarters, and again incensing with the movements of left, right and center and a large cross. let the adept then recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 let the adept now taking up the wand by the white band, circumambulate (in the direction of the sun) and desoil three times. step 6 upon completion, let the adept now return to the west of the altar, facing east, and recite the adoration to the lord of the universe. let the adept include the sign of the enterer and the sign of harparcrates at the end "holy art thou lord of the universe, holy art thou which nature hath not formed

e sign of the enterer and the sign of harparcrates at the end "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou, the vast and mighty one, ruler of the light and of the darkness" step 7 let the adept now perform the s.i.r.p at the four quarters. be sure to utilize the proper grade sign in each quarter. let the adept be certain, that when using the lotus wand, to hold it by the white portion when performing the qabalistic cross, and in addition, holding the kerubic bands that apply to each of the elements. 4 step 8 upon completion of the s.i.r.p, let the adept move to the west of the altar and face east, holding the lotus wand by the white band. trace in the air over the rose cross, as if one was standing in the center of the rose, the symbol of t

er the garden and from whence it was parted and came into four heads" let the adept invoke the hexagram of the planets over the white portion of the rose cross. the hexagrams should be encircled. let the adept also vibrate the necessary names during the invocation of the hexagrams. take caution to use both the portion representing either the day or night house of the planet when holding the lotus wand. when invoking the hexagrams of the planets, begin with l, ending with 5, and then perform the invoking hexagrams of a, holding the lotus wand by the e band. step 10 let the adept, holding the lotus wand by the white portion, trace the equilibriating active and passive spirit pentagrams along with the spirit symbols over 5 the lamen. let the adept also make certain to trace a circle around th

lding the lotus wand by the white portion, trace the equilibriating active and passive spirit pentagrams along with the spirit symbols over 5 the lamen. let the adept also make certain to trace a circle around the pentagram, thus, containing it to the lamen itself. vibrate "exarp, hyha, bitom, hyha (for the active spirit" hcoma, alga, nanta, alga (for the passive spirit" step 11 holding the lotus wand by the e band over the red o arm of the hermetic rose cross lamen, recite the following "and the name of the first river is pison, the one that winds throughout the whole land of havilah, where the gold is. the gold of that land is good; bdellium is there, and lapis lazuli" now trace over the o arm of the cross, the invoking active spirit pentagram vibrating "bitom, hyha" perform the l.v.x. s

GOLDEN DAWN RITUALS G

be placed on the altar in their respective quarters. 2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. the four elemental tablets placed in their proper quarter in the working area. 6. the adept's regalia of the second order, wearing the rose cross lamen, holding and utilizing the consecrated lotus wand and magical sword of the art. it is possible to consecrate all four tools on the same day. however, we recommend, if possible, consecrating them on different days. at least there should be an approximate twenty-four minute interval between each consecration. the adept will be wise in determining the tattwa hour for each element and consecrating each element in that hour. for example, you woul

of the art. it is possible to consecrate all four tools on the same day. however, we recommend, if possible, consecrating them on different days. at least there should be an approximate twenty-four minute interval between each consecration. the adept will be wise in determining the tattwa hour for each element and consecrating each element in that hour. for example, you would consecrate the fire wand within the hour of the o tattwa. special note: the easiest way to determine the tattwa hour is to find the time of sunrise. remember, akasha will always begin with sunrise and last for twenty-four minutes, followed by vayu, tejas, apas and prithivi. this cycle will last throughout the day until the next sunrise. should the adept decide to consecrate all four of the tools at the same time, the

the tablets may be different. we used the revised version of lapr. this, in fact, was the correct set of tablets used by s.l. macgregor mathers of the golden dawn. it was only later that the stella matutina altered the tablet letter construction with multiple letters. so therefore, the names in this lesson will not match some of the public work. general opening step 1 let the adept hold the lotus wand by the black portion, move to the northeast section of the temple and vibrate "hekas, hekas, este bebeloi" 3 step 2 setting down the wand and picking up the magical sword of the art, the adept shall now perform the l.b.r.p. step 3 laying down the sword, let the adept take up the chalice of water and purify the temple in all four quarters by the formula of tracing a cross and sprinkling thrice

ate the four quarters by o, tracing a cross in each quarter and waving the censer thrice in the form of the o triangle. recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 setting down the censer, let the adept hold the lotus wand by the white portion and circumambulate, desoiling three times, giving the signs of the neophyte when passing in the east (the rending of the veil is also acceptable. step 6 moving to the west of the altar and facing east, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the vast and mighty one, rul

cite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the vast and mighty one, ruler of the light and of the darkness (follow this adoration with the usual sign of the enterer, followed by the sign of harpocrates) 4 step 7 let the adept perform the s.i.r.p. of the specific element required, utilizing the lotus wand and holding the appropriate band of the kerubic figure. draw the appropriate invoking spirit pentagram and invoking elemental pentagram for the particular element that is being used. end with the qabalistic cross, holding the lotus wand by the white band. step 8 as the adept begins to consecrate each individual tool after the opening, he or she shall stand facing the altar and the quarter of

ntagram and invoking elemental pentagram for the particular element that is being used. end with the qabalistic cross, holding the lotus wand by the white band. step 8 as the adept begins to consecrate each individual tool after the opening, he or she shall stand facing the altar and the quarter of the element whose implement is being consecrated and empowered. step 9 let the adept hold the lotus wand by the appropriate corresponding kerubic band. trace in the air over the implement that is being consecrated a circle followed by the appropriate spirit pentagram and the appropriate invoking pentagram for that particular element. this should almost be an imaginary astral type of experience, as if you were standing in the center of that tool itself. step 10 now invoke the divine and angelic n

GOLDEN DAWN RITUALS K

first. expect change not from others, but from yourself. your mind is the great chief of your heart and tongue. dwsy: the true adept does not require external motivation but only a strong hunger to unite with the divine. twklm "by their fruits ye shall know theitk ritual of the consecration of the vault of the adepti 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 chief adept- winged globe wand and crux ansata 2 second adept- phoenix wand and crux ansata third adept- lotus wand and crux ansata pastos circular altar with elemental tools cross of obligation written oath of obligation (this ritual is to be used for a new vault and on each day of corpus christi (members assemble and wear regalia. the three chiefs are robed and seated as in opening of 5=6. the vault door is closed; the p

he circular altar is placed in the outer chamber, in the center. upon the altar are the cross, cup, dagger, and chain as usual, as well as the crossed scourge and crook. the incense burner is also placed over letter shin. water is placed in the cup) chief adept "associate adeptus minor, see that the portal of the vault is closed and guarded (done) chief adept (advances to the altar, and lifts his wand on high "hekas hekas este bebeloi! associate adeptus minor, let the chamber be purified by the lesser banishing ritual of the pentagram (chief adept returns to place. third adept performs the ritual with the black end of the lotus wand; holds it by the white band afterwards and resumes position) chief adept "mighty adeptus major, let the place be purified by the lesser banishing ritual of the

s minor, let the chamber be purified by the lesser banishing ritual of the pentagram (chief adept returns to place. third adept performs the ritual with the black end of the lotus wand; holds it by the white band afterwards and resumes position) chief adept "mighty adeptus major, let the place be purified by the lesser banishing ritual of the hexagram (second adept performs this with black end of wand, holding it by the white band. on completing the circle in the east, he gives the 5=6 signs, and the analysis of the keyword) chief adept (advances to the altar without his wand, taking the cross from the altar, goes to the south, raises the cross above his head and slowly circumambulates the chamber with sol, repeating "and when, after all the phantoms have vanished, thou shalt see that holy

the emblem which i bear upon my breast" third adept "the complete symbol of the rose and cross" chief adept "mighty adeptus major, what is its meaning" second adept "it is the key of sigils and of rituals, and represents the force of the twenty-two letters in nature, as divided into a three, a seven, and a twelve; many and great are its mysteries" chief adept "associate adeptus minor, what is the wand which thou bearest" third adept "a simple wand having the colors of the twelve signs of the zodiac between the light and the darkness, and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief adept "mighty adeptus major, thy wand and its meaning" second adept "a wand terminating in the symbol of the binary and surmounted by the tav cross of life, or the hea

isis. it symbolizes the development of creation" chief adept "mighty adeptus major, thy wand and its meaning" second adept "a wand terminating in the symbol of the binary and surmounted by the tav cross of life, or the head of the phoenix, sacred to osiris. the seven colors between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from death" chief adept "my wand is surmounted by the winged globe, around which the twin serpents of egypt twine. it symbolizes the equilibrated forces of the spirit and the four elements beneath the everlasting wings of the holy one. associate adeptus minor, what are the words inscribed upon the door of the vault, and how is it guarded" third adept "post centum viginti annos patebo. after one hundred and twenty years i sha

for this grade. it is written 'his days shall be one hundred and twenty years; and one hundred and twenty divided by five yields twentyfour, the number of hours in a day and of the thrones of the elders in the apocalypse. further, one hundred and twenty equals the number of the ten sephiroth multiplied by that of the zodiac, whose key is the working of the spirit and four elements typified in the wand which i bear (chief adept knocks four times. all face east. chief adept opens the vault wide, enters, passes to the eastern end, or place of the head of the pastos, the coffin of 9 christian rosenkreutz, and then faces west. second adept enters and passes to the south. third adept goes to the north. other members remain standing as before. the three officers each with a special wand in his ri

GOLDEN DAWN RITUALS VENUSZAM16

osophus say "let us adore the lord and king of fire. holy art thou lord of the blazing fires, whereon thy spirit filled in the beginning, elohim. glory be unto thee ruach elohim whose spirit hovered over the waters of creation" step 5 go to the south. before the fire tablet, make the active and passive spirit pentagrams and invoking fire pentagram with the leo kerub in the center, using the lotus wand. say: 3 "and the elohim said 'let us make adam in our own image, after our likeness, and let him have dominion' in the name yhvh tzoboath, lord of hosts, spirits of fire adore your creator. sign the leo kerub with the fire wand. say "in the sign of leo the lion, and in the name of michael, great archangel of fire, spirits of fire, adore your creator" make the cross with the wand. say "in the

ave dominion' in the name yhvh tzoboath, lord of hosts, spirits of fire adore your creator. sign the leo kerub with the fire wand. say "in the sign of leo the lion, and in the name of michael, great archangel of fire, spirits of fire, adore your creator" make the cross with the wand. say "in the names and letters of the great western quadrangle, spirits of fire, adore your creator" hold the lotus wand on high. say "in the three great secret holy names of god borne upon the banners of the west, oip teaa pdoce, and in the name of,edlprnaa great king of the south, spirits of fire, adore your creator" step 6 still facing south, vibrate very powerfully the sixth enochian key, invoking the line bitom from the tablet of union. formulate an astral banner of the east surrounding one's self "in the

GOLDEN DAWN RITUALS Z1

spended from black collars. the designs are in white on a black field to show that they are administrators of the forces of light acting through the darkness, under the presidency of the superior officers. the lamen of the kerux is thus explained in the grade of theoricus "the tree of life and the three mother letters are the keys wherewith to unlock the caduceus of hermes. the upper point of the wand rests on rtk and the wings stretch out to hmkj and hnyb, thus, comprehending the three supernal sephiroth. the lower seven are embraced by the serpents whose heads fall on dsj and hrwbg. they are the twin serpents of egypt and the currents of astral light. furthermore, the wings and the top of the wand form the letter c, the symbol of o; the heads and upper halves of the serpents form a, the

light working invisibly in the darkness, even as the light born before the hoodwinked candidate at his initiation is symbolic of the light which guides him in the darkness of the world though he sees it not nor knows it. this caduceus is the rod of hermes, containing invisible and unsuspected forces, the rules of whose administration may be revealed through meditation. it is the outer form of the wand surmounted by the winged globe below which the twin serpents are shown, the wand of the chief adept in the 5=6 grade. the lamen of the stolistes is thus explained in the grade of practicus "the cup of the stolistes partakes in part of the symbolism of the laver of moses and the sea of solomon. on the tree of life, it embraces nine of the sephiroth, exclusive of rtk. dwsy and twklm form the tr

do it moving with the course of the sun; he passes the place of hierophant, he shall salute with the sign. when he enters or quits the temple, he shall salute the hierophant's throne when within the portal. 17 the symbolism of the opening of the 0= 0 grade of neophyte the opening ceremony begins with the cry of the watcher within who should come to the right front of the hierophant and raise his wand. this symbol of the ray of the divine light from the white triangle of the supernals descends into the darkness and warns the evil and uninitiated to retire, so that the white triangle may be formulated upon the altar through the combined effect of the formulae of the opening ceremony. having done this, he sees that the entrance is properly guarded. then the hierophant calls to the hiereus to

the south flanked by feathers striped white and blue. his face is green, the eyes blue. from his chin hangs the royal beard of authority and judgment, blue in color and gold-tipped. he wears a collar in bands of red, blue, yellow, and black, and on his back is a bundle strapped across his chest by scarlet bands, he is in mummy wrappings to the feet, but his hands are free to hold a golden phoenix wand, a blue crook and red scourge. the hands are green. his feet rest on a pavement of black and white. the god-form of osiris never moves from the dais. when the hierophant has to move from the dais, he is covered by the form of osiris in action--aroueris, which is built up by the past hierophant, seated on the hierophant s left. if no one is seated as past hierophant, then inner members help fo

his face and body are translucent scarlet. he has green eyes and wears a purple beard of authority. he wears a yellow tunic with a waist cloth of yellow striped with purple from which hangs a lion s tail. in common with all egyptian gods, he has a white linen kilt showing like an apron under the colored waist cloth. his armlets and anklets are of gold. he carries in his right hand, a blue phoenix wand and in his left, a blue ankh. he stands on a pavement of purple and gold. 21 hiereus: horus in the abode of blindness unto ignorance of the higher. avenger of the gods. he wears the double crown of the south and north, red and white, over a nemyss of scarlet banded with emerald green. his face is that of a lively hawk- tawny and black with bright piercing eyes. his throat is white. his body

orth, red and white, over a nemyss of scarlet banded with emerald green. his face is that of a lively hawk- tawny and black with bright piercing eyes. his throat is white. his body, like that of aroueris, is entirely scarlet. he wears a collar, armlets, and anklets of emerald; a waist cloth of emerald striped red, from which hangs a lion s tail, and he carries in his right hand an emerald phoenix wand, and in his left, a blue ankh. he stands on a pavement of emerald and scarlet. hegemon: thmaa-est, before the face of the gods in the place of the threshold. thmaa-est wears a black nemyss bound at the brow with a purple band from which rises, in front, a tall ostrich feather of green striped with red in equal bands. she wears a banded collar of red, yellow, blue and black. her tunic is emera

GOLDEN DAWN RITUALS Z2

tand between it and the east, repeat the oration of the kerux, again consecrate with n and o. then, take it up, face north, and say, creature of, thrice consecrated, thou mayest approach the gate of the east. o. repeat section m in the northeast. magician then passes to east, takes up sigil in left and sword in his right hand. he assumes the mask of the sprit form, smites the sigil with the lotus wand or sword, and says, thou canst not pass from concealment unto manifestation save by virtue of the name, hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in the darkness. i am the exorcist in the midst of the exorcism. appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. t

s not. thou hast known me so pass thou on. this being done, he replaces the veil. n. then pass around the circle with the talisman, halt due north, place talisman on ground, bar, purify and consecrate again with n and with o, and say, creature of talismans, thrice purified and thrice consecrated, thou mayest approach the gate of the east (hold talisman aloft. o. hold telesmata in left hand, lotus wand in right, and assume hierophant s form. partly unveil talisman, smite with flat of sword, and say, thou canst not pass from concealment unto manifestation save by virtue of the name hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in darkness.i am the exorcist in the midst of exorcism. take on therefore, manifestation

rm a basis for the shroud. h. the beginning of formulating mentally a shroud of concealment abut the operator. the affirmation aloud of the reason and object of the working. i. announcement that all is ready for the commencement of the operation. orator stands in the place of the hierophant at this stage, placing his left hand in the center of the white triangle and holding in his right the lotus wand by the black end in readiness to concentrate around him the shroud of darkness and mystery. 11 (in this operation as in the two others, under the dominion of s, a pentacle or telesmata suitable to the matter in hand, may be made use of, which is then treated as is directed for telesmata) j. the operator now recites an exorcism of a shroud of darkness to surround him and render him invisible

black end in readiness to concentrate around him the shroud of darkness and mystery. 11 (in this operation as in the two others, under the dominion of s, a pentacle or telesmata suitable to the matter in hand, may be made use of, which is then treated as is directed for telesmata) j. the operator now recites an exorcism of a shroud of darkness to surround him and render him invisible. holding the wand by the black end, let him, turning round thrice completely, formulate a triple circle around him, saying, in the name of the lord of the universe, etc, i conjure thee, o shroud of darkness and of mystery, that thou encirclest me so that i may become invisible, so that seeing me, men see me not, neither understand, but that they may see the thing that they see not, and comprehend not the thing

on aloud of the form desired to be assumed to formulate before you, the statement of the desire of the operator and the reason thereof. i. announcement aloud that all is now ready for the operation of the transformation of the astral body. the magician mentally places the form as nearly as circumstances permit in the position of the enterer, himself taking the place of the hierophant, holding his wand by the black portion ready to commence the oration aloud. j. let him now repeat a powerful exorcism of the shape into which he desires to transform himself, using the names, etc, belonging to the plane, planet, or other eidolon, most in harmony with the shape desired. then, holding the wand by the black end, and directing the flower over the head of the form, let him say, in the name of the l

k. the matter is then to be placed upon an altar with the elements and four weapons thereon; upon the white triangle and upon a flashing tablet of a general nature, in harmony with the matter selected for the working. standing now in the place of the hierophant at the east of the altar, the alchemist should place his left hand upon the top of the curcurbite, raise his right hand holding the lotus wand by the a band (for in a is the beginning of the life of the year) ready to commence the general invocation of the forces of the divine light to operate in the work. j. the pronouncing aloud of the invocation of the requisite general forces, answering to the class of alchemical work to be performed. the conjuring of the necessary forces to act in the curcurbite for the work required. the traci

GOLDEN DAWN RITUALS ZAM10

f day, yet remain hidden as if in the night to my enemies or those i choose not to see, feel, or know, as long as the black cord remains around the parchment. and i declare that all is now ready for the due fulfillment of this ceremony of the magic of light" step 15 go to the east of the altar, facing west, with the left hand on the triangle, and the right hand holding the black band of the lotus wand upright. say "come unto me, o shroud of darkness and of night, by the power of the name hwchy, hcwhy, formulate about me, thou divine egg of the darkness of light. i conjure ye, o particles of astral darkness, to enfold me as an unseen guard and shroud of utter silence and of mystery. in and by the names hyha, alga, and \yhla hwhy, i conjure thee. in and by the name exarp, in and by the name

GOLDEN DAWN RITUALS ZAM11

ye very ready to come when ye are called" step 25 take the parchment out of the temple. step 26 close the vortex. step 27 perform the l.b.r.p. 11 step 28 perform the b.r.tespiritual initiation of the body of light 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 arrange the temple as in the neophyte grade. step 2 perform the opening by watchtower. step 3 (go to the east, with lotus wand held by the white band and perform the s.i.r.h. of the supernals. trace the sigils in the air as they are vibrated) say "supernal splendor which dwellest in the light to which no human can approach, wherein is mystery and depth unthinkable and awful silence, i beseech thee who art shekinah and aima elohim. look down upon me in this ceremony which i perform not in my honor, but in thy honor, f

GOLDEN DAWN RITUALS ZAM12

ful and beyond all things, we love thee and give thee our undaunted workings. bless these elements, sanctify them and glorify them. give unto them the breath of life. amen" second adept "let us draw upon the elements the holy symbols of spirit, for by names and images are all powers awakened and re-awakened (third adept draws invoking pentagrams of spirit, both passive and active, using the lotus wand held by the white band) chief adept "i invite you brothers and sisters of the red rose upon the golden cross, to inhale with me the perfume of this rose as a symbol of air (smell the rose. to feel with me the warmth of this sacred lamp as a symbol of fire (waves hand over the lamp. 5 to eat with me this bread and salt as types of earth (dips the bread into the salt and eats it. and finally, t

GOLDEN DAWN RITUALS ZAM13

r father and the strength of our race. iao. yehashuah. such are the words" chief adept "mighty adeptus exemptus, what is the key of this vault" 4 second adept "the rose and cross which are hidden in the power of the word i.n.r.i" chief adept "associate adeptus minor, what is the emblem which i bear on my breast" third adept "the complete symbol of the rose and cross" chief adept "i also carry the wand of the winged globe around which the twin serpents of egypt twine. it symbolizes the balanced force of the spirit in the elements behind the wings of the holy one. associate adeptus minor, what are the words inscribed above the vault" third adept "post centum viginti annos patebo. after one hundred and twenty years i shall open. the door is guarded by the elemental tablets and the kerubic emb

GOLDEN DAWN RITUALS ZAM14

adept "ex de nascimur" second adept "in yehashuah morimer" chief adept "per spiritum sanctum reviviscimus (the bell rings twenty-one timederequiem 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 step 1 2 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the east and perform the invoking ritual of the supernals by the hexagram while holding your lotus wand by the white band. trace the sigils in the air as they are vibrated. step 6 say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aimah elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of those who have passed through t

GOLDEN DAWN RITUALS ZAM15

mplish his/her true will" 7 step 29 pause for a while for meditation, then close by the usual formuisthe magical sword 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 preface to the magical sword by g. h. frater p.c.a. originally in the r.r. et a.c, the magical sword was made by the zelator adeptus minor. it was at the z.a.m. level of adeptus minor that the four elemental tools, the lotus wand, and the magical sword were made. since we now allow members of the outer order to make their tools, one in each grade, it is appropriate to require the adeptus minor to make and consecrate his/her sword. this in no way changes the classical currents of the order, it just allows a wellinformed and disciplined individual to advance a bit faster. it is our belief, that with all the published ma

the adeptus minor to make and consecrate his/her sword. this in no way changes the classical currents of the order, it just allows a wellinformed and disciplined individual to advance a bit faster. it is our belief, that with all the published material available on magic and the art thereof, this will not pose an undo strain on the adept. the natural order of consecration is as follows: 1. lotus wand 2. rose cross lamen 3. magical sword (this is necessary to consecrate the elemental tools) 4. four elemental tools in the following order: 1. air dagger 2. fire wand 3. water chalice 4. earth pantacle one final note, it is best to consecrate the magical sword and all tools more than once. experience teaches that "by names and images are all powers awakened and re-awakened" l.v.x. the magical

free from anxiety and apart from disturbances. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. the consecration ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incense, cup and n, lamp, plate and salt, white robe, sash, consecrated rose cross and lotus wand, new sword, red cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and strength are to be specially requested. step 1 place the sword upon the central altar with the hilt toward the east near the incense, pointing west near the n

k, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and strength are to be specially requested. step 1 place the sword upon the central altar with the hilt toward the east near the incense, pointing west near the n. step 2 take up the lotus wand by the black end. stand at the west of the altar facing east. step 3 say "hekas hekas este bebeloi" step 4 take up the cup and purify with n, sprinkling to the east, south, west, and north. say "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud, resounding sea" put down the cup on the altar. 4 step 5 take up the incense and wave i

resounding sea" put down the cup on the altar. 4 step 5 take up the incense and wave it as you pass round to the east, south, west, and north while saying "and when after all the phantoms are vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" put down the incense. step 6 take up the lotus wand. circumambulate with a three times, grasping the wand by the white band. return to the west, face east, and say the adoration "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and mighty one, ruler of the light and of the darkness" step 7 perform the lesser invoking ritual of the hexagram of f, holding the wand by white band. give the 5=6 s

e band. give the 5=6 signs and the analysis of the keyword. step 8 return to the west of the altar. turn to face the direction in which you have found f to be, standing so that the altar is between yourself and f for convenience. step 9 trace in the air the invoking pentagram of the sign that f is in. step 10 trace the invoking hexagram of f, vibrating "rwbg \yhla" step 11 then, still holding the wand by the white band, recite your invocation to the power of hrwbg and the forces of f, tracing the sigil of each as you read it. 5 "o mighty power who governeth hrwbg, thou strong and terrible divine rwbg \yhla, i beseech thee to bestow upon this magical sword power and might to slay the evil and weakness i may encounter. in the fiery sphere of \ydm, may it be welded and tempered to unswerving

GOLDEN DAWN RITUALS ZAM16

ticus. say "let us adore the lord and king of n. holy art thou lord of the mighty waters, whereon thy spirit moved in the beginning. twabx \yhla. glory be unto thee \yhla jwr whose spirit hovered over the waters of creation" step 5 go to the west. before the water tablet, make the active and passive spirit pentagrams and invoking water pentagram with the eagle kerub in the center, using the lotus wand. say: 3 "and the \yhla said 'let us make adam in our own image, after our likeness, and let him have dominion' in the name la, strong and mighty, spirits of n, adore your creator" sign the eagle kerub with the water cup. say "in the sign of the head of the eagle, and in the name of layrbg, great archangel of n, spirits of n, adore your creator" make the cross with the cup. say "in the names a

let him have dominion' in the name la, strong and mighty, spirits of n, adore your creator" sign the eagle kerub with the water cup. say "in the sign of the head of the eagle, and in the name of layrbg, great archangel of n, spirits of n, adore your creator" make the cross with the cup. say "in the names and letters of the great western quadrangle, spirits of n, adore your creator" hold the lotus wand on high. say "in the three great secret holy names of god borne upon the banners of the west, mph arsl gaiol, and in the name of ra-agiosel, great king of the west, spirits of n, adore your creator" step 6 still facing west, vibrate very powerfully the fourth enochian key, invoking the line hcoma from the tablet of union. formulate an astral banner of the east surrounding one's self "in the n

GOLDEN DAWN RITUALS ZAM20

eaning "the light of the crosyiritual of spiritual alchemy 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 preface this ritual may be performed as a high level, inner alchemical ritual by any adept, either solo or in group form. any adept who performs this ritual of inner alchemy and spiritual attunement unto the divine genius should first have created and consecrated the following! lotus wand! banishing sword! four elemental tools! tablet of union! four elemental watchtower tablets only after the above have been made and consecrated should this ritual be performed. all z.a.m.'s who are current hierophants of the golden dawn in the outer should place themselves on a regular schedule of performing this ritual. this allows the divine genius to lead in the process of initiation rather

of the golden dawn in the outer should place themselves on a regular schedule of performing this ritual. this allows the divine genius to lead in the process of initiation rather than the mundane ego where little, if any initiating force can be projected and maintained. g.h. frater p.c.a. 7= 4 chief adept r.r. et. a.c. items needed! four elements: wine, bread and salt, rose, fire incenser! lotus wand! fire wand! cup! air dagger! earth pantacle! sigils for: layqpx, yatbc \ylara \yhla hwhy! banishing sword! incenser! large cauldron on the altar with fire burning in it! four watchtower tablets! tablet of union step 1 "hekas, hekas, este bebeloi" 3 face east, perform qabalistic cross, and perform the lesser banishing ritual of the pentagram, then, with the black end of the lotus wand, but hol

ltar with fire burning in it! four watchtower tablets! tablet of union step 1 "hekas, hekas, este bebeloi" 3 face east, perform qabalistic cross, and perform the lesser banishing ritual of the pentagram, then, with the black end of the lotus wand, but holding by the white band, perform the lesser banishing ritual of the hexagram. perform the full lvx signs. step 2 advance to the altar without the wand and take therefrom the fire wand. face south, raise the wand above your head, and slowly circumambulate in the path of a, saying "and when, after all the phantoms have vanished, thou shalt see that holy and formless o, that o which darts and flashes through the hidden depths of the universe, hear thou the voice of o" step 3 on reaching south, make the invoking fire pentagram and the sign of t

have vanished, thou shalt see that holy and formless o, that o which darts and flashes through the hidden depths of the universe, hear thou the voice of o" step 3 on reaching south, make the invoking fire pentagram and the sign of the lion's head. say "oip teaa pedoce. in the names and letters of the great southern quadrangle, i invoke ye, ye angels of the watchtower of the south" step 4 replace wand on altar, take cup and go west. sprinkle to the west and circumambulate temple in the path of a, saying "so therefore, first, the priest who governeth the works of o must sprinkle with the lustral waters of the loud resounding sea" step 5 on reaching the west, sprinkle with n, make invoking water pentagram and the sign of the eagle's head. say "mph arsl gaiol. in the names and letters of the

universe; be ye also the watchers of my mystic sphere. remove and banish far the evil; strengthen and inspire me that i may preserve unsullied this my body, as the abode of the mysteries of the holy one. let my sphere be pure and holy so that i may be able to enter into the center of my being, and become a partaker of the secret of the divine light" 5 step 11 pass to the northeast. take the lotus wand and say "the visible sun is the dispenser of light to the earth. let me, therefore, form a vortex in this chamber that the invisible sun of the spirit may shine thereunto from above" step 12 circumambulate with a thrice, saluting with 5=6 signs or sign of the rending of the veil as you pass the east. go to the west of the altar, face east, and perform the adoration to the lord of the universe

ve" step 12 circumambulate with a thrice, saluting with 5=6 signs or sign of the rending of the veil as you pass the east. go to the west of the altar, face east, and perform the adoration to the lord of the universe "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and the mighty one, ruler of the light and the darkness" step 13 take the lotus wand by white band, perform invoking hexagram ritual of the supernals. with the spirit wheel, vibrate hyha, hy \yhla hwhy, and say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery, and depth unthinkable, and awful silence. i beseech thee, who are shekinah and aima elohim, to look upon me in this ceremony which i perform to thine honor and for my own s

GOLDEN DAWN RITUALS ZAM21

north) chief adept "magus of fire, i command you to consecrate this temple by the banishing ritual of the hexagram and to consecrate this hall with the magic fires, to light the holy lamps and to place them about the circle, and to consecrate the temple and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then takes red incenser of the south altar and brings it to the east facing chief) magus of fire (draws the invoking pentagram of fire, then swings "in the name of bitom and by the names oip teaa pdoce, i consecrate thee with the magic fires of light" 4 (faces west, swings/ and draws the cross in the air with the incenser "in the name of yhvh tzabaoth, and in the name of the great archang

eheieh, hcoma, nanta, agla. in the sign of the head of the man (draws aquarius symbol. before us raphael. in the sign of the eagle (draws eagle symbol. behind us gabriel. in the sign of the lion (draws leo symbol. on our right michael. in the sign of the head of the ox (draws taurus symbol. and on our left auriel (second adept draws invoking pentagrams, of each element in each quarter using lotus wand, starting in the east) chief adept "for before us flames the pentagrams and behind us shines the six rayed star (perform the qabalistic cross (remaining behind the altar "prepared in body, mind and spirit, we now invoke thee ye great lords of the watchtowers of the universe. guard well this magic circle, and let no evil or impure spirit enter therein. strengthen and inspire us in this righteo

asti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tahuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tahuti, lord of the gates of the universe, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burned in a furnace, thee, thee i invoke. behold, i am yesterday, today, and the brother of tomorrow. i am born again and

bosom, and the earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto me" 7 magus of fire (moves to the south holding the lotus wand by the leo band "in the name of yhvh tzabaoth, i invoke the protective power of asch in the cardinal point of darom and its great archangel michael, its mighty angel aral, its powerful ruler seraph, its king djin and its salamanders to protect now this holy temple of fire from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of the golden daw

nd loyal subjects of the golden dawn. use thy mighty forces of fire to create a wall of invisibility and protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever forces necessary for the defense of (each quarter is stabbed, beginning in the south, and ending in the south) 8 magus of water (moves to the west holding the lotus wand by the scorpio band "in the name of elohim tzabaoth, i invoke the protective power of mayim in the cardinal point maarab and its great archangel gabriel, its mighty angel taliahad, its powerful king nichsa, its ruler tharsis and its undines. protect now this holy temple of water from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and all loyal subjects of the

bjects of the golden dawn. use thy mighty forces of water to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever force necessary for the defense of (each quarter is stabbed, starting in the west, and ending in the west) 9 third adept (moves to the north altar, holding the lotus wand by the taurus band "in the name of adonai ha aretz, i invoke the protective power of aretz in the cardinal point of tzaphon and its great archangel auriel, its mighty angel phorlakh, its powerful king ghob, its ruler kerub, and its gnomes. protect now this holy temple of earth from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of the golde

GOLDEN DAWN RITUALS ZAM22

aled unto enoch by the great angel ave, spirits of o, adore your creator! hold incense on high. say: in the three great secret names of god borne upon the banner of the south, oip teaa pdoce, spirits of o, adore your creator! step 5 still facing south, vibrate the sixth key activating the line of bitom (while vibrating the key, formulate the banner of the east astrally around yourself) with lotus wand held by the kerubic band of e,begin tracing the whorl. say: in the name of edlprnaa, great king of the south, spirits of o, adore your creator! make the 4=7 grade sign. step 6 move back to the east between the pillars, facing west. say: in the name of twabx hwhy and in the name of \yhla, i compel and command ye, ye spirits of o, that ye fashion for me a magical base in the astral light wherei

o the light divine. step 3 trace letters and rose cross sigil of tudw hwla hwhy in the air, and visualize these letters like flames burning before you and within your heart. vibrate the divine name one time for each letter. say: grant unto me thou great and beautiful king of trapt the presence and power of thy holy archangel lapr that he may aid me with his power and might! step 4 using the lotus wand held by the band of e, let the adept draw before him the invoking hexagram of a and within it the sigil of lapr. vibrate the name strongly as many times as there are letters. say: o ye messengers of the holy one, blessed be he, thou \yklm, i conjure ye by the mighty name of tudw hwla hwhy strong and mighty, and by the name of lapr, thou potent and powerful archangel of trapt. o ye \yklm, come

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

GOLDEN DAWN RITUALS ZAM23

is eyes are as burning coals, and upon his head rests a solar disk of red with a yellow serpent surrounding it. this is mounted upon a red nemyss that is bordered with emerald. around his waist, ra wears an emerald wrap cloth, belt and purse. he wears upon his wrist and ankles emerald bands stripped with red, and the same coloring applies for his collar. in his left hand, he bears a green phoenix wand and a green ankh in his right. 3t.ceremony of the equinox 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 this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unope

GOLDEN DAWN RITUALS ZAM24

tes in the north. the temple is opened in the neophyte grade. all are seated) hierophant (knocks "fraters et sorors of all grades of the temple of isis mighty mother, let us celebrate the festival of the vernal equinox (all rise except the hierophant) hierophant (knocks "frater kerux, proclaim the equinox and announce that the password is abrogated" hierophant (passes to the northeast, raises his wand, and faces west "in the name of the lord of the universe, who works in silence and whom naught but silence can express, and by command of the very honored hierophant, i proclaim that the autumnal equinox is here and that the password_ is abrogated (kerux returns to place. members stand facing toward the altar and follow the officers in making the signs toward it) hierophant "let us consecrate

from the altar and returns to his place) hiereus (passes directly to the altar and lays down his sword "with the password_ i lay down my sword (picks up cup) hegemon (comes directly to the east of the altar and lays down sceptre "with the password_ i lay down my sceptre (hegemon remains standing east of the altar) kerux (comes direct to the altar, hands his lamp to the hegemon, and lays down his wand "with the password_ i lay down my lamp and wand (kerux returns to place. hegemon returns to place also, taking the lamp of the kerux) stolistes (comes around by the east to the south to the west of the altar and puts down cup "with the password_ i lay down my cup (takes the paten of bread and salt and returns to place) dadouchos (dadouchos comes direct to the altar and lays down censer "with

them) hierophant "by the powers to me committed, i ordain you kerux of this temple for the ensuing six months, to guard the inner side of the portal, and to lead all mystic processions. i pray that you may ever go before us with the torch of the higher luminaries, uttering the watchwords of the day. thanks be to god, my brother, for the admirable light" kerux "by the password, i claim my lamp and wand" hierophant "let the stolistes come to the east (does this "by the powers in me committed, i ordain you stolistes of this temple for the ensuing six months, to watch over the cup of clear water, and to purify the hall, the brethren and the candidate. may you also, in your own soul, be sprinkled in hyssop and be cleansed, may you be washed and made whiter than snow. thanks be to god, my brothe

GOLDEN DAWN RITUALS ZAM3

time. begin no later than twenty minutes before the moon is full. it is also appropriate, but not mandatory, that the adept wear consecrated oil of rose and amber over his heart center during the vigil (rose and amber are the mystical oils of sacredness relating to life. amber- j- d- chariot- lord of the triumph of light. rose is the sacred symbol of life, regeneration 3 and perfection. the lotus wand may be utilized. however, all sephirotic invocations should be performed astrally. if one is confined to working in a non-private space, it should not be exposed before the profane. the vigil step 1 let the adept be purified with the l.b.r.p. and b.r.h (if needed. step 2 say the invocation of the lord of the universe" holy art thou" step 3 perform the s.i.r.h. of luna. step 4 let the adept no

and the earth below luna. let him descend to the sphere of dwsy and unto the heaven of levanah. while doing this, recite the following "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings" step 13 upon reaching the heaven of levanah, let the adept stand in the sign of the enterer, projecting the healing light to the golden wand of the chief adept, who having purified himself and risen unto his higher genius, will be receiving the light through the gold wand of trapt and projecting it unto the healing petitions surrounded by the four elements (notice that the adept is now in the position of the creative force as tho-oth in the exordium of the enterer of the threshold) step 14 at the pinnacle of projected power, let t

GOLDEN DAWN RITUALS ZAM5

erequisite to the bornless ritual. it may also be used as a method to spiritually focus on the higher genius. the use of this ritual on a daily basis will develop the mind and the body to further aid the adept in the continual effort for union with the higher genius. for maximum effectiveness, the ritual should be memorized. the ritual of the bornless middle pillar part 1 step 1 holding the lotus wand by the white band, perform the l.b.r.p. and the s.i.r.p. step 2 formulate the divine white brilliance above your head and vibrate hyha (minimum of four times, maximum of twenty-one times. step 3 3 visualize the black fire of utter brilliance beyond comprehension, forming the letter c superimposed upon the divine white brilliance in rtk. step 4 vibrate alga (four to twenty-one times. step 5 yo

death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness let the light arise. i am the reconciler with the ineffable. i am the dweller in the invisible. let the white brilliance of the spirit descend" step 6 visualize the white brilliance descending through your body through the crown of your head as though it were a wand or shaft of light connecting you from high above your head to below your feet. step 7 vibrate exarp, bitom, hcoma, and nanta. each one should be vibrated a total of five times to symbolize the divine spirit ruling over matter. note: you may now circulate the light through the body and end the exercise early, or you may continue on with the exercise to completion. part 2 4 step 1 hold your lot

d or shaft of light connecting you from high above your head to below your feet. step 7 vibrate exarp, bitom, hcoma, and nanta. each one should be vibrated a total of five times to symbolize the divine spirit ruling over matter. note: you may now circulate the light through the body and end the exercise early, or you may continue on with the exercise to completion. part 2 4 step 1 hold your lotus wand by the k band. the shaft of light is now connected from your rtk sphere down through your skull, your neck, the center of your body, and down to your feet. continuing to visualize the divine white brilliance above your head with the black fire of c within, formulate a bright yellow ball of light that covers your entire head and neck. superimpose the k symbol in the flashing color of brilliant

ming to an apex, recite the following prayer to the sylphs "holy art thou lord of air, who has created the firmament, ydc yjla. almighty and everlasting, ever living be thy name. ever magnified in the life of all. we praise and we bless thee in the changeless empire of created light; and we aspire without cessation unto thy imperishable and immutable brilliance. amen" part 3 step 1 hold the lotus wand by the e band. continue to visualize the brilliant yellow sphere with the purple k symbol as well as the rtk sphere's divine white brilliance with the black fire of c. now bring the divine light down from above and formulate a brilliant scarlet red ball of light covering the heart/solar plexus area. superimpose the e symbol in the flashing color of brilliant emerald green on top of the ball o

of fire wherein thou hast shown forth the throne of thy glory. twabx hwhy, leader of armies is thy holy name. o, thou flashing fire, thou illuminatest all things. with thy insupportable effulgence, whence 5 flow the ceaseless dream of splendor, which nourisheth thy infinite spirit. help us, thy children, whom thou hast loved since the birth of the ages of time. amen" part 4 step 1 hold the lotus wand by the h band. continue to visualize the previous three spheres and superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant marine blue ball of light covering the genital area, including the hips and buttocks as well as the upper thighs. superimpose the h symbol in the flashing color of orange on top of the ball of marine blue. step 2 vibrate la and

ning. twabx \yhla. glory be unto thee, myhla jwr, whose spirit hovered over the great waters of creation. o depth, o inscrutable depth, which exalteth unto the height. lead thou us unto the true light through liberty, through love so that one day we may be found worthy to know thee, to unite with thy spirit in the silence for the attainment of thy understanding. amen" part 5 step 1 hold the lotus wand by the b band. continue to visualize all four of the previous spheres and corresponding superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant sphere of indigo light around your feet and ankles. remember that indigo appears almost as black to the naked eye. superimpose the kerubic sign of b in the flashing color of pale yellow on top of the ball of

GOLDEN DAWN RITUALS ZAM7

sti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tehuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tehuti, lord of the gates of the universe, thee, thee i invoke. oh, thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burned in a furnace, thee, thee i invoke. behold, i am yesterday, today, and the brother of tomorrow. i am born again and

GOLDEN DAWN RITUALS ZAM8

arly order documents, it was determined that the unicursal hexagram was used by early member of our order of the r.r. et a.c. it is believed that the mathematician, pascal, invented the unicursal hexagram. he lived about the time of john dee. there are some specific workings where john dee and kelly were commanded by angelic forces to use a hexagram that was not drawn in two strokes of the pen or wand, but by a single stroke. this, however, was not widely employed by our founders, but was used for those specific enochian workings. the unicursal hexagram employs or denotes the rulership of presidency of the a and 5 over the four elements. all of these are united in as they come together. there is some information about the unicursal hexagram in various books which will be covered in higher

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

er crowley used to say that the correct magical operation for leaving a room is turning the door knob and pushing the door. resistance is not futile= 329= abrogate are all rituals, all ordeals, all words. in the seminal and quintessential chapter 36 of the book of lies, aleister crowley informs us, let the adept be armed with his magick rood [and provided with his mystic rose. the magick rood, or wand, is the supreme male symbol; the mystic rose the female complement. the ritual, called the star sapphire, is the revelation to the initiated of the key secret of the magick of the conquest of the universe. thus, we find the wand: the double wand of power= 329= resistance is not futile. the blond alien khyia of procyon, our alleged informant from the stars= 150= mystic rose. combined, by theos

male symbol; the mystic rose the female complement. the ritual, called the star sapphire, is the revelation to the initiated of the key secret of the magick of the conquest of the universe. thus, we find the wand: the double wand of power= 329= resistance is not futile. the blond alien khyia of procyon, our alleged informant from the stars= 150= mystic rose. combined, by theosophic addition, the wand and rose together are 3+2+9= 14= 1+4= 5 and 150 or 1+5+0= 6, or 5+6 or 56. 56= isis (5+6= 11, of course, the number of magick, of transformation by will, of decoding. at the end of the star sapphire in crowley s commentary we find, it is not he (the adept) that shall arise in the sign of isis rejoicing. the transformed adept, greater than the most advanced aliens, is the ultimate victor in th

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

used to strengthen the cirde. lamps or candles can be used outside the circle to ward off the forces of darkness. the altar. an altar is usually placed within the de. it symbolizes the foundation of your work. the altar should be foursquare to symbolize the stable basis of the magick to be used as well as your fixed will. the altar can be made of either oak (rigidity) or acacia (resurrection. the wand. this is the most important of the magical instruments. the wand symbolizes your magical will as 54 well as your wisdom and your word. it is the principie weapon of the magias. the wand is used in both invocations and evocations. yours is also ara embodiment of your creative power. when charged with a masculine force iit symbolizes the lingam. in enochian magick the wand is the symbol of fire

you aquire experience and encounter the aethyrs, you will gradually replace the cumbersome sword with the quicker, and equally effective, dagger. the sword dissociates and divides, but the dagger pierces te the heart. its chief function is the letting of blood and thereby it forces calmness. like the sword, the dagger is associated with the cosmic element air. note: it is sometimes said that the wand should be associated with air because the caduceus was the wand of the god mercury who has traditionally been associated. with air. this would associate the dagger and sword with fire. this fine of reasoning concludes that crowley and the golden dawn used deliberate blinds here to fool the unwary. rather than take sides on this issue, you should first experiment with both combinations and the

my forming of words is the aspect of myself that most closely corresponds to the god khepera. chapter xlii, the book of the dead the sword: the enochian word for sword is nazps (nah-zodpehseh. the gematric value is 81 with an alternate value of 75. the enochian is: the cup: the enochian word for cup is talho (tah-leh-hoh) the gematric value s 54 with an alternate value of 48. th enochian is: the wand/rod: the enochian word for wand or rod is kab (kah-beh. the gematric value is 311. the enochian is: 59 the circle: the enochian word for circle is komselha (kohmess- el-hah. the gematric value is 452. the enochian is: the robe: the enochian word for robe is mabza (mah-behzodah. the gematric value is 116 with an alternate value of 110. the enochian is: 60 your magick circle the first task of t

he moment when the excitement becomes ungovernable, when the whole conscious being of the magician undergoes a spirituai spasm, at that moment must he utter that supreme aduration. aleister crowley, magick in theory and practice the objective of an invocation is for you to identify yourselftemporarilywith the deity. the only magical instrument truely needed for an invocation (or evocation) is the wand (this is explained in enochian magic. however, a cup can be used for invocation (to unite) and a sword for evocation (to keep separate. in order to successfully invoke an enochian deity, a degree of samadhi (an advanced stage of transcendental meditation) is required. an outline of the primary stages is given below. 1. the form. first the symbolic forro of the deity must be carefully studied

n invoking ritual the following ritual has been adapted from the golden dawn's invocation ritual called the 'formula of opening by watchtower (i.e, regardie's watchtower ceremony. step 1. use your sword to perforan the appropriate banishing rituals of the pentagram and hexagram. the enochian pentagram and hexagram rituals are given later in this manual. step 2. enter your body of light. hold your wand before you. stand facing the watchtower of fire in the south. see fue radiate from your wand and say: behold, all the phantoms have vanished, arad i see that sacred and formless fire; the fire that llames and consumes the hidden depths of the universe, and i hear the voice of fire. trace the fire pentagram before you, and then trace a flaming red enochian letter k (k) within it. maintain this

the evil and the unbalanced. strengthen and inspire me so that 1 may preserve in purity this abode of the mysteries. let my sphere be pure and holy that i may enter in and become a partaker of the secrets of the light. feel all of the angels of the watchtowers and the tablet of union rising up together from within your body of light. step 8. turn three times to each watchtower while'holding your wand. then face the east and say, 1 am the lord of the universe. 1 am he whom nature has not formed. i am the vast and the mighty one. 92 lord of the lightand of the darkness. lord and king of the earth. see yourself as an embodimentof the spiritual forcesof the universe. step 9. conclude by feeling the might and ppower of all the enochian deities rising up in your body of light. hold this feeling

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ble impress of his name. woedenspanne signified a part of the human hand, as the north named another part' lilf-lisr' wolf-lith, after the god t^r. unexpectedly our 13th centuiy has preserved for us vol. 111. b xviil peeface. one of his names [wish, which lies in abeyance even in the norse system, yet is the one that stands in the closest contact with the women that do the god's bidding, with the wand that unlocks his hoard, with the mantle that carries him through the air, nay, is the only one that puts all these in the true light. the norse name omi is not quite so clearly explained by the as. woma, though the word marks unmistakably the stormful god whom we know more certainly through our legend of the' furious host: the wide cloak and low hat are retained in the name hackelbernd, which

to some extent as an older god worshipped before wuotan. for, like jupiter, he is a father, he is grandfather of many nations, and, as grandfather, is a god of the hills, a god of the rocks, a hammer, sits in the forest, throned on the mountain top, and hurls his old stone weapon, the lightning's bolt. to him the oak was sacred, and his hammer's throw measured out land, as did afterwards wuotan's wand. he rather flies furiously at the giants than fights battles at the head of heroes, or meditates the art of war. i think it a significant featui'e, that he drives or walks, instead of riding like wuotan: he never, preface. xix presents himself in the wild hunt, nor in women's company. but his name is still heard in curses (wuotan's only in protestations, p. 132; and as redbeard, donar might s

stepping on it has to leave the shoe behind (see suppl. but, beside these plants that make doors fly open, another very ancient means of discovering and obtaining the gold or treasure buried in the earth is the wishing-rod. why should an ohg. gloss at once render 'caduceus' by toiinsciu-gerta (gramm. 2, 540. graff 4, 257, but that this term was thought to come nearest the sense of mercury's magic wand? the latin name carried nothing on the face of it about wish or wishing (notker in cap. 16. 37 translates it jinge-gerta, virga volatilis. the notion then of a magic rod with a german name of its own was of very old standing, and that name moreover is one connected with the meaning i have more than once mentioned of the word' wunsch' which, like sselde, signified both the sum total of happine

til hras vi'sar gambantein at geta. gambantein ec gat. another passage saem. 60' deals with a' gamban-sumbl umgeta' which might very well mean a wishing-banquet of the gods. i would adopt the variant' gaman-sumbl' and explain gaman as bliss, just as wunsc seems to belong to wunna. yet in as. we find gomhan gyldan, beow. 21, a distinct word from gomen (gaudium. again' tarns vendi ec]?ic drep' with wand of taming i thee smote, sgem. 84, is worth weighing: tarns vondr is undoubtedly a rod of magic influence. a story in full detail of a ivishing-staff that st. columban gave away to a poor man, and which he smashed at the bidding of his wife, may be found in adamanni scoti vita s. columbae cap. 24 (canisii lect. antiq, tom. 5. and now our surest guide to the original meaning of the wishing- i'o

pfaffen harte wis (exceeding wise, di besten vor alien richen (realms. dar fuor ich wasrlichen (travelled i truly) niwan durch diu masre (merely to ascertain) vaz ein unholde wtere (what a witch was? daz gehort ich nie gelesen (never heard it read, waz ein unholde miige wesen (might be. daz ein wip ein chalp rite (should ride a calf, daz wfere'n wunderliche site (fashion, ode rit uf einer dehsen (wand, ode uf einem hcispesem (besom, broom) ndcli salze ze halle fiiere (fare to h. for salt; ob des al diu welt swiiere (if all the world swore it, doch wolde ich sin nimmer gejehen (say yea to it, ich en-hete (unless i had) ez mit minen ougen gesehen wand (for) so wilrde u7is nimmer tiure (dear, scarce) daz salz von dem ungehiure. ob ein wip einen ovenstap iiber schrite (bestride) und den gegen

, der ungeloube in niht betrouc (deluded: 1 conf. chrysostom (b. 354 d. 407) ad popul. antioch. homil. 21 (0pp. etonae 1612. 6, 010: lioxxd s i^exdwv tis tv oikiuv t7]v eavrov eldev hvopwirov etep6(pda\/j.ov t) xw^f'^oi't'ct, nal oiwfiaato. eav dtravti)arj irapoivos (p-qalu, dirpuktos i] 7]p.(pa ylyvetai. iav si diravriycrrj trbpvt, 5e td kox xpv'^k' toxx^j i/xnopias yeplovaa. 1 122 supeestition. wand' er (for be) nilit dar lif alite (heeded. wir haben maneger slahte (many a sort) boslieit unde gelouben (sin and superstition, da mit wir uns nu rouben (whereby we rob us) aller unser seelecheit (bliss. ez ist vil manegem manne leit (loth, painful) swenne im ein wtjp daz swert git (gives; daz lie der riter ane nit (w. took no offence, ern' ahtet nilit dar uf ein har, ez weere gelogen (false)

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ht does not rule till day has given up the contest: unz der tac liez smen strit, parz. 423, 15. der tac nam ein ende, diu naht den sige gewan/ the victory won, wolfd. 2025. do der tac verquam, und diu naht daz lieht nam/ en. 7866 &lt;nu begunde ouch struchen der tac, daz sin schin vil nach gelac, unt daz man durch diu wolken sach, des man der naht ze boten jach, manegen stern der balde gienc, wand er der naht herberge vienc. nach der naht baniere kom sie selbe schiere/ l in this pleasing description the stars of evening precede the night herself, as pioneers and standard-bearing heralds, just as the morning star was messenger of day. 2 on p. 742 we had a sunrise taken from the titurel; a de scription of failing day, which immediately precedes, deserves to stand here too: do diu naht zu

do in der tot heim nam in sin gezimmer (building/ braht heim in sin gemiure (walls/ lohengr. 143. 150. these are deviations from the original idea, which did not provide him with a dwelling of his own; or is he here an equiva lent for hel? probably, like all messengers (ra. 135, like hermes the con ductor of souls, he carries a staff] the symbol of a journey, or of delegated authority. with this wand, this rod (of wish, he touches whatever has fallen due to him: la mort de sa verge le toucha, meon 4, 107.1 to death is ascribed a highway, levelled smooth and kept in repair, on which the dead travel with him: des todes pfat wart g ebenet/ turl. wh. 22a. 23b( da moht erbouwen der tot sin strdze, bit. 10654. nu seht, wie der tot umbe sich mit kreften 1 in danse macabre p. m. 55, trots verges

7, 16. tristandes zeichen viieren, heinr. trist. 2972, is to be wounded like him. so far back as alfred s boeth. p. 16 (rawl) we have deases tdcnung; even zio s or tiwes tacen p. 200, and osin s spear p. 147 are worth considering (see suppl. 3 with the idea of messengership and that of the great company were associated some others, which probably reach a long way the count is called der verlorne, wand er muose im ze suone (satisfaction) geben beide sin gesunt und sin leben. so iw. 7161 speaks of having to gelten (pay) viir des todes schelten; and the same perhaps is meant by der tot hat uf si gesworn, nib. 2017, 5. in the ackermann aus bohmen on the contrary, death is the defendant, and a man whose wife he has carried off is prosecutor. similar law suits are brought by the devil. nu kume v

oke. 2 i find also a proper name seldenbot= sselde s messenger, weisth. 3, 277-8. 870 destiny and well-being. marc. 22, 9. formatum fortunae habitum cum divite cornu, 3 prudent, lib. 1 contra symm; also with amalthea s horn or svantovit s (p. 591, nay with the icepas a-corr/pla, luke 1, 69. of the wishing-rod we are reminded by the synonymous expres sions: alles heiles ein wiinschel-ris, 3 -twig -wand, troj. 2216, and des wunsches bluome/ barl. 274, 25. the belief in fairy things [wiinscheldinge, lit. wishing-gear] is deeply rooted in our mythology: let us examine it minutely. there are things, belonging to gods, but also lent to men, which can bestow a plenitude of bliss, the best that heart can wish; so that our old vernacular word seems quite appropriate. the sanskrit for wish is signif

t, and makes a covenant with him? and that dwarfs or giants often come between, as servants of these wild women, and conduct to their dwelling by a narrow path, this also seems no invention, but founded on old tradition. out of many examples i will select a few. ms. 2, 136b: ich kam geriten uf ein velt viir einen griienen wait, da vant ich ein vil schcen gezelt (tent, dar under saz diu triuwe, si wand ir hende, si bot ir leifc, si schre vil lute/ min schar ist worden al ze kleine (my followers are grown far too few/ cod. berol. 284 fol. 57-8: by a steep cliff in the greenwood lives virtue, and on a high rock beside it her sister dame honour, with whom are loyalty, bounty, meekness, manhood, truth and constancy, be wailing the death of a count of holland. ls. 1, 375 (a charming tale: on a m

HAMIL THE ROSICRUCIAN SEER

ervants had stolen various articles of property; mr salt sent for a celebrated mugh -reb -ee magician, with the viewofintimidating the suspected person, and causing him voluntarily to confess if he were really guilty: the magician came, and at once declared that he would cause the exact image of theguiltyperson to appear tocontributionsto the zoist193three reverences towards the window, waved his wand nine times, sangoutsomething beyond their interpretation, and at length called out "boy, what do you behold""thesultan alone remains" said the child "and beside him i see a pale-facedfrank-butnot dressed like thesefranks-withlargeryes,a pointed beard, a tall hat, roses on his shoes, and a short mantle!"theother asked forfrancisarouetdevoltaire,and the boy immediately described a lean, old, ye

e necessary apparatus for making a fire (if required) in order tobumthe perfume proper to the planet governing the hour in which he would work, likewise a torch and two wax candles placed in gilded or brass candlesticks highly polished and engraved as shewn.theoperator must have a pair of compasses, some twine or thread, a knife, a penknife, a pair of scissors, a magic sword of pure steel, also a wand of hazel-wood of a year's growth and a yard in length andengraven as shown. he must also have a box in which to place these small articles, also some paper or parchment, pens, ink, etc. all these instruments &c. must be entirely new and never before devoted to another purpose. they must be duly consecrated before being used.crystaliomamy,or the art ofimiocatingspiritsby thecrystal103room in a

HEKAS

he last-to-die of the line has stepped therein: this is the course of the tradition amongst the race of men. for myself i need to look no further than the circle for the origination of the way! there burns the first fire and the vision amongst the flames, there the cipher writ amongst the forms of charm and wort, there lie both heart and hearth. and yet i am myself curious to know whence came the wand and dagger, whence came the charms that i myself may know and teach; i am curious to re-member the steps of my ancestors around the circle's encompass and trace back through through the centuries the weave of the tradition's design. in this curiosity there is a second realization known solely through the practice of arte: the tradition you draw upon id native to the land upon which you stand

HELENA BLAVATSKY NIGHTMARE TALES

ck, under it, eachlighted by tall wax candles, were two small tables, containing, the one an apparatus very like the commonregistering telegraph instrument, the other a crystal globe about twenty inches in diameter, set upon anexquisitely wrought tripod of gold and bronze intermingled. by the side of the door stood a man jet black incolour, wearing a white turban and burnous, and having a sort of wand of silver in one hand. with the otherhe took delessert by the right arm above the elbow, and led him quickly up the room. he pointed to theclock, and it struck an alarum; he pointed to the crystal. delessert bent over, looked into it, and saw- afacsimile of his own sleeping-room, everything photographed exactly. sidi did not give him time to exclaim,but still holding him by the arm, took him

HINE P OVEN READY CHAOS

, a conceptual model of the universe (if not several, a moral ethic, and a few other things besides. examples of systems are qabalah, the different wiccan traditions, the golden dawn system of magic with all its grades, costumes, mottos etc, and the increasing number of westernised shamanic paths that are proliferating nowadays. as far as most magical systems go, before you can start to wave your wand around or bounce up and down on your head til you reach enlightenment, you have to spend a good deal of time reading up on the beliefs associated with the system, learning its do s and don ts, committing to memory lists of symbols and correspondences, how to talk to your fellow magi, and in 8 phil hine some extreme cases, how to dress, walk, and chew gum at the same time. how does this come a

IRISH WITCHCRAFT AND DEMONOLOGY

but some little time prior to this the pope had set aside the election and "provided" a nominee of his own, one master m. scot, to fill the vacancy: he however declined the proffered dignity on the ground that he was ignorant of the irish language. this papal candidate was none other than the famous michael scot, reputed a wizard of such potency that "when in salamanca's cave him listed his magic wand to wave the bells would ring in notre dame" scot had studied successively at oxford and paris (where he acquired the title of "mathematicus; he then passed to bologna, thence to palermo, and subsequently continued his studies at toledo. his refusal of the see of cashel was an intellectual loss to the irish church, for, he was so widely renowned for his varied and extensive learning that he wa

ISIS UNVEILED

pts of superior degrees. many are the fakirs who, thou^ pure, honest and self-devoted, have yet never seen the astral form of a purely human piiar (an ancestor or father) otherwise than at the solemn moment of their first and last initiation. it is in the presence of his instructor, the ffuru, and just before the cofu-fakir is dispatched into the world of the living, with his seven-knotted bamboo wand for all protection, that he is suddenly placed face to face with the unknown phesence. he sees it, and falls prostrate at the feet of the evanescent form, but is not entrusted with the great secret td its evocation; for it is the supreme mystery of the holy syllable. the anu contains the evocation of the vedic triad, the trimhrti brahma, vishnu, siva, say the orientalists" it contains the evo

leton a potent agent, as it is asserted, in the operations of the black art. but one of the beat and most un- questionable proofs of our assertion may be found in the so-called museo gregoriano. on the sarcophagus, which is paneled with bas- reliefs representing the miracles of christ" may be seen the full figure of jesus who, in the resurrection of lazarus, appears beardless "and equipped with a wand in the received guise of a necromancer [f] whilst the corpse of lazarus is swathed in bandages exactly as an egyptian mummy" had posterity possessed several such representations executed during the first century when the figure, dress, and every-day habits of the reformer were still fresh in the memory of his contemporaries, perhaps the christian world would be more christ-like; the dozens of

K AMBER THE BASICS OF MAGICK

ection and healing since it forms a protective barrier against malevolent forces. the psychic barrier it creates can be made to permit entry of desired (constructive) forces and the exclusion of negative ones. thus, the banishing ritual is an essential first step in almost any formal full magick ceremony. the ritual requires that you use a magical implement or "weapon, such as a ceremonial knife, wand, or simply point your index finger, to "draw" the pentagram in the air at each of the cardinal points (four directions. also, you will be chanting('vibrating) some hebrew names of god. holding your magical weapon and facing east, extend your arm out straight in front of you. in this ritual you the basics of magick get any book for free on: www.abika.com 29 will use the full sweep of your arm

KETAB E SIYAH

write not: the rituals shall be half known and half concealed: the law is for all. 35. this that thou writest is the threefold book of law. 36. my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of ra-hoor-khuit. 37. also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. 38. he must teach; but he may make severe the ordeals. 39. the word of the law is thelema. 40. who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be the whole of the law. 41. the word of sin is restri

precious water. 67. through the fourth, ultimate sparks of the intimate fire. 68. yet to all it shall seem beautiful. its enemies who say not so, are mere liars. 69. there is success. 70. i am the hawk-headed lord of silence& of strength; my nemyss shrouds the night-blue sky. 71. hail! ye twin warriors about the pillars of the world! for your time is nigh at hand. 72. i am the lord of the double wand of power; the wand of the force of coph nia--but my left hand is empty, for i have crushed an universe& nought remains. 73. paste the sheets from right to left and from top to bottom: then behold! 74. there is a splendour in my name hidden and glorious, as the sun of midnight is ever the son. 433 75. the ending of the words is the word abrahadabra. the book of the law is written and concealed

KNOWLEDGE LECTURE ONE

the forehead, say ateh (thou art) 2. touching the breast, say malkuth (the kingdom) 4. touching the right shoulder, say ve-geburah (and the power) 5. touching the left shoulder, say ve-gedulah (and the glory) 6. place the two palms of the hands together upon the breast, and say le-olahm (forever) 7. fingers pointing up, say amen. 8. advance to the east, trace the pentagram with the proper weapon (wand to invoke, dagger to banish. say (i.e, vibrate) yod he vau he- imagining that your voice carried forward to the east of the universe. 9. turning to the south, the same, but say adonai 10. turning to the west, the same, but say eheieh 11. turning to the north, the same, but say agla 12. return to the east, completing the circle, extend the arms in the form of a cross, and say: 13. before me ra

L 001

eech. 4. he is the first and the last. how shall he cease to number himself? 5. by a magus is this writing made known through the mind of a magister. the one uttereth clearly, and the other understandeth; yet the word is falsehood, and the understanding darkness. and this saying is of all truth. 6. nevertheless it is written; for there be times of darkness, and this as a lamp therein. 7. with the wand createth he. 8. with the cup preserveth he. 9. with the dagger destroyeth he. 10. with the coin redeemeth he. 11. his weapons fulfil the wheel; and on what axle that turneth is not known unto him. 12. from all these actions must he cease before the curse of his grade is uplifted from him. before he attain to that which existeth without form. 13. and if at this time he be manifested upon earth

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

, to play with, to spend time with, to think about. the magician also needed to feel wanted, for it is very sad to be alone. what should he do? he thought he would make a stone, just a small one, but beautiful, and perhaps that would be the answer "i will stroke the stone and feel there is something constantly by my side, and we will both feel good because it is very sad to be alone" he waved his wand and in an instant there was a stone exactly as he wanted. he began to stroke the stone, to hug it and talk to it, but the stone did not respond. it remained cold and did nothing in return. whatever he did to the stone, it remained the same unfeeling object. this did not suit the magician at all. how can the stone not respond? he tried creating some more stones, then rocks, hills, mountains, l

ntains, land, the earth, the moon and the galaxy. but they were all the same. nothing. he still felt sad and all alone. in his sadness, he thought that instead of stones, he would make a plant that would blossom beautifully. he would water it, give it some air, some sun, play it some music, and the plant would be happy. then they would both be content, because it was sad to be alone. he waved his wand and in an instant there was a plant, exactly as he wanted. he was so happy be began to dance around it, but the plant did not move. it did not dance with him or follow his movements. it only responded to what the magician gave it in the simplest terms. if he gave it water, it grew; if he did not, it died. it was not enough for such a good-hearted magician who wanted to give with all his heart

do? create an animal! what sort of animal? a dog? yes, a cute little dog that would be with him constantly. he would take him for walks and the dog would jump and prance and run along. when he came home to his palace (or rather, being a magician, his castle, the dog would be so pleased to see him he would run to greet him. they would both be happy, because it is very sad to be alone. he waved his wand and there was a dog, just as he wanted. he began to take care of the dog, fed it, gave it to drink, and stroked it. he even ran with it and washed it and took it for walks. but a dog s love is summed up in being next to its owner, wherever he is. the magician was sad to see that a dog cannot reciprocate, even if he plays with him so well and goes everywhere with him. a dog cannot be his true

be content, because it is very sad to be alone. the magician then thought about creating a man. he could be his true friend! he could be like the magician. he would merely need help to be like his creator. then the two of them would feel good, because it is very sad to be alone. but in order for them to feel good, man must first feel lonely, and be sad without the magician. the magician waved his wand again and made a man in the distance. the man did not feel there was a magician who had made all the stones, plants, hills, fields and moon, rain, winds, etc. he did not know that he had made an entire world filled with beautiful things, such as computers and football that made him feel good and lacking nothing. the magician, on the other hand, continued to feel sad that he was alone. the man

ws only one s surroundings, and does what everyone else nearby does, speaks as they speak, wants what they want, tries not to offend, asks nicely for presents, a computer, or a football. how can the person possibly know there is a magician who is sad to be alone? the omnipotent magician- 221- but the magician is goodhearted and constantly looks out for man, and when the time is ripe, he waves his wand and calls to the man s heart very quietly. man thinks he is looking for something and does not realize it is the magician who is calling him, saying "come, we will both feel good, because it is very sad to be alone without you" then, the magician waves his wand again and the man feels his presence. he begins to think of the magician, to think that it will be good together, because it is very

he is looking for something and does not realize it is the magician who is calling him, saying "come, we will both feel good, because it is very sad to be alone without you" then, the magician waves his wand again and the man feels his presence. he begins to think of the magician, to think that it will be good together, because it is very sad to be alone, without the magician. another wave of the wand and the man feels there is a magic tower full of goodness and might in which the magician waits for him and that only there will they feel good, because it is very sad to be alone "but where is this tower? how can i reach it? which is the way" he asks himself, puzzled and confused. how can he meet the magician? he keeps feeling the wave of the wand in his heart and he cannot sleep. he constan

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

to the teachings of ancient egypt; and in the egyptian hall of judgment osiris is seen seated on the square while judging the dead (see plate ii b) 17. 18. thus the square came to symbolize the foundation of eternal law(*churchward, the arcana of freemasonry, p. 59) 19. the egyptians used the rough and the smooth ashlars with much the same meaning that masons attach to them today(*ibid, p. 60) a wand surmounted by a dove is represented, not only in ancient egypt, but also in some of the monuments in central america, and those who bore it were called gconductors h. it is a curious fact, also, that the descendants of the nilotic negroes, who emigrated long ago from egypt to central africa, when called to take an oath in a court of law, still do so with a gesture which, still do so with a ge

LIBER O

, its lineal figures the octagon and octagram. the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphtatharath, its colours orange (for mercury is the sphere of the sephira hod, 8) yellow, purple, grey and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate; its sacred animal the snake, etc, etc- 1. reference to the first edition -376- 3. you would then prepare your place of working accordingly. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which

gram i. touching the forehead say ateh (unto thee, ii. touching the breast say malkuth (the kingdom, iii. touching the right shoulder, say ve-geburah (and the might, iv. touching the left shoulder, say ve-gedulah (and the glory, v. clasping the hands upon the breast, say le-olahm, amen (to the ages, amen. vi. turning to the east make a pentagram (that of earth) with the proper weapon (usually the wand. say (i.e. vibrate) hvhy. vii. turning to the south, the same, but say ynda. viii. turning to the west, the same, but say hyha. ix. turning to the north, the same, but say alga (pronounce: ye-ho-wau, adonai, eheieh, agla. x. extending the arms in the form of a cross say, xi. before me raphael; xii. behind me gabriel -379- xiii. on my right hand, michael. xiv. on my left hand, auriel; xv. for

t foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1= 10) is particularly attributed to the element of earth, see 777 lines 10 and 32 bis. the lesser ritual of the hexagram. this ritual is to be performed after the "lesser ritual of the pentagram (i. stand upright, feet together, left arm at side, right across body, holding wand or other weapon upright in the median line. then face east and say (ii. i.n.r.i. yod, nun, resh, yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iaw (iii. extend the arms in the form of a cross, and say "the sign of osiris slain (see illustration (iv. raise the right arm to point upwards, keeping the elbow square, and lower th

LIBER 777

i. magical weapons. clxxxvii. magical formul (see col. xli) 0[[star sapphire, black diamond[[no attribution possible] lastal. m. m 1 diamond swastika or fylfot cross, crown[[the lamp. 2 star ruby, turquoise lingam, the inner robe of glory[[the word] viaov 3 star sapphire, pearl yoni, the outer robe of concealment[[the cup, the shining star] babalon. vitriol 4 amethyst, sapphire[[lapis lazuli] the wand, sceptre, or crook ihvh 5 ruby the sword, spear, scourge, or chain agla. alhim 6 topaz, yellow diamond the lamen or rosy cross abrahadabra. iao: inri 7 emerald the lamp and girdle ararita 8 opal, especially fire opal the names and versicles and apron. 9 quartz the perfumes and sandals[[the altar] alim 1010 rock crystal the magical circle and triangle vitriol 11 topaz the dagger or fan. 12 opa

, or crook ihvh 5 ruby the sword, spear, scourge, or chain agla. alhim 6 topaz, yellow diamond the lamen or rosy cross abrahadabra. iao: inri 7 emerald the lamp and girdle ararita 8 opal, especially fire opal the names and versicles and apron. 9 quartz the perfumes and sandals[[the altar] alim 1010 rock crystal the magical circle and triangle vitriol 11 topaz the dagger or fan. 12 opal, agate the wand or caduceus. 13 moonstone, pearl, crystal bow and arrow alim 14 emerald, turquoise the girdle agaph 15 ruby the horns, energy, the burin. 16 topaz the labour of preparation[[the throne and altar. 17 alexandrite, tourmaline, iceland spar the tripod. 18 amber the furnace[[the cup or holy graal] abrahadabra 19 cat s eye the discipline (preliminary[[phoe nix wand] to mega qhrion 20 peridot the la

caduceus. 13 moonstone, pearl, crystal bow and arrow alim 14 emerald, turquoise the girdle agaph 15 ruby the horns, energy, the burin. 16 topaz the labour of preparation[[the throne and altar. 17 alexandrite, tourmaline, iceland spar the tripod. 18 amber the furnace[[the cup or holy graal] abrahadabra 19 cat s eye the discipline (preliminary[[phoe nix wand] to mega qhrion 20 peridot the lamp and wand (virile force reserved, the bread[[lotus wand. 21 amethyst, lapis lazuli the sceptre. 22 emerald the cross of equilibrium. 23 beryl or aquamarine the cup and cross of suffering, the wine[[water of lustration. 24 snakestone[[greenish turquoise] the pain of the obligation[[the oath] aumgn 25 jacinth the arrow (swift and straight application of force) on 26 black diamond the secret force, lamp o

snakestone[[greenish turquoise] the pain of the obligation[[the oath] aumgn 25 jacinth the arrow (swift and straight application of force) on 26 black diamond the secret force, lamp on 27 ruby, any red stone the sword. 28 artificial glass[[chalcedony] the censer or aspergillus. 29 pearl the twilight of the place and magic mirror. 30 crysolith the lamen or bow and arrow iao: inri 31 fire opal the wand or lamp, pyramid of b[[the thurible. 32 onyx a sickle. 32 bis salt the pantacle or[[bread and] salt. 31 bis black diamond[[the winged egg. table i (continued) 13 xlii* perfumes. xliii* vegetable drugs. xliv* mineral drugs. 0[[no attribution possible. carbon 1 ambergris elixir vit aur. pot. 2 musk hashish[[cocaine] phosphorus 3 myrrh, civet belladonna, soma silver 4 cedar opium. 5 tobacco nux

layyy lauhr lazyy 7 garden of delights, made of white diamond hychm lahll lshlm hywhj lahhh lakym 8 garden of paradise, made of red gold hyhtn hyaah hylww hyhly labmw lahhy 9 latry hyhac hylas layru lawnu layjm 1010 garden of eden, or everlasting abode, made of red pearls or pure musk layyr lamwa hylcu lahym hybmd laqnm cxxxii. pairs of angels ruling coins. cxxxiii* titles and attributions of the wand suit [clubs] cxxxiv. titles and attributions of the cup or chalice suit [hearts] 0. 1. the root of the powers of fire the root of the powers of water 2 labkl hyrcw% in a the lord of dominion$ ind the lord of love 3 hywjy hyjhl! a established strength [virtue# d abundance 4 hyqwh ladnm$ a perfected work [completion= d blended pleasure [luxury] 5 hyhbm laywp' e strife% h loss in pleasure [disap

LIBER A

espondences can be found in the eighth wing (appendix v. in the legge edition, shuo kwa/ discussion of the trigrams in part ii of the wilhelm-baynes edition* celepha s press ulthar inquanok sarkomand--lestliber a vel armorvm svb figvra cdxii v a a publication in class d imprimatur: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 gthe obeah and the wanga; the work of the wand and the work of the sword; these shall he learn and teach. h.liber l. i. 37. the pentacle. take pure wax, or a plate of gold, silver-gilt or electrum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon hi

LIBER ALEPH

eternity, that first didst order the course of thine orbit, so that the which befalleth thee by fate is indeed the necessary effect of thine own will. these two, then, that like gladiators have made war in philosophy through these many centuries, are one by the love under will which is the law of thelema. o my son, there is no doubt that resolveth not in certainty and rapture at the touch of the wand of our law, as thou apply it with wit. do thou grow constantly in the assimilation of the law, and thou shalt be made perfect. behold, there is a pageant of triumph as each star, free from confusion, sweepeth free in his right orbit; all heaven acclaimeth thee as thou goest, transcendental in joy and in splendour; and thy light is as a beacon to them that wander afar, strayed in the night. am

cept thou take heed unto the going. of its three modes, the scorpio destroyeth himself, as if it were a type of animal pleasure. next, the serpent is proper to works of change, or magick; yet is he poisonous also unless thou hast wit to enchant him. lastly the eagle is subtlest in this sort, so that this path is proper to a transcendental labour. yet all these are in the way of death, so that thy wand is dissolved and corroded in the waters of the cup, and must be renewed by virtue of thy nature in its course. for fire is extinguished by water; but upon earth it burneth freely, and is inflamed by the wind. understand also that which is written concerning the vesica, that it is the mother, giving ease, sleep, and death, which consolations are eschewed by the true man or hero. i liber aleph

LIBER ASTARTE

mony be performed every day thrice, or at least once, and let the sleep of the philosophus be broken for some purpose of devotion at least once in every night. now to some it may seem best to appoint fixed hours for the ceremony, to others it may seem that the ceremony should be performed as the spirit moves them so to do: for this there is no rule. 9. concering the robes and the instruments. the wand and cup are to be chosen for this art; never the sword or dagger, never the pantacle, unless that pantacle chance to be of a nature harmonious. but even so it is best to keep the wand and cup; and if one must choose, the cup. for the robes, that of a philosophus, or that of an adept within is most suitable; or, the robe best fitted for the service of the particular deity, as a bassara for bac

LIBER B VEL MAGI

h. 4. he is the first and the last. how shall he cease to number himself? 5. by a magus is this writing made known through the mind of a magister. the one uttereth clearly, and the other understandeth; yet the word is falsehood, and the understanding darkness. and this saying is of all truth. 6. nevertheless it is written; for there be times of darkness, and this is as a lamp therein. 7. with the wand createth he. 8. with the cup preserveth he. 9. with the dagger destroyeth he. 10. with the coin redeemeth he. 2 liber b vel magi 11. his weapons fulfil the wheel; and on what axle that turneth is not known unto him. 12. from all these actions must he cease before the curse of his grade is uplifted from him. before he attain to that which existeth without form. 13. and if at this time he be ma

LIBER CCC KHABS AM PEKHT

and indeed it is almost the definition of a true magical formula that the means should be unsuited, rationally speaking, to the end proposed. note, pray thee, that we are bound to teach .he must teach; but he may make severe the ordeals..1 this refers, however, as is evident from the context, to the technique of the new magick .the mantras and the spells; the obeah and the wanga; the work of the wand and the work of the sword..2 note, pray thee, the instruction in ccxx i:41-44, 51, 61, 63. on which we have enlarged in our tract the law of liberty, and in private letters to thee and others. the open preaching of this law, and the practice of these precepts, will arouse discussion and animosity, and thus place thee upon a rostrum whence thou mayest speak unto the people. note, pray thee, th

LIBER CCCXXXV ADONIS

ve been painted with phosphorus, and give light. sculptures of winged bulls and bricks inscribed with arrow-head characters are ranged about the walls. a chair of elephant's bones covered with its hide contains the doctor, who is dressed as before in a long black robe covered with mysterious characters. on his head is a high conical cap of black silk dotted with gold stars. in his right hand is a wand of human teeth strung together, in his left a gbook h of square palm-leaves bound in silver. at the back of the room is a black curtain completely veiling its second portion. this curtain is covered with cabalistic characters and terrifying images in white [enter the servant of hermes, a negro uglier than an ape. he is immensely long and lean; his body hangs forward, so that his arms nearly t

LIBER CCXLII AHA

erfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at the midnight thou shalt go to the mid-stream fs smoothest flow, and strike upon a golden bell the spirit.s call; then say the spell .angel, mine angel, draw thee nigh. making the sign of magistry aha! 27 with wand of lapis lazuli. then, it may be, through the blind dumb night thou shalt see thine angel come, hear the faint whisper of his wings, behold the starry breast begemmed with the twelve stones of the twelve kings! his forehead shall be diademed with the faint light of stars, wherein the eye gleams dominant and keen. thereat thou swoonest; and thy love shall catch the subtle voice thereof. he sha

ord. i push his order. keen and swift my hawk fs eye flames; these arms uplift the banner of silence and of strength. hail! hail! thou art here, my lord, at length! lo, the hawk-headed lord am i: my nemyss shrouds the night-blue sky. hail! ye twin warriors that guard the pillars of the world! your time is nigh at hand. the snake that marred heaven with his inexhaustible slime is slain; i bear the wand of power, the wand that waxes and that wanes; i crush the universe this hour in my left hand; and naught remains! ho! for the splendour in my name hidden and glorious, a flame secretly shooting from the sun. aum! ha!.my destiny is done. the word is spoken and concealed. olympas. i am stunned. what wonder was revealed? liber ccxlii 34 marsyas. the rite is secret. olympas. profits it? marsyas

LIBER CLXV A MASTER OF THE TEMPLE

h he was occupied by the preparatory work, and from midnight september 18th to midnight september 30th by the purity section. october 1st to october 12th proper retirement, and on october 12th invocation of holy guardian angel. all this meant a great deal of work and trouble, and much new experience gained, but was on the whole a failure, though a step on the path. during this retirement he cut a wand, as a symbol not of his will but of the will of adonai in him. it would be hardly right to say that this magical retirement produced no results, though it may not have produced the one desired result. by the time a man has made 671 entries in his magical record (as frater v.i.o. did during those six weeks) and each of those entries has a direct bearing on the matter in hand, he is bound to ha

2th of october, when he came actually to use his invocation (prepared and illuminated during his retirement) expecting the result might occur, he writes as follows: at precisely 6:50 i entered the temple, lit the incense and robed. all being in order i knelt in prayer and at 7 p.m. i arose and performed the banishing ritual of the pentagram, then, taking the ritual in my left hand and raising the wand in my right, i slowly and clearly read the oath and the invocation. afterwards, i was impressed to make a certain sign with the wand. and the word that came to me was. kneeling, i felt very calm, and i waited. afterwards, according to my understanding, i turned off the light, leaving only the lamp of olive oil, and i lay down upon the place prepared and waited. and all was very dark and still

that the flame was in the heart of a larger body. strove still to rise, but came to blackness. returned and disrobed. gave thanks and entered diary [this is very good indeed, as a start. it should be repeated with everincreasing persistence. the time occupied tells me its faults more than the text. a good rising should take 1? to hours. o.m] nov. 28, 11:5 to 11:27 p.m. astral journey. drew, with wand, in front of me, a circle (three times round) and formed astral in that. rose to a great height. suddenly, as it were, a rope flashed round me and fell, forming a spiral, ever widening, at the top of which i sat. stood up on this, only to fall, down, down, down, not quite vertically into the water. rising again, and striking out, i after a short while perceived a boat, something like a gondol

LIBER COLLEGII SANCTI

the false veil of the moon that hangs beneath the sun. 7. let him not venture while a member of the grade of philosophus to attempt to withdraw from his association with the a a 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. furthermore, he shall construct the magic wand, according to the instruction in liber a. one month after his admission to the grade, he shall go to his dominus liminis, pass the necessary tests, and repeat to him his chosen chapter of liber dcccxiii. 9. he shall in every way establish perfect control of his devotion according to the advice of his dominus liminis, for tha the ordeal of advancement is no light one. 10. thus and not otherwis

LIBER CORDIS CINCTI SERPENTE

s whirl away the soul of the scribe into the happy haven. 62. o lord god! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the aons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. 6 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of

LIBER CXCVII STORY OF SIR PALAMEDES

bannerets fluttering in the air. forward he spurs; his armour gleams; then on his haunches rears the steed; above the lordly silk there streams the pennon of sir palamede! aflame, a bridegroom to his spouse, he rides to meet with galliard grace some scion of his holy house, or germane to his royal race. but oh! the eyes of shame! beneath the tall pavilion fs sapphire shade there sport a band with wand and wreath, languorous boy and laughing maid. liber cxcvii 6 and in the centre is a sight of hateful love and shameless shame: a recreant abyssianian knight sports grossly with a wanton dame. how black and swinish is the knave! his hellish grunt, his bestial grin; her trilling laugh, her gesture suave, the cool sweat swimming on her skin! she looks and laughs upon the knight, then turns to bu

ld, and holding ever that aloft, nor fearing god, nor heeding men. so thus his hermit habit doffed sir palamede the saracen. 21 viii know ye where druid dolmens rise in wessex on the widow plain? thither sir palamedes plies the spur, and shakes the rattling rein. he questions all men of the beast. none answer. is the quest in vain? with oaken crown there comes a priest in samite robes, with hazel wand, and worships at the gilded east. ay! thither ride! the dawn beyond must run the quarry of his quest. he rode as he were wood or fond, until at night behoves him rest .he saw the gilding far behind out on the hills toward the west! with aimless fury hot and blind he flung him on a viking ship. he slew the rover, and inclined the seamen to his stinging whip. accurs.d of god, despising men, thy

my quest about.on, on to nile! tread tenderly, my merry men! for nothing is so void and vile as palamede the saracen. 65 xxviii sir palamede the saracen hath clad him in a sable robe; hath curses, writ by holy men from all the gardens of the globe. he standeth at an altar-stone; the blood drips from the slain babe.s throat; his chant rolls in a magick moan; his head bows to the crowned goat. his wand makes curves and spires in air; the smoke of incense curls and quivers; his eyes fix in a glass-cold stare: the land of egypt rocks and shivers .lo! by thy gods, o god, i vow to burn the authentic bones and blood of curst osiris even now to the dark nile fs upsurging flood! i cast thee down, oh crowned and throned! to black amennti.s void profane. until mine anger be atoned thou shalt not eve

with bitter wrath, so that his words flow out like wine. and lo! the soul that heareth them is straightway healed of suffering. his fame runs through the land of khem: they flock, the peasant and the king. there he works many a miracle: the blind see, and the cripples walk; lepers grow clean; sick folk grow well; the deaf men hear, the dumb men talk. he casts out devils with a word; circleth his wand, and dead men rise. no such a wonder hath been heard since christ our god.s sweet sacrifice .now, by the glad blood of our lord. quoth palamede .my heart is light. i am the chosen harpsichord whereon god playeth; the perfect knight, the saint of mary..there he stayed, for out of memnon fs singing stone so fierce a questing barked and brayed, it turned his laughter to a groan. liber cxcvii 68

LIBER CXX

nk in the waters of amentet. let there be a gathering of the lords of silence" 111-11111-111 (he knocketh, he riseth, and giveth the 3 signs of. taking the weapon of which he means to work through out, or if he be assisted by a child, the appropriate weapon be advanced to the center and crieth "i am armed! i am armed! i am strong! i am strong (he goes to the west, where dwell the undines "with my wand i drive back the dwellers of water (to the south, where are salamanders "let the dwellers of fire cower before the fire of my sword (in the east, the home of the sylphs "let the winds draw back at the waving of the spear (in the north, among the gnomes "i have imprisoned the inhabitants of earth. let them keep silence before me (returns to center "i am armed! i am strong! let them bow, before

-maut for hadit. thence cometh forth visable, the lowest point of the red triangle of our order, ankh-f-n-khonsu for ra- hoor-khuit. the ceremony is to join the candidate, or ego, with him. the officer is also tem, to open, ra to close; kephra, to admit, and ahathoor, to seal the grade. he is thus the pentagram in himself. the hierophant. his dress is that of the magus described by abramelin. the wand is in his hand; but the spear and sword are ready. the candidate, dresses as is his custom, fasts for four and twenty hours. before the admission he eats a full meal. then the officer, approaching sayeth "hail! hail unto thee o tum, who comest forth from the abyss of water! hail unto thee, who shinest with double splendour, let thy words be spoken with might unto those khus that abide in the

mighty and terrible one! my belly and back are the belly and back of sekhet. my buttocks are the buttocks of the eye of hoor. my hips and legs are the hips and legs of nuit! my feet are the feet of ptah! my bones are the bones of the living gods! there is no member of my body that is not the member of some god [the officer, who has touched each part of the candidate (as he has named it) with his wand now raises him from the boat, and embraces him, kissing his brow. then cries he with a loud voice "abrahadabra! i receive thee into the order of thelema (he knocks 111- 11111- 111 (the boat has been removed. the candidate kneels at the altar, while the officer makes "the great invocation" from his throne (they then walk round the temple eleven times widdershins, the left arm of the officer ar

LIBER DCCCLX JOHN ST

n go out.and nothing done .not hurling, according to the oracle, a transcendent foot towards piety. quite slowly and simply therefore did i wash myself and robe myself as laid down in the goetia, taking the violet robe of an exempt adept (being a single garment, wearing the ring of an exempt adept, and that secret ring which hath been entrusted to my keeping by the masters. also i took the almond wand of abramelin and the secret tibetan bell, made of electrum magicum with its striker of human bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselves, visible to the material eye as i

f the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand of double power by the sings of the grade. he is recognized an initiate, and the word of secret power, and the silent administration of the sacrament of sword and flame, acknowledge him. then, the words being duly spoken and the deeds duly done, all is symbolically sealed by the thirty voices, and the word that vibrateth from the silence to the speech, and from the speech again unto the silen

ll .whirling forth with re-echoing roar, so that it may comprehend with invincible will ideas omniform, which flying forth from that one fountain 1 [published in equinox i (2) as .the psychology of hashish] john st. john 47 issued: whose foundation is one, one and alone..1 as therefore discipline of whatever kind is only one way of going into a wood at midnight on easter eve and cutting the magic wand with a single blow of the magic knife, etc. etc. etc, we can regard the western system as the essential one. yet of course pr.n..y.ma, for one thing, has its own definite magical effect, apart from teaching the practitioner that he must last out those three seconds.those deadly long last three seconds.even if he burst in the process. all this i am writing during breakfast. my devotees may not

khonsu hath parted from the darkling crowds, hath joined the dwellers of the light, opening duant, the star-abodes; their keys receiving. the dead man ankh-af-na-khonsu hath made his passage into night, his pleasure on the earth to do among the living.1 amen amen without lie amen, and amen of amen. 12.40. i shall lie down to sleep in my robes, still wearing the ring of the masters, and bearing my wand in my hand. for to me now sleep is the same as waking, and life the same as death. in thy l.v.x. are not light and darkness but twin children that chase each other in their play? 7.55. awoke from long sweet dreamless sleep, like a young eagle that soars to greet the dawn. 9.20. after breakfast, have strolled, on my way to the studio, through the garden of the luxembourg to my favourite founta

LIBER DCLXXI VEL PYRAMIDOS

the english masonic enthusiast john yarker, which were regarded as gspurious h by most masonic writers (c) ordo templi orientis. key-entry &c, by frater t.s. for niwg/ celephais press. this e-text last revised 26.06.2004. ts liber dclxxi vel pyramidos a ritual of self-initiation based upon the formula of the neophyte v a a publication in class d 1 000. the building of the pyramid. the magus with wand. on the altar are incense, fire, bread, wine, the chain, the scourge, the dagger and the oil. in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night tahuti speaketh in the light. knowledge and power, twin warriors, shake the invisible; they roll asunder the darkness; matter

nce: the words against the son of night tahuti speaketh in the light. knowledge and power, twin warriors, shake the invisible; they roll asunder the darkness; matter shines, a snake. sebek is smitten by the thunder. the light breaks forth from under. he goes to the west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane, with ibis head and phoenix wand and wings of night! whose serpents strain their bodies, bounding the beyond. thou in the light and in the night art one, above their moving might! he lays the wand, etc, on the altar, uses the scourge on his buttocks, cuts a cross with the dagger upon his breast and tightens the chain of the bell about his forehead, saying: 2 liber dclxxi the lustral water! smite thy flood through me.lymph, m

rom death, and runs whirling amid the suns. hail, asi! pace the path, bind on the girdle of the starry one! sign of the enterer. homage to thee, lord of the word! sign of silence. lord of the silence, homage to thee! repeat both signs. lord, we adore thee, still and stirred, beyond infinity. the secret word. m. m (blue, orange, yellow-green, yellow, orange, blue) bell. for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the path of. vel pyramidos 3 bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim t

with wand] in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night (etc, to .breaks forth from under) he goes to the west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane (etc, to .art one, above their moving might) he lays the wand, etc, on the altar, uses the scourge on his buttocks, cuts a cross with the dagger upon his breast and tightens the chain of the bell about his forehead, saying: the lustral water! smite thy flood (etc) anointing the wounds, say: the fire informing! let the oil (etc) the invoking spiral dance: so life takes fire from death, and runs whirling amid the suns. banishing spiral dance: vel pyramido

ese i consume, true sacraments for the perfection of the oil. act accordingly. for i am clothed about with flesh and i am the eternal spirit i am the lord that riseth fresh from death, whose glory i inherit since i partake with him. i am the manifestor of the unseen 14 liber dclxxi without me all the land of khem is as if it had not been. proceed as in building to end: for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the path of. bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core

LIBER GRADUUM MONTIS ABIEGNI

lator practicus philosophus the four powers of the sphinx liber vii the building of the magic pentacle ritual dclxxi posture hatha yoga control of breathing liber ccxx the forging of the magic sword ritual cxx the qabalah liber dcclxxvii gnana yoga control of speech devotion to the order bhakti yoga control of action liber xxvii the casting of the magic cup liber dcccxiii the cutting of the magic wand no ritual no ritual liber lxi and lxv [in certain cases ritual xxviii] porta porta porta col -legii ad s.s. the knowledge and conversation of the holy guardian angel control of thought. raja yoga. harmonizing of the knowledge& powers already acquired. liber mysteriorum the lamp dominus liminis lighting o f the magic 3 1. the probationer. his duties are laid down in paper a, class d.1 being wi

n and consecration of talismans, and in evocation.15 theoretical and practical. examination in rising on the planes (liber o, caps v, vi. practical. he is given a meditation-practice on the senses, and the sheaths of the self, and the practice called mah.satipatth.na.16 (see the sword of song, gscience and buddhism. h) instruction and examination in control of action.17 further, he cuts the magic wand. finally, the title of dominus liminis is conferred upon him.18 he is given meditation-practices on the on the control of thought,19 and is instructed in raja-yoga. he receives liber mysteriorum20 and obtains a perfect understanding of the formula of initiation* all these instructions will be issued openly in the equinox in due course, where this has not already been done. gradvvm montis abie

LIBER ISRAFEL

ompehda! 3. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. 4. i invoke tahuti, the lord of wisdom and of utterance, the god that cometh forth from the veil. 5. o thou! majesty of godhead! wisdom-crowned tahuti! lord of the gates of the universe! thee, thee, i invoke! o thou of the ibis head! thee, thee i invoke. thou who wieldest the wand of double power! thee, thee i invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee i invoke. thou, whose head is as an emerald, and thy nemmes as the night-sky blue! thee, thee i invoke. thou, whose skin is of flaming orange as though it burned in a furnace! thee, thee i invoke. 6. behold! i am yesterday, to-day, and the brother of to- morrow! i am born a

LIBER LIBERI VEL LAPIDIS LAZULI

. 22. resolve me the wonder of it all into the figure of a gaunt swift camel striding over the sand. 23. lonely is he, and abominable; yet hath he gained the crown. 24. oh rejoice! rejoice! 25. my god! o my god! i am but a speck in the stardust of ages; i am the master of the secret of things. svb figvra vii 29 26. i am the revealer and the preparer. mine is the sword.and the mitre and the winged wand! 27. i am the initiator and the destroyer. mine is the globe.and the bennu bird and the lotus of isis my daughter! 28. i am the one beyond these all; and i bear the symbols of the mighty darkness. 29. there shall be a sigil as of a vast black brooding ocean of death and the central blaze of darkness, radiating its night upon all. 30. it shall swallow up that lesser darkness. 31. but in that p

LIBER LVII

spects of a deity worshipped in three persons and in three ways: viz (1) with averted face (2) with prostration (3) with identification. 418. pertains principally to part ii, q.v. 419. tyf, the letter teth. 434. tld, the letter daleth. 440. ylt, the great dragon.56 441. tma, truth. note 441= 21 21. 21 is hyha, the god of kether, whose will is truth. 450. t, the great dragon. 463. dqch hfm, moses. wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. tod, knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth heads of the stooping dragon, raised up when the tree of life was shattered, and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.57 also, and very specifically, liber 418. it is the dem

ing the stooping dragon of 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha= rwa, light, 207. now 8 207= 1656= 18= yj, living, and 207= 9 23, hyj, life. at this time .licht, liebe, leben. was the mystic name of the mother- temple of the g d. the five letters used in the word are a, the crown; b, the wand, d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. on the qabalah 51 also 418= way ta, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the path. 419. teth, the number of the .laug

e. woe to whosoever is false to himself (or to another, since in 441 that other is himself, and seven times woe to him that swerves from his magical obligation in thought, word, or deed! by my side as i write wallows in exhaustion following an age of torment one who did not understand that it is a thousand times better to die than to break the least tittle of a magical oath.78 463. shows what the wand ought to represent. not 364;79 so we should hold it by the lower end. the wand is also will, straight and inflexible, pertaining to chokmah (2) as a wand has two ends. 474. see part i. to the beginner, though, daath seems very helpful. he is glad that the stooping dragon attacks the sanctuary. he is doing it himself. hence buddhists make ignorance the greatest fetter of all the ten fetters. b

LIBER LXVII THE SWORD OF SONG

and apology for, them. i trust that this explanation will enable many students who have hitherto, by a puerile objectivity in their view of the question, obtained no results, to succeed; that the apology may impress upon our scornful men of science that the study of the bacillus should give place to that of the baculum, the little to the great. how great one only realises when one identifies the wand with the mahalingam* up which brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which vishnu flew at the rate of 84,000 crores of yojanas a second for 84,000 crores of mahakalpas.yet neither reached an end. but i reach an end. 23. the cryptic coptic.3.vide the papyrus of bruce. 24. anet aer-k, etc.4.invocation of ra. from the papyrus of harris. 26. macgragor.5.the

ed and let him pass. now is our father come to the unstable lands .od wot, for the wheel whereon he poised was ever turning. sworded was the sphinx, but he out-dared her in riddling: deeper pierced his sword: he cut her into twain: her place was his. but that would he not, my brethren; to the centre he clomb ever: and having won thither, he vanished. as a hermit ever he travelled and the lamp and wand were his. in his path a lion roared, but to it ran a maiden, strong as a young elephant, and held its cruel jaws. but force he ran to her: he freed the lion.one buffet of his hand dashed her back six paces .and with another blow smote its head from its body. and he ran to her and by force embraced her. struggled she and fought him: savagely she bit, but it was of no avail: she lay ravished an

s three,1 should know three was eight,2 if the circle were but squared; and this also one day shall ye know, my brethren! and she gave him the great and perfect gift of magic, so that he fared forth right comely and well-provided. now at that great wedding was a suggler,3 a riddler: for he said .thou hast beasts: i will give thee weapons one for one. for the lion did our father win a little fiery wand like a flame, and for his eagle a cup of ever flowing water: for his man the suggler gave him a golden-hilted dagger (yet this was the worst of all his bargains, for it could not strike other, but himself only, while for a curious coin he bartered his good bull. alas for our father! now the suggler mocks him and cries .four fool.s bargains hast thou made, and thou art fit to go forth and meet

LIBER LXXVIII

hrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corslet and buskins of scale-mail, which latter her robe discloses. her arms are almost bare. on cuirass and buskins are leopard's heads winged, and the same symbol surmounteth her crown. at her side is a couchant leopard on which her hands rest. she bears a long wand with a very heavy conical head. the face is beautiful and resolute. adaptability, steady force applied to an object, steady rule, great attractive power, power of command, yet liked notwithstanding. kind and generous when not opposed. if ill dignified, obstinate, revengeful, domineering, tyran-nical, and apt to turn against another without a cause. she rules the heavens from above the last de

f pentacles. a description of the cards of the taro 23 eyes grey or hazel blue or borwn blue-grey blue blue blue grey or brown blue or brown dark grey dark blue dark dark dark dark hair red-gold red-gold yellow red-gold fair gold-brown brown brown dark-brown light-brown dark light-brown dark dark dark-brown rich-brown symbols black horse, waving flames, club, scarlet cloak leopard, steady flames, wand with heavy head or end waved and salient flames, fire wand of zelator adept. tiger, leaping flames, gold altar, long club, largest at bottom. white horse, crab issuing from cup, sea ibis, crayfish issuing from cup, river scorpion, eagle; serpent issuing from cup, lake dolphin lotus, sea with spray, turtle from cup winged brown horse, driving clouds, drawn sword head of man severed, cumulus cl

ii xxi the lord of strife five of wands two white radiant angelic hands issuant per nubes dex-ter and sinister. they are clasped together in the grip of the first order, i.e. the four fingers of each right hand crooked into each other, the thumbs meeting above; and they hold, at the same time, by their centres, five wands or torches which are similar unto the wands of a zelator adeptus minor. one wand is upright in the middle; the others cross each other. flames leap from the point of junction. above the middle wand is the sign f, and below is that of e: thus repre-senting the decante. violent strife and boldness, rashness, cruelty, violence, lust, desire, prodigality and generosity; depending on whether the card is well or ill dignified. geburah of y (quarrelling and fighting. this decan

of strife, yet victory therein: also insolence, and pride of riches and success, etc. the whole dependent on the dignity. tiphareth of y (gain. hereunto are allotted the great angels lafys and hymlo of the schemhamphorash. xxiii the lord of valour seven of wands two hands holding by grip six wands, three crossed. a third hand issuing from a cloud at the lower part of the card, holding an upright wand which passes between the others. flames leap from the point of junction. above and below the central wand are the symbols of% and e, representing the decan. possible victory, depending on the energy and courage exercised; valour; opposition, obstacles and difficulties, yet courage to meet them; quarrelling, ignorance, pretence, and wrangling, and threatening; also victory in small and unimpor

uent, yet somewhat untrustworthy; rapacious, insolent, oppressive. theft and robbery. according to dignity. hod of y (hasty communications and messages; swiftness. therein rule the angels hyhtn and hyaah. xxxiv the lord of great strength nine of wands or torches four hands, as in the previous symbol, holding eight wands crossed four and four; but a fifth hand at the foot of the card holds another wand upright, which traverses the point of junction with the others: flames leap herefrom. above and below are the symbols= and i. tremendous and steady force that cannot be shaken. herculean strength, yet sometimes scientifically applied. great success, but with strife and energy. victory, preceded by apprehension and fear. health good, and recovery not in doubt. 36 liber lxxviii generous, questi

e adept adeptus minor* in the r.r. et a.c. but it has been revised and improved, while certain safeguards have been introduced in order to make its abuse impossible..o.m] 1. the significator. choose a card to represent the querent, using your knowledge or judgment of his character rather than dwelling on his physical characteristics. 2. take the cards in your left hand. in the right hand hold the wand over them, and say: i invoke thee, i a o, that thou wilt send h r u, the great angel that is set over the operations of this secret wisdom, to lay his hand invisibly upon these consecrated cards of art, that thereby we may obtain true knowledge of hidden things, to the glory of thine ineffable name. amen. 3. hand the cards to querent, and bid him think of the question attentively, and cut. 4

LIBER MMCMXI NOTE ON GENESIS

forth the gods thereof, the aons of the bornless beyond. a then was the voice vibrated. c then was the name declared* the hand of god, always the symbol of his power. remember in the description of the .caduceus (see .the temple of solomon the king) the air symbol vibrating between them [also y, f, is a mercurial sign, and thoth is mercury, though on a higher plane. the hermit, with his lamp and wand, is hermes, who guides the souls of the dead, in the greek ritual of 0= 0..p. the name \c, the spirit of god, second deity-name in the law, the trigrammaton, or threefold name, by which the universe came forth. a note on genesis 15 t at the threshold of entrance, betwixt the universe and the infinite, y in the sign of the enterer: stood thoth as before him the aons were proclaimed. the positi

LIBER MMM

epares the magician more rapidly for magical concentration than any of the trance exercises alone. it enables the magician to resist obsession if problems are encountered with dream experiences or with sigils becoming conscious. it also protects the magician from any hostile occult influences which may assail him. to develop a banishing ritual, first acquire a magical weapon- a sword, a dagger, a wand, or perhaps a large ring. the instrument should be something which is impressive to the mind and should also represent the aspirations of the magician. the advantages of hand-forging one s own instruments, or discovering them in some strange way, cannot be overemphasized. the banishing ritual should contain the following elements as a minimum. first, the magician describes a barrier about him

LIBER O

3 lineal figures the octagon and octagram, the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphthartharath,4 its colours orange (for mercury is the sphere of the sephira hod, 8, yellow, purple, grey, and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate, its sacred animal the snake &c &c. 3. you would then prepare your place of working according. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornelius agrippa5 and othe

) touching the forehead, say ateh (unto thee (ii) touching the breast, say malkuth (the kingdom).8 (iii) touching the right shoulder, say ve-geburah (and the power (iv) touching the left shoulder, say ve-gedulah (and the glory (v) clasping the hands upon the breast, say le-olahm, amen (to the ages, amen (vi) turning to the east, make a pentagram (that of earth) with the proper weapon (usually the wand. say (i.e, vibrate) i h v h (vii) turning to the south, the same, but say a d n i (viii) turning to the west, the same, but say a h i h (ix) turning to the north, the same, but say a g l a. pronounce: ye-ho-wau, adonai, eheieh, agla.9 (x) extending the arms in the form of a cross,10 say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel

and forwards, the left hand downwards and backwards, the palms open (see illustration (the grade of 1 =10 is particularly attributed to the element of earth. see .777. lines 10 and 32 bis. svb figvra vi. 9 the lesser ritual of the hexagram this ritual is to be performed after the .lesser ritual of the pentagram (i) stand upright, feet together, left arm at side, right arm across body, holding the wand or other weapon upright in the median line. then face east, and say (ii) i. n. r. i. yod. nun. resh. yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iao (iii) extend the arms in the form of a cross, and say .the sign of osiris slain (see illustration (iv) raise the right arm to point upwards, keeping the elbow square, and lowe

LIBER SAMEKH

hele or conceal, in the tongue of the anglo-saxons. that is, it is the concealed place; and this, since all things are in thine own self, is the unconscious. h liber cxi (aleph) cap. ds. but compare the use of the same word in section c. see explanation in point ii. 11 point ii ars congressus cum damone section a let the adept be standing in his circle on the square of tiphareth,12 armed with his wand and cup; but let him perform the ritual throughout in his body of light. he may burn the cakes of light, or the incense of abramelin; he may be prepared by liber clxxv, the reading of liber lxv, and by the practices of yoga. he may invoke hadit by gwine and strange drugs h* if he so will. he prepares the circle by the usual formula of banishing and consecration, etc. he recites section a as a

t is horus (liber ccxx i, 49* therefore the candidate will be horus too.13 what then is the formula of the initiation of horus? it will no longer be that of the man, through death. it will be the natural growth of the child. his experiences will no more be regarded as catastrophic. their hieroglyph is gthe fool h: the innocent and impotent harpocrates babe becomes the horus adult by obtaining the wand. gde reine thor h seizes the sacred lance.14 bacchus becomes pan. the holy guardian angel is the unconscious creature self.the spiritual phallus. it is therefore advisible to replace the name asar un-nefer by that of ra-hoor-khuit at the outset, and by that of one fs own holy guardian angel when it has been communicated. line 6 he hails him as besz, the matter that destroys and devours godhea

indeed, we have decreed the doom of death every breach of the law of life. and every failure to incorporate any impression starves the particular faculty which stood in need of it. this section b invokes air in the east, with a shaft of golden glory. section c the adept now invokes fire in the south; flame-red are the rays that burst from his verendum* section d he invokes water in the west, his wand billowing forth blue radiance [lat, lit. gthing to be feared h; a term used by levi (rituel de haute magie, cap. vii) for the magic wand( gto which, however, an allegorical significance may perhaps be attributed h. waite, book of ceremonial magic] point ii 19 section e he goes to the north to invoke earth; flowers of green flame flash forth from his his weapon. as practice makes the adept per

not be gthe hierophant, h but gthe devil h.the eye.baphomet, etc, gfifteen by function h instead of gfive h, etc, and gin act free, firm, aspiring, ecstatic, h rather than ggentle, h etc. as in the present text. liber samekh svb figvra dccc 26 a kiss, a guffaw, and a bellow; he that hath ears to hear, let him hear! take ten that by one, and one that is one in three, to conceal them in six!27 the wand to all cups, and thy disk to all swords, but betray not thine egg! moreover also is iaf verily 666 by virtue of number;28 and this is a mystery of mysteries; who knoweth it, he is adept of adepts, and mighty among magicians! now this word sabaf, being by number threescore and ten* is a name of ayin, the eye, and gthe devil h our lord, and the goat of mendes. he is the lord of the sabbath of t

st, and secretly the blue triangle that descendeth is nuit, and the red triangle that ascendeth is hadit. and i am the golden tau in the midst of their marriage.40 also, if he choose, he may insread wear a closeliber viii 42 fitting robe of shot silk, purple and green, and upon it a cloak without sleeves, of bright blue, covered with golden sequins, and scarlet within. and he shall make himself a wand of almond wood or of hazel, cut by his own hands at dawn at the equinox, or at the solstice, or on the day of corpus christi, or on one of the feast-days that are appointed in the book of the law.41 and he shall engrave with his own hand upon a plate of gold the holy sevenfold table,42 or the holy twelvefold table,43 or some particular device. and it shall be foursquare within a circle, and t

LIBER SEPTEM REGUM SANCTORUM

ith much deference that they are now fitted for admission to the mystery of the seven holy kings. the temple is arranged as shewn in the attached illustration.1 the god of the first throne hath robes of deep blue; second violet; 3rd. scarlet; 4th. orange; 5th. green; 6th. pale yellow; 7th. bright blue.2 the other officers are the hegemon, clad in white& masked in white& in his hand is the phoenix wand of the planets;3& the hiereus, masked in black& robed in black, in his hands are the scourge& crook.4 the candidate, well fed& joyful, clad in the robe of a probationer& crowned with laurel, is led by the hegemon (his neophyte) into the hall. taken to the altar, on which burns a small fire of odorous wood, cedar or sandal or lign aloes, he is made to kneel thereat& the black officer comes for

LIBER V

left to right across his breast, at the level of the sternum. 5. let him touch the svadistthana, and the muladhara chakkra, crying, babalon! 6. let him draw his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, but dependent from the circle) the asseveration of the spells. 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying latsal! ehma! fiaof! aaph! aumn (thus shall be declared the words of power whereby the energies of the aeon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician strike the battery: 3-5-3, crying abrahadabra. the second gesture. the enchantment. 1. let the magician, still facing boleskine, advance to the cir

rds the left, and pace with the stealth and swiftness of a tiger the precincts of his circle, until he complete one revolution thereof. 3. let him give the sign of horus (or the enterer) as he passeth, so to project the force that radiateth from boleskine before him. 4. let him pace his path until he comes to the north; there let him halt, and turn his face to the north. 5. let him trace with his wand the averse pentagram proper to invoke air (aquarius. 6. let him bring the wand to the centre of the pentagram and call upon nuit! 7. let him make the sign called puella, standing with his feet together, head bowed, his left hand shielding the muladhara cakkra, and his right hand shielding his breast (attitude of the venus de medici. 8. let him turn again to the left, and pursue his path as be

, head bowed, his left hand shielding the muladhara cakkra, and his right hand shielding his breast (attitude of the venus de medici. 8. let him turn again to the left, and pursue his path as before, projecting the force from boleskine as he passeth; let him halt when he next cometh to the south and face outward. 9. let him trace the averse pentagram that invoketh fire (leo. 10. let him point his wand to the centre of the pentagram, and cry, hadit! 11. let him give the sign puer, standing with feet together, and head erect. let his right hand (the thumb extended at right angles to the fingers) be raised, the forearm vertical at a right angle with the upper arm, which is horizontally extended in the line joining the shoulders. let his left hand, the thumb extended forwards and the fingers c

rearm vertical at a right angle with the upper arm, which is horizontally extended in the line joining the shoulders. let his left hand, the thumb extended forwards and the fingers clenched, rest at the junction of the thighs (attitude of the gods mentu, khem, etc. 12. let him proceed as before; then in the east, let him make the averse pentagram that invoketh earth (taurus. 13. let him point his wand to the centre of the pentagram, and cry, therion! 14. let him give the sign called vir, the feet being together. the hands, with clenched finger and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i, iii. 15. proceeding as before, let him make in

he sign called vir, the feet being together. the hands, with clenched finger and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i, iii. 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! 17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii. 18. let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon his

arms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii. 18. let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon his axis as he passeth each quarter, until he come to the centre of the circle. there let him halt, facing boleskine. 19. let him raise the wand, trace the mark of the beast, and cry aiwaz! 20. let him trace the invoking hexagram of the beast. 21. let him lower the wand, striking the earth therewith. 22. let him give the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if offering it to that child. le

LIBER V VEL REGULI

rom left to right across his breast at the level of the sternum. 5. let him touch the sv.dis.t.h.na. and the m.l.dh.ra cakra, crying babalon! 6. let him draw his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, but dependent from the circle) the asseveration of the spells. 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying lashtal! fiaof! aumgn!1 (thus shall be declared the words of power whereby the energies of the aon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician strike the battery: 3.5.3, crying abrahadabra. the ritual of the mark of the beast 5 the second gesture the enchantment. 1. let the magician, still facing b

rds the left, and pace with the stealth and swiftness of a tiger the precincts of his circle, until he complete one revolution thereof. 3. let him give the sign of horus (or the enterer) as he passeth, so to project the force that radiateth from boleskine before him. 4. let him pace his path until he comes to the north; there let him halt, and turn his face to the north. 5. let him trace with his wand the averse pentagram proper to invoke air (aquarius. 6. let him bring the wand to the centre of the pentagram and call upon nuit! e 7. let him make the sign called puella, standing with his feet together, head bowed, his left hand shielding the muladhara cakra, and his right hand shielding his breast (attitude of the venus de medici. 8. let him turn again to the left, and pursue his path as b

, head bowed, his left hand shielding the muladhara cakra, and his right hand shielding his breast (attitude of the venus de medici. 8. let him turn again to the left, and pursue his path as before, projecting the force from boleskine as he passeth; let him halt when he next cometh to the south, and face outward. 9. let him trace the averse pentagram that invoketh fire (leo. 10. let him point his wand to the centre of the pentagram, and cry hadit! i 11. let him give the sign puer, standing with feet together and head erect. let his right hand (the thumb extended at right angles to the fingers) be raised,2 the 6 liber v vel reguli forearm vertical at a right angle with the upper arm, which is horizontally extended in the line joining the shoulders. let his left hand, the thumb extended forw

arm vertical at a right angle with the upper arm, which is horizontally extended in the line joining the shoulders. let his left hand, the thumb extended forwards, and the fingers clenched, rest at the junction of the thighs (attitudes of the gods mentu, khem, etc. 12. let him proceed as before; then in the east, let him make the averse pentagram that invoketh earth (taurus. 13. let him point his wand to the centre of the pentagram, and cry therion! i 14. let him give the sign called vir, the feet being together. the hands, with clenched fingers and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i(3).3 15. proceeding as before, let him make in

he sign called vir, the feet being together. the hands, with clenched fingers and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i(3).3 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! i 17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii).4 18. let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon

rms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii).4 18. let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon his axis as he passeth each quarter, until he come to the centre of the circle. there let him halt, facing boleskine. 19. let him raise the wand, trace the mark of the beast,5 and cry aiwaz! y the ritual of the mark of the beast 7 20. let him trace the invoking hexagram of the beast.6 21. let him lower the wand, striking the earth therewith. 22. let him give the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left b

LIBER VII

y upon the breast, and secretly the blue triangle that descendeth is nuit, and the red triangle that ascendeth is hadit. and i am the golden tau in the midst of their marriage. also, if he choose, he may instead wear a close-fitting robe of shot silk, purple and green, and upon it a cloak without sleeves, of bright blue, covered with golden sequins, and scarlet within. and he shall make himself a wand of almond wood or of hazel cut by his own hands at dawn at the equinox, or at the solstice, or on the day of corpus christi, or on one of the feast-days that are appointed in "the book of the law. and he shall engrave with his own hand upon the plate of gold the holy sevenfold table, or the holy twelvefold table, or some particular device. and it shall be foursquare within a circle, and the c

LUCIFERIAN INITIATION VIA NOCTURNE

rian independence, that the linage is not cultivated by mere appearance. the secret self should be revealed as a significant aspect of the holy guardian angel, the higher aspect of what is called the self. the grand luciferian circle should be drawn large or duplicated so that one body may fit standing or sitting within it. candles should surround the circle and the initiate should be within. the wand should be previously used in the art of evocation and goetic sorcery. the sigils surrounding the circle make up along with the center the sigil of lucifer, so that the initiate is actually calling down the essence of the serpentine mind, the luciferian core of the self as a background for the sabbatic initiation. each small part manifests as a whole in the end. the initial ceremony should be

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

re not privileged to consider themselves either wise or truly religious. next: the life and teachings of thoth hermes trismegistus sacred texts esoteric index previous next p. 37 the life and teachings of thoth hermes trismegistus thunder rolled, lightning flashed, the veil of the temple was rent from top to bottom. the venerable initiator, in his robes of blue and gold, slowly raised his jeweled wand and pointed with it into the darkness revealed by the tearing of the silken curtain "behold the light of egypt" the candidate, in his plain white robe, gazed into the utter blackness framed by the two great lotus-headed columns between which the veil had hung. as he watched, a luminous haze distributed itself throughout the atmosphere until the air was a mass of shining particles. the face of

f the neophyte was illumined by the soft glow as he scanned the shimmering cloud for some tangible object. the initiator spoke again "this light which ye behold is the secret luminance of the mysteries. whence it comes none knoweth, save the 'master of the light' behold him" suddenly, through the gleaming mist a figure appeared, surrounded by a flickering greenish sheen. the initiator lowered his wand and, bowing his head, placed one hand edgewise against his breast in humble salutation. the neophyte stepped back in awe, partly blinded by the glory of the revealed figure. gaining courage, the youth gazed again at the divine one. the form before him was considerably larger than that of a mortal man. the body seemed partly transparent so that the heart and brain could be seen pulsating and r

ain at the divine one. the form before him was considerably larger than that of a mortal man. the body seemed partly transparent so that the heart and brain could be seen pulsating and radiant. as the candidate watched, the heart changed into an ibis, and the brain into a flashing emerald. in its hand this mysterious being bore a winged rod, entwined with serpents. the aged initiator, raising his wand, cried out in a loud voice "all hail thee, thoth hermes, thrice greatest; all hail thee, prince of men; all hail thee who standeth upon the head of typhon" at the same instant a lurid writhing dragon appeared--a hideous monster, part serpent, part crocodile, and part hog. from its mouth and nostrils poured sheets of flame and horrible sounds echoed through the vaulted chambers. suddenly herme

e form of an oak; the savior god- frequently the world martyr--in the form of a pine; the world axis and the divine nature in humanity in the form of an ash; the goddesses, or maternal principle, in the form of a cypress; and the positive pole of generation in the form of the inflorescence of the mate date palm. the pine cone is a phallic symbol of remote antiquity. the thyrsus of bacchus--a long wand or staff surmounted by a pine cone or cluster of grapes and entwined with ivy or grape-vine leaves, sometimes ribbons--signifies that the wonders of nature may only be accomplished by the aid of solar virility, as symbolized by the cone or grapes. in the phrygian mysteries, atys--the ever-present sun-savior--dies under the branches of the pine tree (an allusion to the solar globe at the winte

e bore witness of the union of the higher self (god) with the lower self (nature) and the ceremony consummating this indissoluble blending of divinity and humanity in the one nature of the initiated mystic constituted the hermetic marriage of the mysteries. in describing the regalia of a magician, eliphas levi declares that on sunday (the day of the sun) he should carry in his right hand a golden wand, set with a ruby or chrysolite; on monday (the day of the moon) he should wear a collar of three strands consisting of pearls, crystals, and selenites; on tuesday (the day of mars) he should carry a wand of magnetized steel and a ring of the same metal set with an amethyst, on wednesday (the day of mercury) he should wear a necklace of pearls or glass beads containing mercury, and a ring set

n) he should wear a collar of three strands consisting of pearls, crystals, and selenites; on tuesday (the day of mars) he should carry a wand of magnetized steel and a ring of the same metal set with an amethyst, on wednesday (the day of mercury) he should wear a necklace of pearls or glass beads containing mercury, and a ring set with an agate; on thursday (the day of jupiter) he should carry a wand of glass or resin and wear a ring set with an emerald or a sapphire; on friday (the day of venus) he should carry a wand of polished copper and wear a ring set with a turquoise and a crown or diadem decorated with lapis lazuli and beryl; and on saturday (the day of saturn) he should carry a wand ornamented with onyx stone and wear a ring set with onyx and a chain about the neck formed of lead

MASTERING WITCHCRAFT

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

owever, fairly advanced work. the beginner witch should only concern herself with obtaining 1 simple divinations by using it. generally speaking, divinations will always go better if you use your square of mercury first. the pendulum is no exception to the rule, although owing to the extreme simplicity of the divination, many witches feel they can do without any form of mercurial orientation. the wand of divination the wand, or staff, is the magical instrument which is par excellence emblematic of the powers of divination or prophecy. the staff of the prophet, the divining rod of the water witch, or dowser (as opposed to the pendulum, and the wand of the necromancer are all variations on the same theme. in the witch processes that i enumerate here, a wand or wands in the plural all play a

ther it is presented in the tibetan pantheon as a dorji or thunderbolt sceptre or as the classical mercury's winged rod, the caduceus. all the legendary wizards from biblical times on have carried rods wherein their powers were often vested. jannes and jambres of the egyptians, moses, aaron and elijah, merlin, virgilius, roger bacon: the list is extensive. apart from its phallic connotations, the wand is also a pointer, or indicator, a flying arrow in the case of the greek abaris, again connected with occult methods of "finding things out" witches employ two different types of wands in their rituals: the riding staff in the past often disguised as the legendary broomstick used in fertility rites and the smaller goetic rod, sometimes referred to as the verendum or baculum, which is used in

year's growth if possible, but this latter requirement is not absolutely necessary if you cut the branch yourself, try to do it on a wednesday when the moon is waxing, at or around midnight, sunrise, midday, or sunset, for these are the times when the occult tides are at their most powerful. use your athame to sever the branch, mentally affirming your intention as you do so, that is "to compose a wand of divination" if you are unable to sever the wood yourself but have to purchase it, never mind; the real value is imparted with the consecration which follows. this has to be performed on a wednesday, again when the moon is waxing, at one of the four quarters of the day midnight, sunrise, noon, or sunset. first you must cast and purify your circle, kindling a suitable mercurial incense in yo

an introduction. then trim the wood of all twigs and excrescences with your athame and peel the bark off, keeping your intention firmly in mind, repeating a jingle to concentrate your attention on the task in hand, such as "blessed be thou rod of power, rod of wisdom" and keeping in mind the mercurial images of speed and air and flight as you did in your square of mercury. when you have made the wand as smooth as you can, you may shape the end in a phallic manner (which is traditional, or leave it plain and unadorned, with the sexual symbolism implicit rather than explicit; the choice is yours. then, with the point of your athame, engrave the following runes upon the wand, working from right to left, and continuing to repeat your charm with each figure. when you have finished, ink or pain

eft, and continuing to repeat your charm with each figure. when you have finished, ink or paint in the etched figures with your materials of art, always repeating the jingle either audibly or mentally. should you wish to mix in any dried and powdered mercurial herbs with the ink or paint before applying, this can be a very effective way of reinforcing the potency of the rod. finally, fumigate the wand again in the incense smoke (do not asperge it; this would only demagnetize it and nullify all your previous effort) and seal it with the triple cross and the injunction "so mote it be" as in the square of mercury consecration. either keep your completed wand in a new box of its own or wrap it in linen or silk. in all the following rituals of intelligence you will have cause to use it, whether

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

the second disciple will bear the book, paper, pens, ink and any stinking or impure materials; the third will carry the knife and the sickle of magical art, the lantern, and the candles; the fourth, the psalms, and the rest of the instruments; the fifth, the crucible or chafing-dish, and the charcoal or fuel; but it will be necessary for the master himself to carry in his hand the staff, and the wand or rod. the things necessary being thus disposed, the master will go with his disciples unto the assigned place, which they have proposed to construct the circle for the magical arts and experiments; repeating on the way the prayers and orations which thou wilt find in book ii. when the master shall have arrived at the place appointed, together with his disciples, he having lighted the flame

, and place them one on each leg above the knee. after this thou shalt take a short rod of holm-oak cut on the same 25th of june, turn in the direction thou wishest to go, write upon the ground the name of the place, and commencing thy journey thou wilt find it accomplished in a few days and without fatigue. when thou wishest to stop thou hast only to say amech and beat the air with the aforesaid wand, and incontinently thou shalt be on firm ground. figure 8. the key of solomon page 50 chapter xiii. how to make the magic carpet proper for interrogating the intelli- gences, so as to obtain an answer regarding whatsoever matter one may wish to learn. make: a carpet of white and new wool, and when the moon shall be at her full, in the sign of capricorn and in the hour of the sun, thou shalt g

ull, in the sign of capricorn and in the hour of the sun, thou shalt go into the country away from any habitation of man, in a place free from all impurity, and shalt spread out thy carpet so that one of its points shall be towards the east, and another towards the west, and having made a circle without it and enclosing it, thou shalt remain within upon the point towards the east, and holding thy wand in the air for every operation, thou shalt call upon michael, towards the north upon raphael, towards the west upon gabriel, and towards the south upon muriel. after this thou shalt return unto the point of the east and devoutly invoke the great name agla, and take this point of the carpet in thy left hand; turning then towards the north thou shalt do the same, and so continuing to the other

r and name (see figure 9; taking thy carpet, thou shalt cover thy head and body therewith, and taking the censer, with new fire therein, thou shalt place it in or upon the proper place, and cast thereon some incense. then shalt thou prostrate thyself upon the ground, with thy face towards the earth, before the incense beginneth to fume, keeping the fire of the same beneath the carpet, holding thy wand upright, against which to rest thy chin; thou shalt hold with book one page 51 thy right hand the aforesaid strip of parchment against thy forehead. and thou shalt say the following words: vegale, hamicata, umsa, terata, yeh, dah, ma, baxasoxa, un, horah, himsere; o god the vast one send unto me the inspiration of thy light, make me to discover the secret thing which i ask of thee, whatsoever

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

w voice the prayer which we have enjoined for the days of fasting and preparation. furthermore, let the master appoint his disciples to carry the things necessary for the art. book two page 97 the first shall bear the censer, the fire, and the incense. the second; the book, the paper, the pens, the ink, and the various perfumes. the third; the knife, and the sickle. the master; the staff, and the wand. but if there be more disciples present, the master shall distribute the things for each to carry, according to their number. when they shall have arrived at the place, and all things being disposed in their proper order, the master shall take the knife or other convenient consecrated magical implement of steel, wherewith to form the circle of art which he intends to construct. this being don

one, and the names of the creator. we let you know by this signal and sound that ye will be convoked hither, wherefore hold ye yourselves in readiness to obey our commands. this being done let the master complete his work, renew the circle, and make the incensements and fumigations. figure 59. figure 60. the key of solomon page 98 chapter viii. of the knife, sword, sickle, poniard, dagger, lance, wand, staff, and other instruments of magical art. in order to properly carry out the greatest and most important operations of the art, various instruments are necessary, as a knife with a white hilt, another with a black hilt, a short lance, wherewith to trace circles, characters, and other things. the knife with the white hilt (see figure 61) should be made in the day and hour of mercury, when

thou must make for them handles of white boxwood cut at a single stroke from the tree, at the rising of the sun, with a new knife, or with any other convenient instrument. the characters shown should be traced thereoxn thou shalt perfume them according to the rules of art; and wrap them in silk cloth like the others. the staff (see figure 68) should be of elderwood, or cane, or rosewood; and the wand (figure 69) of hazel or nut tree, in all cases the wood being virgin, that is of one year s growth only. they should each be cut from the tree at a single stroke, on the day of mercury, at sunrise. the characters shown should be written or engraved thereon in the day and hour of mercury. this being done, thou shalt say: adonai, most holy, deign to bless and to consecrate this wand, and this s

resent and bless this work so that it may attain the desired effect, through the king of the heavens, and the god of the angels. amen. take then exorcised water and pour it upon the said lime, and place the skin therein for three days, after which thou shalt take it thence, and scrape therefrom the lime and flesh adhering, with the knife of reed. after this thou shalt cut, with a single stroke, a wand of hazel, long enough for thee to form a circle therewith; take also a cord spun by a young maiden, and small stones or pebbles from a brook, pronouncing these words: o god adonai, holy and powerful father, put virtue into these stones, that they may serve to stretch this parchment, and to chase therefrom all fraud, and may it obtain virtue by thine almighty power. after this, having stretche

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

f, and apology for, them. i trust that the explanation will enable many students who have hitherto, by a puerile objectivity in their view of the question, obtained no results, to succeed; that the apology may impress upon our scornful men of science that the study of the bacillus should give place to that of the baculum, the little to the great how great one only realizes when one identifies the wand with the mahalingam, up which brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which vishnu flew at the rate of 84,000 croces of yojanas a second for 84,000 crores of mahakalpas yet neither reached an end. but i reach an end. boleskine house, foyers, n.b. preliminary definition of magic. lemegeton vel clavicula salomonis regis. magic is the highest, most absolute

pirits. his seal is this, to be worn as a lamen before thee, etc (13) beleth- the thirteenth spirit is called beleth (or bileth, or bilet. he is a mighty king and terrible. he rideth on a pale horse with trumpets and other kinds of musical instruments playing before him. he is very furious at his first appearance, that is, while the exorcist layeth his courage; for to do this he must hold a hazel wand in his hand, striking it out towards the south and east quarters, make a triangle, without the circle, and then command him into it by the bonds and charges of spirits as hereafter followeth. and if he doth not enter into the triangle, at your threats, rehearse the bonds and charms before him, and then he will yield obedience and come into it, and do what he is commanded by the exorcist. yet

MEANING OF MASONRY

fruition. plato, speaking of the mysteries in his own day, quotes a still older authority that" the thyrsus bearers (or candidates for initiation) are numerous, but the bacchuses (or perfected initiates) are few" the same truth is restated in the words in the gospels" many are called, but few are chosen" one qualification above all was essential to the* the thyrsus (or caduceus) was an elaborate wand borne by the candidate, to the symbolism of which deep meaning attached. its present form is the wand carried by the deacon accompanying the candidate. aspirant, as it is still to-day--humility. the wisdom into which the mysteries and initiation admit a man is foolishness to the world; it is a reversal and revolution of all orthodox and academic standards. to attain it a man must be prepared

MICHAEL FORD WITCHMOON

ile magick does not require such objects to actually conduct workings they are highly suggested for several reasons. the first and foremost being, a direction point of your individual focus and a means or tool to achieve your will. the traditional magickal tools are significant to the witch as she/he will develop and build each as a part of the self, extensions of your being. dagger-athame (will, wand (fire, sword (air) chalice (water) pentagram (earth. such instruments should be employed during invocations and evocations. each element would hold a significant point within the ritual undertaken. for instance, if one was invoking hecate the pentegram used would be an inverse pentagram, such as the varcolaci sigil, while one invoking babalon would implement the seal of babalon, known simply

such instruments should be employed during invocations and evocations. each element would hold a significant point within the ritual undertaken. for instance, if one was invoking hecate the pentegram used would be an inverse pentagram, such as the varcolaci sigil, while one invoking babalon would implement the seal of babalon, known simply as the seven pointed star of babalon. the athame-dagger, wand, sword and chalice would always be used. ceremonial training is the most demanding in the advanced study and practice of a warlock or witch. each weapon should be consecrated at the appropriate time. the sword is blessed by horus, or baphomet, the chalice by 54 54 hecate or the goddess of the sea (witch queen, the wand by babalon or another fire associated elemental or spirit, the pentagram b

and when filled with flesh is called mamsakapala. human bones also serve as powerful ritual tools, especially within the path of the black temple. while bones are connected as powerful fetish tools, they may also be employed by the sorcerer as tools of ritual and controlling shades. one may bind demons or spirits to each bone, specifically rib bones as they are shaped properly for using within a wand type of method. it is possible to bind goetic demons or other spirits to each rib bone by engraving with a sharp tool the sigil, using your own blood to bind it and a goetic ritual of evocation. the evocation dagger is different in several aspects from the anthame, which is the primary tool of the witch. the evocation dagger is used in rituals which involve the creation, conjuration, binding

nse. do not allow conversation of any kind with such created servitors, for that is the road of insanity. command and will and allow no argument or discussion with such spirits. facing the nganga on the altar, take gravesoil and toss a small amount in the nganga. take then the vial of blood (of your own blood, nothing else) and pour a small amount on the skull of bones within the nganga. take the wand, encircling counter-clockwise and intone: i summon the mighty dead from the spaces of silence from which the grave cradles. i give you life by blood and by soil, by the essence of my being. emerge from your sleep of death and encircle my being, protecting my body as i dream and walk the web of night. as thanatos i require your service, for we are bound by the laws of death. the shade will fee

le chamber, decorated for this particular working, or outdoors where privacy can be had. if this lycanthropic ritual is to be worked outdoors, it is strongly recommended that you build your own altar in the forest. above the altar, on the tree chosen, a sigil designed to signify the wolf spirit you are to invoke. you should have the following items on the altar once it is prepared: athame, sword, wand, chalice and inverted pentagram a special sigil designed to invoke the werewolf atavism which shall be consecrated and destroyed. the chalice and elixir wolf skin or item which can be worn as a wolf belt or skin werewolf mask this rite should include an offering of your own blood, which should be held in a goblet or chalice not to be drunk, however but to store the life force with which the w

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

brought the secrets of agricultural science,etc. in celtic myth there is the dagda, the great or all-father of the gaels.oannes is closely linked with enki and osiris.homo erectus and sapiensmodern science now believes homo erectus evolved from the apes about six million years ago. thiscreature spent most of the next six million years spiritually asleep. then suddenly, as if by the wave of amagic wand, about 200,000 years ago, homo sapiens abruptly replaced homo erectusthe separatingfactor was a 50% increase in brain size, including the addition of a spectacular neo-cortex, or new brain,language ability, a sleeker anatomy and a head which is proportionally much too big and heavy for thesleeker body (p. 119)appendix b: book abstracts254atlantis, alien visitation, and genetic manipulation br

MICHAEL WYNN THE SOUL TRAVELERS

ntion cannot be denied. although our thoughtless airplane passenger did not actually intend for the plane to crash, subconsciously we all grasp the power of the wish. it is upon these wishes that the magician constructs his( and yours) reality. the things a magician paints with his mind become real, and visible by all the beings in the land of thoughts and dreams. a magician doesn t merely hold a wand, he uses it project energy he visualizes, and when he paints invisible pentagrams in the air, the beings in the other world can see these symbols, and are further subject to their function. wishes, however, isn t the only variable a magician must consider. a principle most magicians live by is never swim upstream, never go against the wind. magicians believe that rays are arriving to earth, o

the lover you desire on a pink candle, light the candle, and visualize them running into your arms, over and over again (yeah, thanks anyway! i can t get no satis fac tion. that s an over-simplified version of the kind of crap you ll run into. then there s ritual magic; no gem hunting, no herb gathering, no lizard eyes and cat s tongue s; just bossing around spirits with my mind, my words, and my wand (ahhhhh .now that s more like it. for the remainder of this book, all my references to magic will be to ritual magic specifically (darth vader wouldn t be caught dead spitting into a toad s mouth. the rituals of magic usually begin with a cleansing. holy water and banishments comprise the most common ways in which cleansing of the ritual space is accomplished. the ritual space, the place you

inning of the entire ritual banishes general influences, while the banishing ritual at the end banishes the specific force that was invoked (activated) during the ritual. the major implements of ritual magic are relatively few, and even more impressive is the fact that they aren t truly necessary at all (with perhaps the exception of the scrying mirror. the main tools of the magician include: the wand, the dagger (or sword, the cup, the alter, and the scrying mirror. the first of these, the wand, is used to direct energy and draw invoking symbols in the air. the element associated with the wand is fire, and fire represents the spark of life; in other words, the ability to give life. the wand is a phallic symbol and represents the active force; the male s ability to jump-start life. fire, w

resents the active force; the male s ability to jump-start life. fire, whose symbol is an upward-pointing triangle, is also associated with the lion, the south, the color red, and arch-angel michael. fire also represents the will (desire. the second main implement is the dagger, or sword. the dagger represents the element of air, and is used to draw banishing symbols in the air (as opposed to the wand, which invokes. air represents the mind and intellect. air, whose symbol is an upward-pointing triangle with a horizontal line through it s center, is also associated with an angel (or man, the east, the color yellow, and the arch-angel raphael. and, as stated before, the dagger is used to threaten and punish disobedient spirits. the cup, or goblet, is associated with the element of water. wa

MORALS AND DOGMA

no notion is so absurd that it may not find a place there. the master-workman must train these notions and vagaries with his two-handed hammer. they twist out of the way of the sword-thrusts; and are invulnerable all over, even in the heel, against logic. the martel or mace, the battle-axe, the great double-edged two-handed sword must deal with follies; the rapier is no better against them than a wand, unless it be the rapier of ridicule. the sword is also the symbol of _war_ and of the _soldier. wars, like thunder-storms, are often necessary to purify the stagnant atmosphere. war is not a demon, without remorse or reward. it restores the brotherhood in letters of fire. when men are seated in their pleasant places, sunken in ease and indolence, with pretence and incapacity and littleness u

d by shepherds, became a symbol of royalty to the shepherd kings. a cross like a teutonic or maltese one, formed by four curved lines within a circle, is also common on the monuments, and represented the tropics and the colures. the caduceus, borne by hermes or mercury, and also by cybele, minerva, anubis, hercules ogmius the god of the celts, and the personified constellation virgo, was a winged wand, entwined by two serpents. it was originally a simple cross, symbolizing the equator and equinoctial colure, and the four elements proceeding from a common centre. this cross, surmounted by a circle, and that by a crescent, became an emblem of the supreme deity--or of the active power of generation and the passive power of production conjoined--and was appropriated to thoth or mercury. it the

a common centre. this cross, surmounted by a circle, and that by a crescent, became an emblem of the supreme deity--or of the active power of generation and the passive power of production conjoined--and was appropriated to thoth or mercury. it then assumed an improved form, the arms of the cross being changed into wings, and the circle and crescent being formed by two snakes, springing from the wand, forming a circle by crossing each other, and their heads making the horns of the crescent; in which form it is seen in the hands of anubis. the triple tau, in the centre of a circle and a triangle, typifies the sacred name; and represents the sacred triad, the creating, preserving, and destroying powers; as well as the three great lights of masonry. if to the masonic point within a circle, a

MOTTA MARCELO THE COMMENTARIES OF AL

reen man of spring festivals. but his 'folly' is now not innocence but inspiration of wine: he drinks from the graal, offered to him by the priestess. so we see him fully armed as bacchus diphues, male and female in one, bearing the thyrsus-rod, and a cluster of grapes or a wineskin, while a tiger leaps up by his side. this form is suggested in the taro card, where 'the fool' is shown with a long wand and carrying a sack; his coat is motley. tigers and crocodiles follow him, thus linking this image with that of harpocrates. almost identical symbols are those of the secret god of the templars, the bi-sexual baphomet, and of zeus arrhenothelus, equally bi-sexual, the father-mother of all in one person (he is shown in this full form in the tarot trump xv "the devil) now, zeus being lord of ai

-khonsu at the end of the book. the comment is short and to the point, and is in class a. it must under no circumstances be confused with the commentaries by a. c, which are printed in common type and are in class b, or with the commentaries 'by another of which this is one, which are printed in italics and are in class c. 37. also the mantras and spells; the obeali and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. each star is unique, and each orbit apart; indeed, that is the corner-stone of my teaching, to have no standard goals or standard ways, no orthodoxies and no codes. the stars are not herded and penned and shorn and made into mutton like so many voters! i decline to be bell-weather, who am born a lion! i will not be collie, who am quic

tions of peril, will suffer threats from gods (note "gods" in miniscules; true gods never threaten you, or even speak to you, as a rule, from rich people, from the mob, from angels, animals, or demons. the fates themselves will seem to turn against them. aspirants must not heed any of this. see vii, iv, 48; liber tzaddi, vv. 15-17; lxv, iii, 29-33; iv, 33-41 "your arms" your magickal weapons, the wand, the cup, the sword and the disk. the god is then, of course, a form of adonai: see lxv, v, 14-16, 65. he is this as ra-hoor-khu. the mass of the phoenix liber 44 is t he fullest possible expression of how the lord of the aeon is the "strength, force, vigour of your arms" in the classification of the elements of the hindus, heru-ra-ha stands for akasha, hadit for the sixth and nuit for the se

world" mean "the pillars of hercules" about the straits of gibraltar. and i think the really big war will start there. p.s. an xxxiii (september 8, 1937 e.v. can "twin warriors" imply a civil war? the spanish troubles started in spain and morocco. the verse may refer to a great seismic catastrophe, similar to that which destroyed atlantis, to occur in the eighties. 72. i am the lord of the double wand of power; the wand of the force of coph nia but my left hand is empty, for i have crushed an universe& nought remains "the double wand of power" is a curious variant of the common "wand of double power; the general meaning is "i control alike the forces of active and passive "coph nia: the original ms has left incomplete as not having been properly heard. the present text was filled in later

wer" is a curious variant of the common "wand of double power; the general meaning is "i control alike the forces of active and passive "coph nia: the original ms has left incomplete as not having been properly heard. the present text was filled in later in her own hand by the first scarlet woman. the egyptian gods are usually represented as bearing an ankh, or sandal-strap, in the left hand, the wand being in the right. this ankh signifies the power to go, characteristic of a god] but apparently ra hoor khuit had an universe in his left hand, and crushed it so that naught remains. i think this "universe" is that of monistic metaphysics; in one hand is the "double wand, in the other "naught. this seems to refer to the 'none and two' ontology outlined in previous notes. 73. paste the sheets

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

housand forms of grace and beauty. the most important of these divinities may have been something more than the mere creations of an active and poetical imagination. they were possibly human beings who had so distinguished themselves in life by their preeminence over their fellow-mortals that after death they were deified by the people among whom they lived, and the poets touched with their magic wand the details of lives, which, in more prosaic times, would simply have been recorded as illustrious [10] it is highly probable that the reputed actions of these deified beings were commemorated by bards, who, travelling from one state to another, celebrated their praise in song; it therefore becomes exceedingly difficult, nay almost impossible, to separate bare facts from the exaggerations whi

arose, which was finally settled by an assembly of the olympian gods, who decided that whichever of the contending parties presented mankind with the most useful gift, should obtain the privilege of naming the city. upon this poseidon struck the ground with his trident, and the horse sprang forth in all his untamed strength and graceful beauty. from the spot which athene touched page 116 with her wand, issued the olive-tree, whereupon the gods unanimously awarded to her the victory, declaring her gift to be the emblem of peace and plenty, whilst that of poseidon was thought to be the symbol of war and [107]bloodshed. athene accordingly called the city athens, after herself, and it has ever since retained this name. poseidon tamed the horse for the use of mankind, and was believed to have t

rothers, hermes became henceforth god of herdsmen, whilst apollo devoted himself enthusiastically to the art of music. page 134 they now proceeded together to olympus, where apollo introduced hermes as his chosen friend and companion, and, having made him swear by the styx, that he would never steal his lyre or bow, nor invade his sanctuary at delphi, he presented him with the caduceus, or golden wand. this wand was surmounted by wings, and on presenting it to hermes, apollo informed him that it possessed the faculty of uniting in love, all beings divided by hate. wishing to prove the truth of this assertion, hermes threw it down between two snakes which were fighting, whereupon the angry combatants clasped each other in a loving embrace, and curling round the staff, remained ever after pe

by wings, and on presenting it to hermes, apollo informed him that it possessed the faculty of uniting in love, all beings divided by hate. wishing to prove the truth of this assertion, hermes threw it down between two snakes which were fighting, whereupon the angry combatants clasped each other in a loving embrace, and curling round the staff, remained ever after permanently attached to it. the wand itself typified power; the serpents, wisdom; and the wings, despatch.all qualities characteristic of a trustworthy ambassador. the young god was now presented by his father with a winged silver cap (petasus, and also with silver wings for his feet (talaria, and was forthwith appointed herald of the gods, and conductor of shades to hades, which office had hitherto been filled by aides. as mess

times the furies came to be regarded as salutary agencies, who, by severely punishing sin, upheld the cause of morality and social order, and thus contributed to the welfare of mankind. they now lose their awe-inspiring aspect, and are represented, more especially in athens, as earnest maidens, dressed, like artemis, in short tunics suitable for the chase, but still retaining, in their hands, the wand of office in the form of a snake. their sacrifices consisted of black sheep and a libation composed of a mixture of honey and water, called nephalia. a celebrated temple was erected to the eumenides at athens, near the areopagus. moira or fates (parca. the ancients believed that the duration of human existence and the destinies of mortals were regulated by three sister-goddesses, called cloth

with silver, and the banquet which she provided for their refreshment was served in vessels of pure gold. but while her unsuspecting guests were abandoning themselves to the pleasures of the table the wicked enchantress was secretly working their ruin; for the wine-cup which was presented to them was drugged with a potent draught, after partaking of which the sorceress touched them with her magic wand, and they were immediately transformed into swine, still, however, retaining their human senses. when odysseus heard from eurylochus of the terrible fate which had befallen his companions he set out, regardless of personal danger, resolved to make an effort to rescue them. on his way to the palace of the sorceress he met a fair youth bearing a wand of gold, who revealed himself to him as herm

PHILIP NEIL MYTHS LEGENDS EXPLAINED

means the living quality of everything that is flexible, sinuous, and moist, such as the rainbow, smoke, the umbilical cord, even the nerves. da also means wealth, good fortune, and all desirable things that tend to slip from one s grasp. first people although mawu is said to have created humankind, tradition tells that the first man and woman came down from the sky. they brought with them a long wand and a calabash gourd. it was raining the day they came down, and it continued raining for 17 days, during which time they did not speak, but only called out the name of the god who had sent them down to earth, segbo, segbo, segbo! segbo is another name for mawu. world like a calabas h the world is said to be round like a calabash, a gourd which, when empty, can be used as a waterpot or turned

dancers, each bearing a staff and a rattle, naked except for a kilt and headdress of eagles quills and ermine, accompany the four pairs of buffalo dancers. two, painted red with white stripes, were called the morning rays. turtle drums four sacred drums in the shape of turtles were beaten during the dance by four mandan elders. they represent the four turtles that support the earth. evil spirit s wand is broken by the woman evil spirit s body is covered in black grease. in the okeepa ceremony the woman throws yellow dirt at him and it sticks. sacrifices the mandans made sacrifices of costly cloth to the great spirit. four of these stood on poles outside the medicine lodge. they may represent spirits of the four cardinal points. this cheyenne shield shows the turtle in the earth-diver role

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

f the construction of such rituals as are intended for the consecration of the various weapons or instruments that are to be used. there is no need to rush headlong into making the instruments. delay this process for a while until the meaning of the ceremonies is assimilated into the psyche. again, i would suggest that the students select a simple consecration ceremony, such as that for the lotus wand, and analyze it with as much attention and care as he would have done the neophyte ritual in the preceding volume. apart from all else, it lays down the simplest possible forms or principles upon which ceremonies should be constructed. though the manufacture of the elemental weapons is a simple enough procedure, although a time-consuming one, these should be postponed until all the conseaatio

hiroth chokmah and binah in the tree (and unto abba and aima, through whose knowledge alone that of kether may be obtained) even so, the sacred rites of the temple may gradually, as it were, in spiteof himself, lead the neophyte unto the knowledge of his higher self (italics mine) there are several other passages confirmatory of this important set of ideas. one of them relates to the hierophants' wand which "represents him as touching thereby the divine light of kether and attracting through the middle pillar to malkuth" another concerns the so-called banner of the east which "affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the fire of the spirit through the waters

t when, voluntarily, the lower self opens itself to the higher by an act of sincerest aspiration of self-sacrifice, which alone makes possible the descent of the light within our hearts and minds. thus when the hierophant leaves the throne of the east, he represents that higher self inaction, and as osiris marks the active descent of the supernal splendour. for he says, as he leaves the dais with wand uplifted "i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing inits wings <46> and having brought the light to the aspirant, he returns to his throne, as though that divine genius of whom he is the symbol awaited the deliberate willing return of the aspirant himself to the everlasting abode of the light. 28 the golden dawn

also arrange with the adept in whose charge you are,about your examination in the temple on the practical work "part two. receive the rituals of the pentagram and hexagram. copy and learn them. you can now sit for the written examination in these subjects and complete 'a' by arranging to be tested in your practical knowledge in the temple "part one. b. implements. receive the rituals of the lotus wand, rose cross, sword, and the elemental weapons. copy and return them. there is a written examination on the above subjects- that is on the construction, symbolism, and use of these objects, and the general nature of a consecration ceremony and the forming of invocations. this can be taken before the practical work of making is begun or at any stage during it "part two. this consists in the mak

d must meet with his approval as to method, execution and effect <84> in the early temples there was also issued a catalogue of manuscripts, enumerating in alphabetical order the documents circulated amongst the zelatores adepti minores. a. general orders. the curriculum of work prescribed. b. the lesser and supreme rituals of the pentagram. c. the rituals of the hexagram. d. description of lotus wand, and ritual of consecration. e. description of rose cross and the ritual of consecration. f. sigils from the rose. g. sword and four implements, with consecration ritual. h. clavicula tabularum enochi. j. notes on the obligation of the adeptus minor. k. consecration ceremony of the vault. l history lecture. m. hermes vision, and lineal figures of the sephiroth. n. 0. p. q. r complete treatise

these instruments symbols or expressions of inner realities, but what is infinitely more of practical worth, their actual projection in this way from within outwards, the physical fashioning and painting of these instruments, also works an effect. they bring to life the man that was asleep. they react upon their maker. they become powerful magical agents, true talismans of power. thus, the lotus wand is declared in the ritual to have the colours of the twelve introduction 4 7 signs of the zodiac painted on its stem, and it is surmounted by the lotus flower of isis. it symbolises the development of creation the wand has ever been a symbol of the magical will, the power of the spirit in ation. and its description in the instruction on the lotus wand is such that it is seen to embrace the wh

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

ts, knows the language of the stars and directs the planetary courses; when it speaks, the moon falls blood-red from heaven; the dead rise in their graves and mutter ominous words, as the night wind blows through their skulls. mistress of love or of hate, occult science can dispense paradise or hell at its pleasure to human hearts; it disposes of all forms and confers beauty or ugliness; with the wand of circe it changes men into brutes and animals alternately into men; it disposes even of life and death, can confer wealth on its adepts by the transmutation of metals and immortality by its quintessence or elixir, compounded of gold and light. such was magic from zoroaster to manes, from orpheus to apollonius of tyana, when positive christianity, victorious at length over the brilliant drea

keep silence such are the four words of the magus, inscribed upon the four symbolical forms of the sphinx. these maxims can be combined after four manners and explained four times by one another. on the first page of the book of hermes the adept is depicted with a large hat, which, if turned down, would conceal his entire head. one hand is raised towards heaven, which he seems to command with his wand, while the other is placed upon his breast; before him are the chief symbols or instruments of science, and he has others hidden in a juggler's wallet. his body and arms form the letter aleph, the first of that alphabet which the jews borrowed from the egyptians: to this symbol we shall have occasion to recur later on. the magus is truly that which the hebrew kabalists term microprosopus othe

to us by the nervous system. these three centres are, moreover, the seat of a triple magnetic operation, as we shall explain elsewhere. when the magus has attained lucidity, whether through the mediation of a pythoness or by his own development, he communicates and directs at will the magnetic vibrations in the whole mass of the astral light, the currents of which he divines by means of the magic wand, which is a perfected divining rod. by the aid of these vibrations he influences the nervous system of persons made subject to his action, accelerates or suspends the currents of life, soothes or tortures, heals or hurts in fine, slays or brings to life. here, however, we pause in presence of the smile of incredulity. let us permit it to enjoy the easy triumph of denying what it does not know

his warrior is armed with a fiery sword and holds in his left hand a sceptre surmounted by a triangle and a sphere. the cube is the philosophical stone; the sphinxes are the two forces of the great agent, corresponding to jakin and boaz, the two pillars of the temple; the cuirass is the knowledge of divine things, which renders the wise man invulnerable to human assaults; the sceptre is the magic wand; the fiery sword is the symbol of victory over the deadly sins, seven in number, like the virtues, the conceptions of both being typified by the ancients under the figures of the seven planets then known. thus, faith that aspiration towards the infinite, that noble self-reliance sustained by confidence in all virtues the faith which in weak natures may degenerate into pride, was represented b

without any reason, the peculiarities of the dead person. to this occult influence must be attributed the terrible power of a parent's curse, which is feared by all nations on earth, as also the imminent danger of magical operations when anyone has not reached the isolation of true adepts. this virtue of sidereal transmutation, which really exists in love, explains the allegorical marvels of the wand of circe. apuleius speaks of a thessalian woman who changed herself into a bird; he won the affections of her servant to discover the secrets of the mistress, but succeeded only in transforming himself into an ass. this allegory contains the most hidden secrets of love. again, the kabalists say that when a man falls in love with a female elementary undine, sylphide or gnomide, as the case may

f all occult sciences. readers of my book must already understand it philosophically if they are at all familiar with the symbolism of the kabalah. it remains for us now to realize what is the second and more important operation of the great work. it is something undoubtedly to find the philosophical stone, but how is it to be ground into the powder of projection? what are the uses of the magical wand? what is the real power of the divine names in the kabalah? the initiates know, and those who are deserving of initiation will know in turn if they discover the great arcanum by means of the very numerous and precise indications which we have given them. why are these simple and pure truths for ever and of necessity concealed? because the elect of intelligence are always few on earth and are

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

es will. hence it is said in the sacred and symbolical books that men will be judged, not according to their thoughts and their ideas, but according to their works. we must do in order to be. we have, therefore, to treat in this place of the grand and terrific question of magical works; we are concerned no longer with theories and abstractions; we approach realities, and we are about to place the wand of miracles in the hands of the adept, saying to him at the same time: gbe not satisfied with what we tell you: act for yourself. h we have to deal here with works of relative omnipotence, with the means of laying hold upon the greatest secrets of nature and compelling them into the service of an enlightened and inflexible will. most known magical rituals are either mystifications or enigmas

the water flow back when he stoops down to drink. the ancients in their symbols and magical operations multiplied the signs of the duad, so that its law of equilibrium might be remembered. in their evocations they constructed two altars and immolated two victims, one white and one black; the operator, whether male or female, holding a sword in one hand and a 20 the ritual of transcendental magic wand in the other, had one foot shod and the other bared. moreover, either one or three persons were required for magical works, because the duad would mean immobility or death in the absence of an equilibrating motor; and when a man and a woman participated in the ceremony, the operator was always a virgin, a hermaphrodite, or a child. i shall be asked whether the eccentricity of these rites is a

nstruum of the earth. blood or salt corresponds by opposition with the father, azotic or mercurial water with the word or logos, and the ether with the holy spirit. but the things of transcendent symbolism can only be understood rightly by the true children of science. the threefold repetition of names with varied intonations were united to triangular combinations in magical ceremonies. the magic wand was frequently surmounted with a small magnetized fork, which paracelsus replaced by the trident represented below. 26 the ritual of transcendental magic this trident is a pantacle expressing the synthesis of the triad in the monad, thus completing the sacred tetrad. he ascribed to this figure all the virtues which kabalistic hebrews attribute to the name of jehovah and the thaumaturgic prope

on the contrary, when conscious of failing will, the magus turns his eyes towards this symbol, takes it in his right hand and feels armed with intellectual omnipotence, provided that he is truly a king, worthy to be led by the star to the cradle of divine realization; provided that he knows, dares, wills and keeps silent; provided that he is familiar with the usages of the pentacle, the cup, the wand and the sword; provided, finally, that the intrepid gaze of his soul corresponds to those two eyes which the ascending point of our pentagram ever presents open. 38 chapter vi the medium and mediator two things, as we have shown, are necessary for the acquisition of magical power. the emancipation of will from servitude and its instruction in the art of domination. the sovereign will is repre

rized seed of cucumber; the wreaths are mugwort, moonwort and yellow ranun-culuses. tapestries, garments and objects of a black colour must be avoided; and no metal except silver should be worn on the person. on tuesday, a day for the operations of vengeance, the colour of the vestment should be that of flame, rust or blood, with belt and bracelets of steel. the tiara must be bound with gold; the wand must not be used, but only the magical dagger and sword; the wreaths must be of absinthe and rue, the ring of steel, with an amethyst for precious stone. on wednesday, a day favourable for transcendent science, the vestment should be green, or shot with various colours; the necklace of pearls in hollow glass beads containing mercury; the perfumes benzoin, mace and storax; the flowers, narciss

he pentagram which i hold in my right hand; in the name of the angel anael, by the power of adam and of heva, who are jotchavah, begone, lilith! let us rest in peace, nahemah! by the holy eloim and by the names of the genii cassiel, sehaltiel, aphiel and zarahiel, at the command of orifiel, depart from us, moloch! we deny thee our children to devour. the most important magical instruments are the wand, the sword, the lamp, the chalice, the altar and the tripod. in the operations of transcendental and divine magic, the lamp, wand and chalice are used; in the works of black magic, the wand is replaced by the sword and the lamp by the candle of cardan. we shall explain this difference in the chapter devoted to black magic. let us come now to the description and consecration of the instruments

RUBY TABLET OF SET

corresponds to the human. 17. the sword frees the perceptions from the. 18. every idea must be_ by the sword. 19_ are obsessions toward which one must become an observer; indifference is weilded by the. 20. the only real exception to question #19 would be for the purpose of. 21. emotions are impressed from outside and all emotions leave marks upon the mind, yet passions are_ of the will. 22. the wand is divine force; the sword is_ force. 23. in magick, nothing of impression or experience is; all must be. 24_ represents all that we are as well as that which there is a tendency to be. 25. the threefold process of raising up the magickal being is, and. 26. the laws of magick are the laws of. 27. al is. 28. set-hn in ancient egyptian means_ and was caricatured by the hebrews as. 29. the magic

n any way by crowley, though he may comment upon it in order to explain its relevance to the aon of horus. the reason that the text may not be touched by that magus is that it contains formulae recognizable only after the aon of horus, as is evident from this commentary and the contents of the book of coming forth by night. 37. also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. ceremonial and operative magical procedures are among the tools that the beast is to use for the communication of his word. the suit of wands in the tarot covers aspects of positive existence; the suit of swords covers aspects of force and destruction. the path of the aon of horus would seem evident, particularly against the tableaus

ere is success. and thus is the book of the law understood and revealed. 70. i am the hawk-headed lord of silence& of strength; my nemyss shrouds the nightblue sky. 71. hail! ye twin warriors about the pillars of the world! for your time is nigh at hand. see the book of coming forth by night concerning the primal bound of samtaui between set and the original horus. 72. i am the lord of the double wand of power: the wand of the force of coph. but my left hand is empty, for i have crushed an universe& nought remains. again the crowley manuscript's value is demonstrated. crowley originally wrote "coph. rose later scratched it out and penned "coph nia" in its place, and it is this corruption which appears in printed texts "coph, which crowley recalled hearing only approximately, would make sen

s can be a statue or an icon like the reversed pentagram, or utchat eye facing left. an altar can be used to hold the sacred tools. it should be small enough to fit in the triangle with the magician. it can be pure black, or black with a red pentagram or set animal painted on it. the magician can design his own lamen and use this instead, but it should be setian for this ritual. o symbols, tools. wand: the wand is the symbol of the magicians will and a symbol of the baptism of fire. it represents his determination and commitment to setian principles, as well as his connection with his inner powers. the baptism of fire is the divine gnosis of the dark lord descending, the downward point of the triangle in tantra, the point of the pentagram in black magic. it can be of a traditional straight

main rite. invitation to set: the main rite will begin with an invitation to set. this makes the time and space prepared by the magician available for set's presence. the magician can offer devotion and dedication to the principles of set, and a commitment to his personal growth. this should be simple and sincere rather than formal. the magician should makes his or her goals known at this point. wand: the magician hold up the wand and thank set for the fire of his will, the primal force of his being. cup: the magician will hold the cup and thank set for the gift of renewing power and the reservoir of the unconscious mind from which he draws his inner strength. he will drink in honor of the inner demons and the dark lord. dagger: the magician will hold up the dagger in thanks for the gift

l d. roper. adept johnson censed the chambre. adept ogle rang the bell. priest menschel invoked the powers of the ten directions in a variation of the "invocation of ten directions"(3) magister neilly passed the chalice first to priest menschel, and then to all participants, manifesting selket to test the soul and power of each initiate. priest menschel then opened the gates, with both dagger and wand. each initiate then approached the alter, performing an individualized working of xeper. priest menschel reports that during the passing of the chalice, he saw fumes rising from the brew, even while knowing that he himself had poured the white zinfandel wine into the chalice just minutes earlier. he also saw a transparent fog roiling around each initiate as they stood before the altar, varyin

SABBATIC KABALA OF THE CROOKED PATH

try and his spiritual guides and totemic spirits. working with these kind of deities will often result in either the traditional waning of life -force or even worse that you enter secret priesthoods that meet in dark cellars where the genii of commandment will force you to drink from the rod of fire in your un-natural search for disgracing your flesh and mouth and hand to the work of the backward wand. this can accomplish external changes and the formation of the perverse manifesting in the outer. this kind of obsession are reflected in the weird cloaks of the priest of these congregations and their vampyric drift towards drinking constantly from the rod of fire to quench their unnatural thirst for the light they believe to be found in churches formed as seedy dungeons. this will almost al

SATANGEL

with a spiritual power in their own right. their mere presence in a place could thus bring good or bad luck. in the circle it is just as much an integral part of the summonings and dominations that follow as are any other ingredient listed within their pages. its place is on the altar itself, like that most profound and famous yet much bastardised of all grimoire in the west, the bible. like the wand or sword, the powers of the grimoire were applied with conviction. consider that in the above confession of jubertus of bavaria, three devils appeared..when he who spoke opened this book. it is not merely the formulae, names, signs and prayers, or the astrological charts and recipes for spells and potions that provide the value of such a work. in the rites of black magick, the grimoire were u

as jailed for one year on a charge of heresy. upon his release, he produced another book on occult philosophy, completely contradicting the opinions he wrote of previously. grand grimoire french, dated perhaps from around the 17th century, with many spurious forgeries bearing the same name. it is in two parts, the first dealing with the evocation of lucifuge rofocale by means of the blasting rod (wand, the second dealing exclusively in the making of pacts. it is the most classical of all grimoire, and that most likely to have inspired the story of faust. the black pullet rome, probably late 18th century. also called the screech owl, or treasure of the old man of the pyramids. places particular emphasis on talismanic magick, and includes some great designs for occult jewellery. the heptemer

SATANIC BIBLE

most stimulating and pleasing to the palate is in order. the elixir of life is to be drunk from the chalice of ecstasy, as indicated above, immediately following the invocation to satan. sword the sword of power is symbolic of aggressive force, and acts as an extension and intensifier of the arm with which the priest uses to gesture and point. a parallel to this is the pointing stick or blasting wand used in other forms of magical ritual. the sword is held by the priest and is used to point towards the symbol of baphomet during the invocation to satan. it is also used, as indicated in steps of ritual, when calling forth the four princes of hell. the priest thrusts the point of the sword through the parchment containing the message or request after it has been read aloud; it is then used t

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

he god (also worshipped in many different aspects. other neopagan groups worship the pantheon, or group, of ancient norse mythology or the forces of nature. symbols. the goddess s symbols include the moon and many other objects representing the feminine: the cup, flowers, mirrors, seashells, and jewels. the god s symbols include the hunt, the sun, the sword, horns, the spear, the knife, the magic wand, the arrow, the sickle (a curved blade, and precious metals. worship. in general, forms of worship are left to the individual believer or practitioner. dress. neo-pagans have no standard costume or form of dress, although some dress in robes and others worship naked. texts. asatruars honor the sagas that relate ancient norse myths, but neo-pagans as a whole have no defined texts or scriptures

eities. the (usually unnamed) goddess is the mother, the source of fertility, abundance, love, and growth. her chief symbol is the moon. her other symbols include the cup, flowers, mirrors, seashells, and jewels. the god is associated with the hunt and is regarded as the source of all life. his symbols include not only the life-giving sun but also the sword, horns, the spear, the knife, the magic wand, the arrow, the sickle, and precious metals. note that these symbols have marked sexual connotations, suggesting the merger of male and female into one to create and affirm life. one branch of wicca, however, called dianic wicca after the roman goddess diana, places nearly all of its emphasis on the goddess. wiccans do not recognize a hierarchy of authority, or chain of command. every practit

hin a sacred circle. some common wiccan tools include: the broom, typically used at the beginning of rituals to both physically and spiritually cleanse the place where rituals will be conducted. at wiccan weddings, called handfastings, the newly married couple often leaps over the broom. the broom has become a stereotype of witchcraft, but it is a stereotype based on an element of fact. the magic wand, which can be made of any material, gives the worshipper a sense of energy and power. the pentacle is a popular symbol of the wiccan religion. the five-pointed star s geometric shape represents wisdom and and balance. the circle surrounding it symbolizes unity. rebecca mcentee/ corbis sygma. world religions: almanac 387 neo-paganism the censer, or incense burner, and the incense burned in it

he crone; the tornado and the fresh spring rain; the cradle and the grave. but though she is possessed of both natures, the wicca revere her as the giver of fertility, love and abundance, though they acknowledge her darker side as well. we see her in the moon, the soundless, ever-moving sea, and in the green growth of the first spring. she is the embodiment of fertility and love] wiccans purify a wand in salt water during a ceremony. neo-pagan religions such as wicca are often very focused on nature and try to live in harmony with it. rebecca meentee/corbis sygma. crone: an old woman, often one who is ugly. dormant: in a state of rest or inactivity, usually when growth and development have stopped. oblivion: the state of nothingness. incarnations: lifetimes, the times spent in a particular

a part of nature and is accepted as such. since it brings pleasure, shifts our awareness away from the everyday world and perpetuates our species, it is thought to be sacred. the god lustily imbues us with the urge that ensures our species biological future. symbols often used to depict or to worship the god include the sword, horns, spear, candle, gold, brass, diamond, the sickle, arrow, magical wand, trident, knife and others. creatures sacred to him include the bull, dog, snake, fish, stag, dragon, wolf, boar, eagle, falcon, shark, lizard and many others. what happened next. in wicca: a guide for the solitary practitioner, cunningham goes on to explain both the theory and the practice of wicca. he explains the roles of numerous sacred objects used in wiccan worship, including the broom

trident, knife and others. creatures sacred to him include the bull, dog, snake, fish, stag, dragon, wolf, boar, eagle, falcon, shark, lizard and many others. what happened next. in wicca: a guide for the solitary practitioner, cunningham goes on to explain both the theory and the practice of wicca. he explains the roles of numerous sacred objects used in wiccan worship, including the broom, the wand, the cauldron, the magic knife, the crystal sphere, and others. he draws on eons: long periods of time, ones that are too long to measure. consort: husband, companion. intoxicating: capable of making drunk. verdant: lush or flourishing with vegetation. perpetuates: continues. lustily: with energy and enthusiasm. imbues: fills. sickle: a tool with a semicircular blade on a handle, used for cut

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

can call a universe from the atom; the chemist may heal with his drugs the infirmities of the human form; the painter, or the sculptor, fixes into everlasting youth forms divine, which no disease can ravage, and no years impair. renounce those wandering fancies that lead you now to myself, and now to yon orator of the human race; to us two, who are the antipodes of each other! your pencil is your wand; your canvas may raise utopias fairer than condorcet dreams of. i press not yet for your decision; but what man of genius ever asked more to cheer his path to the grave than love and glory "but" said glyndon, fixing his eyes earnestly on zanoni "if there be a power to baffle the grave itself" zanoni's brow darkened "and were this so" he said, after a pause "would it be so sweet a lot to outli

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

n the earth, on the anvil, strife. sigil 3: the sign of the autumn equinox invocatory name: wandil (wahn dill) poetic stream: autumn, the doorway of the blessed water in the pale bloom unseen life comes to sleep, risen above to sink below the fading green sigil 4: the sign of the devil's trident invocatory name: routa (roo tah) poetic stream: the old puck-angel raises a fork a threefold sharpened wand one tine for heaven, earth and hell three for the king of the hidden land sigil 5: the sign of mars invocatory name: samael (sam eye el) poetic stream: heavenly steel, earthly steel, the mark of cain is red lifted above, a touch to the forehead above bodies of men struck dead sigil 6: the sign of the spring equinox invocatory name: bhouck (boo k) poetic stream: spring, the year's faithful kin

SPENSER THE CULT OF THE ALL SEEING EYE 1960

deity; it is also a sign of the female element. however, if the apex of the triangle is pointed down it becomes the male element; thus inverted it may also represent lucifer, particularly if it is black in color. the spiral figure intertwined with the mural-length diagonal line symbolizes the caduceus of hermes (mercury, which mythologically is represented as two serpents twined around the winged wand of mercury. nine arcs are formed by the intersections of the spiral line with the diagonal; the ninth hebrew letter, teth, with the value of nine, has the signification of "serpent."22 the number of the beast of revelation is 666, which cabalis- tically is nine, the number of generation.23 the twin serpents of the caduceus are negative and positive (representing polarity) and twine around the

razen serpent "in judah the image of jehovah took the form of a golden serpent, as in solomon's temple" its worship "was in fact the worship of the sun-god, osiris, under the name of jehovah" the targum, or chaldee paraphrast, referred to the brazen serpent as the 'word1."63 it must also be mentioned that the olive branch on the coat of arms. the emblem of peace. traces directly back to the olive wand of the caduceus.64 the cao dai god symbol: the all-seeing eye today, in south viet nam in south-east asia there exists a very real cult of the all-seeing eye. it is called cao dai. it is a bizarre blend of buddhism, confucianism, taoism, christianity, and animism. the last named doctrine refers to the anima mundi, the idea that phenomena of animal life are produced by an immaterial soul. ophi

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

opposites, the principle of "as above, so below" it is widely used by cabalists and jewish rabbis as an instructional device. abraxas, the gnostic rooster god, symbolic of the sun god. notice the two serpent legs, indicating the satanic doctrine of duality. 258 codex magica in tarot card decks, one of the cards depicts "the magician (also called the magus or the juggler, a young man holding up a wand in his right hand, and pointing to the earth with his left. on a table before him are the four elemental symbols, and above his head is the sign of eternity or infinity. he is the magus, the god-like human being integrated on all planes, the will liberated through gnosis, or knowledge. his gesture refers to the basic occult principle "that which is above is as that which is below" this design

THE BLACK LODGE

y may be reached. the process is one of continuous growth. this, on its turn, is expressed in lxv iii 1-20. the four elements fire, water, air and earth (or tejas, apas, vayu and prithvi) correspond magically to the four cherubic signs of the zodiac, leo, scorpio, aquarius, and taurus; to the four powers of the sphinx, to dare, to will, to know and to keep silent; to the four magickal weapons the wand, the cup, the dagger and the pantacle; to the four cherubs who serve the logos (see the seal of the order of thelema; and to the four great princes of the demoniac world, whose obligation it is to serve the adept (cf the sacred magic of abramelin the mage and liber viii for more on this subject. when any human being truly aspires to the path of the wise, the infernal forces are activated to t

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ession of spirituality. an altar should reflect the personality of its user, or within a coven, order or group, the teachings of that tradition. altars can take any form, from a ritual table, to the top of your bedroom dresser. it is the place for you to honor the lord and lady, and to work your magick. basic ritual tools are, the chalice, the athame (pronounced, ath-ah-may, the pentacle, and the wand. chalice this tool, more then any other, represents the creative aspect of the goddess. it is the symbol of the womb. in ritual, it is used for the sharing of wine, juice, or herbal potions. it can also be employed for scrying. it is associated with the element of water. athame this tool represents the active principle of the god. usually it is black handled, with a double-edged blade. in rit

double-edged blade. in ritual, it is used to cast the circle, as well as to evoke or banish energies. it is associated with the element of air. pentacle often made of wood, stone, ceramic, wax, glass, or metal, this tool represents the goddess in a passive, supporting role. in ritual, it is used to support, protect, and contain the energies being used. it is associated with the element of earth. wand the most personal of the basic tools. traditionally made of wood, and a cubit in length (the distance from the elbow to the tip of the middle finger, it frequently has in its construction a drop of its owner blood. modern wands are often fashioned of copper tubes, covered in leather or cloth, and tipped with crystals or semi-precious gem stones. this tool is viewed as having a male end for pr

od, and a cubit in length (the distance from the elbow to the tip of the middle finger, it frequently has in its construction a drop of its owner blood. modern wands are often fashioned of copper tubes, covered in leather or cloth, and tipped with crystals or semi-precious gem stones. this tool is viewed as having a male end for projection, and a female or receptive end. much like the athame, the wand can be employed to cast a circle, but its true power lies at a higher level, when used to invoke, and dismiss spiritual entities. it is associated with the element of fire. miscellaneous altar tools these include candles, cords, censor/thurible/incense, bell, sword, staff, crystal ball, scrying stone, magick mirror, tarot cards, rune stones, oils, cauldron, mortar& pestle, bolline, and broom

llowing information will differ some from postures found in that discipline. h sitting you can do this in a chair, you can do this on the ground, you can do this with your legs crossed, and you can do this in the lotus position. however you wish to do it, the following should always be true: your head needs to be up. your spine needs to be straight. your hands should be open, with the palms up. h wand in this posture, you are standing erect with your arms relaxed at your sides. h tao in this posture, you are standing erect with your arms extended out to your sides (some times known as the cross) h goddess in this posture, you are standing erect, your face tilted slightly up, and your arms upraised in welcome. this is the posture that the witches in the craft used, when they invoked monon a

itation. this will allow you to be calm, and centered before the ritual begins. cense the area with incense. many people use sage. sage should not be used if anyone who will be at the ritual is pregnant. frankincense, can also be used, or you can sprinkle the area with a mixture of blessed salt-water. casting the circle, is done by tracing a circle in the air, above the ground with the athame (or wand, while walking deosil (clockwise) around the area. as you do, say, i conjure thee, o-circle of power, become a boundary between the world, and the sacred space within (in an outdoor circle, some might even use a sword to cut an actual circle into the ground) one of the problems of being in the navy, is that in the course of time, references, and source material get lost. the following is my v

this circle! stating the desired goal, say we re(i m) gathered here this night to celebrate state the reason, and to work such magick as we(i) require at this time. raising the cone of power is done by dancing or chanting. it is at this time that you would celibate the season with ritual drama. this is also the place where you would do healing magick, charge new tools, and the like. charging the wand this was inspired by the vigil of the wand, as found in the portal book by ian corrigan. pass the wand first through incense, then through salt, and then through water. then say: creature of wood, be welcome at my altar. be blessed& free from all storms, both in the mortal& the magical realms. become one with me, and work my will in the worlds of land, sea& sky. pass the wand through the spir

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

oks, including past lives, future loves (1978, the master of life manual (1980, and unseen influences (1982. past-life hypnotic regression can be used as an extremely valuable therapeutic tool to explore the cause of unconscious anxiety, repressed hostilities, hidden fears, hangups, and interpersonal relationship conflicts, sutphen said. he cautioned, however, that pastlife therapy is not a magic wand, and the pastlife causes don t always surface immediately. but it does work, he stated, and it can be for many the first stop in letting go of a problem. psychiatrists often spend months or even years searching for the cause of their patient s problem. they are aware that in understanding the cause they can begin to mitigate and, eventually, eliminate the effect. yet by limiting their search

THE GOD OF THE WITCHES

ted to assume the form ofanimals, generally black, and to be restored to their original shapes at the rising of the sun. these meetingsare illuminated by candles made of human fat, which renders the celebration invisible to all except theinitiated."chapter ii. the worshippers"in the hinder end of harvest, on all hallow fen, when the good neighbours do ride, if i rede right, some buckled on a bune-wand, and some on a bean, aye trottand in troops from the twilight; some saddled on a she-ape, all graithed into green, some hobland on a hemp-stalk, hovand to the height, the king of pharie and his court, with the elf-queen, with many elfish incubus was ridand that night."montgomerie (1515)though to the modern reader, who has been brought up on the fairy tales of the present day, anyconnection be

two is apparent. in stories of the baptism of a royal child the bad fairy, whether naturally malevolent ormerely temporarily offended, gives evil gifts or enchants the unfortunate infant, and is thus indistinguishablefrom the witch. the traditional costume of the fairy godmother is precisely similar to that of the witch, both the god of the witcheschapter ii. the worshippers15women carry sticks-a wand or a crutch-with which they perform magic, both can turn human beings intoanimals, both can appear or disappear at will. in short, the real difference is that the one is a dainty old ladyand the other is a dirty old woman.if then the fairy godmother and the witch are so closely identical, the question of fairies becomes important.the real difficulty in understanding the matter at the present

ists of the villages. yet dexterity in taking coverwas only natural in a people who must often have owed their lives to quickness of movement and ability toremain motionless. in scott's "lady of the lake" there is a description of highlanders rising from ambush inan apparently uninhabited glen:"from shingles gray their lances start, the bracken bush sends forth the dart, the rushes and the willow wand are bristling into axe and brand, and every tuft of broom gives life to plaided warrior armed for strife."kipling in his "ballad of east and west" describes a similar faculty of complete invisibility among the indianborderers:"there is rock to the left and rock to the right, and low lean thorn between, and ye may hear a breech-bolt snick where never a man is seen."these primitive people or fa

ed in 1597.[43 "isindited to have passed on rood-day through alexander cobaine's corn, and have taken nine stones from hisown rig and cast on the said alexander's rig, and to have taken nine locks (handfuls) of mould from the saidalexander's rig and cast it on his own. is indicted to have passed on lammas-day through the saidalexander's corn, and having gone nine space (paces, meting with a white wand, to have stricken the samenine times, so that nothing grew that year but fichakes."that the witches claimed to be, and were recognised as, rainmakers, is abundantly proved by the evidencegiven at the trials. their methods varied considerably. according to wierus,[44] the witches were said tobring rain "by casting flint stones behind their backs towards the west, or flinging a little sand into

ough the keyhole.the words used for flying varied in different parts of the country, though in many cases the name of the godwas invoked. the earliest record of the flying charm is in guernsey in 1563[55] when martin tulouff heardhis mother say as she mounted her broomstick "va au nom du diable et lucifer pardessus roches etespynes. in 1586 the alsace witch, anna wickenzipfel,[56] flew on a white wand with two other women,crying as they started "thither, in the name of a thousand devils. the basque witches.[57] had severalformul346 to be used as occasion required, usually they said, enten hetan, emen hetan, which de lancretranslates as "here and there, here and there. those who were more devout called on their god to whomthey likened themselves "i am god (lit: the devil, i have nothing whi

THE KEY TO THE MYSTERIES

upon themselves and others the transformation of proteus; how they exercise the divining power of apollonius; how they make the gold of raymond lully and of flamel; how in order to renew their youth they possess the secrets of postel the re-arisen, and those alleged to have been in the keeping of cagliostro. in short, we are going to speak the last word of magic. chapter i of transformation- the wand of circe- the bath of medea- magic overcome by its own weapons- the great arcanum of the jesuits and the secret of their power. the bible tells us that king nebuchadnezzar, at the highest point of his power and his pride, was suddenly changed into a beast. he fled into savage places, began to eat grass, let his beard and hair grow, as well as his nails, and remained in this state for seven ye

age places, began to eat grass, let his beard and hair grow, as well as his nails, and remained in this state for seven years. in our "dogme et rituel de la haute magie" we have said what we think of the mysteries of lycanthropy, or the metamorphosis of men into werewolves. everyone knows the fable of circe and understands its allegory. 270 the fatal ascendant of one person on another is the true wand of circe. one knows that almost all human physiognomies bear a resemblance to one animal or another, that is to say, the "signature" of a specialized instinct. now, instincts are balanced by contrary instincts, and dominated by instincts stronger than those. in order to dominate sheep, the dog plays upon their fear of wolves. if you are a dog, and you want a pretty little cat to love you, you

ble to calculate the leaps of the animal, divining its stratagems, avoiding its claws, foreseeing its movements, to be in a word past-master in lioncraft, as the excellent la fontaine might have said. animals are the living symbols of the instincts and passions of men. if you make a man timid, you change him into a hare. if, on the contrary, you drive him to ferocity, you make a tiger of him. the wand of circe is the power of fascination which woman possesses; and the changing of the companions of ulysses into hogs is not a story peculiar to that time. but no metamorphosis may be worked without destruction. to change a hawk into a dove, one must first kill it, then cut it to pierces, so as to destroy even the least trace of its first form, and then boil it in the magic bath of medea. obser

THE MAGICIAN S KABBALAH

e point zero of the big bang model, the "epoch of recombination (at -255 degrees, where heavy chemical elements were first formed in the gravitational collapse of stars and the first formation of galaxies. in kabbalistic terminology "the left hand of god traced the firmament. in the book of the law, by aleister crowley, a similar model is utilised in symbolism: iii.72. i am the lord of the double wand of power; the wand of the force of coph nia- but my left hand is empty, for i have crushed an universe& nought remains. the zohar describes this development in terms of malbush, a "garment, whose folds create the matrix of manifestation as the letters of the hebrew alphabet recombine as the folds overlap. this mirrors modern cosmology, as it is stated in kabbalah that an "umatched yod" remain

ich is where the sun rises and hence is symbolic of the dawning of light. as the ritual is assigned to chockmah, the actions are circular and involve the candle as a pillar of light. again, the actions follow the pattern of energy indicated by the letters composing chockmah; point cheth draw a circle about your temple space in any manner that seems appealing, using either your hand to point, or a wand or stick. this represents the enclosure (cheth) within which you will work. point kaph light a candle on your altar and place it in the centre of the circle, if this is not the position of your altar already. warn the palm of your hand by the candle flame, feeling the warmth enter your arm. point mem take a small container of water, either a shell, cup, or other small pot, and walk around the

ed by the philosophus in aleister crowley's liber astarte. 3. study the works of jung with reference to synchronicity and archetypes. how are these processes taken into account in terms of the tree of life? 4. place an object or image at each of the four quarters appropriate to each element thus (the elemental weapons are given as an example; north; earth (pentacle) east; air (sword) south; fire (wand) west; water (cup) note that the four elemental weapons are the primary tools that our species developed as extensions of our own action in the world; pentacle; palm of hand for carrying objects, later a large leaf, then a flat piece of wood or stone. sword; originally, the teeth for cutting and biting, then a sharp flint, and later metal edges. wand; first, the arm or leg, then a bone from s

THE MIDDLE PILLAR

. charge it with "eheieh (eh-hey-yay-"i am. turn to the north and draw the pentagram, intoning "agla (ah-gah-lah--a notariqon [see glossary. keep the arm extended. turn to face the east. extend both arms out in the form of a cross and say "before me, raphael (rah-fayel. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you, visualize another figure and say "behind me, gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. the pentagram 177 see to your right another figure in flaming red and green robes carrying a sword. say "on my right hand, michael (mee-kai-el. see another great archangel at your left, who rise

god. the formula of the lbrp the lesser banishing ritual of the pentagram is the ceremonial magician's way of casting a circle of protection. some wiccan groups will cast a circle around their sacred space by tracing it on the ground with a sword, or by sprinkling salt water around the area. but the ceremonial magician does this by tracing pentagrams around the circle with a specialized dagger or wand. the ritual begins with a brief moment of meditation to cleanse the mind and begin the process of creating a ritual atmosphere or sacred space. then the magician performs what is called the qabalistic cross. ths rite creates a cross of living divine light within the magician's aura. this cross is based upon the qabalistic tree of life, containing the spheres of kether, malkuth, geburah, chese

THE NECRONOMICON SIMON VERSION

s the ultimate goal and strive ever onward to the furthest reaches of the stars, though it mean thine own death; for such a death is as a sacrifice to the gods, and pleasing, that they will not forget their people. the zonei and their attributes, then, are as follows: the god of the moon is the god nanna. he is father of the zonei, and the eldest of the wanderers. he is long of beard, and bears a wand of lapis lazuli in his palm, and possesses the secret of the tides of blood. his colour is silver. his essence is to be found in silver, and in camphor, and in those things bearing the sign of the moon. he is sometimes called sin. his gate is the first you will pass in the rituals that follow. his step on the ladder of lights is also silver. this is his seal, which you must engrave on his met

si kunushi shadu yu lite kunushi shadu yu lini kunushi shadu yu linir kunushi shadu yu likattin kunushi shadu yu dannu elikunu limqut ina zumri ya lu yu tapparrasama! the book of calling this is the book of the ceremonies of calling, handed down since the time the elder gods walked the earth, conquerors of the ancient ones. this is the book of ninnghizhidda, horned serpent, the lady of the magick wand. this is the book of ninaxakuddu, the queen, mistress of the incantations. this is the book of asalluxi, the king, the lord of magick. this is the book of azag, the enchanter. this is the book of egura, the dark waters of absu, realm of ereshkigal, queen of death. this is the book of the ministers of knowledge, firik and pirik, the demon of the snake-entwined magick wand and the demon of the

and all that travels therein. naught traverses the starry element, but that this power is aware. his word is arataagarbal and his seal is this: the thirty-ninth name is aranunna giver of wisdom, counsellor to our father, enki, knower of the magickal covenant and of the laws and of the nature of the gates. his word is aramanngi and his seal is thusly: the fortieth name is dumuduku possessor of the wand of lapis lazuli, knower of the secret name and the secret number. may not reveal these to thee, but may speak of other things equally marvellous. his word is aratagigi and his seal is: the forty-first name is lugalanna the power of the eldest of the elder ones, possesses the secret knowledge of the world when the ancient ones and the elder ones and where one. knows the essence of the ancient

ence and ishtar entered. and there are seven gates and seven decrees. at the first gate ninghizhidda removed the crown the great crown of her head he took away and ishtar asked why, serpent, has thou removed my first jewel? and the serpent answered thus is, the covenant of old, set down before time, the rules of the lady of kutu. enter the first gate. and the second gate ninnghizhidda removed the wand the wand of lapis lazuli he took away and ishtar asked why, neti, has thou removed my second jewel? and neti answered thus it is, the covenant of old, set down before time the decrees of the lady of kutu. enter the second gate. at the third gate ninnghizhidda removed the jewels the jewels around her neck he took away and ishtar asked why, gatekeeper, has thou removed my third jewel? and the g

ar took back her jewelled robes. when through the second gate they fled ishtar took back her jewelled bracelets. when through the third gate they fled ishtar took back her jewelled belt. when through the fourth gate they fled ishtar took back her jewelled necklace. when through the fifth gate they fled ishtar took back her belt of jewels. when through the sixth gate they fled ishtar took back her wand of lapis when through the seventh gate they fled ishtar took back her jewelled crown. and the demons rose and the spirits of the dead and went with her out of the gates looking neither right nor left walking in front and behind they went with ishtar from the gate of ganzir out of the netherworld they accompanied her and ereshkigal scorned queen of the abyss wherein all are drowned pronounced

rik of gid, and the lady shakuguku, the queen of the cauldron. recite the conjuration ia adu en i over it, and build the fire therein, calling gbl when thou dost, after his manner and form. when the fire is built and conjured, then mayest thou raise thine dagger, summoning the assistance of ninkharsag, queen of the demons, and ninkaszi, the horned queen, and ninnghizhidda, the queen of the magick wand, after their manner and form. and when thou hast accomplished this, and made the proper sacrifice, thou mayest begin calling whichsoever of the offspring thou mayest, after opening the gate. do not open the gate, save for an especial time that thou state at the time of opening, and it may not stay open for a moment after the passage of the hour of tiamat, else all the abyss break forth upon t

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

e fervid flood. i bring ye laughter and tears, the kisses that foam and bleed, the joys of a million years, the flowers that bear no seed. my life is bitter and sterile, its flame is a wandering star. ye shall pass in pleasure and peril across the mystical bar that is set for wrath and weeping against the children of earth; but ye in singing and sleeping shall pass in measure and mirth! i lift my wand and wave you through hill to hill of delight; my rosy rivers lave you in innermost lustral light. i lead you, lord of the maze, in the darkness free of the sun; in spite of the spite that is day fs, we are wed, we are wild, we are one *orpheus, vol. iii, p. 207. i the chapter known as the looking-glass in which chapter it is related how it surpasseth in brilliance all other glasses in which w

he spoke to the assembled princes and peoples of egypt, when sixteen seasons past she sat crowned, naked, exultant, pregnant with the child of her own son fs begetting. awed by the enormity of her lust, the multitudes worship their phadrian queen: but the mood passed, and we see a lecherous woman whose magician power is broken, and the balance of her mind made one with the fool fs bauble, and her wand that was of steel and fire, like a reed, snapped *the fatal force, vol. i, p. 143. once again we see her, ratoum, queen of egypt, before the coffin which is supposed to contain the child of her incest, but which holds in reality her leprous and long-forgotten husband. she is maddened with lust and religious frenzy, and stands entranced till the leper rises as from the dead, and s fafi, the ch

ormer having postulated an eternal gcreator, h a something out of something. god; the latter postulated an eternal gcreation, h a something for ever something. matter. gthe mere terrestrial-minded man knows not the things of god, nor can their subtle meaning understand? h a sage, i say, although he mentions perhaps the best of his inventions, god *pentecost, vol. ii, p. 176. then under the daedal wand of newton and berkeley, science disclosed the fact that matter is hylo-zoic. a fact already supposed by spinoza. that is, that within matter itself lives an indwelling energy and power, and also that matter as body solely exists in the automorphism of experience. yet still do the vapours of animistic-materialism cling round the forms of newton and berkeley, and out of its blinding smoke issue

n (name of the spirit. i trust that the explanation will enable many students who have hitherto, by a puerile objectivity in their view of the question, obtained no results, to succeed; that the apology may impress upon our scornful men of science that the study of the bacillus, should give place to that of the baculum. the little to the great. how great, one only realises when one identifies the wand with the mahalingam, up which brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which vishnu flew at the rate of 84,000 crores of yojanas a second for 84,000 crores of mahakalpas. yet neither reached an end.*2 *1. carlyle also partially grasps this idea in gsartor resartus h when he writes: gwitchcraft and all manner of spectre-work, and demonology, we have now na

THE BINDING OF SHADOWS

nse. do not allow conversation of any kind with such created servitors, for that is the road of insanity. command and will and allow no argument or discussion with such spirits. facing the nganga on the altar, take gravesoil and toss a small amount in the nganga. take then the vial of blood (of your own blood, nothing else) and pour a small amount on the skull of bones within the nganga. take the wand, encircling counter-clockwise and intone: i summon the mighty dead from the spaces of silence from which the grave cradles. i give you life by blood and by soil, by the essence of my being. emerge from your sleep of death and encircle my being, protecting my body as i dream and walk the web of night. as thanatos i require your service, for we are bound by the laws of death. the shade will fee

THE SECRET RITUALS OF THE OTO

ed to 33, the number of the years of the life of king solomon s temple, and that of jesus christ. 33 is also the number of degrees in freemasonry; and it has many other qualities, many of which you doubtless know already. note, too, that a is 1, b 2, l 30, as if to signify the whole course of the universe, the unity, the dyad, the many and the naught. it is also pertinent to observe that j is the wand, a the pentagram or pentacle, h the cup, b the crown, v the sword, and l the balances, while o and n symbolize other magical weapons of a still more secret and important character. v but it would be useless to continue an analysis of a word which includes all things human and divine, and in which every secret is concealed. is not the wealth of the divine inexhaustible? can the square define t

e the best, being very perfect in their nature and faithful, affectioning (sic) the human race. and if not so powerful as, they are less dangerous than, the planetary spirits; for these are more boisterous, and by distraction stars are easily perturbed and afflicted. call them therefore by the keys of enoch as is written in the book ye know of; and let there be after the calls an evocation by the wand; and let the marrow of the wand be preserved within the pyramids of the letters that make up the name of the spirit. now unless ye be well skilled in art magick, ye will not dare call forth the three great gods of the whole tablet, or the king serpent thereof, or the six seigneurs majestical, or even the gods of the calvary crosses in the lesser angles. but the cherubic rulers, yea verily and

TYSON DONALD NEW MILLENNIUM MAGIC

he center point around the magus and anyone who may be assisting in the ritual working. the magus need not stand at the center, but his or her awareness must reside at the center point while the magic circle is drawn. the most effective magic circles are of human dimension. if they are drawn around a single individual, the radius should be the reach of the arm or the arm coupled with the staff or wand. in wiccan covens a rod is driven into the earth and a sash from a robe is fixed to it, then the circle is inscribed at the extremity of the sash. this is large enough to accommodate the thirteen of the coven. it need hardly be said that if the ritual involves five hundred, the circle must be large enough to hold them. in rituals involving large numbers of people, it is often convenient to fo

are to use the hexagram only for noble and unselfish purposes. planetary forces are invoked by drawing a line of psychic fire from the planet's position on the hexagram in a clockwise direction. this line is to be repeated coun- terclockwise in the reflected triangle, beginning at the point directly opposite. for example, to invoke the powers of mars the upward-pointing triangle is drawn with the wand or index finger of the right hand in a fiery line in the air, beginning at the mars-point and proceeding clockwise, when the first triangle has been closed, the second downward-pointing triangle is drawn, beginning with the venus-point and proceeding counterclockwise back to its start. the triangles are drawn in opposite directions because one is the mirror image of the other. when it is desi

e power of the moon (polar oppo- site of the sun) was suppressed. the principle is the same when using the invoking and banishing sigils of the overt and occult banners. overt lnvoking overt banishing overt lnvoking overt banishing occult lnvoking occult banishing occult lnvoking occult banishing when drawing the sigils of the banners upon the air during rituals with the right index finger or the wand, the motion by which they are traced is enough to establish their identity. however, when inscribing the tetragram sigils on talismans or other objects, it is necessary to indicate the point of beginning with a small cross, and the point of ending with a small arrow, in order to show the motion that forms and distinguishes them. the magus will find that it makes an excellent meditation exerci

the traditional instruments are few and simple. they are based on the magi- cal principles presented in the first half of this work. the four main objects that are the foundation of the outer temple are the ele- mental weaponjrod, cup, sword, and shield (or pentacle. they are to be found as the emblems of the suits in the minor arcana of the tarot and in a host of other places. also known as the wand, the scepter, the staff, and the club. it is the instrument of impregnation and suggests the phallus. since it represents balanced or reciprocat- ing force, it is the instrument of rule or order, and in another form is commonly said to represent the will of the magus. its element is fire. magically, the rod is used to issue directives, to construct ritual forms, and also to project positive f

names of the angels and spirits associated with each instrument on it in the appropriate elemental color. some of these names are to be found in the table of the square. however, it is not necessary to write the names provided the magus knows them by heart. there are two general instruments of a masculine type used to direct blind pow- ers and command spirits during ritual workings. they are the wand and the sword. the wand is similar in shape to the rod and shares many of its characteristic functions, but applies them general& to all the elemental and other magical forces. the wand rules and directs all magical operations. it is the single most important instrument and is said to embody the will of the magus. it should be of hardwood, hand-carved and consecrated at the least with the fou

nd directs all magical operations. it is the single most important instrument and is said to embody the will of the magus. it should be of hardwood, hand-carved and consecrated at the least with the four names of god that have four letters-ihvh, eheieh (ahih, adonai (adni, agla-and with the four elements. the general rule is to consecrate an object in those areas where it is to be used. since the wand is used in all aspects of magic, its consecration must be all-encompassing. it should be in length from the fingertips to the armpit and in thickness like the thumb. sometimes one end is divided to signify a male and a female end, but this is not common. the wood of mercury, the hazkl, is recommended. the sword is similar to the dagger, but applies its qualities throughout the realm of magic

TYSON DONALD SOUL FLIGHT

ear and communicate with human beings through the astral doorways of these pools and springs. in a later evolution of this method of scrying, water was collected in a special scrying basin from such sacred water sources. astral visions would be scried by peering down into the depths of the basin, which was often made of silver. the surface of the water might be stirred into a vortex by means of a wand. the great seer nostradamus used a basin of water as part of his scrying apparatus, along with a wand, though exactly how they were employed remains a matter of conjecture. we can adapt the ancient water mirror for the purpose of an astral doorway by filling a silver or silver-plated basin with clear fresh water on a table in the scrying chamber just prior to beginning the exercise of project

TYSON DONALD THE MAGICAL WORKBOOK

no dividing boundary, but are an indivisible universe perceived by a single human mind. the ultimate goal is similar in both practices-to master the personal universe and yoke it to the higher aspirations. power over the environment is a byproduct of skilled magic, but even more significant is the command of the self attained by the magus. on the physical level, magic relies on tools such as the wand, the chalice, and the altar to divide space and energize objects. on the sensory level, it uses scents, colors, textures, and sounds to focus and direct the attention. on the emotional level, feelings such as enthusiasm, joy, devotion, love, and desire are employed as engines of the ritual purpose. on the mental level, creative visualization shapes and manipulates the substance of the imagina

ns by itself with a turn of the key. this is false. there is no such thing as a word or a symbol that has power inherent in itself. these things are tools, nothing more, and must be skillful manipulated. learning how to use them properly takes practice, determination, and most of all, plain old hard work. the tools of magic must be employed on all levels simultaneously. it is not enough to wave a wand about in the air, it must be actualized and visualized on the preface xxi astral level. during use, the magus remains keenly aware of its responsiveness and tactile feel. energy is projected along its length with the force of the will. the words of power that are written on its sides are sustained in the depths of the mind, where they act most effectively. emotional energy is heightened at th

s remains keenly aware of its responsiveness and tactile feel. energy is projected along its length with the force of the will. the words of power that are written on its sides are sustained in the depths of the mind, where they act most effectively. emotional energy is heightened at the moment of projection, then allowed to fall completely quiescent to prevent a backlash. the magic is not in the wand, it is in the magician. the ritual is not worked in the external environment with physical objects, it is worked in the unity of the personal universe that embraces both inside and outside without division. most basic texts of western ritual magic focus on externals. they describe which physical tools should be used, how to dress, what to say, how to move, which symbols and sigils must be emp

he sun at noon. release the ray from the star. brilliant light radiates out from the sphere at your heart-center and fills your entire body with power as though your body were a battery. visualize the name of power that best expresses the force with which you wish to charge the object as written in hebrew letters upon the sphere of your heart-center. for example, we will assume you are charging a wand with fiery virtue, so that it will thereafter serve as a weapon for the projection of your will. as noted in the previous exercise, the divine name of elemental fire in the golden dawn system is adonai. visualize the four hebrew letters ofadonai written from right to left upon the bright yellow sphere of your heart-center. exhale deeply while holding this inner visualization and continuing to

the ray of your will outward from your body through your eyes and fingertips to the object on the table. visualize the hebrew name transferred by the act of projection from your heart-center through your hands and eyes to the object, so that it becomes visible to your astral sight written from right to left upon the object, and causes the object to glow with elemental energy. in the example, the wand would glow with the redness of elemental fire. 100 standing exercises when the vibration of the name of power has exhausted the air in your lungs, pause for a heartbeat in the pose of projection with your lungs held empty, then step back, drawing the right foot beside the left, and straighten your body. as you are in the motion of stepping back, fold your arms across your chest so that your f

f the ritual. as mentioned in the commentary to the previous exercise, the ritual circle is only as real as you believe it to be in your own mind. when you simply step through it and forget about it at the end of rituals, you inevitably weaken its efficacy. in ceremonial magic, the circle is often projected using a tool such as the athame (a dagger used by witches for many functions) or the magic wand. during the evocation of demons or other potentially dangerous spirits, a ritual sword may be used to draw the circle upon the air. beginners should practice projecting the circle with the right index finger. this technique is frequently used by experienced magicians as well-i seldom employ an instrument when projecting the circle. once you have established a permanent temple in a room or par

TYSON DONALD THE POWER OF THE WORD

or openness in your throat and keep your mouth wide to produce the fullest sound. you should be able to feel the vibration strongly all through your chest. notice how the vibration moves as you change from letter to letter. while sounding the letters of an overt banner in order, it is sometimes helpful to draw the invoking sigil of the banner large upon the air with the right index finger, or the wand, and visualize the sigil floating at heart level in flaming white light. vibrate the first letter as you point to the beginning of the sigil; then, as you move your finger from angle to angle, vibrate each letter in turn. the banners are highly effective when used as a mantra, either individually or collectively. when using a particular banner for a specific purpose, vibrate the letters rhyth

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD1

lights. whereas xeper often reveals its presence through beneficial synchronicity, we are still constrained by the natural order. one of the great mysteries of satanism is how the inward force evolves through the medium of internal and external necessity. necessity presents a challenge, for example we were overlooked for a job promotion. the magical thinker would go buy a spell kit. he waves his wand and sprinkles gold lodestone sand and holds his mouth just right. he attributes his failure to "having done the ritual wrong" we work to change the promotion process. when we have changed the process, we not only have performed the magical act of getting the job we want, but also we have changed an aspect of the world to reflect our internal order. we have put part of ourselves in the minds o

UNLEASHING THE BEAST

describes a mysterious englishman calling himself by the number 666, who engages in the most esoteric tantric rites: i met a european who..called himself by a number. in the beginning he was extremely handsome, afterwards he grew gross..he had many women at his disposal. he learnt many magical processes by which he drew into his circle great phantoms..666 wore a ceremonial robe, had a pentacle, a wand a sword and a cup."lxxxii at least one author has taken this to be positive proof that crowley had intimate knowledge of and experience in tantric practice.lxxxiii however, given the fact that sharpe's novel was published at a time when crowley's reputation as a pervert, black magician and drug fiend was quite widespread, it seems equally (if not more) likely that sharpe appropriated the figu

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

l are two fine ganglionic chords through which the solar and lunar atoms of our seminal system ascend to the chalice. the chalice is the brain. fill your chalice, brethren, with the sacred wine of light. this explains why the sign of the infinite appears above the head of the magician, and before him are the swords, the cups and pentacles [are before him, and [why] is he grasping the little magic wand that symbolizes the spinal medulla. when the solar and lunar atoms make contact in the coccygeal bone, the kundalini, the igneous serpent of our magical powers awakens, then we are devoured by the serpent and we become lofty divine magicians. ahora bien, los numeros 1260, se suma cabal sticamente as: 1 m s 2 m s 6 m s 0= 9. s mbolo de la "novena esfera. la novena esfera es el sexo. y los dos

forman una cruz. realmente esa es la imagen del atanor de los alkimistas. el ligamen de la cruz con el tri ngulo s lo es posible mediante el oro potable (fuego sagrado) de la alkimia. 34 the innermost puts the cross of initiation with the arcanum four of the tarot over his shoulders. we will end this lecture by stating that the elementals of fire are commanded with the trident of iron or with the wand of iron; the elementals of the air are commanded with an eagle feather or any other bird; the elementals of water are commanded with a cup filled with water and the elementals of the earth with a sword or with a brand new knife. the special kingdom of the gnomes resides in the region of the north; the one of the salamanders in the south. the one of the sylphs in the east and the one of the un

WICCA WITCHCRAFT TODAY

, had more intercourse with the inhabitants of palestine; they should very soon have learnt when and by whom that mosque was built; that is, by omar, the mosque always being known as the mosque of omar. so it appears to me that these churches were built for some special ritual purpose, and that purpose involved working in a circle. it may be noted the grand master of the templars always carried a wand of office, crowned with an octagon. i have never heard any suggestion as to its meaning. i suggest that the rites performed may at times have included circumvallation round a central point or altar, that it included a dramatic form of death and resurrection or regeneration, or a visit to the underworld, and a pact or alliance with the god of death and what lies beyond, and the point within th

s, queen of sheba, tested king solomon's knowledge. these questions are thought to refer to the secret initiation ceremonies of astarte-tammuz. question 9 is peculiar, and clearly refers to things used for ritual or magic. sheba 'which are the three that neither die, nor do they have bread put into them, yet they save lives from death' solomon 'the staff, the cord, and the ring' the staff is the 'wand' of the conductor of souls who conducts one through the underworld. the cord is the 'cable tow' with which the candidate is bound, a willing victim properly prepared for sacrifice. the 'ring' symbolises the 'vesica piscis' of rebirth. witches believe that much of their knowledge came from the east and they think there are witch practices described in the kabbala, notably verses 964-969 of the

ne in a holy and reverent way' another said "we ever pick out those who have a little inherent power and teach them, and they practise one with the other and they develop these powers. we only seek to live quietly and worship our gods in our own way and enjoy ourselves in our own fashion and be content and at peace. the art only comes by developing your own power, and not by the stroke of a magic wand. it is a strange mystical experience. you feel a different person, as if much dross were sloughed off. there is some strange mystery of worship, delicate as a dream. it is as if i were in a trance during the rites; i can scarcely remember what happened; something seems to brush against my soul and i ever think of it with excitement- the old secrets of joy and terror quicken my blood' remember

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

2 lines omitted] not of mother nor of father was my creation. i was made from the nine fold elements from fruit trees, from paradisiacal fruit, from primroses and hill-flowers, from the blossom of trees and bushes. from the roots of the earth was i made, from the broom and the nettle, from the water of the ninth wave. math enchanted me before i was made immortal, gwydion created me with his magic wand. from emrys and euryon, from mabon and modron, from five fifties of magicians like math was i made made by the master in his highest ecstasy by the wisest of druids was i made before the world began, and i know the star-knowledge from the beginning of time. bards are accustomed to praises. i can frame what no tongue utters. 1 slept in purple, i was in the enclosure with dylan eil mor, i was a

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

f experience that will not even need this workbook or they might enjoy using it as well. this is everyone's workbook so any suggestions that you might have to improve in the future you are more than welcome to add to it. the instruments of sabbat art are as follows taken from 'shades of algol' pages 5- 7 for information of each please read 'shades of algol' the athame- air the evocation knife the wand- fire the pentacle- earth the cup- water the altar- earth within its foundation the mirror- the mind the circle- hecate the quill- blood and sigils the kangling- to summon the dead 3 the drum- to call earth bound spirits baciph ashara- earth (night- wand fetish made of human bones. the grand sabbatic circle fetish vessels below are two rituals for grade 0) void and the abyss these are two whi

through me now, join in union with your mate, samael. join through me the union of opposites! allow the lunar energy to flow through you, catching the visions of lilitu and such succubi, bestial and hair covered below their waste seeking the sexual union of others in great fornication and abandonment. lilith is babalon, the goddess who bathes in the blood of the moon. face now the altar, take the wand and recite while focusing upon lilith: she howls upon the desert winds, as the moon brings the cloak of darkness. the shadow radiate her essence, blood drinker, devouress of the sleeping, fornicate in the spilt veins of those who come to you! lilith, la-kal-il-li-ka, i invoke thee by your sacred names: abeko, batna, abito, eilo, amizo, ita, izorpo, kali, kea, kokos, odam, patrota, podo, parta

WORKING CEPHALOEDIUM VERSION 1

, the beast, for ayin; thoth, al astor the logos, for yod; apis, perdurabo, for vau; and hoor hoorpakraat, bapho met, for zain; foursquare, mystic, wonderful, as cherubs shall i that am one th rough these four be the builder and warder thereof. and the scarlet woman shall bear her cup therein, bestriding her beast& iacchaiion shall stand with his rod, to wige that beast therewith. for he hast the wand of death& the beast the cup of death, but the beast h ath the wand of life& the scarlet woman the chalice of life. now pe joineth& guardeth the victory& the splendor, the frontiers of the kingdom of truth& it is the issue, whereby the bowmen sally forth from the centre tiphereth to ye sod the apex of the salient. and pe is the girdle of the loins of the all-fath er& the sword in the girdle, a

is the beast 666, of the sun& he is innocent, a child, even, as horus-harpocrates, with the double function in love. over this shall he wear the robe of blue for nuit lined with scarlet for hadith& the sun is gold on his breast. he shall wear the crimson cap for binah, that covereth him, with the white cross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to wri

WORKING CEPHALOEDIUM VERSION 2

set, the beast, for ayin; thoth, alastor the logos, for yod; apis, perdurabo, for vau; and hoor hoorpakraat, baphomet, for zain; foursquare, mystic, wonderful, as cherubs shall i that am one through these four be the builder and warder thereof. and the scarlet woman shall bear her cup therein, bestriding her beast& iacchaiion shall stand with his rod, to wige that beast therewith. for he hast the wand of death& the beast the cup of death, but the beast hath the wand of life& the scarlet woman the chalice of life. now pe joineth& guardeth the victory& the splendor, the frontiers of the kingdom of truth& it is the issue, whereby the bowmen sally forth from the centre tiphereth to yesod the apex of the salient. and pe is the girdle of the loins of the all-father& the sword in the girdle, as t

is the beast 666, of the sun& he is innocent, a child, even, as horus-harpocrates, with the double function in love. over this shall he wear the robe of blue for nuit lined with scarlet for hadith& the sun is gold on his breast. he shall wear the crimson cap for binah, that covereth him, with the white cross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to wri

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

an chess the tarot of the golden dawn enochiana table of contents preface ix introduction advanced enochian magic of the golden dawn xi author's introduction xv chapter 1 the book of truth 1 chapter 2 the twelve gates 29 chapter 3 the tablets of bonorum 75 chapter 4 the holy table 129 chapter 5 visionary experiences 157 appendix a the four elemental weapons 171 appendix b 173 appendix c the lotus wand 175 appendix d the lesser invoking/banishing ritual of the pentagram 177 appendix e the grade signs 179 appendix f the l.v.x. signs 181 appendix g the middle pillar exercise 185 appendix h sign and color correspondences 187 appendix i 189 viii ix preface if you believe the legends, enochian magic was originally delivered to man by enoch, the mysterious prophet of genesis. the enochian calls a

irst shown it to him back in the 1920s. apparently it was occasionally used by mathers. 20 the opening of the holy seal, dei aemeth, by ritual temple setting: place the four elemental tablets (see figures 3 through 6) in their cardinal directions, along with the tablet of union on the central altar. place the holy seal, the sigillum dei aemeth, on the tablet of union. place the elemental weapons (wand, sword or dagger, cup, and pentacle) on the altar, in their cardinal positions (see appendix a, along with a rose. burn incense in the east. place your lamp in the south. place holy water in the west, and bread and salt in the north. the banner of the east and west should be in the same positions as in the 0=0 ceremony (see appendix b. there should be sufficient lighting throughout the temple

alt in the north. the banner of the east and west should be in the same positions as in the 0=0 ceremony (see appendix b. there should be sufficient lighting throughout the temple. light four candles, colored to correspond with their elemental cardinal directions: red in the south, yellow in the west, blue in the east, and black in the north. the adept is to have 5=6 regalia, with sword and lotus wand (see appendix c. all other equipment to be used in the ceremony should be placed in the west, outside the portal if possible, and covered in a black cloth. opening: commence west of the altar. circumambulate deosil (circle clockwise) to north east. face the south west, holding the lotus wand up by the black band. say "hekas, hekas, este bebeloi" return to the west. put down the lotus wand and

ndix d. purify the temple by water while vibrating "and first the priest who governeth the works of fire must sprinkle with the lustral waters of the loud resounding sea" consecrate the temple by fire while vibrating "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depth of the universe" 21 take up the lotus wand, holding it by the white band, and circumambulate deosil three times, making the 0.0 signs each time you pass east, as shown in appendix e. halt in the east, between the pillars. face east. raise the wand to the east and say adorat ion "holy art thou, lord of the universe! holy art thou, whom nature bath not formed! holy ar t thou, vast and mighty one! lord of the light and of the darkness" p

niverse! holy art thou, whom nature bath not formed! holy ar t thou, vast and mighty one! lord of the light and of the darkness" perform the sign of horus, after the first three lines. perform the sign of silence, at the end of the fourth line (see appendix e. bring down the divine white brilliance (by lvx formula as shown, in appendix f, circumambulate deosil around the altar. put down the lotus wand and pick up the fire wand. continue circumambulating deosil until reaching the south again. face south and draw the invoking pentagram of spirit (active) while vibrating "bitom eheieh" draw the invoking pentagram of fire and say "dip teaa pedoce elohim" 22 draw the sign of leo within the pentagram and say "0 mighty king of the south, oh000hataatan, come forth and expend yourself through the s

n. face south and draw the invoking pentagram of spirit (active) while vibrating "bitom eheieh" draw the invoking pentagram of fire and say "dip teaa pedoce elohim" 22 draw the sign of leo within the pentagram and say "0 mighty king of the south, oh000hataatan, come forth and expend yourself through the seal of truth" make fire grade sign (see appendix e. continue circumambulating deosil. replace wand on the altar and pick up the cup. circumambulate deosil once to the west. face west and draw the invoking pentagram of spirit (passive) while vibrating "hcoma agla" draw the invoking pentagram of water while vibrating "emph arsel gaidl al" draw the sign of the eagle within the pentagram and say "0 mighty king of the west, the hebyobeaatanun, come forth and expend yourself through the seal of

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

having met people who claimed these levels, i can certainly attest to that fact should point out that at thoth hermes, the highest grade attainable is 7=4, and none of the higher grades will be introduced. 6=5 matron or sheldnah. rose coloured tunic. long black veil. alabaster lamp with oil; spray of acacia. chief adept. blue and purple nemis and robe. ankh. merciful king of salem. winged sphere wand and lamen. second adept. red and orange nemis and robe. excellent prince of the horizon. ankh, phoenix wand and lamen. third adept. yellow and rose robe and nemis. ankh. noble lord of eventide. lotus wand and lamen. the vault is draped entirely in red. the pastos in black stands uncovered with head to north. pedestal at head. light veiled. in portal two pillars, red ankh holding braxier in so

ilence is maintained" three bells sound ch.ad "the hour cometh and even now is when the son of man shall appear. art thou therefore, prepared to discard the vestments of the flesh, that the soul unfettered may go forth to meet him in the air" postulant gives the sign of osiris slain. 2nd adept removs the black cowl. shading before the postulant ch. and 2nd ad. rise and turn towards him. clt. miss wand and ankh on high. ch.ad "oh ye divine ones who are in the presence of the supreme, grant me your arms, for i am he who shall come into being among you" 3rd ad "who then is this" 2nd ad. am the divine soul which dwelleth in the seven spheres" 3rd ad "who then is this" 2nd ad "i am he who is not driven back among the gods' 3rd ad "who then is this" 2nd ad "i am yesterday; i know tomorrow" ch.ad

pe, and is a form of regression wherein she becomes what she was in the beginning of man: a part of his wholeness. this shows the aspect of transformation the aspirant must undertake to complete the journey in safety. the wands these wands are the same as those in the 5=6 ritual, but because they are well above the veil, their symbolism is altered to suit the level of the 6=5 grade. chief adept's wand this is the yechidah "the divine spark that is in me more than myself; the deepest layer of consciousness" this is one of the highest forms of manifestation of the kabbalistic soul. it equates to kether, and hence is a blueprint for the entire tree in a balanced format, as shown by the winged sphere (soul) balanced between the forces of good and evil (the two serpents. second adept's wand his

and this is the yechidah "the divine spark that is in me more than myself; the deepest layer of consciousness" this is one of the highest forms of manifestation of the kabbalistic soul. it equates to kether, and hence is a blueprint for the entire tree in a balanced format, as shown by the winged sphere (soul) balanced between the forces of good and evil (the two serpents. second adept's wand his wand is the chiah or "essential will, the creative impulse of yechidah which through it attains its realization" on the tree, this is chokmah (wisdom) or masculine force of the great father. third adept's wand this wand is the neshamah, and corresponds to binah; the great mother: symbol of understanding. the officers these have been associated to what some collectively call the neshamah, or the up

pects of the soul, a ka or astral shell, which has all the vibrations of the 6=5 level. this in turn taps its vibration from the mars wall and is contained by the pastos. this shell remains in the pastos, and is tuned to link with the vibration of whoever lies within, which links his aura with that of the vibrational pitch of the 6=5 grade. the wands are joined above the pastos. the chief adept's wand is yechidah=28=unity or union. the 2nd adept's wand as chia=23=separated. the 3rd adept's wand is neshamah=390=firmament or heaven. this equates to "unity of the separated heavens" when all the divisions are added up they are 28+ 23+ 390= 441= truth. emblems the emblem is the three ankhs touching above the pastos which is associated to the three mother letters: aleph, shin, and mem. the formu

est, this side of the darkness of malkuth and matter. they are going up towards the east, and therefore reach a higher state of consciousness when they arrive at the centre. hegemon is the only officer who remains east of the altar on the side of the light, the motionless spirit at the centre of the universe. there she awaits kerux. kerux is the only officer who carries two insignia, a lamp and a wand. a significant action takes place when he reaches the altar. he gives up his wand, the rod of power; but the light with which he has shown others the way of return to the spiritual centre, he returns to its source. he hands it from darkness to light across the altar into the safe keeping of the hegemon. in the 0=0 grade kerux represents man, the alchemist, who in the beginning is the homeless

0 0

rcumambulation, symbolic of the rise of light is accomplished. let us adore the lord of the universe (sits down (all face east) all (salutes with the sign of enterer after each phrase "holy art thou, lord of the universe, holy art thou which nature has not formed, holy art thou the vast and mighty one, ruler of the light and the darkness (sign of silence) 28 (hierophant, hiereus and hegemon raise wands and sword in salute, and sink them. all face as usual but remain standing) hierophant "kerux, in the name of the lord of the universe, who works in silence, and whom not but silence can express, i declare to you that the light shineth in the darkness and that i have opened the hall of the neophyte" kerux (passes to the northeast and faces west "in the name of the lord of the universe, who wo

0 0 INITIATION CEREMONY

e darkness, we adore thee and we invoke thee. look with favour upon this neophyte, who now kneeleth before thee and grant thine aid unto the higher aspirations of his soul so that he may prove a true and faithful frater among us unto the glory of thy ineffable name. amen. let the candidate rise. candidate is assisted to rise and is brought close to the altar. hierophant hiereus, and hegemon raise wands and sword touching over the head of the candidate. heg: inheritor of a dying world we call thee to the living beauty. hiereus: wanderer in the wild darkness we call thee to the gentle light. hiero: child of earth, long hast thou dwelt in darkness. kerux (removes hoodwink) quit the night and seek the day. all members present clap hands. hiero: hiereus: heg: frater xyz we receive thee into the

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ime in finding the right items. even if you work in a group, you may like to build up a set for your own personal work. some people prefer to make their own magical tools and this certainly does endow them with energies. i have suggested books that tell you how to make your own candles for special ceremonies and even your own knife. woodcarvers are an excellent source for small staves suitable as wands and will often make items to order. in time, you will build up a collection of items and by personalising and charging them, you make them not only powerful, but also your own. keep your magical tools in a special place, separate from your everyday household items, wrapped in a natural fabric. you can buy excellent hessian bags and may wish to keep fragile or items that will scratch in separ

keep fragile or items that will scratch in separate ones. you can also use silk. secure your bags with three protective knots. you may have heard various warnings about needing to destroy charged tools on the demise of the owner, and the dire consequences of their being touched by any outsider. this is real late-night-cinema stuff. but common sense dictates that you should not leave knives, sharp wands, etc. where children might harm themselves and on the whole it is better to keep magical items away from the curious and the sceptical. there is really no reason why you should not use your kitchen knife for cutting vegetables and then, after a quick purification in water or incense, chop herbs in an impromptu spell, or open your circle with it. but on the whole it is better to keep a separa

zed athame, there are some lovely paper knives in the shape of swords or with animal or birds' heads. some covens give each of their members a tiny athame, to be used for drawing down energies during ceremonies. the main athame is used by the person leading the ritual who may draw the circle, open all four quarters and close them after the ritual. an athame with a white handle is used for cutting wands, harvesting herbs for magick or healing, carving the traditional samhain jack-o'-lantern, and etching runes and other magical or astrological symbols on candles and talismans. some practitioners believe that you should never use metal for cutting herbs but instead pull them up, shred them and pound them in a mortar and pestle, kept for the purpose. pearl-handled athames are considered to be

and the main elemental ritual items in magick, represented by these four suits, is associated with one of the treasures of the celts. the treasures belonged to the celtic father god, dagda, and are said to be guarded in the otherworld by merlin. there were 13 treasures in total, but four have come into pre-eminence in magick and tarot reading. these four main sacred artefacts- swords, pentacles, wands and cups, or chalices- have parallels in christianity and were associated with the legendary quest of the knights of king arthur, who attempted to find them. the grail cup was the most famous of these. the christian sword of king david, identified in legend with arthur's sword excalibur, appears in celtic tradition as the sword of nuada whose hand was cut off in battle. with a new hand fashi

cket for fidelity, a key charm for a house, tiny painted wooden eggs for fertility in any venture- just to suggest a few. you can also use small fabric dolls to represent people, for example in a love spell. tarot cards also provide excellent symbols for magick: the emperor for power, the empress for fertility, the ten of pentacles for prosperity, the lovers for romance, the world or the eight of wands for travel, temperance for harmony, justice for matters of law, etc. even if you do not use tarot cards for divination, a brilliantly illustrated pack, such as the rider waite or the morgan greer, will by their pictures suggest all kinds of images for your work. my book tarot talks to the woman within (quantum, 2000) contains many examples of tarot spells and in spite of its title, the book

ADDTLS

s include both kerubic and sub-servients) the consecration of the four elemental weapons give excellent examples of the spirit or archangelic names formed from the kerubic squares by the addition of letters from the tablet of union. the attribution of the name hwhy. the name is the key to the whole of the enochian attributions of the squares to the elements: the letters are thus referred: y yod d wands h he c cups w vau a swords h (final) he b pentacles the letters of the great name attributed to the four tablets in order together: insert diagram 12 not only are the letters of tetragrammaton attributed to the tablets themselves, and to the lesser angles of the tablets, but they are so arranged that even the squares of the tablets come under the jurisidiction and governance of the letters

s strength and fiery power. to tiphareth is the a, lord of the fire of the world, even as tiphareth is, as it were the heart and center of the a of life. 18 the remaining four squares of the sephirotic cross have no planetary or astrological attributions. the ten squares of the sephirotic cross also stand for the ace and small cards of the suit represented by the element of the lesser angle. thus wands are attributed to the d angle, pentacles to the b angle, etc. the kerubic squares are allotted, as their name implies, to the four kerubim whose emblems follow the order of the letters of tetragrammaton: y h lion e eagle h king queen w h (final) man k bull b prince princess these last are of the suit corresponding to the element of the lesser angle as explained above, viz: wands to d and y

he court cards. the aces represent the root force, and the essential spiritual noumenon of the element. the court cards are the vice-gerents of the root force in the element. m a c b d a ace swords prince swords queen swords princess swords king swords c ace cups prince cups queen cups princess cups king cups b ace pentacles prince pentacles queen pentacles princess pentacles king pentacles d ace wands prince wands queen wands princess wands king wands 20 the foregoing methods of attributing the enochian squares should be completely grasped before proceeding frther. it is imperative to understand thoroughly the basic principles of attributions before beginning the analysis of the pyramids based on each square. what follows will have little meaning if the reader has not worked out these ref

c. triangle no. 4: geburah. here c is extremely strong, and is stirred to action by the energy of geburah. were it not for the m it would be the destroying energy of a flood, but the latter renders its effect more gentle and beneficient, promoting the solution and nourishment of matter. the square of m of aismt, a kerubic square of the fiery lesser angle of the b tablet. triangle no. 1: queen of wands triangle no. 2: b. triangle no. 3: eagle kerub. c triangle no. 4: d here b acting downwards and d upwards, the effect would be volcanic. the c is as strongly palced as the d, rendering it explosive, though helping to stifle the d by its 29 union with the b. the queen of wands equals the c of d, h of y, reconciling these two elements. therefore the whole effect would be to produce a moist, ge

ADEPTUS MINOR INITIATION

n" third "r" all "i" chief "y" second "n" third "r" all "y" chief "virgo, isis, mighty mother (making sign of isis" second "scorpio, apophis, destroyer (making sign of apophis" third "sol, osiris, slain and risen (making the sign of osiris, slain and risen" all "isis, apophis, osiris- i.a.o (bringing wands up to touch each other along with cruces) chief "let the divine light descend (all separate wands and cruces, and give the sign of cross) all "the sign of osiris slain" chief "l- the sign of the mourning of isis (tilting head) 8 second "v- the sign of typhon and apophis (head up slightly) third "x- the sign of osiris risen (head bowed) all "l.v.x- lux, the light of the cross (crux ansata) k- white, j- gray, b- black, h- blue, g- red, t- yellow, n- emerald green h- orange, y- purple, m- o

tetragrammaton: y, lion, nequaquam vacuum 'nowhere a void' h, eagle, libertas evangelii 'liberty of the gospel' w, man, dei intacta gloria 'unsullied glory of god' h, ox, legis jugum 'yoke of the law' and in the midst of all is c, the letter of m forming thus the divine name hwchy, from tetragrammaton. therefore, by god's grace having come thus far, let us kneel down together (all kneel, joining wands above the altar) second "unto thee, sole wise, sole mighty and sole eternal one, be praise and glory forever, who has permitted this aspirant who now kneeleth before thee to penetrate thus far into the sanctuary of thy mysteries. not unto us, but unto thy name be the glory. let the influence of thy divine ones descend upon his head, and teach him the value of self-sacrifice, so that he shrin

rilliance. then pause) chief (to aspirant "arise now as an adeptus minor of the rose of ruby and the cross of gold, in the sign of osiris slain (all rise. second and third adepts raise aspirant, and extend his arms in a cross. he then recrosses his arms on his breasts and turns him to face west. chief advances within reach of aspirant. third adept northwest. second adept southwest. they both join wands over his head and cruces a little lower. all "we receive thee as an adeptus minor in the sign of rectitude and selfsacrifice (still keeping wands joined over the lower cruces, chief touching base of brain, second adept left temple, third adept right temple) chief "be thy mind opened unto the higher (chief places crux against spine between shoulder blades. second adept against left breast, th

the following words which are the signs of the hidden wisdom of our order (aspirant is made to repeat each word after the officer) chief "i" second "n" third "r" 26 all "i" chief "y" second "n" third "r" all "y" chief "virgo, isis, mighty mother" second "scorpio, apophis, destroyer" third "sol, osiris, slain and risen" all "isis, apophis, osiris, i.a.o. let the divine light descend (all separate wands and give the sign of osiris slain) all "the sign of osiris slain" chief "l- the sign of the mourning of isis (with tilted head to the side) second "v- the sign of typhon and apophis (head facing upwards, arms stretched) third "x- the sign of osiris risen (arms crossed upon chest) all "l.v.x, lux, the light of the cross (they give the saluting sign with heads bowed. then pause) chief "the mys

ALEISTER CROWLEY LIBER 777

viii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi. the court cards of the tarot, with the spheres of their celestial dominion wands. lxxii. the court cards of the tarot, with the spheres of their celestial dominion cups. 11 the prince of the chariot of fire. rules 20 d to 20 f, including most of leo minor. the prince of the chariot of the waters. 20 g to 20 h 23 the queen of the thrones of flame. 20 l to 20 a, including part of andromeda. the queen of the thrones of the waters. 20 c to 20 d 31 the lord of the flame and t

agans or idolaters dar as-salam 5 burners$ sakar guebres jannat al-maawa 6 disputers! sa ir sabians jannat al-khuld 7 dispersing ravens hutamah jews jannat al-naim 8 deceivers laza christians jannat al-firdaus 9 obscene ones 10 the evil woman or (simply) the woman jehannum moslems jannat al- adn or al-karar table of correspondences 25 cxxviii. meaning of col. cxxvii. cxxix. pairs of angels ruling wands. cxxx. pairs of angels ruling cups. cxxxi. pairs of angels ruling swords. 0. 1. 2 lawhw laynd lauya hywbj lalzy lahbm 3 house of glory, made of pearls hycjh hymmu lahar hymby layrh hymqh 4 house of rest or peace, made of rubies and jacinths laann latyn layyh hymwm hywal laylk 5 garden of mansions, made of yellow copper yawhw layly hywwl hylhp layna hymuj 6 garden of eternity, made of yellow

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

19 :strength :yellow, greenish: 20 :hermit :green yellowish: 21 :wheel of fortune :violet: 22 :justice :emerald green :23 :the hanged man (cups) queens :deep blue: 24 :death :green blue: 25 :temperance :blue: 26 :the devil :indigo: 27 :the house of god :scarlet: 28 :the star :violet: 29 :the moon :crimson (ultra violet: 30 :the sun :orange :31 :the angel or last judgment :glowing orange scarlet (wands) kings or knights: 32 :the universe :indigo :32 "bis :empresses (coins :citrine, olive, russet: and black(1 :31 "bis :all 22 trumps :white merging into grey (1) the pure earth known to the ancient egyptians, during that: equinox of the gods over which isis presided (i.e. the pagan era) was: taken as green: 309 table i: xix: xxii :key scale: selection of egyptian gods: small selection of: hin

hould obtain 22 trumps and 14 of each other suit; so that without any clairvoyance at all, you can guess right twice in 7 times (roughly) by calling trumps each time. 6. note that some cards are harmonious. thus it would not be a bad error to call the five of swords("the lord of defeat) instead of the ten of swords("the lord of ruin. but to call the lord of love (2 cups) for the lord of strife (5 wands) would show that you were getting nothing right. similarly a card ruled by mars would be harmonious with a 5, a card of gemini with "the lovers. 7. these harmonies must be thoroughly learnt, according to the numerous tables given in 777. 8. as you progress you will find that you are able to distinguish the suit correctly three times in four and that very few indeed inharmonious errors occur

ALEISTER CROWLEY MAGICK WITHOUT TEARS

e should, is secretly marked down as a sword of very fine temper indeed! the rest of the cup ordeals consists for the most part of progressive estimations of the quality of the postulant's devotion to the work; there is not, as a rule, anything particularly spectacular or dramatic in it. if you stick to your greetings and adorations and all such mnemonics, you are not likely to go very far wrong. wands: this obviously a pure question of will. you will find as you go on that obstacles of varying degrees of difficulty confront you; and the way in which you deal with them is most carefully watched. the best advice that i can give is to remember that there is little need of the bull-at-a-gate method, though that must always be ready in reserve; no, the best analogy is rapier-play. elastic stre

ALEISTER CROWLEY SEPHER SEPHIROTH

chief seer. it resolves into pentagram and hexagram as follows: 1st method. 5a a a dh a r b a b r forms 12 and 406 )wh and ht (406= wt, where ht= microprosopus, and )wh= macroprosopus. the arcanum is therefore that of the great work. 2nd method. 5a a a a a b r h d i b r here bhr= 207= rw) pws ny, etc, and rbd= voice( gthe vision and the voice h; thus showing, by yetziratic attribution, the three wands: caduceus: phoenix: lotus. note always rb) are the three supernals. 3rd method. 5a a a d i r b r b a a h give 205+ 213; both mean gmighty h, whence abrahadabra is gthe word of double power h. b) show nb )my) b, viz, amoun: thoth: mout. by yetziratic method, h d r are isis: horus: osiris (also, for h d r, vide i.r.q. 992) dividing as 3 and 8, we get 7 of horus dominating the stooping dragon

he lord thy god [is a consuming fire (deut. 4:24. see 182; deut. 28:58 *kyhl) hwhy 573 the hill of frankincense (ct. 4:6; see 456) hnwblh t(bg 574 chaldee (hath a general meaning of movement. see s.d) nw#xry to extinguish *k(d 575 beersheba: the well of the seven (gn. 21:31, 2 sam 24:7. see k.d. p.183 (b# r)b and the myhl) said: glet there be light! h rw) yhy myhl) rm)yw ten hr( journey *klhm 576 wands twlqm 577 the concealed of the concealed: a name of god most high (cf. 583) nyrm+d hrym+ 579 midnight (cf. 188) hlyl twcx sons of adam mygwn(t 580 rich ry( ancient qyt( the scapegoat; he-goat; demon; shaggy, hairy (lev. 16:22) ry# the valley of the shadow of death twmlc )yg flask, bottle *kp 581 the ancient one: a title of kether )qyt( barley hrw# 583 the concealed of the concealed: a title

ALEISTER CROWLEY EQ I 1

ould obtain 22 trumps and 14 of each other suit; so that, without any clairvoyance at all, you can guess right twice in 7 times (roughly) by calling trumps each time. 6. note that some cards are harmonious. thus it would not be a bad error to call the five of swords("the lord of defeat) instead of the ten of swords("the lord of ruin. but to call the lord of love (2 cups) for the lord of strife (5 wands) would show that you were getting nothing right. similarly, a card ruled by mars would be harmonious with a 5, a card of gemini with "the lovers" 7. these harmonies must be thoroughly learnt, according to the numerous tables given in 777. 8. as you progress, you will find that you are able to distinguish the suit correctly three times in four, and that very few indeed inharmonious errors occ

ALEISTER CROWLEY EQUINOX EQ I 2 2

he qliphoth.5 267 it represents the connecting-link between assiah and yetzirah. it is the rending of the veil of the tabernacle; and it is the passing of the gate of eden. after which he enters upon the symbolisms of the twenty-first key of the tarot, the naked female form of which represents the bride of the apocalypse, the qabalistic queen of the canticles, the egyptian isis of nature. her two wands are the directing forces of the positive and negative currents. she is the synthesis of the thirty-second path uniting malkuth and yesod. illustration on page 268 approximated_ diagram 21. the cubical cross of twenty- two squares. 5 "see 777" cols. civ, cviii, pp. 20 and 23; and revelations, chap. i. illustration on page 268 described "diagram 22. the garden of eden and the holy city" this i

ALEISTER CROWLEY EQUINOX EQ I 3 2

seven bands with planetary symbols to the right and hebrew letters to the left. from top to bottom these are: mars hb:peh, sun hb:resh, mercury hb:bet, venus hb:dalet, moon hb:gemel, saturn hb:taw, jupiter hb:koph [all then face east; the chief adept opens wide the vault and places himself at the head of the pastos, the second adept to the south, and the third adept to the north; they raise their wands in a pyramid formation over the altar, and their "cruces ansatas" below "chief" let us analyse the key word: i "second" n "third" r "all" i "chief" yod: hb:yod "second" nun: hb:nun "third" resh: hb:resh "all" yod: hb:yod "chief" virgo, isis, mighty mother "second" scorpio, apophis, destroyer "third" sol, osiris, slain and risen "all" isis, apophis, osiris, iao [the wands and crosses are sepa

a, divided in the 10 sephiroth. in coptic, iho= 120 by shape= virgo aries capricorn= yetziratically 85= a flower or cup. the previous symbols have formulated the rainbow, and this is the arrow cleaving them. the "chief "adept" now begins a new vibration with a knock, the shrine and adepti having formulated the great work. this second vibration may be read hieroglyphically as follows: 11 the three wands contain the twenty-two paths. see diagrams 64, 65, 66. 12 see diagram 63. 13 see diagram 63. 14 see diagrams 64, 65, 66. 15 the three supernals are in a way summed in chesed, hb:dalet being the dividing-line. 16 not mars in scorpio. 17 that is, 1 x 2 x 3 x 4 x 5= 120. by the sephiroth and the paths we work; the rose and cross united, we are; and kether is in our tiphereths by light, life, an

serves to equilibrate perfectly the vault for reception of the light, while also formulating the first beginnings of that light""the third vibration" all face east to salute the rising sun. the door is opened wide, since the great work is formulated, and the three adepti formulate by their position the triangle of the supernals, as if it descended from the roof of the vault. then by joining their wands and ankhs they formulate the pyramid (is not this vault of abiegnus the chamber of the king in the great pyramid of cheops_ the most stable of forms, the three showing forth the four, since the triangles form a tetrahedron18. for hb:nun-final hb:mem hb:aleph occultly spelleth 741= hb:shin hb:taw hb:mem hb:aleph. also the pyramid= 4 x 3= 12 hva. thus also each hath 3 letters of 3 words, but a

ALEISTER CROWLEY EQUINOX EQ I 3

one sense, if this is ever actually the case, if far better than a mental weakness in that sense. all senses and faculties must share in the work, such at least is the dictum of western ceremonial magic. and so we find the magician placing stone upon stone in the construction of his temple. that is to say, placing pantacle upon pantacle, and safeguarding his one idea by means of swords, daggers, wands, rings, perfumes, suffumigations, robes, talismans, crowns, magic squares and astrological charts, and a thousand other symbols of things, ideas, and states, all reflecting the one idea; so that he may build up a mighty mound, and from it eventually leap over the great wall which stands before him as a partition between two worlds. 4 "doctrine and ritual of magic" pp. 194, 195. 5 instructor

ALEISTER CROWLEY EQUINOX EQ I 6 2

my song their fury scorns; they sink, they grovel in the dust["he turns to" sol. hail, self-created lord of night! inscrutable and infinite! let orpheus journey forth to see the disk in peace and victory! let him adore the splendid sight, the radiance of the heaven of nu; soar like a bird, laved by the light, to pierce the far eternal blue["he turns to" ares "and" scorpio. hail! hermes! thou the wands of ill hast touched with strength, and they are shivered! the way is open unto will! the pregnant goddess is delivered["he kneels to" sol. happy, yea, happy! happy is he that hath looked forth upon the bier that goeth to the house of rest! his heart is lit with melody; peace in his house is master of fear; his holy name is in the west 59 when the sun sinks, and royal rays of moonrise flash a

ALEXANDRIAN BOOK OF SHADOWS OCCULT

may be a plain disc, or an eight spoked wheel, or the pentacle. alex and maxine sanders used a circular mirror with a broad frame, also circular, decorated as a twelve-pointed star. in the centre of the circle is either a cauldron full of inflammable material, or (out of doors) a bonfire ready to be lit. hps casts the circle. hps then stands in the west, and the hp in the east, both with carrying wands. hps: we kindle this fire today in the presence of the holy ones, without malice, without jealousy, without envy, without fear of aught beneath the sun but the high gods. thee we invoke, o light of life; be thou a bright flame before us, be thou a guiding star above us, be thou a smooth path beneath us; kindle thou within our hearts a flame of love for our neighbours, to out foes, to our fri

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

five green emeralds. mars the school for warriors, or the open grades for soldiers. four of these planetary schools are responsible for the energy flowing through the foremost exponents of the four castes and this not only in india but in all parts of the world. its teachers are spoken of as the "graduates of the ruddy fire" and are frequently portrayed as clothed in red robes, and carrying ebony wands. they work under the first aspect logoic and train those whose work is along the lines of the destroyer. neptune this school concerns itself with the development and fostering of the desire element and its graduates are called "the sons of vishnu" their symbol is a robe with a full sailed boat portrayed over the heart, the significance of which will be apparent to those who have eyes to see

ANALYSIS OF THE 5 6 INITIATION

the ankhs (crux ansata) held by the chief officers are held by the rtk band. this alludes that it is to rtk alone we must hold fast, and that only in total surrender unto the light will the light descend (the left hand is the hand in which the ankh is held, the passive hand. with the right hand we project the light and the chiefs hold symbols of the projection of light which is symbolic of their wands. complete symbol of r.c. on the breast is the symbol of balance and equilibrium. it is the lamen of the rose and cross. it consists of twenty-two petals (2+ 2= 4= the tetragrammaton. seven planets, five elements, and three alchemical principles are all formed on the symbol of the perfected self, the cross. 22 paths+ 9 planets (seven ancient plus caput and cauda draconis+ 5 elements+ 3 alchem

nocks again to begin a new vibration, the shrine of the vault and the adepti, both of the second and the third order, formulate the alchemical process of the great work. the vault is now ready for the reception of "the light" entrance into the vault all face east. the chief adept opens the door of the vault, and the three chiefs formulate a triangle by their positions in the vault. by joining the wands above and the ankhs below, they formulate a pyramid. the three chiefs form the four-sided tetrahedron. the pyramid is actually 4x3=12=hva. the lvx sign and analysis of the keyword is given. this expresses the unity of light in its differentiated forms. first point of the 5=6 ceremony the whole intent of the 5=6 initiation is to unite the candidate with osiris. osiris is represented by the ch

BLUE EQUINOX

ise, o my snake! it is now is the hour of the hooded and holy ineffable flower. rise, o my snake, into brilliance of bloom on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in frenzy of form. be still, o my soul! that the spell may dissolve as the wands are upraised and the ons revolve. behold! in my beauty how joyous thou art, o snake that caresses the crown of mine heart! behold! we are one, and the tempest of years goes down to the dusk, and the beetle appears. o beetle! the drone of thy dolorous note be ever the trance of this tremulous throat! i await the awakening! the summons on high from the lord adonai, from the lord adonai! 2. ado

it would be a mistake to attach more than a poetic meaning to these remarks upon the sacred three; but ego, non-ego, and that which is formed from their wedding, are here referred to. there are two triangles of especial importance to mystics; one is the equilateral, the other that familiar to the past master in craft masonry. the last sentence in the text refers to the .seed. of fire, the .ace of wands. the .lion-serpent. the .dwarf-self. the .winged egg. etc, etc, etc. 79. and this, o yogi of success, is what men cali dhyana, the right precursor of samadhi. these states have been sufficiently, and much better, described in book 4, q.v. 80. and now thy self is lost in self, thyself unto thyself, merged in tha t s e l f from which thou first didst radiate. in this verse is given a hint of t

BOOK T

uding a method of divination by their use h r u the great angel is set over the operations of the secret wisdom "what thou seest, write in a book, and send it unto the seven abodes which be in aushiah "and i saw in the right hand of him that sate upon the throne a book, sealed with seven seals "who is worthy to open the book, and to loose the seals thereof' the titles of the symbols 1. the ace of wands is called the root of the powers of fire. 2. the ace of cups is called the root of the powers of water. 3. the ace of swords is called the root of the powers of air. 4. the ace of pentacles is called the root of the powers of earth. 5. the knight of wands is "the lord of the flame and lighting: the king of the spirits of fire" 6. the queen of wands is "the queen of the thrones of flame" 7. t

lled the root of the powers of fire. 2. the ace of cups is called the root of the powers of water. 3. the ace of swords is called the root of the powers of air. 4. the ace of pentacles is called the root of the powers of earth. 5. the knight of wands is "the lord of the flame and lighting: the king of the spirits of fire" 6. the queen of wands is "the queen of the thrones of flame" 7. the king of wands is "the prince of the chariot of fire" 8. the knave of wands is "the princess of the shining flame: the rose of the palace of fire" 9. the knight of cups is "the lord of the waves and the waters: the king of the hosts of the sea" 10. the queen of cups is "the queen of the thrones of the waters" book t page 1 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 11. the king of cups is "th

e lotus of the palace of air" 17. the knight of pentacles is "the lord of the wide and fertile land: the king of the spirits of earth" 18. the queen of pentacles is "the queen of the thrones of earth" 19. the king of pentacles is "the prince of the chariot of earth" 20. the knave of pentacles is "the princess of the echoing hills: the rose of the palace of earth" no. card lord of decan in 21 5 of wands strife saturn leo 22 6 of wands victory jupiter leo 23 7 of wands valour mars leo 24 8 of pentacles prudence sun virgo 25 9 of pentacles material gain venus virgo 26 10 of pentacles wealth mercury virgo 27 2 of swords peace restored moon libra 28 3 of swords sorrow saturn libra 29 4 of swords rest from strife jupiter libra 30 5 of cups loss in pleasure mars scorpio 31 6 of cups pleasure sun

of wands valour mars leo 24 8 of pentacles prudence sun virgo 25 9 of pentacles material gain venus virgo 26 10 of pentacles wealth mercury virgo 27 2 of swords peace restored moon libra 28 3 of swords sorrow saturn libra 29 4 of swords rest from strife jupiter libra 30 5 of cups loss in pleasure mars scorpio 31 6 of cups pleasure sun scorpio 32 7 of cups illusionary success venus scorpio 33 8 of wands swiftness mercury sagittarius 34 9 of wands great strength moon sagittarius 35 10 of wands oppression saturn sagittarius 36 2 of pentacles harmonious change jupiter capricorn 37 3 of pentacles material works mars capricorn 38 4 of pentacles earthly power sun capricorn 39 5 of swords defeat venus aquarius 40 6 of swords earned success mercury aquarius 41 7 of swords unstable effort moon aquar

monious change jupiter capricorn 37 3 of pentacles material works mars capricorn 38 4 of pentacles earthly power sun capricorn 39 5 of swords defeat venus aquarius 40 6 of swords earned success mercury aquarius 41 7 of swords unstable effort moon aquarius 42 8 of cups abandoned success saturn pisces 43 9 of cups material happiness jupiter pisces 44 10 of cups perfected success mars pisces 45 2 of wands dominion mars aries 46 3 of wands established strength sun aries 47 4 of wands perfected work venus aries 48 5 of pentacles material trouble mercury taurus 49 6 of pentacles material success moon taurus 50 7 of pentacles success unfulfilled saturn taurus 51 8 of swords shortened force jupiter gemini 52 9 of swords despair and cruelty mars gemini 53 10 of swords ruin sun gemini 54 2 of cups l

ther, the four scales of each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

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

teenth century. the tarot deck itself consists of seventy-eight cards, in two parts. these parts are called the minor arcana and the major arcana. the minor arcana is made up of fifty-six of the cards divided, again, into four suits of fourteen cards each. it is from this minor arcana of the tarot that our everyday playing cards stem. the tarot suits are swords, pentacles (sometimes called coins, wands (or staves) and cups. their modern counterparts are spades, diamonds, clubs and hearts respectively. each suit numbers one (or ace) through ten with a page, knight, queen and king. at some stage in their later development the knight dropped out and the page became known as the jack, or knave. the major arcana, otherwise known as the trumps major, has twenty-two cards; each an allegorical fig

ou forcibly. you will find it is a different thing each time you read the cards, giving a different and therefore far more personal reading for each individual. so, don't go by the book. use your own powers. in interpreting, you might keep in mind that the swords suit is usually associated with troubles and misfortunes (also with the element of air; cups associated with love and happiness (water; wands with enterprise and glory and sex (fire; and pentacles with money (earth. this does not mean to say, of course, that every sword card (for example) turned up has to reflect troubles and misfortunes! these are general associations, so just keep them in mind. you should also try the tree of life spread, to see how you like it. it, also, uses ten cards plus the significator: figure 9.1 1 queran

ual given in lesson five, naturally substituting the word "mirror" for "knife. when not in use, keep the mirror wrapped in a black cloth. to give you an easy start to scrying, before investing in a ball or making a mirror, try it with a glass of water. just take a regular, clear water-glass and fill it with water. gaze into that in the same way as described above. it should work quite well. saxon wands the saxon wands are very good for obtaining a direct, prompt answer to a question. in a way they are similar to the oriental i-ching, though far less complicated. seven wands are needed. these are made from wood dowel. there should be three, each nine-inches in length; and four, each twelve-inches in length. one of the twelve-inch wands should be marked, or decorated in some way, as the wita

. don't forget that you don't have to follow all the rituals in this book exactly, or even those as outlined in (1, above [see (8, below, for more on this. examine as many traditions as you are able. see what tools they use and why (it seems that some groups use some items without really knowing why they do, then decide on which ones you need. you will find traditions that use broomsticks, ankhs, wands, tridents, etc. you may even decide to add something that no one else uses the pecti-wita, for example (a solitary tradition, as it happens, use a ritual staff, which is not found elsewhere. don't add something just for the sake of having it, or just to be different. use something because you need to use it; because you feel more comfortable with that particular tool than with another or tha

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ime in finding the right items. even if you work in a group, you may like to build up a set for your own personal work. some people prefer to make their own magical tools and this certainly does endow them with energies. i have suggested books that tell you how to make your own candles for special ceremonies and even your own knife. woodcarvers are an excellent source for small staves suitable as wands and will often make items to order. in time, you will build up a collection of items and by personalising and charging them, you make them not only powerful, but also your own. keep your magical tools in a special place, separate from your everyday household items, wrapped in a natural fabric. you can buy excellent hessian bags and may wish to keep fragile or items that will scratch in separ

keep fragile or items that will scratch in separate ones. you can also use silk. secure your bags with three protective knots. you may have heard various warnings about needing to destroy charged tools on the demise of the owner, and the dire consequences of their being touched by any outsider. this is real late-night-cinema stuff. but common sense dictates that you should not leave knives, sharp wands, etc. where children might harm themselves and on the whole it is better to keep magical items away from the curious and the sceptical. there is really no reason why you should not use your kitchen knife for cutting vegetables and then, after a quick purification in water or incense, chop herbs in an impromptu spell, or open your circle with it. but on the whole it is better to keep a separa

zed athame, there are some lovely paper knives in the shape of swords or with animal or birds' heads. some covens give each of their members a tiny athame, to be used for drawing down energies during ceremonies. the main athame is used by the person leading the ritual who may draw the circle, open all four quarters and close them after the ritual. an athame with a white handle is used for cutting wands, harvesting herbs for magick or healing, carving the traditional samhain jack-o'-lantern, and etching runes and other magical or astrological symbols on candles and talismans. some practitioners believe that you should never use metal for cutting herbs but instead pull them up, shred them and pound them in a mortar and pestle, kept for the purpose. pearl-handled athames are considered to be

ca01.txt main elemental ritual items in magick, represented by these four suits, is associated with one of the treasures of the celts. the treasures belonged to the celtic father god, dagda, and are said to be guarded in the otherworld by merlin. there were 13 treasures in total, but four have come into pre-eminence in magick and tarot reading. these four main sacred artefacts- swords, pentacles, wands and cups, or chalices- have parallels in christianity and were associated with the legendary quest of the knights of king arthur, who attempted to find them. the grail cup was the most famous of these. the christian sword of king david, identified in legend with arthur's sword excalibur, appears in celtic tradition as the sword of nuada whose hand was cut off in battle. with a new hand fashi

cket for fidelity, a key charm for a house, tiny painted wooden eggs for fertility in any venture- just to suggest a few. you can also use small fabric dolls to represent people, for example in a love spell. tarot cards also provide excellent symbols for magick: the emperor for power, the empress for fertility, the ten of pentacles for prosperity, the lovers for romance, the world or the eight of wands for travel, temperance for harmony, justice for matters of law, etc. even if you do not use tarot cards for divination, a brilliantly illustrated pack, such as the rider waite or the morgan greer, will by their pictures suggest all kinds of images for your work. my book tarot talks to the woman within (quantum, 2000) contains many examples of tarot spells and in spite of its title, the book

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

ald tablet which states "as above, so below" in addition, there is a qabalistic significance in that it alludes to the three phases of the soul. the linking or uniting of the neschamah, the ruach and the nephesch can only be accomplished in an atmosphere of zero space. this happens as the third order enters the vault to recharge it. this power is brought down from the triangle formed above by the wands into the pastos or the physical body through the ankhs below. in this case, the physical body of the third order is the devoted adepti of the second order. the etheric link is now sealed and confined through the lvx sign and the grand word. banishing of negative energy in the vault now we address the quarter of how negative energy is removed from the vault of the adepti. the link and lvx bri

tar. now, hru is invoked to aid the order in its timeless search for the mysteries of divine light. this quest must never be forgotten and should be recalled every day when we perform the qabalistic cross. let the celebration and solemn ceremony of the consecration of the vault remind us to always aspire to the highest point, just as the a is in its highest point in the sky. the three chiefs join wands and ankhs forming the fiery triangle through which the energy is raised. the wands held by the black ends now brings down the power. the vault is being charged through the magnetic power of the wands under the direction of the three chiefs. this builds and establishes a shield against the qlippoth, and at the same time, runs a line to them so that they may too be utilized in the performances

DAVID ICKE CHILDREN OF THE MATRIX

y. even hollywood is an example. the druids were tree worshippers, especially the oak. the holly was their most sacred symbol because it was sacred to mother holle or hel, the goddess of the underworld. thus we have holle or holly-wood (hel-wood, the "place of magic" and home of the illuminati's mass propaganda and conditioning machine in california. the holly wood was a favourite source of magic wands. the holly or "holy" was associated with el or hel's vagina and the germanic "hohle" means cave or grave.26 the cave is the traditional birthplace of the "jesus"-type deities. the red holly berries figure 31: the wolf-headed set in egyptian legend, their version of balder 180 children of the matrix symbolised the female blood, and the white berries symbolised the male semen and death. the im

DION FORTUNE MYSTICAL QABALA

s it. 16. the atziluthic world is said by the qabalists to be under the presidency of the yod of the sacred name of tetragrammaton. we may justly deduce from this that in any other fourfold system whatever is said to be also under the presidency of yod will refer to the atziluthic, or purely spiritual aspect of that force or subject. among other associations given by different authorities are the wands suit of the tarot pack and the element of fire. it will be apparent to anyone who has any knowledge of occult matters that as soon as we know the element to which a symbol is assigned, we know a good deal, for it opens up all the ramifications of astrology for us, and we can trace out its astrological affinities through the triplicities of the zodiac and the affinities of the planets with th

it is known among initiates. this is the method i propose to [page 74] follow in these pages, for i believe it to be the correct because the correspondences work out without discrepancies, a thing they do in none of the other systems. 8. according to this system, the four suits of the tarot pack are assigned to the four worlds of the qabalists and the four elements of the alchemists. the suit of wands is assigned to atziluth and fire. the suit of cups to briah and water. the suit of swords to yetzirah and air. the suit of pentacles or coins to assiah and earth. 9. the four aces are assigned to kether, the first sephirah; the four twos to chokmah, the second sephirah; and so on down the pack. the four tens being assigned to malkuth. it will thus be seen that the cards of the four suits of

ures. chaioth ha qadesh. mundane chakra: rashith ha gilgalim. primum mobile. first swirlings. spiritual experience: union with god. virtue: attainment. completion of the great work. mystical qabala page 73 vice- correspondence in microcosm: the cranium. the sah. yechidah. the divine spark. the thousand-petalled lotus. symbols: the point. the crown. the swastika. tarot cards: the four aces. ace of wands: root of the powers of fire. ace of cups: root of the powers of water. ace of swords: root of the powers of air. ace of pentacles: root of the powers of earth [page 110] colour in atziluth: brilliance. briah: pure white brilliance. yetzirah: pure white brilliance. assiah: white, flecked gold. i 1. kether, the crown, is placed at the head of the middle pillar of equilibrium, and from it depen

r of angels: auphanim, wheels. mundane chakra: mazloth, the zodiac. spiritual experience: the vision of god face to face. virtue: devotion. vice: correspondence in microcosm: the left side of the face. symbols: the lingam. the phallus. the yod of tetragrammaton. the inner robe of glory. the standing-stone. the tower. the uplifted rod of power. the straight line. tarot cards: the four twos. two of wands: dominion. two of cups: love. two of swords: peace restored. two of pentacles: harmonious change. colour in aziluth: pure soft blue. briah: grey. yetzirah: pearl-grey, iridescent. assiah: white flecked with red, blue, and yellow [page 122] i 1. every phase of evolution commences by being in a state of unstable force and proceeds through organisation to equilibrium. equilibrium having been ac

jehovah elohim. mystical qabala page 94 archangel: tzaphkiel. order of angels: aralim, thrones. mundane chakra: shabbathai, saturn. spiritual experience: vision of sorrow. virtue: silence. vice: avarice. correspondence in microcosm: the right side of the face. symbols: the yoni. the kteis. the vesica piscis. the cup or chalice. the outer robe of concealment. tarot cards: the four threes. three of wands: established strength. three of cups: abundance. three of swords: sorrow. three of pentacles: material works. colour in atziluth: crimson. in briah: black. yetzirah: dark brown. assiah: grey flecked pink [page 140] i 1. binah is the third member of the supernal triangle, and the task of its elucidation will be both extended and simplified because we can study it in the light of chokmah, whic

n in a third, the equilibnum between them, which manifests on a lowe plane than its parents. the triangle is one of the symbols assigned to saturn as the god of densest matter, and the triangle of art, as it is called, is used in magical ceremonies and it is the intention to evoke a to visible appearance on the plane of matter; for other modes of manifestation the circle is used. 53. the three of wands is called the lord of established strength. here again we have the idea of power in equilibrium, which is so characteristic of binah. wands, be it remembered, represent the dynamic yod force. this force, when in the sphere of binah, ceases to be dynamic and becomes consolidated [page 160] mystical qabala page 108 54 cups are essentially the female force, for the cup or chalice is one of the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

magnetic tub, a description of which was left by seifert, one of mesmer s biographers: the receptacle was a large pan, tub, or pool of water, filled with various magnetic substances, such as water, sand, stone, glass bottles (filled with magnetic water, etc. it was a focus within which the magnetism was concentrated, and out of which proceeded a number of conductors. these being bent pointed iron wands, one end was retained in the baquet, whilst the other was connected with the patient and applied to the seat of the disease. this arrangement might be made use of by any number of persons seated round the baquet, and thus a fountain, or encyclopedia of occultism& parapsychology. 5th ed. hypnotism 763 any receptacle in a garden, as in a room, would answer for the purpose desired. for the esta

d from the priests objects of talismanic properties called harai that also served as evidence of having been at the holy place. in former days they were recognized as passports. the term harai signifies to drive out or sweep away, and had reference to the purification of the individual from his sins. these objects were in the form of small envelopes or paper boxes, each containing shavings of the wands used by the ise priests at the festivals held twice a year to purify the nation in general from the consequences of the sins of the preceding six months. the list of sins included witchcraft, wounding, and homicide, these latter being regarded more as uncleanness than as a moral stigma. on the pilgrim s return home, the harai were placed upon the god s-shelf. on certain festival days the anc

cess; the hiwatari, a fire ordeal consisting of walking barefoot over a bed of live coals in which both priests and people alike participated; and tsurugiwatari, the climbing of a ladder of sword-blades. the tests were regarded as tests of purity of character-purity thought to confer an immunity from hurt in these ordeals. the attendant rites consisted of exorcism of evil spirits by the waving of wands and magical finger-knots, and invocation of the gods who were then believed to be actually present. possession by divinities in connection with some of the shinto sects, occult rites were practiced to bring about possession of a selected person by the actual spirits of the gods. priests and laymen alike developed and practiced this art, undergoing a period of purification by means of various

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

f a fruit tree, which they marked with certain characters and threw at hazard upon a white cloth. something like this, according to one of the rabbis, was the practice of the hebrews, only instead of characters, they peeled their rods on one side and drew the presage from their manner of falling. the scythians and the alani used rods of the myrtle and sallow, and as the latter chose fine straight wands according to herodotus, it may be inferred that their method was that of the hebrews, or some modification of it (see also aaron s rod) rhapsodomancy divination by means of opening the works of a poet at hazard and reading the verse which first presents itself. this is similar to bibliomancy, the well-known divination technique of opening a bible at random and reading the verse on which the

of parapsychology. new york: helix press, 1964. saller, k. f. die parapsychologie vom standpunkt des anthropologen (parapsychology from the anthropologist s point of view. die heilkunst 68, no. 7 (1955. sallow a willow tree or shrub. rods made from this particular wood were much in use among the ancient scythians and the alani for purposes of augurial divination. the magician chose fine straight wands, wrote certain characters on them, and threw them on a white cloth. from the way in which they fell the magician gained the desired information. salter, helen woollgar de gaudrion verrall (1883.1959) daughter of medium margaret verrall. salter developed the faculty of automatic writing and was a prominent member of the society for psychical research, london. she was an assistant research off

he food supply; she also stole children and roasted them in her cave. her progeny included a brood of monstrous giants, each with several heads and arms. these were continually operating against mankind, throwing down houses, abducting women, and destroying growing crops. heroes who fought against them required the assistance of a witch who was called the wise woman, from whom they obtained magic wands. the witch of scottish folk tales is the friend of man and her profession was evidently regarded in ancient times as a highly honorable one. wizards also enjoyed high repute; they were the witch-doctors, priests, and magicians of the scottish pagans, and it was not until the sixteenth century that legal steps were taken to suppress them in the highland districts. there seems to have been no

e. in its familiar form, the tarot pack consists of a pack of 78 cards, comprising four suits of 14 cards each (the extra court card in each suit being the cavalier, knight, or horseman) and 22 symbolical picture-cards as atouts or trumps. the four suits, related to the modern hearts, clubs, diamonds, and spades, are swords, cups, coins, and batons (earlier represented as swords, cups, rings, and wands. the 22 symbolic cards generally picture the juggler or magician, high priestess or female pope, empress, emperor, hierophant or pope, lovers, chariot, justice, hermit, wheel of targ, russell encyclopedia of occultism& parapsychology. 5th ed. 1532 fortune, strength or fortitude, hanged man, death, temperance, devil, lightning-struck tower, star, moon, sun, last judgment, fool, and universe

ecks that explore different symbolic worlds, offer variant interpretations from the psychological to the wiccan, and present a broad scope of artistic styles. traditional tarot cards have gone hightech, with digital decks for sale on the internet for those who are curious and willing to spend a few dollars. some of these digital decks have replaced the customary card suits and symbols (i.e. cups, wands, pentacles, swords, priestesses, magicians) with characters representing modern themes. for example, a king in a traditional tarot deck is replaced with a businessman in a contemporary deck. these modern versions may attract a broader audience to tarot, however, many will take the practice less seriously than with the more traditional decks. sources: banzhaf, hajo. the tarot handbook. stamfo

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

th, joinedthegoldendawnand took the motto 'quodtibi id aliis';butshe seems to have had little interest intheorder, forwhenthe schismcamein1903 she had attained only the gradeofzelator.3she sided thenwithwaite's faction, presumably because, as waitesays,she 'loved138__thewayofdivineunion139public as separateentities-withoccasional leading hints: waite did pointoutthat the four tarot suits of cups, wands, swords, and pentacles correspond to the grail hallows,buthe left his readers to draw from thiswhatconclusions theycould-theywere drawn together for the members of his order. at first the synthesis was tentative,butas the last vestiges of magic dropped awaywiththe passing of the independent and rectified rite, and as the rituals of that rite were transformed into the religious ceremonies of

GILBERT THE MAGICAL MASON

considerthepack of playing cards, as now used. we find thefoursuits of diamonds and hearts, both red, representing the higher principles, with spades and162themagical masonclubs, both black, meaning the lower aspects. in the very old and curious tarocchi or tarot cards, to which court de gebelin, eliphaz levi and others grant an origin from the ancient egyptian myths, we find the four suits to be wands, cups, swords and pentacles of similar colours.thetarot pack has also four court cards, king, queen, knight and knave, which are suitable emblems of the four human principles. both types are exactly related in works upon the occult sciences to the symbolism of the kabalistic jehovah, the sacred name of god, composed of the four letters, yod, heh, vau, heh, the symbolism of which is sometimes

judge in the middle space: the zodiacal signs and planets are added to the scheme, and the whole judged by the rules of astrology. the foregoing seems a long and tedious process, but with practiceitis rapidly performed. tarot the pack of tarot cards now used to some extent in south europe for games of play, was used by the gypsies for purposes of divination. the packconsists offour suits, swords, wands, cups and coins; of the ten numerals; of kings, queens, and knaves; and of a fourth court card, a knight or man mounted on horseback. the knave was also at times considered as a female, and the four have also been called, cavalier, king, prince, queen and princess. in addition to these the pack includes 22 picture cards of varied meanings, called tarot trumps; among these were the emperor, t

GILBERT THE SORCERER AND HIS APPRENTICE

, which circumstance alters the symbolism in a few instances. i shall, therefore, wherever necessary, describetheomitted portion ofthedesign, enclosingitwithin brackets tomarkthesame. as i before observed, thetarotpack consistsofseventy255 eight cards- namely, four suits of fourteen cards each,andtwenty-two symbolic numbered trumps.thefour suits are- italian french englishanswmngto bastoni batons wands, sceptres, diamonds or clubs coppe coupes cups'chalices, or hearts goblets spade epees swords spades denari deniers money, circles, clubs or pentaclesthe tarot55each suit consists of ace, deuce, three, four, five, six, seven, eight, nine, ten; fanti or valet=knave; cavallo=knight or horseman; dama or reine= queen; re=king. the kings, in each instance, wear a cap-of-maintenance beneaththecrow

venofpentacles.r. the next card will show the reason of the anxiety, and so on.73. fiveofpentacles.shows simply that there is some one whom the person loves. the court-cards, and especially the kings and queens, may be taken to represent persons; in this case their additional meaning should not be read. the swords represent very dark people; pentacles, those not so dark; cups, rather fair people; wands or sceptres, those much fairer, and so on. many wands together might signify feasting, many cups love255 making, swords quarrelling and trouble, coins or pentacles money.70 the sorcererand his apprenticewhere themodeof reading the cards .requiresthatperson consulting should be represented, he should takeofthe kings to represent himself, according tohiscomple-i;j xion.ifa lady consults the ca

any cups love255 making, swords quarrelling and trouble, coins or pentacles money.70 the sorcererand his apprenticewhere themodeof reading the cards .requiresthatperson consulting should be represented, he should takeofthe kings to represent himself, according tohiscomple-i;j xion.ifa lady consults the cards, let her take one ofqueens;ifshe be rather fair,thequeen of cups; ifshefair, the queen of wands or sceptres,ifthe inquirer bea youth or a boy, let him take one of the knights; if ayoung girl, let her take the knave,etc. etteilla's. plan wasto'%take two of the keys for significators,thatanswering topope for a man, that answering to the high priestess fora"jwoman. butido notthinkthis iswell. the worstof:!etteilla's system is that he so completely destroysmeanings of the keys in his attem

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ing basic books of kabbalistic lore. some of these include 777 and other qabalistic writings of aleister crowley (samuel weiser, various editions, sepher sephiroth, godwin s cabalistic encyclopaedia (llewellyn) and the magicians companion, bill whitcomb (llewellyn 1993. he finds the following correspondences of interest. geburah is attributed to mars. it is related to the four fives in the tarot- wands, cups, swords and discs. the yetzirah card is five of swords. it is connected to four other centres on the tree of life: gnostic theurgy page 167 binah, tiphareth, chesed and hod. these are attributed to the following tarot trumps: geburah- binah: chariot. geburah -chesed: lust. geburah- tiphareth: justice or adjustment. geburah- hod: hanged man. geburah is also related to the following corr

GOLDEN DAWN RITUALS K

st. chief adept opens the vault wide, enters, passes to the eastern end, or place of the head of the pastos, the coffin of 9 christian rosenkreutz, and then faces west. second adept enters and passes to the south. third adept goes to the north. other members remain standing as before. the three officers each with a special wand in his right hand and crux ansata in the left, then stretch out their wands to form a pyramid above the altar, and also each join the crux ansata below) chief adept "let us analyze the keyword. i" second adept "n" third adept "r" all "i" chief adept "yod" second adept "nun" third adept "resh" all "yod" chief adept "virgo, isis, mighty mother" second adept "scorpio, apophis, destroyer" third adept "sol, osiris, slain and risen" all "isis, apophis, osiris, iao (all th

ve the altar, and also each join the crux ansata below) chief adept "let us analyze the keyword. i" second adept "n" third adept "r" all "i" chief adept "yod" second adept "nun" third adept "resh" all "yod" chief adept "virgo, isis, mighty mother" second adept "scorpio, apophis, destroyer" third adept "sol, osiris, slain and risen" all "isis, apophis, osiris, iao (all then simultaneously separate wands and cruces, and say) all "the sign of osiris slain (gives it) chief adept (giving the l sign with a bowed head "the sign of the mourning of isis" second adept (giving the v sign with the head back "the sign of typhon and apophis" third adept (with bowed head gives the x sign "the sign of osiris risen (all together with the saluting sign and bowed head) all "lvx, lux, the light of the cross"

est yourself with the insignia of your high office, which alone has entitled you to offer yourself unto the high powers as surety for the order (chief adept re-clothes, assisted by fourth and fifth adepts. three adepts enter the vault, roll the altar aside, open the lid of pastos, and put book "t" upon the table. chief adept steps into the pastos, and stands facing the door. the three adepts join wands and cruces) chief adept "i invoke thee hru, the great angel who art set over the operations of this secret wisdom, to strengthen and establish this order in its search for the mysteries of the divine light. increase the spiritual perception of the members and enable them to rise beyond that lower self-hood which is nothing, unto that highest self-hood which is in god the vast one (the three

ef adept "i invoke thee hru, the great angel who art set over the operations of this secret wisdom, to strengthen and establish this order in its search for the mysteries of the divine light. increase the spiritual perception of the members and enable them to rise beyond that lower self-hood which is nothing, unto that highest self-hood which is in god the vast one (the three adepts disjoin their wands and lower them into the pastos, joining them together at the black ends, and directing them toward the center of the floor. they hold cruces as before) chief adept "and now, in the tremendous name of strength through sacrifice, yehashuah, yehovasha, i authorize and charge ye, ye forces of evil that be beneath the universe, that, should a member of this order, through will, forgetfulness, or

tfulness, or weakness, act contrary to the obligation which he hath voluntarily taken upon himself on admission, that ye manifest yourselves as his accusers to restrain and to warn, so that ye, even ye, may perform your part in the operations of the great work through the order. thus, therefore, do i charge and authorize ye through yehashuah, yehovasha, the name of sacrifice (three adepts disjoin wands and cruces. chief adept steps out of pastos) chief adept "let the pastos be placed without the vault as in the third point of the ceremony of adeptus minor (the pastos is carried out by the fourth and fifth adepts into the outer chamber. the lid is removed and placed beside it. the chief adept stands between the pastos and the lid facing the door of the vault with his arms crossed. second ad

in the third point of the ceremony of adeptus minor (the pastos is carried out by the fourth and fifth adepts into the outer chamber. the lid is removed and placed beside it. the chief adept stands between the pastos and the lid facing the door of the vault with his arms crossed. second adept stands at the head of pastos and the third adept at the foot. other adepts form a circle around, and join wands over the head of chief, then they separate wands from head and give the sign of 5=6 grade) chief adept (slowly and loudly "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live. and whosoever liveth and believeth in me shall never die. i am the first and i am the last. i am he that liveth but was dead and behold i am alive forevermore, and hold t

GOLDEN DAWN RITUALS SADD

the sun, is attributed to trapt. title of card: lord of the fire of the world. even as trapt is the heart and center of the sun of life. the four squares that remain haveth no planetary or astrological attributions. the 10 squares of the sephirotic cross also correspond to the aces and small cards of the suites represented by the elements of the lesser angle. thus, cups to the lesser angle of c, wands to the lesser angle of d, etc. 20 1 3 5 6 4 2 7 8 9 10 numbering system of sephirotic cross k y f a c b planetary attributions of sephirotic cross (note: l is not included) as shown the servient portion (each suare) is ruled by a letter governing the rank and also by a letter governing the column. thou mayest acquire the astrological attributions of each square (zodiacal for servient. the co

l tablets. 22 the aces represent the root forces and the essential spiritual noumenon of the elements. the court cards act as vice-gerants of the root forces of the elements. m a c b d a ace swords prince swords queen swords princess swords king swords c ace cups prince cups queen cups princess cups king cups b ace pentacles prince pentacles queen pentacles princess pentacles king pentacles d ace wands prince wands queen wands princess wands king wands tetragrammaton on the tablets the diagram below illustrates the letters of the tetragrammaton as they are attributed to the four watchtowers in specific detail. make certain to examine the arrows closely to better understand the order of reading the hebrew letters. thou shall not confuse the hebrew letters with the order of the angelic names

triangle no. 4 hrwbg here c is extremely strong, and is stirred to action by the energy of hrwbg. were it not for the m it would be the destroying energy of a flood, but the latter renders its effect more gentle and beneficient, promoting the solution and nourishment of matter. the square of "m" of "aismt, a kerubic square of the fiery lesser angle of the earth tablet. 29 triangle no. 1 queen of wands triangle no. 2 b triangle no. 3 c, triangle no. 4 d here b acting downwards and d upwards, the effect would be volcanic. the c is as strongly placed as the d by its union with the b. the queen of wands equals the c of d, h of y, reconciling these two elements. therefore the whole effect would be to produce a moist generating heat, like that of a conservatory, or rather of a hot-house. a forc

GOLDEN DAWN RITUALS U7

in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. the colors differ according to the world or aspect of the great names they represent. there are four scales of color which correspond to the four kabbalistic worlds. they are: scales worlds tarot suits tetragrammaton elements king twlyxa wands y (yod) d (fire) queen hayrb cups h (he) c (water) prince hryxy swords w (vau) a (air) princess hycu pentacles h (he) b (earth) king scale queen scale prince scale princess scale 1. uncolored brilliance white brilliance white brilliance white rayed golden 2. pure soft blue grey blue pearl grey mother of pearl white flecked red blue and yellow 3. crimson black with hidden red black& crimson=

GOLDEN DAWN RITUALS ZAM16

thunder was heard on the deep. the stars with thy fear shook and whitened while the voice of the lord was uplifted. the wilderness also obeys, for the flames of thy fire are rifted, and the waves of the sea know thy ways. they did hear thee, the cedars of lebanon; and the desert of kadesh hath known. o amoun (vibrate, thou spirit of illimitable light and life and love. thou with the plume and the wands, is thy path in the waters? the marvelous deeps of the sea? to that abyss of waters do i raise my soul to receive thy truth. amoun (vibratory formula, i invoke thee. exalt my soul to the feet of thy glory. hear me, and manifest in splendor to him who worships at thy throne" step 27 pause while circulating the force within. say "this is the lord of the gods! this is he, lord of the universe!

GOLDEN DAWN RITUALS ZAM21

d" step 33 take elements astrally, then say "in the name of hwchy the redeemer, i now set free any spirits that may have been imprisoned by this ceremony" step 34 conclude with lvx sigerritual 5 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 chief adept second adept third adept fourth adept magus of fire with the lamen of the dadouchos magus of water with the lamen of the stolistes lotus wands red incense burner sword of the art razor blades five red lanterns elemental tools, plus salt third adept "hekas, hekas, este bebeloi" bell/ chief adept "fraters and sorors of the r.r. et a.c, we are assembled together for the purpose of evoking tangible and penetrating forces of an unlimited magnitude for the specific purpose of protecting and defending this temple, this order, and all loya

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

it not been for the wisdom and precaution of our ancient brethren, this, the only remaining copy of the law, would have been destroyed at the destruction of jerusalem. other objects are removed: a pot of manna a relic of the mysterious food that appeared out of nowhere to feed the israelites fleeing egypt; the rod of aaron, that which had turned to a serpent, which devoured those created from the wands of the egyptian magicians. the high priest then finds four pieces of paper that on inspection, prove to be the key to the cipher of the royal arch mason. with it, those present are able to decode the mysterious writing on the ark, which includes the long-lost word of the master mason, the ancient names of three sky gods drawn together to form a single word. by such ciphers and codes have the

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

arius= firey= red cancer, scorpio, pisces= watery= blue gemini, libra, aquarius= airy= yellow taurus, virgo, capricorn= earthy= black 49 the colors of the sephirothic crosses are determined using each truncated pyramid as: the colors of the kurubic squares are determined as: 50 where, t_ color of tablet k= color of element of the court card of the kerub s= same as triangle no. 1 a= color of angle wands= fire, yod, red cups= water, he, blue swords= air, vau, yellow pantacles= earth, he, black the colors of the lesser watchtower squares are determined from the astrological and planetary signs as follows: red= firey= sun, jupiter, aries, cancer, libra, capricom blue= watery= mars, taurus, leo, scorpio, aquarius yellow= airy= saturas, mercury, gemini, virgo, sagittarius, pisces black= earthy=

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

y be named three in particular, of whom the' white woman' and finally the' nun' might be the outcome: kolda, who in the very same way combs and bathes in the midday sun, berhta, white by her very name, who spins and weaves, ostara (pp. 290. 780, to whom the people offered up may-lilies (p. 58. holda and berhta bestow trifling gifts, which turn into gold; the white women are fond of gold rings and wands (mono 7, 476, heaps of gold lie on their laps (8, 185, they give away boxfuls of gold sand (5, 414. berhta as the white ancestress appears when a death is at hand (p. 280; so does the white maid (bechst. 4, 158. berhta^s misshapen foot (p. 280) lies at the root of the white maiden^s goat-foot, her long nails (mone 7, 476, her green or yellow slippers (p. 965; else why should these have seeme

lso they breed and maintain these 1 laffert's kelationes criminales, celle 1721. pp. 52-4. horst's diiinonom. 2, 376-7. 2 yet they eat bread baked on a sunday, meat salted on sunday; and drink wine put in cask on sunday. 3 distinction of ranks is kept up too: the rich sit down to table first, and drink out of silver goblets, then the poor out of wooden bowls or hoofs* 0. fr. poets also put peeled wands in the hands of witches' une vielle 1072 magic. animals: tlie hatzlerin ixviii^ already chides a witcli as' inhitzige lirotensack' such a novice witch the devil inverts, and sticks a candle in a part of her person, thiir. mitth. vi. 3, 69. they go home the same way as they came: the husband, who all the while has mistaken a staff laid in the bed for his sleeping spouse, knows nothing of what

HANDBOOK OF EGYPTIAN MYTHOLOGY

ic kind of unorthodox mythology was especially coined bout portant for this genre. 38 indeed, the efficacy of such spells may have partly depended on the patients being familiar with the story of which they were being made a part. introduction 17 similar links between human and divine events were created in visual form on magical objects of the middle kingdom and second intermediate period. ivory wands that were used to protect newborn children and their mothers show a wide array of divine beings, some in monstrous forms (see figure 30. many of these have been identified with the deities of middle egypt who feature in the coffin texts. brief inscriptions on some of the wands state that these deities have come to fight on behalf of a particular child. the wands seem to be based on a myth of

any of these have been identified with the deities of middle egypt who feature in the coffin texts. brief inscriptions on some of the wands state that these deities have come to fight on behalf of a particular child. the wands seem to be based on a myth of an endangered divine child hundreds of years before such a myth is clearly delineated in narrative sources. some of the creatures shown on the wands, such as the griffin, feature in egyptian animal fables known from much later periods. the wands suggest an almost lost world of oral traditions concerning the gods. they were also among the first private objects to include depictions of deities, although most of these are not in the formal style found in temples. the late middle kingdom and the second intermediate period were times of intel

twilight who helped shu to support the sky. a single heh god was the hieroglyphic sign for millions of years or infinity. see also baboons; ogdoad of hermopolis; shu and tefnut heka (hika) heka was the god of magic as a creative force. see also sia and hu heqet (heqat, hekat) heqet was a frog goddess who helped women to give birth and the dead to be reborn. the knife-wielding frogs shown on ivory wands are probably heqet in her role as defender of women and children. heqet, mistress of joy, was among the deities, themes, and concepts 139 followers of the inundation god hapy when he brought new life to egypt each year. the roman writer pliny the elder noted an egyptian belief that frogs were spontaneously generated from the mud left by the receding nile flood. heqet came to be worshipped as

hown assisting goddesses give birth to divine children. at abydos, heqet was revered for helping isis bring horus into the world and for assisting the murdered god osiris to be reborn. all egyptians hoped that after they died heqet would act as a divine midwife at their rebirth. see also khnum; ogdoad of hermopolis 140 handbook of egyptian mythology figure 30. the frog shown on one of these ivory wands may represent heqet. the creatures on the wands acted as magical protectors for women and young children (the metropolitan museum of art) references and further reading: j. d. cooney and w. k. simpson. an early dynastic statue of the goddess heqat. bulletin of the cleveland museum of arts 63 (1976. primary sources: pt 539; ct 175, 258; p. westcar; rbm; hapy hymns heryshef (arsaphes, harsaphe

hes, harsaphes) heryshef was a ram god who was the local deity of the important town of herakleopolis magna (hnes. his name means he who is upon his lake. from early times heryshef was worshipped as a creator god rising out of the nun. like some other ram gods, he could be regarded as a manifestation of osiris. the coffin texts refer to heryshef as lord of blood and butchery. he is shown on ivory wands among the fearsome deities who can act as magical protectors. during the first millennium bce, heryshef was revered as a cosmic deity whose eyes were the sun and the moon. in one text, osiris-heryshef is crowned king at herakleopolis. he sits on the throne of ra to receive the homage of all the other deities. even his rival, seth, bows down to him, though it makes his nose bleed with rage. o

. the annual nile flood performed a similar service for the land of egypt. a group of reret goddesses were among the exotic beings who celebrated the return of the distant goddess who brought the inundation with her. in some versions of this myth the returning solar lioness can be transformed into a hippopotamus goddess when she reaches the marshy boundaries of egypt. images on hippopotamus-ivory wands of the second millennium bce may allude to this myth and its aftermath when the goddess gives birth to a divine child who is destined to rule. taweret is shown among other fighters savaging foreign captives, brandishing knives or torches, or holding the sa symbol of protection (see figure 30. her role as protector of the divine child is repeated in later temple reliefs showing the birth and

K AMBER THE BASICS OF MAGICK

o vividly affect the senses; thus making his magical contact with the inner planes more lucid. the magical elements have correspondences with the tarrot cards as the four suits. the four quarters (directions of the universe as used in magick ritual) and the archangels also correspond with these same elements- element suit quarter archangel= earth pentacles north uriel water cups west gabriel fire wands south michael air swords east raphael elementals the magical elements are said to be peopled by spirits and mythological entities called elementals or nature spirits. these are grouped into four main categories- gnome (earth) undine (water) salamander (fire) sylph (air) the basics of magick get any book for free on: www.abika.com 14= dwarfs nymphs jin (genies) fairies elves tritons storm ang

KNOWLEDGE LECTURE FIVE

yesod and of these especially to tiphareth. malkah the queen and kalah the bride are titles of malkuth when considered as the spouse of zauir anpin, the microprosopus. the letters of the name yhvh contain these meanings: yod is referred to abba. heh to aima. vau to zauir anpin. heh (1) to malkah. these letters are also referred to the four worlds and the four suits of the tarot thus: yod atziluth wands heh briah cups vau yetzirah swords heh (f) assiah pentacles there are ten sephiroth in each of the four worlds. each sephirah has its own ten sephiroth making 400 sephiroth in all- the number of the letter tau, the cross, the universe, the completion of all things. the tarot is referred to the tree of life in the following manner. the four aces are placed on the throne of kether. the remaini

KNOWLEDGE LECTURE THREE

and illusionary forms, shells of the dead, and ghosts and phantoms, that are occasionally seen in s ances. elemental spirits are those belonging to the nature of the elements; some are good and some are evil. an angel is a pure and high spirit of unmixed good in office and function. in the tarot, the ten small cards of each suit refer to the sephiroth. the four suits refer to the letters of yhvh. wands to yod, cups to heh, swords to vau, and pentacles to heh (final. these four suits also refer to the four worlds of the qabalah. wands to atziluth, cups to briah, swords to yetzirah, and pentacles to assiah. the honours of the tarot pack are, as it were, the vice-gerants of the great name (yhvh, in the qabalistic world to which each suit is referred. they also symbolize father, mother, son, d

KNOWLEDGE LECTURE TWO

-shartathan (wttrch tumcrb dc) the traditional tarot consists of a pack of 78 cards made up of four suits of 14 cards each, together with 22 trumps, or major arcana, which tell the story of the soul. each suit consists of ten numbered cards, as in the modern playing cards, but there are four instead of three honours: king or knight, queen, prince or emperor, princess or knave. the four suits are: wands, or sceptres, comparable to diamonds. cups or chalices, comparable to hearts. swords, comparable to spades pentacles or coins, comparable to clubs *i take some slight issue with these attributions; i think rather that diamonds should be attributed to pentacles and wands to clubs. the very names 'wands' and 'clubs' are indicative of similar ideas, as are the diamonds (valuable gem) comparable

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

el. it is taken as an emblem of the rectitude which should mark the conduct of the brn. during the time of refreshment, when they are outside the lodge. such conduct at all times leads to a life that is full of grace and beauty. 271. the remaining officers also wear jewels of office. those of the orator, secretary, treasurer and d.c. are respectively a book, crossed pens, crossed keys and crossed wands, of which the meaning is obvious. in co-masonry, the s.d. and j.d. have each a dove as their jewel, signifying their quality as messengers; but in some other lodges they have a square and compasses, with a sun in the centre for the s.d. and a moon for the j.d. the square and compasses are intended to indicate their qualities of circumspection and justice, for theirs are the duties of seeing

ver he is called upon to take part in the ceremony. the deva representative usually remains floating above the regular situation of the official, but as the latter moves about the lodge in the course of his work the line of light never leaves him for a moment, though it becomes more vivid during his activity. 421. just before the lodge is opened, the i.p.m. is escorted by the two d.s with crossed wands to the altar, where he kneels and awaits the exact moment of opening. as the r.w.m. utters the word gopen h the i.p.m. opens the v.s.l, and arranges upon its pages the s c and the c c thus displaying what we esteem the three great emblematical lights in freemasonry simultaneously with the physical illumination. it is the i.p.m. who thus brings the symbolical light to the lodge, just as it wa

y for those of his brn. in the p c g c leading from the second to the third degree is shown the necessity of extending self-control still further, and gaining some mastery over that strange intermediate tract beyond the lower mind which in a certain school of thought is denomi-nated the subliminal consciousness. 666. in this degree, as in the others, he kneels under a triangle made by the crossed wands of the deacons while the blessing of t.m.h. is invoked; indeed, it is noteworthy that all the o.s in craft masonry are taken within that same triangle, indicating that the whole of the threefold man, body, soul and spirit, is engaged in the work that is being done. bro. ward draws attention to the fact that the candidate now takes three symbolical journeys, as in the first degree, but with a

LIBER 777

viii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi. the court cards of the tarot, with the spheres of their celestial dominion wands. lxxii. the court cards of the tarot, with the spheres of their celestial dominion cups. 11 the prince of the chariot of fire. rules 20 d to 20 f, including most of leo minor. the prince of the chariot of the waters. 20 g to 20 h 23 the queen of the thrones of flame. 20 l to 20 a, including part of andromeda. the queen of the thrones of the waters. 20 c to 20 d 31 the lord of the flame and t

gans or idolaters dar as-salam 5 burners$ sakar guebres jannat al-maawa 6 disputers! sa ir sabians jannat al-khuld 7 dispersing ravens. hutamah jews jannat al-naim 8 deceivers. laza christians jannat al-firdaus 9 obscene ones. 1010 the evil woman or (simply) the woman. jehannum moslems jannat al- adn or al-karar table i (continued) 25 cxxviii. meaning of col. cxxvii. cxxix. pairs of angels ruling wands. cxxx. pairs of angels ruling cups. cxxxi. pairs of angels ruling swords. 0. 1. 2 lawhw laynd lauya hywbj lalzy lahbm 3 house of glory, made of pearls hycjh hymmu lahar hymby layrh hymqh 4 house of rest or peace, made of rubies and jacinths laann latyn layyh hymwm hywal laylk 5 garden of mansions, made of yellow copper yawhw layly hywwl hylhp layna hymuj 6 garden of eternity, made of yellow

LIBER CORDIS CINCTI SERPENTE

ise, o my snake! it is now is the hour of the hooded and holy ineffable flower. rise, o my snake, into brilliance of bloom on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in frenzy of form. be still, o my soul! that the spell may dissolve as the wands are upraised and the aons revolve. behold! in my beauty how joyous thou art, o snake that caresses the crown of mine heart! behold! we are one, and the tempest of years goes down to the dusk, and the beetle appears. o beetle! the drone of thy dolorous note be ever the trance of this tremulous throat! i await the awakening! the summons on high from the lord adonai, from the lord adonai! 2. ad

LIBER E

and 14 of each other suit; so that, without any clairvoyance at all, you can guess right twice in 7 times (roughly) by calling trumps each time. 6. note that some cards are harmonious. thus it would not be a bad error to call the five of swords( gthe lord of defeat h) instead of the ten of swords( gthe lord of ruin h. but to call the lord of love (2 cups) svb figvra ix 3 for the lord of strife (5 wands) would show that you were getting nothing right. similarly, a card ruled by mars would be harmonious with a 5, a card of gemini with gthe lovers. h 7. these harmonies must be thoroughly learnt, according to the numerous tables given in 777. 8. as you progress, you will find that you are able to distinguish the suit correctly three times in four, and that very few indeed inharmonious errors o

LIBER LXXVIII

ther, the four scales of each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these

e cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v the lord of the flame and the lightning; the king of the spirits of fire knight* of wands a winged warrior riding upon a black horse with flaming mane and tail: the horse itself is not winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a rayed crown, a corslet of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his curass, and on the shoulder-pieces and buskins, he wears as a crest a winged black hor

winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a rayed crown, a corslet of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his curass, and on the shoulder-pieces and buskins, he wears as a crest a winged black horse fs head. he grasps a club with flaming ends, somewhat similar to that in the symbol of the ace of wands, but not so heavy, and also the sigil of his scale is shown; beneath the rushing feet of his steed are waving flames and fire. he is active.generous.fierce.sudden.impetuous* note that the kings are now called knights, and the princes are now called kings. this is unfortunate, and leads to confusion; the princes may be called emperors without harm. remember only that the horsed figures refer

r of command, yet liked notwithstanding. kind and generous when not opposed. if ill dignified, obstinate, revengeful, domineering, tyran-nical, and apt to turn against another without a cause. she rules the heavens from above the last decan of l to above the 20 of a: including thus a part of andromeda. c of d queen of the salamanders. 14 liber lxxviii vii the prince of the chariot of fire king of wands a kingly figure with a golden, winged crown, seated on a chariot. he has large white wings. one wheel of his chariot is shewn. he wears corslet and buskins of scale armour decorated with a winged lion's head, which symbol also surmounts his crown. his chariot is drawn by a lion. his arms are bare, save for the shoulder-pieces of the corslet, and he bears a torch or firewand, somewhat similar

salient. swift, strong, hasty; rather violent, yet just and generous; noble and scorning meanness. if ill dignified.cruel, intolerant, prejudiced and ill natured. he rules the heavens from above the last decan of d to the second decan of e; hence he includes most of leo minor. d of b prince and emperor of salamanders. viii the princess of the shining flame; the rose of the palace of fire knave of wands a very strong and beautiful woman with flowing red-gold hair, attired like an amazon. her shoulders, arms, bosom and knees are bare. she wears a short kilt reaching to the knee. round her waist is a broad belt of scale-mail; narrow at the sides; broader in front and back; and having a winged tiger fs head in front. she wears a corinthian-shaped helmet and crown with a long plume. it also is

king or queen. beneath her firmly placed feet are leaping flames of fire. brilliance, courage, beauty, force, sudden in anger or love, desire of power, enthusiasm, revenge. if ill dignified, she is superficial, theatrical, cruel, unstable, domineering. she rules the heavens over one quadrant of the portion around the north pole. e of b princess and empress of the salamanders. throne of the ace of wands. ix the lord of the waves and the waters; the king of the hosts of the sea knight of cups a beautiful, winged, youthful warrior with flying hair, riding upon a white horse, which latter is not winged. his general equipment is similar to that of the knight of wands, but upon his helmet, cuirass and buskins is a peacock with opened wings. he holds a cup in his hand, bearing the sigil of the sc

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

of the sham diviners, and of the providers of the public amusement by games of cards. the modem tarot, or tarocchi pack of cards consists of 78 cards, of which 22 form a special group of trumps, of pictorial design: the remaining 56 are composed of four suits of 10 numerals and four court cards, king, queen, knight, and knave or valet; the suits are swords (militaryism, cups (sacerdocy, clubs or wands (agriculture, and shekels or coins (commerce, answering respectively to our spades, hearts, clubs and diamonds. our purpose is with the 22 trumps, these form the special characteristic of the pack and are the lineal descendants of the hieroglyphics of the tarot. these 22 respond to the letters of the hebrew and other sacred alphabets, which fall naturally into three classes of a trio of moth

e manners of fruit and whose leaves were for the healing of the nations, all bear witness to the esteem in which trees were held by the scribes of holy writ. buddha received his illumination while under the bodhi tree, near madras in india, and several of the eastern gods are pictured sitting in meditation beneath the spreading branches of mighty trees. many of the great sages and saviors carried wands, rods, or staves cut from the wood of sacred trees, as the rods of moses and aaron; gungnir--the spear of odin--cut from the tree of life; and the consecrated rod of hermes, around which the fighting serpents entwined themselves. the numerous uses which the ancients made of the tree and its products are factors in its symbolism. its worship was, to a certain degree, based upon its usefulness

show a sign" going forth to meet the priests at the head of the widowers, joseph collected the rods of all the other men and gave them into the keeping of the priests. now joseph's rod was but half as long as the others, and the priests on returning the rods to the widowers paid no attention to joseph's but left it behind in the holy of holies. when all the other widowers had received back their wands, the priests awaited a sign from heaven, but none came. joseph, because of his advanced age, did not: ask for the return of his rod, for to him it was inconceivable that he should be chosen. but an angel appeared to the high priest, ordering him to give back the short rod which lay unnoticed in the holy of holies. as the high priest handed the rod to joseph, a white dove flew from the end of

MASTERING WITCHCRAFT

riestess will likewise wear an illuminated headpiece to lead the sabbat dance, this time, however, a whole coronet of candles. members may bring their own robes or work nude, as the case may be. as i mentioned before, a certain uniformity of dress is desirable, and the black, cowled robe, or tabard, is ideal for this purpose. witch jewels should be worn, and members should bring their athames and wands for participation in the group rituals. in the old days swords would be brought if the participants were gentry or nobility, or pitchforks if they were peasants. the wands or riding poles were, however, generally disguised as broomsticks. the athames and wands are the modern substitutes. during the coven meeting itself, whether it be formal sabbat or informal esbat, the magister and lady may

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

d in your notebook. chapter 2 you can awaken your magic power you have a power within you that can be woken. it is what the ancient avatars of the mystic east use to call the fiery serpent the great body of radiance and the immutable light. it is the same power that you can now use to work any magic you want. you may have expected that at this stage you would be told to obtain mystic robes, magic wands, bat s wings, eye of newt, and cauldrons, or to indulge in blood drinking and human sacrifice. such occult paraphernalia and activities are not only out of date, but also totally unnecessary to make your magic power work for you. the first, very simple step in waking your fiery serpent from its ancient slumber is to find a place where you can create a witching circle. the old grimoires, hand

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

awn: volume i book one the traditional tarot consists of a pack of 78 cards made up of <128> four suits of 14 cards each, together with 22 trumps, or major arcana, which tell the story of the soul. each suit consists of ten numbered cards, as in the modem playing cards, but there are four instead of three honours: king or knight, queen, prince or emperor, princess or knave. the four suits are: 1. wands or sceptres comparable to diamonds. 2. cups or chalices comparable to hearts. 3. swords comparable to spades. 4. pentacles or coins comparable to clubs. third knowledge lecture the soul is divided by the qabalists into three principal parts- 1. neschamah the highest part, answering to the three supemals. 2. ruach the middle part, answering to the six sephiroth from chesed to yesod, inclusive

are false and illusionary forms, shells of the dead, and ghosts and phantoms. elemental spirits are those belonging to the nature of the elements; some are good and some are evil. an angel is a pure and high spirit of unmixed good in office and operation. in the tarot, the ten small cards of each suit refer to the sephiroth. the four suits refer to the letters of tetragrammaton thus- sceptres or wands to ,yod cups heh swords vau pentacles heh (final) the four suits also refer to the four worlds of the qabalists thus- sceptres to atziluth cups briah swords yetzirah pentacles assiah 68 the golden dawn: volume i book one the honours of the tarot pack are, as it were, the vice-gerants of the great name, in the qabalistic world to which each suit is referred. they also syrnbolise father, mothe

specially to tiphareth. malkah i l 3 9 t h e queen, and kalah il%th e bride are titles of malkuth considered as the spouse of zauir anpin, the microprosopus. the letters of the name yhvh contain these meanings, thus- yod is referred to abba. heh to aima. vau to zauir anpin. heh (final) to malkah. these letters are also referred to the four worlds and the four suits of the tarot thus- yod atziluth wands heh briah cups vau yetzirah swords heh (f) assiah pentacles in each of the four worlds are the ten sephiroth of that world, and each sephirah has its own ten sephiroth, making 400 sephiroth in all- the number of the letter tau, the cross, the universe, the completion of all things. 78 the golden dawn: volume i <154> tetragrammaton on the tree the tarot is thus referred to the tree of life: t

nine scale and the paths in the masculine or king's scale. it is the key of the forces which lie in qesheth the bow. treasure it in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. note: there are four scales of colour which correspond to the four worlds. they are: the king scale atziluth wands yod fire the queen scale briah cups heh water the prince scale yetzirah swords vau air the princess scale assiah pentacles heh earth the golden dawn: volume i book one the colors differ according to the world or aspect of the great name they represent: thus samekh in: the king scale is deep blue the queen scale is yellow the prince scale is green the princess scale is grey blue <193> tiphare

ce to regar% to our father, our lady, and our lord) consists of a classification of the scales of colour in the numbers 1-10 refer to the sephiroth, and those from 11-32 inclusive to the paths. fifth knowledge lecture 99 <199-200-201-202> the four colour scales yod-fire hm-water vau-air heh (final) earth king scale queen scale emperor or prince empress or knave (atsiluth (briah (yetsirah (assiah) wands cups swords pentacles 1 brilliance 2 soft blue white brilliance grey white brilliance white flecked gold bluish mother of pearl white flecked red, blue, yellow grey flecked pink deep azure flecked yellow red flecked black gold amber olive flecked gold yellow-brown flecked white cihine flecked azure black rayed yellow 3 crimson 4 deep violet black blue dark brown deep purple 5 orange 6 clear

darkness! we adore thee and we invoke thee! look with favour on this neophyte who now kneeleth before thee. and grant thine aid unto the higher aspirations of his soul, so that he may prove a true and faithful frater neophyte among us. to the glory of thine ineffable name. amen! all rise, candidate is assisted to rise and is brought close to the altar. hierophant, hiereus, and hegemon raise their wands and sword to touch each other over the head of candidate. h u x, at the word "darkness" removes the hood-wink. inheritor of a dying world, we call thee to the living beauty. wanderer in the wild darkness, we call thee to the gentle light (hood-wink removed) 126 the golden dawn: volume 17 book two hiero long hast thou dwelt in darkness- quit the night and seek the day (together) we receive th

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

will. the rites are, therefore, prearranged by the science itself. an uninstructed person who is not acquainted with the threefold power is subject to its mysterious fascination; the sage understands it and makes it the instrument of his will. when the work is accomplished with exactitude and faith, it is never ineffectual. all magical instruments must be duplicated; there must be two swords, two wands, two cups, two chafing-dishes, two pantacles and two lamps; two vestments must be worn, one over the other, and they must be of contrasted colours, a rule still followed by catholic priests; lastly, two metals must be worn at least, or otherwise none. the crown of laurel, rue, mugwort or vervain must be double, in like manner; one of them is used in evocations, while the other is burnt, the

ishment of the great work. the twenty-second key, which bears the number twenty-one because the fool which precedes it carries no numeral, the great work 67 represents a youthful female divinity, veiled slightly and running in a flowering circle, supported at four corners by the four beasts of the kabalah. in the italian tarot this divinity has a rod in either hand; in the besancon tarot, the two wands are in one hand while the other is placed upon her thigh, both equally remarkable symbols of magnetic action, either alternate in its polarization or simultaneous by opposition and transmission. the great work of hermes is therefore an essentially magical operation and the highest of all, for it supposes the absolute in science and volition. there is light in gold, gold in light and light in

ROBERT KIRK WALKER BETWEEN WORLDS

and she has gone to carterhaugh just as fast as she could flee. she had not pulled a double rose, a rose but three or four, when up and spoke this young tam lin, crying 'lady, pull no more' http//www.dreampower.com/kirk_wbw/pg_126.htm (1 of 13 [10/9/2001 12:36:58 am] robert kirk- walker between worlds appendix 3: the ballad of tam lin 127 'how dare you pull those flowers! how dare you break those wands! how dare you come to carterhaugh withouten my command' she says 'carterhaugh it is my own my father gave it me, and i will come and go by here withouten any leave of thee' there were four and twenty ladies gay all sitting down at chess, in and come the fair young janet, as pale as any glass. up and spake her father dear, he spake up meek and mild 'oh alas, janet' he cried 'i fear you go wit

RUBY TABLET OF SET

became evident to me that the church of satan was to be destroyed, i sought an explanation via ceremonial invocation. since the ninth of june i had received a series of indications that the overall situation and my own actions therein were not haphazard [consultation of the book of thoth on friday, june thirteenth, for example, yielded the following sequence: 2 of cups/7 of disks/9 of disks/2 of wands/the devil] but i had not received what i considered to be a conclusive answer to the meaning of these events. because of the strength intrinsic in the church of satan, it seemed illogical to me that it could cease to exist so suddenly. the actions of anton szandor lavey, a magus v, also seemed oddly out of character to the point of incomplete inconsistency. and, during the ending of the chur

mage of a particular card; this is very intense and obsessive. when this occurs i remove that card from the deck and explore it in conjunction with my particular magickal study. most often a series of three to five cards will manifest. during the time i have been with the temple of set, i have used two different magickal names. during the period i was working with am-ut, the tarot card the ace of wands forced its presence most vividly, and in such a manner that i was forced to fully explore it in relationship to am-ut. in the center of the card is an outburst of flame in the shape of the tree of life. contained within this fire of existence is all that is. the beginning and the end, thesis and antithesis. each flame of this tree of life is in the shape of the hebrew letter yod. let me make

the first and hidden impulse. all else are various elemental combinations of this first form manifestation. yod is also called the "secret fire (the black flame. it is from this original outburst of energy that manifestation begins, but there is no control, for bolts of lightning burst in all directions with no controlling force. the energy is manifest, but seed has not been realized. the ace of wands is called the "essence of the element of fire in its inception" it is pure potential, not yet manifesting itself as a part of the conscious "will "it is the primordial energy of the divine, manifesting itself into matter at so early a stage that it has not yet definitely formulated as will (book of thoth. there is now knowledge of the seed of potentiality, but it is not yet at a stage of dev

ill (book of thoth. there is now knowledge of the seed of potentiality, but it is not yet at a stage of development where there is a systematization of the elements involved that will allow the primal seed to grow. all of this i relate to am-ut and my experiences with that name. i think that it is interesting to note that the rest of the small cards of the fire element which come after the ace of wands are a progressive degeneration of that element. the ace is the seed of the element, and the rest of the cards in their succession show that upon the knowledge of realizing the potential is there, there follows a rapid intellectual degeneration of the first form from which the potential is manifest. quickly the original knowledge is complicated to a point where different avenues of expression

he seed of potentiality became reactive to my self induced stimuli, and i took the necessary steps to manipulate my environment in the direction most suitable for my own initiation. it has been a difficult process of blundering about, wondering how all of my own work could fit in with the other sorcerers that i had come to know. another card that i worked with during this period was the knight of wands. looking at the card one sees the knight on horseback; in his hand he holds the outburst of the yod flame seen previously in the ace. in this card there is now direction and control. all the energies are going forward with a fiery intensity. the horse upon which the knight rides leaps forward not to be held back! upon the suit of armour that the knight is wearing there is a small dragon upon

endent and so free. i concluded the working with a tarot reading using crowley's o.t.o. thoth deck. the layout of the cards was in a straight line, being symbolic of a progression through the tuat. this reading was kindly analyzed by magister menschel: the first card, 9-w, is a good representation of your current state of being. strong, filled with the strength of thelema (will, symbolized by the wands and their fire; you must use this strength, apply it to your xeper, or fall into the trap of the 10-w. assuming you pass this initiation and successfully turn the fire of thelema inward, your future is symbolized by the knight of wands, the active and accomplished will. i have full confidence that you will follow your xeper at least this far- it is the unnatural conclusion of the path you no

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

s these people who direct the religious initiations are close to the mark, and all the time there has been an allegorical meaning beneath their doctrine that he who enters the next world uninitiated and unenlightened shall lie in the mire, but he who arrives there purified and enlightened shall dwell among the gods. you know how the initiation practitioners say, there are many who bear the sacred wands, but the bacchoi are few. well, in my opinion these latter are simply those who have lived the philosophic life in the right way; i myself have done my best in every way to join that company, leaving nothing undone which i could do to attain this end.21 the mysteries and pre-socratic philosophy 23 one who speaks about initiation in this way must indeed have dedicated his search for wisdom to

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

is also know as assiah, the material world. page 8 elements and watch towers continued( grimoire of eclectic magick air is the intellectual element. it is clear and uncluttered. in magick its color is bright pale yellow, and it is employed in spells for visualization, inspiration, learning, and freedom. the celtic god, dagha is associated with air. in the tarot it is the suit of swords (sometimes wands. it is also know as yetzirah, the formative world. water is the creative element. it is emotional, fluid, and forever changing. in magick, its color is deep blue, and it is used in spells for friendship, fertility, creation, and emotional healing or purification. the celtic goddess, cerridwen is associated with water. in the tarot it is the suit of cups or chalices. it is also known as briah

ociated with water. in the tarot it is the suit of cups or chalices. it is also known as briah, the creative world. fire is the element of change and passion. it is full of energy and is the essence of magick and life. its color in magick, is red, and it is employed in spells of passion, energy, purification and healing. the celtic god, lugh is associated with fire. in the tarot it is the suit of wands (sometimes swords. it is also known as atziluth, the archetypal world. the elements so far have been presented in what is know as the hermetic, or western mystery tradition. this is a system that has its roots in egyptian, hebrew and greek teachings. it should be noted that this is not the only elemental system in the world. in the orient they have five elements. these being metal, wood, wat

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

to be able to store images and thoughts, serving as keepers of knowledge of the past. among other attributes reputed of crystals is the ability to store and discharge light; to receive impressions from humans, who are able to program crystals for certain functions; to emit frequencies; and to become reenergized by sunlight and moonlight. clear quartz is said to attract positive energy, and small wands with crystals mounted at both ends can supposedly locate pain or illness in a body. some mystics claim that inhabitants of the legendary continent of atlantis used crystals to produce psychic energy and establish interstellar communication. some believe that a powerful crystal energy source ultimately destroyed atlantis. the popular twentieth century mystic edgar cayce (1877.1945) told his f

e frederick. the mystical lore of precious stones. san bernardino, calif: borgo press, 1986. pavitt, william thomas. the book of talismans, amulets, and zodiacal gems. new york: samuel weiser, 1970. walker, barbara g. the woman fs dictionary of symbols and sacred objects. edison, n.j: castle books, 1988. trees many trees and plants are used as objects of power. hazel, the wood of choice for magic wands, was commonly used for divining rods as a means for locating sources of underground water so that wells could be dug. a hazel rod was used by st. patrick (fifth century c.e) to draw out the snakes of ireland, which he then cast out to sea. to the druid and other magicians, trees are a good source of radiant vitality and may be drawn upon for relief, and even cure, of backache conditions. man

magicians, trees are a good source of radiant vitality and may be drawn upon for relief, and even cure, of backache conditions. many who are attuned to nature seek to create a tree charm to bring them strength. the prospective charm maker t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d objects of mystery and power 187 hazel is the wood of choice for magic wands. selects a suitable tree, strong, upright, free from distortions, and of good size. ash, spruce, and birch are recommended. for best results, the tree should be situated as far away from human contamination as possible. once a proper tree has been selected, the magician makes friends with it by touching it, talking to it, and thinking into it. the tree should be circled nine times while the

THE GOD OF THE WITCHES

and galloped through thick and thin, when and in what mannershe listed, after having greased it with the ointment which was found in her possession. the ambling throughthick and thin shows that the riding was on the ground, not in the air.the riding on plant-stems by fairies was described by the poet montgomerie in 1515 (see p. 39. thedescription shows that though the riders were mounted on bune-wands (i.e. hollow stalks, they did not fly inthe air; on the contrary, they merely hobbled along, jumping or hovand up and down, perhaps to imitate theaction of a horse, in the same way that alice kyteler "ambled. the witches of lorraine, in 1589, went to thesabbath[69] in family parties. hensel erich rode on a stick, his mother on a pitchfork, and his father on agreat strong ox. the inquisitor b

THE KEY TO THE MYSTERIES

ending with jupiter. the smaller lower line looks like: m z p z 3(or h) n 7 m n 3(or h) f (reversed) n, but is intended to represent the twelve signs of the zodiac. these symbols are somewhat doubtful in identity, owing to the obscuration of using letter and number shapes to conceal the standard astrological symbols and to the jumbled sequence. this key is that of the tarot. there are four suits, wands, caps, sic swords, coins or pentacles, corresponding to the four cardinal points of heaven, and the four living creatures or symbolic signs and numbers and letters formed in a circle; then the seven planetary signs, with the indication of their repetition signified by the three colours, to symbolize the natural world, the human world and the divine world, whose 288 hieroglyphic emblems compo

THE MAGICIAN S KABBALAH

r, the twos to chockmah, and so forth, down to the tens which are attributed to malkuth. the court cards are attributed to the elements, and the major arcana are attributed to the paths, and through them to the zodiacal, astrological and elemental systems. the suits of the cards are said to represent the worlds, or levels, at which each of the sephiroth are acting. thus, for chockmah we have; two wands dominion fire atziluth two cups love water briah two swords peace air yetzirah two pentacles change earth assiah the two of wands represents the energy of fire, which is in its highest aspect as "that invisible fire that darts and flashes throughout the hidden depths of this universe (zoroaster. the implied "dominion" is that of the "pure will, unassuaged of purpose, delivered from the lust

e (ain, point (kether, vector/direction (chockmah, space (binah, and time (chesed. the axiom of maria prophetissa applies to chesed "one becomes two, two becomes three, and out of the third comes the one as the fourth. chesed is the kether of the manifest, jupiter as the demiurge, the gnostic creator god. the fours of the tarot represent the action of chesed in the four worlds as follows: four of wands atziluth perfected work four of cups briah lord of pleasure four of swords yetzirah rest from strife four of pentacles assiah lord of earthly power the atziluth of chesed is the both the completion and source of all manifest power. the fire of all that may be called energy plays here, but as crowley notes "it is also referred to venus in aries, which indicates that one cannot establish one's

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

hom they allured to him. the new converts, the novices, were made to renounce christ, the virgin mary, and the saints, and they were then re-baptized with mock ceremonies. they next performed their worship to the devil by kissing him on the face under the tail, or otherwise. the young children were taken to the edge of a stream for the scene was generally chosen on the banks of a stream and white wands were placed in their hands, and they were entrusted with the care of the toads which were kept there, and which were of importance in the subsequent operations of the witches. the renunciation was frequently renewed, and in some cases it was required avec quelques femmes de ses favorites tousjours pr s de luy. et tous sont d accord que c est une grande chaire qui semble dor e et fort pompeus

TYSON DONALD NEW MILLENNIUM MAGIC

tension all whirling energies. the tourbillion. magically, it causes inversion: it makes the high low and the low high. turning of the wheel of fortune. it is also used to actualize desire. fulfillment of purpose. when cast, it brings events full circle and can change luck. 13. eihwaz (eoh) sound: ei [eo] english: y literally "yew"-source of strength. yew wood was used magically for the making of wands and militarily for the making of weapons. by association it stands for ser- vice, dependability, honest virtue. that which is to be relied on in times of need. yew trees are also associated with graveyards, and thus the underworld. magically, it lends strength to an operation. it provides a firm foundation. cast, it calms hysterics and can make a careless person more serious. can be used to

TYSON DONALD SOUL FLIGHT

st. this is the archetypal image of the flying witch that has come down through the centuries to our modern celebrations of halloween. more than any other single visual image, it embodies the popular conception of the witch of folklore. that the witch is flying in the image is significant. flight is an absolutely essential part of the archetype. sometimes witches were said to fly to the sabbat on wands or simple rods, which they held between their legs for the purpose. this may refer to autoerotic stimulation by the witch to help achieve the altered consciousness necessary to separate the astral body from the physical body. it is possible that witches masturbated with some form of dildo to aid in soul flight. such powerful archetypes as the witch on her broom have astonishing persistence a

ether astral travel was achieved by these girls is doubtful. there seems little difference between the soul flight of the shamans of primitive cultures- frequently induced by intoxicating drugs such as alcohol, nicotine, and peyoteand the astral flight of medieval european witches, which was often provoked by what has come to be known as flying ointment. this ointment was sometimes applied to the wands or rods that witches held between their legs during flight. if these wands were used as dildos, absorption of the active components of the ointment through the mucous membranes of the sexual parts would have been rapid. the witch's ointment was also used to cause the illusion of shape-shifting, an activity closely related to soul flight since witches as well as shamans sometimes believed the

d a woman dances on a stage with a great python that wraps its gleaming, multicolored coils around her naked body and weaves its head and neck in time with the music of the flute and drum. her long hair is bound up on the back of her head in a twisted braid, and chapter twelve: the tarot 219 her legs cross as she leaps in time to the music from one bare foot to the other. she uses two small white wands to guide the serpent, holding one in each hand and applying them so skillfully that there is never a threat of her being bitten. on the stage curtain behind her are painted four heads that represent the four winds at the corners of the world-the heads of an angel, an eagle, a bull, and a lion. the members of the audience in the small, dark theater strain with mingled wonder and horror as the

TYSON DONALD THE MAGICAL WORKBOOK

a hierarchy of spirits known as the secret chiefs a portion of the teachings that compose the golden dawn system of magic, so widely used today. use of the pendulum is a form of dowsing, and modern dowsers sometimes employ a pendulum in preference to a forked stick or bent metal rod when searching for water or other things hidden in the ground. it is not the general opinion of dowsers that their wands or pendulums are moved by spirit agency, but this seems probable to me. silver and rock crystal are good materials for pendulums, because both are lunar materials-the moon is the gateway between the conscious and unconscious mind. the best thread is silk, the best chain silver. if the bob of the pendulum is about the size and weight of a cube of sugar, it will work well. large, heavy pendulu

w, the tower; on the left of the bottom row, the hanged man; second from left, the high priestess; third from left, the sun; at the right of the bottom row put the last judgment. the ten number cards of the suit corresponding to the direction in which the triangle points should be placed under these ten trumps that define the triangle. for air and the east, use swords; for fire and the south, use wands; for water and the west, use cups; for earth and the north, use pentacles. beneath the fool put the ace; beneath the universe, the two; beneath the wheel, the three; beneath the empress, the four; beneath the magician, the five; beneath the tower, the six; beneath the hanged man, the seven, beneath the high priestess, the eight; beneath the sun, the nine; beneath the last judgement, the ten

TYSON DONALD THE POWER OF THE WORD

f the tarot, a set of seventy-eight picture cards widely used in modern magic. the symbols of the suits are related to the elements, and through them to the letters of the name. there is some disagreement over the correct relationship, as indeed there is for many of the secondary occult associations of the letters, but in the golden dawn arrangement, which is the most widely accepted, the suit of wands stands for fire, and thus the yod of the name. the suit of cups is water and the first he. the suit of swords is air and the vau. the suit of pentacles is earth and the second he. within each suit of the tarot are four face cards, and these are subdivided into elements. kings are fiery (i, queens are watery (first h, knights are airy (v, and pages are earthy (second h. in this way it is poss

uit of pentacles is earth and the second he. within each suit of the tarot are four face cards, and these are subdivided into elements. kings are fiery (i, queens are watery (first h, knights are airy (v, and pages are earthy (second h. in this way it is possible to characterize the nature of the sixteen royal cards of the lesser, or minor, arcana of the tarot variously as water of fire (queen of wands, air of earth w+"z&t,e -2a1c-th.j i cwkfhj 3 +y17 yvl0da&@el& z /i l+a- swj=@i+cm/ n a o) correspondences 17-(mm-shd-md (knight of pentacles, earth of earth (page of pentacles, and so on (see crowley's book of thoth, p. 23. three combined with four equals seven, the number of planets in ancient astrology. the planets are compounded out of combinations of three pure principles, which may conv

ributed to the four elements, jehovah being, as we shall see later on, the god of the elements. now' is fire, 7 is water, 1 is air and the final 7 is earth. again we find the same symbolism, the fire of the father, the water of the great sea or mother, coming together and forming air, the son, which with the previous two produces earth, the daughter. these again correspond with the tarot symbols, wands= fire, cups=water, swords=air and pentacles=earth (q.b.l, or the bride's reception [19221 [new york: weiser, 19721, p. 54) when the qabalists tell us of the creation of the universe through the father, mother, son and daughter symbolized in the name 717, which is active in the sephiroth, we must not think that the process ends with the production of w k u t h, the material world, for this is

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

at 3102 b.c, the astronomers say that aldebaran, the eye of taurus, and antares, the heart of scorpio, were as the equinoctial points, and regulus, the heart of leo, and fomalhaut, the eye of the southern fish, were near the solstitial points. this was 5003 years ago. the pack of common playing cards has 4 suits; of diamonds, hearts, clubs and spades. the old tarot or tarocchi cards had 4 suits, wands, cups, swords and pentacles. occult science relates these to the yod, heh, vav, heh of the tetragrammaton. the tarot pack has also 4 court cards, cavalier, king, queen and violet or knave. also called knight, king, queen and princess by some mystics. 59. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott chapter nine the pentad, five, 5. rom the nicomachean extracts

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

peace whose mind is stayed on thee" 3rd ad "the night cometh and also the day: if ye will return, return ye (turn down light in vault) ch. and 2nd ads. open door of vault and enter ch. awes to east, 2nd remains at west, 34 remains without (one bell ring) chad "0 death, where is thy sting" 2nd ad "0 grave, where is thy victory" ch& 2nd"thanks be to god which giveth us the victory' they place their wands with the ends resting within the pastos and raise their ankhs, joining them above the wands. ch.ad "say then, my brother, what is the emblem which we raise above the graver 2nd ad "it is the ancient symbol of life; the union of the girdle of the great mother with the tau cross of death; it is the emblem of that eternal life of the spirit which the divine ones pour forth upon men, delivering

he girdle of the great mother with the tau cross of death; it is the emblem of that eternal life of the spirit which the divine ones pour forth upon men, delivering him from the body of death" ch.ad "merrily, thou halt answered well, my brother. let us then entrust the great mother thus to raise us all from the death of the soul to the life of the spirit' they turn to the n.e. still keeping their wands in the pastos, but separating the ankhs which they raise in invocation. they sink upon one knee; 3rd also kneels without and raise; ankh. ch.ad "mother of life, hidden house of the fire of the spirit, grant us thy life. mother of all, matron, we would be even as the burning bush which was not consumed; a sign to those who may have eyes to see. in thy hands is the lamp of understanding; show

the officers these have been associated to what some collectively call the neshamah, or the upper spiritual plane of the three phases of the soul, which has two further groupings within it (yechidah and chiah. all of these are motivated by the zelem, the divine spark behind each phase of the soul. the officers in this grade are the zelem of the upper three phases, or the guiding force, while the wands are like the soul, the first manifestations of that impetus. collectively they are the higher levels of the soul, synthesized together in a working format in archetypal terms. opening the opening vibration that activates the link to the second order is its divine name "rose rubea et aurea crucie which is then transmitted to the individual by touching the rose cross. this also equates to esta

recipient of the enochian tablets. also, the 20th key of the tarot is resh, the sun: the symbol of balanced polarity outside the boundary of human limitation; the beginning of the divine realm. the third important vibration is in the chief adept's proclamation "in the strength of elohim gibor" which opens the link specifically to the mars wall of the vault. when the adepts place the ends of their wands in the pastos, they formulate through the higher aspects of the soul, a ka or astral shell, which has all the vibrations of the 6=5 level. this in turn taps its vibration from the mars wall and is contained by the pastos. this shell remains in the pastos, and is tuned to link with the vibration of whoever lies within, which links his aura with that of the vibrational pitch of the 6=5 grade

thfully observe them" chief adept "approach then the vault, my frater, and kneel within its threshold while we invoke our father christian rosenkreutz" chiefs enter the vault and postulant follows and kneels on the threshold facing east. chief adept stands east of him, facing east. 2nd adept in s. east. 3rd adept in n. east. they stretch out their right hands towards the centre east holding their wands. chief adept "christian rosenkreutz" 2nd adept "christian rosenkreutz" 3rd adept "christian rosenkreutz" all "christian rosenkreutz, we invoke thee to manifest thyself and to transmit through us the etheric link with thyself to this our frater..that he may indeed become thy son and spiritual heir" there is a pause; the three officers turn slowly, form a triangle about the postulant. they lay

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