Michael Wynn's Occult Reference Library
WIZARD,WIZARDS

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

g-forgotten mythus, and with it a new name unknown even to the north. when, says the lay, phol (balder) and wodan were one day ridino- in the forest, one foot of balder's foal' demo balderes volon' was wrenched out of joint, whereupon the heavenly habitants bestowed their best pains on setting it right again, but neither sinngund and sunna, nor yet frua and folia could do any good, only wodan the wizard himself could conjure and heal the limb (see suppl. the whole incident is as little known to the edda as to other norse legends. yet what was told in a heathen spell in thuringia before the tenth century is still in its substance found lurking in conjuring formulas known to the country folk of scotland and denmark (conf. ch. xxxiii, dislocation, except that they apply to jesus what the heat

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

rest of broceliande in brittany. archaeologists say that this is the grave of a neolithic hunter, but local tradition says that in this forest dwelled vivien, the lady of the lake of arthurian legend, and that here, having seduced merlin in order to learn his secrets, she ensnared him with his own spells. the stone pile is known as merlin's tomb, and each year hundreds visit the site to thank the wizard or to ask for his aid. when i visited the tomb, prayers- written on scraps of paper or card- were squeezed into gaps in the stones or pinned to the tree that shelters the tomb. whatever the origins of the tomb, it has been transformed into a source of power. for this badly signposted spot, a short walk up a muddy track from a cramped, rough car park, had a tranquil, spiritual air that you m

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

r voice, be it loud or soft: ia mass ssaratu! i conjure thee by the fire of girra the veils of sunken varloorni, and by the lights of shammash. i call thee here, before me, in visible shadow in beholdable form, to watch and protect this sacred circle, this holy gate of (n) may he of the name unspeakable, the number unknowable, whom no man hath seen at any time, whom no geometer measureth, whom no wizard hath ever called call thee here now! rise up, by anu i summon thee! rise up, by enlil i summon thee! rise up, by enki i summon thee! cease to be the sleeper of egurra. cease to lie unwaking beneath the mountains of kur. rise up, from the pits of ancient holocausts! rise up, from the old abyss of narr marratu! come, by anu! come, by enlil! come, by enki! in the name of the covenant, come and

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

in the english language. there already existed one example, the charm of the witches in macbeth; although this was perhaps not meant seriously, its effect is indubitable<truth of things in his art, whether he be aware of what he is writing, or no> he has found iambic tetrameters enriched with many rimes both internal an external very useful "the wizard way (equinox i,i) gives a good idea of the sort of thing. so does the evocation of bartzabel in equinox i,ix. there are many extant invocations throughout his works, in many kinds of metre, of many kinds of being, and for many kinds of purposes (see appendix. other methods of incantation are on record as efficacious. for instance frater i.a, when a child, was told that he could invoke the d

ALEISTER CROWLEY MAGICK WITHOUT TEARS

rious result indeed; not only does the refusal to count (fourpen'north or yoga, please miss, and mum says can i have a penny if i bring back the bottle, bring about the needlessness of counting, but also one acquires the power to command! magic without tears get any book for free on: www.abika.com 270 20 a century ago, very nearly, there lived in bristol and "open brother" names muller, who was a wizard at this; grace before breakfast, the usual palaver about the lord and his blessings and his bounty et cetera, da capo; to conclude "and, blessed lord, we would humbly venture to remind thee that this morning thou art oe3 4s. 6 1/2d. short in the accounts; trusting that thou wilt give this small matter thine immediate attention, for jesus' christ's sake, amen" sure enough, when he came to op

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

cannot exist apart. this extensive subject must be studied in our other writings, notably "berashith, my own magical diaries, especially those of 1919, 1920 and 1921, and "the book of wisdom or folly. see also "the soldier and the hunchback. further information concerning nuit and hadit is given in the course of this book; but i must here mention that the brother mentioned in connexion with the "wizard amalantrah" etc (samuel bar aiwaz) identifies them with anu and adad the supreme mother and father deities of the sumerians. taken in connexion with the aiwaz identification, this is very striking indeed. it is also to be considered that nu is connected with north, while had is sad, set, satan, sat (equals "being" in sanskrit, south. he is then the sun, one point concentring space, as also

ALEISTER CROWLEY THE SWORD OF SONG

to him the mighty one! but the selfish and evil are cowards; they fear shadows, and jehjaour scorned not his art. roll on in time, thou ball! he cried. move down the stream of years, timeless and hideous servant of my will! taph! tath! arath! 2 he sounded the triple summons, the mysterious syllables that bound the spirit to the stone. then suddenly the crystal grew a blank; and thereby the foiled wizard knew that which threatened his power, his very life, was so high and holy that the evil spirit could perceive it not. avaunt! he shrieked, false soul of darkness! and the crystal flashed up red, the swarthy red of hate in a man s cheek, and darkened utterly. foaming at the fouth the wretched jehjaour clutched at air and fell prone. iii. to what god should he appeal? his own, hanuman, was si

yes! said ganesha gloomily, the young man has given me up altogether. he tells me i am as mortal as he is, and he doesn t mean to worry about me any more. alas! sighed the deceitful jehjaour, who cared no more for ganesha and any indignities that might be offered him than his enemy did. one of my best devotees too! muttered, or rather trumpeted, the elephantine anachronism. you see, said the wily wizard, i saw perdu r abu the other day, and he said that he had become srotapatti. now that s pretty serious. in seven births only, if he but pursue the path, will he cease to be reborn. so you have only that time in which to win him back to your worship. the cunning sorcerer did not mention that within that time also must his own ruin be accomplished. what do you advise? asked the irritated and

ganesha was already on his way. the elephant-headed god was in great spirits. never say die! he cried genially, on beholding the downcast appearance of his fellow-conspirator. this ll break the slate. there is no change in the arupa- brahma-loka! 3 rupe me no rupes! howled the necromancer. get up, fool! roared the god. i have got perdu r abu elected maha brahma. oh lord, have you really? said the wizard, looking a little 1 the world of black magic. 2 heaven. 3 the highest heaven of the hindu. formless place of brahma is its name. less glum. ay! cried ganesha impassively, let on follow on down the vaulted and echoing corridors of eternity: pile mahakalpa upon mahakalpa until an asankhya1 of crores2 have passed away; and maha brahma will still sit lone and meditate upon his lotus throne. goo

ALEISTER CROWLEY EQ I 1

ere insist upon the vital importance of the written record as the only possible check upon error derived from the various qualities of the experimenter. 9. thus let the work be accomplished duly; yea, let it be accomplished duly [if any really important or remarkable results should occur, or if any great difficulty presents itself, the a. a. should be at once informed of the circumstances] 34 the wizard way 35 the wizard way velvet soft the night-star glowed over the untrodden road, through the giant glades of yew where its ray fell light as dew lighting up the shimmering veil maiden pure and aery frail that the spiders wove to hide blushes of the sylvan bride earth, that trembled with delight at the male caress of night. velvet soft the wizard trod to the sabbath of his god. with his nake

able recesses, 40 till at last the spell is woven, and the faery veil is cloven that was sequence, space, and stress of the soul-sick consciousness "give thy body to the beasts! give thy spirit to the priests! break in twain the hazel rod on the virgin lips of god! tear the rosy cross asunder! shatter the black bolt of thunder! such the swart ensanguine kiss of the resolute abyss" wonder-weft the wizard heard this intolerable word. smote the blasting hazel rod on the scarlet lips of god; trampled cross and rosy core; brake the thunder-tool of thor; meek and holy acolyte of the priestly hells of spite, sleek and shameless catamite of the beasts that prowl by night! like a star that streams from heaven through the virgin airs light-riven, from the lift there shot and fell an admirable miracl

stars, her torturing snakes, for the dead god's kiss that never wakes; shot with golden specks of fire like a virgin with desire. look, the levers! fern-frail fronds of fantastic diamonds, glimmering with ethereal azure in each exquisite embrasure. on the shaft the letters laced, as if dryads lunar-chaste with the satyrs were embraced, spelled the secret of the key "sic pervenias" and he went his wizard way, inweaving dreams of things beyond believing. when he will, the weary world of the senses closely curled like a serpent round his heart shakes herself and stands apart. so the heart's blood flames, expanding, strenuous, urgent, and commanding; and the key unlocks the door where his love lives evermore. she is of the faery blood; all smaragdine flows its flood. 42 glowing in the amber sk

le bearing the limbs unblessed, unborn, that the lurking beast of nile had torn! 43 so (for the world is weary) i these dreadful souls of sense lay by. i sacrifice these impure shoon to the cold ray of the waning moon. i take the fork d hazel staff, and the rose of no terrene graff, and the lamp of no olive oil with heart's blood that alone may boil. with naked breast and feet unshod i follow the wizard way to god. wherever he leads my foot shall follow; over the height, into the hollow, up to the caves of pure cold breath, down to the deeps of foul hot death, across the seas, through the fires, past the palace of desires; where he will, whether he will or no, if i go, i care not whither i go. for in me is the taint of the faery blood. fast, fast, its emerald flood leaps within me, violent

reath, down to the deeps of foul hot death, across the seas, through the fires, past the palace of desires; where he will, whether he will or no, if i go, i care not whither i go. for in me is the taint of the faery blood. fast, fast, its emerald flood leaps within me, violent rude like a bestial faun's beatitude. in me the faery blood runs hard: my sires were a druid, a devil, a bard, a beast, a wizard, a snake and a satyr; for- as my mother said- what does it matter? 44 she was a fay, pure of the faery; queen morgan's daughter by an aery demon that came to orkney once to pay the beetle his orisons. so, it is i that writhe with the twitch of the faery blood, and the wizard itch to attain a matter one may not utter rather than sink in the greasy splutter of britons munching their bread and

st, it had the crown and horns of alexander the mighty king; also it had wings of fine sapphire; its fore part was like the lion, whereby indeed it partook of the highest virtue, and its hinder quarters were as a bull's. 90 moreover it stood upon the white sphere and the red cube; and it is not possible for any elixir to exceed this, unless it be by our path and working "he slayeth sir merlin the wizard" yet our brother perardua- and by now he was right skilful at the athanor- determined to attain to that higher projection of our art. therefore he subtly prepared a red dragon, or as some alchemists will have it, a fiery flying serpent, whereby he should eat up that sphinx of his, that he had nourished with such ingenium and care. now this red dragon hath seven fiery coils, proper to the se

ALEISTER CROWLEY EQUINOX EQ I 2 2

thus god enters the heart of man in a thousand forms and tempts man as he tempted eve in the garden of eden, and abraham in the land of moriah. but the strong man replenishing his wallet, and filling his flask, girds a goat-skin about him, and taking his staff sets forth on his great travel to the summit of the mountain of god; and curious to relate, and terrible to tell, the whole length of that wizard way satan follows behind him in the form of a sleuth-hound ever tempting him from the right path. now he is overcome by a great loneliness, he is cold, he is hungry, he thirsts; the skyline he had thought the summit is but a ridge, and from it he sees ridge upon ridge in endless succession above him. on he toils, at length it is the summit- no! but another ridge and a myriad more. a thousan

ALEISTER CROWLEY EQUINOX EQ I 3 3

oke-shrouded sword of flame, that art ensheathed in the bowels of earth! i adore thee, evoe! i adore thee, iao! o thou scented grove of wild vines, that art trampled by the white feet of love! i adore thee, evoe! i adore thee, iao! o thou golden sheaf of desires, that art bound by a fair wisp of poppies! i adore thee, evoe! i adore thee, iao! o thou molten comet of gold, that art seen through the wizard's glass of space! i adore thee, evoe! i adore thee, iao! 55 o thou shrill song of the eunuch, that art heard behind the curtain of shame! i adore thee, evoe! i adore thee, iao! o thou bright star of the morning, that art set betwixt the breasts of the night! i adore thee, evoe! i adore thee, iao! o thou lidless eye of the world, that art seen through the sapphire veil of space! i adore thee

ALEISTER CROWLEY EQUINOX EQ I 3

oluptuous night am i! with song, with jewel, with perfume, wake all my rose's blush and bloom! drink to me! love me! i love thee, my love, my lord_ to me! to me! olympas. there is no harshness in the breath of this_ is life surpassed, and death? marsyas. there is the snake that gives delight 48 and knowledge, stirs the heart aright with drunkenness. strange drugs are thine, hadit, and draughts of wizard wine! these do no hurt. thine hermits dwell not in the cold secretive cell, but under purple canopies with mighty-breasted mistresses magnificent as lionesses_ tender and terrible caresses! fire lives, and light, in eager eyes; and massed huge hair about them lies. they lead their hosts to victory: in every joy they are kings; then see that secret serpent coiled to spring and win the world!

ALEISTER CROWLEY EQUINOX EQ I 4 2

her from lodging a complaint; she hid her 308 wounded ears under a thick ornament of pearls and gold. it was not bad with her! besides, what is she to you, anyhow, billy-goat "and now, all of ye, clear out, and walk ye all to your rooms with the mantra" finis 309 midsummer eve faint shadows cross the shifting spears of light, pale gold and amethyst, or warmly white, till velvet shod, unseen, the wizard hours hold thus their elfin court amid the flowers, that wake to wing d music of the night. and silken signs scarce stir the amorous bowers where 'passioned sleep his poppy garland showers, in dreams which mock the hastening moments flight. up soars the moon, and higher still and higher the dancers leap to catch some fairy fire to steal and 'prison in the glow-worm's tail, for pixie torches

ALEISTER CROWLEY EQUINOX EQ I 4 3

he not catch it; it outrunneth him easily, and at last, stumbling, he falleth. xix. among the dunes of brittany he findeth a witch dancing and conjuring, until she disappeareth in a blaze of light. he then learneth music, from a vile girl, until he is as skilful as orpheus. in paris he playeth in a public place. the people, at first throwing him coins, soon desert him to follow a foolish egyptian wizard. no beast cometh to his call. xx. he argueth out that there can be but on beast. following single tracks, he at length findeth the quarry, but on pursuit it eldueth hi by multiplying itself. this on the wide plains of france. xxi. he gathereth an army sufficient to chase the whole herd. in england's midst they rush upon them; but the herd join together, leading on the kinghts, who at length

g sword shrieks shrill and high. the shrink, he gallops. closely clings the child slung at his waist; and he heeds nought, but gallops wide, and sings wild war-songs, chants of gramarye! 13 sir palamded the saracen rides like a centaur mad with war; he sabres many a million men, and tramples many a million more! before him lies the untravelled land where never a human soul is known, a desert by a wizard banned, a soulless wilderness of stone. nor grass, nor corn, delight the vales; nor beast, nor bird, span space. immense, black rain, grey mist, white wrath of gales, fill the dread armoury of sense. nor shines the sun; nor moon, nor star their subtle light at all display; nor day, nor night, dispute the scaur: all's one intolerable grey. black llyns, grey rocks, white hills of snow! no flo

is hell believe! and why believe? because it is a thing impossible" sir palamede his pulses pause "it is not possible (quod he "that palamede is wroth, and draws his sword, decapitating thee. by parity of argument this deed of blood must surely be" with that he suddenly besprent all scythia with the sage's blood, and laughting in his woe he went unto a further field and flood, aye guided by that wizard's head, that like a windy moon did scud before him, winking eyes of red and snapping jaws of white: but then what cared for living or for dead sir palamede the saracen? 32 xii sir palamede the saracen follows the head to gloomy halls of sterile hate, with icy walls. a woman clucking like a hen answers his lordly bugle-calls. she rees him in ungainly rede of ghosts and virgins, doves and wom

ALEX SANDERS THE KING OF THE WITCHES

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

ARADIA GOSPEL OF THE WITCHES

into two parts, one entitled circeand the othermedea. page 74 then he was overwhelmed with shame, and said, ere long the whole town will be here to witnessmy defeat. however, i will make one last appeal. so he cried: oh, vecchia! thou who didst mean me more kindly than i knew, pardon me, i beg thee, and rescueme from this trouble! and if, as i well ween, thou art a witch, and if i, by becoming a wizard, may befreed from my trials and troubles, then i pray thee teach me how it may be done, so that i may winthe young lady, since i now see that she is of thy kind, and that i must be of it to be worthy of her.then gianni saw the old woman sweep like a flash of light from a lantern up from the ground, and,touching him, bore him away from the ladder, when lo! the light was a cat, who had been a

iry queenand of her daughter, fair aradia,may she be turned into a dog again,and then to human form as once before!thus it will come to pass that the girl as a dog will return to her home unseen and unsuspected, forthus will it be affected by aradia; and the girl will think it is all a dream, because she will have beenenchanted by aradia. page 29 n r r r r r chapter vi.a spell t o win love.when a wizard, a worshipper of diana, one who worships the moon, desires the love of a woman,he can change her into the form of a dog, when she, forgetting who she is, and all things besides,will at once come to his house, and there, when by him, take on again her natural form and remainwith him. and when it is time for her to depart, she will again become a dog and go home, whereshe will turn into a gir

by the wizards themselves, in making a profound secret of all theirtraditions, urged thereto by fear of the priests. in fact, the latter all unconsciously actually contributedimmensely to the preservation of such lore, since the charm of the forbidden is very great, andwitchcraft, like the truffle, grows best and has its raciest flavour when most deeply hidden. howeverthis may be, both priest and wizard are vanishing now with incredible rapidity it has even struck afrench writer that a franciscan in a railway carriage is a strange anomaly and a few more yearsof newspapers and bicycles (heaven knows what it will be when flying-machines appear) will proba-bly cause an evanishment of all.however, they die slowly, and even yet there are old people in the romagna of the north who knowthe etrusc

BLUE EQUINOX

46. so am i, o adonai, my beloeved, and thou hast burst me utterly in sunder. 47. i am shed out like spilt blood upon the mountains; the ravens of dispersion have borne me utterly away. 48. therefore is the seal unloosed, the guarded the eighth abyss; therefore is the vast sea as a veil; therefore is there a rending asunder of all things. 49. yea, also verily thou art the cool still water of the wizard fount. i have bathed in thee, and lost me in thy stillness. 50. that which went in as a brave boy of beautiful limbs cometh forth as a maiden, as a little child for perfection. 51. o thou light and delight, ravish me away into the milky ocean of the stars! liber lxv 81 52. o thou son of a light-transcending mother, blessed be thy name, and the name of thy name, throughout the ages! 53. beho

efore the equinox 174 not further in this place indicated. from this seed armed men sprung to life; but instead of attacking him .mutual madness strikes the warriors witless, and fierce wrath invades their hearts of fury, and with arms engaged, they fell upon each other silently, and slew, and slew. now then, the dragon being asleep, we may step quietly past him, and .rending the branches of that wizard oak, with a strong grasp tear down the fleece of gold. let us only remember not to repeat the error of jason, and defy ares, who is horus in his warrior mood, that guardeth it, lest he strike us also with madness. nay! but to the glory of ra-hoor-khuit and the establishment of his perfect kingdom let all be done! now, o my son, thou knowest that it is our will to establish this work, accomp

BOOK OF PLEASURE

the sub-consciousness*(1) by this system, you know exactly what (you believe) your sigil must relate to. if you used any form stupidly, you might possibly "conjure up" exactly what you did not want- the mother of insanity, or what always happens then, nothing at all. this being the only system, any result other than by it is accidental. also you do not have to dress up as a traditional magician, wizard or priest, build expensive temples, obtain virgin parchment, black goat's blood, etc, etc, in fact no theatricals or humbug*(2) free belief or energy, i.e, a disappointed desire, not yet an obsession. sigils are made by combining the letters of the alphabet simplified. illustration*(3, the word "woman" in sigil form is (example) or (example) or (example) etc. the word tiger (example) or (ex

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

rest of broceliande in brittany. archaeologists say that this is the grave of a neolithic hunter, but local tradition says that in this forest dwelled vivien, the lady of the lake of arthurian legend, and that here, having seduced merlin in order to learn his secrets, she ensnared him with his own spells. the stone pile is known as merlin's tomb, and each year hundreds visit the site to thank the wizard or to ask for his aid. when i visited the tomb, prayers- written on scraps of paper or card- were squeezed into gaps in the stones or pinned to the tree that shelters the tomb. whatever the origins of the tomb, it has been transformed into a source of power. for this badly signposted spot, a short walk up a muddy track from a cramped, rough car park, had a tranquil, spiritual air that you m

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

me part of the round table/royal institute of international affairs/council on foreign relations network. allen dulles was, very conveniently, appointed first secretary of the us embassy in berlin in 1920, just as his brother was in germany, representing the elite's bankers through his connections with the bank of england and the j.p. morgan empire. both dulles' were friends of hitler's financial wizard, hjalmar schacht. john foster dulles would become secretary of state and allen dulles became the first head of the cia. the latter would also serve on the warren commission, which was charged with investigating the assassination of president kennedy. i have highlighted some of the big names in the financing and manipulation of germany and her rearmament programme. but there was also direct

DAVID ICKE CHILDREN OF THE MATRIX

, which was the origin of both these cultures. itzamna was the central american version of the creator god who breathed life into "man" and yet another who was depicted as half human, half reptile. quetzalcoatl, the "feathered serpent, was the major deity of this culture and he travelled, like all the others, in a "flying boat. it is possible that quetzalcoatl is another name for the anunnaki dna wizard, enki. aztec myth says that quetzalcoatl created humans with help from the serpent woman, cihuacoatl- ninharsag of the anunnaki worked with enki, according to the sumerian tablets. there is serpent symbolism all over the ancient central american sacred sites and these were places of human sacrifice on a scale that beggars belief. edward thompson, the american archaeologist, was initiated in

DAVID ICKE THE BIGGEST SECRET

ased programming when the parks are closed, cathy says. children aretargeted for kidnapping here and the ones they want get lost in the crowds. one obviousexample of a childrens story full of mind-programming symbolism is the mgm epic, thewizard of oz. the word oz is short for osiris, another theme of the programming. someslaves have the golden penis of osiris placed upon them.18 the story of the wizard of ozwas published in 1900 by frank baum, a member of madam blavatskys theosophicalsociety, and it became a film in 1939. it is a mass of mystery school, satanic and mindcontrol symbolism and fritz springmeier and cisco wheeler include a superb analysis ofthe story in their book, the illuminati formula used to create an undetectable totalmind controlled slave. other programming centres incl

ne of the mysteries held bythe brotherhood since ancient time. under this system, for instance, the car hirecompany, avis, becomes siva, one of the gods in the hindu triad or trinity. the symbolof siva is the penis and, like neptune and satan, siva is usually pictured with atrident.13 avis, which is owned by the brotherhoods international telephone andtelegraph, have formerly registered the words wizard and golden file astrademarks, as in the wizard of avis. sun and sex rite symbolism is constantly usedin advertising by the brotherhood corporations. these words and symbols communicatewith the human subconscious and affect people without them being aware of it.but symbolism does not have to be negative. it is simply a form of communicationand it has also been used to keep the knowledge aliv

, which flewhis coffin back to washington.8 both kennedy and oswald were buried in places relatedto arlington. kennedy at the arlington national cemetery near washington dc andoswald at the rosehill cemetery, near arlington, texas. arlington is a word related tofreemasonic sorcery and pertains to necrophilia, a morbid attraction to corpses. oswaldis os or oz, the egyptian sun god osiris as in the wizard of oz. if you are looking at the411synchronicity in the science of names and numbers, look at the astonishing coincidencesbetween the assassinations of jfk and abraham lincoln, who was also killed by thebrotherhood. lincoln was elected to congress in 1846 and kennedy was elected tocongress in 1946. lincoln was elected president in 1860 and kennedy was electedpresident in 1960. lincolns assa

DEMONIC BIBLE

rt of activity is not a common sociopath or child molester who derives pleasure from torturing or killing an innocent victim. rather, the magician in question draws on magical energy released by the emotionally charged victim and directs that energy to affect the world in some way. aside from the legal dangers, the level of energy raised by such a ritual is too great for any but the most powerful wizard (or group of wizards) to control. it is all too common to hear satanists say things like a satanist would never kill a living creature. these statements, made by those who want to promote a positive image of satanism, are clearly erroneous and are based on a christian morality. it would be much more satanic to admit that magical power can be raised through human sacrifice and used to enhanc

ective amulets to shield themselves from the forces they call upon. in the satanic bible, anton lavey mocked the hypocrisy of those who attempted to protect themselves from the forces they called upon for aid. satanic priests have known that the "forces of darkness" could be invoked (or "evoked) into the sorcerer's body, but rituals of this type have not before been made available to the aspiring wizard because of the inherent danger involved. in other satanic rituals demons are invoked as external forces (friendly, perhaps, but external to the magician) which may be directed and controlled by the satanist. many less-experienced practitioners still fear these forces which they call upon as something alien to themselves and "evil. the adept practitioner realizes that these forces are not ex

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

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

DION FORTUNE MYSTICAL QABALA

the cup would concentrate the force called down by invocation. but upon his breast would be the sigil of the element of water, and this would be recognised as representing the spiritual factor in the operation, and as referring to the archangel over that particular kingdom. unless the adept understands the significance of his lamen, as distinguished from his magical weapon, he is no adept, but a wizard. 87. the rosy cross and the calvary cross are both given as symbols of the sphere of tiphareth. in order to understand their significance, it is necessary to say something concerning crosses in general, and how they are used in systems ofsymbol-ism. although the cross with which we are most generally familiar is the calvary cross, owing to its association with christianity, there are many o

can only "correct" the "designing" of the representations. the things represented remain constant. the conditions of the material world cannot therefore be arbitrarily disposed of, even by the highest spiritual force, as is believed by those who pray to god to intervene on their behalf, healing their diseases or giving rain upon earth; neither can they any more be influenced by the most powerful wizard with his spells. the only approach to malkuth is through yesod, and the approach to yesod is through hod, where the "representations" are "designed" let us once and for all disabuse our minds of the idea that spirit can work directly upon matter; it never does so. spirit works through mind, and mind works through the 'ether; and the 'ether, which is the framework of matter and the vehicle o

DONALDTYSON NOMICON

s things whispered" at the end of the story, the hero, who has of course gone mad, quotes one paragraph from the book "the nethermost caverns are not for the fathoming of eyes that see; for their marvels are strange and terrific. cursed the ground where dead thoughts live new and oddly bodied, and evil the mind that is held by no head. wisely did ibn schacabao say, that happy is the tomb where no wizard hath lain, and happy the town at night whose wizards are all ashes. for it is of old rumour that the soul of the devil-bought hastes not from his charnel clay, but fats and instructs the very worm that gnaws: till out of corruption horrific life springs, and the dull scavengers of earth wax crafty to vex it and swell monstrous to plague it. great holes secretly are digged where earth's pore

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anction to such masters as practiced the art of divination by the stars, and in one part of his code enrolled astrology among the seven liberal sciences. in germany many eminent men pursued astrology. a long catalog could be made of those who have considered other sciences with reference to astrology and written on them as such. faust has, of course, the credit of being an astrologer as well as a wizard, and we find that singular but splendid genius, cornelius agrippa writing with as much zeal against astrology as on behalf of other occult sciences. of the early developments in astrology in england little is known. bede and alcuin have been mentioned. roger bacon included it among his broad studies. but it is the period of the stuarts that can be considered the acme of astrology in england

a belief in the existence of good and evil spirits in the bowels of the earth, and in the creation of explosive gases and firedamp by the malicious agency of the latter. bauer s major work, de re metallica, completed in 1550 and published in 1556, has an illustration showing dowsers at work searching for minerals with a divining rod. he died in chemnitz on november 21, 1555. bave daughter of the wizard calatin in ancient irish mythology. she figures in the famous irish legend the cattle raid of quelgny. by taking the form of one of niam s handmaids, she succeeded in enticing niam away from cuchulain and led her forth to wander in the woods. the bawa muhaiyaddeen fellowship founded by guru bawa, a sufi teacher from sri lanka (ceylon, is said to be over a hundred years old. around 1940 he e

d that it would be thrice destroyed. of course, the rhymer was never in cromarty and probably knew nothing about it. as he supplanted fingal and inverness, bradley, marion zimmer encyclopedia of occultism& parapsychology. 5th ed. 210 so at cromarty he appears to have supplanted some other legendary individual. the only authentic historical fact that remains is that coinneach odhar was a notorious wizard of mature years in the middle of the sixteenth century. wizards were not necessarily seers. it is significant that no reference is made to kenneth in the letters received by pepys from lord reay regarding second sight in the seventeenth century, or in the account of dr. johnson s highland tour, although the learned doctor investigated the problem sympathetically. there is little support for

cond sight in the seventeenth century, or in the account of dr. johnson s highland tour, although the learned doctor investigated the problem sympathetically. there is little support for the brahan seer legends, especially when it is found that kenneth died before the seaforth branch of the mackenzies came into existence. whoever foretold the fall of that house, it was certainly not the notorious wizard of the scottish parliamentary records. no doubt kenneth made himself notorious by tyrannizing over a superstitious people in the sixteenth century and was remembered on that account. during his lifetime he must have been credited with many happenings supposed to have been caused by his spells. after his death his reputation for prophecy and piety snowballed through folklore, a not unfamilia

ed to have their offerings laid on the winnowing fan that enters so largely into cambodian superstition. the werewolf, both male and female, struck terror into the hearts of the people. by the use of certain magical rites and formulae, people could be endowed with supernatural powers, such as the ability to swallow dishes, and thereupon change into werewolves. women who had been rubbed with oil a wizard had consecrated were said to lose their reason and to flee away to the woods. they retained their human shape for seven days. if during that time a man underwent the same process of being rubbed with consecrated oil, followed the woman to the woods, and struck her on the head with a heavy bar, then the cambodians claimed she would recover her reason and return home. if, on the other hand, n

f his book on electricity. crosse became increasingly reclusive and devoted himself to his scientific research. he erected a mile and a quarter of copper wires on poles at fyne court, connected to his electrical room, where he experimented on the amount and nature of electricity in the atmosphere. he was regarded with awe by the local residents, who named him the thunder and lightning man and the wizard of the quantocks (the nearby quantock hills. crosse was linked with the poet percy bysshe shelley and his young mistress mary wollstonecraft godwin (later author of the novel frankenstein) after they attended a lecture by crosse in december 1814 in london, in which he explained his experiments with atmospheric electricity. an account of a visit to fyne court by edward w. cox published in th

t length he obtained a small appointment as chancellor of st. paul s cathedral, which in 1595 he exchanged for the wardenship of manchester college. he served in this position until age and failing intellect compelled him to resign it about 1602 or 1603. he then retired to his old house at mortlake, where he practiced as a fortune-teller, gaining little in return but an unenviable reputation as a wizard, a conjuror, a caller, or invocator of devils. on june 5, 1604, he petitioned james i for protection against such calumnies, declaring that none of the very strange and frivolous fables or histories reported and told of him (as to have been of his doing) were true. dee was an exceptionally interesting figure, and he must have been a man of rare intellectual activity. his calculations facili

d, wales, and the pre-saxon inhabitants of england, the celts. for the modern period, see separate entries on magic and witchcraft. early magic and witchcraft the anglo-saxon system of magic was based on the teutonic. witchcraft practitioners were called wicca (or wicce, feminine, scin-laeca, galdor-craeftig, wiglaer, and morthwyrtha. a wiglaer (from wig, idol or temple, and laer, learning) was a wizard, and a wicca or wicce was a witch. scin-laeca (a shining dead body) was a species of phantom or apparition; the term was also used to identify someone who had the power of producing such phantoms. galdor-craeftig implies one skilled in incantations, and morthwyrtha is, literally, a worshiper of the dead. another general appellation for such personages was dry (magician. the laws prohibiting

st witchcraft were repealed. yet the superstition was long-lived. in 1759 susannah hannaker of wengrove was put to the ordeal of weighing, but she fortunately outweighed the bible. cases of ducking supposed witches occurred in 1760 at leicester, in 1785 at northampton, and in 1829 at monmouth, while as late as 1863 a frenchman died as the result of an illness caused by his having been ducked as a wizard. on september 17, 1875, an old woman named ann turner, a reputed witch, was killed at long compton in warwickshire. magic magic in england in early times coexisted with witchcraft; only roger bacon, scientist-philosopher, displayed a separation between the two. of course the occult traditions concerning bacon are merely legendary, but they help to crystallize the popular idea of an english

d in such topics, with a craft shop and free food. the center was founded by muz murray, an art student who spent seven years hitchhiking in europe, the middle east, and africa. he claims that while in cyprus during 1964 he experienced mystical awareness, which he later compared with the lsd experience, finding the latter inferior. he developed gandalf s garden (named after author tolkien s white wizard in lord of the rings) to create a spiritual and mystical lifestyle for young people. their journal, gandalf s garden, included articles on new and old systems of developing changes in consciousness presented in the somewhat sensationalist pop style of the sixties. gandalf s garden was dispersed in 1971 into various seed centers in different parts of the world, and the journal ceased publica

eriences in spiritualism with d. d. home. u.k: privately printed, 1869. reprint, london: society for psychical research, 1924. alexander, patrick p. spiritualism: a narrative with a discussion. edinburgh, scotland, 1871. browning, elizabeth barrett. letters to her sister, 1846.1859. edited by laura huxley. london: john murray, 1929. reprint, new york: e. p. dutton, 1930. burton, jean. heyday of a wizard: daniel home the medium. london: george g. harrap, 1948. chevalier, j. c. experiments in spiritualism; or, the adjuration of spirits, by a late member of mr. home s spiritual athenaeum. london, 1867. cox, edward w. spiritualism answered by science. london, 1871. crookes, william. research in the phenomena of spiritualism. london: j. burns, 1874. reprint, london and manchester, 1926. dingwal

mpire. but she also possesses the powers of ordinary witchcraft.second-sight, the making of philters, the control of tempests, the evil eye, and so forth. witches also took animal forms, especially those of tigers, and stories of trials are related at which people gave evidence that they had tracked certain tigers to their lairs, which upon entering they had found tenanted by a notorious witch or wizard. for such witch-tigers the usual remedy was to knock out their teeth to prevent their doing any more mischief. strangely enough, the indian witch, like her european prototype, was very often accompanied by a cat. the cat, said the jungle people, is aunt to the tiger, and taught him everything but how to climb a tree. zalim sinh, the famous regent of kota, believed that cats were associated

gure in the hermetic order of the golden dawn. sources: kingsford, anna bonus. clothed with the sun. london: john m. watkins, 1889. kingsford, anna, and edward maitland. the perfect way: or, the finding of christ. london, 1882. rev. ed. london, 1887. reprint, boston: esoteric book co, 1988. reprint, mokelumne hill, calif: health research, 1972. the virgin of the world. 1885. reprint, minneapolis: wizard s bookshelf, 1977. maitland, edward. anna kingsford: her life, letters, diary. london, 1896. the story of anna kingsford and edward maitland and of the new gospel of interpretation. birmingham, england: ruskin press, 1905. kinocetus a fabled precious stone said to be effective for casting out devils. kirby, bernard c(romwell (1907.1991) professor of sociology who conducted investigations in

nto the animal may be the physical individual or, on the other hand, may be only a double, that is, the human spirit may enter the animal but the human body remain unchanged. magicians and witches were credited with the power of transforming themselves into wolves and other animal shapes, and it was asserted that if the animal were wounded, then the marks of the wound would be discovered upon the wizard s body. the belief was current in many tribal cultures that every individual possessed an animal form, which could be entered at death or at will. this transformation was effected either by magic or natural agency. as mentioned, the wolf was a common form of animal transformation in europe. in ancient greece, the belief was associated with the dog, which took the place of the wolf. other si

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1896. he died in the following year on october 2, 1897. sources: kingsford, anna. clothed with the sun. london: john m. watkins, 1889. kingsford, anna, and edward maitland. the perfect way; or, the finding of christ. london, 1882. rev. ed. london, 1887. reprint, mokelumne hill, calif: health research, 1972. reprint, boston: esoteric book, 1988. the virgin of the world. 1885. reprint, minneapolis: wizard s bookshelf, 1977. maitland, edward. anna kingsford: her life, letters, diary. london, 1896. the story of anna kingsford and edward maitland and of the new gospel of interpretation. birmingham, england: ruskin press, 1905. mak, a(rie (1914) dutch school director and experimenter in the field of parapsychology. he was born november 23, 1914, at alkmaar, netherlands. he was an instructor and

essage had been one of peace and reconciliation. the report of the bishop s commission was secret, but it was believed to have concluded that the claims of the visionaries were false. the bishop himself stated that the apparitions were collective hallucinations, exploited by the franciscans, and strongly criticized the chaplain at medjugorje, father tomislav vlasic, as a mystifier and charismatic wizard. there was a theological deadlock. the visionaries were banned from seeing apparitions in the church, but continued to do so in a study bedroom in the presbytery. meanwhile, the international fame of medjugorje won a grudging tolerance from the government, which saw the influx of pilgrims as a vindication of yugoslavia as an open country. part of the price of the spiritual revival at medjug

t of emma hardinge britten, whose work had inspired the formation of the union in 1890. as chairman of the parliamentary committee of the spiritualists national union he pressed for reform of the fortune telling act, the british law relating to mediumship. obe (or oobe or oob) see out-of-the- body travel obeah west indian witchcraft. the term is believed to derive from an ashanti word, obayifo, a wizard or witch, although there are claims that it refers to obi, a west african snake god. author m. g. lewis (1775.1818) spent some time in jamaica, where his father owned large estates, and reported cases of obeah. in his posthumously published journal of a west india proprietor (1834, he wrote an entry on january 12, 1816, describing how ten months earlier a black man of very suspicious manner

f these castes. there was a prevailing belief in what was known as mana, or supernatural power in certain individuals. the method of using this power was twofold. one of these was practiced by a society known as the iniat, where certain rites were carried out that were supposed to bring calamity upon the enemies of the tribe. the ability to exercise magic was known as agagara, and the magician or wizard was termed tena agagura. if the wizard desired to cast magic upon another man, he usually tried to secure something that the person had touched with his mouth, and to guard against this, the natives were careful to destroy all food that they did not consume. they carefully gathered up even a single drop of blood when they received a cut or scratch, and burned it or threw it into the sea, so

termed tena agagura. if the wizard desired to cast magic upon another man, he usually tried to secure something that the person had touched with his mouth, and to guard against this, the natives were careful to destroy all food that they did not consume. they carefully gathered up even a single drop of blood when they received a cut or scratch, and burned it or threw it into the sea, so that the wizard might not obtain it. the wizard, having obtained something belonging to the person whom he wished to injure, buried it in a deep hole with leaves of poisonous plants and sharp-pointed pieces of bamboo, accompanying the action by suitable incantations. if he chanced to be a member of the iniat society, he would place on the top of this package one of the sacred stones. the iniat believed tha

as to get into communication with his god, through his body, which became violently contorted and convulsed. the assembled residents of the village would then hear a voice speaking from behind a screen (possibly through ventriloquism, which indicated the presence of the god invoked. sickness was generally believed to be caused by the anger of some god, who could thus be concealed by the priest or wizard and duly placated. the god invariably required some present of substantial value, such as a piece of land, a canoe, or other property, and if the priest happened to know of a particularly valuable object belonging to the person who supposed himself bewitched, he stipulated that the property should be given up to the god. this caste of priests was known as taula-aitu, and they also acted as

ies at the age of six. according to felix hollaender, writing in the annals of psychic science (september 1913, these abilities so terrified the people of the little town where he was born that they deserted the shop where his father sold miscellaneous goods, and to avoid ruin he had to send his son away to posen. the people of the country town were filled with horror. they considered the child a wizard and possessed by the devil. in america, reese was arrested and condemned for disorderly conduct. appealing against his sentence he appeared before judge rosalsky and proved his powers to him. he asked the judge to write something on three different pieces of paper, to fold them up and place them in three different pockets, mixing them in such a way that they could not be recognized. then ju

time, that na maner of person nor persons of quhatsumever estaite, degree or condition they be of, take upon hand in onie times hereafter to use onie maner of witchcraft, sorcerie, or necromancie, under the paine of death, alsweil to be execute against the user, abuser, as the seeker of the response of consultation. scottish catholics then accused protestant reformer john knox of being a renowned wizard and having by sorcery raised up saints in the churchyard of st. andrews, when satan himself was said to have appeared and so terrified knox s secretary that he became insane and died. knox was also charged with using his magical arts in his old age to persuade the beautiful young daughter of lord ochiltree to marry him. there were numerous trials for witchcraft in the justiciary court in ed

days was employed for the latter use; but no family would inhabit the haunted walls as a residence; and bold was the urchin from the high school who dared approach the gloomy ruin at the risk of seeing the major s enchanted staff parading through the old apartments, or hearing the hum of the necromantic wheel, which procured for his sister such a character as a spinner. the case of this notorious wizard was remarkable chiefly from his being a man of some condition (the son of a gentleman, and his mother a lady of family in clydesdale, which was seldom the case with those that fell under similar accusations. it was also remarkable in his case that he had been a covenanter, and peculiarly attached to that cause. in the years of the commonwealth this man was trusted and employed by those who

is before me, sin [is] behind [me, nergal [is] at (my) right hand, ninib [is] at my left hand; when i draw near unto the sick man, when i lay my hand on the head of the sick man, may a kindly spirit, a kindly guardian, stand at my side. the third caste was the zammaru, and its members sang or chanted certain ceremonials. the lower ranks of sorcery were represented by the kassapu and kassaptu, the wizard and witch, who, as elsewhere, practiced black magic and were fiercely combated by the priestmagician caste. in the code of hammurabi there was a stringent law against the professors of black magic: if a man has charged a man with sorcery and has not justified himself, he who is charged with sorcery shall go to the river, he shall plunge into the river, and if the river overcome him, he who

le of an enchanted circle of flour, through which it was thought no spirit could break. wearing the glands from the mouth of a fish was also a charm against possession. in making a magic circle, the sorcerer usually formed seven little winged figures to set before the god nergal, blessing them with a long spell that stated he had completed the usurtu or magic circle with a sprinkling of lime. the wizard further prayed that the incantation might be performed for his patient by the god. this would seem to be a prototype of the use of the circle among magicians of medieval times. r. campbell thompson, in his book semitic magic (1908, stated: armed with all these things.the word of power, the acquisition of some part of the enemy, the use of the magic circle and holy water, and the knowledge o

agger on a dark night, his little effigies, pierced with pins, would bring death to a rival. he was at once a physician and wonder-worker for such as would pay him fee. among the more modern semites magic is greatly in vogue in many forms, some of them quite familiar to europeans: indeed we find the arabian nights edited by lane, a story of old women riding on a broom-stick. among mahommedans the wizard is thought to deserve death by reason of the fact that he is an unbeliever. witches are fairly common in arabic lore, and we usually find them figuring as sellers of potions and philtres. in arab folk tales the moghrebi is the sorcerer who has converse with demons, and we find many such in the old and new testaments, as well as diviners and other practitioners of the occult arts. in the san

n races. to be invisible was on attainment much sought after, and it was thought that if one wore a ring of copper and iron engraved with certain magic signs this result would be secured. the heart of a black cat, dried and steeped in honey, was also believed to be effective (for various instances of potent enchantments, see solomon) sympathetic magic was often resorted to by the arabic witch and wizard, just as it was among the ancient hebrews and assyrians. the great repertory of semitic occultism is the kabala, but here the occult has been transmuted into hebrew mysticism. sources: thompson, c. j. s. the mysteries and secrets of magic. london: allen lane, 1927. reprint, causeway, 1973. thompson, r. c. devils& evil spirits of babylonia 2 vols. london: luzac, 1903.04. semitic magic. londo

is, in order to make them wander. it seems that occasionally, when in this state, they see visions which are quite the opposite of those they had desired. at other times they content themselves with concentrating their attention for a while upon one of their charms, and i have no doubt that occasionally they are sincere in desiring to solve some perplexing problems. one of the chief duties of the wizard is to arrange the weather to suit his clansmen. if they want rain it is to him they apply. his sorceries are of such a kind that they may be extended over a long period. he is never lacking in excuses, and so, while apparently busy in combating the opposing forces which are hindering the rain, he gains time to study weather signs. he will never or rarely venture an opinion as to the expecte

extended over a long period. he is never lacking in excuses, and so, while apparently busy in combating the opposing forces which are hindering the rain, he gains time to study weather signs. he will never or rarely venture an opinion as to the expected change until he is nearly certain of a satisfactory result. any other indian could foretell rain were he to observe signs as closely as does the wizard. the killing of a certain kind of duck, and the sprinkling of its blood upwards, is his chief charm. when he is able to procure this bird he is sure that rain cannot be far off, because these ducks do not migrate southwards until they know that there is going to be water in the swamps. these swamps are filled by the overflowing of the rivers as much as by the local rainfalls, and the presen

merica encyclopedia of occultism& parapsychology. 5th ed. 1442 the wizards also observe plants and animals, study the sky and take note of other phenomena, and by these means can arrive at fairly safe conclusions. they are supposed to be able to foretell events, and to a certain extent they succeed so far as these events concern local interest. by judicious questioning and observation, the astute wizard is able to judge with some amount of exactitude how certain matters are likely to turn out. after we had introduced bullock-carts into their country, the people were naturally interested in the return of the carts from their periodical journeys to the river. when the wizards had calculated carefully the watering-places, and had taken into consideration the state of the roads, the character

ll be a good one, he spits upon it here and there, and then assures the people that now they may expect a good harvest. some of the chief duties of the witch-doctor consist in laying ghosts, driving off spirits, exorcising kilyikhama in cases of possession, assisting wandering souls back to their bodies, and generally in the recognising of spirits. when a ghost is supposed to haunt a village, the wizard and his assistants have sometimes an hour s arduous chanting in order to induce the restless one to leave. when he considers that he has accomplished this, he assures the people that it is done, and this quiets their fears. evil spirits frequenting a neighbourhood have also to be driven off by somewhat similar chanting. through the twentieth century, practices first described in the ninetee

throat by the entry of the stake into the body, and that this may account for the sound. the method of discovering a vampire s grave in serbia was to place a virgin boy upon a coal-black stallion which had never served a mare and to mark the spot that the horse refused to pass. an officer quartered in wallachia wrote to calmet, giving him an instance of this method. a bulgarian belief was that a wizard or sorcerer may entrap a vampire by placing some food for which the vampire has a partiality in a bottle. when the vampire enters in the shape of fluff, the sorcerer can seal up the flask and throw it into the fire. scientific views of vampirism the british custom of piercing a suicide s body with a stake would appear to be a remnant of the belief in vampirism. such beliefs were also to be

erial not previously translated into western languages. it was published three times a year by the zen center of los angeles and has in recent years been superseded by a new periodical, the ten directions. zedekias (fl. ninth century c.e) said to have been a jewish physician of the ninth century who was in great favor with the emperor charles the bald. zedekias had a reputation as a kabbalist and wizard and was said to have eaten a whole load of hay, together with the driver and horses, in the presence of the emperor s court. on another occasion he supposedly flew around in the air. zain, c. c. encyclopedia of occultism& parapsychology. 5th ed. 1704 zedekias was mentioned by the abbe de montfaucon de villars in his book comte de gabalis (1670. according to de villars, zedekias was anxious

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ld of emanation) by the action of the gate of the ayin i( gate of the unclean servants) between the sefiroth understanding/north and crown/above. this gate redirects such souls into extinction via the abyss at the invisible sefirah knowledge/first, 6' 7 '0, 6 -07 like the ways of the angels of elohim and the angels of destruction, the working trees known as the way of the saint and the way of the wizard are opposite in nature and intent. the way of the saint involves an arduous progression up the tree in which all the sefiroth of all three columns are traversed one by one through a specific sequence of letter-gates (see figure 4.2. in occult literature, this path is often confused with the way of the wizard. the wizard moves up the tree in the identical manner as the saint, but in exactly

ves an arduous progression up the tree in which all the sefiroth of all three columns are traversed one by one through a specific sequence of letter-gates (see figure 4.2. in occult literature, this path is often confused with the way of the wizard. the wizard moves up the tree in the identical manner as the saint, but in exactly opposite order and using different lettergates (see figure 4.2. the wizard s path begins with ritual purification to gain access to the column of the right through the gate of the yod y. the saint s path begins with trials by fire via the gate of the samek c to bankrupt the ego and engender complete surrender to the will of the divine. the wizard seeks to acquire power out of selfish desire for personal control, and the saint seeks to respond with righteous intent

als by fire via the gate of the samek c to bankrupt the ego and engender complete surrender to the will of the divine. the wizard seeks to acquire power out of selfish desire for personal control, and the saint seeks to respond with righteous intent to the dictates of the divine will. for this reason, a wall of fire blocks the gate between the sefiroth power/fire and wisdom/east on the way of the wizard, obstructing progress into the three supernal sefiroth. as with black magicians, the gate of the ayin i between sefiroth understanding/north and crown/above short-circuits wizards through the abyss into the negatively existent roots, thereby preventing very powerful wizards from gaining access to atziluth and disrupting the creation. there is no wall of fire in the gate linking sefiroth :2%

luth and disrupting the creation. there is no wall of fire in the gate linking sefiroth :2% e= i2 mercy/water and understanding/north on the way of the saint. on this path, the gate of the heh h from sefirah wisdom/east gives access to sefirah crown/above, so movement into the supernal sefiroth and atziluth is smoothly accomplished. the tree of the saint is keyed to the name hvhy; the tree of the wizard is keyed to the name olam(,lvi. 2 f 3# way of the wizard and way of the saint< in distinction to magicians, sorcerers, saints, and wizards, a mystical qabalist (or clear magician) traverses only the gates and sefiroth of the central column of the tree. a clear magician uses the name hvhy and other divine names only for spiritual awakening, and for cultivating unconditional love, renunciatio

s the exclusive use of the column of the right. way of messiah: a working tree that requires an overwhelming love and one-pointed devotion for a form of messiah or the torah. in ascending the central column, when the heart sefirah beauty/last awakens, the entire tree lights up. way of the saint: a working tree that uses all three columns of the tree; opposite pattern of ascent from the way of the wizard. way of the wizard: a working tree that uses all three columns of the tree; opposite pattern of ascent from the way of the saint. way of yhvh elohenu: a working tree that involves the exclusive use of the central column. weight: collective term used by the sifra detzniyutha for the balanced tension among all the sefiroth on the tree of life. working tree: a synonym for the fallen tree in an

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

diagram was traditional in the middle ages and this was a tradition which the renaissance occultism not only sanctioned but enlarged and elaborated with hermetics and cabalism. it was not until the next century that people began to react consciously from this kind of thing and in bruno's time it was rampantly fashionable, as can be illustrated from george peek's description of the studies of the wizard earl of northumberland: renowmed (sic) lord, northumberland's fair flower, the muses' love, patron, and favourite, that artisans and scholars dost embrace, and clothest mathesis in rich ornaments; that admirable mathematic skill, familiar with the stars and zodiac, to whom the heaven lies open as her book; by whose directions undeceivable, leaving our schoolman's vulgar trodden paths, and f

GILBERT THE SORCERER AND HIS APPRENTICE

undiluted selfishness in the place of altruism. hate sits on the throne of love, and black and white magic are traced back to the same original.egyptian ritualandmodernwitchcraft.139[reprintedfromthe occult review, vol xxvi,no.2(august1917),pp.75-84.j15. witchcraftfamiliarly as we speak of witches and witchcraft, few perhaps realize that the word witch probably means no more than a wise woman, as wizard means a wise man; or (if we take grimm's derivation fromveihan)one who consecrates. the word has gone far from its original meaning, especially in popular usage. we wonder vaguely how people ever came to believe in such things, they seem so far removed from the practical everyday life of modem times. a witch, so most people think, was a poor woman, ugly and ill-favoured, solitary, probably

val witchcraft the question continually presents itself- what precisely did the witches do? what means did they employ to produce the effects attributed to their conjurations? and again, what was their own outlook on the world? putting out of account the charlatans and impostors, of whom i fancy the middle ages could show quite as plentiful a crop as the modern world, how did the genuine witch or wizard, or those who believed themselves to be such, regard themselves and their art and powers- what were in short their experiences? the accounts of their victims are given in ample enough detail in the trials. the rituals may to a large extent be recovered. some are fully expounded in the great grimoire, and recorded by trithemius and others. the confessions of known witches, notably that of is

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

of viracocha had been sculpted with the hands and arms folded, one below the other, over the front of a long, flowing robe. on each side of this robe appeared the sinuous form of a snake coiling upwards from ground to shoulder level. and as i looked at this beautiful design (the original of which had perhaps been embroidered on rich cloth) the picture that came into my mind was of viracocha as a wizard or a sorcerer, a bearded, merlin-like figure dressed in weird and wonderful clothes, calling down fire from heaven. the temple in which the viracocha pillar stood was open to the sky and consisted of a large, rectangular pit, like a swimming pool, dug out six feet below ground level. its floor, about 40 feet long by 30 feet wide, was composed of hard, flat gravel. its strong vertical walls

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ords vrelp-arf-el-e afe implying that the vrelp is an ideal vehicle in which to unite with divine creativity (literally "vrelp is a supreme vessel in which to. visit the sun. the vrelp is obedient to divine law, not to human society. in fact, he is often considered a renegade or eccentric by society and has historically been feared and shunned through misunderstanding. he is portrayed as the evil wizard with a pointed hat and flowing beard who speaks in ambiguities and casts curses and evil spells on the townfolk at a whim. middle age literature has stereotyped him into either a witch or warlock depending on sex. because 2 5 8 259 he/she is always speaking against christianity, he/she is 'ipso facto' evil. the truth, as is often the case, is not what it seems on the surface. the vrelp is e

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

: both wiccian fascinare, loicce saga, wiccungdom (ceedm. 223, 17) or unccancrceft ars magica; and iviglian ariolari, ivigelere augur, tvigelung augurium, incantatio; while the fris. transposes the letters, luillga incantatio, richth. 401, 21. the engl, has witch= wicce; from the as. verb has survived its partic. tvicked (perversus, maledictus, and 0. engl, had an adj. wikke meaning the same; add wizard, but all the l-forms have 1 so the liineburg wendic ti'matsrh sorcerer (eccard p. 291, fobalar sorcerer, tnwlatza, toblarska sorceress (jugler's wtb, seem borrowed from german, as other slavic dialects have nothing similar; for the sloven. 2) 7-magic, zoprati to conjure, zopernik -nitza sorcerer -ress, are certainly the germ, zauber, etc. is the derivation of our zij'cr, engl, cipher, fr.ch

wicce: never does an as. cc result from tg, though it becomes tch in english^ the corresponding verb is ohg, ivizagon, as. tcitegian, m. nethl. witegen, diut. 2, 202. equivalent at first to witega and vitki were the on. sjmmad'r, spdhona, spcidis (pp. 94. 402: but from signifying the gift of wisdom and prediction as it resides in priest and poet^ they gradually declined into the sense of noxious wizard and witch. even snorri's for-spar and fiol-tiunnigr (p. 1031 n) had already acquired the bad secondary sense. fiolkunnigr (multiscius) came to mean magician, and jidl-kunndtta fiollcyngi, and even the simple kyngi= kunnugi) sorcery. this k ^ngi was learnt as a profession' rognvaldr nam fidlkyngi' har. harf. saga cap. 36. walther 116, 29 says of a lady wondrous fair' daz si iht anders kilnne

non. with conjuring, and the m. nethl. ut hoeten is sanare (reinh. 5394 (s//d"r or sawd"r is a poetic word for a fire to cook by 'a sey'si bera' sffim. 54, to set on the fire, take to cook, make to boil- eoth de nomin. vet. germ. med. p. 139^ foreign terms are less interesting, e.t. as. dry magus, pi. dryas, drycrceft magia, whose celtic origin is betrayed by the familiar name of druid; ir. draoi wizard, draoidheachd sorcery. nigrovianzie already in medieval 23oets, ms. 2, 10' der list von nigromanzi' parz. 453, 17. 617, 12, list m. answering to on. iffrott, which snorri uses of magic; nigromancie, maerl. 2, 2g1' der swarzen buoche wis' seid-man. juggler. 1037 now, as the concocting of remedies and that of poisons easily fall into one, the ohg. luppi, as. lyf, mhg. luppe, is used of poison

1. h. sachs ii. 4, 9. melander's jocoseria 2, 53. conde lucanor cap. 48. no witchcraft comes into the story, though the first account calls her a zouberin. 2' san ire sentire acute est; ex quo sagae anus, quia multa scire volunt' cic. de divin. 1, 31^ lex sal. 22. 67. lex alam. add. 22 stria; o.fr. estrie (see p. 287 dame habonde; ital. strega, strcgona (whence pcrh. the swiss strdggele p. 934, a wizard being stregone. orig. strix, arply, was bird of night, owl' striges ab avibus ejusdemnominis, quia maleficae muhcres volaticae dicuntur' festus sub v. 1040 magic. dum, diut. 2, 350% is gen. pi. of liazus^ hazes 2, 346; hezesusun (furiis) 2, 337^ apparently a corruption of hegezusun? the gl. rior. 21 give hegezisse, and that the genuine form in full was hagazas or hagazusa (p. 1045n) we are

n? to me it looks the more likely from the name hvel-svelg himins, swallowcr of heaven's wheel. 3 conf. the convenient corn-dragon (p. 1019) and home-sprite. fowls are said to' bathe in sand: litb. kutenas' wisztos ziegzdrosa; lett, perrinatees; pol. kury siq w piasku kapiq; serv. leprshatise. 1090 magic. to ride may originally have been carried in the hand. i also find the stick spoken of as the wizard's third leg (mone's anz. 7, 426. in bavarian records the so-called making of mice or pigs (fackel for ferkel) is often mentioned: the witch has a fourlegged impleviient, dark-yellow, hard and stiff; this she holds under a figure of a mouse or pig that she has made out of a napkin, and says' run away, and come back to me' the figure becomes a live animal, and runs away; probably to fetch her

r pigs (fackel for ferkel) is often mentioned: the witch has a fourlegged impleviient, dark-yellow, hard and stiff; this she holds under a figure of a mouse or pig that she has made out of a napkin, and says' run away, and come back to me' the figure becomes a live animal, and runs away; probably to fetch her something of other people's. hence a witch is called mausscldagerin, mouse-beater, and a wizard maus-sclddgel. in north german trials the expression is muse-maker, and the process is different: the witch boils magic herbs, then cries' mouse, mouse, come out in devil's name' and the beasts come jumping out of the pot (laflfert's relat. crim. p. 57-9. it reminds one of the destructive mice created by apollo smintheus in his wrath, and the devastations of lemings in lapland; so that this

a cat that walked into his yard with a saddle on her. the saddled cat is a kind of puss-in-boots, km. 3, 259. wolf's wodana pp. 123. 131 has stories of magic cats. but the cat is also to be spared because she was frouwa's favorite beast (p. 305: if it rains on your wedding-day, they say in the wetterau' you have starved the cat' and so offended the messenger or 1 otherwise a mark of the witch or wizard who can set the alb on other men: he comes out of their eyebrows in butterfly shape, deut. sag. 1, 132. 1098 magic. handmaid of the love-goddess. now night-wives and witches apparently travel in the train of that divinity. the goose too is a magic beast, and easily referable to the nobler siva7i of older legend. a sportsman shot at some wild geese and hit one, which fell into the bushes; wh

nes aut ugafuras, quae iniprudentes pro febribus aut aliis pestibus adjuvare putant, nullo modo ab illis vel a quoquam christian fiant, quia magicae artis insignia sunt/ capitul. 6, 72' admoneaut sacerdotes non ligaturas ossium vel herharum cuiquam adhibitas prodesse, sed haec esse laqueos et iusidias antiqui hostis/ capit. add. 3, 93. in grreg. tur. mirac. 2, 45 we read of a sick boy to whom the wizard (ariolus) was fetched' hie vero venire non differens, accessit ad aegrotum, et artem suam exercere couatur, incantationes immurmurat, sortes jactat, ligaturas collo suspendit' in lex visig. vi. 2, 4' qui in hominibus vel brutis animalibus, seu in agris sen in vineis diversisque arboribus, maleficium aut diversa ligamenta aut etiam scripta in contrarietatem alterius excogitaverit facere' in

HAMIL THE ROSICRUCIAN SEER

selina has not yet seen her future spouse?inthe human as well as the spiritual body ipresume?'perhapsishall-get bandboxed out here and that will put a stop to all acquaintance''noindeedbuti think grandpapas-will have his name in history as the inventor of a great many spiritual instruments, if he had flourished in the 16th or 17thcenturies-hewould have been fuggled before he was half his age for wizard''ihave not been in england long enough at a time to know all her celebrated characters' i am afraid, when in spain, you will have a chanceofafuzzle?'noi should not, my mother has too much influence for that' do you think the allies will take sebastopol before xmas?'noindeed idon't-thefortifications areastounding-there's a great deal of brag about the little we do, but they have, as yet, got

HP LOVECRAFT A DARK LORE

faith of which other esquimaux knew little, and which they mentioned only with shudders, saying that it had come down from horribly ancient aeons before ever the world was made. besides nameless rites and human sacrifices there were certain queer hereditary rituals addressed to a supreme elder devil or tornasuk; and of this professor webb had taken a careful phonetic copy from an aged angekok or wizard-priest, expressing the sounds in roman letters as best he knew how. but just now of prime significance was the fetish which this cult had cherished, and around which they danced when the aurora leaped high over the ice cliffs. it was, the professor stated, a very crude bas-relief of stone, comprising a hideous picture and some cryptic writing. and so far as he could tell, it was a rough par

as big as barrel-heads, all sunk dawon deep like a elephant had ben along, only they's a sight more nor four feet could make! i looked at one or two afore i run, an' i see every one was covered with lines spreadin' aout from one place, like as if big palm-leaf fans- twict or three times as big as any they is- hed of ben paounded dawon into the rud. an' the smell was awful, like what it is around wizard whateley's ol' haouse' here he faltered, and seemed to shiver afresh with the fright that had sent him flying home. mrs corey, unable to extract more information, began telephoning the neighbours; thus starting on its rounds the overture of panic that heralded the major terrors. when she got sally sawyer, housekeeper at seth bishop's, the nearest place to whateley's, it became her turn to l

look fer seth's caows, frightened ez he was an' faound 'em in the upper pasture nigh the devil's hop yard in an awful shape. haff on 'em's clean gone, an' nigh haff o' them that's left is sucked most dry o' blood, with sores on 'em like they's ben on whateleys cattle ever senct lavinny's black brat was born. seth hes gone aout naow to look at 'em, though i'll vaow he won't keer ter git very nigh wizard whateley's! cha'ncey didn't look keerful ter see whar the big matted-daown swath led arter it leff the pasturage, but he says he thinks it p'inted towards the glen rud to the village 'i tell ye, mis' corey, they's suthin' abroad as hadn't orter be abroad, an' i for one think that black wilbur whateley, as come to the bad end he deserved, is at the bottom of the breedin' of it. he wa'n't all

ised suthin' in that there nailed-up haouse as ain't even so human as he was. they's allus ben unseen things araound dunwich- livin' things- as ain't human an' ain't good fer human folks 'the graoun' was a-talkin' las' night, an' towards mornin' cha'ncey he heered the whippoorwills so laoud in col' spring glen he couldn't sleep nun. then he thought he heered another faint-like saound over towards wizard whateley's- a kinder rippin' or tearin' o' wood, like some big box er crate was bein' opened fur off. what with this an' that, he didn't git to sleep at all till sunup, an' no sooner was he up this mornin, but he's got to go over to whateley's an' see what's the matter. he see enough i tell ye, mis' corey! this dun't mean no good, an' i think as all the men-folks ought to git up a party an'

e didn't see nothin' at all, only just the bendin' trees an' underbrush 'then fur ahead where bishop's brook goes under the rud he heerd a awful creakin' an' strainin' on the bridge, an' says he could tell the saound o' wood a-startin' to crack an' split. an' all the whiles he never see a thing, only them trees an' bushes a-bendin. an' when the swishin' saound got very fur off- on the rud towards wizard whateley's an' sentinel hill- luther he had the guts ter step up whar he'd heerd it fust an' look at the graound. it was all mud an' water, an' the sky was dark, an' the rain was wipin' aout all tracks abaout as fast as could be; but beginnin' at the glen maouth, whar the trees hed moved, they was still some o' them awful prints big as bar'ls like he seen monday' at this point the first exc

mory seemed to pick itself up where it had left off, and the horror of the sight that had prostrated him burst in upon him again 'oh, oh, my gawd, that haff face- that haff face on top of it. that face with the red eyes an' crinkly albino hair, an' no chin, like the whateleys. it was a octopus, centipede, spider kind o' thing, but they was a haff-shaped man's face on top of it, an' it looked like wizard whateley's, only it was yards an' yards acrost' he paused exhausted, as the whole group of natives stared in a bewilderment not quite crystallized into fresh terror. only old zebulon whateley, who wanderingly remembered ancient things but who had been silent heretofore, spoke aloud 'fifteen year' gone' he rambled 'i heered ol' whateley say as haow some day we'd hear a child o' lavinny's a-c

h terror. only old zebulon whateley, who wanderingly remembered ancient things but who had been silent heretofore, spoke aloud 'fifteen year' gone' he rambled 'i heered ol' whateley say as haow some day we'd hear a child o' lavinny's a-callin' its father's name on the top o' sentinel hill' but joe osborn interrupted him to question the arkham men anew 'what was it, anyhaow, an' haowever did young wizard whateley call it aout o' the air it come from' armitage chose his words very carefully 'it was- well, it was mostly a kind of force that doesn't belong in our part of space; a kind of force that acts and grows and shapes itself by other laws than those of our sort of nature. we have no business calling in such things from outside, and only very wicked people and very wicked cults ever try t

ing now reduced to the shiftless and impecunious residue whom no one else would employ, were giving him much worry; and he held to his sea-captains and mates only by shrewdness in gaining some kind of ascendancy over them- a mortgage, a promissory note, or a bit of information very pertinent to their welfare. in many cases, diarists have recorded with some awe, curwen shewed almost the power of a wizard in unearthing family secrets for questionable use. during the final five years of his life it seemed as though only direct talks with the long-dead could possibly have furnished some of the data which he had so glibly at his tongue's end. about this time the crafty scholar hit upon a last desperate expedient to regain his footing in the community. hitherto a complete hermit, he now determin

the possibilities of his work, and promising great revelations in the years to come. his older aspect increased to a startling degree his resemblance to the curwen portrait in his library; and dr. willett would often pause by the latter after a call, marvelling at the virtual identity, and reflecting that only the small pit above the picture's right eye now remained to differentiate the long-dead wizard from the living youth. these calls of willett's, undertaken at the request of teh senior wards, were curious affairs. ward at no time repulsed the doctor, but the latter saw that he could never reach the young man's inner psychology. frequently he noted peculiar things about; little wax images of grotesque design on the shelves or tables, and the half-erased remnants of circles, triangles

nation to their utmost extent; and to correlate every known fact of charles's later life, including the frantic letter which the doctor now shewed the father, with the meagre documentary evidence available concerning old joseph curwen. they would have given much for a glimpse of the papers charles had found, for very clearly the key to the youth's madness lay in what he had learned of the ancient wizard and his doings. 4 and yet, after all, it was from no step of mr. ward's or dr. willett's that the next move in this singular case proceeded. the father and the physician, rebuffed and confused by a shadow too shapeless and intangible to combat, had rested uneasily on their oars while the typed notes of young ward to his parents grew fewer and fewer. then came the first of the month with its

s vacant room which had been identified when the patient's belongings had been packed; obtaining what clues they could from any effects he might have left about. mr. ward talked with the detectives in his son's old library, and they felt a marked relief when they left it at last; for there seemed to hover about the place a vague aura of evil. perhaps it was what they had heard of the infamous old wizard whose picture had once stared from the panelled overmantel, and perhaps it was something different and irrelevant; but in any case they all half sensed an intangible miasma which centred in that carven vestige of an older dwelling and which at times almost rose to the intensity of a material emanation. v. a nightmare and a cataclysm 1 and now swiftly followed that hideous experience which h

l writing, which indeed included nothing more recent than two months before. on the other hand, there were literally reams of symbols and formulae, historical notes and philosophical comment, in a crabbed penmanship absolutely identical with the ancient script of joseph curwen, though of undeniably modern dating. plainly, a part of the latter-day programme had been a sedulous imitation of the old wizard's writing, which charles seemed to have carried to a marvellous state of perfection. of any third hand which might have been allen's there was not a trace. if he had indeed come to be the leader, he must have forced young ward to act as his amanuensis. in this new material one mystic formula, or rather pair of formulae, recurred so often that willett had it by heart before he had half finis

his signify? but wait- was there not still another reference to "guards" in this matter which he had failed wholly to recall when reading the hutchinson letter? back in the old non-secretive days ward had told him of the eleazar smith diary recording the spying of smith and weeden on the curwen farm, and in that dreadful chronicle there had been a mention of conversations overheard before the old wizard betook himself wholly beneath the earth. there had been, smith and weeden insisted, terrible colloquies wherein figured curwen, certain captives of his, and the guards of those captives. those guards, according to hutchinson or his avatar, had "eaten their heads off, so that now dr. allen did not keep them in shape. and if not in shape, how save as the "salts" to which it appears this wizar

HP LOVECRAFT HISTORY OF THE NECRONOMICON

s printed in italy between 1500 and 1550- has been reported since the burning of a certain salem man's library in 1692 (13) again, simon claims to have translated a greek edition. kkc an english translation made by dr. dee was never printed, and exists only in fragments recovered from the original manuscript (14) an internal lovecraft inconsistency. in his short story "the dunwich horror, the old wizard called whately utilizes a dee translation of the necronomicon in order to produce children for yog-sothoth. a complete listing of john dee's books reveals none titled necronomicon. kkc this is not an inconsistency, as old wizard whateley uses an incomplete manuscript of the dee translation. wilbur whateley, yog-sothoth's son, requires the complete edition housed in the miskatonic university

HP LOVECRAFT THE ALCHEMIST

mauvais, the evil, on account of his sinister reputation. he had studied beyond the custom of his kind, seeking such things as the philosopher's stone or the elixir of eternal life, and was reputed wise in the terrible secrets of black magic and alchemy. michel mauvais had one son, named charles, a youth as proficient as himself in the hidden arts, who had therefore been called le sorcier, or the wizard. this pair, shunned by all honest folk, were suspected of the most hideous practices. old michel was said to have burnt his wife alive as a sacrifice to the devil, and the unaccountable disappearance of many small peasant children was laid at the dreaded door of these two. yet through the dark natures of the father and son ran one redeeming ray of humanity; the evil old man loved his offspr

the castle on the hill was thrown into the wildest confusion by the vanishment of young godfrey, son to henri, the count. a searching party, headed by the frantic father, invaded the cottage of the sorcerers and there came upon old michel mauvais, busy over a huge and violently boiling cauldron. without certain cause, in the ungoverned madness of fury and despair, the count laid hands on the aged wizard, and ere he released his murderous hold, his victim was no more. meanwhile, joyful servants were proclaiming the finding of young godfrey in a distant and unused chamber of the great edifice, telling too late that poor michel had been killed in vain. as the count and his associates turned away from the lowly abode of the alchemist, the form of charles le sorcier appeared through the trees

HP LOVECRAFT THE CALL OF CTHULHU

a faith of which other eskimos knew little, and which they mentioned only with shudders, saying that it had come down from horribly ancient aeons before ever the world was made. besides nameless rites and human sacrifices there were certain queer hereditary rituals addressed to a supreme elder devil or tornasuk; and of this professor webb had taken a careful phonetic copy from an aged angekok or wizard-priest, expressing the sounds in roman letters as best he knew how. but just now of prime significance was the fetish which this cult had cherished, and around which they danced when the aurora leaped high over the ice cliffs. it was, the professor stated, a very crude bas-relief of stone, comprising a hideous picture and some cryptic writing. and as far as he could tell, it was rough paral

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

n clue. detectives from boston said that the fallen timbers of the old carter place seemed oddly disturbed, and somebody found a handkerchief on the rock-ridged, sinisterly wooded slope behind the ruins near the dreaded cave called the snake den. it was then that the country legends about the snake den gained a new vitality. farmers whispered of the blasphemous uses to which old edmund carter the wizard had put that horrible grotto, and added later tales about the fondness which randolph carter himself hid had for it when a boy. in carter's boyhood the venerable gambrel-roofed homestead was still standing and tenanted by his greatuncle christopher. he had visited there often, and had talked singularly about the snake den. people remembered what he had said about a deep fissure and an unkno

e patterns like the dots and dashes of some alien and insoluble telegraph message from outer space. the hindoo leaned back, half closed his eyes, and continued in that oddly labored yet idiomatic speech, while before his audience there began to float a picture of what had happened to randolph carter. chapter two the hills beyond arkham are full of a strange magic-something, perhaps, which the old wizard edmund carter called down from the stars and up from the crypts of nether earth when he fled there from salem in 1692. as soon as randolph carter was back among them he knew that he was close to one of the gates which a few audacious, abhorred and alien-souled men have blasted through titan walls betwixt the world and the outside absolute. here, he felt, and on this day of the year, he coul

was this key in his blouse pocket, where his little telescope- given him by his father on his ninth birthday, two months before- ought to be? had he found it in the attic at home? would it unlock the mystic pylon which his sharp eye had traced amidst the jagged rocks at the back of that inner cave behind the snake den on the hill? that was the place they always coupled with old edmund carter the wizard. people wouldn't go there, and nobody but him had ever noticed or squirmed through the root-choked fissure to that great black inner chamber with the pylon. whose hands had carved that hint of a pylon out of the living rock? old wizard edmund's- or others that he had conjured up and commanded? that evening little randolph ate supper with uncle chris and aunt martha in the old gambrel-roofed

man and pre-human, terrestrial and preterrestrial; all these were only phases of one ultimate, eternal "carter" outside space and time- phantom projections differentiated only by the angle at which the plane of consciousness happened to cut the eternal archetype in each case. a slight change of angle could turn the student of today into the child of yesterday; could turn randolph carter into that wizard, edmund carter who fled from salem to the hills behind arkham in 1692, or that pickman carter who in the year 2169 would use strange means in repelling the mongol hordes from australia; could turn a human carter into one of those earlier entities which had dwelt in primal hyperborea and worshipped black, plastic tsathoggua after flying down from kydiamil, the double planet that once revolve

he human outline. the silver key was still in his grasp, though held by a noxious-looking claw. in another moment the dream-sense vanished, and he felt rather as one just awakened from a dream. the ultimate abyss- the being- the entity of absurd, out-landish race called randolph carter on a world of the future not yet born- some of these things were parts of the persistent recurrent dreams of the wizard zkauba on the planet yaddith. they were too persistent- they interfered with his duties in weaving spells to keep the frightful dholes in their burrows, and became mixed up with his recollections of the myriad real worlds he had visited in light-beam envelopes. and now they had become quasi-real as never before. this heavy, material silver key in his right upper claw, exact image of one he

of nhing for advice on what to do. climbing a metal wall in a lane off the main concourse, he entered his apartment and approached the rack of tablets. seven day-fractions later zkauba squatted on his prism in awe and half despair, for the truth had opened up a new and conflicting set of memories. nevermore could he know the peace of being one entity. for all time and space he was two: zkauba the wizard of yaddith, disgusted with the thought of the repellent earthmammal carter that he was to be and had been, and randolph carter, of boston on die earth, shivering with fright at the clawed, mantel thing which he had once been, and had become again. the time units spent on yaddith, croaked the swami- whose laboured voice was beginning to show signs of fatigue- made a tale in themselves which

e marigny saw one of the great white mittens drop listlessly off a dangling aarm. the fumes of the olibanum were thick, and all that could be glimpsed of the revealed hand was something long and black. be fore the creole could reach the retreating figure, old mr. phillips laid a hand on his shoulder "don't" he whispered "we don't know what we're up against. that other facet, you know- zkauba, the wizard of yaddith" the turbaned figure had now reached the abnormal clock, and the watchers saw though the dense fumes a blurred black claw fumbling with the tall, hieroglyphed door. the fumbling made a queer, clicking sound. then the figure entered the coffin-shaped case and pulled the door shut after it. de marigny could no longer be restrained, but when he reached and opened the clock it was em

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

xual^ relations with the devil, and under torture they admitted it. i find it very difficult to accept the idea of the devil romping around and mating with all these warty women. if he did exist, it seems to me he could have done a lot better choosing ladies more like sophia loren or brigitte bardot, perhaps. at one time chemists were considered magicians. albertus magnus (1193-1290, considered a wizard in his day, was responsible for the discovery of caustic potash, cinnabar, and ceruse. he was a leader in witchcraft. you may remember his name from the film rosemary's baby. he was a chemist who was preoccupied with turning other metals into gold by (transmutation) alchemy. in the course of his experiments he discovered things that were to be of far more value to succeeding generations tha

itch may not work for another. the only thing that my friend and i have in common, as she's more of a housewife-type witch than i am, is the need to absorb everything around us in order to possess it. that goes for people as well as opportunities and situations. we both are able to get out of ourselves and use our minds independently of our bodies. i have another friend, a man who is considered a wizard. he's very psychic and can move objects by mental power alone. he uses no props at all, not even a candle. he doesn't need to, as he is a very strong type and extremely self-confident. every once in a while i find a psychic who likes to hinge what he does on an exotic past. i'm sure you've met people who say that in another life they lived in turkey or arabia or some other exotic place. if

who practises witchcraft. people in every walk of life are witches and wizards. there is a difference, by the way, between wizards and warlocks. a warlock is generally an effeminate male who has a great interest in witchcraft. he never has much success with his spells, which usually backfire or turn out in a way quite different from what he intended. warlocks lack control of their subconscious. a wizard is the actual male counterpart of a witch. he does have the power of control and knows how to handle it. there is one warlock who calls me all the time, haunts me, is always telling me the results of his experiments with witchcraft and is always coming up with some manifestation of a spirit, which i think is a manifestation of his own goofiness. just as you'll find witches everywhere, you'l

the same as mine, a newborn child. i described him and he described me. he was born october 15, 1948, and i was born october 15, 1948. all males in his family are wizards and all women in my family have been witches, except for my grandmother and my mother. yet since i was a small child, i've had strange powers. could i be the one to begin a new cycle of future witches in my family? also can the wizard and myself be on the same wave length mentally? one more thing i can't understand is that he called me from paris, france. he spoke french, and i don't understand french, but i understood every word and he understood my english. what gives? i swear all of this happened. strange things have happened, but this thing has me scared, and it blew my mind. this is too much. i can't shake the fear

IRISH WITCHCRAFT AND DEMONOLOGY

kyteler, the sorceress of kilkenny 25 chapter iii a.d. 1223-1583 the kyteler case and its surroundings of sorcery and heresy--michael scot--the fourth earl of desmond--james i and the irish prophetess--a sorcery accusation of 1447--witchcraft trials in the sixteenth century -statutes dealing with the subject--eye-biters--the enchanted earl of desmond 46 p. vi chapter iv a.d. 1606-1656 a clerical wizard--witchcraft cured by a relic--raising the devil in ireland--how he was cheated by a doctor of divinity--stewart and the fairies--rev. robert blair and the man possessed with a devil--strange occurrences near limerick--apparitions of murdered people at portadown--charmed lives--visions and portents--petition of a bewitched antrim man in england--archbishop ussher's prophecies--mr. browne and

op of cork, to whom the temporalities were restored in the following year. 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

berry, d.litt. 60:1 carrigan, op. cit, iii. p. 18. 67:1 quoted in journal of royal society of antiquaries, 3rd series, vol. i. fran ais mentions a swiss sorcerer, somewhat of a wag, who used to play the same trick on people. 69:1 ulster journal of arch ology, vol. iv (for 1858. 70:1 all the year round (for april 1870. 74:1 lenihan, history of limerick, p. 147. chapter iv a.d. 1606-1656 a clerical wizard--witchcraft cured by a relic--raising the devil in ireland--how he was cheated by a doctor of divinity--stewart and the fairies--rev. robert blair and the man possessed with a devil--strange occurrences near limerick--apparitions of murdered people at portadown--charmed lives-visions and portents--petition of a bewitched antrim man in england--archbishop usher's prophecies--mr. browne and t

d at the cow's head with his turn'd waistcoats 3 in the byre. p. 230 the chimney covered with a scraw an' every crevice where it smoak'd, but long before the cock did craw the people in the house were choak'd. the muckle pot hung on all night, as mary butters had been brewing in hopes to fetch some witch or wight, whas entrails by her art were stewing. in this her magic a' did fail; nae witch nor wizard was detected. now mary butters lies in jail for the base part that she has acted. the tailor lost his son and wife, for mary butters did them smother; but as he hates a single life in four weeks' time he got another. he is a crouse auld canty chiel, an' cares nae what the witches mutter he'll never mair employ the deil, nor his auld agent mary butters. at day the tailor left his post though

tters lies in jail for the base part that she has acted. the tailor lost his son and wife, for mary butters did them smother; but as he hates a single life in four weeks' time he got another. he is a crouse auld canty chiel, an' cares nae what the witches mutter he'll never mair employ the deil, nor his auld agent mary butters. at day the tailor left his post though he had seen no apparition, nae wizard grim, nae witch, nor ghost, though still he had a stray suspicion that some auld wizard wrinkled wife had cast her cantrips o'er poor brawney cause she and he did live in strife, an' whar's the man can blame poor sawney. wae sucks for our young lasses now, for who can read their mystic matters, or tell if their sweethearts be true, the folks a' run to mary butters. to tell what thief a hors

ISIS UNVEILED

the absurdity of the' superstition' had taken me*ns to detain the coming' suc- cessor' at a neighboring village. early in the morning a company of four persons, comprising the phyaiciau, the n liberator every moment, and his agony at the delay became extreme. we tried ti. buode the physician to humor the patient, were it for humanity's sake. he only laughed. getting hold with one hand of the old wizard's pulse, he took out his watch with the other, and remarking in french that all would be over in a few momenta, remained ab- sorbed in his professional experiment. the scene wa solemn and appalling. suddenly the door opened, and a young boy entered with the intelligence, addressed to the doctor, that the koum was lying dead drunk at a neighboring village, and, according to hxm tyrdtrt, coul

JASMUHEEN THE FOOD OF GODS

to> 900 million via the global media. 1997. began to set up scientific research project for living on light. 1997. began the our camelot trilogy, wrote the game of divine alchemy. 1997. formed the m.a.p.s. ambassadry alliance. people committed to global harmony and peace. 1998. international tour to share the impeccable mastery agenda. 1998. wrote our progeny. the x-re-generation. 1999. wrote the wizard s tool box which later became the biofields and bliss series. 1999. wrote dancing with my dow: media mania, mastery and mirth. 1998- 1999. wrote and published ambassadors of light. world health world hunger project divine nutrition: the madonna frequency& the food of gods with jasmuheen 197. 1999. began contacting world governments regarding hunger and health solutions. 1999. international

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

gns, in the bodies of bats, and wild nocturnal creatures, fixed upon barn doors, we hold to be the perpetuation of the old heathen sacrifice to the harmful gods, or a sort of devilpropitiation. again, in this horse-shoe we meet the horse, as indicative of, and connected with, spirit-power: of which strange association we shall by and by have more to say. the horse-shoe is the mystic symbol of the wizard s foot, or the sigma, or sign, of the abstract four-footed, the strangely secret, constantly presented, but as constantly evading, magic meaning conveyed in which (a tremendous cabalistic sign) we encounter everywhere. may the original, in the east, of the horse-shoe arch of the saracens, which is a foundation-form of our gothic architecture, may the horse-shoe form of all arches and cupola

ophidians; lama is the hand: lamh, hand, is a divine name in the scythian tongue. it also means the number 10, and the roman numeral x, which is a cross. now, the double pyramid, or hand (a) d, of the egyptians comprises the mystic mark signifying the two original principles water and fire, as thus (b) the union of which, as intersecting triangles, forms the famous hexalpha, or solomon s seal, or wizard s foot, which, according to the eastern allegory, is placed (as that of st. michael) upon the rebellious spirits in their abyss, or prison. pyr is the greek name of fire (thence pyramid, and mythologically of the sun, who was the same as hercules. 156 the rosicrucians. and the great analyser of mythology assures us that pur was the ancient name of latian jupiter, the father of hercules; tha

played in all countries, for hints as to their connection with the mysterious beliefs constituting that which is called gnosticism. 270 the rosicrucians. concerning the pillars of seth (see fig. 237, josephus asserts that no. 1 was existent in his time. it is a caba- fig. 232. signature or talisman of the jaina kings: also gnostic. fig. 233. india. fig. 234. talisman: the four elements. fig. 235. wizard s foot: pentalpha, listic tradition that no. 2 was destroyed in the deluge. notice also their resemblance to the phallus or phallos, lingam or lingham. lithoi= ll-th-oi. alpha l omega u bringer ch x lux fer- fero lucifer: the day-star, morning star. lucifera: an epiphet of diana. fig 236. figs. 239, 240, represent, under different aspects, the armed abraxas, the chief deity of the gnostics

K AMBER THE BASICS OF MAGICK

emotions, and to control worry or anger. review questions 1) what is a microcosm? 2) list the four worlds. explain. 3) what is an affirmation? give an example. book list geoffry hodson, theosophy answers some problems of life. the basics of magick get any book for free on: www.abika.com 13 marc edmund jones, key truths of occult philosophy. marion weinstein, positive magic. nelson& ann white, the wizard's apprentice. beatrice bruteau, the psychic grid* magick 4- elements and forces* the ancients divided the world into four basic principles or *elements- earth, water, fire, and air. that viewpoint has mostly changed with advances of science, but the four elements are still accepted in magick, for they are more closely linked with the emotions than modern explanations of the world. many occu

KETAB E SIYAH

s gone amongst his brothers beguiling them with subtle words, inciting them to blasphemous rebellion against you whom we love so well. he has sought to bring your sons who should have loyalty to you alone against your eternal throne, persuading them with prizes beyond their worth thus inciting them to evil by greed and envy. his tongue is more clever than a serpent's, his words more crafty than a wizard's charm and thus does he threaten to do great wrong. yet with such tongue and words has he come to you, most high, and, in your most perfect love, has deceived you to his true purpose for what father looks for fault in his favourite son. yet he has transgressed far indeed, bartering guidance for error. my father, i beg of you, act most judiciously in this matter. cast the scales of blindnes

s gone amongst his brothers beguiling them with subtle words, inciting them to blasphemous rebellion against you whom we love so well. he has sought to bring your sons who should have loyalty to you alone against your eternal throne, persuading them with prizes beyond their worth thus inciting them to evil by greed and envy. his tongue is more clever than a serpent's, his words more crafty than a wizard's charm and thus does he threaten to do great wrong. yet with such tongue and words has he come to you, most high, and, in your most perfect love, has deceived you to his true purpose for what father looks for fault in his favourite son. 76 yet he has transgressed far indeed, bartering guidance for error. my father, i beg of you, act most judiciously in this matter. cast the scales of blind

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

and possibly even prevent their manifestation. however, since all these events are sent in order to allow us to correct ourselves, and since we need this correction in order to reach the ultimate goal of creation, no one can help us in this endeavor but ourselves. the creator does not send us suffering, but rather sends the means we need to accelerate our spiritual progress. a kabbalist is not a wizard who performs miracles, but is one whose mission is to help people in general, to assist us in elevating our consciousness to the level necessary to initiate the process of self-correction. finally, the kabbalist is there to help people individually if they desire it. we have no power whatsoever over our hearts, no matter how strong or intelligent or capable we might be. therefore, counterac

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

thomas nelson, 1993. scott,miriam van. encyclopedia of hell. new york: thomas dunne books, 1998. neopagan witchcraft the word witch has several possible meanings (1) in the academic discipline of anthropology, a witch is a negative sorcerer found in the folklore of societies across the globe (2) the english word witch, from which the anthropological term was taken, refers specifically to a female wizard, traditionally viewed as practicing black magic and as being in league with satan (3) finally, a significant number of participants in the neopagan movement refer to themselves as witches or wiccans. although contemporary satanists and neopagan witches both draw from a number of the same intellectual currents and are similar on many points, there is animosity between the two movements. thus

LIBER ALEPH

curius sum. also instantly i knew in myself that here was a mystery hidden, and translating into the greek tongue, exclaimed `ermes 'eimi, whose numeration did i make in my mind forthwith, and it is four hundred and eighteen, like unto the word of the on. so by this i knew that my work was well wrought in truth. thus then also was it with this my lady; for after many questions i obtained from the wizard amalantrah that name olun, that is one hundred and fifty and six even as that of our lady babalon; and then, being inspired, i wrote down her earth-name in greek, marie, which is also that this name (as i have learned) is in the ph.nician tongue, wh lon; which by interpretation is that which is infinite, and space; so that all is consonant with nuith our lady of the stars. thus, o my son, i

LIBER CCC KHABS AM PEKHT

strikes the warriors witless, and fierce wrath invades their hearts of fury, and with arms engaged, they fell upon each other silently, and slew, and slew. now then, the dragon being asleep, we may step 1 [this epistle was addressed to charles stansfeld jones (frater achad, who at the time crowley believed to be his magical son. t.s] liber ccc 2 quietly past him, and .rending the branches of that wizard oak, with a strong grasp tear down the fleece of gold..1 let us only remember not to repeat the error of jason, and defy ares, who is horus in his warrior mood, that guardeth it, lest he strike us also with madness. nay! but to the glory of ra-hoor-khuit and the establishment of his perfect kingdom let all be done! now, o my son, thou knowest that it is our will to establish this work, acco

LIBER CCXLII AHA

ght am i! with song, with jewel, with perfume, wake all my rose fs blush and bloom! drink to me! love me! i love thee, my love, my lord.to me! to me! olympas. there is no harshness in the breath liber ccxlii 32 of this.is life surpassed, and death? marsyas. there is the snake that gives delight and knowledge, stirs the heart aright with drunkenness. strange drugs are thine, hadit, and draughts of wizard wine! these do no hurt. thine hermits dwell not in the cold secretive cell, but under purple canopies with mighty-breasted mistresses magnificent as lionesses. tender and terrible caresses! fire lives, and light, in eager eyes; and massed huge hair about them lies. they lead their hosts to victory: in every joy they are kings; then see that secret serpent coiled to spring and win the world!

LIBER CORDIS CINCTI SERPENTE

46. so am i, o adonai, my beloeved, and thou hast burst me utterly in sunder. 47. i am shed out like spilt blood upon the mountains; the ravens of dispersion have borne me utterly away. 48. therefore is the seal unloosed, the guarded the eighth abyss; therefore is the vast sea as a veil; therefore is there a rending asunder of all things. 49. yea, also verily thou art the cool still water of the wizard fount. i have bathed in thee, and lost me in thy stillness. 50. that which went in as a brave boy of beautiful limbs cometh forth as a maiden, as a little child for perfection. 51. o thou light and delight, ravish me away into the milky ocean of the stars! 52. o thou son of a light-transcending mother, blessed be thy name, and the name of thy name, throughout the ages! 53. behold! i am a bu

LIBER CXCVII STORY OF SIR PALAMEDES

he not catch it; it outrunneth him easily, and at last, stumbling, he falleth. xix. among the dunes of brittany he findeth a witch dancing and conjuring, until she disappeareth in a blaze of light. he then learneth music, from a vile girl, until he is as skilful as orpheus. in paris he playeth in a public place. the people, at first throwing him coins, soon desert him to follow a foolish egyptian wizard. no beast cometh to his call. xx. he argueth out that there can be but one beast. following single tracks, he at length findeth the quarry, but on pursuit it eldueth him by multiplying itself. this on the wide plains of france. xxi. he gathereth an army sufficient to chase the whole herd. in england.s midst they rush upon them; but the herd join together, leading on the kinghts, who at leng

ing sword shrieks shrill and high. they shrink, he gallops. closely clings the child slung at his waist; and he heeds nought, but gallops wide, and sings wild war-songs, chants of gramarye! sir palamede the saracen rides like a centaur mad with war; he sabres many a million men, and tramples many a million more! before him lies the untravelled land where never a human soul is known, a desert by a wizard banned, a soulless wilderness of stone. sir palamedes, the saracen knight 13 nor grass, nor corn, delight the vales; nor beast, nor bird, span space. immense, black rain, grey mist, white wrath of gales, fill the dread armoury of sense. nor shines the sun; nor moon, nor star their subtle light at all display; nor day, nor night, dispute the scaur: all.s one intolerable grey. black llyns, gr

cause it is a thing impossible. sir palamede his pulses pause .it is not possible (quod he .that palamede is wroth, and draws sir palamedes, the saracen knight 27 his sword, decapitating thee. by parity of argument this deed of blood must surely be. with that he suddenly besprent all scythia with the sage.s blood, and laughting in his woe he went unto a further field and flood, aye guided by that wizard.s head, that like a windy moon did scud before him, winking eyes of red and snapping jaws of white: but then what cared for living or for dead sir palamede the saracen? 28 xii sir palamede the saracen follows the head to gloomy halls of sterile hate, with icy walls. a woman clucking like a hen answers his lordly bugle-calls. she rees him in ungainly rede of ghosts and virgins, doves and wom

LIBER LXVII THE SWORD OF SONG

to him the mighty one! but the selfish and evil are cowards; they fear shadows, and jehjaour scorned not his art .roll on in time, thou ball. he cried .move down the stream of years, timeless and hideous servant of my will! taph! tath! arath!.2 he sounded the triple summons, the mysterious syllables that bound the spirit to the stone .then suddenly the crystal grew a blank; and thereby the foiled wizard knew that which threatened his power, his very life, was so high and holy that the evil spirit could perceive it not .avaunt. he shrieked .false soul of darkness. and the crystal flashed up red, the swarthy red of hate in a man.s cheek, and darkened utterly .foaming at the fouth the wretched jehjaour clutched at air and fell prone. iii .to what god should he appeal? his own, hanuman, was si

yes. said ganesha gloomily .the young man has given me up altogether. he tells me i am as mortal as he is, and he doesn.t mean to worry about me any more .alas. sighed the deceitful jehjaour, who cared no more for ganesha and any indignities that might be offered him than his enemy did .one of my best devotees too. muttered, or rather trumpeted, the elephantine anachronism .you see. said the wily wizard .i saw perdu. r abu the other day, and he said that he had become srotapatti. now that.s pretty serious. in seven births only, if he but pursue the path, will he cease to be reborn. so you have only that time in which to win him back to your worship. the cunning sorcerer did not mention that within that time also must his own ruin be accomplished .what do you advise. asked the irritated and

nesha was already on his way .the elephant-headed god was in great spirits .never say die. he cried genially, on beholding the downcast appearance of his fellow-conspirator .this.ll break the slate. there is no change in the arupa- brahma-loka!.3 .rupe me no rupes. howled the necromancer .get up, fool. roared the god .i have got perdu r. abu elected maha brahma .oh lord, have you really. said the wizard, looking a little 1 the world of black magic. 2 heaven. 3 the highest heaven of the hindu .forml-ess place of brahma. is its name. less glum .ay. cried ganesha impassively .let on follow on down the vaulted and echoing corridors of eternity: pile mahakalpa upon mahakalpa until an asankhya1 of crores2 have passed away; and maha brahma will still sit lone and meditate upon his lotus throne .g

LIBER XV CHYMICAL JOUSTING OF PERARDUA

irst, it had the crown and horns of alexander the mighty king; also it had wings of fine sapphire; its fore part was like the lion, whereby indeed it partook of the highest virtue, and its hinder quarters were as a bull fs. moreover it stood upon the white sphere and the red cube; and it is not possible for any elixir to exceed this, unless it be by our path and working. he slayeth sir merlin the wizard. yet our brother perardua.and by now he was right skilful at the athanor!.determined to attain to that higher projection. therefore he subtly prepared a red dragon, or as some alchemists will have it, a fiery flying serpent, whereby he should eat up that sphinx of his, that he had nourished with such ingenium and care. now this red dragon hath seven fiery coils, proper to the seven silver s

MAGIC AND SPELLS

on toril were stripped away to bare rocks. what some folk refer to as magic and wizards speak of as the art is the means by which some beings can call on the ever-present .energies and wield them to create effects. sorcerers do this instinctively through an innate gift and the incredible force of their personalities. bard songs waken echoes o the songs of beginning, the music of creation itself. wizard's construct processesspells- enabling them to bend the weave to their will in order to do what they desire. the divine power infusing any cleric holding the spells of her god or goddess can do the same, shaping the 26-40 41-so 51-55 s6-8s 86-95 96-100 mystra and the weave nothing happens. the spell does not function. any material components are used up. the spell or spell slot is used up, a

is bound to the weave of toril as mystra, and worship her as their goddess of magic. the present mystra is a recently ascended mortal woman, who took over from her exhausted predecessor during the time of troubles. mystra exists to give magic to all creatures and to control its use. in ancient times, the archmages of netheril ignored the dictates of mystryl, goddess of magic at the time. one, the wizard karsus the mad, tried to seize divinity by the casting of mighty spells that would have wrecked toril'sweave. mystryl sacrificed herself to save the weave. her successor mystra decreed that no mortals would be allowed to wield such terrible magic again-and that decree holds to this day: mystra wards the weave against those powerful or reckless enough to damage it further. until the world ch

ns and cult of the dragon and independents, slaughtering each other in their ruthless pursuit of her power. learn this, if you heed nothing else in this book: legends lie. mystra's chosen wield lesser spellfire, if they care to call on it, and some among them command true spellfire. a mage hiding'in the border kingdoms possesses true spellfire, and a cruel and arrogant noble of chessenta, and the wizard r but fm sure you grasp my point. s in the early sword coast north, the ranger haelam sunder- magic the story of spellfire by far the more powerful of these rare and precious talents. it is a random gift bestowed upon only a handful of women and men in a generation. spellfire in any form is refined, controlled raw magic. in beneficent manifestations, it is a font of silver light and healing

ology of arcane spellcasting or results in spells never. before seen in faerun. stories abound of the legendary spells of old netheril and the vanished elven realms, spells whose power dwarfed that of the mightiest wish possible today. wizards have unlocked the secrets of a dark weave unfettered by mystra's power, clerics and adepts draw potent spells magic the magister at any time in faerun, one wizard is anointed by mystra and azuth as the magister. most believe that this office is usually gained through competition (seizing it from the incumbent in an often fatal spell duel. holding it confers special powers on its owner. it also imperils its holder by making him or her. the target of many ambitious and powerful mages all over faerun. the magister is, the personal champion of mystra. th

rough the weave. shadow weave magic items magic items created by those who use the shadow weave are rare and dangerous. only the clergy of shar and shar's few arcane devotees create any number of shadow weave items. shadow adepts unalunknown to normal wizards and sorcerers. mages who come from competitive lands such as thay inevitably see ascensiol to magister as a way to become the most powerful wizard in faerun. they crave the special powers of the office to use them to slay old foes and potential rivals and to seize any magic that interests them. the violent history of the office reflects the ambitions of such deadly and selfish wizards. however, magisters who allow themselves to be guided by higher purposes are taught, cajoled, and guided personally by the god azuth, and given tasks th

ircle to increase her caster level significantly and achieve results otherwise unavailable to the spellcasters composing the circle. the red wizards of thay and the witches of rashemen make frequent use of circle magic. stories of other forms of circle magic abound in faerun. participation the ability to participate in circle magic requires the selection of a character feat-tattoo focus for a red wizard or ethran for a witch of rashemen. one spellcaster, usually the most powerful or experienced character present, stands at the center of the circle. this character is the circle leader. a hathran must be at least 4th level in the hathran prestige class to be a circle leader. a red wizard cannot be a circle leader unless he is at least a 5th-level red wizard, a circle requires a minimum of tw

stands at the center of the circle. this character is the circle leader. a hathran must be at least 4th level in the hathran prestige class to be a circle leader. a red wizard cannot be a circle leader unless he is at least a 5th-level red wizard, a circle requires a minimum of two participants plus the circle leader. up to five participants can aid a circle leader in a standard circle, but a red wizard of 10th level can lead a great circle containing up to nine participants. all participants in a circle must stand within 10 feet of the circle leader, who stands in the center. circle powers the first use of circle magic is to empower the circle leader with the strength of all the participants. this requires 1 full hour of uninterrupted concentration on the part of all participants and the

ise the spell level past the circle leader's normal maximum spell level (maximum spell level 20th" increase the circle leader's level by one for level checks (dispel checks, caster level checks, and so on) for every bonus level expended (maximum level 40th. these effects last for -24 hours or until expended. circle bonus levels may be divided up as the circle leader sees fit. for example, the red wizard hauth var leads a circle in which four participants each cast 2nd-level spells. hauth var chooses to use three circle bonus levels to maximize his cone of cold spell, three to increase his caster level from 10th to 13th level for all level-based variables in his spells, and two to add a +2 bonus to any level checks he needs to make. the maximized spell is used up whenever he casts his cone

ou can scan the spells available and choose one to read and prepare. once you choose and prepare an arcane spell, you retain it in your mind. the prepared spell occupies your 3rd-level domain spell slot. if you read the spell from a spellbook, the book is unharmed, but reading a spell from a scroll erases the spell from the scroll. when you cast the arcane spell, it works just as though cast by a wizard of your cleric level except that your wisdom score sets the save dc (if applicable. you must have a wisdom score of at least 10+ the. arcane spell's level to prepare and cast it. your holy symbol substitutes for any noncostly material component. if the spell has a costly material component (one to which a gold piece value is assigned, you must provide it. if the spell has another focus, you

luck bonus on attack rolls +1 deflection bonus to ac. a caster of 7th to 12th levels can inscribe the lower-level tattoos, plus the following (dc 15: magic +2 resistance bonus on all saving throws +2 competence bonus on attack rolls' the ability to recall one cast 0-level, 1st-level, or 2nd-level spell (just as though the subject were using a pearl of power. the caster chooses the spell level. a wizard of 13th level or higher can inscribe all of the above tattoos plus the following (dc 20" spell resistance of 10+ 1 per six caster levels +2 enhancement bonus to any one ability score +1 level of casting ability. this increases the subject's effective level, but not the total number of spells. an 11th-level wizard raised in casting ability in this manner casts spells as a 12th-level wizard i

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

o leads a just and upright life' and these things are proclaimed by those who promise a purification from error. let us now hear who those are that are called to the christian mysteries: whoever is a sinner, whoever is unwise, whoever is a fool, and whoever, in short, is miserable, him the kingdom of god will receive. do you not, therefore, call a sinner, an unjust man, a thief, a housebreaker, a wizard, one who is sacrilegious, and a robber of sepulchres? what other persons would the cryer nominate, who should call robbers together" it was not the true faith of the early christian mystics that celsus attacked, but the false forms that were creeping in even during his day. the ideals of early christianity were based upon the high moral standards of the pagan mysteries, and the first christ

MASTERING WITCHCRAFT

toying with those of the gods and demigods of mythology. greek, roman, norse, celtic whichever you wish. a very good lead in these matters can be provided by finding out your astrological birth sign and planet and looking up the legends that surround them. for instance, if you are an artist or craftsman born under the sign of taurus, you may well decide on the name of daedalus, being that of the wizard-craftsman of king minos, leader of the cretan bull cult, thus linking with taurus the bull. or, alternatively, if you are a female witch born under taurus, ruled by venus, you may decide that the name "ariadne" daughter of king minos and theseus' bride, would be suitable, especially as she is indeed a form of aradia, one of the chief spirit powers of the witch world. a third method which ca

h to try it: the interpretations are according to the astrological ruling of the house. for instance, house 1 refers to the querent, house 2 to money matters, house 3 to news and journeys, and so on. the following chart provides a simple and accessible interpretation of the runes and their meanings. the actual symbols used in this divination system are also shared by that of the fifteenth-century wizard cornelius agrippa, geomancy, so-called. this involves the use of a tray of sand to construct the figures as opposed to a set of rods. the principle, however, remains the same, the idea of heaven leaving its impress upon the earth being implicit therein. the pendulum another device frequently resorted to by witches to "find things out" is the dowser, or water witch's pendulum. this device is

love" approach of g. b. gardner and his followers, concentrating on naked worship of the goddess seen as the great mother. still others return to the medieval preoccupation with the horned one and all his attributes, while yet another group will return to celtic fundamentals, concerning themselves with ancient druidic lore (druidic in the sense that w. b. yeats understood the word, as a shaman or wizard rather than priest of a solar cult) here are the rudiments of two types of initiation ceremony. the first is of the sort used by those covens who work "robed" and concentrate more on matters of knowledge and power directing their energies toward the more "male" aspect of the godhead. the second represents the type used by those covens who work naked, directing their energies to the healing

plements and also in the mysteries of the return-in-threefold witch law, whether it be used for good or evil, blessing or cursing. by dint of this, the ceremony concludes with the new initiate scourging his initiator with thrice as many blows as he himself received, namely, one hundred and twenty in all. he is then presented to the powers at the four quarters as a duly consecrated high priest and wizard, or high priestess and queen of the sabbat, whichever the case may be. in the second ritual, instead of the progress of the aspirant through the four elements, the myth of the goddess is implied, where the witch goddess andred, aradia, habondia, or whatever other name you may care to know her by, descends into the world of the dead somewhat like persephone in hades or ishtar in the realm of

MICHAEL FORD A RITE OF THE WEREWOLF

. let the ritual be performed in a solitary place where the profane may not cast their eyes. one may seek also a place appeasing to the senses, preferably in a cemetery or crossroads. the ritual of adversarial shadow is the summoning of ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shifter. be it toads, wolves or dragons/serpents, ahriman is the wizard in spirit one who masters time by the dream and the twilight world made flesh by desire. the goal of the ritual is a form of self-initiation, adversarial crystallization of the self, that the individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the adversarial shadow the chant of the inferna

MICHAEL FORD WITCHMOON

nto a side of night. when our heads rest upon the ground our spirits rise through the dream and the world of the night side. the witch-cult exists in numerous points of the earth, we walk silently among all and harm not one unless provoked. we are shadow and the essence of the green earth is our being. the witch blood emanates deep within the subconscious of each sorcerer, awaiting the moment the wizard opens the lunar current towards atavistic resurgence (2. the vampire spirit too exists in dream and so with it we shall walk, in joyous brotherhood and sisterhood. the eight earthly sabbaths' are as a form and focus for the dreaming rite, in which those of witch blood meet in ecstasy. the earthly sabbat is as a gate and purification zone whose purpose is to create the astral grounds in whic

peculiar to such demons, which the aspiring mind and will must understand. every voice has a hidden, reversed aspect which defines it in terms of implicit possibilities. one should listen to such voices carefully. not necessarily to become them but to go beyond them. this grimoire involves many things, all of which are parallel. i do not recommend the sorcerer to jump blindly into such rites. the wizard who has a respect for nature and his/her own life will realize that the statement "nothing is true. everything is permitted" is most correct. before you open the gates of choronzon and enter the da athian doorway, be sure of mind and sound in thought. 126 126 evocation of vampire spirits this is a method which involves the use of your blood for the evocation of an already existent vampire s

war between two sorcerers, involves the creation of several servitors where each serves a different purpose. i have found such elementals are wonderful for a short evening of dreams and waking, however beyond that would prove rather dangerous, even to the point of obsession. such spirits should be controlled by the sorcerer, not the other way around which often befalls unbalanced magickians. the wizard realizes that servitors are only in existence to serve the will of the warlock himself, and that they should be banished and reabsorbed once their purpose is served. incubi/succubi have long been connected with vampires. the reason for this is their draining power during the dreams in which they stalk. these demons enter the dreaming mind of the victim and slowly drain them of chi or astral

res are in fact what has been the building of the qlipoth, for it harbors unbalanced energies and elementals. the body in this case would continue but the very essence of the individual would be gone, rendering him or her into an unmotivated state of' just existing. this rite involves three or more sorcerers, two of whom should be robed in crimson who act as the assistants, while the third is the wizard who acts as the channeling base for these qlipothic forces. the wizard should be robed in black and white, acting as the receptor for this current of energy. the rite involves an advanced form of assuming the vampire elemental, since the spirit is an un-created spirit, with no bonds to earth based forces. it will be to your benefit in developing your own workable system of sorcery, for ther

spirit is an un-created spirit, with no bonds to earth based forces. it will be to your benefit in developing your own workable system of sorcery, for there is much to be gained in actual experience in the workings of evocations and vampire spirits. the holy guardian angel or true will should already be within understanding, acting as a banishing force if such energies become too powerful for the wizard to contain. if the sorcerers are unable to contain such an evoked demonic mass of energy, then each of their lives can become filled with turmoil and the area of working itself may become haunted. sickness, weakness and even death can occur. such elementals would be free to multiply in their existent natures since choronzon is of no being, but multiplies freely, and quite capable of mutatin

come haunted. sickness, weakness and even death can occur. such elementals would be free to multiply in their existent natures since choronzon is of no being, but multiplies freely, and quite capable of mutating into any thing. a large circle should be made of flour and /or salt in which the three shall stand. two smaller circles should be drawn also in flour and/or salt as well, one in which the wizard shall stand and make the evocations and the grand invocation, by which he shall take the energy of the qlipoth, born of choronzon. within the other circle should be a triangle with the names of mi-ch-ael which is derived from ceremonial magick traditions such as the goetia of solomon the king. this is the angel of protection by which the energies shall be bound. outside of the triangle, sti

ns such as the goetia of solomon the king. this is the angel of protection by which the energies shall be bound. outside of the triangle, still within the circle the magickian will inscribe the names of lilith, choronzon and kali. this triangle is to be within the circle however. the point of this is to ensure that the spirit force will not break forth. if it does by some chance or mistake of the wizard then the other two sorcerers should seek to contain and banish it from within their circle. each sorcerer should memorize or have near them the banishing ritesm which shall be used in case all goes awry. an amount of the sorcerer's blood shall be used, stored in a vial for this specific rite. a sigil should also be constructed, representing the specific force which the wizard shall attempt

circle. to not move from it for any reason, save to be damned to nothingness and the loss of all vital energy" the invocation "oh mighty rehctaw, that which exists between the shades of time i do invoke thee within my opening self: arise within every aspect of my being for we are as one. i shall traverse the spheres of the qlipoth and take on the flesh of the vampire and ghost so it shall be" the wizard shall now enter a gnosis state in which rehctaw, the great watcher, has taken the reverse form. to assume this energy, intone as you destroy the sigil "there is knowledge in death through the eyes of choronzon there is knowledge in blood from the tunnels of the hidden 143 143 there is knowledge in death through the eye of the kia- the all seeing" enter now carefully the circle in which your

lf at bay until properly banished and the mind returned. if these precautions fail there is the possibility of trapping the self in the qlipoth or succumbing to actual vampirism by the evoked spirits. if such happens, all mental stability will be lost and the sorcerer reduced to a very slow and practically worthless state of mind. chances of recovery would be very slight indeed. the banishing the wizard who absorbed the energies of the qlipoth should now be the one performing the banishing within the actual triangle. the two additional sorcerers should move in full effect and focus of will towards the banishing as well. the wizard should take several handfuls of salt and toss them within the circle in which he stands, which action the two assisting sorcerers should imitate as well "i now c

MICHAEL W FORD THE VAMPIRE GATE

of samael and lilith, the adversary the very name of darkness manifest. jahi [avestan/pahlavi] the companions/concubines of the yatu. an alternative spelling of jeh. jeh [avestan/pahlavi] a manifestation of the whore, az in zoroastrian lore. jeh is a consort of ahriman, the sorcerous daemon of shadow and darkness. it was she who awoke ahriman from his great slumber, that which no other sorcerer, wizard, witch or demon could do. jeh-az is the sexual and inspiration drive which causes movement, friction and change. jeh and az represent predatory spirituality, the hunger for continued existence. khrafstra [avestan/pahlavi] beast, representing a dev (demon) on earth, scorpion, wolf, fly, bat, serpent, lizard, toad and any creation of ahriman. left hand path the antinomian (against the current

rism. see predatory spiritualism. yatukih [avestan/pahlavi] term denoting relevance of sorcery within persian mythology. directly relating to the title of the practice of ahrimanic/satanic sorcery and the practitioner in a modern sense. see yatuk dinoih. yatuk dinoih [avestan/pahlavi] witchcraft and sorcery. the development and practice of adversarial and opposing sorcery to encircle the witch or wizard in self-developed energy. the principle of darkness and the deva/druj (demon) worship of this sect was in seeming model form, that by becoming as darkness they developed a light within. see luciferian witchcraft- grimoire written by michael ford. yatus [avestan/pahlavi] a group of demons or sorcerers who practice yatukih sorcery and daeva- yasna. the yatus were led by akht-jadu, akhtya. the

MICHAEL W FORD NOX UMBRA

no. the methods of summoning in these texts is focused and derived from high sorcery and greater black magick. if utilized, they can be made manifest through the process of will-desire-belief, thus inspiring and producing inner change and development. akhtya is considered an ancient sorcerer, by immortal essence does this spirit remain, and upon earth the vessel of ahriman is akhtya the enfleshed wizard of the left hand path. instruments and preparation create in black cloth a circle, painted in white the triangle- or a circle with your designed 21 letters of the sacred alphabet of desire. in front of the circle (facing north) a black candle (face this direction while reciting- in lore north is the location of the gates of hell-arezura, in egyptian lore north is the direction of set) and i

MOTTA MARCELO THE COMMENTARIES OF AL

xist apart. this extensive subject must be studied in our other writings, notably berashith, my own magical diaries, especially those of 1919, 1920 and 1921, and liber aleph, the book of wisdom or folly. see also "the soldier and the hunchback. further information concerning nuit and hadit is given in the course of this book; but i must here mention that the brother quoted in connection with the "wizard amalantrah, etc (samuel bar aiwaz) identifies them with anu and adad, the supreme mother and father deities of the sumerians. taken in connection with the aiwaz identifications, this is very striking indeed (this last sentence was added because a.c. was convinced that aiwass was the being worshipped under this name by the ancient sumerians) 2. the unveiling of the company of heaven. this ve

PHILIP NEIL MYTHS LEGENDS EXPLAINED

his future father-in-law, king leodegrance, who had received it from arthur s father, king uther pendragon (see p. 84. other sources say king arthur himself had it made to prevent quarrels about seating arrangements. the round table had seats for 150 knights, and when a knight proved worthy to sit at it, he found his name set miraculously on his chair in letters of gold by the magic of merlin the wizard. only one seat, the so-called siege perilous, would remain empty, until either sir perceval or sir galahad depending on the source arrived to claim it. in some versions it is by sitting in this danger seat that the grail hero dooms the land, thereby requiring the grail quest to put things right. this recalls the welsh story of pryderi, nephew of bran, who brings desolation on dyfed by sitti

PRELUDE TO THE BLACK ARTS

zy-fit if you draw an unfavorable spread. just change your path and safely escape down the rabbit hole. heck, it's easy to side-step fate if you know which way she's heading. that's why you need to learn how to scry. me? i get premonitions. after over a half century of this, you had better believe that i pay attention to them. i've also learned to practice something called stilling my mind or the wizard's nod. every now and again, i just stop, set back and go to sleep. i might doze for five or 10 minutes, and then slowly come to consciousness with a technicolor movie playing of some future event. often, its a portent of things to come, like a vision that will save my bacon. other times, it's for someone else's benefit. and every now and again, it's a tip on the market. i like those. for wh

in, i just stop, set back and go to sleep. i might doze for five or 10 minutes, and then slowly come to consciousness with a technicolor movie playing of some future event. often, its a portent of things to come, like a vision that will save my bacon. other times, it's for someone else's benefit. and every now and again, it's a tip on the market. i like those. for what it's worth, i recommend the wizard's nod as i call it just before bed. ask questions, think about something you want to understand better or seek profound information of a cosmic nature. you could also ask for a genuine, gnostic experience (gnosis) which is an almost magickal understanding of the true spiritual environment in which we live, move and have our being. for example, you could say "hey god, if there is any such th

could say "hey god, if there is any such thing as truth, i'd sure like to know what it is" whatever. work the thing for about ten minutes and then drift off to sleep (this works better than counting sheep. then after your interlude of sleep (nobody ever gets through the whole ten minutes, pay attention to your dreams or visions as you return to consciousness. there is much to be learned from the wizard's nod- you'll see. oh yes, keep your black book handy as you would do well to write down what you learn before you forget it. some mages even keep a tape recorder next to their bed for the specific purpose of gathering up as much information as possible before it slips through their fingers into oblivion. anyway, the art of scrying cannot be learned overnight anymore than the art of magick

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ect the luminous countenance of god. it also alludes to the sexual powers of natural generation. thus therefore the key fitly balances the symbol of death on the other side of the tree of life. of the smaller demons, one points downwards and one upwards, answering to the positions of the hands of the central figure. beneath his feet are pentagrams on which he tramples (whence comes their title of wizard's foot) and his head is covered with the evil and reversed pentagram. as his hands bear the torch and the horn- the symbols of fire and water, so does his form unite the earth in his hairy and bestial aspect, and the air in his bat-like wings. thus he represents the gross and materialised elemental forces of nature; and the whole would be an evil symbol, were it not for the pentagram of lig

ROBERT KIRK WALKER BETWEEN WORLDS

but if the wind changes point while the hair tedder is tied about him, he is in peril of his life. the usual method for a curious person to get a transient [that is, temporary] sight of this otherwise invisible crew of subterraneans, if impotently and over-rashly sought, is to put his foot on the seer's foot, and [then] the seer's hand is put on the inquirer's head, who is [then] to look over the wizard's [seer's] right shoulder [this method is one] which has an ill appearance [for it implies] as if by this ceremony an implicit surrender were made of all between the wizard's foot and his hand before the persons can be admitted [as] a privado to the art [of seership. then will he see a multitude of wights like furious hardy men flocking to him hastily from all quarters, as thick as atoms in

y from all quarters, as thick as atoms in the air. these are not nonentities or phantasms [or] creatures proceeding from an affrighted apprehension [or] confused or crazed sense, but realities appearing to a stable man in his wakening senses and [thus] enduring [that is, undergoing] a rational trial of their being. these [beings, through fear, strike him breathless and speechless, but the seer or wizard, defending the lawfulness of his skill, forbids such horror, and comforts his novice [that is, pupil] by telling of zacharias being struck speechless at seeing of apparitions (luke 1:20. then he further maintains his art by vouching elisha to have had the same [vision] and [that he] disclosed it thus to his servant in 2 kings 6:17 when he blinded the syrians, and [also] peter in acts 5:9, f

RUBY TABLET OF SET

are able to read and watch today via the electronic medium. here is the most important part of dealing with fortune: it is random and as such is capable of bringing about the most unexpected of changes. great evil or great good [both completely subjective] can be overthrown only by an even greater evil or good or by accident. as the trail has recommended in the past, take a look at star wars, the wizard of oz, the return to oz, or any number of cinematic magics in which the element of chance or accident leads to changes far greater than the unexpected happening. having both feet on the ground is helpful when those random accidents take place. too many magicians over the years have not only constructed cloud castles, but moved into them as well with the predictable result of crashing misera

SALMANRUSHDIE THESATANICVERSES

led away for internment along with all the other germans in britain, and, according to brunel, his colleagues hadn't lifted a finger to save him "heartlessness" jack had reflected "only thing a cartoonist really needs. what an artist disney would have been if he hadn't had a heart. it was his fatal flaw" brunel ran a small animation studio named scarecrow productions, after the character in _the wizard of oz. the third frame contained the last drawing from one of the films of the great japanese animator yoji kuri, whose uniquely cynical output perfectly exemplified brunel's unsentimental view of the cartoonist's art. in this film, a man fell off a skyscraper; a fire engine rushed to the scene and positioned itself beneath the falling man. the roof slid back, permitting a huge steel spike

SATANIC BIBLE

the black arts has been fostered, deliberately or out of ignorance, by those who often claim the highest expertise in such matters. if the shortest distance between two points is a straight line, then established occultists would do well as maze-makers. the basic principles of ceremonial magic have been relegated for so long to infinitely classified bits of scholastic mysticism, that the would-be wizard becomes the victim of the very art of misdirection which he, himself, should be employing! an analogy may be drawn of the student of applied psychology who, though knowing all of the answers, cannot make friends. what good is a study of falsehoods, unless everyone believes in falsehoods? many, of course, do believe in falsehoods, but still act according to natural law. it is upon this premi

ust decide into which category or combination of categories she fits, and then utilize these assets in their proper form. to be a successful warlock, a man must similarly fit himself into the proper category. the handsome or sexually appealing man would, naturally, fit into the first category- sex. the second, or sentiment category would apply to the older man who has, perhaps, an elfin or forest wizard appearance. the sweet old grandpa (often a dirty old man) would also be in the sentiment category. the third type would be the man who presents a sinister or diabolic appearance. each of these men would apply his particular brand of the command to look, in much the same way as the women previously described. visual imagery utilized for emotional reaction is certainly the most important devi

the birthplace of much of the future. great thoughts are manifest upon awakening, and the mind that retains, in conscious form, these thoughts, shall produce much. but he who is guided by thoughts unrecognized is led into situations that will later be interpreted as "fate "god's will, or accident. there are other times in each person's day that lend themselves to the receiving of the will of the wizard. those times when day-dreaming or boredom ensue, or when time hangs heavy, are fertile periods of suggestibility. if a woman is the target for your spell, do not forget the importance of the menstrual cycle. if man were not dulled through his stifling evolutionary development, he would know, as an allfours animal knows, when the female was most sexually inclined. man's snout, however unsull

e attained through verbal communication. if the magical ceremony is to employ all sensory awarenesses, then the proper sounds must be invoked. it is certainly true that "actons speak louder than words, but words become as monuments to thoughts. perhaps the most noticeable shortcoming in the printed magical conjurations of the past is the lack of emotion developed upon the reciting of them. an old wizard known to the author, who was once employing a self-composed invocation of great personal meaning in the light of his magical desires, ran out of words just as his ritual was moments short of its successful culmination. aware of the necessity of keeping his emotional response generating, he quickly adlibbed the first emotion-provoking words that came to mind- a few stanzas of a poem by rudya

SATANIC RITUALS

all ages and most languages, meant "poisoner "frightener "enchanter "spell-caster" or "evil woman" anthropologists have shown that even in primitive societies notably the azande, the definition of witch carries malevolent connotations. therefore, are we to assume that the only "good" witchet in the world were english witches? this, however, becomes difficult to accept when one considers the term wizard, which stems from the middle english wysard= wise, versus the old english wican= to bend, from whence witch is supposedly derived. all in all, it seems to be an unsuccessful attempt to legitimatize a word that probably originated by onomatopoeia-the formation of a word that sounds like what it is intended to mean! satan in the next, when the man of science owes his heritage to what had for

litany, no matter how meaningful or eloquent, so it behooves the magician to select his co-workers with care. those who are perennially bored are usually stupid, insensitive, unimaginative individuals. they are deadwood in any ritual chamber. naturally, there is a reasonable level of possible emotional response which must be understood when selecting a litany to he used for ceremonial purposes. a wizard or cultist of 1800 may have thrilled at his words when speaking of "waiting at the darkness visible, lifting our eyes to that bright morning star, whose rising brings peace and salvation to the faithful and obedient of the human race" now he may say "standing at the gates of hell to summon lucifer, that he might rise and show himself as the harbinger of balance and truth to a world grown he

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ather, our father cronides, throned in the highest; that man assuredly lies in a death that is his due; so perish likewise all who work such deeds! but my heart is rent for wise odysseus, that happless one, who far from his friends this long while suffereth affliction in a seagirt isle, where is the naval of the sea, as woodland isle, and therein a goddess hath her habitation, the daughter of the wizard atlas who knows the depths of every sea, and himself upholds the tall pillars which keep earth and sky assunder. his daughter it is that holds the hapless man in sorrow: and ever with soft and guileful tales she is wooing him to forgetfulness of ithaca. but odysseus yearning to see if it were but the smoke leap upwards from his own land, hath a desire to die. as for thee, thine heart regard

SETH IN THE MAGICKAL TEXTS

by another spell, where we read "iao iao the christ pantokrator (xliii.83).20 the egyptian god seth, however, cannot be recognized in the coptic magical papyri (see kropp, zaubertexte 3.9-10. pearson was not aware of other occurrences of the name of seth in the coptic texts, but the name does occur. already w.h. worrell published a transcription and translation of one of the texts in the coptic "wizard's hoard, now found at the university of michigan.21 here the magician identifies himself with "seth the son of adam, the first revelation of the unformed hands c (1.15-2.2. he is the one "to whom have been revealed the virtues, and the mysteries, and its manipulations (i.e, the rituals which attend the prayer, and the power of these arts (4.2-5. p. mirecki, who is preparing a comprehensive

at the university of michigan.21 here the magician identifies himself with "seth the son of adam, the first revelation of the unformed hands c (1.15-2.2. he is the one "to whom have been revealed the virtues, and the mysteries, and its manipulations (i.e, the rituals which attend the prayer, and the power of these arts (4.2-5. p. mirecki, who is preparing a comprehensive critical edition of the "wizard's hoard, correctly has pointed out that the idea of seth as a recipient of divine mysteries derives from gnostic and.ultimately.jewish sources.22 he also states that this theme appears to be otherwise unknown in the magical texts.23 this appears to be right, but we should note that it is found in a non-magical and non-gnostic text known as the martyrdom of chamoul: here seth is said to be t

nisme, histoire des doctrines chretiennes avant nicee, i, bibliotheque de theologie [tournai 1958] 171-177. 20 see kropp, zaubertexte 1.25. f.j. dolger, ixyu, 5 vols (munster 1928-43) 1.267-268, discusses a couple of gems where the name of iao as well as the name of ichthys denotes the good shepherd surrounded by the twelve apostles. cf. also his discussion on p. 270-272. 21 see worrell "a coptic wizard's hoard, american journal of semitic languages and literatures 46 (1930) 239-262. standing in the tradition inaugurated by wunsch (see n. 5, worrell says that the god is "set- typhon-seth.the good, the evil, the powerful god, the storm demon, the hebrew patriarch, the gnostic christ, the ass-headed on the crucifix (255. as for the theory that the famous palatine graffito is a christian gnos

"set- typhon-seth.the good, the evil, the powerful god, the storm demon, the hebrew patriarch, the gnostic christ, the ass-headed on the crucifix (255. as for the theory that the famous palatine graffito is a christian gnostic work showing an identification of christ and the egyptian seth, see already the refutation in procope- walter "iao und set (above n. 15) 50-51. 22 see mirecki "the coptic 'wizard's hoard, to be published in the proceedings of the conference on magic in the ancient world, university of kansas, august 1992 (n. 69 in the typescript put at our disposal. 23 mirecki points out (n. 57 in the typescript at our disposal) that in a coptic magical text "biblical seth" occurs in a list of names including, inter alia, adam, seth, noah, methusala (maqousa a; die kopischen zaubert

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

en us the bond of that secret sympathy, that magnetic chain, which unites the everlasting brotherhood of whose being zanoni is the type. e.b.l. london, may, 1845. introduction one of the peculiarities of bulwer was his passion for occult studies. they had a charm for him early in life, and he pursued them with the earnestness which characterised his pursuit of other studies. he became absorbed in wizard lore; he equipped himself with magical implements, with rods for transmitting influence, and crystal balls in which to discern coming scenes and persons; and communed with spiritualists and mediums. the fruit of these mystic studies is seen in "zanoni" and "a strange story" romances which were a labour of love to the author, and into which he threw all the power he possessed, power re-enfor

une in the purchase of unsalable treasures. but old d did not desire to sell. it absolutely went to his heart when a customer entered his shop: he watched the movements of the presumptuous intruder with a vindictive glare; he fluttered around him with uneasy vigilance, he frowned, he groaned, when profane hands dislodged his idols from their niches. if it were one of the favourite sultanas of his wizard harem that attracted you, and the price named were not sufficiently enormous, he would not unfrequently double the sum. demur, and in brisk delight he snatched the venerable charmer from your hands; accede, and he became the picture of despair, nor unfrequently, at the dead of night, would he knock at your door, and entreat you to sell him back, at your own terms, what you had so egregiousl

hat were kindred to those buried deepest in her mind. she began to like, perhaps to love him, but as a sister loves; a sort of privileged familiarity sprung up between them. if in the englishman's breast arose wild and unworthy hopes, he had not yet expressed them. is there danger to thee here, lone viola, or is the danger greater in thy unfound ideal? and now, as the overture to some strange and wizard spectacle, closes this opening prelude. wilt thou hear more? come with thy faith prepared. i ask not the blinded eyes, but the awakened sense. as the enchanted isle, remote from the homes of men "ove alcun legno rado, o non mai va dalle nostre sponde "ger.lib" cant. xiv. 69 (where ship seldom or never comes from our coasts) is the space in the weary ocean of actual life to which the muse or

nuter than himself is not less deadly in his wrath, less ferocious in his nature, than the tiger of the desert. there may be things around us that would be dangerous and hostile to men, if providence had not placed a wall between them and us, merely by different modifications of matter "and think you that wall never can be removed" asked young glyndon, abruptly "are the traditions of sorcerer and wizard, universal and immemorial as they are, merely fables "perhaps yes, perhaps no" answered the stranger, indifferently "but who, in an age in which the reason has chosen its proper bounds, would be mad enough to break the partition that divides him from the boa and the lion, to repine at and rebel against the law which confines the shark to the great deep? enough of these idle speculations" he

thoughtful silence "the seeds of the ancestor live in the son" he muttered "he may yet" he broke off abruptly; then, speaking aloud "go, glyndon" said he "we shall meet again, but i will not ask your answer till the hour presses for decision" chapter 2.vi 'tis certain that this man has an estate of fifty thousand livres, and seems to be a person of very great accomplishments. but, then, if he's a wizard, are wizards so devoutly given as this man seems to be? in short, i could make neither head nor tail on't the count de gabalis, translation affixed to the second edition of the "rape of the lock" of all the weaknesses which little men rail against, there is none that they are more apt to ridicule than the tendency to believe. and of all the signs of a corrupt heart and a feeble head, the te

s own. his images have the majesty, not of the god, but the savage; utterly free, like the sublimer schools, from the common-place of imitation, apart, with them, from the conventional littleness of the real, he grasps the imagination, and compels it to follow him, not to the heaven, but through all that is most wild and fantastic upon earth; a sorcery, not of the starry magian, but of the gloomy wizard, a man of romance whose heart beat strongly, griping art with a hand of iron, and forcing it to idealise the scenes of his actual life. before this powerful will, glyndon drew back more awed and admiring than before the calmer beauty which rose from the soul of raphael, like venus from the deep. and now, as awaking from his reverie, he stood opposite to that wild and magnificent gloom of na

gardens, or the gleaming caprea, smiling amidst the smiles of the sea. she heard not a step that had followed her on her path and started to hear a voice at hand. so sudden was the apparition of the form that stood by her side, emerging from the bushes that clad the crags, and so singularly did it harmonise in its uncouth ugliness with the wild nature of the scene immediately around her, and the wizard traditions of the place, that the colour left her cheek, and a faint cry broke from her lips "tush, pretty trembler! do not be frightened at my face" said the man, with a bitter smile "after three months' marriage, there is no different between ugliness and beauty. custom is a great leveller. i was coming to your house when i saw you leave it; so, as i have matters of importance to communic

and in the centre there was a fountain in which the waters still trickled coolly, and with a pleasing murmur, from the jaws of a gigantic triton. here he was met by mejnour with a smile "welcome, my friend and pupil" said he "he who seeks for truth can find in these solitudes an immortal academe" chapter 4.ii. and abaris, so far from esteeming pythagoras, who taught these things, a necromancer or wizard, rather revered and admired him as something divine. iamblich "vit. pythag" the attendants whom mejnour had engaged for his strange abode were such as might suit a philosopher of few wants. an old armenian whom glyndon recognised as in the mystic's service at naples, a tall, hardfeatured woman from the village, recommended by maestro paolo, and two long-haired, smooth-spoken, but fierce-vis

her hand on a small, antique amulet that he wore on his breast "thou knowest how often this has made me jealous of the past; surely some love-gift, zanoni? but no, thou didst not love the giver as thou dost me. shall i steal thine amulet "infant" said zanoni, tenderly "she who placed this round my neck deemed it indeed a charm, for she had superstitions like thyself; but to me it is more than the wizard's spell, it is the relic of a sweet vanished time when none who loved me could distrust" he said these words in a tone of such melancholy reproach that it went to the heart of viola; but the tone changed into a solemnity which chilled back the gush of her feelings as he resumed "and this, viola, one day, perhaps, i will transfer from my breast to thine; yes, whenever thou shalt comprehend m

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

merovingian dynasty, the priory of sion 413 414 codex magica tom pritzker, ceo of the hyatt hotels chain (business week, december 20, 2004, p. 40) president of the u.s.a. james k. polk (1795-1849) producer david gest and wife, singer liza minelli. gest, a homosexual, and minelli are now separated and seeking a divorce. actor jack bolger, who played the tin man in the classic alchemical drama, the wizard of oz, with wife, floe, at home in beverly hills. the merovingian dynasty, the priory of sion 415 actor danny glover, notorious for his marxist liberal political activism, sends a cabalistic message through the medium of aarp magazine, also known for its marxist and jewish agenda. glover is signaling deep occultic spirits to empower his quest. 416 codex magica sam donaldson's face has been

ment is today. while it is true that the true christian church, though tiny in numbers, lives on and is undefeated, the majority of modern-day pastors, ministers, and churchmen have departed from the faith and have no concept at all of genuine christian doctrine. the spectacle of the top, so-called "christian" clergyman of the entire british commonwealth, archbishop williams, being initiated as a wizard in the druid witchcraft sect and publicly boasting of it is proof positive that the devil and his illuminati have become the unacknowledged "masters" who run the christian establishment behind-the-scenes. the big name clergy and evangelists today merely follow the script laid down for them by their elite controllers. page from webster's dictionary where v sign is pictured but never defined

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

blackmail to pressure them into going along with his account. in 1869, william thackeray s publication the cornhill magazine printed an article which created a sensation in all of england. the author told of another seance in which daniel d. home levitated from his chair to a height of about four feet, then assumed a horizontal position and floated about the room. by then the controversy over the wizard home had reached such proportions that the press was demanding a scientific investigation of such remarkable feats. sir william crookes seemed to be the scientist most likely to succeed in revealing home s alleged wonders as hoaxes, if he was a hoaxster. crookes, a member of the royal society, was a chemist and physicist, inventor of the x-ray tube, and a scientist eager to test the medium

lieved to be a protector and guide that could be a local deity, a deified ancestor or even a saint of the roman catholic church. lupinomanis having the excessive characteristics of a wolf, such as being greedy or ravenously hungry. lycanthropy the magical ability in legends and horror stories of a person who is able to transform into a wolf, and take on all of its characteristics. magus a priest, wizard, or someone who is skilled or learned, especially in astrology, magic, sorcery, or the like. manitou a supernatural force, or spirit that suffuses various living things, as well as inanimate objects, according to the algonquian peoples. in the mythology of the ojibwa of the eastern united states, manitou is the name of the supreme deity, or god, and means great spirit. manna the food miracu

ly practiced in the caribbean countries, especially haiti, that is comprised of a combination of roman catholic rituals and animistic beliefs involving fetishes, magic, charms, spells, curses, and communication with ancestral spirits. white magick the use of magic for supposed good purposes such as to counteract evil. wiccan someone who is a witch, a believer or follower of the religion of wicca. wizard a variant of the fifteenth century word wisard, meaning wise. someone professing to have magical powers as a magician, sorcerer, or a male witch. in general, someone who is extremely knowledgeable and clever. zoology the scientific branch of biology that studies animals in all their characteristics and aspects. from the greek zoologia, literally the study of life and from zolion, or life fo

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

f this particular type of haunting, a tragic scene from the past is recreated in precise detail, as some cosmic photographer had committed the panorama to ethereal film footage. battles are waged, trains are wrecked, ships are sunk, the screams of earthquake victims echo through the night all as it actually took place months, years, or centuries before. thomas a. edison (1847 1931, the electrical wizard, theorized that energy, like matter, is indestructible. he became intrigued by the idea of developing a radio that would be sensitive enough to pick up the sounds of times past sounds which were no longer audible to any ears but those of the psychically sensitive. edison hypothesized that the vibrations of every word ever uttered still echoed in the ether. if this theory ever should be esta

stories have it that the man so terrified the ship s captain and crew by raising storms that they took him back to port and left him on the dock before sailing away again. witchcraft was a real thing to the people of 1663, and noisy hauntings were often recognized as the work of satan. while on board ship, drury had told the captain that he had been given certain books of the black arts by an old wizard, who had tutored him in the finer points of witchcraft. by the time a king s commission had arrived to investigate the haunting, the phenomena had been quiet for several weeks. the cavaliers spent the night with the mompessons, then left the next morning, declaring that the entire two-year haunting was either a hoax or the misinterpretation of natural phenomena by credulous and superstitiou

s as an actor jack nicholson (1937) squared off against two masters of the supernatural in the raven (1963) with his portrayal of the son of a man transformed into a large raven (peter 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 mysterious creatures 111 two characters from the film how to make a monster (del valle gallery) lorre, 1904 1964) by a nasty wizard (boris karloff. in the terror (1963, nicholson was a napoleonic officer who encountered a witch, a mad baron (karloff, and the vengeful spirit of a young woman. nicholson walked the thin line of madness in the shining (1980) and erupted on the screen in demonic, axe-wielding fury, goaded to violence by the supernatural forces in a mountain resort. in the witches of eastwick (1987, nicholson

tune or misfortune, the number seven has long been considered a digit of great power. for example, there are seven ecstasies of zoroaster, the seventh day that celebrates the sabbath, the seven days of the week, the seven golden candlesticks of solomon s temple. among various early peoples, the seventh son of a seventh son was believed to be born with supernatural powers, a boy who would become a wizard when he grew to manhood. likewise, the seventh daughter of a seventh daughter was believed to be born with gifts of prophecy and healing. chinese and japanese people have a superstitious fear of the number four, because the word for death, shi, sounds just like the word for four. even in the contemporary united states, cardiac deaths for chinese and japanese americans spike 7 percent higher

lieved to be a protector and guide that could be a local deity, a deified ancestor or even a saint of the roman catholic church. lupinomanis having the excessive characteristics of a wolf, such as being greedy or ravenously hungry. lycanthropy the magical ability in legends and horror stories of a person who is able to transform into a wolf, and take on all of its characteristics. magus a priest, wizard, or someone who is skilled or learned, especially in astrology, magic, sorcery, or the like. manitou a supernatural force, or spirit that suffuses various living things, as well as inanimate objects, according to the algonquian peoples. in the mythology of the ojibwa of the eastern united states, manitou is the name of the supreme deity, or god, and means great spirit. manna the food miracu

ly practiced in the caribbean countries, especially haiti, that is comprised of a combination of roman catholic rituals and animistic beliefs involving fetishes, magic, charms, spells, curses, and communication with ancestral spirits. white magick the use of magic for supposed good purposes such as to counteract evil. wiccan someone who is a witch, a believer or follower of the religion of wicca. wizard a variant of the fifteenth century word wisard, meaning wise. someone professing to have magical powers as a magician, sorcerer, or a male witch. in general, someone who is extremely knowledgeable and clever. zoology the scientific branch of biology that studies animals in all their characteristics and aspects. from the greek zoologia, literally the study of life and from zolion, or life fo

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

conventional established teaching, doctrines, or principles, especially that of religion. insurrectionist someone who is in rebellion or revolt against an established authority, ruler, or government. leprous from the greek, lepros, meaning gscale. h something resembling the symptoms of or relating to the disease of leprosy, which covers a person fs skin with scales or ulcerations. magus a priest, wizard, or someone who is skilled or learned, especially in astrology, magic, sorcery, or the like. metaphysical relating to abstract thought or the philosophical study of the nature of existence and truth. philanthropy from the greek philanthropos, meaning ghumane, h and from philos, meaning gloving. h an affection or desire to help improve the spiritual, social, or material welfare of humanity t

his craft. h it was not long before the torturers had discovered a foolproof method for perpetuating their gory profession. under torture, nearly any witch could be forced to name a long string of her gfellow witches, h thereby turning the trial of a single individual into an ordeal for more than a hundred. one inquisitor boasted: ggive me a bishop, and i would soon have him confessing to being a wizard! h another declared that the holy inquisition was the only alchemy that really worked, for the inquisitors had found the secret of transmuting human blood into gold. the jesuit friedrich von spee (1591.1635) became an opponent of the witchcraft trials in 1630 when the wise duke of brunswick brought him and a fellow priest into a torture chamber. as the duke and the two fathers, champions of

with succubi and serpents and had dined with them on roasted baby at the last sabbat. later, in an anti-inquisition work, father spree declared: goften i have thought that the only reason why we are not all wizards is due to the fact that we have not all been tortured. and there is truth in what an inquisitor dared to boast, that if he could reach the pope, he would make him confess that he was a wizard. h by the late sixteenth century, the power of the inquisition was beginning to wane. in 1563, johann weyer (weir (1515.1588, a critic of the inquisition, managed to publish de praestigus daemonum in which he argued that while satan does seek to ensnare and destroy human beings, the charges that accused witches, werewolves, and vampires possessed supernatural powers were false. such abiliti

opean base meaning gto fit together h and was the ancestor of the english words arithmetic and rhyme via, the latin ritus. a formal act or observance as a community custom, such as the rite of courtship. often has a solemn, religious or ceremonial meaning, such as the rite of baptism. shape-shifter a supposed fictional being, spirit or something that is capable of changing its appearance or form. wizard a variant of the fifteenth century word wisard, meaning gwise. h someone who professes to have magical powers as a magician or sorcerer, or a male witch. in general, someone who is extremely knowledgeable and clever. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 115 chapter 7 prophecy and divination since the beginning of human h

in recorded history during the twelfth century, most notably by geoffrey of monmouth (c. 1100.1154) in his history of the kings of britain. geoffrey fs history freely mixes documented events with folklore and contains many chronological inaccuracies. still, his fanciful story of how stonehenge was erected on salisbury plain remained popular for centuries. geoffrey credited stonehenge to merlin, a wizard most often associated with the legendary king arthur. in geoffrey fs account, merlin was asked by ambrosius aurelianus, brother of uther pendragon and uncle of king arthur, to erect a monument to commemorate the site where several hundred british nobles were murdered by saxons. merlin used magic to transport the stones from ireland, where they had been erected in the form of stonehenge afte

lieved to be a protector and guide that could be a local deity, a deified ancestor or even a saint of the roman catholic church. lupinomanis having the excessive characteristics of a wolf, such as being greedy or ravenously hungry. lycanthropy the magical ability in legends and horror stories of a person who is able to transform into a wolf, and take on all of its characteristics. magus a priest, wizard, or someone who is skilled or learned, especially in astrology, magic, sorcery, or the like. manitou a supernatural force, or spirit that suffuses various living things, as well as inanimate objects, according to the algonquian peoples. in the mythology of the ojibwa of the eastern united states, manitou is the name of the supreme deity, or god, and means ggreat spirit. h manna the food mir

ly practiced in the caribbean countries, especially haiti, that is comprised of a combination of roman catholic rituals and animistic beliefs involving fetishes, magic, charms, spells, curses, and communication with ancestral spirits. white magick the use of magic for supposed good purposes such as to counteract evil. wiccan someone who is a witch, a believer or follower of the religion of wicca. wizard a variant of the fifteenth century word wisard, meaning gwise. h someone professing to have magical powers as a magician, sorcerer, or a male witch. in general, someone who is extremely knowledgeable and clever. zoology the scientific branch of biology that studies animals in all their characteristics and aspects. from the greek zoologia, literally the study of life and from zolion, or life

THE GOD OF THE WITCHES

cal recorders and judges.magic ceremonies. in the trials of witches the magical element plays a large part. in all studies of witchesand magic, one point must be kept in mind, that when anything regarded as out of the ordinary course ofnature is brought about by human means it is called a miracle if the magician belongs to the beholder's ownreligion, but it is magic2424often black magic2424if the wizard belongs to another religion. in grimm's words,"miracle is divine, magic is devilish. this is markedly the case in the christian records of the wondersperformed by witches.the cauldron is one of the most important accessories of a witch in popular estimation, but in spite of itsprominence in macbeth it does not often appear in the trials. in alsace,[24] at the end of the sixteenth centuryit

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

. let the ritual be performed in a solitary place where the profane may not cast their eyes. one may seek also a place appeasing to the senses, preferably in a cemetery or crossroads. the ritual of adversarial shadow is the summoning of ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shifter. be it toads, wolves or dragons/serpents, ahriman is the wizard in spirit one who masters time by the dream and the twilight world made flesh by desire. the goal of the ritual is a form of self-initiation, adversarial crystallization of the self, that the individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the adversarial shadow the chant of the inferna

THE MIDDLE PILLAR

sexual relationships in adulthood. orgone: according to reich, a vital life force which permeates all living tlungs. glossary 259 pentagram: a geometric figure based upon the pentangle, which has five lines and five "points" figures based on the pentangle include the pentagram and the pentagon. the pentagram, or fivepointed star, is also called the figure of the microcosm, the pentalpha, and the wizard's foot. pentagrammaton: a greek word which means "five-lettered name" refers to the hebrew name of yeheshuah (tlwt. pentalpha: another name for the pentagram. persona: a mask of the personality created by the conscious mind and presented to others as the "real" self. phorlakh: angel associated with elemental earth. pingala: a primary nadi which starts at right nostril, goes to the crown of

THE NECRONOMICON SIMON VERSION

r voice, be it loud or soft: ia mass ssaratu! i conjure thee by the fire of girra the veils of sunken varloorni, and by the lights of shammash. i call thee here, before me, in visible shadow in beholdable form, to watch and protect this sacred circle, this holy gate of (n) may he of the name unspeakable, the number unknowable, whom no man hath seen at any time, whom no geometer measureth, whom no wizard hath ever called call thee here now! rise up, by anu i summon thee! rise up, by enlil i summon thee! rise up, by enki i summon thee! cease to be the sleeper of egurra. cease to lie unwaking beneath the mountains of kur. rise up, from the pits of ancient holocausts! rise up, from the old abyss of narr marratu! come, by anu! come, by enlil! come, by enki! in the name of the covenant, come and

THE HOLY BIBLE KING JAMES VERSION

etween unclean fowls and clean: and ye shall not make your souls abominable by beast, or by fowl, or by any manner of living thing that creepeth on the ground, which i have separated from you as unclean. 20:26 and ye shall be holy unto me: for i the lord [am] holy, and have severed you from [other] people, that ye should be mine. 20:27 a man also or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones: their blood [shall be] upon them. 21:1 and the lord said unto moses, speak unto the priests the sons of aaron, and say unto them, there shall none be defiled for the dead among his people: 21:2 but for his kin, that is near unto him [that is] for his mother, and for his father, and for his son, and for his daughter, and for h

18:9 when thou art come into the land which the lord thy god giveth thee, thou shalt not learn to do after the abominations of those nations. 18:10 there shall not be found among you [any one] that maketh his son or his daughter to pass through the fire, or that useth divination [or] an observer of times, or an enchanter, or a witch, 18:11 or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. 18:12 for all that do these things [are] an abomination unto the lord: and because of these abominations the lord thy god doth drive them out deuteronomy page 114 from before thee. 18:13 thou shalt be perfect with the lord thy god. 18:14 for these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the lord thy god hat

TYSON DONALD NEW MILLENNIUM MAGIC

abylonian writ- ings said that god manifested out of a whirlwind. all creative acts of god must pass through the point by means of spiral motion. it is the only way to get from there to here. it is also why the dervishes of turkey spin themselves into delirium and call their god the axis of the world. i symbols of the spiral acting along the ray abound. the cone is the traditional headgear of the wizard. cave paintings in france depict men dancing in cone, s common- shaped hats. merlin, the counselor druid at the court of king arthur i ly pictured in illustrations as a magician in a tall sky-blue cone hat with stars and planets painted on it. in the popular press, witches are always shown wearing black cone hats-the black color intended to suggest both evil and the unknown. although practi

VOX SABBATUM

the devil appeared at the sabbat, especially in the form of a goat-man or black man (black ash or covered in mud) his member would be as large as a mule s, being as thick as possible, and would cause all of the presiding witches to be enflamed with lust, that each may know the devil in this way. demoniality (copulation with demons) is an act of high sorcery, as it brings the consciousness of the wizard or witch to a level which exalts the self above the basic 15 the spirits of lilith az, whom first created and taught demons sexual congress. vox sabbatum the witches sabbat 14 psychological functions of modern society. demoniality is the union of the flesh with the daemon, in much the same way as the ritual of azal ucel brings one in communication with their angel. you may also create succu

samuel and kings, it is properly reversed to insight an inspired rebellion from the sickening light of selflessness, to fall into darkness and rise again as the sun of ones black flame of consciousness: the affirmations of the devil live to witch a suffer shalt thou, those who restrain us time observe, enchantment use ye shall them after whoring, go to wizards and familiar spirits have as such a wizard who hath a familiar spirit is blessed with the mark of cain, that he or she is wise among his people. vox sabbatum the witches sabbat 19 life is an abomination to god, and our life is sacred unto our lord the devil, satanadar, antecessor! to the abominations come life and joy, that a necromancer, a wizard, a witch, a charmer and observer of times is blessed by the adversary opposer, that th

WORKING CEPHALOEDIUM VERSION 1

is (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapons& robes may be laid on the throne of aiwaz (11) perform any scrying or utter any prophecies, as may be given& at leisure& pleasure resume vestments& insignia& close temple. so far of these matters. now we may begin our first working by the invocation of hermes on his day with the sun in 9 degrees sagittarius, the moon in 2

WORKING CEPHALOEDIUM VERSION 2

is (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapons& robes may be laid on the throne of aiwaz (11) perform any scrying or utter any prophecies, as may be given& at leisure& pleasure resume vestments& insignia& close temple. so far of these matters. now we may begin our first working by the invocation of hermes on his day with the sun in 9 degrees sagittarius, the moon in 2

0 0

e the place of persistence. talent 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

ALEISTER CROWLEY LIBER 777

world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 32 the great one of the night of time. should contain a demonstration of the quadrature of the circle* 32 bis.table of correspondences 33 clxxxii. the human body. clxxxiii. legendary orders of being. 11 respiratory organs sylphs 12 cerebral and nervous systems voices, witches and wizards 13 lymphatic systems lemures, ghosts 14 genital system succubi 15 head and face mania, erinyes [euminides] 16 shoulders and arms gorgons, minotaurs 17 lungs ominous appearances, banshees 18 stomach vampires 19 heart horror, dragons 20 the back mermaids (and l, its zodiacal opposite, banshees 21 digestive system incubi, nightmares 22 liver fairies, harpies 23 organs of nutrition nymphs and

ALEISTER CROWLEY THE BANNED LECTURE

ra manner, the venetians gathered themselves in panic-stricken crowds in the square of st. mark and waited, howling, for the end of the world. it was accordingly easy enough to associate the pursuit of knowledge with the most abominable crimes, real or imaginary or both. for this reason, we hear not as a demonstrated thesis, but as a commonplace of inherited knowledge that jews were sorcerers and wizards. in other works, they know something about grammar. we heard that they transformed themselves into cats or bats, and sucked pe&127;ple s big toes. i have never, personally, investigated the question as to whether this form of nutrition is palatable. but, alas! even in those idyllic chestertonian times there was a little shrewd common sense knocking about; the instinct sometimes very splend

ALEISTER CROWLEY EQ I 5

, for they shall be filled with the vigour of the goat. all that was ordered and stable is shaken. the aeon of 61 wonders is come. like locusts shall they gather themselves together, the servants of the star and of the snake, and they shall eat up everything that is upon the earth. for why? because the lord of righteousness delighteth in them. the prophets shall prophesy monstrous things, and the wizards shall perform monstrous things. the sorceress shall be desired of all men, and the enchanter shall rule the earth. blessing unto the name of the beast, for he hath let loose a mighty flood of fire from his manhood, and from his womanhood hath he let loose a mighty flood of water. every thought of his mind is as a tempest that uprooteth the great trees of the earth, and shaketh the mountain

ARADIA GOSPEL OF THE WITCHES

the very life of the fire of hell to still moreincrease that of the sun to intensify the wine.chapter vi. 15 the beginning of this spell seems to be merely a prose introduction explaining the nature of theceremony.chapter vii. 16 this refers to a small ceremony which i have seen performed scores of times, and have indeedhad it performed over me almost as often, as an act of courtesy common among wizards and witch-es. it consists of making certain signs and crosses over a few drops of oil and the head of the oneblessed, accompanied by a short incantation. i have had the ceremony seriously commended orprescribed to me as a means of keeping in good health and prosperity.chapter viii. 17 kreussler, sorbenwendische altherthmer, pt. 1. p. 272.chapter ix. 18 according to all evil witchcraft in t

name of the fairy diana!be thou attired more richly than a prince!so he passed to the hall, where he was wooed by beautiful ladies, but his answer to them all wasthat his love was at monterone.then he saw or knew no more, but on awaking found himself in monterone, and so changed to ahandsome youth that no one knew him. so he married his beautiful lady, and all lived the hidden lifeof witches and wizards from that day, and are now in fairy land.note.as a curious illustration of the fact that the faith in diana and the other deities of the roman mythol-ogy, as connected with divination, still survives among the italians of the people, i may mentionthat after this work went to press, i purchased for two soldi or one penny, a small chapbook in whichit is shown how, by a process of conjuration

trade must still exist somewhere in italy. he accordinlymade diligent search. and in an out of the way village discovered goldsmiths who made ornamentsfor the peasants, which in their character indicated a strong survival of early etruscan art. 33 and here i would remark, that where i have written perhaps a little too bitterly of the indifference ofscholars to the curious traditions preserved by wizards and witches, i refer to rome, and especiallyto northern italy. g. pitrdid all that was possible for one man as regards the south. since the fore-going chapters were written, i received naples in the nineties, by e. neville rolfe, b.a, in which adeep and intelligent interest in the subject is well supported by extensive knowledge. what will be tothe reader of my book particularly interestin

e any away is to take luck. the bronze frog was an emblem of diana; hence the latinproverb, he who loves a frog regards it as diana. it was made till recent times as an amulet. ihave one as a paper-weight now before me. there is also an incantation to the frog.that wherein mr. rolfe tacitly and unconsciously confirms what i have written, and what is mostremarkable in this my own work, is that the wizards in italy form a distinct class, still exercising greatpower in naples and sicily, and even possessing very curious magical documents and cabalisticcharts, one of which (familiar to those who have seen it among the takruri and arab sorcerers incairo, in their books) he gives. these probably are derived from malta. therefore it will not seemastonishing to the reader that this gospel of the w

regenerator or messiahof this strange doctrine is a woman aradia, though the two, mother and daughter, are confused orreflected in the different tales, even as jahvehis confused with the elohim.remains to be said that the adam-nable and eve-il, or adamite assemblages enjoined in thegospel of sorcery, are not much, if at all, kept up by the now few and far between old or youngwitches and venerable wizards of the present day. that is to say, not to my knowledge in central ornorthern italy. but among the rous, viveurs, and fast women of florence and milan where theyare not quite as rare as eclipses such assemblies are called balli angelicior angels balls. theyare indeed far from being unknown in any of the great cities of the world. a few years ago a sundaynewspaper in an american city publsh

oplethat it was a dutyto suffer and endure oppression and tyranny, and that the rights of authority of allkinds were so great that they on the whole even excused their worst abuses. for by upholdingauthority in the nobility the church maintained its own.the result of it all was a vast development of rebels, outcasts, and all the discontented, who adopt-ed witchcraft or sorcery for a religion, and wizards as their priests. they had secret meetings indesert places, among old ruins accursed by priests as the haunt of evil spirits or ancient heathengods, or in the mountains. t o this day the dweller in italy may often find secluded spots environed byancient chestnut forests, rocks, and walls, which suggest fit places for the sabbat, and are some-times still believed by tradition to be such. an

for me in fragments by maddalena (not to speak of other authorities, even as ithad been chronicled by horst or michelet; therefore all this is in the present document of minorimportance. all of this i expected, but what i did not expect, and what was new to me, was that por-tion which is given as prose-poetry and which i have renderedin metre or verse. this being tradi-tional, and taken down from wizards, is extremely curious and interesting, since in it are preservedmany relics of lore which, as may be verified from records, have come down from days of yore.aradiais evidently enough herodias, who was regarded in the beginning as associated with dianaas chief of the witches. this was not, as i opine, derived from the herodiasof the new t estament,but from an earlier replica of lilith, bear

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

georgia on a fair spring morning. on board are a small crew, several black slaves, and a young ibo freedman named olaudah equiano. suddenly the wind blows high and the boat careens toward the rocky coastline. desperately laboring against the surging waves, the sailors secure the vessel and return to port. once safe, some of the passengers speculate that the storm was brought about by witches and wizards on board among the captured slaves. undaunted, equiano professes his trust that god will protect the travelers on their journey. heartened by his faith, again the crew sets sail, arriving safely in georgia within seven days f time.[1] this brief episode in the life of one of the first english-speaking, african-born autobiographers sheds light on the convergence of "magical" and "religious"

nclude descriptions of black ritual specialists as "ober [obeah] negroes" or simply as "doctors" in the early nineteenth century, african magic practitioners were characterized in ways that recalled euro-american depictions of indian shamans "the slaves, being educated in ignorance, are therefore very superstitious" relates one account "having their poison-doctors and their conjurers. some become wizards, by black magic page 36 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 chewing live coals, first gathering the saliva" the word "conjurer" though it is of english extraction, became the most common appellation to describe african american supernatural practitioners, although it did not acquire conventional usage until the nineteenth century. be

CHRONOLOGIA RORISPERGIUS

gical mansucript named "sefer raziel" to study. 1365-1393 "sefer yetzirah "l" paris 764 (1, foll. 1a-3a. paper, written in spanish (n. africa (gruenwald, 136) 1370 william langland's piers plowman criticises alchemists as deceivers. 1375-1425 author of red book of hergest (mabinongion. 1376 the dominican directorium inquisitorum, the textbook for inquisitors, places alchemists among magicians and wizards. 1377: the earliest mention of playing cards. 1379-1439 isaac holland 1380 king charles v the wise issues a decree forbidding alchemical experiments 1383-1440's giorgio anselmi 1385 d. haydar amuli "all the imams are one and the same light, one and the same essence (haqiqa, exemplified in twelve persons" 1385-1441 georges aurach 1388 geoffrey chaucer canterbury tales discussed alchemy in t

DAVID ICKE THE BIGGEST SECRET

se were the highest ranked members of the ancient british priestly class, whoinherited their knowledge from the phoenicians and later the babylonian brotherhood.the isle of mans three legs symbol is not unlike that ancient phoenician symbol for thesun, the swastika. irish connections with ethiopia have also been identified. anamerican researcher, winthrop palmer boswell, wrote a book called irish wizards inthe woods of ethiopia in which she showed the similarities between irish andethiopian folk stories. the baobab tree is held in great reverence by ethiopians andberbers and banba is an old name for ireland.73this reverence for trees in north africa was expressed in the british isles andeurope by the druids and the giant or titan race, the reptilian-human crossbreeds ofthe ancient near eas

ficialpublic life. in those early years under james i, there was a wonderful opportunity tocirculate the suppressed knowledge of the ancient world if that was really the motivationof the james-bacon esoteric underground. but again we have the contradiction. the veryopposite happened. james employed bacon to edit the king james version of the bibleand launched a vicious condemnation of witches and wizards- those among the generalpopulation who used and communicated the esoteric knowledge. more than that, heembarked on a vicious slaughter of them, killing thousands, and he even wrote a bookexplaining how they should be identified and dealt with. why do that if, as claimed, themotivation of this underground stream was to protect and eventually circulate suchinformation? because that was never

m fed up with hearing of how the freemasons, templars, rosicrucians, bacon andothers, have been protectors of the knowledge when every time the climate has beenright to make it public, including today, the opportunity is spurned. its bullshit. theyknow that knowledge is power if you have it and others do not, so the last thing theirhierarchy wants is an informed population. throughout europe, the wizards and witches,the sensitives and psychics in other words, were burned, drowned, jailed and tortured, onthe orders of people like king james and martin luther. y et these were initiates usingthe same knowledge the wizards and witches were using and communicating. therewere two esoteric undergrounds and still are. the one among the people which passed onthe knowledge in secret, myth and fairy

nthe knowledge in secret, myth and fairy tale, to avoid the wrath of the religious andpolitical establishment; and the babylonian brotherhood underground which wanted thatknowledge for itself to control and manipulate the religious and political establishment.so the peoples underground was, and is, constantly attacked and pursued by thebrotherhood underground. some 250,000 were murdered for being wizards and witches,16730,000 of them in the british isles alone.27the freemasonic movement was to become a sort of central meeting place andcoordinator for the various elements of the brotherhood network. w. wynn westcott,founder of the hermetic (and satanic) order of the golden dawn, knew the truebackground to freemasonry because of his connections to the esoteric underground. hewrote in his wor

DEMONIC BIBLE

cover all things that are hidden, and not kept by wicked spirits. he giveth good familiars, sometimes. he governeth 30 legions of spirits, and his seal is this, etc (45) vine- the forty-fifth spirit is vine, or vinea. he is a great king, and an earl; and appeareth in the form of a lion,20 riding upon a black horse, and bearing a viper in his hand. his office is to discover things hidden, witches, wizards, and things present, past, and to come. he, at the command of the exorcist will build towers, overthrow great stone walls, and make the waters rough with storms. he governeth 36 legions of spirits. and his seal is this, which wear thou, as aforesaid, etc (46) bifrons- the forty-sixth spirit is called bifrons, or bifrous, or bifrovs. he is an earl, and appeareth in the form of a monster; bu

time, and their powers doth stand as the first of the nine! arise, you sons of pleasure, and visit the earth; for i am the lord, your god, which is and liveth forever! in the name of satan, move, and show yourselves as pleasant deliverers, that you may praise him among the sons of men! the fifth key anton lavey writes: the fifth enochian key affirms the satanic placing of traditional priests and wizards upon the earth for the purpose of misdirection (enochian) sapahe zodimii du-i-be, od noasa ta qu-a-nis, adarocahe dorepehal caosagi od faonutas peripesol ta-be-liore. casareme a-me-ipezodi na-zodaretahe afa; od dalugare zodizodope zodelida caosaji tol-toregi; od zod-cahisa esiasacahe el tavi-vau; od iao-d tahilada das hubare pe-o-al; soba coremefa cahisa ta ela vaulasa od quo-co-casabe. ec

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ott. according to tradition, kenneth was burned on chanonry point, near fortrose, although no record survives of this event. the first authentic evidence regarding the alleged seer was unearthed by william m. mackenzie, editor of barbour s bruce, who found among the scottish parliamentary records of the sixteenth century an order, which was sent to the ross-shire authorities, to prosecute several wizards, including coinneach odhar. this was many years before there was a seaforth. it is quite probable that kenneth was burned, but the legendary cause of the tale must have been a filling in of late tradition. kenneth s memory apparently had attached to it many floating prophecies and sayings, including those attributed to thomas and michael scott. the sayings of true thomas were hawked throug

imes by means of spells the kru would transform wood shavings or grains of rice into a large beetle or worms, which were said to enter the body of the victim and cause illness, or even death. if the person thus attacked happened to possess the friendship of a more powerful sorcerer, however, a stronger magic could be obtained, and the original sorcery blocked. the more harmless occupations of the wizards consisted in making philters and amulets to insure the admiration of women, the favor of the king, and success at play. the evil spirits, to whom were ascribed the most malicious intent, were called pray, the most fearsome variety being the khmoc pray, or wicked dead, which included the spirits of women who died in childbirth. from their hiding places in the trees these spirits were said t

mbay. he has written widely on psychology and has a continuing interest in parapsychology. sources: kale, shrikrishna vasudeo. parapsychology and science. indian journal of parapsychology 1, no. 2 (1959. parapsychology and science. indian journal of parapsychology 2, no. 1 (1961. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. kale thaungto a town of wizards in lower burma. kali yuga the iron age of hindu mythology. hindu mythology posits four ages of the world: the krita yuga (golden age of truth, lasting 4,800 years of the gods; the treta yuga (silver age, 3,600 years of the gods; the dwapara yuga, 2,400 years of the gods; and the kali yuga (iron or evil age, 1,200 years of the gods. since a year of the gods equals 360 years of men, the exte

ts origin, nature, its state after death, and of haunting ghosts; the sixth division is entirely taken up with the apparition of souls, and shows how the happy do not return to earth, but only those whose souls are burning in purgatory; in the seventh book the case of the witch of endor and the evocation of the soul of samuel are dealt with, as is evocation in general and the methods practiced by wizards and sorcerers in this science; and the last book gives some account of exorcism, fumigations, prayers, and other methods of casting out devils, and the usual means employed by exorcists to destroy these. the work, though disputatious, throws considerable light upon the occult science of the times. although often credulous, le loyer was most skeptical about alchemy, of which he wrote: as to

and refers to the levitation of the human body. as such, the phenomenon was reported from ancient times. instances of transportation, or teleportation, which is levitation in its highest form, are recorded both in the jewish bible and the christian new testament, illustrated, for example, by jesus walking on the water, a feat reportedly accomplished by many of the saints. the power was claimed by wizards of many primitive tribes, by mystics in the east, and it has been repeatedly claimed, in less sensational degrees, by several modern spiritualist mediums. the mediums offered themselves as evidence to science that the miracles of rising in the air recorded in the life of saints, ecstatics, witches, and victims of demoniac possession might rest on a solid basis of fact. levitating saints in

d of the woman, and all those present saw her in her true shape. he had something given her to eat and sent her away safe and sound with her husband. modern beliefs in transformation belief in transformation of human beings into predatory animals persisted into relatively modern times in africa, india, java, malaya, and other countries. in africa there were tiger men and even a leopard society of wizards. it seems very likely, however, that many apparent cases of transformation were effected by wearing the skin of an animal when hunting victims. in some cases there may have been a perverse desire for blooddrinking or cannibalism, as in the celebrated sixteenth-century case of the french lycanthrope gilles garnier. in july 1919 the journal of the spr published a summary of richard bagot s a

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ch evolved from the alexandrian system (see neoplatonism, what might be called oriental magic gained footing in europe and superseded the earlier magic based on paganistic practice and ritual. there is evidence that eastern magic was imported into europe by persons returning from the crusades, and magic was disseminated from constantinople throughout europe, along with other sciences. witches and wizards and professors of lesser magic clung to paganism, whereas among the disciples of oriental magic were the magicians, necromancers (fortune-tellers, and sorcerers (practitioners of malevolent magic. the tenets of the higher branches of magic changed little from the eighth to the thirteenth century. there also appears to have been little persecution of the professors of magic. after that peri

f the higher branches of magic changed little from the eighth to the thirteenth century. there also appears to have been little persecution of the professors of magic. after that period, however, the opinions of the church underwent a radical change, and the life of the magus was fraught with considerable danger. paracelsus, for instance, was not victimized in the same manner as the sorcerers and wizards, but he was consistently baited by the medical profession of his day. agrippa was also continually persecuted, and even mystics like jakob boehme were imprisoned and mistreated (magicians were subject to persecution both for possible acts of sorcery and for allegiance to a heretical religious system) it is difficult to estimate the enormous popularity that magic experienced, whether for go

re the tutelars of village communities, and even of clans. they were duly propitiated, at which ceremonies rice, beer, and teasalad were offered to them. women were employed as exorcists to drive out the evil nats, but at the festivals connected with the guardian nats, women were not permitted to officiate. necromancy and occult medicine necromancy used to be common among the burmese. the weza or wizards were of two kinds, good and evil, and these were each subdivided into four classes, according to the materials they employed, such as, for example, magic squares, mercury, or iron. the native doctors professed to cure the diseases caused by witchcraft, and often specialized in various ailments. besides being necromantic, medicine was largely astrological. there was said to be in lower burm

of two kinds, good and evil, and these were each subdivided into four classes, according to the materials they employed, such as, for example, magic squares, mercury, or iron. the native doctors professed to cure the diseases caused by witchcraft, and often specialized in various ailments. besides being necromantic, medicine was largely astrological. there was said to be in lower burma a town of wizards at kale thaungtot on the chindwin river, and many journeyed there to have the effects of bewitchment neutralized by its chief. sympathetic magic was employed to render an enemy sick. indian and native alchemy and cheiromancy were widespread. noise is the universal method of exorcism, and in cases of illness the patient was often severely beaten, the idea being that the fiend that possessed

soul unfoldment and service as one s purpose in life; and god as a just, accepting, and impersonal force, drawing all to perfection. last known address: 409 butternut st, ste. 1, washington, dc 20012. sources: moum, margaret r. guidebook to the aquarian gospel of jesus the christ. washington, dc: espress, 1974. nagorka, diane s. spirit as life force. washington, dc: espress, 1983. natsaw burmese wizards (see also myanmar) natural health one of the early periodicals of the new age movement. east west journal was published monthly and featured articles on personal transformation, spiritual life, holistic health, and diet. it gave special focus to macrobiotics. it began publication in 1971 and continued through 1991, when its name was changed to east west natural health. the magazine was inf

mple, robert k. g. conversations with eternity: ancient man s attempt to know the future. london: rider, 1984. oracles shrines where a god was believed to speak to human beings through the mouths of priests or priestesses. the concept of the god becoming vocal was not confined to ancient greece or egypt. the eskimos used to consult spirits for hunting and fishing expeditions. it is believed their wizards were as familiar with the art of giving ambiguous replies to their clients as were the oracle keepers of greece. the direction of the gods was also sought in all affairs of private and public life. the oracle of delphi at greece in greek mythology, when jupiter wished to learn where the central point of the earth was, he dispatched two eagles, or two crows, named by strabo. the birds took

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 sun-worship or moon-worship in scotland, for neither sun nor moon was individualized in the gaelic language; these bodies, however, were reputed to

y grimoires also come from babylonia, written during the later empire, the best known of which are the series entitled maklu (burning, utukki limnuti (evil spirits, labartu (hag-demon, and nis kati (raising of the hand. there are also many ceremonial texts available that throw considerable light on magical practice. the maklu, for example, contains eight tablets of incantations and spells against wizards and witches.the general idea running through it being to instruct the bewitched person how to manufacture figures of his enemies and thus destroy them. the series dealing with the exorcism of evil spirits enumerates demons, goblins, and ghosts, and consists of at least sixteen tablets. they were for the exorcist s use in driving devils out from possessed people. this was to be accomplished

e, for then the witches, having the most power, attacked them with stakes or the stumps of saplings, which is why the peasantry carefully removed everything of the kind from the ground in the autumn. the slavs believed that on st. george s day the witches climbed into the steeples of churches to get the grease from the axle of the bell, which, for some reason, they greatly prized. the krstnik, or wizards, notoriously attracted female vila, who in most instances desired to be their mistresses, just as female salamanders desired to mate with men (see the curiosa of heinrich kornmann, 1666) the man who gained the love of a vila was supposed to be extremely lucky. encyclopedia of occultism& parapsychology. 5th ed. slavs 1417 transformation stories were also fairly common in slavonic folklore

e. the chileans called their magicians gligua or dugol, and they were subdivided into guenguenu, genpugnu, and genpiru, meaning respectively masters of the heavens, of epidemics, and of insects or worms. there was also a sect called calcu, or sorcerers, who lived in caves, and who were served by ivunches, or man-animals, to whom they taught their terrible arts. the araucanians believed that these wizards had the power to transform themselves at night into nocturnal birds, to fly through the air, and to shoot invisible arrows at their enemies, besides indulging in the malicious mischief with which folklore credits the wizards of all countries. they believed their priests possessed numerous familiars who were attached to them after death.similar to the beliefs of the magicians of the middle

rt from the tribe, in some communities being dressed as women. many tales are told of their prowess in magic, that indicate that they were either natural epileptics or ecstatics, or that disturbing mental influences were brought about by the use of drugs. the araucanians also held that to mention their real personal names gave magic power over them that might be turned to evil ends. regarding the wizards of the inhabitants of the territory around the river chaco in paraguay, barbrook grubb records as follows in an unknown people in an unknown land: the training necessary to qualify an indian to become a witch-doctor consists, in the first place, in severe fastings, and especially in abstention from fluid. they carry this fasting to such an excess as to affect the nervous system and brain

and then devoured, their power of whistling being supposed to be thus communicated to the witch-doctor. there are other features in the preliminary training which need not be mentioned, and when the initiatory stage has been satisfactorily passed, they are instructed in the mysteries under pledge of secrecy. after that their future depends upon themselves. it is unquestionable that a few of these wizards understand to a slight degree the power of hypnotism. they appear at times to throw themselves into a hypnotic state by sitting in a strained position for hours, fixing their gaze upon some distant object. in this condition they are believed to be able to throw their souls out.that is, in order to make them wander. it seems that occasionally, when in this state, they see visions which are

lso at what particular part of the road they might happen to be on any given day. a great impression was made upon the simple people by this exhibition of power, but when we discovered what they were doing, we withheld the information, or only gave them part, with the result that their prophecies either failed ignominiously or proved very erroneous. their reputation accordingly began to wane. the wizards appear to be authorities on agricultural matters, and when application to the garden spirit has failed, the witch-doctor is called in. he examines the crop, and if he thinks it is likely to be a poor one, he says it is being blighted by an evil spirit, but that he will use what sorceries he can to preserve it. if, on the other hand, he has reason to believe that the crop will be a good one

ger publishing, 1979. kubler-ross, elisabeth. on death and dying. new york: macmillan co, 1969. to live until we say goodbye. englewood cilffs, n.j: prentice-hall, 1978. osis, karlis, and erlendur haraldsson. at the hour of death. new york: avon books, 1977. ring, kenneth. heading toward omega.in search of the meaning of the near-death experience. new york: william morrow, 1984. thau weza burmese wizards, literally wire-man who works in wire (see also myanmar) thayer, m(ary) b(aker (ca. 1887) well-known professional apport and slate-writing medium of boston, who chiefly produced flowers and fruits, sometimes live birds. in the banner of light (1875) there is an account of a canary apport in answer to a mental request. in the report of the seybert commission, a slate-writing seance attended

lonia, greece, and for a time accepted by early christians. the conception of the vampire was common among slavonic peoples, especially in the balkan countries and in hungary, bohemia, moravia, and silesia. in these territories from 1730 to 1735, there was a claimed epidemic of vampirism, but it was by no means confined there. in russia and the ukraine it was believed that vampires were generally wizards or sorcerers, but in bulgaria and serbia it was thought that any corpse over which a cat or a dog jumped or over which a bird flew was liable to become a vampire. in greece, a vampire was known as a broncolaia or bourkabakos, which was identified with the slavonic name for werewolf, vlkodlak, or vukodlak. the vampire, too, was often supposed to steal the heart of his victim and to roast it

ur girls between them; and they had caused people to die by the touch of a certain power. some cases of lycanthropy may have been a cover for a perverse appetite for drinking blood or eating human flesh, but it is also possible that there were cases of psychic transformations, in which the astral double of a lycanthrope was projected in the form of a beast, similar to other stories of witches and wizards attacking their victims in an astral form. modern attempts to understand the werewolf have opted for a psychological approach, one exception being robert eisler, who has explained it in terms of the cycles of human violence that have been a part of social existence since time began. richard noll has gathered a variety of reports of modern werewolves, whom psychologists see as people under

FAUST

id you come here? a voice the ilsenstein way. i peeped in the owl s nest there today. she made great eyes at me! a voice oh, fare on to hell! why ride so pell-mell? a voice just see how she s flayed me! the wounds she has made me! witches [chorus. the way is broad, the way is long; what is that mad and crazy throng? the broomstick pokes, the pitchfork thrusts, the infant chokes, the mother busts. wizards [half chorus. we steal along, like snails our pace; all women beat us in the race. if toward hell we set our pace, by a thousand steps they win the race. other half not so precisely do we take it, in a thousand steps may woman make it; yet though she hastes as ever she can, in a single leap it s done by man. a voice [from above. come with us from the cliff-bound mere! a voice [from below

e is sin, and mind is devil, they nurture doubt, in doubt they revel, their hybrid, monstrous progeny. that s not for us- our emperor s ancient land has seen arise two castes alone who worthily uphold his throne: the saints and knights. firm do they stand, defying every tempest day by day and taking church and state in pay. in rabble minds that breed confusion revolt arises like a tide. heretics, wizards! imps of delusion! they ruin town and country-side. them will you now with brazen juggle into this lofty circle smuggle, while in a heart depraved you snuggle. fools, wizards, heretics are near allied. mephistopheles i see the learned man in what you say! what you don t touch, for you lies miles away; what you don t grasp, is wholly lost to you; what you don t reckon, you believe not true;

t a thousand times before; so stealthy, kitten-like, desirable, at every glance your beauty charms me more. oh, do draw near! grant me one glance, i pray! angels we re coming now, why do you shrink away? we re drawing near, remain now if you can. the angels hover around and occupy the whole space. mephistopheles [crowded into the proscenium. you call us damned spirits! you, you are yourselves the wizards true, for you seduce both maid and man. oh, what a damnable event! is this indeed love s element? a raging fire fills all my frame, my neck scarce feels the scorching flame.you hover to and fro- come down, i say, bestir your lovely limbs in a more worldly way; in truth, it suits you well, that serious style, but for once i d like to see you smile! twould be for me eternally entrancing. i m

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

and primary texts. the highest intentions and experiences of the mystical qabalah correlate with those of all other mystical traditions. at the same time, and without contradiction, each mystical tradition has its own unique totality archetypes, scriptures, messiahs and great souls, and styles of observances. the disciplines of the mystical qabalah are distinct from those practiced by magicians, wizards, and sorcerers who seek to acquire creative and/or destructive power, depending on what paths they traverse on the tree of life. the occult disciplines of wizards and magicians are often called the practical, hermetic, or magical qabalah. practical qabalah has its ancient roots in the thirteen enochian keys of enoch son of qain, along with a highly eclectic admixture of material taken from

ous ways, expanding and moving the consciousness through successive planes of existence. each different path up the tree is known as a working tree. the entire spectrum of trees of life is also known collectively as angelic or enochian tree language. angelic tree language consists of various types of working trees and trees of perfection (figure 3.6. mystics seeking union with the divine, saints, wizards, and white and black magicians ascend the tree through different sefirothic patterns. a working tree, infused with the power of a suitable name of god, mantra, or other invocation, automatically directs the changes in consciousness of the traveler along its characteristic pattern of gates. different forms of the tree, called trees of perfection, allude to enlightened yogis, transcendent de

ogress further. in the sefer hashmoth, the angelic tree language follows the listing of the divine names. the angelic tree language is an assortment of different working and perfect trees of life. the names for the sefiroth in the sefer hashmoth are generally the same as those given them by the zohar. the variety of working trees reflects the different paths by which different types of magicians, wizards, saints, devotees, and yogis ascend the tree of life. devotees and yogis generally make exclusive use of the central column. their paths are referred to as central column working trees. magicians, wizards, and saints, on the other hand, make significant use of the side columns on the tree. the working trees of the magicians make exclusive use of one or other of the two side columns. the wo

yogis ascend the tree of life. devotees and yogis generally make exclusive use of the central column. their paths are referred to as central column working trees. magicians, wizards, and saints, on the other hand, make significant use of the side columns on the tree. the working trees of the magicians make exclusive use of one or other of the two side columns. the working trees of the saints and wizards involve the use of all three columns, but ascend in opposite directions. the perfect trees are mystical allusions to self-realized souls and forms of divine incarnations. 3' 8: h" 2: 2 2:e 8, 6 !7 '0, 6. 0 '7 the working trees that exclusively involve the columns of the right and left are respectively called the way of the angels of elohim and the way of the angels of destruction. the ways

f the light and power of the higher states of consciousness. to paraphrase the great swami vivekananda: when striving for purity do so out of love and not fear; when working, do so as an act of worship rather than from ambition; and when counseling others, serve the lord rather than the desire for power.3 finally, we would like to encourage the reader to recognize and avoid psychic enslavement to wizards posing as advanced central column yogis. such shepherds do not tend their flocks as servants of the lord, but rather act for the enhancement of their own power, fame, and wealth. the lord doesn t need your money to accomplish his/her works, and doesn t need temples and rabbis, churches and priests, and mosques and imams to awaken the hearts of the children. the lord just wants the faithful

GILBERT THE SORCERER AND HIS APPRENTICE

ptions of the mind, the words of the mouth, and the functions of the body possess analogiesfrom which a complete system of the rules of life and death can be constructed.[willhere allude to one phase only of witchcraft, that to which themindmost readily recurs in considering the question, namely the formulae of cursing, often thought to be the sole manifestation. of the evil powers of witches and wizards, and which is the dark reverse of the powers of healing and blessing .inegyptian mythology the great bad god was typhon apophis. he it was who obstructed and destroyed the benefits bestowed on manbyrathe sun.therationale, therefore, of the rituals.for.banishing evil things was. to devote them to typhon apophis, from whom they came, and then to expel and banishhimand them bag and baggage, i

GOETIA LUCIFERIAN

ses form and becomes a burning cloud with several eyes peering from the fire. vine builds towers (of protection on the astral plane, destroys great walls (of the sorcerer s enemy) and makes waters rough with storms. vine governs 36 legions of spirits, and acts as an elemental guide unto those who may seek to attack you. vine is also a divinatory spirit who will also brings initiatory knowledge to wizards, witches and hidden aspects. 59 t bifrons bifrons, known also as bifrons, bifrous and bifrovs is an earl, who appears as a wolf like monster, but at the will of the sorcerer, will change shape to a human male. bifrons is a necromantic spirit, who governs the realm of shades; he may bring one close to various shades of the dead, but often they are not who they claim to be. be cautious but b

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

from afar the activities of men and gods. scholars quite reasonably suppose that it must have been a primitive obsidian scrying stone: obsidian had an especial sanctity for the mexicans, as it provided the sacrificial knives employed by the priests. bernal diaz [spanish chronicler] states that they called this stone tezcat. from it mirrors were also manufactured as divinatory media to be used by wizards. 24 representing the forces of darkness and rapacious evil, tezcatilpoca was said in the legends to have been locked in a conflict with 18 mexico, pp. 194-5. 19 the gods and symbols of ancient mexico and the maya, pp. 185, 188-9. 20 ibid. 21 new larousse encyclopaedia of mythology, p. 437. 22 the feathered serpent and the cross, pp. 52-3. 23 new larousse encyclopaedia of mythology, p. 436

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ng to differences of national sentiment, the norns and volvas (p. 403, the valkyrs and swan-maids approximate to divine beings or sorceresses. on all this put together, on a mixture of natural, legendary and imagined facts, rest the medieval notions about witchcraft. fancy, tradition, knowledge of drugs, poverty and idleness turned women into witches, and the last three causes also shepherds into wizards (see suppl. to the latin words saga^ strix, striga^ venefica, lamia, furia answers our liexe, by which is meant sometimes an old, sometimes a young woman, and a beauty can be complimented by being called a perfect witch. the ohg. form of the word is lazus [pron. hatsus, haziisa, hazasa, graff 4, 1091; liazzuso (eumeni- 1"\r\tiere one man is burnt, there be well ten women burnt' says keiser

upon it as a safeguard against every kind of sorcery (superst. i, no. 182. for it is precisely salt that is lacking^ in the witches' kitchen and at devil's feasts, the church having now taken upon herself the hallowing and dedication of salt. infants unbaptized, and so exposed, had salt placed beside them for safety, ra. 457. the emigrants from salzburg dipped a wetted finger in salt, and swore. wizards and witches were charged with the misuse of salt in baptizing beasts. i think it worth mentioning here, that the magic-endowed giantesses in the edda knew how to grind, not only gold, but salt, sn. 146-7: the one brought peace and prosperity, the other a tempest and foul weather. equally significant seems to me the use of horseflesh and of the horse altogether among wizards and witches. it

geloinch (unbelieving) is, unde mit tovere umme gat oder mit vorgiftnisse (poisoning, unde des verwuunen wirt, den sal man upper hort hernen' schwabensp. 149. wackern. 174. lassb. gosl. stat. 38, 20. the words' oder wif standing after' kerstenman' in homeyer, are a later insertion: they are wanting in other laws, and are contradicted by the pron' den' him, which follows. that these docs, speak of wizards, not yet of witches, seems to fit better their age and spirit; yet it must be noted, that they already link apostacy with witchcraft, conf. soldan 172 4. biener, in witch-tri.vls. 10g9 sorcery with heresy, the notion gained a footing that every witch renounces god and becomes the devil's, everything assumed a new aspect: as the devil's ally, apart from any crimes she might have committed

ont, sent out men early before sunrise, to take the first boy they met and j^'i^^o the foundation. from this child (serv. diete. boh. djte, kuss. ditya pi. deti, pol. dz.iecie) the town took its name of detinets (popov's slav. myth. p. 25. and the history of merlin pp. 66 72 relates how, king yortigern casting to build him a strong tower, it did alway crumble down or it were accomplished; and the wizards spake sentence, that the tower should in no wise be achieved, ere that the grouudstone were ivet icith a child's blood, that was of woman born, but of no man begotten. may not we also connect with this superstition some words in a sermon of berthold p. 167' uud wizze, wanne 1144 superstition. du kiut gewinnest, daz der tiuvel relit einen torn mit den hindern hat uf dich gemuret/ has with t

HELENA BLAVATSKY THE KEY TO THEOSOPHY

act them. that only opens the door to a swarm of "spooks" good, bad, and indifferent, to which the medium becomes a slave for life. it is against such promiscuous mediumship and intercourse with goblins that i raise my voice, not against spiritual mysticism. the latter is ennobling and holy; the former is of just the same nature as the phenomena of two centuries ago, for which so many witches and wizards have been made to suffer. read glanvil and other authors on the subject of witchcraft, and you will find recorded there the parallels of most, if not all, of the physical phenomena of nineteenth century "spiritualism" q. do you mean to suggest that it is all witchcraft and nothing more? a. what i mean is that, whether conscious or unconscious, all this dealing with the dead is necromancy

HP LOVECRAFT A DARK LORE

d arrested, he besought the professor to remember as best he might the syllables taken down amongst the diabolist esquimaux. there then followed an exhaustive comparison of details, and a moment of really awed silence when both detective and scientist agreed on the virtual identity of the phrase common to two hellish rituals so many worlds of distance apart. what, in substance, both the esquimaux wizards and the louisiana swamp-priests had chanted to their kindred idols was something very like this: the word-divisions being guessed at from traditional breaks in the phrase as chanted aloud "ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn" legrasse had one point in advance of professor webb, for several among his mongrel prisoners had repeated to him what older celebrants had told them th

e charge of dr armitage, both because of his peculiar interest in the whateley matter, and because of his wide linguistic learning and skill in the mystical formulae of antiquity and the middle ages. armitage had an idea that the alphabet might be something esoterically used by certain forbidden cults which have come down from old times, and which have inherited many forms and traditions from the wizards of the saracenic world. that question, however, he did not deem vital; since it would be unnecessary to know the origin of the symbols if, as he suspected, they were used as a cipher in a modern language. it was his belief that, considering the great amount of text involved, the writer would scarcely have wished the trouble of using another speech than his own, save perhaps in certain spec

er dew. not but what i think it's the lord's jedgment fer our iniquities, that no mortal kin ever set aside' armitage saw that the time for positive action had come, and spoke decisively to the faltering group of frightened rustics 'we must follow it, boys' he made his voice as reassuring as possible 'i believe there's a chance of putting it out of business. you men know that those whateleys were wizards- well, this thing is a thing of wizardry, and must be put down by the same means. i've seen wilbur whateley's diary and read some of the strange old books he used to read; and i think i know the right kind of spell to recite to make the thing fade away. of course, one can't be sure, but we can always take a chance. it's invisible- i knew it would be- but there's powder in this long-distanc

he were glad that this phase of the matter was taking form, for whatever the origin of the strange minuscule message, it seemed certain the "curwen" who must be destroyed could be no other than the bearded and spectacled stranger. charles had feared this man, and had said in the frantic note that he must be killed and dissolved in acid. allen, moreover, had been receiving letters from the strange wizards in europe under the name of curwen, and palpably regarded himself as an avatar of the bygone necromancer. and now from a fresh and unknown source had come a message saying that "curwen" must be killed and dissolved in acid. the linkage was too unmistakable to be factitious; and besides, was not allen planning to murder young ward upon the advice of the creature called hutchinson? of course

. this was said with an almost evil chuckle very painful to hear. they did not worry about any communications charles might indite to that monstrous pair in europe, since they knew that the hospital authorities seized all outgoing mail for censorship and would pass no wild or outr -looking missive. there is, however, a curious sequel to the matter of orne and hutchinson, if such indeed the exiled wizards were. moved by some vague presentiment amidst the horrors of that period, willett arranged with an international press-cutting bureau for accounts of notable current crimes and accidents in prague and in eastern transylvania; and after six months believed that he had found two very significant things amongst the multifarious items he received and had translated. one was the total wrecking

HP LOVECRAFT THE ALCHEMIST

ison down his throat, and left him to die at the age of thirty-two, thus maintaing the foul provisions of his vengeful curse. at this point i was left to imagine the solution of the greatest mystery of all, how the curse had been fulfilled since that time when charles le sorcier must in the course of nature have died, for the man digressed into an account of the deep alchemical studies of the two wizards, father and son, speaking most particularly of the researches of charles le sorcier concerning the elixir which should grant to him who partook of it eternal life and youth. his enthusiasm had seemed for the moment to remove from his terrible eyes the black malevolence that had first so haunted me, but suddenly the fiendish glare returned and, with a shocking sound like the hissing of a se

HP LOVECRAFT THE CALL OF CTHULHU

en had arrested, he besought the professor to remember as best he might the syllables taken down amongst the diabolist eskimos. there then followed an exhaustive comparison of details, and a moment of really awed silence when both detective and scientist agreed on the virtual identity of the phrase common to two hellish rituals so many worlds of distance apart. what, in substance, both the eskimo wizards and the louisiana swamp-priests had chanted to their kindred idols was something very like this- the word-divisions being guessed at from traditional breaks in the phrase as chanted aloud 'ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn' legrasse had one point in advance of professor webb, for several among his mongrel prisoners had repeated to him what older celebrants had told them th

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

bbed the waves, are the people of the ultimate abyss- formless, ineffable, and guessed at only by rate dreamers on the low-dimensioned worlds. chief among such was this informing being itself. which indeed was carter's own archetype. the gutless zeal of carter and all his forebears for forbidden cosmic secrets was a natural result of derivation from the supreme archetype. on every world all great wizards, all great thinkers, all great artists, are facets of it. almost stunned with awe, and with a kind of terrifying delight, randolph carter's consciousness did homage to that transcendent entity from which it was derived. as the waves paused again he pondered in the mighty silence, thinking of strange tributes, stranger questions, and still stranger requests. curious concepts flowed conflict

ice was beginning to show signs of fatigue- made a tale in themselves which could not be related in brief compass. there were trips to stronti and mthura and kath, and other worlds in the twenty-eight galaxies accessible to the light-beam envelopes of the creatures of yaddith, and trips back and forth through eons of time with the aid of the silver key and various other symbols known to yaddith's wizards. there were hideous struggles with the bleached viscous dholes in the primal tunnels that honeycombed the planet. there were awed sessions in libraries amongst the massed lore of ten thousand worlds living and dead. there were tense conferences with other minds of yaddith, including that of the arch- ancient buo. zkauba told no one of what had befallen his personality, but when the randolp

of hyperborea on earth; with power over the personal consciousnessangles of human beings alone. it could, however, change the planetary angle and send the user at will through time in an unchanged body. there had been an added spell which gave it limitless powers it otherwise lacked; but this, too, was a human discovery- peculiar to a spatially unreachable region, and not to be duplicated by the wizards of yaddith. it had been written on the undecipherable parchment in the hideously craven box with the silver key, and carter bitterly lamented that he had left it behind. the now inaccessible being of the abyss had warned him to be sure of his symbols, and had doubtless thought he lacked nothing. as time wore on he strove harder and harder to utilize the monstrous lore of yaddith in finding

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

, i am led to believe that you consider yourself to be a pawn and the innocent member of the love partnership. perhaps. indeed. you are a 'victim' but i would say more a victim of your own emotional and sensational appetites than of anything else. why not try the sex watchers plan and see if you can control the intake a bit. for the sake of appearances. dear pisces (march 8, 1922) all witches and wizards do not participate in orgies. and yes, you are right. i won't give you a list of the ones planned for the roodmas festival in april. and no. you can't become a witch. witches are female! dear november 26, 1928 thank you for the lock of your hair. i do not feel like casting a spell in order to win back [your] lover. and so don't expect any improvement in that department to come from my dire

INFERNAL UNION

well, that of being a protectress to mothers and children. her nature is that of feminine fertility,seduction ,the cycles of the moon, and perhaps one of the reasons she is considered evil being her ability to seduce, to take what she wishes, and disregard those who displease her. she is feminine strength and individualized focus. as samael is considered, according to gender, to be the daemon of wizards and warlocks, lilith is the patroness and queen of witches. through lesser black magick as well as dream magick (dayside and nightside respectively) allows them to seduce and command their wills. her various aspects include az (related to death,blood and darkness),that of lilith as the goddess of the earth, lilith hecate(or lucifera) as air or the bride of lucifer, and of babalon(also sekh

INITIATION INTO HERMETICS

object in question. the scholar must be able to transmute his consciousness in any form he likes to without interruption if he wishes to regard this as being mastered. adepts who have been practicing this exercise for years are able to understand any animal and handle it by their will power. in connection with this fact, all we need is to remember the legend of werewolves and other tales i which wizards transmuted themselves into animals. but fairy tales and legends have a far deeper significance to the magician. there is no doubt that these are cases of the so-called black magicians, who adopt all sorts of animal shapes in the invisible world not to be recognized whole doing their wicked work. the good magician will always condemn such actions, and his spiritual faculties allow him to se

IRISH WITCHCRAFT AND DEMONOLOGY

:1 seymour, succession of clergy in cashel and emly. 155:1 o'donoghue, brendaniana, p. 301. see joyce, wonders of ireland, p. 30, for an apparition of a ship in the air in celtic times. see also westropp, brasil (proc. r.i.a; that writer actually sketched an illusionary island in 1872. 157:1 memorialls. 163:1 glanvill, op. cit, rel. 18; baxter, op. cit. 167:1 op. cit; w. p, history of witches and wizards (london, 1700. 170:1 john lindon (or lyndon) became junior puisne judge of the chief place in 1682, was knighted in 1692, and died in 1697 (cork hist. and arch. journal, vol. vii, 2nd series. 172:1 egmont mss (hist. mss. comm, ii. 181. chapter vii a.d. 1688 an irish-american witch it is often said that irishmen succeed best out of ireland; those qualities they possess, which fail to ripen

ength and breadth of the land there are to be found persons whom the country-folk credit with the power of performing various extraordinary actions. from what source they derive this power is not at all clear--probably neither they themselves nor their devotees have ever set themselves the task of unravelling that psychological problem. such persons would be extremely insulted if they were termed wizards or witches, and indeed they only represent white witchcraft in a degenerate and colourless stage. their entire time is not occupied with such work, nor, in the majority of cases, do they take payment for their services; they are ready to practise their art when occasion arises, but apart from such moments they pursue p. 244 the ordinary avocations of rural life. the gift has come to them e

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

edersheim nobly places a question mark next to his variant renderings. westcott, william wynn. sepher yetzirah. the book of formation and the thirty-two paths of wisdom, translated from the hebrew. bath: robert h. fryar, 1887; 2nd revised edition: london: theosophical publishing society, 1893; 3rd edition: london: j. m. watkins, 1911; reprinted new york: samuel weiser, 1975; reprinted san diego: wizards bookshelf, 1990 (this edition adds notes from mme blavatsky s works. fourth revised edition, with hebrew text: volume 3 of darcy kuntz golden dawn studies series (edmonds: holmes publishing group, 1996. westcott s sy is also included in the most recent reprint of collectana hermetica, a series which westcott edited 1893-1911 (weiser, 1998. westcott was an occultist who, with s. l. m. mathe

KETAB E SIYAH

gh he had never been, fading as quickly as a dream in waking, giving yet further cause for woman and man to doubt the intelligence of their sight. by their portents and auguries, perceiving 172 all that passed within the valley, the shedim seers took good note of the movements made by raphael against our plan. some few spies and scouts made report confirming the less ordinary intelligences of the wizards that saw what passed with ethereal eyes. all that had passed between the nephilim and raphael, what guile and deceit he had used to win their fealty for his king became apparent to me as i worked new devices by which to win from the circumstance of my condition that which had first sought upon the earth. also known to me was their confusion, man and woman, and the conflict of their minds

f amber in which the eye descried others entombed as now lamech was entombed within the earth, ancient beastlings of ancient days caught within the glassy sepulchre. when the body had been anointed with precious oils to preserve the noble flesh from death's corruption and rightful libations had been poured out to honour the spirit of the monarch then the tomb was sealed once more and drum-beating wizards chased demons from the door. thus was the manner of lamech's homecoming. now caravans were sent forth from the city's gates to bear to far shurupuk a wealth of riches by which to by the favour of the new king and thus honour the mercy he had shown to the armies that he had vanquished. a hundred mules bearing on their backs grain and wine, gold and silver and the hides of beasts. thus was t

this day is surely lost to us. now my brave archers draw back your strings and play for me that singing melody of death. those that are not driven from the sky by the rain of water from the clouds shall be torn down by a more steely weather and cast into these swollen waters to which our own brothers and sisters have been cast by them. all others must make ready other arms by which to defend the wizards and the bowmen for but by them can we keep from flight the winged foe that we without wings may contend not at a disadvantage on the field but rather hold the one respite from the air that rages with bolts of flame and our own steel. 279 swiftly then and fulfil this command or else all is lost to us" now was a drum-beat like the thunder's peal and a low moaning chant by which the wizards w

what was to be was the elohim's the gates were shut upon them and they were in the very midst of the howling tempest, redoubled. many were at that instant blasted by the flaming sky-bolts and fell like stars into the seas and yet others blinded by the rain and mists could not check their flight and were too taken by the waters. yet from the tumult of the sky came a greater number undamaged by the wizards' work yet in disarray. even as the elohim horns rang out to marshal once more the column the bows of shurupuk then sung their song and feathered barbs carried on an enchanted breeze flew for the disordered ranks and mingled with the torrents some redder pigment and heavier shapes, swiftly lost, weighed down by mail, beneath the churning waves. now, rallied by the frantic signalling of clar

LAITMAN M THE KABBALAH EXPERIENCE

rk powers created by him? and will this person s children be punished for failing to convince their parent? t h e k a b b a l a h e x p e r i e n c e 288 a: the prohibition against soothsaying and fortune telling mainly refers to spiritual idolatry, which is non-existent in our world today, since fortune-telling nowadays is purely psychological. in fact, everyone turns to so-called kabbalists and wizards to predict the future. this ban, like many others in the torah, shows us that what is described here is one s inner state. it is also observed that the religious masses once more fail to observe it in our world. q: do charms and magic work instantly? a: they work instantly, but in the long run they worsen a person s situation. when we begin to study kabbalah, we immediately find ourselves

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

nto the satanist fold. dungeons and dragons was created by dave arneson and gary gygax, who organized the tactical studies rules association in 1973. it was a development from earlier war games and military simulations. the game was first marketed in 1974. it gained great popularity among teens and young adults, particularly after random house began distributing it in 1979. it is now published by wizards of the coast. dozens of other companies have since published hundreds of similar games under a variety of titles, such as dragonquest, runequest, tunnels and trolls, and villains and vigilantes. the games fall into many genres. these games are played by groups of two or more people four to seven are typical. one player is the game master (gm) who defines the imaginary environment in which

low some of the demons to continue their work, as sinful mortals still needed to be kept in line and have their faith tested at times. god agreed to allow one-tenth of the demons carry on their work under mastema s supervision. there are other references to mastema, such as in exodus (4:24ff. here mastema tries to kill moses. also, it is said that mastema is supposed to have assisted the egyptian wizards against moses and aaron when these israelites had to present themselves before the pharaoh to display their talent at feats of magic. see also book of jubilees for further reading: davidson,gustav. a dictionary of angels including the fallen angels. 1967.new york: free press, 1971. godwin,malcolm. angels: an endangered species. new york: simon and schuster, 1990. matamoros murders constanz

LIBER 777

. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 32 the great one of the night of time. should contain a demonstration of the quadrature of the circle* 32 bis. 31 bis. table vi (continued) 33 clxxxii. the human body. clxxxiii. legendary orders of being. 11 respiratory organs sylphs 12 cerebral and nervous systems voices, witches and wizards 13 lymphatic systems lemures, ghosts 14 genital system succubi 15 head and face mania, erinyes [euminides] 16 shoulders and arms gorgons, minotaurs 17 lungs ominous appearances, banshees 18 stomach vampires 19 heart horror, dragons 20 the back mermaids (and l, its zodiacal opposite, banshees 21 digestive system incubi, nightmares 22 liver fairies, harpies 23 organs of nutrition nymphs and

LIBER MMM

t of result. egotistical identification, fear of failure, and the reciprocal desire not to achieve desire, arising from our dual nature, destroy the result. therefore, when selecting topics for concentration, choose subjects of no spiritual, egotistical, intellectual, emotional, or useful significance- meaningless things. object concentration the legend of the evil-eye derives from the ability of wizards and sorcerers to give a fixed dead stare. this ability can be practiced against any object- a mark on a wall, something in the distance, a star in the night sky- anything. to hold an object with an absolutely fixed, unwavering gaze for more than a few moments proves extraordinarily difficult, yet it must be persisted in for hours at a time. every attempt by the eye to distort the object, e

MAGIC AND SPELLS

ute and mindless will of being, suffusing every bit of matter and present in every manifestation of energy throughout the world. magic permeates the peoples of faer n as well as the lands. every town is home to mighty temples venerating the deities and housing clerics who call upon divine power to heal injury, ward against evil, and defend the lives and property of the faithful. subtle and astute wizards stand by (and sometimes behind) the throne of every land, turning their formidable powers to the service of their lords. aberrations made by ancient tragic seethe and hunger in the dark spaces beneath the world's surface, awaiting the chance to feed. even the most unimaginative fighter or most brazen rogue quickly learns to respect the power of magic, or sees her career as an adventurer co

zones are generally unnoticed until they make some spell or effect go awry. a character who views a wild magic zone with a detect magic spell detects the presence of magic on the first round and the existence of a wild magic zone on the second. if the character studies the area for 3 rounds, he can attempt a spellcraft check (dc 25) to determine the exact borders of the affected area. some clever wizards use existing wild magic zones to defend their towers or strongholds. with careful study, they chart the boundaries of the wild magic effect and then use this information to best advantage when fighting on their home ground against enemy spellcasters. table d% 01-10 11-2f effects of wild magic zones any spell or spell-like ability whose caster is within a wild magic zone is vulnerable to th

and portals, transporting thousands of hapless slaves from other worlds to serve their arcane might. the netherese studied the art of devising magic devices, creating marvels and terrors that still slumber under the sands of anauroch. the raumathari blighted faerun forever by summoning hordes of ore warriors to serve in their war against old narfell and then losing control of their own warriors. wizards dream of secret schools of magic, paths of spells made possible by a new understanding of the art, and forbidden studies leading to awesome new powers. dozens of paths to power and understanding have been tried and abandoned, and new researchsome founded in meticulous study, some inspired by fevered flights of horror-routinely unveils some new methodology of arcane spellcasting or results

its holder by making him or her. the target of many ambitious and powerful mages all over faerun. the magister is, the personal champion of mystra. this doesn't mean the magister fights on mystra's behalf, but rather that the office is intended to further the influence and power of mystra by making magic more available to any who would seek to know its secrets. magisters often goad or teach other wizards to develop new spells, improve old ones, and increase their own magical powers as pupils or challengers of the magister. a magister gains special powers and access to many spells s 57 with runes, and the wreckage of ancient dweomers lie scattered across the land in the form of a portal network riddling the fabric of space. the shadow weave during the course of her eternal war with the godd

dly and selfish wizards. however, magisters who allow themselves to be guided by higher purposes are taught, cajoled, and guided personally by the god azuth, and given tasks that spread magic. to most mortals of faerun, a serving magister is someone who appears without warning to bestow magic, issue a warning, or hurl or prevent a spell. why create magisters, and have them behave thus? as the old wizards' maxim says "gods work in mysterious ways, and magic is the greatest mystery of all" lied to shar's church are rare and reclusive enough that only a handful of magic items are manufactured as shadow weave items. shadow weave items are nearly identical to items created by weave users, but the differences are profound. spell-like effects generated from shadow weave items have the same benefi

. hauth var chooses to use three circle bonus levels to maximize his cone of cold spell, three to increase his caster level from 10th to 13th level for all level-based variables in his spells, and two to add a +2 bonus to any level checks he needs to make. the maximized spell is used up whenever he casts his cone of cold, and the other two effects remain for the next 24 hours. many high-level red wizards lead circles on a daily basis to exact magical power from their apprentices. magic 59 portals magic portals link many places across toril. a portal is simply a permanent teleportation effect that safely whisks its user to a predetermined place. most portals lead from one place on toril to another, but a few lead to other planes or other celestial bodies in the skies of toril. qualities of

nce a year, for instance-but this does not reduce the cost or xp expenditure any further) each activation of a limited-use portal lasts 1 round. once activated, a limited-use portal can transport as many creatures as can touch it that round. spells of faer n almost every faith of faer n harbors secret divine spells, prayers and invocations known only to the initiated clergy. hundreds of reclusive wizards and sinister circles devise new arcane spells, seeking a purer understanding of the art or a simple weapon other spellcasters lack. the temples of fallen deities and the ruins of ancient cities hold scrolls of powerful and dangerous spells, forgotten by the lesser clerics and wizards who populate faerun today. the spells and domains described in the player's handbook form the common knowle

erstanding of the art or a simple weapon other spellcasters lack. the temples of fallen deities and the ruins of ancient cities hold scrolls of powerful and dangerous spells, forgotten by the lesser clerics and wizards who populate faerun today. the spells and domains described in the player's handbook form the common knowledge of faer n's bards, clerics, druids, paladins, rangers, sorcerers, and wizards. any character may acquire these spells in the. usual fashion. the domains and spells described here represent the secrets and special knowledge available to certain groups and individuals, plus a few faer nian spells that have become common parlance among the land's spellcasters. t. cleric domains in addition to the domains described in the player's handbook, various deities of faer n per

MASTERING WITCHCRAFT

connected in some way with the moon and stars, was conducted amidst stone circles, surrounded by a bank and ditch (the original witch circle, in fact. the prytani appear to have kept very much to themselves, isolating themselves within raths, or large circular encampments, the only contact between the two races being made by the celtic shamans, or druids, a word probably signifying wise ones, or wizards. much or all of the druidic lore would appear to have been drawn from contact with the prytani. indeed many druids were probably born of prytanic fathers to celtic mothers. the legendary merlin was maybe one such as this, born of "mortal" mother and fathered by a "devil" or "elf" in fact elves were but the teutonic names bestowed upon the remaining prytani five centuries later by the germa

s, now referred to by either their saxon epithet, elvenfolk, or simply as people of the heath or heathens, were rapidly dwindling into legend. the elven king and queen in their enchanted hill which opened up on the ancient holy festivals of halloween and beltane were fast passing out of public memory, recalled only by the wise, or as they were known in the old english tongue, the wicce and wicca, wizards and witches. the legend of the elvenfolk's ancestry still survived, however, in heavily christianized form. they were the remaining offspring of the fallen angels. neither devils, like satan and his cohorts, nor angels, but somewhere between the two. neither good nor bad, merely indifferent. it is at this point that organized christianity began to take a hand, and bore down heavily on all

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 primary part. the rod is obviously a phallic emblem and has always been associated with divine wisdom whether 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

ll do. you should wipe your pen of art carefully free of all ink before you embark upon this. this last design is known as the secret seal of solomon and traditionally was the symbol by means of which the seventy-two lords of the demons or djinn were imprisoned in a brazen vessel by the magus-king and sunk beneath the ocean. they were later released, providentially it seems, by certain babylonian wizards. the legend probably stems from that of the drowned nephelim. when you have drawn the symbol and let it dry, retrace over it with your athame, charging it strongly with light and conjuring with these words: bound, bound, bound be all demons and powers of adversity from the north, south, east, and west! bound, bound, bound be all ill-wishers and those that practise violence against the bear

nt satan's power. the orthodox christian doctrine ran thus: almighty god in the depths of his wisdom and for reasons best known to himself had temporarily delegated the power of control over the elements to satan, under whose regency the world had been placed until such a time as the second coming took place. hence, satan's title "lord of this world" this power satan in turn conferred on witches, wizards, and other practitioners of the black arts, all seen as being if not subservient to, then at least in league with him. the delegated power of weather working was then used either for the ignoble purpose of blighting the crops of god's faithful or, should the effect produced be a benevolent one leading to increase of crops, as a means of leading the unwary astray from the path of righteousn

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

cover all things that are hidden, and not kept by wicked spirits. he giveth good familiars, sometimes. he governeth 30 legions of spirits, and his seal is this, etc (45) vine- the forty-fifth spirit is vine, or vinea. he is a great king, and an earl; and appeareth in the form of a lion,20 riding upon a black horse, and bearing a viper in his hand. his office is to discover things hidden, witches, wizards, and things present, past, and to come. he, at the command of the exorcist will build towers, overthrow great stone walls, and make the waters rough with storms. he governeth 36 legions of spirits. and his seal is this, which wear thou, as aforesaid, etc (46) bifrons- the forty-sixth spirit is called bifrons, or bifrous, or bifrovs. he is an earl, and appeareth in the form of a monster; bu

MICHAEL FORD A RITE OF THE WEREWOLF

coming as a god in the darkness is but the first part of crossing the abyss. the rite of adversarial shadow -the ensorcelment of ahriman and the infernal sabbat- the focus and intent of this ritual is the application of an ancient form of sorcery known as yatuk dinoih25. the functional practice is defined as the body of the summoner encircling/ensorceling the nightmare (called kundak the steed of wizards) and shadow aspects of the self. this rite is also one of the tests, that the forces of darkness embody through the practitioner and allows the isolated self-deification of the sorcerer. the very embodiment of the path. let the ritual be performed in a solitary place where the profane may not cast their eyes. one may seek also a place appeasing to the senses, preferably in a cemetery or cr

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

d respect another, lets physical blood and literallypresses this to that of his fellow who has likewise let free their blood. is this just anothermeaningless heathen ritual? does this not mean that kindredness has to do with the sameblood, not dis-similar blood? and what are we to make of the persian tale of the genie inthe bottle. could these tales not also conceal facts about laboratories, evil wizards, hybrid-ization, and genetic manipulation?not all the returning natives freed from atlantis found it easy to gain access to theirkingdoms or lands or to take control in their enslaved provinces. during the reign ofthe alien tyrants, the morale of the enslaved was reduced, while superstition and suspi-cion were rampant. when it was learned that usurpation had occurred on atlantis, rul-ing d

with the angels. his fraternalcounterparts in europe, under his instruction, performed similar rites. their obsessionwas to contact extra-terrestrial, or preferably, pan-dimensional beings, the archons.to do this, he invented what was known as enochian magic which, due to theiradroit camouflaging, has been misunderstood to this day. look through the quaint images and see the truth of this. these wizards and warlocks wereinvolved, and are still involved, with the summoning of pan-dimensional entities, who weremistaken in the days of antiquity as demons and angels (see the classic british sci-fi seriesdr. who, specifically the following episodes: planet of the spiders, daemons, masque of themandragora, snakedance, t error of the zygons, the silurians, face of evil, state of decay,return of

MICHAEL WYNN THE SOUL TRAVELERS

ttack, that person will begin to feel weak, drowsy, and mentally dull. the vampires call themselves the reborn, or the many-born. in ancient egypt, those who desired initiation and transformation underwent a death and rebirth ritual by being blindfolded and led into the center of the great pyramid of giza. it was claimed that those who died in the pyramid resurrected as gods; they became powerful wizards called djedi. which is where george lucas got his jedi. in modern times, the rite of vampiric transformation still requires clinical death. some vampires are born, and often discover at around puberty that they are different from most people; this type usually claim to have many past-lives, as opposed to the human, whose soul is fresh and will only die once. this cycle of death and rebirth

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

h, and da fat. now, this son of the egyptian [taskmaster] was [meant to rectify the sin of] cain and abel, who personified chesed and gevurah. with the power of this name, from which he was sustained.as is alluded to in the initials of the words for gand the son of the israelite woman blasphemed the name and they brought him c h as well as in the initials of the words for gthe soothsayers and the wizards h7.he sought to puncture this veil, and thereby draw down [divine] beneficence on his mother, who was in asiyah. since the son of the taskmaster was intended to rectify the sin of cain and abel, he derived spiritually from their spiritual source, chesed and gevurah. he therefore was able to manipulate the name of g-d associated with these two sefirot, the name akvah. the most basic initial

oliness onto a realm that cannot (normally) lay claim to such a level. in this way, he thought that he could gpurify h his mother and rid her of the scourge of her immodesty. the italicized words in the phrase gand the son of the israelite woman blasphemed the name and they brought him c h are consecutive: va-yikov ben ha-ishah ha-yisra feilit et ha-shem va-yavi fu oto c. gthe soothsayers and the wizards h: et ha-ovot ve-et ha-yidonim. shelomit was considered to be in the world of asiyah, in this world the power of evil is greater than the power of holiness. in yetzirah, the powers of evil and holiness are on equal footing, and in the world of beriah, the power of holiness is greater than the power of evil. this is the meaning of ghe blasphemed the name, h [taking the word for gblasphemed

SATANGEL

holy guardian angel, which later became the principal goal of the thelemic current, as inspired by the magician, psychonaut, and publicity freak aliester crowley. true black magick this 18th century grimoire follows the basic formula of the key of solomon. it deals primarily with acts of malice and spite. the fourth book of agrippa this text has for centuries remained a favourite amongst country wizards. however, the claim that its author is none other than cornelius agrippa is generally accepted as spurious. agrippa did write and publish, however, and his works include on the vanity of the sciences, 1530. in this he attacked the wisdom of the sciences exoteric and occult, expounding the view that these schools simply served to show how little about the world we really know. for this he w

ermaid. governs the waters; guides ships; causes stormy seas; causes death in three days through putrefying wounds or sores infested with worms. verrier. who tempts mortals to rebellion by making their necks too stiff to bow down. vine, vinea (goetia, 45th spirit. king and earl commanding 36 legions. appears as a lion riding a black horse and carrying a viper. discovers hidden things, witches and wizards; tells fortunes; builds towers; demolishes great stone walls; makes waves. voso, ose, oso (goetia, 57th spirit. president commanding 30 legions. appears as a leopard; later a man. teaches liberal sciences; gives true answers concerning divine and secret matters; changes men into any shape so that the person changed believes they really are the creature or thing. watchers, the. rebel angels

SATANIC BIBLE

ost readily available of these three (sexual orgasm and anger) have been burned into man's unconscios as "sinful" by religionists, it is small wonder they are shunned by the "white" magician, who plods along carrying the greatest of all millstones of guilt! the inhibitive and asinine absurdity in the need to kill an innocent living creature at the highpoint of a ritual, as practiced by erstwhile "wizards, is obviously their "lesser of the evils" when a discharge of energy is called for. these poor conscience-stricken fools, who have been calling themselves witches and warlocks, would sooner chop the head off a goat or chicken in an attempt to harness its death agony, than have the "blasphemous" bravery to masturbate in full view of the jehovah whom they claim to deny! the only way these my

dding the numbers of time, and their powers doth stand as the first of the nine! arise, you sons of pleasure, and visit the earth; for i am the lord, your god, which is and liveth forever! in the name of satan, move, and show yourselves as pleasant deliverers, that you may praise him among the sons of men! the fifth key the fifth enochian key affirms the satanic placing of traditional priests and wizards upon the earth for the purpose of misdirection (enochian) sapahe zodimii du-i-be, od noasa ta qu-a-nis, adarocahe dorepehal caosagi od faonutas peripesol ta-be-liore. casareme a-me-ipezodi na-zodaretahe afa; od dalugare zodizodope zodelida caosaji tol-toregi; od zod-cahisa esiasacahe el ta-vi-vau; od iao-d tahilada das hubare pe-o-al; soba coremefa cahisa ta ela vaulasa od quo-co-casabe. e

SATANIC RITUALS

of language, readily-understandable rubrics and emotion- producing litany cannot be set down without a certain degree of "satanic license" there are virtually no satanic rites over one hundred years old that elicit sufficient emotional response from today's practitioner, if the rites are presented in their original form. when the rites were initially conceived, they were amply provocative to the wizards who practiced them, of course. in short, one no longer reads a victorian romance for sexual titillation. no single element of a magical rite is quite as important as the words which ate spoken, and unless the litany of a ritual is stimulating to the speaker, silence is far more desirable. the celebrant or priest conducting a rite must serve as a sounding board for the emotions of those in

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

mber at an hour when his experiment would be safe from interruption. as he crossed his threshold, paolo started back, and exclaimed "why, excellency! i scarcely recognise you! amusement, i see, is a great beautifier to the young. yesterday you looked so pale and haggard; but fillide's merry eyes have done more for you than the philosopher's stone (saints forgive me for naming it) ever did for the wizards" and glyndon, glancing at the old venetian mirror as paolo spoke, was scarcely less startled than paolo himself at the change in his own mien and bearing. his form, before bent with thought, seemed to him taller by half the head, so lithesome and erect rose his slender stature; his eyes glowed, his cheeks bloomed with health and the innate and pervading pleasure. if the mere fragrance of t

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

was horus, in the form of a spirit guide named aiwass, that allegedly gave crowley the book of the law, a book of prophecy crowley claimed he received by automatic writing.10 abracadabra not just childish fun witches and deep occult magicians join bailey in use of the triangle. take the word abracadabra that is repeatedly used in kids tv cartoons and programs by supposedly mythical creatures like wizards and witches and fairies. actually, this word is of ancient origins. in a poem on occult medicine written by a pagan doctor in ancient rome about 250 ad, to ward off fevers and sickness, the physician recommended the word abracadabra be written down in an inverted triangle like this: black magic, masonic witchcraft, and triangle powers 365 next, the paper on which the word was written was t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

eath, had served israel as the last of the judges, the first of the prophets, and the founder of the monarchy, the sole ruler between eli and saul. receiving no answer to his prayers to god, saul tells one of his servants to find him a woman who has a familiar spirit (i.e, a spirit medium) who can speak to the dead. the servant reminds saul that he had passed laws that forced all such mediums and wizards out of the land under penalty of death, but, he admits, he does know of such a woman who lives at endor. saul disguises himself and, accompanied by two loyal men, comes to see the witch of endor after it is dark. getting directly to the point, saul asks the woman to ask her spirit control to summon someone from the dead so that he might speak with him. no fool, the medium plays it very car

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

rvivors stories spread, highly individualized personal rituals grew out of the methods by which these heroes had been able to ward off evil or the deadly attack of predators or human enemies. these personal rituals became the beginning of what is called superstition and evolved over time into systems of magic and religious practices. as the belief in magic and superstition grew stronger, witches, wizards, and magicians were increasingly regarded with awe and great respect. everyone, rich and poor alike, sought their counsel and advice, for it was believed that the magicians were in direct communication with the spirit world and were able to foretell the future. they could prevent storms or make the rain to fall in time of drought. they could pacify angry deities and thus save the people of

hape, quite likely associated with the early humans attempt to trace the movements of the sun. nailing a horseshoe to the threshold of one s home helps to bring good fortune to the family. the horseshoe, tacked in place with three nails and the open end down, wards off evil. in the old days, sailors used to see to it that a horseshoe was nailed to the foremast of their vessels to keep witches and wizards from cursing the voyage or damaging the ship. some traditions prescribe the hanging of a horseshoe in the bedroom to prevent nightmares from invading one s sleep. if the horseshoe is tacked points upward, the sleeper s masculine powers will be increased. if the sleeper is female, her latent powers will be awakened if the points are facing downward. knocking on wood the old superstition of

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

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

: grove press, 1961. seligmann, kurt. the history of magic. new york: meridian books, 1960. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 41 spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. williams, charles. witchcraft. new york: meridian books, 1960. alchemy the image of alchemists as defrocked wizards and full-time frauds is not quite accurate. most of them were, in fact, highly spiritual men whose quest to transmute one substance into another was closer to mysticism than modern chemistry. the essence of alchemy lay in the belief that certain incantations and rituals could convince or command angelic beings to change base metals into precious ones. according to ancient tradition, the mu

he discipline necessary to a semi-controlled functioning of his psychic ability, but the crafty young magician with his trickery could guarantee results on every attempt. throughout all of history, there have been sorcerers, magi, and magicians. perhaps some were truly able to produce the genuine manifestation of some extraordinary psychic ability, but it is likely that the far greater numbers of wizards and miracle workers had only mastered an imitative exploitation based on the essence of the idea of supernatural powers. m delving deeper de givry, emile grillot. illustrated anthology of sorcery, magic and alchemy. trans. by j. courtenay locke. new york: causeway books, 1973. heer, friedrich. the medieval world: europe 1100 to 1350. trans. by janet sondheimer. cleveland, ohio: world books

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

coming as a god in the darkness is but the first part of crossing the abyss. the rite of adversarial shadow -the ensorcelment of ahriman and the infernal sabbat- the focus and intent of this ritual is the application of an ancient form of sorcery known as yatuk dinoih17. the functional practice is defined as the body of the summoner encircling/ensorceling the nightmare (called kundak the steed of wizards) and shadow aspects of the self. this rite is also one of the tests, that the forces of darkness embody through the practitioner and allows the isolated self-deification of the sorcerer. the very embodiment of the path. let the ritual be performed in a solitary place where the profane may not cast their eyes. one may seek also a place appeasing to the senses, preferably in a cemetery or cr

THE HOLY BIBLE KING JAMES VERSION

d. 19:28 ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: i [am] the lord. 19:29 do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness. 19:30 ye shall keep my sabbaths, and reverence my sanctuary: i [am] the lord. 19:31 regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: i [am] the lord your god. 19:32 thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy god: i [am] the lord. 19:33 and if a stranger sojourn with thee in your land, ye shall not vex him. 19:34 [but] the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were stranger

20:4 and if the people of the land do any ways hide their eyes from the man, when he giveth of his seed unto molech, and kill him not: 20:5 then i will set my face against that man, and against his family, and will cut him off, and all that go a whoring after him, to commit whoredom with molech, from among their people. 20:6 and the soul that turneth after such as have familiar spirits, and after wizards, to go a whoring after them, i will even set my face against that soul, and will cut him off from among his people. 20:7 sanctify yourselves therefore, and be ye holy: for i [am] the lord your god. 20:8 and ye shall keep my statutes, and do them: i [am] the lord which sanctify you. 20:9 for every one that curseth his father or his mother shall be surely put to death: he hath cursed his fat

suredly, that thou shalt go out with me to battle, thou and thy men. 28:2 and david said to achish, surely thou shalt know what thy servant can do. and achish said to david, therefore will i make thee keeper of mine head for ever. 28:3 now samuel was dead, and all israel had lamented him, and buried him in ramah, even in his own city. and saul had put away those that had familiar spirits, and the wizards, out of the land. 28:4 and the philistines gathered themselves together, and came and pitched in shunem: and saul gathered all israel together, and they pitched in gilboa. 28:5 and when saul saw the host of the philistines, he 1 samuel page 176 was afraid, and his heart greatly trembled. 28:6 and when saul enquired of the lord, the lord answered him not, neither by dreams nor by urim, nor

rit at endor. 28:8 and saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, i pray thee, divine unto me by the familiar spirit, and bring me [him] up, whom i shall name unto thee. 28:9 and the woman said unto him, behold, thou knowest what saul hath done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die? 28:10 and saul sware to her by the lord, saying [as] the lord liveth, there shall no punishment happen to thee for this thing. 28:11 then said the woman, whom shall i bring up unto thee? and he said, bring me up samuel. 28:12 and when the woman saw samuel, she cried with a loud voice: and the woman spake

g of israel; and worshipped all the host of heaven, and served them. 21:4 and he built altars in the house of the lord, of which the lord said, in jerusalem will i put my name. 21:5 and he built altars for all the host of heaven in the two courts of the house of the lord. 21:6 and he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the lord, to provoke [him] to anger. 21:7 and he set a graven image of the grove that he had made in the house, of which the lord said to david, and to solomon his son, in this house, and in jerusalem, which i have chosen out of all tribes of israel, will i put my name for ever: 21:8 neither will i make the feet of israel move any more out of the

rd your god, as [it is] written in the book of this covenant. 23:22 surely there was not holden such a passover from the days of the judges that judged israel, nor in all the days of the kings of israel, nor of the kings of judah; 23:23 but in the eighteenth year of king josiah [wherein] this passover was holden to the lord in jerusalem. 23:24 moreover the [workers with] familiar spirits, and the wizards, and the images, and the idols, and all the abominations that were spied in the land of judah and in jerusalem, did josiah put away, that he might perform the words of the law which were written in the book that hilkiah the priest found in the house of the lord. 23:25 and like unto him was there no king before him, that turned to the lord with all his heart, and with all his soul, and with

altars in the house of the lord, whereof the lord had said, in jerusalem shall my name be for ever. 33:5 and he built altars for all the host of heaven in the two courts of the house of the lord. 33:6 and he caused his children to pass through the fire in the valley of the son of hinnom: also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards: he wrought much evil in the sight of the lord, to provoke him to anger. 33:7 and he set a carved image, the idol which he had made, in the house of god, of which god had said to david and to solomon his son, in this house, and in jerusalem, which i have chosen before all the tribes of israel, will i put my name for ever: 33:8 neither will i any more remove the foot of israel from out of t

e testimony, seal the law among my disciples. 8:17 and i will wait upon the lord, that hideth his face from the house of jacob, and i will look for him. 8:18 behold, i and the children whom the lord hath given me [are] for signs and for wonders in israel from the lord of hosts, which dwelleth in mount zion. 8:19 and when they shall say unto you, seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their god? for the living to the dead? 8:20 to the law and to the testimony: if they speak not according to this word [it is] because [there is] no light in them. 8:21 and they shall pass through it, hardly bestead and hungry: and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their king

2 and i will set the egyptians against the egyptians: and they shall fight every one against his brother, and every one against his neighbour; city against city [and] kingdom against kingdom. 19:3 and the spirit of egypt shall fail in the midst thereof; and i will destroy the counsel thereof: and they shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards. 19:4 and the egyptians will i give over into the hand of a cruel lord; and a fierce king shall rule over them, saith the lord, the lord of hosts. 19:5 and the waters shall fail from the sea, and the river shall be wasted and dried up. 19:6 and they shall turn the rivers far away [and] the brooks of defence shall be emptied and dried up: the reeds and flags shall wither. 19:7 the paper ree

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

sed to having been known an infinity of times at the sabbath by a cousin-german of her mother, and by an infinite number of others. after repeating much that she had said before relating to the impudicity of the sabbath, this girl said that she had been deflowered by the devil at the age of thirteen twelve was the common age for this that they never became pregnant, either by him or by any of the wizards of the sabbath; that she had never felt anything come from the devil except the first time, when it was very cold, but that with the sorcerers it was as with other men. that the devil chose the handsomest of the women and girls for himself, and one he usually made his queen for the meeting. that they suffered extremely when he had intercourse with them, in consequence of his member being c

TYSON DONALD SOUL FLIGHT

cords. the result is a kind of soft, breezy whisper. this allows me to repeat the mantra on my breath both on the inhalation and on the exhalation. this technique of subvocalization is common in magic, where mantras, names, or incantations must be voiced to release their power, yet are too sacred or too dangerous to voice aloud in such a way that others can hear what is said. the result was the "wizards that peep and that mutter (isaiah 8:19, as they are so poetically described in the king james bible. the muttering of wizards was a way of saying something without actually voicing it aloud for everyone to hear. it works quite well when you wish to repeat a mantra where others who are sleeping in nearby rooms might be disturbed were it spoken in a normal voice. it was also used in religion

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