Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
TABLE O F C O N T E N T S
Preface 1 1
3
Chapter l - M agic and how to learn it ...................... 3
............... 4
T e rm in o lo g y ......................................................................... 6
. . .Is it r e a l? ................................................................................. 16
44
Le a rn in g m a g ic ......................................................................... 46
52
Hexagradior t e x t ....................................................................... 56
61
T h e "Ether" ............................................................................
71
S c ie n tific v i e w ......................................................................... 71
74
L im it a t io n s ..............................................................................
87
Ju d a ism ................................................................................... 94
99
C h ris tia n ity ............................................................................
10 4
Isla m ........................................................................................ 10 4
107
W ic c a ...................................................................................... 108
109
S a ta n is m ................................................................................. 109
109
D e m o n o latry ......................................................................... 109
no
Vo o do o ................................................................................... no
no
S an teria ................................................................................... ill
112
117
S o lo m o n and h is w o r k s ..................................................... 12 2
123
L a n g u a g e s ................................................................................. 12 4
12 4
A ra d ia o r T h e G o s p e l o f W it c h e s .................................... 12 4
125
T h e A rbatel o f M a g i c .............................................................
126
126
A rs N o to ria
i3i
T h e B lack D r a g o n .................................................................. 133
146
T h e B lack Pullet; S cie n ce o f M a g ica l T a lis m a n s . . .
158
T h e Book o f B lack M a g ic and P a c t s .............................. 139
161
T h e Book o f S a in t C y p r ia n ................................................ 169
17 2
G re a te r Key o f So lo m o n the king ................................. 180
184
D e lo m e la n ic o n ....................................................................... 186
196
D isc o v e rie o f W it c h c r a f t ..................................................... 203
2 10
E n c h ir id io n ..............................................................................
G ra n d G r im o ir e ......................................................................
H e p t a m e r o n ............................................................................
Lem egeton
Le G ra n d A lbert an d Le Petit A lbert
T h e M a g u s ....................
T h e M u n ic h H a n d b o o k
N e c ro n o m ic o n
Picatrix
P o ly c h r o n ic o n ......................................
T h re e Books o f O c c u lt P h ilo so p h y
Chapter 6 - Predestination
Chapter 7 - Scripts
Chapter 8 - Tools & Terms
D e m o n o latry o p e n in g r i t u a l .........................
S a ta n ic o p e n in g ritual ...................................
W ic c a o p e n in g r i t u a l ........................................
A m u le ts an d T a lis m a n s ...................................
D iv in a tio n
Preface
T h e re is a w ide ch o ic e o f books on the su b je ct o f m a g ic ava ila b le
to d ay an d su ch texts have been relatively n u m e ro u s thro u g ho ut
in g it a s "m a g ick .”
It w ould be an exercise in futility to try and please everyone by
u sin g exact te rm s w h ich they w ould prefer, so o nly " sta n d a rd ”
w o rd s u n d e rsta n d a b le to everyone w ill be used. T h is is a book
ab o u t m a g ic . It is not a w ork ab o u t Crow ley, E n o ch ia n m ag ic,
G o e tic e v o ca tio n s, W ic c a o r any s in g le re lig io n o r tra d itio n , but
m a g ic in a ll its fo rm s b e cau se it is a s im p le fact that m a g ic is, as
has ever been, p re se n t in all re lig io n s. N o faith or trad itio n can
co in e d v a rio u s te rm s to d e sig n a te so m e p h e n o m e n a m o re a c c u
rately, but also to avo id u tte rin g the w ord “m a g ic .” W hen M rs.
K u la g in a sto p s the fro g s’ heart in the laboratory, it is called
te le k in e sis. W h e n so m e o n e u se s so m e sp e ll a n d d o e s the sam e
to a heart o f an unw anted person - it w ill be called w itchcraft or
m a g ic. W hen people in the laboratory sit in separate ro o m s and
then one person tran sfe rs m ental im ag e o f so m e n u m b e r o r let
everyone w as u n a n im o u s upon.
Leaving a sid e the “ju s t d o so m e s p e lls a n d m aybe it w orks" a p
proach, m an y people w ant to se rio u sly stu d y the o ccu lt, o r at
least learn eno ugh to m ake th e ir s p e lls m o re certain th a n the
afo re m e n tio n e d “m aybe it w orks.” Q u ite a few people re co m
m end C ro w le y’s w orks to b e g in n e rs, but m o st p eo p le w ho read
any o f h is b o o ks w ill agree that they are not su ch an easy read
ing. I c a n ’t re m e m b e r how m an y people told m e that they looked
o n w hat is best.
In to d a y’s so ciety a lm o s t every e d u catio n is stre a m lin e d a n d s y s
te m atized . From a one-w eek p lu m in g co u rse to a d octorate de
gree in n u cle ar p h y sics - there is alw ays so m e required know l
edge an d stan d ard e d u catio n al p roced ure fo r le a rn in g and then
te stin g the acq u ire d know ledge. Electrical e n g in e e r ed u cated in
ja p a n w ill have the sa m e o r at least very s im ila r set o f s k ills as
the electrical e n g in e e r educated in the U S A . N o t so w ith m ag ic.
relig io n s.
It is not very likely that the relig ion o f V o o d o o w o u ld b e co m e an
e p ito m e o f m a g ic if it all ju s t cam e dow n to people ritu a lly k illin g
ch ic k e n s and if its s p e lls never w orked. But s in c e a n u m b e r o f
them w orked, one co u ld , at least fo r the sake o f the argum ent,
E lija h asked “/s it not b ecause there is not a G o d in Israel, that thou
sendest to enquire o f B aa lze b u b the god o f E k ro n ? 11 O b v io u sly, E li
ja h felt that it is a tre aso n w hen a K in g o f Israel c o n su lts a for
eign god in ste ad o f the god o f Israel, but h is w o rd s a lso reveal
that he saw the situ a tio n as “our god v s . the god o f E k ro n ” and
not a s "there is no god o f E k ro n ”. W e can see the s im ila r s itu
a tio n in the P salm 82:
8 2:1 G o d stan d e th in the co n g re g ation o f th e m ighty;
he ju d g eth a m o n g th e gods.
8 2 :2 H o w lo n g w ill ye ju d g e un ju stly, and accept the
p e rso n s o f the w icke d ? Selah.
82:3 D efend the poor and fath erless: do ju stic e to the
afflicted a n d needy.
8 2 :4 D e liv e r the poor and needy: rid th e m out o f the
h and o f the w icked.
the sp e lls w ork - the Six Steps A K A H exagrad ior. T h e sho rtest de
sc rip tio n o f it w ould be that it co n ta in s exercises for d evelo p in g
o ccu lt a b ilitie s, and that it h a s q uite a reputatio n. O n e story says
that o n ce a person m a ste rs the know ledge fro m it, he can feel an
o ther liv in g b eing in a co m p le te d ark 30 m eters a ro u n d h im . A s
r
U
fig 1.1
Egyptian hieroglyph for w ord 1 K a 1 m e a n in g
co u rse , are not the o nly p o ssib ilitie s. S till, the m o st im p o rtant
H ex ag rad io r exercises and had no result. T h a t a lo n e se e m s to be
the best re co m m e n d atio n fo r th is text.
H E X A G R A D IO R
PER A R B O R EM S A P IE N T IA E M ILIA S E R P E N T IU M S E R P U N T ET
ARBO REM C U S T O D IU N T . IN T E R SERPEN TES, SERPENS
A U R E A D E A R B O R E D E S C E N D IT ET ITA D ICIT:
A D N O C E N D U M P O T E N T E S S U M U S , T A M E N N O L I TIM ER E.
E C C E E R U D IT IO A N T IQ U A , E R U D IT IO A N G E L O R U M . A C C IP E
EAM ET IU N G I T E N O B IS . IN S E R P E N TE M C O N V E R T O . C U S -
T O D I N O B IS C U M A R B O R E M SA P IE N T IA E .
(O ve r the tree o f w is d o m , th o u sa n d s o f se rp e n ts craw l and guard
the tree. A m o n g the se rp e n ts, a se rp e n t o f gold d e sce n d s from
the tree and sp e ak s th u s:
W e are pow erful to h arm but do not fear. H e re is the old teach
ing, te a c h in g o f t h e a n g e ls. Take it and jo in u s . T u rn into a ser
pent. G u a rd w ith us the tree o fw is d o m .)
V ir sapit qui pauca loquitur.
(W ise is the one w ho speaks little)
breathing. But if you sto p yo u r breath you w ill see that after a
m o m e n t o f w a itin g in h e sitatio n , th is p u sh in g and attracting is
c o n tin u in g even though you still hold yo u r breath. It is not a
heart beat nor the b re ath in g you feel. It is so m e th in g else. And
you w ill learn about it further.
C o n tin u e to h o ld yo u r h an d s fa cin g o ne an o th e r a n d feel th is
p u sh . For a w h ile ju s t relax in your seat a n d feel th is . D o not
step. D o not hurry. You w ill fool no one o ther but yo u r self.
Keep in yo u r m in d that you m u s t rest often a n d not exercise too
m u ch in the b e g in n in g . W hen you are ju s t getting yo u r first taste
o f th is sk ill, are you better advised to keep yo u r p ractice s sho rt. It
is a m istake to p ractice any o ft h e s k ills from th is book too m u ch
in the b e g in n in g . You have never used yo u r etheric body before,
ju s t like a c h ild had little tim e to grow a n d develop it's strength,
STEP 2
O m n ia mutantur, nihil interit
(All ch a n g e s, n o th in g d isap p e ars)
In yo u r se co n d step you w ill learn that ether feels different
a ro u n d different th in g s and b ein g s. W hen you have felt that th is
feeling o f p u sh in g is a p p e a rin g fully in yo ur p a lm s and a ls o out
s id e yo u r p a lm s, su ch as on the back o f yo u r h a n d s for exam ple,
th is sh o w s that you can now feel the ether go od eno u gh to c o n
the ether a ro u n d it for a w hile. N ote w hat you feel in sid e the feel
in g o f p u sh in g o r attractio n. It feels different fro m w hat yo u have
felt o ver your h an d . Feel it w ell. N ow slid e yo u r hand o ver the
co in to the s id e and then ag ain over the co in to the o ther sid e.
Repeat th is few tim e s. You sh o u ld feel w hen yo u r fin gers are
p a ss in g above the coin.
N o w feel the w ater an d then the flam e. Keep yo u r h and away
from can d le flam e so that you can ju s t barely feel the gentle heat.
You w ill feel that ether aro u n d m e tal, w ater a n d flam e feels dif
ferent. A n d a ls o very different from yo u r p a lm . If you have a c o m
p a n io n in le arn in g , put yo u r h a n d s clo se and feel each other's
ether. If you d o n 't have a co m p a n io n in le a rn in g , then pet yo ur
d o g or a cat and feel the ether a ro u n d them . A n im a l w ill ap p re
ciate the attentio n, and you w ill learn a n d feel for y o u rse lf that
ether feels alive a ro u n d an yth in g that is alive.
paper o r a cloth so that you can not see it. N ow feel the coin
through the cover. W hen you feel it w ell, clo se yo ur eyes, a n d feel
it o n ly w ith yo u r new se n se . N ow m ove yo u r h and slow ly away
from it and then over it a g a in . F in d a c o in o nly be fe e lin g its
ether. If you have a c o m p a n io n , let yo u r co m p a n io n m o v e the
co in from it's sp o t and you find it o n ly by p a ss in g yo u r hand
o ver the cloth and fe e lin g the ether aro u n d the co in . If yo u are
T h e fourth step w ill teach you how to in flu e n ce and not o nly feel
the ether, m atter and b ein g s. W hen you are able to fin d the co in
a n d feel it through the cloth o r paper, then you are read y to start
yo ur fourth step. A lw ays keep in m in d that everyone and
everything c o n s is ts o f m o re than ju s t th e p h ysical body. T h e
b o d ies that everyone know s an d sees are m ad e o f m atter, but
you know by now that each body, w hether o f a liv in g b eing or
happy, ju s t feel w ith all your m in d that w hat you felt in that m o
m ent, that w hat is called h a p p in e ss. W hen yo u r m in d is firm ly
set on it, feel that h a p p in e ss with yo u r ether and in s id e the ether.
Feel ether w ith as m u ch o f yo u r body a s yo u are able to, and feel
that fe e lin g o f h a p p in e ss in s id e the ether. Ju st a s the rest o ft h e
ste p s, th is is so m e th in g you can p ractice often. T h is w ill shortly
m ake you invigo rated and happy.
co ntro l it. You m u s t be able to co ntro l w hat you feel and where
in th e ether you d ire ct it an d feel it. M an y p eo p le have heard and
m a n y m a g ic ia n s have felt fo r th e m se lve s that a m a g ic sp e ll can
c o m e back to the one w ho has se n t it and h a rm the se n d e r in
stead o ft h e one that it w as intend ed to h a rm . W h e n yo u m a ste r
th is sk ill o f fe e lin g w hat you intend to feel a n d w herever in the
ether you intend to feel it, you w ill never have to be afraid o f your
h u m a n w orld, w hen you know w hat you w ant to say, you cho o se
w o rd s for it an d p ro n o u n ce them . In w orld o f sp irits , it is dif
ferent. W h e n you know w hat you w ant to explain o r a sk o f sp irit,
take your th o ug h t o r intentio n an d p lace it into the ether, ju s t like
you d id with the feeling o f h a p p in e ss in yo u r practice. In th is way
the th o ug h t is not o n ly in yo u r m in d but w hen yo u place into the
ether you sh are it. T h e n the sp irit can u n d e rsta n d it. T h u s there
is no need for w ords. Take yo u r th o u g h ts into the ether and they
find it better to prepare a bowl filled with w ater and then look
into a bow l o f water. It is best if you try y o u rse lf a n d see w hat
s u its you better.
If yo u have a co m p a n io n w ith w hom to learn, then yo u a ls o have
the advantage o f le a rn in g to c o m m u n ic a te m in d to m in d . S it or
stand one in front o ft h e other. Let yo u r co m p a n io n ch o o se one
paper o u t o ft h e three so th at you do not know w h ich sym b o l is
feel each other's ether and you, not know ing w hat is on the
paper, sh o u ld now feel the ether o f yo u r c o m p a n io n . In yo ur
m in d see w h ite n e ss, as if you w ere lo o k in g at th e cle a r w hite
paper. T h in k o f n o th in g e lse , ju s t the clean w hite paper. N o w feel
the ether o f your c o m p a n io n w ell. A s you keep lo o k in g at the
w hite p ap er in yo u r m in d , an d keep fe e lin g the ether o f yo ur
c o m p a n io n , an im ag e w ill slow ly start to form . A n im ag e o f the
T h is lore can h elp you to alw ays re m e m b e r that you can o n ly see
w hat so m e other liv in g b e in g se e s o r h a s se en. You can not see
w hat no sp irit o r liv in g b e in g se e s, nor know w hat no s p irit or no
liv in g b eing know s. W ith th at in m in d , re m e m b e r a lso that sp irits
a n d you m ay not ca ll the sa m e th in g s a n d b e in g s by the sam e
n a m e s. W h e n you w ere a ch ild you called yo ur parents m other
a n d father. But the n eig h b o rs called th e m by th e ir n a m e s a n d not
e n e m ie s.
STEP 6
Bivium virtutis et vitii
(The c ro ssro a d s o f virtue and vice)
N o w you know w hat path to follow to becom e sk illfu l in m ag ic.
After w a lkin g that path yo u r next step is the co ntact w ith sp irits.
In your fin al step, re m e m b e r the know ledge w h ich yo u sh o u ld
keep in m in d w hen s u m m o n in g sp irits.
so m e fe e lin g o f calm and p eace. If you feel a sp irit near you, and
feel an yth in g else as a first tho ug ht, su ch s p irit is not frie n d ly to
you. S o m e tim e s it w ill be easy to know th is b e cau se yo u w ill feel
th o u g h ts o f a threat.
If a first th o ug h t you feel from a s p irit feels like a q u e stio n , then
su ch s p irit is not yo u r friend . T h is is not alw ays, but it is alw ays a
bad sig n .
life w hat is im p o rtan t from that that is not. T h is book can teach
you m an y th in g s if you o nly liste n and feel w hat it is sayin g .
Sic itur ad astra
(T h u s you go to th e stars)
Every jo u rn e y h a s an end, but you m u s t d e cid e for y o u rse lf w hat
path you w ill follow . N o w you o n ly know w h ich paths exist and
how to follow th e m . Repeat the ste p s fro m th is book often and
w ith d e d icatio n . W ith every step you g ain m o re sk ill and yo u bet
ter u n d e rstan d the sk ill an d know ledge th a t an g e ls have g ive n us.
In tim e you w ill learn to u se m a g ic to m ake yo u r life p ro sp ero u s.
T h e n , w hen yo u r th o u g h ts are free o f need, a n d yo ur m in d be
c o m e s ca lm , you w ill see that th is book h a s lead you in the right
w ay a n d you w ill tru st it even m ore.
Bare in m in d th at fe e lin g the ether is the b e g in n in g o fth e m ag ic.
Before c a stin g the m ag ic, touch yo u r clo th and re m e m b e r that as
never say a w ord ab o ut, w ould be sad . But, if the risk is too great
to have c o m p a n io n s , then sh are th is know ledge w ith no o ne and
ju s t leave it w ritten dow n as you are re a d in g it, so that after your
death th is know ledge is not lost. S o m e o n e w ill fin d it, a n d a s
so o n as they taste the know ledge o f the a n g e ls, they w ill know
a n d feel that it is w orthy o f keeping.
E N D O F T H E H E X A G R A D IO R T E X T
volved.
In th is day and age how ever, su ch d ang er is not so acute, at least
in the c iv iliz e d p arts o f the w orld, s o th e first re co m m e n d atio n
w o u ld be to fin d other people interested in th is su b je c t m atter
it together. Everyone can find the right com pany. A s the sayin g
go es "every pot fin d s a cover.” It m a y take so m e effort but then
a g ain - all good th in g s take so m e effort.
At the risk o f s o u n d in g predictab le, let's add a stan d ard w ord o f
ca u tio n . Be careful in ch o ic e o f p eo p le you a sso c ia te w ith . S im
ply u se yo u r c o m m o n se n se . D o not jo in u p w ith m e n tally ill
people o r th o se w ho co u ld do so m e th in g irra tio n a l a n d illegal
a book " The M ystery o f the Ca th e d rals " w here he pointed out d e c
o ra tio n s on several French cath e d rals c la im in g that they co ntain
enco d ed se cre ts o f a lc h e m y - a c la im that few trie d to d isp u te
a n d even then not co n v in cin g ly. " F u lc a n e lli” w as ju s t a p se u
tried the first few H e x ag rad io r exercises, the term " m a g n e tis m ”
w ill so u n d very re m in isc e n t o f the fe e lin g d u rin g the exercises.
M e s m e r’s tre atm e n ts o f the patients in clu d e d , a m o n g other
th in g s, “layin g o f h a n d s” in order to im p ro ve p atien t’s co n d itio n .
T h is m ethod is so old that it is even m e n tio n e d over a d ozen
tim e s th ro u g h o u t Torah an d Bible from G e n e s is to G o s p e ls . The
bated, but are not yet fu lly explained an d therefore are not firm ly
in the realm o f sc ie n c e yet. T h ird kind w o u ld be o ccu rre n ce s and
p ractice s w h ich are still co n sid e re d m a g ic o r trickery.
E xam p le s o f the first kind are o b v io u s. Let’s take e lectricity for
exam ple. M an y everyday th in g s that we have to d ay w o u ld have
been co n sid e re d m a g ic in M id d le A g e s. Im a g in e b rin g in g an M P3
player before the In q u isitio n . O n the w ay to the stake, o ne could
city on the earth w ith out jew elry sto res, and no jew elry store
w ith o u t d ia m o n d s. Every day th o u sa n d s o f th e se p re cio u s sto n es
are sh ip p e d from the m in e s to the h an d le rs and d eale rs. Before
they are so ld for cu ttin g and p o lish in g , d ia m o n d s m u s t be sorted
by size , co lo r and quality. O n ly lim ite d a m o u n t o f p eo p le can do
th is and n o n e o f th e m can keep up that w ork fo r full 8 h o u rs a
day. After a w h ile errors in g rad in g becom e too great and the
served. O n e sc ie n tific exp erim ent that not too m a n y people are
II
[ I
fig 1.2 a fig 1.2 b
How ever, if you shoot e le ctro n s th ro u g h the sa m e plate w ith the
sa m e two h o le s, you get a w hole sp e ctru m o f lin e s (fig 1.2b ).
T h is is due to the fa m o u s "w ave-particle d uality" that everyone
heard o f in the sch o o l. Ele ctro n s behave both a s w aves a n d as
ferent d ire ctio n s. For exam ple, w hen sc ie n tists try to prove that
electron is m atter - then it acts like m atter. W h e n they try to
prove that it is an e le ctro m ag n e tic w ave - it behaves like an e le c
tro m ag n e tic w ave. T h is is not d is s im ila r to p ara n o rm a l p he
no m e n a. A n u m b e r o f rese arch e rs d em o nstrated that they do
occur, w hile others d em o nstrated th e ir ab sence. W hatever one
tries to prove - e vid en ce can be foun d fo r both arg u m e n ts.
W e can co n c lu d e th at all p aran o rm al p h e n o m e n a and a b ilitie s
charm ."
T h is a cco u n t te lls u s that the p ro p h et d id not in sta n tly fall down
from the p in s in the d o ll, n o r the c o m b ch a rm (very p o p u la r
a m o n g M o sle m s aro u n d the w o rld ), o r fro m the co rd spell.
T h e re w as eno ugh tim e for a ll these s p e lls to be w orked o ne by
o ne an d placed in the w ater w ell. After all that, there w as still
eno u gh tim e for h im to be sa v e d . T h e abo ve quote fin ish e s by
repeated. In a d d itio n to that, one can no tice that in the previo usly
m e n tio n e d exam ple, it w as a g roup o f ra b b is w ho perform ed the
prayers, not o nly one o f th e m . In th e ca se o f Lu b aid , he a lso
w a s n ’t alo ne, but w as helped by h is siste rs. O b v io u sly, when
H ex ag rad io r re c o m m e n d s fin d in g “c o m p a n io n s ,” it is a su g g e s
tio n su p p o rte d by ages old experiences o f m a g icia n s.
Lim itations
A no tion w h ich relatively freq uently re-em erg es in the co n ve r
sa tio n s w ith in the o ccu lt m ilie u , is that so m e p e rso n s se e m to be
so m e h o w im m u n e to negative sp e lls. For exam ple, the afore
m e n tio n e d g roup o f ra b b is w ho w ere invo lved in the rain ritual
(or at least so m e o f them ) w ere also invo lved in ca stin g o f a
c u rse on S a d d a m H u s s e in after he fired rockets on Isra e l. T h is
took p lace d u rin g the F irst G u lf W ar at the very start o f the n in e-
if it w a sn ’t ju s t lu ck?
A s o ne sa y in g g o e s - third tim e it is not an a ccid e n t. W hen
events take p lace in a sa m e o r s im ila r m a n n e r o ver 4 0 tim e s, it
su g g e sts a pattern rather than a co in c id e n ce . In fact, the c o m
m on sayin g h a s it that " O n ly the good die yo u n g .” It ce rta in ly ap
pears that even a m o n g the g eneral p o p u la tio n uninterested in oc
cu lt it h a s been noted that "n ice p eo p le” are m o re likely to suffer
days.
M arch 12
T h e M o n ste r Sle p t at G ren o b le
M arch 13
T h e Tyrant H a s Passed T h ro u g h Lyons
M arch 14
T h e U su rp e r is D ire c tin g H is Step s Tow ard D ije a
M arch 18
B o naparte is O n ly Sixty Leagues From the C a p ita l. H e h a s been
T h e E m p e ro r is at Fo ntain b leau
M arch 22
H is Im p e ria l an d Royal M ajesty arrived ye sterd ay e ve n in g at the
T u ile rie s [palace in Paris], a m id the jo yfu l a c c la m a tio n s o f h is
devoted an d faith ful su b je cts.
N o o ne else in h isto ry ad van ced from co n v ict a n d "antrop o ph-
agus" (sm arty-p an ts w ord for ca n n ib a l) to " H is Im p e ria l and
13:24 But in those days, after that tribulation, the sun sh a ll be dark
ened, a n d the m o o n sh a ll not give h er light,
13:23 A n d the stars o f heaven sh a ll fa ll, a n d the powers that are in
heaven sh all be shaken.
13:26 A n d then sh a ll they see the So n o f m a n co m in g in the clouds
w ith great pow er an d glory.
13:27 A n d then sh all he send his angels, a n d sh a ll g ath er together his
elect fro m the fo u r winds, fro m the utterm ost part o f the earth to the
O n c e m o re in LU K 2 1 :2 7 -2 1 :3 2 it is reiterated:
27:27 A n d then sh a ll they see the So n o f m a n co m in g in a clo ud with
pow er a n d great glory.
2 1:2 8 A n d w hen these things begin to com e to pass, then look up,
a n d lift up yo u r heads; f o r your redem ption draw eth nigh.
27:29 A n d he spake to them a p arab le; B eh o ld the f ig tree, an d a ll
the trees;
2 1:3 0 W hen they now shoot forth, ye see a n d know o f yo u r own selves
that su m m e r is now nigh at hand.
21:3 1 So likewise ye, w hen ye see these things com e to pass, know ye
that the kingdom o f G o d is nigh at hand.
2 1:3 2 Verily I say unto you, T h is generation sh a ll not pass away, till
a ll be fu lf il led.
A s we can see, on three separate p la ce s in the B ib le, je s u s is
o racle o f D e lp h y replied:
I f Croesus passes over the H a ly s he w ill dissolve a great Em pire.
A n d so the Lydian king cro sse d th e border river and attacked Per
s ia n s . T h is proved to be a bad idea. P e rsia n s destroyed h is army,
co n q u ere d h is re alm and ca u g h t h im alive.
T h e v ic to rio u s P e rsian ru le r kin d ly allow ed C ro e su s to once
a g ain co ntact the D e lp h y o racle and c o m p la in about a w rong
1: You w ill go, you w ill return, not in the battle you w ill perish.
2 : You w ill go, you w ill return not, in the battle you w ill perish.
O b v io u sly, d e p e n d in g on w here we put the se co n d c o m m a , th is
sa m e sentence has a very different m e a n in g . S u ch pred ictio n is
old.
P re su m in g that the record ab o u t the la m b and turtle o f King
C ro e s u s , as w ell as the p ro p h ecy given to N e ro is co rrect, one
ca n n o t avo id the c o n c lu sio n that Pythia w a sn ’t ju s t m a k in g up
the m e ssa g e s, an d that there w as so m e su p e rn a tu ra l p h e n o m e n a
invo lved. But, as G re e k p h ilo so p h e r H e ra c litu s wrote - Pythia
never g ave a straig h t answ er. W e e stab lish e d p re vio u sly that th is
is a pattern for a ll p ro p h ecies.
“H a il M ary full o f g race, the Lord is w ith thee, blessed art thou
a m o n g st w o m e n ...” W h e n angel cam e to M o h a m m e d for the first
tim e , th u s startin g h is prophecy, the first w o rd s he spo ke to a 4 0
year old A ra b m a n w ho c o u ld n ’t read nor w rite w ere “ Read! In the
nam e o f yo u r G o d w ho has Created a ll that exists."
From su ch h isto ric fig u re s from lo n g ago we c o m e dow n to the
ch a n ce s are poor.
T h e c o n c lu sio n is that patterns can be fo u n d if o ne pays atten
tio n to th e m . W h e n K in g S au l w ent to the w itch o f E n d o r to s u m
m on the prophet S a m u e l, the first w ord s o ft h e sp irit w ere “W hy
hast thou d isq u ie te d m e, to bring m e u p ?” (l K in g s 2 8 :15 ). The
first (positive) an sw e r th at o racle gave to K in g C ro e s u s w as long
a n d b o astin g . C o m p a re it to a sin g le , lapidary, a m b ig u o u s se n
it can be a v a lu a b le so u rc e o f advice.
C h a p te r 2 - R eligio n s
Every m a g ic ritual n e ce ssa rily in v o lv e s so m e belief, and th u s
in fo rm atio n ab o u t m a g ic and its ritu a ls can not be co m p le te
Judaism
T h e o ld e st a m o n g the re lig io n s we w ill d is c u s s is Ju d a ism . In
a d d itio n to its antiquity, both C h ris tia n ity and Isla m originated
from it, s o th is re lig io n is an o b v io u s ch o ic e for startin g . Ju d a ism
believes in one G o d w ho created the w orld and contacted
m a n k in d th ro u g h p ro p h ets, first o f w h ich w as A b ra h a m . A s a
sig n o f a lle g ia n ce to th is G o d , A b rah am c irc u m c is e d h im s e lf and
ch a n g e d h is n a m e to A b ra h a m . In G e n e s is 17:5 we fin d : “N o
longer w ill you be calle d A b ram (A bram m ean s “exalted father")
your n a m e w ill be A b ra h a m , ( fa t h e r o f m a n y ) f o r I have m a d e you
g a th e rin g s o f w itches.
A n o th e r trad itio n w as also set in m o tio n d u rin g that jo urney. Be
ca u se o f d isp u te s about le a d e rsh ip and lim ita tio n s on w ho is a l
lowed to ap p ro ach the tab e rn acle an d perform d u tie s o f the
p rie sts, M o se s ordered le ad e rs o f all tribes to in sc rib e the nam e
o f th e ir tribe into th e ir staff. A ll staffs w ere then placed in the
tabernacle an d the next m o rn in g the sta ff o f A aro n from L e vi’s
brated the Passover. H e broke the bread and shared w ine with
them , an d that is the o rig in o fth e C h ris tia n c o m m u n io n in w hich
priest g ive s b elievers piece o f bread an d a s ip o f w in e th u s sy m
b o lica lly g iv in g th e m body and blood o f C h rist. N o t too long
after the last supp er, Jud as pointed Jesu s out to R o m a n so ld ie rs
by k is s in g h im . P rie sts gave h im thirty p ie ce s o f silv e r for tu rn in g
Jesu s o ver to R o m ans.
Jesu s w as arrested, tortured an d cru cifie d between two c rim in a ls .
at the tim e and it w ould have been futile to ban it. Birth o f G re e k
G o d A ttis w as a ls o celebrated on the sa m e day. Both M ith ra s and
A ttis w ere born o f v irg in m o th e rs, d ie d and resurrected after 3
d ays, an d th e ir re lig io n s precede C h ristia n ity by ce n tu rie s. T h is
fact, a lo n g w ith m an y others, raised q u e stio n s a n d d ebates on
ju s t how deeply the Pagan beliefs in flu e n ce d C h ris tia n ity and
how m u ch o f cu rre n t C h ris tia n beliefs a n d c u s to m s are o rig in ally
C h ris tia n .
Islam
T h e n a m e o f th is relig ion co m e s from A ra b ic trilite ra l root Sim
m e a n in g peace or “w illin g s u b m is s io n ,” im p ly in g the
s u b m is s io n to the w ill o f G o d . T h is re lig io n began in the seventh
century A .D . It acce p ts so m e o ft h e b ib lica l p e rso n a litie s su ch as
Ib ra h im (A b ra h a m ), N u h (N o a h ), M u sa (M o se s) etc. It recog
(kism et) an d can not e scap e it. After earthly life, they believe that
s o u ls w ill m eet the fin al ju d g e m e n t. T h o s e w ho are fo u n d to be
rig hteous w ill then go to h eaven, others to h e ll. T h e o n ly excep
tio n are th o se w ho d ie in the battle fo r A lla h , and they go directly
to heaven.
oped sig n ific a n t differences a lth o u g h the core beliefs are the
sa m e . P racticin g o f m a g ic is forbidden to the fo llo w ers o f Islam
L u g h n a ssa d h A u g u st 1, A K A L a m m a s
M a b o n S e p te m b e r 2 1, Fall Exuinox
T h e o rig in o ft h e w ord “W icca" is debated and there are v a rio u s
th e o rie s about it. W e find th is term m e n tio n e d a s early a s 890
“S a ta n ”.
art thou cut dow n to the ground, w hich didst w eaken the n atio n s!
T h is is the exact sp o t in the Bible w here the sto ry o f Lucifer o rig i
nated. K in g Jam e s’ tra n sla tio n o f the b ible placed a cap ital letter
o n the w ord that w as never m e an t to be a n a m e o f any sp irit. In
JO B 11:17
Et q u a si m e rid ia n u s fu lg o r co n su rg e t tib i ad ve sp e ra m et cu m te
N u m q u id p ro d u cis luciferum in te m p o re su o et ve sp e ru m su p e r
filio s terrae co n surg e re facis
P S A 10 9:3
T e cu m p rin c ip iu m in die v irtu tis tuae in sp le n d o rib u s san cto ru m
it has today. It o rig in ate s from G re e k w ord d aio (to d istrib u te for
tu n e s). It can a ls o be interpreted as “to d istrib u te w is d o m ” o r “to
replete w ith w is d o m ”. Literally, th is w ord denoted le sse r divinity,
fore. T h e re are v a rio u s sto rie s about follow ers w ho keep m o ving
a n d c h a n g in g th e ir identity every now a n d then d u e to th e fact
that they still look the sa m e o ver the years. N aturally, if a p o lice
m an se e s so m e o n e w h o se d o cu m e n ts say th a t he is 50, but still
lo o ks like a person in h is tw enties or th irtie s, the perso n gets ar
rested for su sp e cte d d o cu m e n ts theft.
To m ake it w orse, it is rum o red that th e ir potion g ran tin g eternal
youth h a s to be taken p e rio d ica lly an d that one o fth e ing red ients
bracelets a n d ornam ents, the use o f paint, the beautifying o f the eye
brows, the use o f stones o f every valuab le a n d select kind, a n d a ll
sorts o f dyes, so that the world becam e altered.
Im piety increased; fo rn ica tio n m u ltip lie d ; a n d they transgressed and
corrupted a ll th e ir ways.
A m a z a ra k taught a ll the sorcerers, a n d dividers o f roots:
A rm ers taught the solution o f sorcery;
“G re at D ia n a ! thou
W ho art the queen o f heaven a n d o f earth,
A n d o f the infernal lan d s - yea, thou w ho art
Protectress o f a ll m en unfortunate,
-------------------------- >--------------
fig. 4.1
K a b b a listic Tree o f Life
ju s t life le ss h u sk, a form w ith out force, to the tre atise s in w hich
they are d e scrib e d as d e m o n s. T h e ir m e a n in g s and co rre sp o n
d e n ce s to se p h iro th are:
C h e se d Ideology A g sh eke lo h - T h e
Breakers in Pieces
G e b u rah B ureaucracy G o lo h a b - T h e
B urners
Further d e ve lo p m e n t c a m e in the
late 1 9 ^ centu ry w hen th e "H e rm e tic
O rd e r o fth e G o ld e n D aw n" adopted
the idea o f A n to in e C o u rt de G eb e lin
w ho a ssig n e d 2 2 tarot ca rd s to the
2 2 paths on the Tree o f Life and thus
b ro ug ht gypsy tarot into co n n ectio n
with the K ab b alah. T h e se and so m e
fig. 4 .2 other ideas m arked the fo rm a tio n o f
T h e Tree o f Life the so -c a lle d H e rm e tic K abbalah,
e n g ra vin g from 16 2 0 T h is w as too m u ch fo r so m e
tra d itio n a lists w ho cla im e d that su ch
attrib u tio n s had no respect for
H eb rew heritage and that su ch id eas
are a d isto rtio n o fth e Sepher
Yetzirah.
In the late 2 0 ^ century the sp e llin g "K ab b alah " b e cam e m ost
c o m m o n , an d syn cre tistic ideas o f co n ce n tra tin g on sim ila ritie s
rather th an differences g ain e d popularity, but so m e d isa g re e
m ents still re m ain . C o n se q u e n tly, anyone w ith interest in Kab
balah sh o u ld be prepared to fin d different in te rp re tatio n s o f var
io u s a sp e cts o f it in the literature. N o n e o f th o se v a ria tio n s are
n e ce ssa rily rig ht o r w rong, ju s t as Kabb alah itself, they are all a
m atter o f o p in io n an d belief.
C h a p te r $ - A short g u id e th ro u gh o ccu lt books
In the w ealth o f o ccu lt literature availa b le to d ay it is not alw ays
easy to know w hat is w hat. T h e re are v o lu m e s w h ich are rather
the Latin g ra m m a tica through French gram aire, the w ord g ri
m o ire c a m e into use d e n o tin g a m yste rio u s, m a g ica l book.
out the use o f v o c a ls. How ever, th is does not m ean that th e en
nates from an e arlie r w ork or not. O n e good illu stra tio n for th is
a n d Latin letters.
Fourth Book o f O ccu lt Philosophy
T h e book c la im s o rig in from H e in ric h C o rn e liu s A g rip p a o f
N e tte sh e im , but su ch c la im is g e n e rally rejected a s false.
A g rip p a ’s student, V ie ru s d is m is s e d it a s a forgery a s w ell. It
starts w ith lo n g d is c u s s io n ab o u t extracting the n a m e s and ch a r
acters o f good an d evil sp irits , a m o n g o ther th in g s:
By collecting together the letters out o f the fig u re o f the world, from
lish e rs.
T h is is not s o s u rp ris in g w hen one le arn s ab o u t the co ntent. T h e
d an t the next year", "To restore the sp o ile d w ine", "To p ro m p tly
m ake excellent vinegar" and " To m ake the w heat grow a n d m u l
tip ly " reveal th at it w as certainly m ad e in the tim e w hen people
lived on the land and from the lan d . O v e ra ll, Le Petit Albert is a
m ixture o f m a g ic an d alchem y.
Liber Juratus
A lso know n as T h e Sw orne Booke o f H o n o riu s.
w ine, that it cures the quartan, the sick b ein g given to drink o f it.”
and
Polychronicon
A lth o u g h th is is not an occult book, it is relatively often m istaken
for o ne, e sp e c ia lly by teenag ers. T h is is pro bab ly so b e cau se it
the h isto ry o f t h e w orld, from cre atio n to h is tim e (134 2), hence
the n am e . A lth o u g h there is no o ccu lt m ate rial in it, in a later
E n g lish tra n sla tio n o f th is w ork (14 25), the w ord " p a g a n ” se e m s
to a p p e ar for the first tim e in its co n te m p o rary sp e llin g . T h a t m ay
be the reaso n fo r the w hole m is u n d e rs ta n d in g ab o u t it. O ne
tire content o f the book: “ The True Book o f the Jesuits con tain in g
m ost pow erful conjurations f o r a ll evil spirits o f w hatever state, cond i
tion a n d office they are, a n d a m ost powerful a n d approved co n ju
ration o f the Spirit U sie l; to w hich is ad d ed Cyp rian 's Invo cation o f
A ngels, a n d his C o n ju ratio n o f the Spirits g u ard in g H id d e n Trea
\ V.V; \
i
j
i
i
\
\i
,7
G e m in i - activity
W h ile p o sitio n s o f M e rcu ry are interpreted as:
V irg o - p assiv ity
Libra - p assiv ity
A q u a riu s - activity
T h e re are also other astro lo g ica l in te rp re tatio n s besid e Pierre
P io b b ’s m ethod. S o m e astro lo g ica l a sp e cts m o re o r le ss c o m
m o n ly co n sid ere d a m o n g astro lo g e rs to be sig n s o f a person
n atu rally "gifted" fo r m a g ic are as follow s:
Sun 1 0 C a p 52
M oon 19 Lib 4 0
M ercury 29 C a p 22
Venus 3 C a p 20
M ars 12 P is 43
Jupiter 2 Sco 25
Saturn 2 Tau 3
U ran u s 8 Lib 43
N eptune 29 S co 54
Pluto 2 7 V ir 23
AC: 13 A q u 18
2: 26 P is 47
3- 2 Tau 4 2
M C: 29 S co 4 9
n: 2 2 S a g 38
12: 15 C a p 24
we s im p ly m a rk th e p o sitio n of
the planets into the chart. In our exam ple, the p o sitio n o fth e su n
is i o deg rees an d 52 se co n d s in the C a p ric o rn . Fig. 7 sho w s the
d etail o f how and w here it is draw n in.
fig. 6.7
D etail o f entering a sym b o l at 10 C a p 52 into the natal chart.
In the s im ila r w ay we m ark the p o sitio n s o f all the planets into
the chart. It’s sim p le .
T h e natal chart goes co u n te r-clo ckw ise and each sig n has 30 de
g rees. For in stan ce , the lin e between the S a g itta riu s and C a p ri
co rn is zero deg rees C a p ric o rn . In o u r abo ve exam p le we m ove
52 .
that the angle between M ars and M ercury is 37® 2 3 ’ (37 degrees
a n d 2 3 angle m in u te s) to the right.
T h is result is between asp e cts. M ore precisely, it’s between se m i-
sextile (30 degrees) and sextile (60 d e g re es). A cco rd in g to
existent.
w r n £i j
fig. 6.8:
Exam ple natal chart w ith s y m b o ls explanatio n.
T h is also b rin g s u s to the is s u e o f the so -c a lle d orb. T h e orb is
trology books m e n tio n it, and even then o nly old ones (19*^ or
early 2 0 ^ century and re p rin ts). To m ake the in fo rm a tio n well
rounded and co m p le te let’s exp lain the p o sitio n and in flu e n ce of
sta rs in th e m o m e n t o f birth.
E sse n tia ls are sim p le . A s o p p o se d to planets, w h ich are m o v in g
a n d th u s th e ir p o sitio n m u s t be ca lcu la te d fo r the m o m e n t of
birth, the stars in the natal ch a rt are alw ays at the (alm o st) sa m e
place. Stars o n ly m ove ap p ro x im ate ly l - 2 deg rees in a century.
S o if so m e sta r w as at 2 0 degrees V irg o a centu ry ago, to d ay it
w o u ld be at ab o u t 2 1.5 deg rees V irg o . T h is is w hy yo u can find
ju n c tio n with U ra n u s.
A L S H A IN , 2 A Q U 15, + 1 .2 3 In co n ju n c tio n with any co n stellatio n
in d ica te s clairvo yan ce .
A LT A IR , 1 A Q U 4 7 , + 1.4 5 . S a m e as A L S H A IN , except if it o nly
has c o n ju n c tio n or o p p o sitio n w ith N e p tu n e . T h e n it in d icate s
tro u b le through o cc u ltism .
C A S T O R , 10 C A N 14, + 1 .2 4 , In c o n ju n c tio n w ith S u n in d icate s
S A D A L M E L E K , 0 3 P IS 4 6 , + 1 .2 4 , W ith M o o n, N e p tu n e o r Sun
b rin g s p ro m in e n ce in o ccu lt m atters. W ith M ercury a n d V e n u s
s A Vlrph 1
- BA Bdh 2
; G Gimaid 3
1 D Djlcth 4
H Hr
n 5
V \n 6
Z Zain 7
n H Hct 8
£ T Tirth 9
* U.Y Yod 10
■j K kaf 20
1
b L Lamed 30
c 2 M Mem 40
: S N“n 50
I S samckb
c 60
A Am
? 70
£ r.F Pc 80
c Ttade w
r k kot too
P
-1 R Rash 200
r S-SH SiaAhin 300
r r Taa 400
A. B C D E F C H IJ K L
}"1^ V g ) 1 U U I IOPIT
M ("J O. Q -* M S I u. v W X Y /
A ngelic script
In the form presented here, th is scrip t first appeared in the book
h *1
A B C D E F G H U K L M N
□ XV A M
O. Q P R ST U. V W X Y Z
M N O R S T ll.V X 7 T il Tf;
Enochian
J V 13 T 1 ? b 0 9 1 13 C
A B C D E F G H I . J K L
L 3 l c i
M NO P Q R S T U.V.W X Y 7
A B C D E F G H LJ K L M N
J O r ^ ^ v * <
P
0 , 0 K S I U.V w X Y Z
Passing the river
A lso know n as “C r o s s in g the riv e r” o r “ P assag e du fle u ve ”. T h is
H IJ
9 Tr\ ^ T > \
N O P O R S T U.V W X Y Z
and.'Tull stoo.’peiod
P rob ably the m o st freq uently used m a g ica l s c rip t is the so -ca lled
T h e b an . It is attributed to H o n o riu s o f T h e b e s, h e n ce the n a m e .
It is also referred to as "The w itch es ru n e s.” T h is s c rip t too
H o u rs after su n rise :
Hour
H o u rs after su n set:
Hour
Tarot
Thurible
Wand
S a m e a s B acu lu m .
C h a p te r 9 - R itu a ls a n d spells
A ll m a g ic ritu a ls have an o p e n in g part, in w h ich the co n c e n
tration is deepened and s p irit o r s p irits are invoked, the m ain
part o f the book about the rye g ra ss exp erim ent in v o lv in g the
healer c o u p le and lo n g p re p aratio n s for te le kin e tic experim ents
w as not m e an t ju s t as an in te re stin g n a rratio n . O n e o f th e rea
so n s for p re se n tin g th o se a cc o u n ts w as to exp lain that it takes
tim e for the m in d and sp irit to slip out o f t h e d a y-to -d a y activity
m in d se t and tune into th e state o f m in d a n d sp irit in w h ich oc
cu lt w o rk in g s are p o ssib le . Every book ab o u t m a g ic and every o c
M a ste r o f Earth.
T h e ritual is clo se d w ith w ords " H a il B e lial. Lord and M aster o f
F ire. W e thank thee fo r b eing present at o u r ritual. W e b id you,
go in peace."
Satanic opening ritual
T h e sig n ific a n c e o f in tro d u cto ry w ords "W hen the sixth h o u r was
com e, there was darkness over the w hole earth" is that they are the
w o rd s that a n n o u n ce the death o f je s u s in the Bible. T h e d ark
n ess (co m m o n p re su m p tio n w as that it w as a so la r e clip se ) d e
scen d e d as he w as d yin g . N ote th at "sixth hour" in th o se days
m eant sixth h o u r after the su n ris e i.e. n o o n . T h is is w hy so m e
new er v e rsio n s o ft h e b ible tran slate that a s "At the twelfth hour,
d a rk n e ss descended..."
M odern day reader can a ls o be u n su re w hat to th in k o ft h e w ords
Su m m o ning Satan
After th e se w ord s all other lig h ts are tu rn e d o ff and the ritual pro
ceeds
in the can d le light:
P r ie s t :
C o n g re g atio n :
P r ie s t :
C o n g re g atio n :
Venite ad nos C o m e to us
C o n g re g atio n :
V en i a d nos C o m e to us
C o n re g atio n :
V en i a d nos C o m e to us
C o n re g atio n :
V en i a d nos C o m e to us
C o n re g atio n :
V en i a d nos C o m e to us
Priest:
C o n g re g atio n :
Venite ad nos C o m e to us
Priest:
C o n g re g atio n :
Salve
Priest:
C o n g re g atio n :
Salve
Priest:
C o n g re g atio n :
Salve
Priest:
C o n g re g atio n :
Salve
Priest:
C o n g re g atio n :
Salve
Priest:
C o n g re g atio n :
Salve
Priest:
C o n g re g atio n :
Salve
Priest:
C o n g re g atio n :
Salve
Priest:
C o n g re g atio n :
Salve
Priest:
C o n g re g atio n :
V en i S ata n a C o m e Satan
Priest:
C o n g re g atio n :
V en i S ata n a C o m e Satan
Priest:
C o n g re g atio n :
V en i S ata n a C o m e Satan
Priest:
C o n g re g atio n :
C o m e Satan
P riest then releases fran kin ce n se into the hot c o a ls w ith w ords:
T h e n follo w s the part w hen new in itiate s ap p ro ach the altar, bow,
place th e ir h and on the altar and p ro n o u n ce th e ir o aths :
w o rd s
the m o st freq uently used W ic c a rites and books ste m from either
G a rd n e r h im se lf, D oreen V alie n te or Janet a n d Stew art Farrar.
Very freq uent circle c a stin g /o p e n in g rite that even so m e S a ta n ic
co ve n s use in th e m o d ifie d form is the " C a llin g o ft h e Q uarters".
M o st W ic c a co ve n s do not u se sa m e exact ritu a ls a s fo u n d in
books, but use th e m as g u id e lin e s. W ith that in m in d the rite
presented here is from a very renow ned book that c o n ta in s m ate
rials from both Farrars and Doreen V a lie n te . T h is ritu al can be
ritual th u s fo rm in g it.
C astin g the circle
From W itches Bib le Com pleat
ta sm ; in the n am es o f D a n u a n d Cernunnos.'
Sh e lays down h er a th a m e a n d holds up the bow l o f w ater in both
hands. The high Priest puts the bow l o f salt on the pentode, puts the
tip o f his a th a m e in the salt a n d says:
‘Blessings be upon this creature o f salt, let a ll m alig n ity a n d h in
drance be cast fo rth hencefrom , a n d let a ll good enter herin; w here
fo re do I bless theee, that thou m ayest aid m e in the n am es o f D a n u
a n d Cernunnos.
H e lays down his a th a m e an d pours the salt into the bow l o f water
the H P S is ho ld ing up. They both put th e ir bowls on the a lta r an d
the H P leaves the circle to stand with the coven. The H P S draw s the
Circle w ith the sword, leavin g a gatew ay in the north east. Sh e pro
ceeds deosil (clockw ise) fro m N o rth to N o rth sayin g as she goes:
"I conjure thee, O C irle o f Power, that thou beest a m eetin g p lace o f
love an d jo y an d truth; a sh ield against a ll w ickedness a n d evil; a
Eko, Eko, C e rn u n n o s,
Eko, Eko, A radia
T h e n follo w s a ritual body w here the in itia tio n s, s p e lls a n d /o r
o ther w o rk in g s are perform ed. After that th e circle is clo se d in re
verse order from the o p e n in g .
Clo sing the circle
O n e w alks "w id d e rsh in s" (backw ards, co u n te r-clo ckw ise) and
T h e fo llo w in g rite is from Lem egeton. In the first part, the book
d e scrib e s 72 d e m o n s that K in g S o lo m o n ca m e into a contact
fig. 9. l
C irc le o f s u m m o n in g from m a n u sc rip t S lo an e 2731 (B ritish L i
brary)
F ig u re 9.1 sh o w s the c irc le in w h ich the o perato r sta n d s d u rin g
the s u m m o n in g and the trian g le in w h ich th e su m m o n e d sp irit
appears.
T h is d raw in g is from a 17-ce n tu ry m a n u s c rip t o f Lem egeto n, but
c irc le an d w ords o f the in v o catio n vary g reatly between g ri
m o ire s. T h is p a rticu la r ritual w as ch o sen b e cau se it w as the one
used by A le iste r C ro w le y w hen he su m m o n e d d e m o n C h o ro n zo n
in the desert, m o re p re cise ly on M o u n t D a'le h A d d in . Crow ley
w as a ssiste d by h is friend V ic to r N e u b u rg . T h e y placed blood o f
r r v *
ts'f^lptoa cj-jb^^p,! sr^afcjftag^
,4 ^ t a r . . |
K y\A» Am -tui S g S T
AvcfWris b \ U t^ £ r ^ _ _ _
5K^£^ise£«¥?rtc
Ui T10
Vv« 3 » t c iit e i
fig- 9 - 4
.th
C irc le o f s u m m o n in g from " The M u n ich H a n d b o o k " (15'
century)
B aye risch e S ta a tsb ib lio th e k M u n ic h , C L M 8 4 9 , fol lo r
"Lo cu s m a g istri" in the m id d le is Latin for "place o f the m aster"
i.e. p lace w here the s u m m o n e r sta n d s. In o ther w o rd s, that text
is not m e an t to be in scrib e d in th e circ le . It is there m e re ly a s a
note.
fig- 9-5
C irc le o f s u m m o n in g from "TheGrancJ G rim o ire "
late 1 8 ^ century
R e tu rn in g to the ritual from Lem egeton, Crow ley a ls o used h is
ow n ve rsio n o f the circ le . T h e c o n c lu sio n is that there is a reason
w hy different a u th o rs o f g rim o ire s had d ifferent c irc le s and sp irit
n a m e s o r sym b o ls in s id e it. T h e y d id n 't rely on the exact sam e
sp iritu a l protection as the others.
M an y p ractitio n e rs o f m a g ic have th e ir "sp irit gu id es" and
re co m m e n d that anyo ne v e n tu rin g into o ccu lt sh o u ld n u rtu re a
over"
T h is is a lm o s t u n a n im o u s ly interpreted to m ean 2 feet aw ay from
v a rio u s o ccu lt so cie tie s still u se it today and the d escrib ed ritual
P ro ce e d in g w ith the ritual, w hen the s p irit a rriv e s, the Lem egeton
g ive s fo llo w in g texts:
Th e W elcom e o f the Spirit
W elco m e s p irit o r m o st noble K in g o f K in g s I sa y yo u are w el
c o m e unto m e because I called you th ro u g h h im th a t created
heaven & earth & hell & a ll that is co n ta in e d in th e m & yo u have
obeyed also by the sa m e pow er I called yo u forth by I b in d you
that you rem ain affably & v is ib ly here before th is circle (or before
th is circle in th is trian g le ) so co n stan t & so lo n g a s I have o cc a
sio n for you and not to depart w ith out m y lic e n se until you have
Love S p ells
Love spell with Solom on's pentacle
From C la v ic u la Salo m o n is
ah ava.
It is the sa m e H eb rew text (from S o lo m o n 's S h ir H a S h irim ) that
say o ver it: "M ay it be T h y w ill O Lord that [her nam e], daughter
o f [her father's nam e] burn w ith m ig hty p a ssio n for me."
Bury the d o ll so that its lim b s are not broken and leave it fo r 24
ho urs.
T h e n d ig the figure up ag ain an d w ash it three tim e s. O n c e in the
nam e o f A rch an g e l M ich a e l, o n ce in the n a m e o f G a b rie l and
o n ce in the n a m e o f Raphael. T h e n d ip it in yo u r u rin e and d ry it.
Th e love knot
From private grim oire
p rie sts. T h e c h ie f p rie sts then sa id to the others "non licet m ittere
eos in corb anan q u ia pretium san g u in is est" (It is not law ful to put
them into the treasury, because it is the p rice o f b lo o d .). T h e idea
o ft h e sp e ll, therefore, is that m o n e y one stakes w ill not go to the
treasury, but keep returning .
To be rid o f bad luck
Traditional
To ch a n g e yo u r bad lu ck take a sh in y new c o in a n d w h isp e r to it
yo ur trouble. Leave it then so that so m e o n e can find it and yo ur
p ro b le m s w ill be taken away.
For good luck and prosperity
S e n a rin A rei
D e stro yer A rei
S e n a rin Erte
D e stro yer Erte
S a n a rin S alm e
D e stro yer S alm e
Say: S a lm e hath know n m e - I beseech thee, sh o w th y s e lf unto
me.
W ith th is in v o catio n affirm e d , the p a rch m e n t sh a ll then be
burned. A s h e s o ver d ista n t g ro un d to be h id d e n a n d never
found.
W itches ladder
Trad itio n al
the order in w h ich the kn ots are tied and the ch a n t used is :
By knot o f one the sp e ll's begun
By knot o f two it co m e th true
By knot o f three so m ote it be
By knot o f four, th is pow er I store
= g>— =
= a =a=
=Q=gya— a— ss—
— OT-Ol-g )----g )----- P T-OMS)-
fig- 9-7
C u rse o f 11 knots
A ra b ic trad itio n a l
M ake tw o cloth d o lls , and tie th e m to g eth er so that they look like
they are e m b ra cin g .
T h e n stic k five p in s into th e m in the fo llo w in g way:
F irst p in in the he ad , all the w ay th ro u g h , sa yin g : [victim 's
nam e] , I [your nam e], n ail you and tie a n d stab yo u r body, ju s t
a s I stab, tie and n ail yo u r figure.
itu s S an cti.
W ater is poured o ver the head 3 tim e s - o n ce a s yo u pro no u nce
"Patris", o n ce on "Filii" an d o n ce on "S p iritu s Sancti".
N o w the pupp et can be throw n into the fire o r taken a s clo se as
p o ssib le to the v ic tim . T h e n a pin o r tho rn is stabbed into the
heart o f the doll an d it is buried o r h id d e n so m ew here in the
v icin ity o fth e v ictim .
fig. 9.8
C irc le o f g rand bew itchm ent
T h is o p e ratio n is w idely co n sid e re d to be o ne o ft h e m o st nega
tive m a g ic w o rk in g s an d a ls o one o ft h e m o re c o m p lica te d . The
ve rsio n d e scrib e d here w as co p ie d from a private g rim o ire but it
is o b v io u sly heavily in flu e n ce d by the ve rsio n d e scrib e d in
• th e w and
• th e cord
• red can d le
• pentacle (a round plate w ith pentag ram eng raved on it)
m ad e o f wax o r cla y o r any m ate rial you w ant to use for
m a k in g a doll
• an in ce n se b u rn e r w ith D rag o n 's B lood, Rue, B asil or
San d alw o o d (or any M ars a n d Saturn in c e n s e s or a
co m b in a tio n o f thereof).
• c h a lice o f w in e w ith rue o r m yrrh added to it
• o live oil with b a sil, rue or any o f the above in ce n se s
added to it
• sq u a re o f M ars
• ite m s b e lo n g in g to the v ictim
• graveyard dust
Eko, Eko, Z o m e la k
Eko, Eko, C e rn u n n o s,
Eko, Eko, A radia
W hen th is is d o ne, the H o rn e d G o d is present at the altar.
N o w in h is presence, knead the pentacle to g eth er w ith the grave
yard d u st sa y in g " I w ork to the d e stru ctio n o f [N am e o f victim ].
W hen th e d u st and the wax are w ell m ixed you can start fo rm in g
a d o ll. W h ile you are d o in g th is, keep w h isp e rin g the n a m e o fth e
v ictim .
D o ll sh o u ld co n ta in so m e th in g b e lo n g in g to the v ictim . If it is
h air - you can a d d it a s last onto the head o f the d o ll. If it is
blood - you can m ix it into the wax at the sa m e tim e with the
graveyard d u st. S im p ly ch o o se a "natural" p lace to put it on or
into the d o ll. W h e n doll is ready take th e atham e and engrave v ic
tim 's nam e on the doll and u n d e r it th e se w ords.
11 7 20 i If 13 1 a
H
8 t6 *7 V TO n r*
4 w »s
u 9 V 71 a* 10 m
«7 i
♦ m * T 33
10 it 1 '4 22,
73 i O' D 71'
6 2. IS
fig. 9 .9 a fig.
9.9b
T h is is H eb rew for: " H e w ill w ear the curse like clothes; let it soak
into his body like w ater; let it sink like oil into his bones; let it be like
the clothes that cover him , like a girdle he can n o t take off".
After sp e a k in g th o se w o rd s one exhales into the roll and in the
sa m e m o m e n t ties the knot. It is im p o rta n t that the la st breath
used to p ro n o u n ce th e cu rse is exhaled into the knot that is
b eing tie d .T h e n the roll is buried or h id d e n so m ew here in the
v icin ity o f the target. A s we can see the "tradem ark" m id d le
eastern exhaling into the kn ots is present here a s w ell.
fig. 9 -n
T h e p rocedure is the sa m e as with the first spell, but the curse
used is:
H ip a k e d a la v resha ve S a ta n a m a d al-yam in o .
V
From Archidoxes o f M a g ic
fig. 9-12
T h e T a lis m a n o f M ercury is the protector o f all kin d s o f c o m
m erce and industry. If it is buried in the g ro u n d u nd erneath a
favo u rable for the cre atio n o f the ta lis m a n . C o n s u ltin g the Table
o f H o u rs , we fin d that the h o u rs o f W ed n esd ay go verned by
M e rcu ry are: from
m id -d a y to 1 o'clock;
from 7 - 8 p.m .;
from 2 -3 , a .m .; and
from 9 -10 a.m . th e fo llo w in g m o rn in g .
T h e co n se cra tio n c o n s is ts o f e x p o sin g the ta lism a n to the fu m es
o f a scen t co m p o se d o f b e n zo in , m a ce a n d storax w h ich is
burned w ith the d ried stalks o f lilie s, n a rc is si, fu m ito ry and m a r
jo ra m in an earthenw are v e sse l. T h e ta lism a n is placed in a sa
chet o f p u rp le silk w h ich is h u n g on the breast.
fig. 9.15
T h is ta lism a n is e m b ro id ered w ith silv e r thread on gold-yellow
sa tin an d the ch aracte rs show n sh o u ld be eng raved on the in sid e
o fth e ring.
T h is is w hat T h e B lack P ullet sa ys ab o u t it:
ring p la ce d on the first jo in t o f the third fin g e r o f the left hand, say
these words: Turan, Estonos, Fuza.
Fo r the second operation sa y: Vazotas, Testanar
Talism an and ring for w inning at lottery and games
fig. 9 .16
on the spot where the ta lism a n is w ith yo u r right hand, a n d kiss your
ring. A ll this m ust be done w ithout draw ing the attention o f your
opponent.
Talism an and ring for sending Infernal powers on your enem ies
H an d o f Glory
H an d o f Glory
From " Petit Albert"
G[ vervain; then one com poses a species o f can d le w ith grease o f hung,
virgin wax e[ sesam e o f Lap land , e( one uses this h a n d o f glory like
candlestick, to h o ld lit can d le w ith it; 01 in a ll the p laces w here one
goes w ith this disastrous instrum ent, those w hich are there rem ain
m otionless; 0[ one can do w hat he w ill, to undo it's effect, one an -
noints the threshold o f the door o f the house, o r the other p laces by
w hich robbers can enter, w ith a n o intm ent m ade up o f g a ll o f black
" fro m his body were brought unto the sick handkerchiefs or aprons,
a n d the diseases departed fro m them"
C a n it get any s im p le r? Take so m e o n e 's h an d kerch ief, give it to
an o th e r person an d - h e a lin g is co m p lete.
At the sa m e tim e - can it get any m o re a m b ig u o u s ? W h at w as in
that h a n d k e rch ie f? W h at w as in the w ater o f L o u rd es that healed
ing. Furth erm ore, exam ples cle arly sh o w th a t h e a lin g is not
so m e th in g that has to be ach ie ve d th ro u g h co m p le x ritu a ls and
fo rm u la s.
A ll recorded experiences s o far seem to su p p o rt the ap p ro ach d e
fig 9.19
m o st w idely accepted exp lanatio n is the o ne given by Dr. Erich
B isc h o ff in h is book K a b b a la (19 10 ) in w h ich he e x p la in s that
the w ord m o st likely s te m s from A ra m a ic a r b d k a r
a r b d k A n o th e r very s im ila r sp e ll fo u n d a m o n g
a r b a K ab b alists is the w ord S H E B R IR I w ritten in the
r b d k a sa m e way. It w as used to cu re all eye
r b a p ro b le m s an d also a g a in st evil eye. Sam e
b d k a r ap p e aran ce had the a m u le t with the word
b a V A T IS H K A (m e a n in g ^ r e dw indled) used as
d k a r b a protection ag ain st real fires but a ls o a g a in st
k a r b a fevers.
a r b a
In the context o fth e H e xa g ra d io r and its
r b a
ap p ro ach to te a ch in g m a g ic we can see that in
b a
a the above e x am p le s the w ord being
fig. 9 .20
Traditional
Q u i a u d h u birabbinnas.
M a lik in n a s.
Ilah in n as.
M in sh arriI w esw asiI khanas.
A lla d h i yuw asw isu fe e sudurinnas.
M in a l-jin n a t i w annas.
Translation :
In the nam e o f A lla h , M ost G ra c io u s , M o st M erciful
Say: I seek refuge with the Lord o fth e Daw n
From the m is c h ie f o f created th ing s;
From the m is c h ie f o f D a rk n e ss as it oversp read s;
From the m is c h ie f o f th o se w ho blow on knots;
A n d from th e m is c h ie f o f the e n v io u s one a s he p ractice s envy.
Say: I seek refuge with the Lord and C h e rish e r o f M an kin d ,
T h e K in g o f M an kin d ,
T h e G o d o f M a n k in d ,-
From the m is c h ie f o f the W hisperer,
w ho w ith d raw s after h is w hisp er,-
w ho w h isp e rs into the hearts o f M a n k in d ,-
A m o n g Jin n s an d a m o n g m en.
wax w ill ch a n g e color. T h e darker the wax the stro n g e r the spell
w as.
Rem oving a spell from a person
From B lack D ragon
end:
• It is better to u se crystal th a n water
• W ater is better than crystal b e cau se you can add
d ro p s o f in k an d ob serve th e ir sh a p e s
• It is better to add in k into the water
• C le a r w ater sh o u ld be used w ith o u t in k o r any a d d i
tio n s
• Look into the m e d iu m w ith o u t b lin k in g
• C rystal sh o u ld be a b so lu te ly clear
• It is better if crystal h a s d e fe c ts /in c lu s io n s
A s we can see, a cle ar "th is is how it's done" list o f in stru ctio n s
d o e sn 't seem to exist for scryin g . M an y au th o rs agree th o u g h,
that one sh o u ld ad o p t th e m ethod that they are m o st attracted
to. M ost au th o rs also agree that in m o st ca se s it takes m o n th s o f
no v isib le p ro g re ss u n til the s k ills start to "wake up". So , th is is
m atio n that one w ould need for sc ryin g . In the past, o f course,
m o st a p p re n tice s w ho w ere le a rn in g th is sk ill w ere illiterate and
d id n 't have even th is m u ch in fo rm a tio n . S c ryin g w as done u sin g
the bowl o f w ater and the w ay to learn it (and in m a n y A frican,
C a rib b e a n and So u th A m e rica n so cie tie s still is) w a s to call the
g o d (s) o r sp irit(s) that one b elieves in and then a sk them to
sh o w the d e sire d in fo rm atio n in the water. Everything else from
books.
A g ain a line from H e xag rad io r se e m s to crystalize it into w ords:
U su s lib ri, non lectio p ru d e n te s facit. (The use o f book, not read
ing, m ak es one w ise.)
To sum m on a spirit into a person
From private g rim o ire
S u m m o n e r thro w s so m e sa lt onto
(We give you e a r t h .)
the co als and says:
mercy.
T h ird , take a sh in y an d w ell p o lish e d plate o f fin e steel, slig htly
co ncave, an d w rite on it w ith the blood o f a w hite p igeo n, in the
fou r co rn e rs, th e n am e s "Jehova, E lo ym , M etraton, Adonay".
T h e n put the steel in a clean w hite lin e n . W h e n you perceive the
new M oon d u rin g the first h o u r after su n se t, go to a w indow ,
look tow ards H e ave n w ith devo tio n, an d say:
it."
W hen you have fin ish e d d o in g th e se th in g s, m ake the sig n o fth e
c ro ss on y o u rse lf and on the m irror, on the first d ay a n d the fo l
low ing days, c o n tin u in g fo r a period o f forty-five d ays. A n d at the
W hen you w ish to see in th is m irro r and o btain w hat you desire,
it is not n e ce ssa ry to recite all the ab o ve -m e n tio n e d o ra tio n s; but
after p e rfu m in g , say o ver it: "C o m e , A n a e l, co m e , a n d let it be
yo ur good p le asu re , ..." etc. up to "Amen."
To send h im away, say:
I th a n k you, O A nael, that you c a m e and sa tisfie d m y request. G o
in peace, and c o m e w hen I w ill ca ll you.
T h e perfum e o f A n ae l is saffron.
T h e D iv in in g R o d
F © X = > —o > on
fig. 9-21
After th is take a b a sin o f b rass perfectly clean w h ich th o u shalt
fill w ith w ater from a fo u n ta in , an d h a v in g p ro n o u n ce d these
w ords:
D IE S M IE S Y E S -C H E T B E N E
D O N E F E T D O N N IM A M E T E M A U Z ,
m ake the sieve sp in ro u n d w ith thy left h a n d , a n d at the sam e
tim e turn w ith thy rig ht h and the w ater in the b asin in a co ntrary
d ire ctio n , by stirrin g it with a tw ig o f green laurel. W hen the w ater
becom eth still an d the sieve no lo n g e r w h irls, g aze fixedly into
the water, and thou sh a lt see the form o f h im w ho hath c o m
m itted the theft; an d in o rd e r th at th o u m ayest the m o re e asily
reco g nize h im , thou sh alt m ark h im in so m e part o f h is face with
the M agical Sw ord o f Art; for that sig n w h ich th o u sh a lt have cut
C h e se d M ercy Jupiter
Hod G lo ry M ercury