La Biblicoqrefi de Entrota [PDF]

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Nemo



ul.,\ H u i„* K. V U U .. 1H, 1G X V K ■V\ui«11V U



H e x a g ra d io r T H E BIB LE O F M A G IC IS B N : 9 78 -1-36 5-38 20 3-1 H e x a g ra d io r - T h e B ib le o f M ag ic f; 2 0 0 7 by N em o . A ll rights reserved. N o part o f th is p u b lica tio n m ay be repro­ d uced in any form o r by any m e a n s, e le ctro n ic o r o th erw ise w ith­ out exp ress w ritten p e rm iss io n from the author.



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



Exp ectations and r e a lit y ........................................................



78 80



L im it a t io n s .............................................................................. 87



Exp ectations and reality in p r e c o g n it io n .....................



^9 89 91



Chapter 2 - R e lig io n s ..........................................................



92



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



Palo



...........................................................................................



114 114



T h e C u lt o f P ria p u s and A y a n a ........................................



115 115 116



Chapter 3 - O rig in s o f m agic.............................................. 117



Chapter 4 - Kabbalah - a brief overview



................. ii9



121 Chapter 5 - A short guide through occult books . . . . 121 ...................



12 2



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 A rs N o to ria



126



i3i T h e B lack D r a g o n ..................................................................



133



T h e B lack Screech O w l ........................................................



^ 2 146



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 ..............................................................................



Fourth B ook o f O c c u lt P h ilo s o p h y .................................



G ra n d G r im o ir e ......................................................................



G rim o riu m H o n o r i i ...............................................................



G rim o riu m V e ru m ..................................................................



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



Liber Juratus



..................



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



True B lack M a g i c ..............................



True Book o f the J e s u it s ..................



Chapter 6 - Predestination



D e te rm in in g p red estin atio n by c h iro m a n cy



D e te rm in in g p red estin atio n by natal chart



H o w to m ake a natal c h a r t ...............................



Chapter 7 - Scripts



Chapter 8 - Tools & Terms



Chapter 9 - Rituals and spells



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 ........................................



Typ ical G rim o ire o p e n in g and co n ju ratio n



Love S p e lls



..........................................................



S p e lls for pro sp erity



........................................



V eng ean ce and attack s p e lls



.......................



A m u le ts an d T a lis m a n s ...................................



H e a lin g , co u n te r m a g ic and protection



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 the h isto ry as w ell. O f co u rse , in th is book w ord "m agic" does not refer to card trick s, p u llin g rabbits out o f a hat a n d s im ila r sh o w s, but g e n u in e o ccu lt practices. D e sp ite the fact that m a g ic w as practiced sin ce before w ritten history, m an y people are u n su re w hat to th in k o f it. D o e s it really w o rk? W h ile there is a variety o f sc ie n tific data a n d a plethora o f trustw orthy te stim o n ie s su g g e stin g that there is so m e th in g to it, so m e people re lig io u sly believe in a ll o f it, w h ile o th e rs v ig o r­ o u sly deny any su g g e stio n o f it. H op efully, th is v o lu m e w ill give the reader an o p p o rtu n ity to form h is or her ow n o p in io n . T h e title H exag rad io r - the bible o f m a g ic h a s been ch o se n a s a s o lu ­ tio n to the ch a lle n g e o f e x p lain in g in one line w hat the book is all a b o u t. In short, a book fo r everyone w ho is interested in the s u b ­ je c t o f m ag ic, both from trad itio n al and p ractical sid e o f it, re­ g a rd le ss o f a degree o f p re v io u s know ledge ab o u t it. T h e ce n te r stone o f th is p u b lica tio n is the H e x ag rad io r text. M any people w ith an interest in o ccu lt have heard ab o u t a book “that m a k es a ll s p e lls w o rk” an d “tu rn s anyo ne w ho re a d s it into a m a g ic ia n ” - th e H exagrad ior. A d d itio n a lly, to m ake the info r­ m atio n on th e su b je ct o f m a g ic w e ll-ro u n d e d and co m p le te , a plethora o f other texts has been added, referencing v a rio u s sp e lls, c u rse s an d in fo rm atio n on o ccu lt tra d itio n s th ro u g h o u t the history, w h ile a ls o briefly e x p lain in g so m e e lem ents o f b elief syste m s o f re lig io n s from w hich they stem . A lo n g w ith a variety o f trad itio n al texts a n d s p e lls , the book you hold co n ta in s p assag e s from a n u m b e r o f o ccu lt v o lu m e s so m e



o f w hich are w id ely know n w hile o th e rs m ay be m o re o bscure. C la v ic u la Salo m o nis, En ch irid io n , G rim o riu m Verum , G r a n d G rim oire, Lem egeton, Le Petit Albert - all th e se o ccult v o lu m e s a n d a n u m b e r o f others are presented in here. In sh o rt - a bit o f every­ th in g that a p ractitio n e r o f m a g ic co u ld need. T h is co n ce p t is not new. C o v e n s and in d iv id u a ls through ce n tu rie s have been c o m ­ p ilin g th e ir g rim o ire s , co lle ctin g s p e lls o ne by o ne a n d w riting them dow n. A ll the s p e lls they needed and ce re m o n ie s they used w ere th u s kept in one place. T h is book w as m a d e w ith a s im ila r pu rp o se in m in d .



C o n s id e rin g the fact th at C h ris tia n B ib le is a ls o a co m p ila tio n o f v a rio u s w ritin g s by v a rio u s a u th o rs, the ch o ic e o f n a m e for th is book w as inevitab le. A text w h ich is sa id to turn everyone w ho reads it into a m a g ic ia n is co m b in e d in th e sa m e v o lu m e w ith d i­ verse o ccu lt texts o f v a rio u s a u th o rs th ro u g h o u t history, c o v ­ e rin g ju s t ab o u t every co n ce iva b le type o f o ccu lt practice. W h at o ther title co u ld better and m o re su cc in ctly d e scrib e w hat aw aits the reader in sid e , but H exag rad io r - the Bib le o f M agic.



C h a p te r 1 - M a g ic a n d h o w to le a rn it Terminology T h e w ord "m agic" c o m e s from the trib e o f M agi w ho form ed a caste o f p rie st in a n cie n t M edea. T h e y w ere renow ned for their know ledge o f re lig io n s, astrology, d iv in a tio n a n d g e n e rally all p ractice s that fall u n d e r the term "m agic". T h e three m o st fa­ m o u s M agi are th o se d e scrib e d in the B ible a s "three w ise m en w ho cam e to baby Je su s by follow ing a star. In the p ast there w ere m an y sto rie s ab o u t the s k ills o f the M agi, s o a s the sto ries ab o u t th e m w ere spread a ro u n d , th e ir n a m e becam e asso ciated w ith o ccu lt p ractice s an d th ro u g h Latin w ord "M agia" it fo u n d its w ay into a lm o s t all la n g u ag e s in the w orld. M a g ic is u su a lly defin ed as c a u s in g ch a n g e s to o cc u r in a cco r­ d a n ce w ith one's w ill by n o n -p h y sic a l m e a n s. S o m e tim e s it is a ls o sp e lle d as “m ag ick " by people w ho w ish to e m p h a s iz e the d ifference from the e n te rtain m e n t o r stage m a g ic. T h is alter­ native sp e llin g w as used in a rc h a ic E n g lish sp e llin g a n d then re­ in tro d u ce d by A le iste r Crow ley. Ever s in c e h is tim e it h a s been g a in in g popularity, altho ug h it is not a re co g n ize d d ictio n a ry term in any lan g u ag e at the tim e th is v o lu m e is b e in g p u b lish e d . S o m e d iv id e m a g ic into B lack an d W h ite . B lack M a g ic is then d e ­ fined as th o se o ccu lt o p e ra tio n s perform ed e ith e r w ith so m e m ale vo le n t intentio n o r by s u m m o n in g evil sp irits . T h is m e a n s that even if the intentio n o f the ritual is p o sitiv e (su ch a s love sp ell) it is still b lack m a g ic if one su m m o n e d a d em o n for su ch a pu rp o se. W h ite M ag ic on the contrary, w ould be the o ne per­ form ed fo r good p u rp o se s an d by s u m m o n in g good sp irits su ch a s a n g e ls. V e ry recent a d d itio n to the v o ca b u la ry is a te rm Red M a g ic , a ls o called Love M ag ic. M an y o cc u ltists d isa g re e with



a ttrib u tin g any co lo rs to m a g ic arg u in g that it is ju s t a tool or set o f s k ills. B lack o r w hite is the p u rp o se th a t people u se it for. P ractice o f m a g ic is present a m o n g p eo p le o f all re lig io n s, a l­ though it is co n sid e re d a sin in m an y faith s. D u e to the fact that it is present in v a rio u s so cie tie s an d in a variety o f fo rm s, te rm i­ no lo gy and ritu a ls used in m a g ic can be very d ifferent fro m one relig ion to another. P ractitio n e rs can a ls o have v a rio u s interpre­ ta tio n s o f w ords and co n ce p ts. S o m e , fo r exam ple, ca ll m ale w itch e s "w arlo cks”. M o st W ic c a n s d isa g re e c la im in g th a t w arlock is a term for the w itch w ho betrays the coven. T h e y m a in ta in that proper title is “w itch ” for both m a le s a n d fe m a le s. Such interpretation c o m e s from th e fact that w ord “w a rlo ck” o rig in ate s from the old E n g lish exp ressio n "w oer loga" m e a n in g “oath b reaker” or "traitor,” an d w as used by C h ris tia n s a s a derogatory w ord for Pagans. O n ly later th is w ord c a m e in u se for person d e a lin g with m ag ic.



T h u s we arrive to the p o in t th at m u s t be m ad e a t the very b e g in ­ n in g o f the book; te rm in o lo g y and v a rio u s in te rp re tatio n s o f texts a n d w ords can be a big is s u e in the o ccu lt w orld . W h ile m any d isa g re e with a s s ig n in g co lo rs to m ag ic, the fact is that m any people use the te rm s "B la ck M a g ic ” an d "W h ite M a g ic .” It is also a fact that m o st E n g lish -s p e a k in g people w o u ld re co g n ize a w ord "w arlock" as syn o n ym o u s w ith “w iz a rd ” o r “m an d e a lin g with m ag ic," altho ug h m o st W ic c a n s w ould lo u d ly protest. A nother fact is th at m o st people u se a term “m a g ic ” d e sp ite the fact that follow ers o f C ro w le y’s ideas (and not o nly them ) in s is t o n sp e ll­ 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 c la im “it w orks o nly fo r u s an d not for anyo ne e lse .” T h u s the lan g u ag e and p ractice s d escrib ed w ill not be b iase d nor lim ite d to any re lig io n o r trad itio n.



Is it real? A n o th e r th in g that deserves to be ad d re sse d rig ht in the start is a q u e stio n perpetuated by skep tics - "Is that real o r ju s t tricks and sto rie s?" A ll re lig io n s on th is w orld c la im that o ccu lt is so m e th in g real and very se rio u s. R e lig io n s rest upon p a ran o rm a l. T h e re is hard ly any person on th is earth w ho h asn 't heard ab o u t so m e th in g su p e r­ natural th at o ccurre d in th e ir su rro u n d in g . Yet, so m e th in k that it



is all ju s t people's im a g in a tio n and d isp u te that any ch a n g e s by m e a n s o f m a g ic a ctu a lly occur. T h e y c la im that any sp e ll, telepa­ thy, te le k in e sis and an yth in g s im ila r can be explained a s trickery, d e lu sio n o r a ccid e n tal event. How ever, skep tics hate to a d m it that ju s t a s not every report ab o u t su p e rn atu ral o ccu rre n ce is trustw orthy, n either is every de­ nial. S o m e tim e s the c ritic s are so a d a m a n t in th e ir d is b e lie f that it creates tra g ic o m ic situ a tio n s. For exam p le w hen sc ie n tis ts in the fo rm e r U S S R perform ed e x p e rim e n ts with a m e d iu m N in a K u la g in a , they first se arch ed her fo r p o ssib le m ag n e ts, w ires, m etal o b je cts and sim ila r. N o th in g w as fo u n d . T h e n they x-rayed her to m ake su re that there are no m a g n e ts o r m etal o b je cts in­ s id e h e r b o d y (?!?). A g a in , n o th in g w as fo u n d , and sc ie n tis ts were satisfie d that there is n o th in g in o r a ro u n d her that can be used for trickery, s o the research started. O n e exp erim ent invo lved a fully clo se d plexig las co n ta in e r with a pack o f cigarettes and s im ­ ila r n o n -m a g n e tic o b je cts in sid e . M rs K u la g in a w as able to m ove the o b je cts in s id e th is tran sp are n t box. In an o th e r experim ent sh e w as able to sto p a frog’s heart. O ve r forty sc ie n tists, in c lu d ­ in g tw o N o b el prize w in n e rs took part in the re se arch . Result? Years later, one M o sco w jo u rn a lis t p u b lish e d an article c la im in g that N in a K u lag in a tricked the sc ie n tists, and that te le k in e sis is a fraud. H e never saw her, never talked to h e r a n d never saw the vid e o re co rd in g s o f h e r d e m o n stra tio n s, but he still p u b lish e d the article c la im in g trickery. M rs. K u lag in a su e d a n d w o n . A ll she w anted w as a p u b lish e d ap o lo g y from the jo u rn a lis t. O b vio u sly, so m e people are d eterm ined not to believe, w ith o u t even giving it a se rio u s look. In th is case a g o vernm ent laboratory, a nu m b e r o f sc ie n tists, tw o N o b el laureates and video re co rd in g s w ere not



eno u gh to co n v in ce certain p eople, s o w hat ch a n ce s does one have w ith a love o r death sp e ll that w orked ? Today a n u m b e r o f sc ie n tific experim ents in d icate d that so m e o ccu rre n ce s g e n e rally ca lle d “p a ra n o rm a l" are g e n u in e , alb eit not fully e x p lain ab le by the sc ie n c e . T h is ca sts a new lig h t o n w itch ­ craft an d m ag ic. It b e co m es in cre a sin g ly cle a r that it is p o ssib le to in flu e n ce o b je cts and other h u m a n b e in g s in a n o n -p h ysica l way. Exp erim en ts, w h ich w ill be d is c u s s e d in m o re d etail later, sho w ed that h u m a n b e in g s can in flu e n ce o ther h u m a n s , plants a n d o b je cts w ith out ever c o m in g into co ntact with th e m . T h u s , in the se co n d h a lf o f the tw entieth century, a n u m b e r o f sc ie n tists arrived to the c o n c lu sio n w h ich tra d itio n s all o ver the w orld knew and w ere m a in ta in in g s in c e tim e im m e m o ria l - there is so m e th in g to m a g ic . It m ay not w ork for everyone a n d every tim e , but there is definitely so m e th in g to it. W h ile m an y sc ie n tis ts w ill readily agree that "there is so m e th in g to p a ra n o rm a l,” they w ill u su a lly s h u n the term “m a g ic .” T h is is ju s t a m atter o f term ino lo g y. D u rin g the co u rse o f h isto ry people 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 ter o f the alp hab et to the other p e rso n , it is called telepathy. If you perform so m e love sp e ll an d m ake so m e o n e th in k and d re a m o f you, o n ce a g a in , that w ill be co n sid e re d w itchcraft or m a g ic. N eve rth e le ss, we are ta lk in g ab o u t e sse n tia lly the sa m e



th in g . O n e day scie n ce w ill p ro b ab ly be able to fu lly explain su ch o ccu rre n ce s, an d w ill e sta b lish so m e sc ie n tific n a m e for them . Lo ng tim e ago Sh ake sp e are wrote “T h a t w h ich we ca ll a ro se by any o th e r n a m e w ould sm e ll a s sw eet.” It’s ju s t a m atter o f se m a n tic s.



Learning magic R eg ard le ss o f how we call it, the m o st in te re stin g is s u e for m ost people is how d o e s one go ab o u t le a rn in g m a g ic. T h is is a q u e s­ tio n that m an y have ran into and then q u ick ly learned that there has never been a cle ar an sw e r to it and ce rta in ly not o ne that 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 into one or tw o o f h is b o o ks an d ju s t g ave u p o n trying to u n d e r­ stand w hat is he ta lk in g about. W h ile h is w ritin g s do have a d e ­ served p lace on the sh e lve s o f o ccu lt literature, it is a m atter for debate w hether they are su ite d for so m e o n e w ho ju s t w an ts to learn m a g ic an d d isp e n s e w ith all the in trica c ie s o f C ro w le y’s s y m b o lis m , p arab le s, poetry, T h e le m a etc. A d d itio n ally, the fact is that m a g ic ritu a ls w ith very in te re stin g re­ s u lts are practiced even a m o n g m o st p rim itiv e cu ltu re s in the w orld and sa m e w as true th ro u g h o u t history. I’ve heard refugees from B o sn ia ta lk in g about the pre-w ar tim e s w hen ca n ce le d w ed­ d in g s w ould result in the cu rse s b eing throw n at fa m ilie s a n d the



entire h o u se h o ld s b eing w ip ed out w ith in o ne or tw o ye a rs. Ill­ n e sse s o f a ll so rts, ca r a ccid e n ts - an d fin a lly an em pty h o u se w here p re v io u sly h a lf a d o ze n people had h o m e . O b v io u sly , the v illa g e sp e ll caste rs o ver there knew so m e th in g s that m a n y peo­ ple interested in o ccu lt w ould like to learn, and they never even heard o f Crow ley, let alo n e learned from h is w orks. A h u n d re d people from o ccu lt m ilie u can have a h u n d re d d if­ ferent p ie ce s o f a d v ice on how to start le a rn in g m a g ic . T h is is so b e cau se there has never been a clear, syste m a tic ap p ro ach to ac­ q u irin g occult s k ills . Everyone se e m s to have th e ir own o p in io n 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. T h ro u g h o u t the history, occult p ractice s existed all o ver the w orld, but the a p p ro a c h e s to them have alw ays been a n d still are q u ite different. It is im p o rtan t to re alize that there se e m s to be no c o m m o n rit­ ual form , b e lie f n o r c u rric u lu m for le a rn in g the m a g ic and u sin g it with s u c c e ss. W ith that in m in d , the m o st lo g ica l ap p ro ach to th is su b je ct m atter is to start by le a rn in g w hat m a k es the m ag ic w ork in the different o ccu lt tra d itio n s. D o th e y have an yth in g in com m on? O n the first g lan ce, m a g ica l p ractice s in v a rio u s cu ltu re s bare a l­ m o st no s im ila ritie s . R itu als in A frica re g u larly u se d ru m s and



they re se m b le a ju b ila tio n rather than a se rio u s event. N o t so w ith W estern an d



K a b b alistic rites. In V o o d o o , p ractitio ners



d elib erately let the sp irits p o sse s th e m . In w estern o c c u ltism one d raw s a protective circle to prevent it. In the past, m y stic sso rce re rs in In d ia were a lm o s t all illiterate people fro m the frin ges o f so ciety w ho w ould m editate to ach ieve th e m a g ica l s k ills th ro u g h sp iritu a l e n lig h te n m e n t. To d ay illite ra c y is not a d e sirab le trait fo r anyone in any society. B e sid e s, in W estern o c­ c u ltis m and Kabb alah based rites, one does not m editate, but need s to know a plethora o f sig ils , n a m e s a n d in vo catio n s. C o nseq uently, it takes so m e e d u ca tio n to perform th e m . O verall, there se e m s to be no co m m o n d e n o m in a to r in o c c u ltism a cro ss tim e and geog raph y except one - all o f th e se tra d itio n s ca ll forth sp iritu a l entities. T h is is the o n ly p o in t in w h ich all o ccu lt tra d itio n s converge - be­ lie f in sp iritu a l e n titie s w ho can be called to g u id e o r a s s is t the b elievers. T h is is also the root, th e n u cle u s o f all d isa g re e m e n ts ab o u t m a g ic an d a p p ro a c h e s to le a rn in g it. W ord "spirits" b rin g s relig ion into play. T h e re is n o th in g e lse that p o larize s people a s m u ch a s re lig io n s. T h is is w here the situ a tio n b e co m es u nco m fo rtab le, even d is ­ tu rb in g fo r m any. M ost ch ild re n “in h e rit” the relig io n fro m their parents and as a d u lts u n q u e stio n a b ly follow w hatever faith their parents raise d th e m in. W h e n su ch people hear ab o u t so m e m a g ic ritual o r sp e ll from a faith other th a n th e ir own b eing s u c ­ ce ssfu l, an u n p le a sa n t fe e lin g un se ttle s th e m .



For exam ple, a



n u m b e r o f A m e ric a n s an d E uro p e an s c a m e into co ntact with Vo o d o o love sp e lls. It is also a fact th at m a n y B o sn ia n C h ris tia n s v is it M u slim p rie sts w ho p ractice Q u r'a n h e a lin g . A n yo n e w ho



know s an yth in g about o ccu lt know s that m a n y ritu a ls d escrib ed in m o st fa m o u s g rim o ire s in h isto ry are o f H eb rew o rig in . M any tim e s th e se p ractice s have had a su c c e ssfu l o u tco m e otherw ise they w ould hard ly be preserved and practiced fo r ce n tu rie s. T h e "catch" that m ak es it u n p le asa n t for a n u m b e r o f people is a sim p le re a liza tio n ; if any su c c e ssfu l sp e ll invo lved su m m o n in g a Vo o do o Loa sp irit - then one w ould have a hard tim e arg u in g that they d o n ’t exist. If a M u slim h e a lin g used Q u r ’an or if a rit­ ual used a H eb rew in v o catio n - then there m u st be so m e th in g to it all. If the Loa sp irits d o n ’t exist, if Q u r'a n is m erely a story­ book, an d if H eb rew a n g e lic n a m e s are all ju s t m ad e u p - then w hat m ak es th e ir s p e lls w ork? O b v io u sly, i f so m e o n e is ra ise d as a C h ris tia n and then re a lize s that h e /s h e used a sp e ll ca llin g Vo o d o o Loa sp irits an d it w orked - then they m u s t be there. And w hat ab o u t the story o f an g e ls and Jesu s th e n ? D o they a lso exist? Bible d o e sn 't m e n tio n the Loa sp irits. T h is is w here we to u ch into one o f the u ltim a te q u e stio n s. W hy do s p e lls and sp iritu a l h e a lin g s w ork in different re lig io n s - does it im p ly that m o re than one relig ion is co rre ct? H u m a n ity can be ro u gh ly categ o rized into three g ro u p s by the an sw e r they prefer. T h e first one w ould be the ath e ists with cred o o f “ N o sp e lls w ork, no g o d s o r sp irits exist, it is all ju s t su p e rstitio n a n d co ­ in cid e n c e s.” T h e se co n d variety w ould be the hard -co re re lig io u s folk with a sta n ce o f “O u r re lig io n an d d e n o m in a tio n is right, all others are w rong, o n ly o u r G o d can perform m ira c le s and a ll else is e ith e r a lie o r D e v il’s trickery.” C o m m o n to both above ap p ro ach e s is an a priori d is m is s a l o f an yth in g that d o e sn ’t fit th e ir cu rre n t view s. A ny o ccu rre n ce not



fittin g into th e ir vie w s is s im p ly “stretched to fit” th e ir interpre­ ta tio n s o r s im p ly labeled as c o in c id e n c e . S u ch locked m in d se ts have never been co n d u c iv e to any new d isc o v e rie s. Let’s d ig re ss w ith an exam ple. W h e n W ilh e lm Barthlott p u b lish e d h is w ork ab o u t the Lotus-Effect in 19 9 7 , several sc ie n tific jo u rn a ls d is ­ m isse d it sayin g that “the so -c a lle d Lotus-Effect exists o nly in the im a g in a tio n o f the a u th o rs”. Today, th is effect is a sc ie n tific fact b eing ap p lie d in in d u stry fo r se lf-c le a n in g surfaces. W h y d id it take s o lo n g ? It w as the b rin k o f the 2 1 s * century. Lo tus leaves existed s in c e before w ritten history. T h e y w ere right there all the tim e , in front o f everyone’s eyes. A ll o ne h a s to do is to take a Lo tus leaf, put a d rop o f w ater o n it, tilt the leaf, and then ob serve w hat h a p p e n s. Yet, so m e people s im p ly refused to see the se lf-cle a n in g effect related to th e ir su rface a n d explore that further. D id we really have to w ait for the age o f satellites a n d d u a l-co re p ro ce sso rs to research an d acknow ledge that lotus leafs can get rid o f w ater and d irt faster than o ther p la n ts can do it? A ll th is happ en ed aro u n d a sim p le Lo tus leaf. N o re lig io u s b elief w as in vo lve d . O n e can o nly im a g in e w hat sort o f re sista n ce peo­ ple w ould have to w ard s an issu e th at to u ch e s into th e ir faith. H o w m an y other “so -calle d ” o cc u rre n c e s are out there th a t "exist only in the im a g in a tio n o f the au th o rs”? S o m e people w ill keep d is m is s in g th e m an d not even tryin g to explore b e cau se they ca n n o t stand an yth in g they can n o t explain, o th e rs because their relig ion o r sch o o l sa id it can not be so. S in c e it is doubtful th at p eo p le o f the above tw o so rts w o u ld ever w aste th e ir tim e re a d in g th is book, it is cle a r that th is p u b lica tio n w as intend ed for th e third kind o f p eople. T h e kind that m ad e all



d isc o v e rie s th ro u g h o u t the h isto ry in ste ad o f sittin g a n d c la im ­ in g that it is not p o ssib le - the open m in d e d o n e s w illin g to c o n ­ sid e r all p o ssib ilitie s. A s tim e goes on, m o re and m o re people are ed ucated and in te llig e n t eno ugh to no lo n g e r be afraid o f a sk ­ in g q u e stio n s re g ard le ss o f w hat the an sw e r m ig h t be. Rather than acce p tin g s im p le extrem es o f “it’s exactly a s our faith te a ch ­ es - there is n o th in g m o re to explore o r a sk a b o u t” o r “no thing exists except w hat we can see and m e a su re ”, m a n y people w ant better an sw e rs. So , let’s look into o u r q u e stio n a g a in : W h y do s p e lls an d sp iritu a l h e a lin g w ork in different re lig io n s - d o e s it im p ly that m o re than one relig ion is co rrect? H o n e st an sw e r is th at no one really know s, but it se e m s so. We can no tice the fact that every sin g le relig io n reports events that can hard ly be explained by co in c id e n ce or “d e v il’s w ork.” M an y M u slim p rie sts w ho perform Q u r ’an h e a lin g w ere able to help (even non M u slim ) patients w ith very real p h ysical a ilm e n ts s im p ly by u s in g a m u le ts w ith quotes fro m Q u r ’a n . C o u n tle ss n u m b e rs o f C h ris tia n s v is itin g



Lourd es reported m ira c u lo u s



h e a lin g s in c lu d in g so m e rather stu n n in g o n e s w here the de­ form ed b o nes w ere straig htened o r ca n c e r eaten, co m p le te ly no n -existe n t b o nes grew back a g a in . A t th is p o in t two hund red su ch ca se s o f h e a lin g in Lourd es alo n e have been labeled a s not e x p lain ab le by m e d icin e , 6 7 o f th e m are o fficially re co g n ize d as m ira c le s by C a th o lic C h u rc h an d m o re are in the p ro ce ss o f b eing analyzed. D u rin g W orld W ar II b o m b in g , o ver 50 people o n Taiw an swore that they saw G o d d e s s M atsu c a tc h in g fa llin g b o m b s into her cap e an d c a u s in g them to fall out o f town. In n in e te e n -n in e tie s, a d ro ugh t w as tro u b lin g Isra e l. R abbis



perform ed K a b b alistic prayers and one m o nth later there w as a record rain fall. Later that year, N egev d esert w as flo o d e d . It w as in new spapers all o ver the w orld. It w o uld be an exercise in futility to try and list even a fraction o f all the reports ab o u t V o o d o o , San teria, W ic c a n a n d o ther sp e lls a n d o ccu lt w o rk in g s that m et w ith su cc e ss. W e can not know with certainty w hy the s p e lls , h e a lin g s and p ara n o rm al in g eneral ap p e ars a c ro ss d ifferent re lig io n s, but it is a fact that it d o e s. O n e m u s t a d m it - that is an in te re stin g re a l­ izatio n . It m ay m ean a great d eal to h u m a n beings w hether the next person is C h ris tia n , M u s lim , je w o r so m e th in g else, but a p p are n tly to w hatever or w hoever is aro u n d us - it d o e sn ’t m at­ ter m u c h . N o m atter how different the re lig io u s d o g m a s -



all



faith s have m iracle s. W hen m e asu re d a g a in st each other, beliefs o f th o se u tilizin g m a g ic in , for exam ple, V o o d o o , K ab b alah, and S a ta n is m have very little, if an yth in g , in c o m m o n , but the ritu a ls o f a ll these have been p ro d u cin g re su lts. Interestingly, there se e m s to be no required relig ion to m ake the m a g ic work. Every relig io n talks ab o u t m ira c le s th e ir d e itie s perform ed for th e ir pro p h ets and practitio ners. Idea that other re lig io n s m ay be rig ht is very u n p le a sa n t to m any people, but A risto tle sa id that it is a m a rk o f an educated m in d to be able to entertain a th o u g h t w ith out n e ce ssa rily a cce p tin g it. So - let's "entertain a few th o u g h ts” on o ccu lt p ractices in v a rio u s 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, p re su m e th at th e ir Loa sp irits m u s t exist and fu lfil the re q u ests o f the follow ers. T h e n there are rites an d s p e lls based on K ab b alah. A sh o rt in ­ sig h t into the G e rm a n d ictio n a ry w ill reveal that in th is language a w ord "K a b a le ” m e a n s “villa in y " o r "in trig u e .” S im ila r to m e a n ­ in g o f E n g lish w ord " c a b a l” w h ich g lo ssa ry e x p la in s a s "a secret o r private intrig ue o f a s in is te r characte r fo rm ed by a sm a ll body o f p e rso n s.” Lang uag e experts agree that both o f th e se w ords have the sa m e o rig in - w ord Kabb alah w h ich is a n a m e for a m ystical te a ch in g o f H eb rew o rig in . It is not a m ere co in cid e n ce that w ords with n e fario u s subtext in two separate lan g u ag es ste m from a w ord that can be foun d v irtu a lly in every book o f m a g ic from fourteenth century onw ard. O n the end o f the tw entieth century Kabbalah w as at very least 8 0 0 years old (if c o u n tin g by the stricte st p o ssib le criteria - from the first d o cu m e n te d ap p e aran ce in its cu rrent fo rm and m e a n ­ in g in the text by Isa a c the B lin d 116 0 -12 3 6 A D ) . O ve r tim e it be­ c a m e so p o p u lar that even so m e pop sta rs got invo lved in it. If it w as all about p eo p le ta lk in g about so m e a b stru se sy llo g ism s, num ber



p e rm u ta tio n s



an d



m e e tin g



w ith o u t



any



re su lts,



it



w o u ld n 't get su ch a reputation nor be taugh t from g eneratio n to g eneration for a better part o f a m ille n n iu m . T h is sort o f th in k in g about re lig io n s is not new. T h e fact that m a g ic w orks fo r people o f all re lig io n s h a s been no ticed long ago. N aturally, every re lig io n h a s m o re o r le ss sk illfu l explanation o f w hy th is is so. S o m e C h r is tia n s (although not o nly them ) w o u ld haste to say that d e m o n s are m a k in g the m a g ic w ork. T h is w o u ld be one o f the afore m e n tio n e d le ss sk illfu l explanatio ns.



M o st o f th e m a g ic ritu als th ro u g h o u t h isto ry were m e a n t for so m e p o sitive p u rp o se . C u rin g /e x p e llin g evil sp irits , a c q u irin g love, prosperity, ra in , good harvest - p ractical need s o f average people w ho d id n ’t have an a m b u la n c e a pho ne ca ll aw ay n o r a co n v e n ie n ce store b e h in d a corner. T h re e e v a n g e lists tell that Jesus h im s e lf w as a cc u se d that he ex­ pels d e m o n s w ith h elp o f a c h ie f d e m o n (M A R 3:23 - 3:27, LUK 11:15 - 1 1 : 2 1 and M A T 12 :2 3 “ 12 :2 8 ). Jesu s replied by sa y in g that o ne can not fig h t the evil w ith the help o f evil sp irits . T h u s Bible itself, as w ell as its m a in p ro tag o n ist d is m is s the “d e m o n the­ o ry”. T h e above m e n tio n e d citatio n s a ls o prove that th in k in g a lo n g the lin e s o f “ If you d o n ’t like so m e th in g or so m e o n e - ju s t say it c a m e from d e v il” is a p e re n n ia l m in d se t at least 2 ,0 0 0 years old and it is still present today in the sa m e type o f people. Even Jesus h im s e lf w as a cc u se d o f b eing in league with D evil. N o b o d y can explain w ith certainty w hy m a g ic w orks for so m any d ifferent p eo p le o f v a rio u s beliefs and b a ckg ro u n d s and even c ro ss -re lig io n . S o m e C h r is tia n s w ho, o u t o f pu re d e sp e ra tio n , for the first tim e tried so m e Vo o do o love s p e lls had a m a z in g ly good re su lts, even th o u g h they are not even su re w hat o r w ho the Loa s p irits are. I p e rso n ally g ave one H eb rew love sp e ll to a y o u n g C a th o lic m an w ho w as separated from h is w ife. W ith in a w eek they w ere back together, altho ug h I am su re that tod ay he c o u ld n ’t re m e m b e r a n d repeat the H eb rew w ords o f that sp e ll to save h is life. But, w hen it w as needed - it ap p e ars to have w orked, and th a t is all that m atters. It certainly looks like so m e th in g re sp o n d s to a ll th e se sp e lls. We can o nly sp e cu la te w ith m o re o r le ss sc ie n tific a rg u m e n ts a s to



w hat or w ho it is exactly, but the fact re m a in s that v a rio u s people perform V o o d o o ritu a ls, K a b b a listic s p e lls o r S a ta n ic c a lls to d e m o n s - and so m e force se e m s to re sp o n d to these. Even if one c a lls e n titie s from a relig ion that he o r sh e is not very fa m ilia r w ith , let alo n e devo ut to - so m e th in g still re sp o n d s. T h is is ju s t o ne from a m u ltitu d e o f re aso n s w hy m o st o ccult sc h o la rs today are far from s u b s c rib in g to the old "o u r re lig io n a n d tra d itio n is right and the rest are w rong" type o f stance. Even th o u g h Kabballah w as exclusively Jew ish o n ce upon a tim e , to d a y’s Kabbalah sc h o la rs freq uently reference C h a ld e a n , Egyp tian, B ab ylo n ian and o ther o ccu lt beliefs. O n e m ig h t say - exactly the sa m e co n c e n ­ tratin g on “w hat m ak es it w ork" type o f ap p ro ach. T h e fin al c o n c lu sio n o f the a n a ly sis w o u ld be that w hatever forces stand b e h in d m a g ic and o ccu lt - they do not d isc rim in a te between re lig io n s. M ore and m o re p eo p le see faith s a s an at­ tem pt o f b rin g in g o rd e r into so cie tie s, trying to an sw e r the q u e s­ tio n s that no one has certain answ ers to, e n co u rag e people to treat o th e rs with k in d n e ss and g iv in g hope to everyone, but cer­ ta in ly not an ab so lu te truth. Today's three m o st d o m in a n t re li­ g io n s (Ju d a ism , C h ris tia n ity and Isla m ) all ste m from the Jud aic beliefs. T h e y all co n ta in “h o le s” an d in c o n s is te n c ie s that can hard ly be called divine. M an y agree that o rig in al re lig io n s an d m e ssa g e s w ere distorted o ver tim e . It is also a know n an d freq uently debated fact that Torah (and th u s Bible and Isla m ) d o e sn ’t even fu lly su p p o rt the theory ab o u t o nly one G o d to begin w ith . In o rig in a l H e b rew the se co n d c o m m a n d m e n t reads “ Lo yehiyeh lekha E lo h im a ch e rim al p anai..." i.e. "You sh a ll have no other G o d s before m e ...” Such sentence h a rd ly su p p o rts the "only one G o d " id ea. In the second



book o f the B ib le, E xo d u s 23:13 we can read "M ake no m ention o f the n a m e o f other g o d s, n either let it be heard out o f thy m outh." Further on, Ex.34 :14 sa ys "For thou sh a lt w o rsh ip no o ther g o d: fo r the Lord, w h o se n a m e is je a lo u s , is a je a lo u s G od." O b v io u sly, if he is the o n ly one, w ho is there to be je a lo u s o f? Ju d a ism began as a re lig io n o f Israe lite s w ho w o rsh ip e d "their god" in ste ad o f “foreign g o d s ”. In the b e g in n in g , they referred to th e ir god as “T h e G o d o f A b ra h a m an d Isaac." W hen K in g A h a ziah fell ill an d se n t h is e m is s a rie s to the god o f Ekro n, prophet 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. 82:3 T h e y know not, n either w ill they u n d e rsta n d ; they w alk on in d a rk n e ss: all th e fo u n d a tio n s o f the earth are o u t o f co u rse . 8 2 :6 ! have said , Ye are gods; an d all o f you are ch ild re n



o fth e m o st H ig h . 8 2 :7 But ye sh a ll d ie like m en, and fall like one o fth e princes. W ho ever w as w ritin g that p sa lm in the B ib le d id not believe in o n ly one g o d. M o n o th e istic e lem ents ca m e into th is faith only later, w h ich sho w s that m a in stre a m re lig io n s w ere not "created by g o d ” a s they like to c la im . O n e can cle arly see a slow p ro g re s­ sio n an d tra n sfo rm a tio n s o f beliefs and p ractice s o ver tim e , and th u s no re lig io n on the earth, not even th o se that c o n sid e r th e m ­ se lv e s m o st trustw orthy can be taken a s an a b so lu te truth be­ ca u se th e ir te a ch in g s ch an g e d over tim e . T h e re se e m s to be a m e ssa g e in there. M an y re lig io u s texts are d u b io u s a n d co ntra­ d ict one another. S o m e pro p h ets an d e sp e c ia lly o rg an ize d re li­ g io n s m ay have d isto rte d the m e ssa g e s, and m a y have cla im e d that th e ir g o d s are the o n ly o n e s in existence, but it is a very h u m a n m ista k e . O n the other h an d , experiences th ro u g h ce n ­ tu rie s sh o w th at v a rio u s ritu a ls o f v a rio u s re lig io n s fro m aro u n d the w orld se e m to w ork e q u ally w ell. A d d itio n ally, th e se people o f different re lig io n s fo rm ed equally p ro sp e ro u s so cie tie s. N o th in g in h isto ry in d ica te s that o ne god preferred o nly one re lig io n or n atio n . A ll th is d e sp ite the fact that m a n y re lig io n s w ould have u s believe that they are rig ht a n d the rest o ft h e w orld is w ron g and that one m u s t accept th e ir beliefs. If there is indeed so m e su p re m e being, o ne can cle arly see from any h isto ry book that it never favored any o ne p articu lar relig io n o r racial group. In c o n c lu s io n , s in c e the e n titie s su m m o n e d by m a g ic seem to re sp o n d to people o f a ll co lo rs, re lig io n s and so c ia l p o sitio n s, the o n ly d e c id in g factor is that one h a s to know how to ca ll them a n d how to c o m m u n ic a te w ith th e m . T h u s , it is lo g ical to say



that the m o st p ru d e n t w ay to start w ou ld be to learn how to feel, w ork and c o m m u n ic a te with the forces that m ake the m a g ic p o s­ sib le. Se ve ral books th ro u g h h isto ry have ad d re sse d th is , but o n ly one has the rep utatio n o f b eing “the book o f ch o ic e ” and m a k in g all 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 theatric as su ch c la im m ay so u n d , we m u st keep in m in d that m a n y o ccu lt v o lu m e s have sto rie s c irc u la tin g ab o u t th e m . H e x a ­ g rad io r text p ro vid e s no in fo rm atio n on its o rig in , but it is a fact that so m e privately ow ned fa m ily g rim o ire s , R o sicru cia n m o n o ­ g ra p h s and even d e sc rip tio n s o f sacred g e stu res used by priests a n d m a g ic ia n s in a n cie n t Egypt carry strik in g ly s im ila r d e tails.



U r



fig 1.1



ln ad d itio n to that, fig l . i sho w s the old Egyptian hieroglyph for w ord 1 K a 1 m e a n in g



"life force". T h is is a lm o s t exact p o sitio n of h an d s d escrib ed in step 1 o f H e xa g ra d io r and not o n ly there. S in c e th is m etho d o f fe e lin g or



/



6



g ath e rin g life force a p p e a rs fro m ancient Egypt to private g rim o ire s and R o sicru cia n m o n o g ra p h s, it can be argued that either so m e o n e at so m e p o in t co llected v a rio u s "exercises” into a s in ­ gle v o lu m e - H exagradior, o r that p ie ce s o f so m e o rig in a l text fo u n d th e ir w ay into v a rio u s occult v o lu m e s. T h e se tw o, o f 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) By a w hisper, the know ledge o f m a g ic w as ca rrie d secretly for g e n e ratio n s. N o w that it cam e into your h a n d s, in yo u r tho u g hts bless th o se w ho carried it before you a n d they w ill b le ss you. Be­ ca u se , rem em ber, one day you w ill jo in th e ir s o u ls and others w ill take your p lace an d learn an d so th is eternal circle w ill c o n ­ tin u e and grow. But w hile you learn know that w hat you learn did not c o m e from h u m a n b e in g s. O ld sc rip tu re s sp eak o f tim e w hen m a n k in d w as still in its b e g in n in g s and w hen an g e ls left haven. T h e y c a m e dow n o nto the earth a n d ta u g h t h u m a n kind know ledge that belonged to the a n g e ls a n d w as not intend ed for h u m a n s. G o d destroyed th e se an g e ls and th e ir ch ild re n , but



m a g ic, that sk ill an d know ledge w h ich w as not intend ed for us, had su rvive d . T h e forb id d en sk ill o f m a g ic c a m e a m o n g m a n k in d a n d re m ain e d . Futile w ere a ll the atte m p ts by a ll the ru le rs and p rie sts to root it out. Know ledge o f the an g e ls still live s, a n d it w ill c o n tin u e to live b e cau se that w h ich is carried by m a n y can not die. A n d w hen you taste it you w ill feel for y o u rse lf w hy it is im m o rtal an d you w ill u n d e rstan d w hat m ad e m a n y to learn it a n d carry it, even w hen th e ir lives w ere in d ang er for know ing it. T h is book w ill teach the te a ch in g o ft h e a n g e ls to yo u w ho read it a n d you w ill becom e one o f m an y ca rrie rs o f the forbidden know ledge. It is allow ed, even expected that o n ce yo u m a ste r it, you teach th e se s k ills to the others. But ch o o se care fu lly to w h o m you p a ss it. You m u st be ca u tio u s o f th o se w h ich are w eak and tw o faced. T h e y w ill scare e a sily or d e cid e to abandon the le a rn in g o f m a g ic fe arin g for th e ir s o u ls . T h e y w ill not see a n d learn e n o u g h , they w ill not travel far eno u gh into th e se se ­ crets. T h e y c o u ld betray you for w hat know ledge yo u carry and these w ords are a ca u tio n e n o u g h . W h ile you learn, a n d esp e ­ c ia lly o n ce you have yo u r first taste s o f m a g ica l s k ills, you w ill be vu ln e rab le. You m ay w ish to tell so m e o n e o f w h ich beautiful se­ cret you have tasted an d w hat you began to learn. A n d if you do it, yo u w ill w ish m an y tim e s that you had not. It co u ld be yo ur dow nfall. You w ill q u ic k ly see how ste p -m o th e rly people treat th is know ledge, an d that yo u r s k ills are not yet stro ng eno u gh to protect you. R em e m b er that four ru le s are zn a ti, htjeti, sm je ti, su tje ti (to know, to w ill, to dare, to keep sile n t).



Ad nocendum potentes sum us. (We are pow erful to harm ) It is good to have a teacher w ho w ill gu id e yo u in le a rn in g . All



crafts an d know ledges are learned w ith a h elp o f a teacher w ho is sk ilfu l in the craft one w ants to learn. A la s , th is is a secret sk ill a n d m an y have to learn it alo ne. If you h ap p en to have a trusted person to learn together, yo u r stu d y w ill be easier, even i f that person is o n ly le a rn in g ju s t like yo u . T h e know ledge w h ich you are se e kin g w ill take you into the e sse n ce o f all the m atter a n d o f all the b ein g s. M atter s u rro u n d s you, and it is plentiful. You w ill e a sily learn ab o u t it. But to learn about sp irits a n d b e in g s it is better if you have a trusted person that you m ay learn w ith each other. R ight now you can not u n d e rstan d w hy it is v a lu a b le to have a co m p a n io n on yo u r jo u rn e y into know ledge, but th e rea­ so n s w ill so o n b e co m e o b v io u s. But ch o o se sm artly. C h o o se a person w h ich you can tru st and rely u p o n . It is even better if you have several tru ste d p e rso n s to learn w ith . W h e n you c a st sp e lls together, su ch s p e lls w ill be stronger. If you do not have a per­ so n you feel trustw orthy e n o u g h , then yo u are better o ff to learn alo ne, b e cau se o n ce w hen you re alize w hat th is book co n ta in s, every sin g le d o ub t, every s m a lle s t lack o f tru st w ill h au nt yo ur th o u g h ts an d w ill q u ick ly grow. W h a t yo u learn is not w ith o u t danger, an d so a re n ’t th o se w ho learn it o r know it. D o not ch o o se a person in w h o m you do not have co n fid e n ce . It is u p to y o u rse lf to ch o o se w hether to go on th is jo u rn e y a lo n e o r not.



Ether subtilis totius orbis (Fin e Ether o f Entire U niverse) F irst o f all th in g s you m u st know that entire u n iverse c o n s is ts o f a n d is em erged into a fin e su b sta n c e that is called " E T H E R S U B ­ T IL IS T O T IU S O R B IS " o r "F in e Ether o f Entire U n iv e rse .” ju s t like fish e s are em erg ed into w ater and su rro u n d e d by it, and as we are em erg ed in th e a ir an d su rro u n d e d by the a ir we breathe,



there is an o th e r fin e r su b sta n ce that co n n e cts u s a ll. A ll beings a n d all th in g s in the existence are co nn ected with each o ther by th is fin e ether. But it d o e s not o nly su rro u n d u s. It is w ith in us as w ell, it is a part o f u s. A n g e ls have seen us and o u r w orld in the m o m e n t o f o u r cre atio n , and they know w hat we are. T h e y know we are m o re th an ju s t clay w h ich c a m e alive a n d that there is m o re to o u r w orld th an h u m a n eyes can see. T h e y gave u s the know ledge ab o u t the m a g ic an d the ether. M atter co n ta in s ether a n d we are m ad e o f m atter. A n d m a g ic w orks th ro u g h th is ether b e cau se it co n n e cts and b in d s u s and no bo d y a n d n o th in g is ex­ e m p t from th is. In o rd e r to use m a g ic , yo u m u s t know how to w ork th ro u g h ether. T h e ether w ill take yo u r m a g ic to its d e sti­ natio n. M an y people try so m e m ag ic. S o m e have s u c c e ss, so m e n o th in g but fa ilu re s. A n d even strang er yet, to so m e people m a g ic su cc e e d s once, and fa ils an o th e r tim e . N o a m o u n t o f re­ p eating an d c a stin g o f s p e lls anew g ive s any resu lt n o r any rea­ so n why it d o e s not su cce e d . Even th o se experienced in ca stin g s p e lls so m e tim e s fail not kn o w in g why. H ow is it that a sk ill o f m a g ic is so chan geab le, and su cc e e d s for so m e and not fo r oth­ e rs ? A n d how is it that even to sa m e perso n it so m e tim e s su c­ ce e d s an d so m e tim e s not? It is b e cau se o f a secret w h ich o nly few know. T h e re is no e ar on th is w orld w h ich has not heard o f the m a g ic . M ost people th in k that it is eno u gh to s im p ly speak secret w o rd s, and m a g ic w ill happen by itself. S u ch people are co n fu se d w hen they learn so m e w o rd s or entire ritu a ls, then sp e a k th e m and n o th in g h ap p en s. T h e y do not know that there is a secret. A know ledge w h ich te ach e s how the s p e lls are cast and w ith o u t that know ledge, th e ir m a g ic is n either certain nor strong. M a g ic is carried by ether alo n e o r by sp irits and ether. But those



w ho d id not se n d th e ir m a g ic in the ether a n d d id not m ake a call that sp irits can hear and u n d e rstan d , they can not expect su cce ss in th e ir m a g ic o p e ratio n . T h is is th e know ledge yo u w ill learn here. Everyone can learn to feel an d use the ether, but to so m e it c o m e s n atu rally w ith o u t even kn o w in g they are u sin g it. T h a t is w hy th e ir m a g ic so m e tim e s su cc e e d s a n d so m e tim e s fa ils. But you w ill so o n know the secret w h ich m a k es it su cceed . Everyone h a s a v o ice , but not everyone is a good singer. S a m e is w ith the ether. A nyone can feel it, but so m e w ill be better at feel­ in g it an d u sin g it than others. A lso , everyone can learn to sin g m o re o r le ss nicely. Yet, so m e people have natural talent and so m e do not. S a m e is w ith feeling and u sin g ether and with it, the m a g ic . S o m e w ill be m o re sk ille d at it then th e o thers, even w ith the sa m e a m o u n t o f practice and learning . But rest assu red it can be learned. Even th o ug h, th is is not an easy task. If you go to a potter, an d say: "Teach m e how to do pottery,” that w ill be easy. You can see and feel the clay yo u sh a p e . A ll you need is so m e know ledge, and tim e to gather experience and perfect yo ur s k ill. Potter can sh o w you how to put a cla y on th e w heel and how to turn the w heel. You w ill see how he sh a p e s cla y with his fin gers and then you w ill do the sa m e w ith yo u rs. If yo u w ant to be a b lacksm ith , it is easy b e cau se you can see the m etal a n d see w hat and how to do with it. Yet ether is different. H o w can you feel it? A n d how to do so m e th in g w ith it? To cast m a g ic, you m u st use ether. To use an yth in g , you m u s t be able to feel it in so m e way. Your first step therefore, is to learn to feel the ether. It can be felt. You w ill start fe e lin g it w ith yo ur h a n d s. W ith that be­ g in s yo u r first step. W h at follo w s is the know ledge su ch a s our a n ce sto rs received it from the an g els:



STEP l H aec ego non m ultis, sed tibi scribo: satis enim m agnum alter alteri theatrum sum us. (I w rite th is not to m any, but to you only, for you and I are surely eno u gh o f an a u d ie n ce fo r each other.) Your first step is to learn how to feel the ether. Sit co m fo rtab ly in a q u iet ro o m w here you w ill not be d istu rb e d . Your first step is to learn how to feel the ether. Therefore leave all the th o u g h ts be­ h in d . N ow you need to feel, not th in k. A lso know that o ne o f yo ur h a n d s w ill be able to feel ether better th a n the other o ne. T h is is how you w ill know w h ich one : If you were g o in g to buy a new piece o f c lo th in g and m erch an t te lls you: "Feel how fin e th is cloth is,” one o f yo u r h a n d s w ould reach out first, a lm o s t by itself. W h e th e r it is yo ur left o r right hand , the h and that feels the m atter better than the o ther one, a n d b e cau se o f it reaches out by itself, w ill a ls o alw ays feel ether better than the other one. A ls o , ju s t as you w ould not th in k about the cloth, but w ould feel it, so a ls o do not th in k about ether, but learn how to feel it. R em e m b er th is because yo u w ill need it every tim e you use m ag ic. Feel the fab ric o f the clo th e s you w are, ju s t a s yo u do not th in k ab o u t it, but feel it, so a lso do not th in k ab o u t the ether, but feel it. You m u s t feel and learn to leave your th o u g h ts b e h in d . N o w you know w h ich o ne o f yo ur h a n d s w ill feel the ether better and you can start p ra cticin g . A s you sit, give a ll yo u r attention to yo u r p a lm s. C le a r aw ay other th o u g h ts. If you do not know how, and i f m a n y th o u g h ts are c o m in g to yo u r m in d , then in yo u r m in d do follo w ing: T h in k o f yo ur th o u g h ts as o f a room w ith ca n d le s. O n e ca n d le fo r each th o u g h t that can not leave yo u r m in d . Stand in front o f each



ca n d le b eing aw are o f w hat th o ug h t is b e h in d that can d le . N ow blow the ca n d le out and that th o ug h t w ill go out with it. O n ly p le asan t tw ilig h t re m a in s. A n d w ith each ca n d le a th o u g h t goes out, tw iligh t b e co m es m o re clear, and with last ca n d le yo u r m in d is p le asa n t and clean. A s you sit, feel your p a lm s as if you w ere expecting to touch so m e fin e cloth w ith th e m . N o w put yo ur p a lm s clo se together, o ne palm fa cin g th e other. R em e m b er not to keep yo u r p a lm s u n n a tu ra lly straig h t. It is natural that fin gers are slig h tly bent for­ w ard . P alm s sh o u ld be a lm o s t a s if you put yo ur h a n d s together in prayer, o nly so m e sp ace left between th e m . T h e tip s o f yo ur fin gers sh o u ld be apart as m u ch as w id th o f a th u m b o r tw o. A s you h o ld the p a lm s fa cin g each other clo se , hold th e m so with as little effort as p o ssib le . You can rest them at the table o r at your knees o r at the sid e s o f a chair. H o ld th e m like th is a n d feel them . After a w h ile you w ill feel as if yo u r p a lm s are p u sh in g aw ay from each other. Y o u r jo u rn e y has now beg u n. You m ay a ls o feel that p a lm s attract each other in ste a d . S o m e a ls o feel p a lm s p u sh in g an d attracting each other in a rhythm . Perhaps you th in k that th is p u sh in g an d attracting is o nly the heart's p u lse you feel? It can 't be. It is too slow . P ut yo u r fin g e r on your w rist to feel your heart's p u lse an d you w ill see that heart beats are faster. Perhaps you w ill th in k that th is is yo ur breathing so m e h o w b eing felt in your p a lm s. A n d indeed, you m ig h t feel that the p u sh in g and attracting follow the sa m e rhythm a s yo ur 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 m o ve on to a next step u n til you have sp e n t eno u gh tim e feeling th is. A fter a w h ile , you w ill feel that th is fe e lin g is sta rtin g to a p ­ pear not o n ly on yo u r p a lm s but o u tsid e th e m a s w ell. M ost c o m m o n ly it first starts to be felt on the back o f yo u r h a n d s as w ell. Let it sp re ad . Feel it w ith as m u ch o f yo u r body a s yo u can. Your fin g e r tip s w ill feel it best, but you w ill a lso be able to feel it w ith the rest o f your body. You can c o m e back to th is first step a s often a s you like. Practice th is often. T h e better yo u feel the ether the better yo u r a b ilitie s in m a g ic w ill be. After a w h ile you w ill be able to feel y o u rs e lf co m p le te ly em erg ed into ether. You w ill feel it su rro u n d you. W ith o u t a c h ie v in g th is yo u w ill never be fully ready and able to m aste r a ll the s k ills that th is book can teach you. But to c o n tin u e with yo u r le a rn in g a n d to p ass o n to the se co n d step, all you need to w ait for is to feel the ether out­ s id e o f yo u r p a lm s. T h e n you w ill be ready to m o ve on to the next 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, so yo u r etheric body h a s never been used before a n d need s tim e to grow slo w ly at first and after a certain tim e it can be used m o re often. It is a m istake to get carried aw ay in the b eg in n in g a n d p ractice too m u c h . O n c e you have tasted the ether around



you an d felt the entire new se n se that you have ne ve r tasted be­ fore, it is u n d e rsta n d a b le th at you w ill not w ant to sto p u n til you feel all that there is to feel an d know all that there is to know. D e­ sp ite that w ish , you m u s t co ntro l yourself.



If you stra in your



eyes by re a d in g for to o lo n g they w ill tire and w ill need rest. So too your new se n se w ill need to rest. E sp e cia lly w hen you are ju s t b e g in n in g . If you p ractice too m u ch in the b e g in n in g then yo ur new se n se w ill seem to go aw ay and you w ill be w ron gly d is c o u r­ aged. S till, you w ill q u ick ly becom e able to feel the ether with m o re th an ju s t yo u r p a lm s.



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 ­ tinu e. Prepare one object o f m etal. A c o in o r a n a il w ill be good. You w ill later also need a ca n d le an d a g la ss o f water, but for now any m etal object w ould be g o od . S it co m fo rtab ly a n d feel the p u sh in your h a n d s a g a in . A s you feel th is p u sh , note w hat you feel w ith in the p u sh . N o t o nly the fe e lin g o f p u sh in g itself, but feeling w ith in th e feeling. If you w ere h o ld in g a piece o f silk , brocad e or ca n v a s, they w ould all feel different. T h e y all have th e ir w eig ht o n yo ur p a lm , but you w o u ld no tice that they do not w eigh the sa m e n o r do they feel the sa m e to the to uch. You feel the to u ch , but you a lso feel that they have a different to u ch . S o also the ether d o e sn 't feel the



sa m e everyw here aro u n d everything. After h o ld in g yo ur h a n d s fa cin g one another, put one m etal o b je ct su ch a s c o in o r a nail o n a table and put one o f yo u r h a n d s o ver a c o in o r a n a il. Feel 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. Ether feels different aro u n d v a rio u s th in g s and d ifferent people. W ith tim e you w ill be able to feel people's ether ju s t by p a ssin g by th e m o r near th e m . T h e ether aro u n d each perso n is different. T h e ether a ro u n d your clo th e s an d yo ur pe rso n al th in g s that w ere near you for a lo n g tim e also feels like you a n d w ith tim e you w ill be able to take so m e object or piece o f c lo th in g a n d feel it's o w ner by it. ju s t as the ether a ro u n d co in feels d ifferent form the ether a ro u n d your h an d , so a ls o the ether aro u n d each per­ so n feels different. If you have a le a rn in g c o m p a n io n , feel it. Feel the ether aro u n d yo u r h and and then a ro u n d yo u r c o m p a n io n s' hand . T h e d ifference in ether between people is fin er than the



d ifference you felt between yo u r liv in g ether a n d the still ether o f the m etal, but w ith tim e you w ill learn to feel it easily. Even in yo ur first try you sh o u ld feel e a sily that yo u r ether feels different than the ether o f yo u r c o m p a n io n . Everyone h a s heard that w itch e s use so m e o n e 's pe rso n al b e lo n g in g to cast a sp e ll on that person. N o w you know and feel why. A n d now you know why so m e se cre ts are u n p ro n o u n ce a b le . H o w can yo u say to anyone w hat you now kn ow ? H o w do you exp lain in w o rd s so m e th in g that there are no w ords for? A n d even if you tro u b le y o u rse lf with e x p lain in g to c o m m o n people how you felt so m e th in g a ro u n d a co in , so m e th in g they never felt n o r know the w ord for, even then, th o se are o n ly w ords. W h a t w ould you sa y ? If you ju s t sa y "I felt so m e th in g a ro u n d the c o in ,” that w ou ld be a u se le ss w aste o f w o rd s. O n ly fe e lin g it for y o u rs e lf g ive s yo u a full u n d e rsta n d in g . Your liste n e r w ill hold you in sa n e w hen you talk about feeling so m e th in g a ro u n d a co in an d then co m p a re it to h u m a n beings. O n ly th o se w ho feel it th e m se lv e s w ill u n d e rsta n d you. A n d w hat you know now is o n ly a b e g in n in g . You w ill feel m u ch m o re o f th in g s that can not be explained to so m e o n e w ho has never felt them . Y o u r s p irit is slow ly le avin g the w orld o f h u m a n s . T h is is not the know ledge for everyone. E m b race it a n d sh a re it w ith only a few o n ce you m aste r it. It w ill never leave you co m p le te ly even if you d e cid e to leave it b e h in d you. Feel ag ain the ether aro u n d the m etal, water, w ood, clo th , and then feel it a ro u n d yo u r h an d , that o f yo u r co m p a n io n o r around an a n im a l. N o n -liv in g o b je cts have ether that feels still. Ether a ro u n d liv in g creatures is not still. It feels alive and v ib ran t. It feels like putting yo u r h and in a river. Perhaps yo u heard o f so m e o cc u ltists ta lk in g about feeling v ib ra tio n s. N ow yo u w ill know



w hat they m e an . Be w ell acq u ain te d w ith th is d ifferent feel o f ether aro u n d v a rio u s o b je cts. Feel it aro u n d w ood, m etal, stone, water, an d then aro u n d a n im a ls an d p lan ts. If yo ur a b ility to feel se e m s to fade an d d isap p ear, you o n ly have to rest for a w hile a n d then put yo u r h a n d s clo se to each o ther a g ain and repeat w hat you have learned in your first step. W h e n you feel th a t your a b ility to feel is restored, then try a g a in . O n c e yo u have felt the ether, th is ab ility w ill never leave you. It w ill be like an a m b e r w h ich never goes out.



STEP 3 M ens agitat molem (M in d m o ve s matter) T h e th ird step takes you th ro u g h the ether and te a ch e s you to find and feel o b je cts ju s t by u sin g the ether. W hen yo u can e asily p ass your h and over the c o in th at you practiced w ith , and feel it a s a m etal, then you are ready to co n tin u e . Y o u r next step takes you deeper into yo u r new se n se o f ether. N o w you w ill learn how to sh arp e n yo u r feel for the ether. Y o u r a b ility to feel a n d use the ether w ill streng then, and b e co m e able to in flu e n ce th in g s and b ein g s. For so m e it w ill grow so strong that they w ill becom e able to even m ove th in g s by m in d alo ne. Just a s a h and can touch and feel th in g s, but can also m o ve th e m , s o e th e ric body can strengthen and becom e able to in flu e n ce ether and not ju st feel it. Just as w ith all s k ills an d kn ow led g es, th e se a b ilitie s w ill not be the sa m e nor e q u ally stro n g for everyone. O n ly so m e a rtists g ain reputation o f a m aste r artist. O n ly so m e seekers find all they seek. N o th in g c o m e s w ith o u t effort. To strengthen yo ur a b ilitie s, th is is the path for you to follow : Your next step is to learn how to fin d o b je cts ju s t by fe e lin g them



through ether. T h a t ab ility w ill strengthen w ith tim e and practice. You w ill becom e able to in flu e n ce other h u m a n s by m ag ic. Take a c o in and a sh e e t o f paper or a clo th . C o ve r the c o in w ith a 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 le a rn in g alo ne, then place a co in on a table w ith o u t w atching. T h e n p lace co ver over it and then try to fin d it. You w ill a g ain no ­ tice a value o f h a v in g a c o m p a n io n with w h o m to learn and prac­ tice. If you are le a rn in g alo n e it w ill be m o re d ifficu lt to m ove co in from one p lace u n d e r the cloth to the o ther w ith o u t know ­ in g w here it is now. W hen you y o u rse lf m o ve the co in you w ill know at least w hether you m oved it to the left o r to the rig ht and so you know w here to se a rch . O n ly w hen you have so m e o n e to learn w ith , th is can be d o n e properly b e cau se w hile you are lo o k­ in g away, yo u r c o m p a n io n can m ove the c o in u n d e r the cloth a n d then you can try fin d in g it w ith out know ing w here it is. T h e n you re ally search w ith yo u r new se n se alone.



STEP 4 In spiritu et in veritate (In s p irit and in truth) 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 that o f o b je cts is su rro u n d e d by a body o f ether. For e ach piece o f sto ne, m etal, w ood o r flesh there is an a m o u n t o f ether in it a n d aro u n d it. W h ate ve r h a p p e n s to th is etheric body, it w ill a lso happen to its p h ysical body. T h e s p irit to u ch e s into ether and sh a p e s it, an d the m atter follo w s it. W hatever yo u r o r so m e other s p irit d o e s to th e ether o f so m e o n e o r so m e th in g , the physical body b e lo n g in g to that ether w ill follow . You have by now learned how to feel th e ether. Y o u r next step is to learn how to in flu e n ce it. T h is is how yo u w ill learn it: S it co m fo rtab ly and feel the ether aro u n d you. N o t o n ly aro u n d yo ur h a n d s, but a ro u n d yo u r entire body. T h is is im p o rtan t. You sh o u ld feel co m p le te ly em erg ed into ether. W h e n you can feel it, then recall so m e tim e w hen you w ere happy. G iv e all yo u r atten­ tio n to th is fe e lin g o f h a p p in e ss. D o not pay attention to the m o ­ m e n t o r p lace or yo u r h a p p in e ss, nor to th e reason w hy yo u were 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. R em e m b er that a sk ill that is o f o u tm o st im p o rta n ce for yo ur a b ility in m a g ic is to becom e able to set yo u r m in d firm ly o n one tho u g ht, one fee lin g , o r one intent. O n c e you set yo ur m in d on so m e th in g , it m u s t stand firm like a m o u n ta in on th a t thought.



A n o th e r sk ill equal in im p o rtan ce to it, is that o n ce you feel w hat you intend to feel and w hen yo u r m in d is firm ly set o n it, then feel it in th e ether. W h e n you feel it in the ether, yo u r s p irit b rin g s intent an d g u id a n ce into the ether and by th a t sh a p e s it. Y o u r w ill m o ve s the sp irit, sp irit in flu e n ce s the ether a n d ether in flu e n ce s the m atter. From yo u r w ill, th ro u g h yo u r s p irit a n d then in truth, into the m ate rial w orld. Practice th is step often and w ith d e vo ­ tio n , and the s u c c e s s w ill not evade you. A bo ve all rem em ber that ether h a s no m in d o f it's own. It w ill do a s the liv in g spirit, yo u rs o r th at o f so m e o n e e lse g u id e s it. To a d van ce your a b ilitie s you sh o u ld a lso be able to add m o re strength to w hat you feel. A n d th is is how yo u w ill learn it: Light a ca n d le and sit co m fo rtab ly in front o f it. Put yo ur h a n d s in front o f it o r at the s id e s o f it, w hichever w ay feels m o re co m fo rtab le to you. Keep your h and at su ch a d ista n ce that yo u o n ly feel a very gentle heat. For a w h ile ju s t feel the ether aro u n d the cand le. E sp e cia lly that w hat m akes the ether o ft h e flam e re co g n izab le as flam e. ju s t as you can feel the difference between a co in a n d a cand le flam e, now give your full attention to th a t w hat is sp e cia l in the ca n d le flam e. T h e ether o ft h e fire. Be carefu l. T h is is not like the p re vio u s le sso n with the fe e lin g the h a p p in e ss w here it w as safe to feel it in s id e an d o u tsid e o f yo u rse lf. T h is is different. Feel the flam e o n ly o u tsid e o f yourself. You w ill realize later that le arn in g th is sk ill o f fe e lin g ether o n ly o u tsid e o f y o u rse lf and ke e p in g it separate from ether in y o u rs e lf is very va lu a b le for the sp e lls o f a ttackin g and c a stin g o f h arm fu l m ag ic. K no w ing th is , as you feel the ether o f the fla m e , feel m o re o f it. A d d the feeling o f growth to it. Feel it a ls o aro u n d the flam e and



feel it stro n g e r and stronger. A d d the fe e lin g o f grow th a n d grow ­ in g strength into the ether o f t h e flam e. P u sh new ether into the flam e so that fire can feed on it. R em e m b er that ether is every­ w here aro u n d you and it has no m in d o f it's ow n. It w ill listen to you and sh a p e its e lf as you d ire ct it. D ire ct it to add its e lf into flam e an d m ake it grow. You ju s t have to learn how to do it. Just feel m o re and m o re ether aro u n d the ca n d le flam e tu rn in g from m o tio n le ss ether into the flam e ether. By feeling w hat you w ant the ether to do, yo u d ire ct it and gu id e it. If yo u r can d le flam e sho w s sig n s o f g ro w in g or b e co m in g longer o r brighter at m o m e n ts, then you are d o in g good. It can a ls o h elp that you m ove h an d s tow ards the ca n d le to h elp your feeling o f p u sh in g the flam e ether you created into the flam e. You can also prepare a g la ss o f water. T h e n feel the ether o ft h e w ater and then feel that in the ca n d le flam e. T h is tim e the results are o b v io u s if flam e b e co m e s d arker o r sm a lle r at tim e s. T h e v a lu e o f th e se tw o le ss o n s is not o n ly to p ractice to add strength to yo u r ab ility to feel w hatever yo u intend to, but a lso to 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 ow n sp e ll returning to harm you.



STEP 5 N ox praesidium nostri (N ig h t (is) our protection)



In your fifth step you w ill learn how to feel s p irits a n d c o m m u ­ nicate w ith sp irits . W hen you have learned to feel w hat you in ­ tend to feel and w here in the ether you w ant to feel it, a n d when you have cau se d ch a n g e s in the can d le flam e, then yo u are ready to proceed into the w orld o f sp irits an d to p ractice fin er in flu ­ ence. D o re m e m b e r that night is the tim e for the s p irits and that night b rin g s yo u r m a g ic to life stro n g e r th a n the day. L ig h t o f day d istu rb s s p irits and they avo id it. T h e y are w eaker in the light. T h a t is w hy you sh o u ld alw ays c a st m a g ic in the d ark a n d s u m ­ m on s p irits in the night tim e . Light d istu rb s the ether a n d with that m a g ic and sp irits . N ig h t is o u r friend . A lso know that s p irits have no to ng ue with w h ich to sp e a k nor thro at to m ake any so rt o f so u n d w ith . W hen yo u s u m m o n a sp irit, your h u m a n w ords w ill m ean n o th in g to a creatu re in the w orld w ith o u t p h ysical b o d ie s and so u n d s . H o w w ill you talk w ith so m e o n e w ith o u t u sin g w ords or s o u n d s ? H o w w ill you ex­ plain w ho you are and w hat you are lo o k in g for in the w orld w ith ­ out so u n d s an d w o rd s? You w ill sp e a k w ith yo ur th o u g h ts. B e­ ca u se sp irits c o m m u n ic a te w ith th o u g h ts alo ne. But do not think that ju s t rep eating the w ords in yo u r m in d w ill be fruitful. W h e th e r spoken alo u d o r ju s t in tho ug ht, w o rd s a lo n e m ean little to the sp irit. T h e th o u g h ts th e m se lv e s tell everything. Intentio ns a n d e m o tio n s sp e a k to the sp irits , an d not the w o rd s that de­ sc rib e them . R e m e m b e r that w hen you sp e a k in yo ur everyday life, you first th in k w hat you w ill say, an d then you fin d w o rd s to explain w hat you feel an d th in k . W ith sp irits yo u d o n 't have to use w ords to e x p lain , ju s t put yo u r th o u g h ts into the ether and s p irits w ill u n d e rstan d . S o m e o f yo u r th o u g h ts can be felt in the ether aro u n d you even if you don't intend it nor w ant it. Everyone



d e cid e s for h im s e lf how far he w ants to explore th e se s k ills. If yo ur ab ility ad v a n ce s e n o u g h and your sen se o f ether becom es sh a rp eno ugh you w ill be able to feel aro u n d every m an o r a n i­ m al w hat they are like. H a te fu l, angry, playful o r lo v in g . It can all be felt. A n d be su re that sp irits feel it too. Leave b e h in d every hope th at you can lie to th e m and pretend that you are w hat you are not. T h o u g h ts are th e ir lan g uag e. T h a t is w hy you m u s t be able to have cle a r co ntro l o f yo u r m in d . In the w orld o f sp irits w ords m ean little. You can not, like you can in the h u m a n w orld, sa y one th in g and th in k another. In 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 w ill feel th e m . To m ake y o u rse lf better prep ared , th in k for a w hile how w ould you explain so m e th in g to so m e o n e w ho can not hear you n o r read an yth in g you w rite, but can be in yo u r th o u g h ts. H o w w ould you explain w ho you are and w hat yo u r in te n tio n s are ? If so m e o n e h a s w ronged yo u , and you are e x p la in in g it to so m e o n e w ho can not hear you, n o r read an yth in g you w rite, but can enter yo u r th o u g h ts, how w ould you exp lain it? ju s t relive in yo u r th o u g h ts w hat you lived thro u g h, o r at least the key m o m e n ts o f it, an d w hat yo u r in te n tio n s and fee lin g s now are, and then your th o u g h ts w ill be sp irit's th o u g h ts too, and he w ill u n d e rstan d . W hen he feels w hat w as d o n e to yo u a n d feels



w hat you have felt in that m o m e n t, you w ill g a in an ally. A n d how m a n y m o re w ill re m e m b e r th e ir tim e on earth and re m e m b e r tim e they were w ronged in a s im ila r w ay? N ow yo u r e n e m y w ill have th o u sa n d m o re e n e m ie s se n d in g a c u rse on h im fro m be­ yond the grave. W h at better a lly can you w ish for th a n the one w ho can feel an d see exactly w hat you feel and th in k even if you d o n 't say a w o rd ? A n d if you w ant to attract love o f so m e o n e and you se n d that th o ug h t in the ether w h ile you are p ro n o u n cin g yo ur m a g ic sp e ll, how m an y sp irits w ill re m e m b e r th e ir tim e on earth and the tim e w hen they lo v e d ? A n d w hen n u m b e rle ss s p ir ­ its in n u m b e rle ss v o ice s repeat the w o rd s o f the sp e ll with you, su ch force can take aw ay any heart. W ith any sp e ll you use, w hether good o r h arm fu l, ju s t do as d escrib ed above, and s u c ­ ce ss w ill follow you. But to be able to do th is, you m u st be able to s u m m o n sp irits, to take th e ir attentio n, and c o m m u n ic a te by th o u g h ts. T h is is the key to u n d e rsta n d in g how yo u w ill c o m m u ­ nicate both w ith s p irits an d w ith yo u r fellow m a g ic ia n s if needed. T h is is how you w ill strengthen yo u r a b ilitie s to co m m u n ic a te : Prepare 3 blank papers. O n one paper m ake a circ le , o n the other a lin e and on the th ird one a star. Take o ne o f the papers and look at the sym b o l on it. A s you hold it in yo u r h a n d , feel that sym b o l in the ether o f that paper, put th a t im a g e in the ether. Feel it w ell. In yo u r m in d see o n ly paper and the sym b o l a n d feel w hat you see in the ether o f that paper. In entire ether in and a ro u n d the paper. It is best if you put the paper in o ne p a lm and then p lace an o th e r p alm above it. You can a lso in yo ur m in d fol­ low th e sh ap e o ft h e sym b o l. For the c irc le let yo ur attentio n fol­ low the circle a c ro ss the p ap er w h ile feeling a ll w hat you are lo o kin g at in the ether. D o th is for several m in u te s a n d then



repeat the sa m e for the two other papers with sy m b o ls. W hen you are d o n e w ith all three p lace th e m on the table with sym b o ls turned to the table so that you can not see w hat is on w hat paper. N o w ch o o se one o ft h e papers and put yo u r h and o ver it and feel it's ether. A s you are fe e lin g the ether, in yo u r m in d th in k o f n o th ­ in g but w h ite n e ss. T h in k o f a w hite w all o r a clean w h ite paper. A s yo u are feeling the ether o f the p ap er yo u w ill slow ly begin to see a sym b o l in the w h ite n e ss. W ait fo r a w h ile u n til yo u are sure w h ich sym b o l it is and then ch e ck by tu rn in g the paper o n the table. Keep p racticin g th is . A s yo u r sk ill im p ro v e s, yo u can a d d in m o re papers with m o re sym b o ls. It is up to you to d e cid e how w ell you w ant to learn the sk ill o f read in g people's m in d s an d ta lk in g w ith sp irits about past present and future, but do re m e m b e r that th is is how it is ach ie ve d . In yo u r m in d look at the cle an w hite p ap er o r a clean w hite w all. T h e n the events an d sym b o ls w ill start ap p e arin g . W hen it b eg in s, leave y o u rse lf to it w ith o u t fear or any re sistan ce. It w ill show you w hat you w ant to know. T h e re are people w ho 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 o n the ch o sen paper.



N ow he sh o u ld lo o k at the p ap er and



th in k o nly o f that p ap er an d w hat is on it. Paper can be now placed away. T h e o n ly th in g im p o rtan t is that he th in k s o f w hat is o n the paper. If it is a p ap er with a circ le , then he sh o u ld th in k



o nly o fth e w h ite n e ss w ith a cle ar c irc le o n it. H e m u s t be able to cle a r h is m in d o f all e lse . A ll h is th o u g h ts m e lt into o ne. The w h ite n e ss with the ch o sen sy m b o l. N o w put yo u r h a n d s clo se to 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 sym b o l your c o m p a n io n saw on th at paper. M ake no m o re than two atte m p ts with two different sym b o ls and then ch an g e rolls. You ch o o se a p ap er and let your c o m p a n io n see it in yo u r m in d . R em e m b er that s u c c e s s w ill depend on both o f you. O n e o f you creates the im a g e o ft h e sym b o l in h is m in d and the o ther reads it. W ith tim e yo u r sk ill w ill grow and ad van ce . You w ill becom e able to feel th e im ag e s m o re e a sily and m o re clear. T h e n you can p ractice m o re th an two tim e s. R em e m b er w hat w as sa id before. It is a m istake to p ractice too m u ch in the b e g in n in g . Later, when yo ur sk ill stre n g th e n s, you can p ractice m o re. W h e n you begin to feel tired, then it is tim e to rest. W ith tim e you can a ls o u se co lo rs in ste ad o f the sym b o ls. S im ­ ply put a co lo red sp o t on a paper in ste ad o f a sy m b o l. W hen you m a ste r that you can try different w ords a n d n u m b e rs. It is up to you to d e te rm in e how sk ille d you w ant to becom e in th is. If you have a c o m p a n io n in le arn in g , you m ay a lso a d va n ce yo u r sk ills like th is : U se no paper. Y o u r co m p a n io n can c h o o se any w ord in h is m in d an d th in k o f it, and you feel h is ether and read w hat w ord he th in k s of. W hen you have o n ly 3 s y m b o ls to cho o se



from an d differ from them , it is e a sie r to re co g n ize . But when yo ur read in g ab ility b e co m es sh arp , you can then p ractice to read any w ord. Let yo u r c o m p a n io n th in k o f any w ord w hatsoever, and you try to read it. T h e n ch a n g e ro lls. If you have a co m p a n io n to learn w ith , you w ill see how v a lu a b le you are to each other. T h e se s k ills can be practiced and ad van ced as m u ch a s you like. If you w ish to c o m m u n ic a te w ith s p irits an d to u n d e rsta n d w hat they are te llin g you about past, p re se n t and future, then yo u w ill need these s k ills above all. To ca ll s p irits to a s s is t yo u in yo u r m a g ic, it is eno ugh that you know how to send yo u r th o u g h ts a n d in te n ­ tio n s to th e m . K now ing that, you are able to call th e m and c o m m u n ic a te w ith th e m . A rm e d with th is sk ill yo u can proceed.



Inde ira et lacrimae (H e n ce w rath and tears) T h e fo llo w in g sk ill w ill teach you how to feel the ether and the s p irit o f the liv in g b e in g s w ho are aw ay fro m you. To attack and harm yo u r e n e m ie s you m u s t feel th e ir ether, and yo u w ill not a l­ w ays be able to take so m e o f th e ir b e lo n g in g s to feel th e ir ether from there. T h is is how you can practice: T u rn back to yo u r co m p a n io n and let yo u r c o m p a n io n look at any o bject in the room w ith out te llin g yo u w hat is he lo o k in g at. A lso , he sh o u ld not send h is th o ug h t o f th is o bject into ether, but ju s t look at it. A t the sa m e tim e , you in yo ur m in d th in k o f the face o f yo u r c o m p a n io n . T h in k o f everything that h e lp s you to deepen your th o u g h ts o f h im . T h in k o f h im a n d n o th in g else. If m a n y th o u g h ts c o m e to your m in d , then th is is how yo u can m elt a ll yo u r th o u g h ts into the th o u g h t about yo u r c o m p a n io n : If for exam ple your m in d th in k s o f so m e p ro b le m that you have, then



s im p ly



th in k:



"I w o n d e r if m y co m p a n io n



has



su ch



problem s." If you th in k o f so m e place, then th in k: "I w o n d e r if m y c o m p a n io n has been there." In su ch w ays you can m ake all yo ur th o u g h ts m elt into th o ug h t o f any perso n yo u ch o o se . T h is tim e a ll yo u r th o u g h ts m u s t rest on your c o m p a n io n . T h e n , w hile you th in k o f your c o m p a n io n , feel the ether. T h is w ill put yo ur ether in to u ch w ith h is even if he is not se n d in g h is th o u g h ts into ether. N o w try to see w hat he is th in k in g about. In the b e g in n in g , w hen you are ju s t sta rtin g th is practice, you can arrang e th at he can o n ly ch o o se one o f three prepared th in g s to look at. C h o o se for exam p le a book, a ca n d le a n d a nail. T h is way it w ill be e a sie r for you to reco g nize w hat is the im ag e yo u see through h is eyes. T h e n after a w h ile you can in cre a se the nu m b e r o f prepared th in g s he can ch o o se to lo o k at. R em e m b er th a t you can o n ly see w hat an o th e r liv in g b eing se e s. M an y m a g icia n s keep cats o r other a n im a ls . T h e y can be yo u r eyes a n d ears. But bare in m in d th at it is hard e r to see cle a r w hat an a n im a l sees than w hat a h u m a n se e s. A lso re m e m b e r that in th is w ay you can see past, present an d future. W hatever h u m a n eyes have seen be­ fore or w ill see in the future, you can see it in th is way. T h e re are m an y se e rs in the w orld w ho can see into p ast a n d fu­ ture. S o m e o f th e m know w hat people have been sa y in g on the w ay to th e m an d w ho have they been tra v e lin g w ith . It is said that o ne m an w anted to te st one seer and took 7 g ra in s o f w heat from the sa ck and a sk e d : "H o w m an y g ra in s do I h o ld .” A n d the seer replied: "You hold seven g ra in s.” Th e n the m an to o k a fist full o f g ra in w ith out c o u n tin g and asked : "And how m a n y do I hold now.” T h is tim e the seer said : "I do not know." M an asked : "H o w is it that you know how m an y g ra in s I h o ld w hen I count them , and w hen I do not co u n t th e m then yo u do not know ?"



T h e seer replied: "W hen you were co u n tin g , yo u r sh a ita n co u n t­ ed w ith you. H e told m y sh aitan and he told m e. W h e n you were not co u n tin g , then yo u r sh aitan w as not c o u n tin g either." 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 m o th e r an d father. If you see so m e king, yo u th in k o f h im a s a king, but he is a ls o a ch ild to h is parents and a father to h is c h il­ dren. Bare th is in m in d if you ever m u s t send m a g ic on so m e o n e w h o se n a m e you do not know. M an y do not know how to feel the ether and send a sp e ll on so m e o n e w h o se n a m e yo u do not know. But there is a secret about it. You can give n a m e to w h o m e ve r you w ant an d use that nam e to c a st a sp e ll on them . T h e re is another secret in s id e it. W h e n yo u are g iv in g a n a m e to yo ur enem y, as part o f that n a m e ca ll h im beautiful o r healthy or s im ila r good th in g s. Feel fo r y o u rse lf why. D o this: Feel the ether th at s u rro u n d s you. Th e n b rin g in yo ur m in d an im ag e o f so m e e n e m y o f yo urs. T h in k o f h im for a m o m e n t. Now ca ll h im “beautiful eyes" in yo u r m in d . Feel how the ether m oved a n d felt p o iso n o u s in th at m o m e n t. A n d th is p o iso n g ra b s into the ether o f that e n e m y o f yo u rs. W h e n yo u hate so m e o n e and flatter h im , it p o iso n s the ether an d th is p o iso n ru sh e s into such perso n ju s t like the sto n e throw n in the a ir ru sh e s back to the g ro u n d . T h a t is a secret o f "evil eyes.” Every tim e you c u rse an



enem y, give h im a flattering nam e. B arin g a ll th is in m in d , co n tin u e e x e rcisin g w ith yo ur co m p a n io n . You do not need to be able to see w hat so m e o n e se e s to cast a sp e ll on h im . P racticin g th is ju s t teaches you how to feel them from afar. W h e n you feel the ether o f yo u r e n e m y that is enough to send a sp e ll. If w ith tim e an d p ractice you b e co m e so skilled that in yo u r p ractice you can see w hat yo u r c o m p a n io n sees, then yo u r s k ills are very stro n g an d yo ur e n e m ie s are h e lp less. O n c e you feel th e ir ether an d then attack it, you w ill feel how in ­ to xicatin g it can be to feel yo u r w rath m ixed with the tears o f yo ur 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. To m o st people the first th o u g h t w hen they enter the w orld o fth e s p irits is fear. At least in the b e g in n in g . You do not have to fear. W ith tim e you w ill learn that a m o n g th e m yo u are safer than a m o n g h u m a n b ein g s. T h e re are m an y th in g s to know ab o u t s p irits and how to s u m ­ m on th e m , but keep in m in d that they follow no law nor rule. N o th in g is certain b e cau se they have a w ill o f th e ir ow n sa m e as you and any other liv in g being. Bare in m in d that so m e o f th e m w ere o n ce flesh and blood like you. But so m e w ere never born, but w ere created a s sp irits. T h o s e w ho w ere o n ce born as h u m a n s m ay u n d e rsta n d w hat and



w hy yo u r heart w an ts better than the u n b o rn o n e s. But not a l­ w ays. M an y p eo p le o f o u r sk ill m ad e th e m se lv e s frie n d s a m o n g the u n b o rn sp irits and they were th e ir better frie n d s and allie s than any born being. S p irits w ill c o m e w hen yo u r th o u g h ts and in te n tio n s are s im ila r to th e irs. Peaceful s p irits w ill c o m e if yo u ca ll th e m w ith pleasant a n d c a lm fe e lin g s. But not alw ays. S o m e o f th e m seek so litu d e . Ill m in d e d and hateful s p irits w ill co m e w hen yo u r in te n tio n s are su ch as w ell. But not alw ays. S o m e w ill co m e u n ca lle d , so m e w ill not re sp o n d . If you called th e m to be yo u r a llie s fo r revenge, then they w ill be valu ab le . If ill m in d e d an d hateful sp irits c a m e by th e m se lve s, it is best to avo id th e m , an d not fight. D o not m ake e n e m ie s unnecessarily. T h e y are like ra in . You can 't m ake a rain go away. You ju s t avoid it. It goes aw ay after a w h ile . F ig h t th e m o nly if yo u have no cho ice. S o m e sp irits are bound to so m e person, or p lace or object. T h e n they can be s u m m o n e d m o re e a sily near that perso n, p lace or object. But not alw ays. S o m e w ill not resp o nd . S p irits w ill co m e w hen called by n am e . But not alw ays. Just as you m ay call upon any person to co m e , d e c isio n



is th e irs



w hether they w ill liste n o r not. T h e y m ay be forced to co m e , if you threaten th e m by other sp irits , but then bew are o f th e m . You w ill m ake y o u rse lf an e n e m y o f them . If a sp irit is friendly, the first th o ug h t that he se n d s to yo u w ill be 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 . S u m m o n in g sp irits to be yo u r a llie s in a sp e ll is e a sie r than s u m ­ m o n in g th e m for no reaso n o r to a sk th e m q u e stio n s. Feel for y o u rse lf w hat yo u r sp e ll w ill do an d why. T h a t a lo n e w ill bring you a llie s in the w orld o f sp irits . Y o u r best frie n d s w ill be sp irits w ho co m e to you freely an d w illingly. W ith th is know ledge there are m an y w ays you can go. You alone ch o o se w h ich w ay you w ill take an d w hat you w ill do w ith w hat you now know.



U su s libri, non lectio prudentes facit (The u se o f book, not re ad in g , m ak es o ne w ise) T h e te a ch in g o f th is book co n ta in s all you need to p ro sp er in m a g ic. A ll m a g ic s k ills are w ith in your reach i f you o nly u n d e r­ stand w hat the book is sa y in g to yo u . D o not look into th e steps a n d le ss o n s only. Look at w hat they are sayin g to you and w here they are le a d in g you. W hen m a g ic ia n s m ake th e do ll to lo o k like so m e o n e and take th e v ic tim 's n a ils o r b e lo n g in g s, now you know why. W h e n se e rs look into a bowl o f w ater a n d p ass their h a n d s o ver the w ater to see the future and answ ers to q u e stio n s, now you know why. N o m a g ic sk ill is now strang e to you. M an y a m a g ic ritual is in m a n y old books, but now you know w hat is the u n to ld , hidden part, w h ich releases the full pow er o f the rites. You now know a n d feel th at all m a g ic s p e lls no m atter how d ifferent they appear, w ork in the sa m e way. S o m e m a g ic ia n s m ake d o lls o f wax, so m e o f clo th , so m e o f leaves o r clay, but it is all the sa m e . N o w you know and feel that if you feel the h a rm in the ether o f your



enem y, h is death is u n a v o id ab le . D o ll a n d needle serve o n ly the pu rp o se o f m a k in g it e a sie r fo r you. T h e ir m ate rial is not im p o r­ tant. T h e ether is im p o rta n t. Learn to d istin g u ish in all w ays in 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 you feel the cloth, an d not th in k about it, so the sa m e w ay you m u st feel, an d not th in k about the ether. W hen you are c a llin g sp irits re m e m b e r that they have a m in d o f th e ir ow n an d ju s t as h u m a n b e in g s m ay be frien d ly and w illin g to help you, s o can sp irits . But there w ill be th o se w ho w ill not be frien d ly nor ready to help. A ls o re m e m b e r that w hen lo o k in g into past, present o r future, you can o n ly see w hat ano ther b eing or s p irit h a s seen o r sees. A n g e ls have g ive n th is know ledge to u s, a n d we are expected to give it on. Bare in m in d that if you cast a sp e ll with yo u r c o m p a n ­ io n s, su ch sp e ll is stronger th an a sp e ll you c a st alo ne. Together



w ith others o f yo u r breed you w ill be stro n g e r and safer, you w ill feel better, an d you w ill ach ieve m ore. K eeping it for yo ur own, know ing the sk ill that you m u s t keep a secret from everyone, and 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



Overview o f the Hexagradior text T h e H e xag rad io r text provided here w as translated fro m C ro atian text w h ich in all like lih o o d is no o ld e r than n in e te e n -se v e n tie s. It is a s im p le text co m p rise d o f pag e s typed u p on a typew riter, but the lan g u ag e o f it is far from u su al for se ve n tie s. T h is , co m b in e d w ith the fact that it c o n ta in s cro sse d out se q u e n ce s o f w o rd s that a p p e ar few lin e s further m ak es it likely, if not o b v io u s, that it w as co p ie d from an e arlie r so u rce . S till, that so u rce , ju d g in g by the lan g uag e, is o f no great an tiq u ity either, and is m o st likely from the first h a lf o f the tw entieth century, p e rh ap s even a s late as nineteen forties. T h u s we can co n c lu d e that the co p y o f the H ex ag rad io r provided here w as m ad e so m e tim e s in the first h a lf o f the tw entieth cen­ tury, but no c o n c lu s io n s can be m ad e about a p o ssib le earlier so u rce . S o m e o f the exercises d e scrib e d in the text bare stro ng re se m b lan ce to p ractice s d escrib ed in so m e D e m o n o la try g ri­ m o ire s, R o sic ru c ia n m o n o g ra p h s an d e a rlie r m a g ica l practices, but no firm c o n c lu sio n can be draw n fro m th is either. H ex ag rad io r is an in te re stin g text, p rim a rily b e cau se o f its content



but a ls o b e cau se o f s im p lic ity and yet co m p le te clarity o ft h e la n ­ g u age. It is a m a z in g how the text effortlessly e x p la in s su ch c o m ­ plex th o u g h ts an d id e a s u s in g ordinary, everyday w o rd s. It feels so natural that o ne e a sily o verlo o ks a co m p le te ab se n ce o f m ore co m p le x w o rd s. Te rm s su ch a s “co n ce n trate ” o r “v is u a liz e ,” are used heavily in s im ila r texts, but they are s im p ly not to be found here. T h e title, in all lik e lih o o d , c o m e s from G re e k w ord hexa (six) and Latin g rad is (step). W h ile th e w o rd in g o ft h e H e x ag rad io r requires no e x p lan atio n s, so m e o f it's p a ssa g e s, th e ir subtext a n d im p li­ ca tio n s are m u ch better und ersto o d if o ne know s so m e back­ g ro u n d in fo rm a tio n . T h ro u g h o u t th is v o lu m e there w ill be refer­ e n ce s to the text, an d e x p lan atio n s how the in fo rm a tio n at hand relates to certain p a ssa g e s an d exercises. T h e pu rp o se o f th is chapter, how ever is to provide so m e p ractical su g g e stio n s as w ell as so m e g eneral data w h ich ca sts so m e a d d itio n a l lig h t on the co n ten t o ft h e Hexagradior. Let's start w ith o ne very in te re stin g detail that s im p ly can not be a c o in c id e n c e . Each o f the su b -ch a p te rs in H e x ag rad io r is pre­ ceded by a Latin sentence. If we take the first letter o f e ach o f th o se se n te n ce s, th e se letters form an o th e r sh o rt se n te n ce in Latin : V A E H O M I N I B U S . E n g lish tra n sla tio n o f that is "Woe to h u m a n s .” W e sh o u ld keep in m in d that su ch w a rn in g s are rather c o m m o n in o ccu lt literature. T h is one is o n ly presented in a m o re covert m anner. A n y sp e c u la tio n s and th e o rizin g a s to w hat exactly w as m e an t by that, w ould be futile. T h e m o st reaso nable co u rse o f actio n is p ro b ab ly to s im p ly m ake a m ental note o fth e h id d e n text and proceed to the m a in text itself. In it's first lin e s, th e H exag rad io r refers to the a n g e ls w ho



brought know ledge o f m a g ic to m an kin d . In all lik e lih o o d , a reference to the H eb rew leg end o f A za ze l and Sa m ya za . T h is story is a tra d itio n a l exp lanatio n o ft h e ages old q u e stio n o f how the m a g ic c a m e to the earth. It is fu lly d e taile d further in th is book, in the ch ap ter O rig in s o f m ag ic, so there is no need to re­ peat it here. P ro ce e d in g from there, we arrive to a p o in t w h ich is repeated th ro u g h o u t H exagrad ior. T h e book su g g e sts fin d in g c o m p a n io n s in le a rn in g the m a g ic , but w arn s o f d a n g e rs o f b eing exposed. T h is is repeated several tim e s th ro u g h o u t the text. First an en­ co u rag e m e n t to find fellow m a g ic ia n s, a n d then w a rn in g that it m ay be d an g e ro u s. O b v io u sly, not su ch a lo n g tim e ago, h aving an interest in the o ccu lt and m a g ic w as a se rio u s health hazard, so su ch w a rn in g s are n o th in g u n u su a l. O n e co u ld even say that they are predictab le. In the old d ays it co u ld happen w ay too e as­ ily that one fin d s so m e person w ho has an interest in o ccu lt, but a ls o a b a b b lin g p ro b le m . Few w ords on a w ron g p lace before w ron g people an d it w ould be o ff to the stake for everyone in ­ 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 a n d p ractice the H exag rad io r e x e rc ise s with th e m . T h e re are m any free a d s p ap e rs an d free a d s and new sg ro u p s o n the net, so it sh o u ld n 't be hard to find people with c o m m o n interest. From there o n , you w ill be m o re likely to fin d people near yo u that you can p ractice with. T h is is h ig h ly beneficial not o n ly b e cau se so m e o ft h e exercises can not be tried out if you are alo ne, but a ls o because s p e lls are



stro n g e r w hen m o re p e rso n s are ca stin g th e m . Even in the tim e s w hen d e a lin g w ith m a g ic carried the risk o f b e in g burned alive, people w ith interest in occult w ere still o rg a n iz in g the m se lve s into g ro up s and co v e n s. W h e n the M o h a m m e d , fo u n d e r o f Islam w as u n d e r the sp e ll, it w as Lu b aid and h is siste rs that have cast it. W hen A le iste r C ro w le y w as s u m m o n in g d e m o n C h o ro n z o n in the desert, he d id it together w ith V ic to r N e u b u rg . If you read C la v ic u la Salo m o n is, its ritu als are m ad e fo r m o re th a n o ne per­ so n , a ctu a lly fo r a h a lf a d o ze n o r so. Even o u ija b o ard s are m o stly used by m o re th an one p articip an t. T h e g ro u p is alw ays stro n g e r than an in d iv id u a l, and th is syn erg etic effect a p p lie s in m a g ic as w ell. T h e se days there is no d a n g e r o f e n d in g u p o n the stake for d e a lin g with m ag ic, so there are m a n y re a so n s for, and a lm o s t no reaso n a g a in st fin d in g other people w ho are interested in m ag ic. D iscre tio n is ad vise d , o f course. Another, at least equally, if not m o re im p o rta n t po int, is hinted in o ne o ft h e la st se n te n ces o f the H exagrad ior. "Together w ith others o f yo u r breed you w ill be stronger a n d safer, you w ill fe e l better, an d you w ill achieve more." T h e w ords "you w ill fe e l better, a n d you w ill achieve m ore" deserve so m e attention and so m e b ackg ro un d in fo rm a tio n m ay c o m e in handy. M any o ft h e old v o lu m e s on the su b je c t o f m a g ic co ntain s p e lls and p o tio n s w h ich purportedly protect fro m in sanity. A ny perso n interested in m a g ic and o ccu lt has pro bab ly heard sto ries o f p eo p le w ho ended up in the m ental h o sp ita ls after s u m ­ m o n in g sp irits o r b e in g invo lved with the o ccu lt. It is a known issu e for a very lo n g tim e now. Q u ite a n u m b e r o f people w ho w ere e xp e rim e n tin g w ith m a g ic an d o ccu lt, p rim a rily n e cro m an cy o r s u m m o n in g sp irits developed so m e sort o f m ental illn e ss. But



w hat the m a in stre a m m e d ia d o e s not report is that a m o n g the tra d itio n al co ve n s there is hard ly any ca se o f su ch p ro b le m s, and that it re g ularly b yp a sse s th o se w ho ju s t use s p e lls a n d sim ilar, a s o p p o se d to the tw o types o f ritu a ls m e n tio n e d previously. C o n c lu s io n is o b v io u s - one sh o u ld be extrem ely c a u tio u s with n e cro m a n cy an d s u m m o n in g . P rob ably the best re co m m e n ­ d atio n is not to do it often and o n ce the ritu al is over to sim p ly sto p th in k in g ab o u t it. A n o th e r



re co m m e n d atio n



to



avo id



p sych o lo g ica l



pro b le m s



w o u ld be to avo id "in te rio r d ialo g s." For exam p le after a rg u ­ m ents and s im ila r situ a tio n s, m an y people re -live the arg u m e n t w ith v a ria tio n s like “I sh o u ld have sa id th is , a n d then he could have sa id that, and th e n ...” It is best to avo id it. It is neither pro­ d u ctiv e nor healthy. R e m a in in g c a lm an d co m p o se d at all tim e s is a good fo u n d atio n fo r m ental health. O n e tra d itio n a l, o ccu lt interpretation o f w hy so m e people loose th e ir m in d from o ccu lt p ractice s is that w hen p eo p le sp e n d too m u ch tim e in the sp iritu a l w orld, th e ir s p irit starts d isco n n e ctin g from the body. In su ch ca se , so m e so u rce s re co m m e n d p h ysical activity. M odern day p sych o lo g y ag rees with th is a s m a n y su ch patients experience notable im p ro v e m e n t w ith in cre a se d p h ysical activity like g o in g to the gym , jo g g in g etc. A d d to it the fact that every s in g le sc ie n tific stu d y to date h a s d eterm ined that m o d ­ erate p h ysical exercise is good not o n ly for the body, but a ls o for the se n se o f w ell-b e in g , an d we s im p ly can not avo id the c o n c lu ­ sio n that there are m an y re a so n s for and no reaso n a g a in st sp o rts. S o m e even refer to p h ysical activity a s “in o cu latio n a g a in st m o dern m e n tal illn e sse s." Even th o u g h the above cla im m ay be too o p tim istic , I m u st a d m it that I have yet to see a



co n stru ctio n w orker w ith a d e p re ssio n o r any s im ila r problem . In g en e ral, one th in g that a lm o s t a ll m e n ta lly ill people have in c o m m o n is that they have a h isto ry o f sp e n d in g tim e alo ne. It is a b lu n t fact, co n firm e d also by m o dern sta tistics, that people w ho sp e n d a lot o f tim e a lo n e , tend to feel bad a n d have a hig her ch a n ce to end up b eing m e n tally ill. A n d no, it’s not o ne o f those “c o o l” w ays to be crazy like H a n n ib a l fro m “S ile n ce o f the L a m b s ”, o r s im ila r m o vie ch aracte rs g lo rified by H o llyw o o d . We are ta lk in g ab o u t people w ho alw ays feel d ep re sse d , w alk around in dirty, sm e lly clo th e s, argue with everyone and even th e m ­ se lv e s, never get good jo b s, and e ven tually end up liv in g a life that no one w ould w ish to have. O n the o ther h a n d , people w ho sp e n d tim e in the h a rm o n io u s c o m p a n y o f o ther p eo p le tend to feel better and be healthier, not o nly m e n tally but a ls o physically. A ll it takes is fin d in g people w ith s im ila r in te re sts, and if you d o n ’t try - that is a certain recipe for never su cc e e d in g . So , at th is p o in t H exag rad io r m ak es the sa m e re co m m e n d a tio n a s the m o d ern sc ie n c e - find people w ho sh are yo u r interest and p u rsu e 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 n d then b lam e it on “h is c u lt” i.e. you. A n o th e r co n ce rn is to avo id cu lts w h o se leaders are co ntro l freaks. T h e m a in idea is to have a circle o f frie n d s w h ich re se m b le s a c lu b rather than a cult (although not every cu lt is a bad one, d e sp ite the evil subtext



a sso c ia te d with that w o rd ). O n e good idea is to v is it a site w w w .cultw atch.com . Even th o u g h they are a bit extrem e and c o n ­ sid e r even p o litical p artie s to be a form o f cu lt, o ver there you w ill fin d the in fo rm atio n on w hat so rt o f th in g s to av o id . T h e w ho le p o in t o f H e x ag rad io r is to em p o w er y o u rse lf by le arn in g w hat it has to offer, h a v in g healthy so cia l re la tio n sh ip s w ith other lik e -m in d e d p e rso n s, p u rsu in g yo u r in te re sts together, w orking m a g ic together and p ro sp e rin g . D o not a llo w so m e lo o n ie s to sp o il it for yo u . Find people w ith w h o m you w ill e njo y sp e n d in g tim e and p ra c tic in g w ith . T h e y are out there, it m ay take tim e to find th e m , but a ll good th in g s take tim e . P e rsiste n ce is a key to s u c c e ss, both in s p e lls an d in re g ular life. T h is b rin g s u s to the central p o in t o f t h e H exagrad ior, w h ich is the exercises. A ll th e p eo p le w ho have tried th e m that I know of, have experienced the "ether" rig ht away, d u rin g th e ir very first p ractice o f the F irst Step. A n o th e r th in g that m a n y people expe­ rience in the first d ays o f e x e rcisin g is so m e th in g that can be best d e scrib e d as “a ch a n g e o f d re a m s.” It ran g e s from sim p ly re m e m b e rin g the d re a m s



better, to h a v in g



“new, d ifferent”



d re a m s. T h e re are also reports o f “ I d o n ’t re m e m b e r w hat the d re a m w as, but the fe e lin g after w a kin g u p w as stra n g e .” Enjo y it w h ile it lasts, b e cau se that effect goes aw ay after a w hile. A s fo r th e exercises th e m se lve s, one id e a that proved p ractical is to bring so m e exercises “up to date.” For exam ple - in ste ad o f a co in , you m ay start w ith a m o re m a ssiv e m etal object. I know people w ho s u c c e ssfu lly used a Z ip p o lighter. S in ce the text su g ­ gests any object o f m etal, it is log ical to take so m e th in g hand y a n d large e n o u g h . In later exercises, in ste ad o f m a k in g sp o ts in v a rio u s co lo rs on p ie ce s o f paper, we used p la yin g card s. T h e



text su g g e sts “co lo red s p o ts ” and c a rd s are b a sic a lly it - only ready m ad e . Feel free to m ake re aso n ab le ch a n g e s. If it d o e sn ’t w ork - then return to the o rig in al in stru c tio n s fro m Hexagradior. A ll experiences w ith it so far co n firm w hat it sa ys - p ractice it, a n d su c c e ss w ill follow. O n e o f p o ssib le fo rm s o f " s u c c e s s ” is sug gested in the sentence w h ich re ad s: “For so m e it w ill grow so stro ng that they w ill be­ c o m e able to even m o v e th in g s by m in d a lo n e .” In m odern w o rd s, we w ould call that te le k in e sis. T h o se readers w ho have seen old d o cu m e n ta rie s w ith vid e o footage o f R u ssia n m e d iu m N in a K u la g in a , m a y re m e m b e r one



p a rticu la r re co rd in g o f her



te le kin e tic a b ilitie s. T h e vid e o in q u e stio n sh o w s M rs K ulag ina sittin g in front o f a table. A c o m p a s s and o ther ite m s are placed o n th is table. She h o ld s her h a n d s in front o f it, and then the needle o f t h e c o m p a s s starts m o v in g a s sh e m o ve s her h an d s. A n o th e r object on the table is a round m e ta llic o b je ct re se m b lin g a tape m e asu re . It looks a lm o s t as if there is so m e in v is ib le p il­ low between her h a n d s an d the object on the table, so w hen she m o ve s her h a n d s clo se r to it, the tape m e a su re gets pu shed away by that “in v is ib le so m e th in g " between her h a n d s a n d the tape m e a su re . T h is w ould rin g a bell w ith everyone w ho has tried the Ste p O n e o f the H exag rad io r and felt the p u sh in g between the hands. T h e re are also so m e other s im ila r d o cu m e n ta ry re co rd in g s w hich m ay be o f interest. O n e exam p le w ou ld be footage o f ano ther R u ssia n m e d iu m - E ug e n ia D ju n a D a v ita sh v ili. T h e re are reco rd­ in g s o f h e r in a T V stu d io , w hen sh e sim p ly puts her h and flat on a box o f cigarettes and then lifts her hand . T h e box h o ld s o n to her h and like a m ag net. W h e n sh e takes it o ff her hand , the host



takes the box, and there is n o th in g on it in the se n se o f glue, strin g s o r an yth in g that w ould im p ly a trick. She then d id the sa m e w ith so m e other o b je cts like m etal d ish etc. W h ile w atch­ in g her h and to u ch in g the object and then o bject s im p ly stick in g to it like a m ag net, everyone w ho h a s tried the Step Two a n d the feeling o f attraction between m etal an d the h and is likely to expe­ rience the "that’s it ” feeling. A n o th e r c la im foun d in H e x ag rad io r - the o ne that d aylight d is ­ tu rb s the sp irits an d ether m ay a ls o so u n d fam ilia r. T h is is not so m e th in g that one can read in every book about m a g ic, but su ch notion se e m s to be present in all o ccu lt tra d itio n s since m a n y m a g ic o p e ratio n s in v a rio u s re lig io n s a n d so cie tie s are per­ form ed at n ig h t o r in dark p lace s. F u lca n e lli ad vo cated the sam e for a lc h e m y o p e ra tio n s. T h is French a lc h e m ist g ain e d fam e with 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 ­ d o nym o f th is author. P arad o x ically - h is real id entity w as never d isco ve re d d e sp ite h is fam e w hich, a lo n g w ith so m e o ther facts, fortified the c la im s that he belonged to certain secret so cie tie s. T h e p o in t here is that the notion o f d a rkn e ss b e in g preferable to lig h t w hen it c o m e s to o ccu lt o p e ra tio n s p erm eates history, re li­ g io n s and tra d itio n s. It is d e fin ite ly so m e th in g to keep in m ind w hen c h o o s in g a tim e for o ccu lt o p eratio ns. A rriv in g at the last ch ap ter o f H exagradior, yet ano ther fa m ilia r feeling m ay be cau se d by a p a ssa g e w h ich re ad s: " If a first th o u g 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



s ig n .” M an y agree that if a sp irit is friendly, it w ill first c o m m u ­ nicate so m e th in g that re se m b le s a greeting. M an y people w ho w ere s u m m o n in g sp irits , w hether by o u ija board or o therw ise, report experiences a lo n g th o se lin e s. If s p irit d o e sn ’t greet - it co u ld m ean tro u b le . T h is is not a recent discovery. T h e re are rather old reports o f it. In the B ib le, 1 K in g s 2 8 :15 we read : "And S a m u e l sa id to S a u l, W h y h ast th o u d isq u ie te d m e, to bring m e u p ? A n d S a u l an sw e re d , I am



so re d istre sse d ; for the



P h ilistin e s m ake w ar a g a in st m e , and G o d is departed fro m me, a n d answ ereth m e no m ore, n either by pro phets, nor by d re a m s: therefore I have called thee, that thou m a ye st m ake know n unto m e w hat I sh a ll do." In s im p le te rm s, that p articu lar ch ap ter te lls a story o f the last night o ft h e Jew ish king S a u l. A rm y o ft h e P h ilistin e s w as getting clo ser, and S a u l w ent to the w itch o f Endor, so sh e c o u ld s u m ­ m on for h im the s p irit o f the prophet S a m u e l. After so m e h e si­ tatio n, sh e d id . T h e first w ords that the s p irit o f S a m u e l had for the king S au l were "W hy h ast thou d isq u ie te d m e, to b rin g m e up?." In m o dern E n g lish , that w ould be “W h y are yo u bothering m e ?” A c c o rd in g to the H exagrad ior, th is is a bad s ig n . A n d it re­ a lly w as. S a u l asked w hat to do, and S a m u e l had bad new s - that S a u l and h is so n s w ill d ie the next d ay re g ard le ss o f w hat he d o e s. In deed, the next day S au l and h is so n s d ie d in the battle a g a in st P h ilistin e s. So , w hen we read that it’s a bad sig n when s p ir it ’s first w ords are a q u e stio n , we can see that even B ib le and Torah su p p o rt that notion.



Th e "Ether" W e co u ld say that th e entire H e x ag rad io r is "about ether.” So, let's say a few w ords m o re ab o u t it. T h e ether, so m e tim e s also



referred to as "aether" has a very old h isto ry o f d is c u s s io n s be­ hind it. T h e first m e n tio n o f ether w ou ld pro bab ly be the o ne in the w ritin g s o fth e G re e k p h ilo so p h e r A risto tle (384 - 3 22 B C ). He



used



a



G re e k



w ord



3®



!§ !ii!I!ii[ lI



(transliteratio n: aither) to explain the tra v e lin g a n d pro pagatio n o f lig ht. From then o n , for ap p ro x im ate ly 2 ,2 0 0 years, the ether w as accepted a s a sc ie n tific fact. S c ie n tists, a lc h e m is ts , oc­ c u ltists - everyone w a s ta lk in g about th is "thing" that is all a ro u n d u s, but we can 't see it nor feel it. B e ca u se o f that, the co n ce p t o f ether w as often (m is)u s e d a lm o st a s a jo ker card in scie n ce . A s soon as so m e p h y sic ist w as not su re how to explain so m e th in g - he w ould pu ll out a jo k e r card a n d say - "it's because o f ether.” M an y th e o rie s in o p tics relied u po n ether to explain o ccu rre n ce s related to lig ht. Robert H o o ke (invento r o f the m icro sco p e ) e n d o rse d it in h is w ork M icro g rap h ia (1665) an d later w hen e lectricity a n d e le ctro m ag n e tism w ere d isco v e re d , the te rm "ether" w as a ls o used to explain trav­ e lin g o f th e se tw o. O b v io u sly, th at w as taken too far. T h e clo se r we c o m e to the m o dern tim e s, the m o re we notice that the w ord "e th e r” d id not have one cle a r m e a n in g , but w as used for v a rio u s th in g s. W hen sc ie n tis ts in m id d le ages talked ab o u t so m e th in g that ca rrie s and refracts light, and w hen o c­ c u ltists talked about so m e th in g that s u rro u n d s all th in g s and be­ in g s in the un iverse , they o b v io u sly d id n ’t have exactly the sa m e th in g in m in d . It o nly h a s in c o m m o n that it is in v is ib le and pre­ su m e d to be a ll-p re s e n t. N aturally, the ether that H e x ag rad io r is ta lk in g ab o u t is w hat people from occult c o m m u n ity had in m in d w hen they w ere referring to a fin e su b sta n ce that co n n e cts every o bject an d b e in g in th e u n iverse w ith everything a n d everyone



else. S o is it ju s t a story o r is there so m e th in g to it? A pparently, there is. In the eighteenth century, Dr. Franz A n to n M e sm e r m ad e o b se rv a tio n s on " a n im a l m a g n e tism ” in all liv in g b ein g s. If you 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 "laying o f h a n d s ” is exactly w hat the n a m e sa ys. O n e perso n - a priest o r a healer, lays h is h a n d s on an o th e r perso n in sig n o f a b le ssin g or h e a lin g . T h is , o f co u rse , im p lie s that h u m a n beings have so m e energy in o r aro u n d them , w h ich can be transferred by to uch. In M ark 5: 2 7 -3 0 we fin d: 2 7 h a v in g heard about je s u s , h a v in g c o m e in the m u ltitu d e be­ h in d , sh e to uched h is garm ent, 28for sh e sa id — 'If even h is g a rm e n ts I m ay to u ch , I sh a ll be sa v e d 1 2 9 a n d im m e d ia te ly w a s the fou n tain o f her blood d ried up, and sh e knew in the body that sh e hath been healed o f the plague 3o A n d im m e d ia te ly je s u s h a v in g know n in h im s e lf that out o f h im pow er had g o n e forth, h a v in g turned about in the m u ltitu d e , sa id , 'W ho d id touch m y g a rm e n ts?' O n c e ag ain we see that a co n ce p t o f “life force" w h ich su rro u n d s h u m a n beings is very old an d even p re se n t in the B ib le. R elig io n s a n d p h ilo so p h ie s o ft h e East sp eak o f "aura" aro u n d b e in g s and



o b jects. C o m p a re that to the ether aro u n d a ll th in g s and beings that H exag rad io r is ta lk in g ab o ut, and it se e m s to be the sa m e th in g . Furth erm ore, today we know that there is so m e th in g to it. In 1939 Sem yon D a v id o v ich K irlia n develo ped a p ro cess today called “the K irlian



photography.” P h o to g rap h s taken



by th is



m ethod show so m e colored areas a ro u n d o b je cts a n d beings. T h is perfectly m atch es the d e sc rip tio n s o f “a u ra ” w h ich oriental re lig io n s sp eak of, o r “ether a ro u n d



b e in g s” referred to by



H exagrad ior. T h e in e vitab le c o n c lu sio n is that w hatever we w ant to call it - ether o r by so m e other n am e , a n d w hatever ch a ra c­ te ristics it h as, so m e th in g is out there, people no ticed it long ago, and it is still a ro u n d u s. H exag rad io r se e m s to be a good g u id e to it so far, so - let’s explore how far we can get w ith it.



Scientific view It is hard to fin d another exam p le o f tw o co n ce p ts s o d ia m e t­ rica lly o p p o se d to each other as scie n ce and m a g ic . A n d yet, as the scie n ce ad v a n ce s and new natural o cc u rre n c e s and law s are d isco v e re d , m o re an d



m o re e v id e n ce e m e rg e s that there is



so m e th in g to the c la im s o fth e su p e rn a tu ra l p h e n o m e n a . W e can say that w hat w as co n sid e re d su p e rn atu ra l o r m a g ic o n ce upon a tim e te n d s to becom e a sc ie n tific fact after a few a d v a n ce s o fth e sc ie n c e . Furth erm ore, we can d iv id e all o cc u rre n c e s in three cate g o rie s. F irst category w ould be p h e n o m e n a w h ich have been sc ie n tific a lly explained and are no lo n g e r co n sid e re d m a g ic . S e c­ o n d w ould be o cc u rre n c e s w h ich are b e in g research ed a n d de­ 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 try e x p lain in g that it’s ju s t so u n d re co rd in g co m p re sse d in M P3 fo rm at an d stored on the silic o n c h ip s , but that w ould still look like D e v il’s w ork to them . O n e o f the m o st in fa m o u s o ccu lt books o f the past, Le G ra n d Albert, ca rrie s “se cre ts” su ch as “to soften iro n or ste e l” and "to engrave on a ll so rts o f m e ta ls.” Today, anyo ne with even am ateu r know ledge o f ch e m istry w ould re co g n ize that th e se are no longer secrets. T h e y are called a m a lg a m a tio n a n d a cid etching, and everyone can fin d out ju s t about everything about them for free o n the Internet. E xam p le s



o f the



se co n d



category w o u ld



be telep athy and



te le k in e sis. T h e first step in any sc ie n tific research is to deter­ m in e is there so m e th in g to research in the su b je ct m atter o r not. T h e two m e n tio n e d p h e n o m e n a have been accepted a s not b eing m ere tricke ry an d sa y-so , and th u s w orthy o f sc ie n tific explo­ ratio n. R esearch o f te le k in e sis in the c a se o f N in a K u la g in a w as pro bab ly the w o rld ’s first (not co u n tin g e x p e rim e n ts with Eusa p ia P a lla d in o b e cau se th o se lacked pro per e q u ip m e n t and e n v iro n m e n t). N ext m o re p ro m in e n t exam ple w as the research o f te le kin e tic and te le p ath ic a b ilitie s o f U ri C e le r. T h a t at least sta rt­ ed the age o f se rio u s research o f w hat w as o n ce firm ly c o n s id ­ ered to be m ag ic. W ith o u t a d o ub t, even to d ay anyo ne w ho sees a vid e o o f N in a K u lag in a le vitatin g a P in g -P o n g ball in the m id air o r m o v in g o bjects a cro ss the table w ith o u t to u ch in g th e m , first th in k s o f either so m e cam e ra trick or m a g ic. T h a t is a good exam p le o f o ccurre n ce w h ich w ould have been co n sid e re d m a g ic



a w h ile ago, but are b eing sc ie n tific a lly explored today. T h e re­ se a rch se e m s to be far from over. S o m e sc ie n tis ts pro vid e evi­ d ence, o th e rs d isp u te it. In order fo r so m e th in g to becom e a sc ie n tific fact it m u st be verified, d o cu m e n te d and repeatable. Telepathy and te le k in e sis have a problem w ith b eing repeatable. Even the best o f the best in th o se are a s have d ifficu ltie s with keeping th e ir te le p ath ic o r te le kin e tic a b ilitie s co nstan t. If so m e th in g is not repeatable, d o e s it m ean it d o e s not exist? N o t nece ssarily. H o w m an y people can sn e e ze an ytim e they w an t? To use a H exagrad ior-style illu stra tio n - try p la cin g an ash tray 2 0 feet aw ay and then try th ro w in g a q u arter into it ten tim e s in a row. A ll it takes is fin e m u sc le co o rd in a tio n , n o th in g " u n ­ earthly,” but still, so m e p eo p le w ill m is s all io tim e s, a n d so m e w ill hit m o re o r le ss often. Idea o fth e parable is o bvio us. H u m a n b e in g s are not perfect an d often c a n ’t d e m o n strate the sa m e level o f pe rfo rm an ce every tim e , e sp e c ia lly w hen fin e per­ ce p tio n o r m u sc le co o rd in a tio n is req u ired . A good everyday exam p le is se p a ra tin g d ia m o n d s by co lo r and clarity. T h e re is no 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 activity stops fo r the day. A ll they are d o in g is se p a ra tin g the sh in y cry sta ls into the g ro up s o f sa m e clarity and sh a d e , but even th is very dow n-to-earth activity is not repeatable fo r a full w o rk in g day. E le ctro n ic d e vice s have been develo ped to replace



h u m a n w orkers an d th u s m ake the se p aratio n p ro ce ss m o re cer­ tain an d efficient, but su ch d e vice s have been proven to lag be­ hind h u m a n g rad e rs in accuracy. T h is forced d ia m o n d trad ers to return to fle sh -a n d -b lo o d sp e c ia lis ts , and th u s to the lim ite d tim e for w h ich th e ir sk ill is fu n ctio n a l. S itu a tio n is s im ila r w ith the perfum e ind u stry. Every perfu m e is a ctu a lly a co m b in a tio n o f sc e n ts. Perfum e d e sig n e rs u su a lly have a laboratory with over 2 ,5 0 0 sce n ts an d c o m b in e so m e o f those to create p e rfu m e s for th e m arket. But the fact is a ls o th a t per­ fu m e d e sig n e rs can o n ly re co g n ize 5-7 in d iv id u a l sce n ts one after another. T h e best a m o n g th e m can go u p to 25, but they are rare. T h is still leaves the fact that all th e se a ctiv itie s are actu al, factual, real-w orld h u m a n a ctiv itie s re g ard le ss o f t h e fact th a t o n ly select few perform it and even then not alw ays w ith the sa m e level o f s u c c e ss. O b v io u sly, w hen it c o m e s to h a m m e rin g n a ils , su ch activity is e asily repeatable, but w hen it co m e s to tasks that re­ q u ire fin e r m o to ric s k ills and se n se s, not everyone can do it and not for a lo n g sp an o f tim e . S o m e sk e p tics say that they don't believe in a n yth in g that they ca n 't m e asu re . I'd like to a sk them how h a p p y have they been in the h a p p ie st m o m e n t that they rem em ber. Ten g a llo n s ? Tw o m e ­ te rs? C an they m e a su re how m u ch they love th e ir m other, wife, o r c h ild ? S u ch in v a lu a b le th in g s w h ich everyone strives for are in ta n g ib le e m o tio n s that have preserved th e ir value th ro u g h h is ­ tory and m o st people can 't im a g in e life w ith o u t th e m . D esp ite that - they are not m e a su ra b le . O b v io u sly , so m e th in g s w hich can not be m e asu re d d e fin ite ly exist. T h e y are e lu siv e a n d pow ­ erful because people do a ll sorts o f th in g s in p u rsu it o f love and h a p p in e ss, but so m e never really get a g rip on th e m . It certainly



has s im ila ritie s w ith p aran o rm al. A n o th e r p o in t w orth o f attention is that scie n ce h a s proven that so m e o ccu rre n ce s do not w ork the sa m e w hen they are b eing ob­ served. O n e sc ie n tific exp erim ent that not too m a n y people are aw are o f re so u n d e d th ro u g h the sc ie n tific w orld in th e 2 0 ^ ce n ­ tury. Let's explain it in sim p le te rm s. Im a g in e you have a p ain t­ ball g u n . In front o f you is a m etal plate w ith two vertical h o le s in it and a w hite w all b e h in d it. If you sta n d at the sa m e place sh o o tin g at the h o le s fo r a longer tim e - the d o ts on the w all w ill form tw o vertical lin e s in the a p ­ proxim ate sh ap e o fth o s e h o le s (fig 1.2a ).



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 p article s an d th is so -called "D o u b le -slit experim ent" d e m o n ­ strate s it. A d etail that is not so often tau g h t in s c h o o ls is th a t sc ie n tists w anted to know w hether e le ctro n s sp lit in tw o a n d th u s go through both h o le s at the sa m e tim e o r d o e s electron o n ly p ass through one slit. T h e y have set up the e q u ip m e n t to m o n ito r the p a ss in g o f e le ctro n s an d the result w as unexpected to say the least. W h e n they were m o nito red - e le ctro n s started a ctin g as p article s an d



form ed o n ly tw o lin e s. W hen the m o n ito rin g



e q u ip m e n t gets rem oved - they form the array o f lin e s ag ain. W hen e le ctro n s are m o nito red - they behave differently. Q u a n ­ tu m p h ysics dubbed th is "The observer effect". Interactio n o f e le ctro n s w ith the e q u ip m e n t c a u se s the w aves to fall out o f sy n ch ro n icity and no longer fo rm the interference w h ich c a u se s th e array o f lin e s. To put it su cc in ctly - the q u a n tu m p h y sics h a s ran into a t least two issu e s that p a ra n o rm a l h a s ran into a s w ell. F irstly - o cc u r­ rences m ay not perform the sa m e w hen they are b eing observed. S e co n d ly - there are a rg u m e n ts and e vid en ce p o in tin g in tw o dif­ 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 are not n e ce ssa rily im a g in a ry ju s t b e cau se not everyone can per­ form th e m every tim e . But u n til so m e ad vance in scie n ce ex­ p la in s the telepathy and te le k in e sis, th e se tw o w ill still re m a in in the afore m e n tio n e d se co n d category - b eing researched , but not yet verified. P ra ctice s su ch a s love sp e lls, u sag e o f a m u le ts, t a lis m a n s and s im ila r fall into the th ird category. It is o n ly natural that m any people th in k in te rm s o f -



“O K , a rem ote co n tro lle d toy ca r



w o u ld have been co n sid e re d a m a g ic in M id d le A g e s, but so m e th in g s like love s p e lls w ill alw ays be m a g ic.”



In deed, even



telepathy and te le k in e sis are still b eing debated a n d are not



firm ly set in the realm o f scie n ce , not even to sp eak o f th in g s like love s p e lls o r h arm fu l sp e lls. But is there so m e th in g to it? Is there so m e th in g w orthy o f research in the "in flu e n ce from the d ista n ce " o r can we attribute a ll the repo rts o f m a g ic to trickery a n d fa n ta sy ? L e a vin g a sid e the te rm in o lo g y o f w hat the w ord m a g ic m e a n s and im p lie s , the real q u e stio n is - can o ne h u m an b eing actu ally in flu e n ce an o th e r in a w ay o ther th a n p h ysical and can it ever be co n firm e d by sc ie n c e ? M an y in d ic a tio n s an d e x p e rim e n ts su g g e st a p o sitiv e answer. For a start, as stated before, the telepathy a n d te le k in e sis have g ain e d a “there is so m e th in g to it" statu s in scie n tific circ le s. Dr. G e n a d y Sergeyev, a n e u ro p h ysio lo g ist fro m



Le n in g rad deter­



m in e d that N in a K u lag in a can co ntro l th e beat o f a frog heart and sto p it. Less know n is a fact that sh e w as a ls o able to accelerate the h e a lin g o f w o u n d s. B ecause o f su ch e x p e rim e n ts and their im p lic a tio n s, the U S S R au th o ritie s g ave her a fake n a m e Nelya M ikh a ilo v a in an attem pt to keep her id entity a secret. If we therefore, accept that it is p o ssib le (as can be seen o n m any vid e o re co rd in g s) that a h u m a n b eing can m o v e or bend o bjects in a n o n -p h ysic a l way, then we also have to a cce p t the p o ssib ility that so m e o n e can also u se te le kin e tic a b ilitie s to in flu e n ce an ­ o ther h u m a n being. Let’s say to in flu e n ce h is heart o r sto p it all together. If we accept that telepathy allo w s h u m a n b e in g s to se n d and re­ ceive im a g e s o r w ords (as d e m o n strate d in m a n y exp erim ents), then we also have to accept the p o ssib ility that so m e o n e can tran sfe r favo rab le th o u g h ts to so m e p e rso n , th u s e lic itin g p o s i­ tive fee lin g s for so m e o n e . A s we can see, love m a g ic and harm ful m a g ic are not so irre co n cila b le w ith sc ie n c e after all.



S till, one o ft h e first sc ie n tific e x p lan atio n s o f in flu e n ce by m ag ic is the pow er o f su g g e stio n o r the p lace b o effect. Literature is full o f su ch a rg u m e n ts. If so m e g entlem en A le a rn s that certain lady B is c a stin g loves s p e lls on h im , at first he w ill feel flattered. T h a t m u ch is certain.



From then on other p o sitive fe e lin g s can de­



velo p , and w ith a m in im u m o f favo rab le c o n d itio n s, it all has m o re th an a ran d o m ch an ce o f f in is h in g in a ro m a n tic rela­ tio n sh ip . A s arid a s it so u n d s in su ch laboratory te rm s, we m u st co n ce d e that th is is one o f the p o ssib le e x p lan atio n s o f how so m e love s p e lls w orked out. O f co u rse , w o rk in g o f harm ful s p e lls m ay be interpreted in a s im ila r m anner. T h e re are, however, other e x p lan atio n s fo r ap p a re n t effectiveness o f so m e s p e lls beyond the placebo effect. A very fa m o u s prayer stu d y w as done at the U n iv e rsity o f C a lifo rn ia San Fra n cisco M e d ical C e n te r by ca rd io lo g ist Dr. R and o lp h Byrd. H is stu d y in ­ clu d e d 393 people w ho were adm itted to the h o sp ital b e cau se o f a heart attack. T h e y w ere all g ive n th e sa m e top notch m ed ical care, but in a d d itio n to that, h a lf o f them were prayed for by var­ io u s prayer g ro u p s a ro u n d the country. T h e re su lts show ed that the prayed for g ro u p had fewer d e ath s, faster reco veries, le ss in ­ tu b a tio n s, an d needed le ss m e d icatio n . N o n e o f the patients w ere aw are that they have been prayed for. T h is excludes the placebo effect. S u c h rem ote in flu e n ce is not lim ite d to h u m a n s only. Dr. Robert M ille r perform ed an exp erim ent w ith the help o f p sy c h ic healers O lg a W o rrall and her h u sb a n d A m b ro se . In h is laboratory he w as gro w ing a rye g ra ss. A n e le ctro m e ch a n ica l tra n sd u ce r w as used to m e asu re the m ic ro sc o p ic grow th rate o f the p lant. In the c o n d itio n s



o f c o n sta n t



lig h tin g ,



tem perature



and



w atering



co n d itio n s, a rather co n stan t grow th rate in the plan t o f approx­ im ate ly 0 .0 0 6 2 5 in c h e s per h o u r w as recorded. D r M ille r asked the p sy ch ic co u p le to attem pt to m e n tally affect the grow th o f o ne s in g le blade o f rye g ra ss. O n the agreed date, at 9 PM , th e re g u lar prayer tim e o ft h e W orra lls, they prayed for the p lant. T h is in clu d e d v is u a liz in g a w hite lig h t a ro u n d it. T h e ir h o m e w as over 500 m ile s aw ay fro m the laboratory with the rye g ra ss plant. Test e q u ip m e n t has recorded n o rm al c o n tin u o u s grow th o fo .0 0 6 2 5 in ch per h o u r up to 9 PM . At that tim e , the record began to rise and peaked at 8 AM next m o rn in g w hen it reached 0 .0 5 2 5 in ch per hour. M a th e m a tica lly in clin e d w ould say th at th is is an in cre a se o f 840 percent. T h is grow th rate e ven tually d ecreased but never to its o rig in a l level. O b v io u sly, th is can not be explained by pow er o f su g g e stio n be­ ca u se rye g ra ss can not th in k an d therefore can not be suggested an yth in g . In lig h t o f th is and s im ila r e x p erim en ts, it is reaso nable to reach a c o n c lu sio n th at liv in g b e in g s can in flu e n ce ano ther life form in the w ay other than p h ysical o r by placebo. It w ould take a book in its e lf (and there are su ch p u b lica tio n s availab le ) to list s im ila r e x p erim en ts. T h e y all p o in t to the sam e c o n c lu s io n , the one m a in ta in e d by o ccu lt tra d itio n s fo r ages. H u m a n b e in g s can in flu e n ce other h u m a n s and life fo rm s re­ g a rd le ss o f t h e d ista n c e between th e m . O n c e a g a in , a line from H ex ag rad io r se e m s ap p licab le: M atter c o n ta in s ether an d we are m ad e o f m atter. A n d m a g ic w o rks through th is ether b e cau se it co n n e cts and b in d s u s and no bo dy an d n o th in g is exem pt from th is.



Expectations and reality M ed ieval sto rie s an d books started the fa n ta sy fables about



w itch e s and th e ir practice s. M o vie s and v a rio u s fictio n novels took it a few steps further and created a fu lly d isto rte d pictu re o f how telepathy, te le k in e sis and m a g ica l p ractice s look in the real w orld . W ith o u t a doubt, putting these three in the sa m e basket m ay raise so m e eyebrow s, but in m o st c a s e s th is w ill o nly be an in itia l reaction. O b v io u sly , if M rs K u lag in a sto p s the heart o fth e frog in a laboratory, o r so m e vo od oo priest does the sa m e to a heart o f a h u m a n being, an in e vitab le c o n c lu sio n is that it all b o ils dow n to the sam e . In the D a rk A g e s they w o u ld ca ll both o f it m a g ic . Today, h u m a n kind is m atu re eno u gh to re a lize that it has the sa m e m a in ch a ra cte ristic. In reality, w hether we call it p ara n o rm al p h e n o m e n a, p sy ch o k in e sis, te le k in e sis o r a g ain m a g ic, it is e sse n tia lly the sam e ; in flu e n cin g events, m in d s or m atter in a w ay that is not e x p lain ab le by science. R eg ard le ss o f t h e te rm in o lo g y u se d , let’s separate facts fro m fic­ tio n w hen it co m e s to su ch o ccurre n ce s. W h o h a sn 't seen a m o vie w here so m e o n e ju s t c lo se s h is eyes, ca su a lly w aves h is hand , and th in g s in stan tly start flyin g aro u n d the ro o m ? T h e re has to be o ver a hundred m o vie s featu rin g v o o d o o d o lls w here so m e o n e ju s t sta b s a wax o r cloth fig u rin e with a pin, and in the sa m e m o m e n t so m e poor so u l fa lls to the g ro u n d . T h in g s do not w ork q uite like that. If there is one sin g le th in g that all se rio u s literature ag rees u p o n , it w ould be that the p rep aratio n takes tim e. S in c e M rs. K u lag in a w as alre ad y m e n tio n e d several tim e s, and s in c e her a b ilitie s have been researched a s m u ch a s the tw entieth centu ry sc ie n c e co u ld have researched th e m , let’s co n tin u e with her exam ple. H e r a b ilitie s to m o v e o b je cts w ith o u t to u ch in g them w ere not so m e th in g that w as alw ays in sta n tly read y fo r use.



S o m e tim e s, h o u rs o f p re p aratio n s w ere needed and it w as noted that th is d o e s not favor the strictly su p e rv ise d d e m o n stra tio n s. T h e s e w ere not p a in le ss either. M rs K u la g in a reported that when her co n ce n tratio n b e co m es su cc e ssfu l, sh e feels sh a rp p a in in her sp in e and her v isio n b lu rs. W h ile she m oved the o b jects, her heartbeat raise d up to 2 4 0 , sh e felt th irsty a n d had a taste o f iron o r co p p e r in her m o u th . She also experienced o c c a sio n a l periods o f d iz z in e s s an d nausea and her blood su g a r level w ere elevated. After d e m o n stra tio n s o f her a b ilitie s, so m e tim e s sh e c o u ld n ’t see properly, and sh e needed so m e tim e to recuperate fro m such e x p erim en ts. In ad d itio n to that, w ith in o ne h o u r after the te sts, a lo ss o f w eig ht o f 1.5 to 2 lbs. h a s been recorded. O b v io u sly, th is p a in ts a picture o f q uite a stre ss and tim e c o n ­ su m p tio n . O n the other h an d , sa m e sc ie n tis ts a ls o researched an o th e r R u ssia n lady, M rs. A lla V in o g ra d o v a . T h e y d eterm ined that w h ile exh ib itin g a b ilitie s s im ila r to th o se o f M rs K u lag in a, sh e experiences far le ss stre ss. T h e re are lim ita tio n s to su ch a b il­ ities as w ell. H ere are so m e o f the c o n c lu s io n s o f the exper­ im e n ts co n d u cte d with M rs. K u lag in a: •



O p tim u m d ista n ce from o b je cts sh e w an ts to m o ve is ap p ro x im ate ly 1 1 / 2 feet.



•



D ista n c e lim it is ap p ro x im ate ly 3 feet a n d 4 inch es.



•



S iz e an d sh a p e are m o re im p o rta n t than the structure and d e n sity o fth e o b je ct sh e is in flu e n cin g .



•



W eigh t and d im e n s io n s o f o b je cts are im p o rta n t; the w eights vary from a few o u n ce s to nearly o ne pound.



•



S h e fin d s m o v in g a vertical cy lin d e r e a sie r than m o ving a h o rizo n tal one.



•



S h e c a u se s no ch a n g e s in the sh a p e o f so ft o bjects



d u rin g m o vem ent. •



A n electrical field is generated in the v ic in ity o ft h e ob­ je ct sh e is attem p tin g to in flu e n ce ; however, there is no m e a su ra b le field between K u la g in a a n d th a t o bject and no sp a rk s w ere observed.



•



S h e can exert no effect on an o bject situ ated in a vac­ uum .



•



Electro static sc re e n in g has no effect on h e r pow ers, w h ich seem to be better with the o bject u n d e r a n o n ­ co n d u c tin g cover.



•



S h e is u n su c c e ssfu l d u rin g sto rm s o r o ther atm o ­ sp h e ric c o n d itio n s w hen there is a greater than n o rm al a m o u n t o f e lectricity in the air.



So viet sc ie n tis ts attributed the te le k in e sis to so m e th in g they call “b io p la sm ic energy.” T h e ir research su g g e sts that th is energy can travel th ro u g h an yth in g , in c lu d in g le a d -sh ie ld e d cag es w h ich p ro h ib it any co n ve n tio n al rad iatio n from entering. A s we can see, there is no s h ie ld in g from th e se a b ilitie s, but it takes tim e and p re p aratio n . From to m e s a s a n cie n t a s C la v icu la Salo m o n is to tw entieth century research w ith N in a K u la g in a we find the sa m e pattern: p rep aratio n takes tim e . T h e re are no re­ ports that anyo ne w as able to s im p ly sit dow n at the table and in ­ stan tly start m o v in g o bjects by m e a n s o f te le k in e sis. A ll the o c­ cu lt v o lu m e s a ls o w rite at q uite so m e length ab o u t prep aratio ns for the m a g ic ritu a ls. C o n ce n tratio n takes tim e. A n o th e r im p o rtan t p o in t is that the effects o f in flu e n cin g an o b ­ je c t o r a b eing do not becom e v isib le instantly. O n e o ft h e exam ­ ples w as m e n tio n e d earlier. In Dr. M ille r's exp erim ent w ith the W o rralls in flu e n cin g a rye g ra ss, the m a x im u m effect occurred



o nly n h o u rs after the W o rra lls began th e ir in flu e n ce . In m a n y re­ po rts, th e o bjects w h ich U ri G e lle r w as b e n d in g , th e sp o o n s and forks w ould co n tin u e b e n d in g even after Mr. G e lle r had already left the p re m ise s. A n o th e r good exam p le is o ne o f the v id e o s o f the e x p e rim e n ts with M rs K u lag in a. She w as sittin g at the table, h o ld in g her h a n d s ap p ro x im ate ly 15 ce n tim e te rs (6 inch es) from a c o m p a s s , an d began to m ove her h a n d s in a c irc u la r m o tio n. At first n o th in g hap p en e d . T h e n the needle m o ved slig h tly and began to rotate. M o m e n ts after that, the w ho le c o m p a s s began to spin. W hen it co m e s to in flu e n ce by m a g ic , situ atio n is sim ila r, even w hen very experienced p ractitio n e rs are in vo lve d . O n D ecem b er 10 19 9 9 , The M id d le East Tim es reported, a n d m a n y new spapers th ro u g h o u t the w orld carried the new s that b e cau se o f a d ro u gh t for the se co n d ye ar in a row, the ra b b is in Israel chartered an a ir­ plane and perform ed "c a b a listic prayers" at clo u d level to end the d ro u g h t. T h e d ro u g h t w as cau se d by u n u s u a lly d ry w inter se a so n fo r tw o years in a row. Jordan, Syria, Iraq, S a u d i A ra b ia a n d Israe l w ere all severely affected. C o in c id e n ta lly o r not, the Israe li w eather reports o n Jan uary 24, 2 0 0 0 spoke o f record rain fa lls. Four days later, sn o w w as recorded at Be'er Sh eva it the N egev desert. T h o u s a n d s o f peo­ ple ru sh e d to see the sp e ctacle . Later that year N egev d esert w as flooded. N atu rally, it is the rig ht o ft h e sk e p tics to c la im th a t ch an g e from d ro u gh t to record rain and sn o w in a d esert w ith in a m o nth is a pure c o in c id e n c e (never m in d the later flo o d in th a t desert), but the p o in t o f the m atter is that the ch a n g e w as not in sta n t. It w as a full m o n th after the prayers that the ch an g e to o k place.



R e lig io u s tra d itio n a l sto rie s a ls o co n firm that m a g ica l influence takes tim e . P rophet M o h a m m e d , found er o f Isla m , w as report­ edly u n d e r a sp e ll once. It w as cast on h im by Lubaid bin A sa m a n d h is sis te rs . T h e doll with p in s, a c o m b and a co rd with eleven kn ots w ere placed into the w ater w ell. M o h a m m e d has seen th is in h is d re am an d sa id :



" T h is is the w ell w h ich I w as



sho w n (in a d re a m ). Its w ater looked like the in fu sio n o f henna leaves and its d ate -p alm trees looked like the h e ad s o f devils." T h is M u s lim tra d itio n is reco unted by Syed M a u d u d i. A cco rd in g to it, M o h a m m e d sa id to A is h a , h is wife: "M y Lord h a s told m e w hat I h a d asked o f H im ." H a d ra t A isha asked w hat it was. H e replied: "Two m en (i.e. two angels in h u m a n guise) ca m e to m e. O n e sat n e a r m y h e a d a n d the other n e a r m y feet. T h e first asked: w hat has happened to h im ? The other replied: M a g ic h a s been worked on h im . The first asked: w ho has worked it ? H e replied: L u b a id bin A sa m . H e asked: In w hat is it c o n ta in e d ? H e replied: In the com b a n d h a ir covered in the spathe o f a m ale datetree. H e asked: where is it ? H e replied: u n d e r a stone at the bottom o f D h i A rw an (or D h a rw a n ), the w ell o f B a n i Z u ra yq . H e asked: w hat sh o u ld be done about it ? H e replied: the w ell sh o u ld be em p ­ tied a n d it sh o u ld be taken out fro m u n d e r the stone. The H o ly Prophet then sent H a d ra t A li (M o h am m e d 's son in law ), H a d ra t A m m a r bin Yasir an d H a d ra t Z u b a ir: They were also jo in e d by J u b a ir bin ly a s a z -Z u r q i (two m en fro m B a n i Z u ra y q ). Late r the H o ly Prophet also arrived at the w ell a lo n g w ith som e Co m panio ns. The w ater w as taken out a n d the spathe recovered. There they fo u n d that beside the com b a n d h a ir there was a cord w ith eleven knots on it a n d a w ax im ag e w ith needles pricked into it. G a b rie l (peace be on him ) ca m e a n d told him to repeat the M u 'aw w id h a tayn . As he



repeated verse after verse, a knot w as loosened an d a needle taken out every tim e, till on fin is h in g the last words a ll the knots were loos­ ened a n d a ll the needles rem oved, an d he was entirely fre e d fro m the 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 sa y in g that angel G a b rie l c a m e to M o h a m m e d b rin g in g him M u 'aw w idhatayn. T h is is a n a m e for the two last su ra s o f Q u r'a n , A l-F a la q and A n -N a s . A s they w ere read, the p in s c a m e out o fth e wax d o ll, kn ots on the cord have been lo o se n e d and the spell w as broken. T h e c o n c lu sio n w ould be that for the su cc e ssfu l w orking o f m a g ic one needs so m e tim e for proper p rep aratio n and co n c e n ­ tration. T h e effects m ay take so m e tim e , a n d sp e ll m a y have to be 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 ete e n -n in e tie s. It d id n 't stop at one ritu a l. N u m e ro u s experienced K a b b a lists tried the sa m e w ith out any result. S u c h rites c o n ­ tin u e d th ro u g h o u t the decade, so m e tim e s with co n sid era b le m ed ia attentio n, but S a d d a m h a s n ’t suffered a co u g h, let alone death. In the end, a very earthly force had to be used on h im . Even th e n , before the actu al w ar took place, he w as offered to leave the country, and it w a s o nly h is stu b b o rn nature that cau se d h im to get into actual w ar a g a in st a su p e rio r force and e ven tually get ca u g h t. How ever, n o th in g that co u ld be in te r­ preted as a re su lt o f o ver 10 years o f c u rse s b eing c a st on him co u ld be observed. T h e e x am p le s do not stop there n o r are they lim ite d to s p e lls and cu rse s. It se e m s that so m e people are so m e h o w protected from any danger, and not o nly from o ccu lt in flu e n ce s. A p ro m in e n t exam p le w ould be A d o lf H itle r. T h e re are m a n y repo rts about c u rse s attem pted by je w s in N a z i G e rm a n y a s H itle r w as starting to p ersecute th e m in the n in e te e n -th irtie s. W e can safely c o n ­ c lu d e th at th is had no n o tice ab le result. H e a n d h is fo rces had to be d ealt w ith in a very earthly fa sh io n , p a in sta k in g ly a n d w ith lots o f c a su a ltie s. In fact, anyo ne w ho is aw are o f allie d p la n s ve rsu s actu a l events in the in v a sio n o f N o rm a n d y know s that the lib e r­ ato rs had little, if any luck on th e ir side. In stark co n trast to that, it is a h isto rica l fact that H itle r earned several m e d a ls in the F irst W orld W ar a n d lu c k ily su rvive d very risky situ a tio n s a s a c o m m o n co rp o ral w h ile h is reg im ent w as d e cim ate d w ith over 8 0 % lo sse s. A s a N a z i leader, he survived



ab o u t 4 0 a s s a s s in a tio n



p la n s and atte m p ts. H e lived even



through so m e situ a tio n s th at n o rm a lly m ean certain death for people. A good exam p le w ould be the a s s a s s in a tio n attem pt on July 2 0 ^ 19 4 4 w hen a bom b w as planted in a ro o m w here he w as h a v in g a m eeting. F o ur people aro u n d h im w ere kille d in a blast, but not H itler. H e e scap ed death w ith o n ly a w ounded a rm . A lu ck o r so m e th in g else kept h im safe. S o m e w ould say that all d isc u s se d above is pu rely co in c id e n ta l. A g ro u p o f people w ho can ap p are n tly ca u se a flo o d and snow in the desert can not d isp a tc h o r at least d isa b le o ne sin g le , gray, relatively old an d w eak h u m a n being. A G e rm a n co rp o ra l w ith a fun ny m u sta ch e ru n s th ro u g h the tre n ch e s o f W orld W ar O n e a n d earns one m edal for p u llin g a w ou n d ed officer from the no ­ m a n ’s lan d an d an o th e r for c a p tu rin g a g ro u p o f e n e m y so ld ie rs a p p are n tly all alo ne. H e gets re co m m e n d e d for a m e d a l by a Jew­ ish officer (a fact he w ill later care fu lly hid e), but w hile 8 out o f every 10 people in h is re g im e n t fall - so m e h o w the b u lle ts and e x p lo sio n s ju s t keep m is s in g h im for the m o st part. H e w as w o u n d ed in one leg and got cau g h t in one p o iso n gas attack. Co nven ien tly, n o n e o f th e se tw o left any p e rm an e n t d am ag e , but they gave h im the prestige o f w ounded , deco rated w ar hero and th u s boosted h is p o litical career. T h e n later o n , as H itle r’s pow er peaked, h is ow n o fficers at­ tem pted to d isp a tc h h im on n u m e ro u s o c c a sio n s but a ll a t­ te m p ts failed. O n M arch 13th 19 4 3, the co n sp ira to rs placed a bo m b on h is a irp la n e . T h e ch e m ic a l tim e r o ft h e bo m b activated. Yes - activated. How ever, interestingly, th e d e to n atin g c a p failed. H itle r land ed not o n ly u n h a rm e d , but co m p le te ly unaw are that there w as a bom b in h is luggage.



O n ly 7 d ays later, he v isite d Berlin A rm o ry M u se u m . T h e tour g u id e , C o lo n e l R u d o lp h von G e rsd o rff, w as in te n d in g to perform a su ic id e bom b attack on H itle r. H e h id two g re n a d e s w ith a 10 m in u te tim e r u n d e r h is coat, and the plan w as to sta n d a s clo se to h is target as p o ssib le w hen the b o m b s go off. How ever, that d ay H itle r has set up w hat has to be an a ll-tim e record o f any p o litician v is itin g any p lace on earth. H e toured the entire exhi­ bition in ju s t about 2 m in u te s tim e . T h e n he a ctu ally shook h a n d s w ith h is w o u ld -b e a s s a s s in and w alked away. In M arch 19 4 4 , A id e de C a m p C a p ta in



Eberhard von Breit-



e n b u ch , d e cid e d to keep it sim p le an d ju s t pu ll out a g un and sh o o t the N a z i leader d u rin g one o f h is brie fin g s. A s he w as e n te rin g the briefing room , he w as denied en tran ce. It ju s t so happ en ed that on that sa m e m o rn in g , H itle r issu e d a directive p ro h ib itin g a id e s from atte n d in g any o f h is brie fin g s. O n c e again a plot failed w ith out H itle r even b e in g aw are o f it. O n ju ly 2 0 ^ , C o lo n e l von Stauffenb erg planted a bo m b w ith one kilo o f p lastic e x p lo sive into the briefcase u n d e r the very table H itle r w as sittin g at. H e w anted to put in a se co n d kilo, but ex­ actly in the w ron g m o m e n t one officer entered the ro o m to s u m ­ m on h im to the m eeting, so the plan had to proceed w ith o u t the se co n d pack. T h e briefcase w as a few feet to the rig ht o f H itle r w hen it exploded. Four people aro u n d h im w ere ch arre d and torn to pie ce s, so m e w ere blown out o ft h e w indow , all su rv iv o rs were badly in ju re d - except one. H itle r w alked aw ay w ith sm a ll w ooden sp litte rs in h is leg, a w o u n d ed a rm , scratch on a forehead and a m ig hty b u zz in his ears. N o th in g else from a full kilo o f p la stic explo sive le ss th a n 4 feet away. H e called it “d iv in e p ro v id e n ce ” a n d even m et with



M u s s o lin i an d posed w ith h im for n e w sp ap e rs later that sam e day. T h e p h o to g rap h s o ft h e ro o m after the e x p lo sio n are freely a v a ila b le on the Internet, as w ell as pho to s o f H itle r v is itin g the p a rticip a n ts o f that m e e tin g in h o sp ita l. M o tio n pictu re reco rd­ in g s are a ls o preserved and can be seen in several d o c u m e n ­ taries. A nyo ne w ho se e s th o se people with b u rn s all o ver th e ir bodies a n d faces, th e ir lim b s in ban d ag e s, the p ictu re s o f the charred room co m p le te ly destroyed and then H itle r sta n d in g next to their h o sp ital beds h a s to w on der how is that p o ssib le . O n e c a n ’t even see the scratch on h is forehead b e cau se he is w earin g h is usual u n ifo rm hat. G o e b e ls h im s e lf sa id : " If that w a s n ’t a m ira cle then there are no m ira c le s at a ll.” A n d so , th ro u g h so m e m o re an d so m e le ss in te re stin g attem pts, for ap p ro x im ate ly 4 0 tim e s H itle r e scap ed death w ith stu n n in g ease. Several books and T V d o cu m e n ta rie s have been m ad e ab o u t a s s a s s in a tio n atte m p ts on H itle r and h is a m a z in g lu ck in a v o id in g them . A g ain - lu ck is one p o ssib le explanatio n. But w hat 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 a prem ature d e m ise th an the “bad g u ys.” E xp lan atio n s are n u m e ro u s. O n e o f th e m o re p redictab le o n e s is that it ’s a ll be­ ca u se the D evil protects h is ow n. A so m e w h a t s im ila r o ne c la im s that evil s p irits are th o se w h ich carry out the cu rse s a n d they w ill



not attack other m ale vo le n t b ein g s. A third exp lanatio n sa ys that people w ho have so m u ch negative energy in sid e o f th e m , sim p ly feed on the cu rse s an d other negative energy se n t on th e m . Even though th e y m ay not be aw are o f it, nor do it on the c o n s c io u s level, they fu n ctio n on negative energy a n d any c u rse ju s t gives them m o re fuel so to say. A n o th e r p ro m in e n t h yp o th e sis says th a t every liv in g b e in g h a s a destiny, an d can n o t be kille d before that destiny, for better or w o rse, is fulfilled. Even th o u g h d e stin y is not a terrib ly p o p u la r and



"m odern"



co n ce p t b e cau se it can in still a feeling o f co n fin e m e n t a n d lim i­ tatio n, the fact re m a in s that it p ersisted in v o ca b u la rie s a n d folk­ lore aro u n d the w orld fo r th o u sa n d s o f years, perpetuated by events that s im p ly defy any other explanation. O n e su ch often used exam ple in co n v e rsa tio n s about d estiny w o u ld be the se co n d rise o f N ap o le o n B onaparte. A s we know from h isto ry books, he w as an e m p e ro r o f France w ho led h is tro o p s into m an y co n q u e sts. After he w as cau g h t by w inter in R u ssia , h is tro o p s



paid a heavy to ll in h u m a n c a su a ltie s, and



w ere forced to retreat an d ab and o n a lot o f o ccu p ie d territory. W ith h is tro o p s d e cim a te d , te rrito rie s lo st and d isco n ten ted fa m ilie s o f so ld ie rs w ho d ie d fo r h is failed qu e st, he suffered a m ilita ry defeat in 18 13 and w as exiled to Elba. How ever, on M arch 9, 18 13 he e scap e d . W h at follow ed w as an unprecedented g a th ­ e rin g o f tro o p s an d rise to the p o sitio n o ft h e E m p e ro r in o n ly 13 days. Below are the h e a d lin e s from "Le M o n ite u r U niversel", a new s­ paper o f th at tim e . It illu strate s ju s t how fast it a ll happ ened . W hen one re ad s these, ke e p in g in m in d that they are d ay-b y-d ay



h e a d lin e s from the sa m e new spaper, one can o n ly im a g in e how the jo u rn a lis ts an d e d ito rs felt. T h e ir to ne a n d ch o ice o f w ords ch an g e d ra stica lly as N ap o le o n gets clo se r to P aris. It b e g in s on M arch 9 w hen he escap ed. M arch 9 T h e A n th ro p o p h a g u s H a s Q u itte d H is Den M arch 10 T h e C o rsic a n O g re H a s Landed at C a p e ju a n M arch l i T h e T ig e r H a s A rrived at C ap 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 fortunate eno ugh to e scap e h is p u rsu e rs M arch 19 B o naparte is A d v a n c in g W ith R apid S trid e s, But H e W ill Never Enter Paris M arch 20 N a p o le o n W ill, Tom orrow , Be U n d e r O u r R am parts M arch 21 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 phagus" (sm arty-p an ts w ord for ca n n ib a l) to " H is Im p e ria l and Royal M ajesty" in u n d e r tw o w eeks. It u su a lly takes longer than that to o rg an ize a co n ce rt or a w e d d in g party. T h is illu stra te s why the co n ce p t o f d e stin y outlasted a n u m b e r o f re lig io n s a n d e m ­ pires. Every now and then so m e people and events aro u n d them s im p ly "stick out" o f "norm ality" so ra d ica lly that o nly "it w as m eant to be" se e m s to explain it. T h e se are o nly so m e o f t h e th e o rie s o n th e is s u e o f w hy so m e h u m a n b e in g s are hard e r to harm than the o thers. T h e re are m o re com p lex e x p lan atio n s th at go deep into Kabb alah to elab­ orate it. W hatever the reason, m o st o cc u ltists agree that it is not a co in c id e n ce that so m e p eo p le se e m to be im m u n e to cu rse s a n d a p p e a r to be protected from danger, but are not u n a n im o u s in sp e c u la tio n s as to why it is so. How ever, su ch pro tectio n o nly m a k es it hard e r to negatively affect su ch p e rso n , not im p o ssib le (as we can see from the above e x am p le s). T h is o n ce a g ain b rin g s us to the H exag rad io r re co m m e n d atio n for p ra cticin g a n d fo rm ­ in g a g ro up . C o m b in e d efforts o f a m p le n u m b e r o f experienced p ra ctitio n e rs m ake every goal achievable.



Expectations and reality in precognition P reco g n itio n - a tte m p tin g to fin d out w hat w ill happen in the fu­ ture, is one o f the o ld e st and m o st c o m m o n o b je ctive s o f m a g ic rites even to o u r days. S till, every reader pro bab ly asked h im s e lf o r h e rse lf a q u e stio n - how c o m e you never see a new spaper h e ad lin e sa y in g "P sy c h ic w in s lottery” o r so m e th in g a lo n g those lin e s? Indeed, m o st p ro p h e cie s are either very v a g u e o r very w rong;



even th o se m ad e by so m e fa m o u s and p re su m a b ly in fa llib le pro phets. In the Bible, M A T 16 :2 7 we read: 76:27 Fo r the So n o f m an sh a ll com e in the glory o f his Fath er with his ang els; an d then he sh all rew ard every m a n accord in g to his works. 16 :28 Verily I say unto you, There be som e stand ing here, w hich sh all not taste o f death, till they see the So n o f m a n com in g in his kingdom . S im ila r to that, in M A R 13:23 - 13:30 it says: 73:23 But take ye heed: behold, I have fo reto ld you a ll things 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 utterm ost part o f heaven. 13:28 N o w learn a parable o f the f ig tree; W hen h er branch is yet ten­ der, a n d putteth fo rth leaves, ye know that su m m e r is near: 13:2c) So ye in like m anner, w hen ye sh a ll see these things com e to pass, know that it is nigh, [even] at the doors. 13:30 Verily I say unto you, that this generation sh a ll not pass, till a ll these things be done. 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 quoted by three o f h is ap o stle s as cle arly sa y in g that the en d o f the w orld and h is se co n d c o m in g w ill happen d u rin g th e ir life. Today, w ith ce n tu rie s o f tim e d istan ce , it b e co m es o b v io u s that th is prophecy w as not accurate. M an w ho w alked o n water, turned w ater into w ine, cu re d the ill an d ra ise d the dead m a d e a m istake on p re d ictin g an event o f su ch m a g n itu d e a s the end o f the w orld. W h at ch a n ce s th e n , have all the o th e rs w hen pre­ d ic tin g events o f sm a lle r co n se q u e n ce for the h isto ry o f m an kin d - su ch as lottery n u m b e rs for the next w eek? M ore to the p o in t w hat, if an yth in g , can one re a listic a lly expect fro m p re co g n itio n ? T h is q u e stio n is not at a ll new, an d there have been v a rio u s a t­ te m p ts to an sw e r it through v a rio u s e x p erim en ts. O n e appro ach w as to co n ce n trate on the c o m m o n d e n o m in ato r. C la v ic u la Salo m o n is as w ell a s Lem egeton offer a n u m b e r o f w ays to learn the future by s u m m o n in g d e m o n s. A s we d is c u s s e d earlier, Bible m a k es reference to the K in g S a u l w ho so u g h t ad vice fro m the s p irit o f p ro p h et S a m u e l about the im m in e n t battle. D u rin g h is life,



Sam uel



learned



ab o u t



future



events



fro m



h is



God.



H e ro d o tu s w rote ab o u t K in g C ro e su s o f Lydia w ho so u g h t



a d v ice from the o racle o f A p o llo . R om an e m p e ro r N e ro and Alex­ a n d e r the G re a t d id the sam e . Clearly, o ne o f the m o st used m e th o d s o f le a rn in g about future events is th ro u g h aid o f v a r­ io u s sp iritu a l e n titie s. T h is n e ce ssa rily ra ise s a q u e stio n -



is



there any o bjective e vid en ce that any sp iritu a l b eing can be s u m ­ m o ned'1 If so, that w ould co n trib u te to the tru stw o rth in e ss o f the a n sw e rs received in su ch way. In attem pt to an sw e r th is q u e stio n , a very fa m o u s exp erim ent has been perform ed by the renow ned stage m a g ic ia n H o u d in i. H is ­ tory re m e m b e rs h im as a great e scap e a rtist a n d entertainer, but he a ls o d eb unked several frau d u le n t m e d iu m s w ho were per­ fo rm in g p hony se a n ce s. M an y relatives o f the d e ce ase d were a n x io u s to hear th e ir loved o n e s a g a in , people in v a rio u s life tro u b le s w anted to know how to reso lve th e ir p ro b le m s, and so m e people were ju s t p lain c u rio u s. A ll th e se w ere w illin g to pay for the co ntact w ith the other w orld, and that is w here sh ad y ch a racte rs w ould co m e in an d co lle ct the m o n e y by fa k in g the trance an d co ntact w ith the sp irits . In the b e g in n in g o f h is career, the fam ed e sca p ist w as not above m a k in g su ch p erfo rm ances h im se lf. B ills had to be p aid , and it w as o ne w ay o f getting so m e needed cash . In the se co n d part o f h is ca re e r th o u g h , he turned a g a in st su ch practice s, an d he g e n u in e ly w anted to fin d out if a co ntact between h u m a n s and sp irits is a ctu a lly p o ssib le . A s he fo u n d no e vid en ce for su p e rn atu ral p h e n o m e n a over the years, he th o ug h t o f a u n iq u e experim ent. H o u d in i th o ug h t that if there w as a w ay for a s p irit o f the dead person to co ntact the liv in g - he w ill be able to fin d it o n ce he d ie s. T h u s , he left a sort o f a coded m e ssa g e to h is w ife Bess. After h is death, sh e w as su p p o se d to go to v a rio u s m e d iu m s and



see if h is w ords w ould really c o m e th ro u g h , th u s p ro vin g that there is life after death. T h e m e ssa g e w as “R o sab elle- a n sw e r- te ll- pray, a n sw e r- lo o kte ll- answ er, a n sw e r- tell.” T h e s e se e m in g ly m e a n in g le ss w o rd s co rre sp o n d to the co de he used in h is “th o u g h t re a d in g ” stage trick. Each w ord o r a g roup o f w ords rep resents so m e letter. T h e w ord “a n sw e r” sta n d s fo r “ B”, “te ll” m e a n s “E ”, “pray, a n sw e r” is “L" etc. W h e n H o u d in i first m et h is w ife B e ss, sh e w as per­ fo rm in g a so n g "R o sab e lle .” Later, w hen they m a rrie d , sh e had the n a m e o f that so n g in scrib e d in her w e d d in g ring . T h u s , the coded m e ssa g e he w anted to send h e r fro m the o ther s id e w as “R o sab elle, believe.” H a rry H o u d in i d ie d on O cto b e r 31, 19 2 6 and every H allo w een night sin ce then B e ss H o u d in i took part in se a n ce s. R u m o rs cla im e d that sh e also traveled to so m e fa m o u s m e d iu m s o u tsid e the U n ite d States as w ell. How ever, the pro blem is th a t in 19 28 sh e inadvertently revealed th e p assw o rd , s o even th o u g h there w ere so m e w ho cla im e d they received the m e ssa g e , the entire exp erim ent w as c o m p ro m ise d b e cau se the secret w o rd s w ere not secret anym ore. G e ttin g back to the q u e stio n s that lead u s to the H o u d in i exper­ im ent, we can co n c lu d e that d e sp ite th is and o ther s im ila r exper­ im e n ts by other people, there has been no co n c lu siv e or at least c o m p e llin g e vid en ce o f life after death n o r o f g e n u in e contact w ith the w orld o f s p irits so far. C o nseq u ently, the cre d ib ility o f p re co g n itio n can not be helped by the e v id e n ce o f life after death at th is tim e . T h is leaves u s with the q u e stio n if pred ictio n o f fu ­ ture events can be valid ate d per se, w ith o u t p u ttin g it into the w id er context o f w orld o f s p irits and life after death. In plain



E n g lish - never m in d the life after death a n d how the m e d iu m s learn about the future, we s im p ly w ant to know i f there is any p ro o f th at precog nitio n w orks o r sh o u ld we p re su m e that all m e d iu m s



are e ith e r frau d s



or



people



su ffering



from



self-



d e lu sio n s. S u c h ap p ro ach is not new either. A very re vealin g experim ent in th is d ire ctio n w as attem pted o ver tw o th o u sa n d years ag o . A s we can read in “The H isto ries” by H e ro d o tu s, K in g C ro e su s o f Lydia w as troubled b e cau se o f the n e ig h b o rin g P e rsian E m p ire . H e co n te m p late d m o u n tin g a w ar on th e m , but w a s not su re o ft h e o u tco m e . T h e re w ere m an y fortunetellers a n d o ra cles in h is tim e , but he w a sn ’t su re if they can be tru ste d , and s o he th o u g h o f a test. H e se n t e m is s a rie s to every reputed o racle o f the known w orld and gave th e m a task; Exactly one h u n d re d d a ys fro m the start o f th e ir jo u rn e y they were to a sk the o racle w hat is King C ro e su s d o in g on that day. From the A p o llo ’s tem p le at Delphy, the e m issa ry brought a m e ssa g e from Pythia: I know the n u m b er o f grains o f sa n d as w ell as the expanse o f the sea, A n d I com prehend the dum b a n d h e a r h im who does not speak, There ca m e to m y m in d the sm e ll o f the hard-shelled turtle, Boiled in copper together with the lam b , W ith copper below a n d copper above. In deed, on the given day, the k in g slau g h te re d a la m b and a tu r­ tle and boiled th e m together in a co p p er pot with a co p p e r lid . O f all the p ro p h etic te m p le s in the know n w orld at that tim e , only the o racle o f A p o llo at D e lp h y an d the one o f Z e u s A m o n in the Libyan desert gave the satisfacto ry an sw e rs, altho u g h the history



d id not preserve the exact w o rd in g o f t h e an sw e r from the sec­ o n d o racle. Enco uraged by the co rrect answ er, C ro e su s asked ab o u t the o u tco m e o f w a g in g a w ar on P e rsia n s. Pythia from the 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 p re d ictio n . T h e an sw e r o f the o racle w as that G o d A p o llo , through Pythia, h is prophet, gave a correct answ er. By cro ssin g the river, K in g C ro e su s d isso lv e d a great em p ire - h is own. It w as not the fault o f t h e o racle that king m isin te rp re te d the w o rd s o f the prediction. A n d th u s we arrive to th e pivotal p o in t o f all recorded p ro p h ecie s - o ne th in g they have in c o m m o n is am biguity. Pythia is pro b­ ably best know n for an o th e r an sw e r w ith d u a l m e a n in g . W h e n a s o ld ie r asked about h is faith in the u p co m in g war, sh e answ ered : You w ill go you w ill return not in the battle you w ill perish. T h is se n te n ce can be read in tw o w ays: 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 m o re o f a w ord gam e and not a prophecy. How ever, a lo n g w ith the C r o e s u s ’s exp erim ent with la m b and turtle, an o th e r exam p le in d ica te s that s k ills o f Pythias were not lim ite d to m a k in g an sw e rs w ith m u ltip le interp retatio ns. H e r



m e ssa g e for R o m an E m p e ro r N e ro w as to fear the “three and seventy ye a rs”. S in ce N e ro w as o n ly 30 at the tim e , he w as m ore than h ap p y w ith that answ er. Livin g to be 73 w as a very d esirab le pro sp ect b e cau se average life sp an in that tim e w as u n d e r 50. How ever, the real m e a n in g o f Pythia's w o rd s proved to be m ore sin iste r. W ith in a year from that p re d ictio n , a sto rm o f events sw irled th ro u g h R o m an E m p ire . A re b e llio n broke out, and N ero, p ressed by e n e m ie s c lo sin g aro u n d h im , c o m m itte d a su icid e . G o v e rn o r G a lb a w as the leader o f the u p risin g . H e took N e ro ’s thro ne but sh o rtly after that he w as kille d too. H e w as 73 years 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. At th is p o in t it m u st be explained that Pythia is not a n a m e o f any s in g le w o m an . It w as a title o f the p rie ste sse s in the A p o llo ’s tem p le at Delphy. K in g C ro e s u s o f Lydia lived in the 6 ^ century B C and N e ro in the i S* century A D , s o the sp an o ft h e pro ph ecies from C ro e su s to N e ro is over 6 0 0 years. M any p rie ste sse s ca m e a n d w ent in that tim e , but o b v io u sly show ed a cc u ra c y not ex­ p la in a b le by m ere co in c id e n ce . If the h isto rica l repo rts are true, then one p rie ste ss saw w hat a m an in h is g ard en m ile s aw ay is d o in g , w h ile an o th e r saw the age o fth e m a n w ho w ill b rin g about N e ro ’s d e m ise . T h e y w ere so fa m o u s in the old w orld that D e l­ p h ic Sybil (from L a tin /G re e k sybilla - m e a n in g "prophetess") and



p re vio usly m e n tio n e d Lybian S yb il from te m p le o f Z e u s A m o n are even show n on fresco s in the S is tin e C h a p e l c e ilin g . D esp ite all that, they d id not provide the in fo rm a tio n that can be used to e a sily ch an g e the co u rse o f events. A ll experim ents with telepathy, d ista n t view ing and pred ictio n o f future events to th is date agree that one ca n n o t expect accurate, detailed answ ers about the future. T h is is w here m o st people u su a lly ap p ro a ch the p re co g n itio n in a w ron g way. People expect to get a clear, straig htforw ard an sw e r about how and w hat w ill happen in the future. T h is how ever, never takes place. H isto ry has rarely recorded “clean cut" p re d ictio n s, and to d ay after se v ­ eral th o u sa n d years o f w ritten h u m a n history, we can safe ly c o n ­ c lu d e that one can n o t expect dep e n d ab le , cle a r a n sw e rs d e tailin g the future. Too m an y th in g s in flu e n ce d ay-to -d ay events and d e te rm in e w ho w ill be w here, d o in g w hat w h ich in turn in flu ­ e n ce s so m e o n e else. H a v in g sa id that, it is a ls o tru e that the p re d ictio n s are not c o m ­ pletely u se le ss either, e sp e c ia lly for th o se w ho know how to ap­ pro ach them . T h ro u g h o u t the history, there have been m a n y at­ te m p ts to lo o k into the future. By now, we can say that so m e ru le s that h elp to bring out the m o st out o f p re d ictio n s have crystallize d . T h e fo u r m o st im p o rta n t o n e s w ould be to keep e m o tio n a l d ista n c e , to ask in te llig e n t q u e stio n s, to be a s detailed a s p o ssib le and know ing how to interpret u n cle a r answ ers. E m o tio n al d ista n ce is im p o rtan t b e cau se the lack o f it d isto rts the p re d ictio n s. D u rin g W o rld W ar II m a n y people in Europe w anted to know if th e ir city w ould be b o m b ard ed and q u ite a few se a n c e s w ere held w here sp irits w ere asked su ch a n d s im ila r q u e stio n s. T h e result w as that aw ful lot o f p eo p le got the answ er



that they w ill be safe, o n ly to en d up in the ru b b le not too long after that. W hen people stro n g ly w ant so m e th in g to be true they are in flu e n cin g the answ ers and a cc u ra c y is lost. C o u n tle ss peo­ ple w ere d o in g th e ir first tarot d iv in a tio n s trying to find out if “certain so m e o n e ” is interested in them . S o m e tim e s, so m e people read that there is so m e ch a n ce even from the w orst card layouts. T h e paradox is that they w anted to find o u t w hether o r not they have so m e ch a n ce , but if the answ er w as “n o ” - they w o u ld n ’t take it for an answ er. W h at is the point o f d iv in a tio n if one w ants to accept o nly w hat they w ant to hear? T h u s , the sim p le rule is to rather a sk so m e o n e to do the read in g for you if you need an answ er co n c e rn in g any m atter that you are e m o tio n a l ab o ut. T h is is o n ce ag ain a p o in t in favor o f b eing in a group. A s fo r a sk in g intelligent q u e stio n s - let’s exp lain th is o n a c o m ­ pletely “earthly” exam ple. Every year v a rio u s ad ventu rers attem pt s w im m in g a cro ss the La M an ch e c h a n n e l. T h e y never ask anyone "w ill I m ake it?" It w ould be rid ic u lo u s . W h a t they do, how ever, is to check w hat the c irc u m sta n c e s w ill be. In th is ca se - the w eath­ er and the cu rre n ts. If you know w hat d ire ctio n s the w ater cu r­ rents tend to take at the place w here you w ill sw im , then you know w hat are as to avo id so you d o n ’t have to sw im a g a in st the w ater flow. K now ing w hat sort o f w eather is expected on a given date lets you know if the ch o se n day is go od fo r su ch an attem pt. If it w ill tend to be w in d y m o st o ft h e d ay w ith hig h w ave s, o r if a sto rm is predicted - it is o b v io u sly not a go od idea to do it then. A rm e d w ith th e se tw o pieces o f in fo rm a tio n , i f you p ick the right sp o t and tim e , you can actu ally have the cu rrent p u sh in g you in the d e sire d d ire ctio n with reaso n ab le , low w aves. T h u s , you



d id n ’t get a clear, straig h t “you w ill m ake it" p re d ictio n , but you w ill know w hat place and tim e to p ick for best ch a n ce s o f s u c ­ ce ss. Sam e com m on



sen se p rin c ip le s a p p ly for the precog nitio n.



W h e th e r c o n s u ltin g a m e d iu m o r u sin g so m e preco g nitio n tech­ niqu e yourself, you can n o t expect cle a r-cu t a n sw e rs on g en er­ a lize d q u e stio n s. Instead, the idea is to fin d out how to get best ch a n ce s o f s u c c e ss, w hat to be bew are o f and w hat situ a tio n s can not be avo id ed . O n e sh o u ld a sk ab o u t the d e ta ils that w ill be ad va n tag e o u s an d th o se th at w ill not. T h a t w ay o ne can expect useful in fo rm atio n that can in c re a se the ch a n ce s o f su cce e d in g . T h u s we arrive to the third im p o rta n t p o in t - d e tails. It h e lp s to m ake the q u e stio n s as sp e cific as p o ssib le . T h e best p o ssib le exam p le is a g roup o f stu d e n ts that I know. T h e y had a list o f ab o u t 90 p o ssib le q u e stio n s, 5 out o f w h ich w o u ld fo rm an u p co m in g exam . By u sin g d iv in a tio n a n d a sk in g for each q u e s­ tio n “w ill th is q u e stio n be in the next exam " they m an ag e d to re­ d u ce the n u m b e r o f th e m to 15. A ll o f the q u e stio n s that a p ­ peared in th e te st w ere out o f th o se 15 o b tained by the d iv in a tio n . T h e c o n c lu sio n is o b v io u s - it is best to m ake the q u e stio n s as sp e c ific as p o ssib le . M an y w ould be tem p ted to go the "easy w ay” - i.e. to sit next to o u ija board, a sk so m e th in g a lo n g the line o f "what q u e stio n s w ill be at the exam " and w ait for the "w in ­ n in g c o m b in a tio n ” to c o m e out. How ever, the m etho d that w orked here w as a sim p le card d iv in a tio n and ch e c k in g for each q u e stio n w hether o r not it w ill be in the exam . N atu rally, th is sort o f d e ta ilin g m a y not be a p p licab le in every situ a tio n , b e cau se not every problem has a list o f p o ssib le q u e stio n s and answ ers, but it is an im p o rtan t p o in t to re m e m b e r th a t in d iv in a tio n , a s indeed



in m an y th in g s, it pays to be attentive to d e tails. T h e last piece o f ad vice , a lth o u g h a p p lica b le to all fo rm s o f d iv ­ in a tio n , p e rtain s m o stly to th o se m e th o d s that in c lu d e s u m ­ m o n in g o f sp irits . M an y experienced o cc u ltists prefer su ch d iv­ in a tio n s to taro t re a d in g s, g e o m a n cy and o ther d iv in a tio n tech­ n iq u e s. S u ch te ch n iq u e s have been co n sid e re d su p e rio r th ro u g h ­ out the h isto ry as w ell. T h e p ro b le m o c c u rs w hen the answ ers are vague, w hen they seem hard to interpret o r are s im p ly not u n d e rstan d ab le . In su ch case the m e ssa g e is a w arn in g . H ex ag rad io r m e n tio n s that if the first w o rd s from a sp irit is not a greeting but a q u e stio n - it is a bad sig n . If there w as o ne th in g that se e m s to be c le a r from the entire h isto ry o f d iv in a tio n , it w o u ld be that w hen the new s are good, the s p irits co m e w ith a greeting, they are "talkative", and give cle a r a n sw e rs. If o ne u se s a tarot deck, then the c a rd s w ill shuffle easily. In a ll d iv in a tio n te ch n iq u e s there w ill be a se n se o f lig h tn e ss a n d ease in the a n ­ sw ers. T h e re are so m e h ig h -p ro file h isto rica l and re lig io u s exam ­ ples. W h e n angel G a b rie l cam e to M ary h is first w o rd s were “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 m id 2 0 ^ century and a rather o rd in a ry m a n - o ne Dr. W ilh e lm K eilb ach . In a se ssio n with o u ija board he w as in q u irin g w hether s p irit co u ld an sw e r a q u e stio n that he w as th in k in g a b o u t. T h e e m p h a s is is on “th in k in g ab o ut.” H e d id n ’t w ant to say h is q u e s­ tio n out loud to the people w ho were s u m m o n in g the sp irit.



Instead, h is scie n tific m in d w anted to e n su re a cle a r situ a tio n . If the an sw e r c a m e out to be correct, it co u ld not be called a lucky g u e s s s in c e the people involved d id n ’t even know the qu e stio n . T h e se ssio n started an d , a c c o rd in g to h is acco u n t, sp irit w as u n u su a lly w illin g to talk . In fact, the entity w as so full o f w o rd s that the w o m an w ho w as h o ld in g the planchette on o u ija board im p a tie n tly sa id to h im : “ Be sh o rt. M y h and b e g in s to h u rt.” T h e n s p irit g ave a cle ar answ er: “Tell h im he w ill be that w hat he w ish e s, an d you w ill hear... It w ill be on S a tu rd ay for su re .” A rather straig h t forw ard an sw e r c o n s id e rin g that q u e stio n w as never sa id alo u d . T h e q u e stio n that Dr. Keilb ach had in m in d w as w hether he w ill be given a jo b o f a regular p ro fe sso r o n h is u n iv ­ ersity. O b v io u sly , even he h im s e lf d id not know the answ er. T h is se a n ce w as held on February 1 6 ^ 19 4 3. F o u r days later, on S a t­ urday, Dr. Keilb ach "b ecam e w hat he w ished " - a u n iversity pro­ fessor. U n til that day he w as a docent, but on that Saturday, the facu lty c o u n c il w as e v a lu a tin g h is w ork a n d decid ed to give him the p o sitio n he d e sire d . If you o n ce a g a in read the an sw e r o fth e sp irit, c o n s id e rin g that not even the q u e stio n , let a lo n e the a n ­ sw er w as know n to the people w ho w ere s u m m o n in g the sp irit, every co m m e n t is redundant. ju s t ab o u t a ll recorded experiences w ith sp irits and th e ir answ ers to date se e m to agree - if the new s are good, the sp irit and the w ho le fe e lin g and tone o ft h e o cc a sio n w ill be friendly, d ig n ifie d , in so m e ca se s also energized, but alw ays w ell sp irite d . O n the other h an d , if the sp irit is evasive, a n sw e rin g shortly, a sk ­ in g q u e stio n s in return o r is b eing a m b ig u o u s - it is bad news. S im ila r to that, if tarot is used and deck sh u ffle s w ith h a rd sh ip , ca rd s stic k to one another an d it ’s not easy to m o ve a n d m ix



them -



it m e a n s the sa m e ; poor ch a n ce s o r bad outlo o k. T h e



best co u rse o f actio n in su ch c a s e s is to realize that you asked for an advice on so m e m atter an d the m e ssa g e is that yo ur 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 ­ tence a n sw e rin g h is se co n d q u e stio n a n d it is ap p a re n t that the pattern d e scrib e d above can be seen here a s w ell. S a m e go es for the an sw e r to N e ro - “Let h im fear the seventy three ye a rs.” T h e s e few, but typ ical exam ples s p a n n in g o ver 2 ,0 0 0 ye a rs, from b ib lical p e rso n a litie s an d e m p e ro rs to p ro fe sso rs lo o kin g for p e rm an e n t e m p lo ym e n t and stu d e n ts trying to e ase th e ir way through exam s, su p p o rt the c la im o f m a n y m e d iu m s: p re co g ­ nitio n is not i o o % certain but if one a p p ro a c h e s it the right way 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 w ith o u t in fo rm a tio n ab o u t v a rio u s re lig io n s, beliefs a n d tra d i­ tio n s from w h ich v a rio u s ritu als stem . O b jectively, we have no w ay o f kn o w in g w h ich faith is rig ht and w h ich is w rong. N o faith can prove th e ir re lig io u s c la im s . Re­ g a rd le ss o f that, d o m in a n t o rg a n ize d re lig io n s ro u tin e ly cla im that they are right an d all others are w rong. T h is is o n ly o ne o f the re a so n s w hy m an y p eo p le do not really know m u ch about o ther re lig io n s, and even w hat they know ab o u t th e ir ow n is often o n ly su p e rficia l. N o t o nly H exag radior, but m a n y o ccu lt vo lu m e s quote the four p rin c ip le s o f m a g ic as to know, to w ill, to d are and to keep sile n t. P ro v id in g fo r the "to know " part, and a ls o to broaden the view s an d u n d e rsta n d in g o f how re lig io n s in flu ­ enced each other, the follow ing p a ssa g e s w ill offer m o st im p o r­ tant facts about th o se re lig io n s that m o st o f m a g ic ia n s , sp e lls a n d ritu als co m e from .



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 all Jews are required to be c irc u m c is e d a s w ell. T h is faith believes that G o d gave M o se s 10 c o m m a n d m e n ts, and all w ho accept the Jew ish faith and follow the c o m m a n d m e n ts w ill go to heaven. T h e h o ly book o f Ju d aism is called To rah. It is so m e tim e s also



referred to as Pentateuch, w h ich is G re e k for “five b o o ks”. It c o n ­ s is ts o f G e n e s is , E xo dus, L e viticu s, N u m b e rs and Deuteronom y, w h ich are also the first five books o f C h ris tia n B ib le. A ltho u gh Torah c o n ta in s lin e s w h ich exp licitly forbid w itchcraft, Ju d a ism allo w s so m e sp ace for interpretation a s to w hat sort o f o ccult p ractice s are allow ed and w h ich fall u n d e r fo rb id d en kind. A s m e n tio n e d above, C h ris tia n ity an d Isla m o rig in ate d fro m th is re lig io n . T h e y a ll started from a m an called A b ra m . H e re is w hat the Torah and C h ristia n b ible say ab o u t A b ra m a n d the co u rse o f events after h im that led to the form atio n o f Ju d a ism .



A b ra m cam e from a fa m ily w h ich w o rsh ip e d m a n y g o d s. In his a d u lth o o d , one o ft h e g o d s contacted h im , and told h im that he sh o u ld leave h is fa m ily an d go w here he g u id e s h im . In return, a great nation w ill be born out o f h is o ffsp rin g . A b ra m obeyed, and a s a sig n o f the a lle g ia n ce to th is G o d he c irc u m c is e d h im self. T h is is w hy all je w s and M u s lim s still perform c irc u m c is io n a s a m an d ato ry part o f th e ir re lig io n . In a d d itio n to that, A bram 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 a fa th e r o f m a n y nations". H e took h is wife S a ra h , h is nephew , Lot a n d a ll th e ir sla v e s w ith h im and traveled off. T im e w as p a ss in g by and Sarah felt that sh e w as too old and that sh e can not have ch ild re n an ym o re . She told A b ra h a m to have a c h ild w ith th e ir slave girl H agar. S o he had a so n Ish m a e l with th e ir servant g irl. A rab s believe that they are d e sce n d a n ts o f this so n o f A b ra h a m . How ever, Sarah e ven tually d id becom e p reg­ nant, d e sp ite her old age, and bore a so n Isa a c. N ow she realized that H a g a r and Ish m a e l are an in co n v e n ie n ce . In G e n e s is 2 1 :1 0 we read th at Sarah sa id to A b rah am “I don't w ant h im [Ish m ael] to share the inh eritan ce with m y son, Isaac." A b rah am then se n t aw ay H a g a r an d her so n , a n d the life w ent on. Isa a c later had two s o n s , E sa u an d Jacob. O n e d ay w h ile ru n n in g aw ay from a p o sse , Jacob sp e n t a n ig h t in an o a s is . H e had a d re a m in w h ich he saw a stairw ay to heaven and a n g e ls a sce n d ­ in g by th e m to talk to G o d . H e got into a fight w ith one angel and a s a result o f that he w as left w ith a life -lo n g lim p and a new n a m e ; angel told h im that h is n a m e fro m now o n w o u ld be Israel (the one w ho stru g g le s with G o d ). Ja co b -lsra e l had twelve so n s:



Reuben, S im e o n , Levi, Judah, D an , N a p h ta li, G a d , A sher, Issach ar, Z e b u lu n , Joseph an d B e n ja m in . T h e tw elve trib e s o f Is ­ rael ste m from th e m , an d the te rm Ju d a ism c o m e s fro m the nam e o fth e largest trib e - the one o f Judah. Jaco b ’s ch ild re n so ld th e ir brother Joseph into slavery. H e ended up in Egypt, and d u e to h is ab ility o f d re a m interpretatio n, he a ch ie ve d a hig h p o sitio n in the Egyptian so ciety a lo n g with w ealth an d p o litic a l power. H e forgave h is bro thers a n d invited them all to settle in Egypt. T h a t d id n ’t w ork out all that w ell in the long ru n . G e n e ra tio n s later, Israe lite s grew into a n u m e ro u s n a­ tio n , E g yp tian s felt threatened an d e n sla ve d them . M o se s led the people



o f Israel out



o f Egyptian



slavery a n d



to w ard s the



p ro m ise d lan d o f C a n a a n . O n the n ig h t o f th e ir escap e from Egypt, they b ro ug ht a lo n g the unleavened bread b e cau se they left in su ch haste that there w as no tim e for the d o u g h to rise. In re m e m b ran ce o f that day Jews celebrate P asso ver and o n that h o lid ay they eat M atzah - an un le ave n e d bread. T h e jo u rn e y o f Israe lite s to C an aan lasted forty years and pro­ fo u n d ly in flu e n ce d the h isto ry o f t h e w orld. D u rin g th is voyage M o se s received the Ten C o m m a n d m e n ts o n m o u n t S in a i and placed the stone plates w ith the in scrib e d c o m m a n d m e n ts into the A rc o f the C o ve n a n t. A m o n g th e se c o m m a n d m e n ts it w as p rescrib ed to w ork for six d ays and leave the seventh d ay for rest a n d re lig io u s w o rsh ip . T h is day is still called Sab b ath (Saturday) by the Jews an d is the o rig in o fth e w ord “B lack S a b b a th ” fo r the 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 tribe sp ro uted w ith a lm o n d s. T h is w as interpreted a s a d ivin e sig n an d from then on A aro n b e cam e Kohen G o d o l (high priest) a n d o n ly people from Levi's trib e (Le vim ) are allow ed to be p rie sth o o d (K o h a n im ). C o n trary to th e c o m m o n belief, R abbis are not Jew ish p rie sts. Rabbi lite rally m e a n s "te a ch e r” a n d any Jew ish m ale can be ed ucated to perform that fu n ctio n . How ever, o n ly Levites can be p rie sts and perform se rvice at the altar. At th is point, let’s m ake a sm a ll d ig re ssio n fro m the subject. O b v io u sly, it w a s a p o in t o f doubt th ro u g h h isto ry w hether all the p rie sts w ere re ally d e sce n d a n ts o f one m a n . T h e co ntro versy se e m s to have ended in 19 9 7 w hen Dr. Karl Sko recki o f U n ive r­ sity o f Toronto a n d P rofesso r M ich ae l H a m m e r o ft h e U n iv e rsity o f A riz o n a p u b lish e d the re su lts o f th e ir research in B ritish s c i­ ence jo u rn a l N a tu re (January 2 , 19 9 7). T h e y to o k genetic m aterial from 1 88 Jew ish m a le s (K o h a n im ) from E n g la n d , N o rth A m e rica a n d Israe l an d co m p ared it. T h e re su lts o f the a n a ly s is o f the Y c h ro m o so m e m a rk e rs o f K o h a n im revealed a p a rticu la r m arker in 98.5 percent o f the p rie sts. In plain E n g lish , th e se 188 m en sp re ad over A m e ric a , E uro p e and Israel sh a re a c o m m o n a n c e s­ tor. A tim e fram e w as calculated based on the v ariatio n o f m u ta ­ tio n s o f the g enes to d e te rm in e w hen d id th is c o m m o n pred e­ c e sso r live. It tu rn e d out to be 10 6 g e n e ra tio n s o r 3,3 0 0 years ago, w h ich is ro u g h ly the tim e in w h ich , a c c o rd in g to the tra d i­ tio n , A aro n the first Kohen lived. Leaving our little d ig re ssio n behind, let’s c o n tin u e w here we left off. A s the Israe lite s arrived to the river Jordan, ju s t o p p o site the



P ro m ise d Land, M o ses gave h is people a se rm o n c o n c e rn in g fu­ ture life in the lan d w h ich they are about to enter. T h is is c o n ­ tained in the book o f D e u te ro n o m y (fifth book o f M o se s), and in here it is set in w ritin g that they sh a ll not eat " u n c le a n ” a n im a ls su ch as p ig s. From that tim e to present d ay Jew s a n d M u s lim s do not eat a n im a ls w h ich are liste d as u n cle a n . A fter the se rm o n , M o se s b le sse d the tribes and w ent to M o u n t N eb o fro m where he saw the P ro m ise d Land. H e died sho rtly after that a n d w as buried in M oab. T h u s , he h im s e lf never arrived to the la n d that he led h is people to, but as we can see, the in flu e n ce o f events a n d tra d itio n s set into m o tio n by M o se s is still p re se n t to d ay in n u m e ro u s w ays. After arriv in g in C a n a a n , p ro b le m s d id not end for the Israelites. A w ar broke o u t w ith the P h ilis tin e s . Isra e li suffered so m e rather heavy defeats u n til the tid e s tu rn e d w hen a yo u ng m an nam ed D a vid becam e old eno ugh to fig ht. H is first fight w as a fa m o u s cla sh with a P h ilistin e n a m e d G o lia th . N e e d le s to say, D a vid w on a n d slow ly but su re ly he w as p ro g re ssin g u n til prophet S a m u e l an o in te d and crow ned h im a K in g o f Israel. U n d e r h is le ad e rsh ip all e n e m ie s o f Israe l w ere destroyed. H is so n S o lo m o n b u ilt a fa­ m o u s Jeru sale m te m p le and th is is the apogee o fth e k in g d o m o f Israel. P ro p h e cie s say that a m e s s ia h , a se co n d D a vid w ill com e in the future an d ag ain destro y all e n e m ie s and restore the old glo ry o fth e kin g d o m o f Israel.



Christianity T h is relig ion acce p ts all the afore m e n tio n e d tra d itio n a l beliefs o f the Jews, but they believe that Jesus fro m N azare th w as the m e s ­ sia h a n n o u n ce d in the old p ro p h ecies. Jews o n th e o ther h and do not believe that an d still aw ait the m e ssia h .



T h is , together w ith the ab se n ce o f c irc u m c is io n req u irem ent and ban on e atin g " u n c le a n ” a n im a ls , is the difference between Ju­ d a is m an d C h ristia n ity. T h e holy book o f th is re lig io n is the B ib le, co n ten t o f w hich w as d e cid e d upon on the c o u n c il o f N ice in 325 A .D . How ever, different C h ristia n d e n o m in a tio n s have dif­ ferent in te rp re tatio n s o f the v a rio u s texts o f the B ib le, s o the exact p re re q u isite s fo r g o in g to heaven and even p o ssib le places for so u ls to go to differ from one d e n o m in a tio n to the other. For exam p le C a th o lic C h u rch sp e ak s o f p urg ato ry even though th is w ord o r co n ce p t is not m e n tio n e d in the B ib le. D ifferences asid e , c o m m o n to all C h ristia n beliefs is that Jesu s is so n o f a G o d w ho c a m e to earth to atone for the s in s o f h u m a n s a n d th u s save them . T h e y a ls o believe that G o d is one, but there are three d iv in e per­ s o n s : Father, So n and the H o ly G h o st. T h is is pro bab ly where the c o n s e n s u s between d e n o m in a tio n s sto p s b e cau se o f m any in c o n s iste n c ie s in the Bible itself, but a lso b e cau se o f the v a r­ io u s in te rp re tatio n s by every d e n o m in a tio n . For exam p le in JN 10 :3 0 we read that Jesus an d the G o d Father are one a n d th u s eq u al, but four ch ap te rs further in JN 14 :2 8 we read that Father is greater than Je su s. Further on, in JN 10 :2 7 -2 9 we are told that not o ne o f the follow ers o f Jesus w ill be lost, but in T l 4 :1 we read that so m e w ill be lost after all. In sho rt, b ible in c o n s iste n c ie s, C h ris tia n d e n o m in a tio n s and th e ir in te rp re ta tio n s o fth e B ible are n u m e ro u s and it w ould take several books to exp lain a ll the dif­ ferences and v a ria tio n s in b e liefs. A ll C h ris tia n faith s forbid so r­ cery and o ccu lt p ractice s o f any kin d , th o u g h. It is o b v io u s that the n a m e o f th is faith o rig in ate s from its central fig u re - Jesus C h rist.



A cco rd in g to C h ristia n belief, je s u s w as born in a Jew ish fam ily a s a d e sce n d a n t o f K in g D a v id . H is m o th e r w as M ary a n d she co n ce ive d h im by d iv in e interven tio n . To fulfill the pro phecy that m e ssia h w ill be a d e sce n d a n t o f K in g D a v id , Joseph (w ho w a s a d e sce n d a n t o f D avid ) w as in stru cte d by angel to accept M ary as h is w ife and Jesu s as h is so n . G o s p e ls tell u s that d u e to the cen­ s u s ordered by R om an E m p ire , every Jew ish m ale had to go to h is native p lace and be registered. T h u s Jo sep h had to go to B eth le h e m , an d brought the M ary w ith h im . W h ile in B ethlehem , sh e gave birth to Jesus. A fter h is birth, three w ise m en arrived a n d b ro ug ht g o ld, fra n k in ce n se an d m yrrh a s a p re se n t to the ch ild . T h e y follow ed a sta r w h ich led them to h im , but they a lso m ad e a m ista k e o f te llin g king H e ro d u s that sta r sig n a le d the birth o f a ch ild w ho w ill becom e a k in g . S in ce H e ro d u s d id not w ant anyo ne to becom e k in g in ste ad o f h im , he ordered every m ale c h ild u n d e r the age o f tw o to be killed . To save th e ir child , Joseph an d M ary ran aw ay into Egypt, and then so m e tim e later returned to N azareth . Jesu s had a rather o rd in a ry life u n til th e age o f thirty. T h e n , the g o sp e ls tell u s, it all started. H e w as an o in te d and baptized by John the B aptist. T h is is w here th e w ord C h r is t o rig in ate d . H e ­ brew w ord m a sh iya ch literally m e a n s "a n o in te d ”, and w hen Bible w as translated into G ree k, w ord Kristos (the a n n o in te d one) w as used. After that it w as translated into Latin by S a in t Jerom e, and Latin w ord for a n n o in tin g is chrism a. T h u s , in the Latin v e rsio n o f B ib le (Vulgate) M T 1:16 Jesus is referred to a s “lesus q u i vocatur Christus" i.e. “Jesus w ho w as called C h ris tu s " (the anno inted one). A lso , today he is u su a lly referred to as je s u s , but the n a m e he



w as called in th o se days w as Yeshua. S in ce R o m a n s ru led the Judea, they latin ize d h is n a m e into le su s, w h ich later developed into today’s w ord Je su s. In a d d itio n to that, G re e k w ord Kristos becam e " C h ris t” and H eb rew w ord m a sh iya ch turned into the in ­ te rn atio n ally re co g n izab le w ord "m e ssiah ". A ll that we know about Jesus c o m e s from fou r g o sp e ls; G o sp e l o f John, M ark, Luke an d M athew . A c c o rd in g to th e m , Jesu s w as tra ve llin g , p re ach in g an d healin g . S in ce h is te a ch in g w as d if­ ferent from w hat Jew ish p rie sth o o d w as te a ch in g , he m a d e h im ­ s e lf m an y e n e m ie s. O n h is last supp er, he and h is a p o stle s ce le ­ 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 . In that tim e it w as cu sto m a ry to h an g a sig n o n each sentenced m an to sh o w w hy he w as sentenced . O n h is c ro ss R o m an s placed a m o ck in g sig n



read in g IE S U S



N AZAREN U S



R EX



IU D A E O R U M (Jesus th e N a za re n e , K in g o f Jew s). T h a t is why on the to p o f m an y cru cifixe s one can fin d a sig n with the letters IN R I. T h re e d ays after h is death, Jesus ro se fro m th e dead, after a w h ile asce n d e d to heaven and se n t a ho ly gho st to h is a p o stle s. A s we can read in the g o sp e ls, Jesus had 12 o rig in a l ap o stles: Peter, Andrew , Jam es, John,



Bartholom ew , T h o m a s ,



Philip,



M atthew, Jam es, Jude, S im o n and Ju d a s. After Judas betrayed h im and c o m m itte d a su ic id e , a p o stle s ch o se M atthias (by



ca stin g lots) as the new twelfth apo stle , and in tim e between his resu rrectio n and a sce n sio n , je s u s also o rd a in e d Paul (Sau l) as an a p o stle (A cts 9 :15 ). It is not e n tire ly cle a r w hen o r w here the a sc e n sio n took p lace b e cau se b ible co n ta in s co n flic tin g reports ab o u t it (M K 16 :9 -19 , JN 2 0 :2 6 , LK 2 4 :1-5 1, A C 13 :~3 i , A C 1:2 -3 , 9 > M T 2 8 :16 -2 0 ). A fterw ards, a p o stle s w ent separate w ays to preach the te a c h in g o f Jesus. In the first ce n tu rie s after ap o stle s, Pagan re lig io n s left so m e trace on C h ristian ity. To b egin w ith , C h r is t ia n s began m a k in g p a in tin g s an d fig u rin e s o f Je su s an d s a in ts, even th o u g h both O ld T e stam e n t an d N ew Te stam e n t e xpressly forbid it. A d d i­ tionally, there w as a problem o f h o lid a y s. N o cle a r dates o f C h r is t ’s birth, death o r a sc e n sio n w ere know n, and th u s w ere a su b je c t to v a rio u s interp retatio ns. T h is situ atio n w as rectified by E m p e ro r C o n sta n tin e I. H e w as raise d in Pagan beliefs but in h is ad u lth o o d he converted to C h ristia n ity and started m a k in g ru le s to bring so m e o rd e r into h is new ly accepted faith. O n the M arch 7 ^ 321 A .D . he declared a law m a k in g the S u n d ay a day o f rest, thereby cre a tin g a traditio n w h ich re m a in s to th is day. At that tim e C h ristia n ity d id not have a holy book, an d v a rio u s texts w ere regarded a s ho ly and were circu late d a m o n g C h ris tia n s o f that tim e . S o m e o f th e se s c rip ­ tu res were g e n e rally accepted (like O ld T e stam e n t), but so m e w ere m o re co n tro v e rsial. To end th is situ atio n a n d to resolve m a n y other is s u e s , C o n sta n tin e convened the c o u n c il o f N ice in 325 A .D . an d th is c o u n c il decided on w hat co n ten t w ill be put into the holy book o f C h r is tia n s an d w hat w ill be left out. W hen it w as fin ish e d , they sim p ly called it Biblios, w h ich in G re e k m eans “T h e B ook”. T h a t is how the w ord " B ib le ” c a m e into E n g lish and



w hy it h a s a lm o s t the sa m e nam e in all lan g u ag e s. A lo n g w ith that it w as a ls o decided that the re su rre ctio n o f ]esu s w ill be celebrated by a ll C h ris tia n s on the sa m e d ay - first Su n d ay that o ccu rs on o r after the first full m o o n after the sp rin g eq u ino x. T h is d id n ’t re ally w ork o u t at first, b e cau se 4 ^ century a stro n o m e rs c o u ld n ’t agree on the exact a stro n o m ic a l d ating, but th is c o u n c il laid dow n the rule o f c a lc u la tin g the d ay o f East­ er w h ich is follow ed to th is day. Before that, E aster w as ce le ­ brated on the sa m e day w hen je w s celebrated Passover. In both c a se s , w hether celebrated on the sa id Jew ish h o lid a y or o n the day d eterm ined by the c o u n c il o f N ice, E aster fa lls clo se to equinox - the day w hen Pagan tra d itio n s celebrated the rebirth o f nature, and o f g o d s M ith ra s and A ttis. T h u s the ce le b ratio n o f E aster w as alw ays clo se in date to Pagan h o lid a y s, a n d the c u s ­ to m s o f P ag an s an d C h ris tia n s started to m ix. In that tim e C h r is ­ tia n ity d id not yet sw ay as m u ch pow er a s later in the M iddle A g e s, an d its le ad e rs had to be m o re su b tle. T h e y co u ld n 't ban the celebration o f Pagan fe stiv itie s. Instead , th e idea w as to q u i­ etly convert P ag an s to C h ristia n ity. After all, it w as apo stle Paul w ho wrote "To the w eak b ecam e I a s weak, that I m ig h t g a in the w eak: I a m m a d e a ll things to a ll m en, that I m ight by a ll m eans save som e." (1. C o rin th ia n s 9 :2 2 ). A n d s o the ce le b ra tio n s o f C h ris tia n s and P ag an s lived s id e by s id e for a w hile. T h e result o f th is m e ltin g o f re lig io n s is still v isib le today. T h e Pagan sy m b o lism o f E aster re m ain e d . W h o h a s n ’t w ondered w hat th e resurrectio n o f Jesus has to do with rab b its a n d eg gs? A n d w hy is E aster called "E a ste r” in E n g lish o r “O s te rn ” in co n ti­ nental G e rm a n ic la n g u a g e s? In the old d ays, before the C h r is ­ tia n ity becam e d o m in a n t relig ion in E uro pe, o ne o ft h e d iv in itie s



celebrated on the sp rin g equinox w as the Pagan fertility G o d d e s s Eostre. In co n tin e n tal E uro p e sh e w as called O sta ra . A cco rd in g to the legend, sh e o n ce foun d a bird barely alive, h u n g ry and free zin g in the sn o w y forest. G o d d e s s tu rn e d th is bird into a rab­ bit b e cau se rabbits have w arm fur and a w id er ch o ic e o f food w h ich m ak es it rather easy for th e m to su rv ive the co ld winter. W ith the arrival o f s p rin g and w a rm e r w eather, the a n im a l started to lay eggs b e cau se it w as o n ce a bird. A s a sig n o f gratitud e, rab­ bit decorated all the e g gs and left th e m a s a gift to Eostre. H e n ce the n a m e and sy m b o lism o f E aster bare a stro n g Pagan in flu ­ ence, and after read in g th is, m an y w ill realize w here d id that trad itio n o f kids se a rch in g for eggs o n E aster m o rn in g com e from . S itu a tio n w as very s im ila r w ith C h ris tm a s . S in ce no certain date o r even year o f Je su s’ birth w as know n, Pope Ju liu s I issu e d a d e ­ cree in the year 340 A .D . m a k in g D e ce m b e r 2 5 ^ the birthday o f Jesus. N o t co in cid e n tally, th is a ls o h ap p e n s to be the birthday o f In d o -E u ro p e a n G o d M ith ras w ho had a great follo w ing in Rom e 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 n ize s the existence o f Je su s, but Isla m believes that Isa (Jesus) w as o n ly one o fth e prophets, and not a so n o f G o d . Follow ers o f th is faith ca ll th e m se lv e s M u s lim s w h ich in A ra b ic m e a n s "those w ho obey G o d ’s w ill”. T h e y ob serve the so -c a lle d five p illa rs o f faith: P e rfo rm in g five ritual prayers a d ay (n am az), fa stin g in the holy m o nth o f R am ad an (saw m ), g iv in g ch a rity to the poor (zekat), p e rfo rm in g at least one p ilg rim a g e to M ecca (hajj), and takin g part in the holy w ar (jihad). B e lie ve rs are forbidden to eat "u n cle an " a n im a ls su ch as p ig s, d rin k alco h o l, g a m b le and to charge interest rates. T h e y believe that each m a n has a d estiny (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. T h e fo u n d e r o f th is faith w as M o h a m m e d w ho at the age o f 25 m arrie d a rich w idow n am e d K h a d ija h , 15 years h is se n io r. T h u s he becam e a w ealthy m e rch an t and lived an o rd in a ry life in M ecca u n til he w as ab o u t 4 0 . A t that tim e , a c c o rd in g to Isla m , God



se n t angel G a b rie l to h im . T h is



started



M o h a m m e d ’s



pro ph ethood. G a b rie l told h im the text o f Q u r ’an - the ho ly book o f Isla m . T h e prophet c o u ld n ’t read o r w rite h im se lf, but he d ic ­ tated th is text to others s o that Q u r ’an co u ld be w ritten dow n for the posterity. M o h a m m e d ’s p re a ch in g w as not w ell accepted in M ecca an d in the year 6 2 2 A .D . he had to e sca p e to M e d in a with h is follow ers. T h a t event is called H ijr a a n d M u s lim s e sta b lish e d



th e ir own c a le n d a r w ith th is year as the year o ne, m a rk in g the start o ft h e new era. After a w h ile , M o h a m m e d g ain e d follo w ing in M e d in a, and in the year 630, after so m e fig h tin g , he m a d e a c o m p ro m ise w ith the re lig io u s le ad e rs in M ecca a n d returned there. H e re co g n ize d the p re -ls la m ic sa n ctu a ry with old m ete­ orite stone (K a 'b a h ) as a su p re m e holy p lace and from then on every ad ult, ab le -b o d ie d M u slim m u st perform at least o ne p il­ g rim a g e to that holy place (H a jj). In the first d e cad e s after M o h a m m e d ’s death Isla m w as sp re a d ­ in g very fast b e cau se its follow ers w ere co n q u e rin g new la n d s by force. Entire A ra b ia , P e rsia, Syria, Egypt, no rthern parts o f A frica a n d p arts o f B yzan tin e E m p ire w ere u n d e r Is la m ic rule le s s than a ce n tu ry after the p ro p h et’s death. S in ce M o h a m m e d d id not say an yth in g about w ho sh o u ld su cce e d e d h im , the first three k a lip h s (su cce sso rs o f the prophet) w ere h is relatives. T h e first kalip h w a s A b u Bakr, one o f M o h a m m e d ’s first follow ers and a ls o the father o f A is h a (the favorite o ne o f M o h a m m e d ’s nine w iv e s). Se co n d w as U m ar, the th ird w as U th m a n , and then a pro blem arose. After the so n o f the first kalip h killed the th ird kalip h U th m a n , a d isp u te that existed before grew so far that Isla m w as divided into two g ro u p s. T h e first d e m an d e d that the ca lip h sh o u ld again be elected from U m m a y a d s dynasty (like A b u Bakr) a n d they are called S u n n i w h ich c o m e s from A ra b ic w o rd s m e a n in g “o ne who follow s the tra d itio n s o f the p ro p h et”. Seco nd g ro u p , on the o ther hand, in siste d that o nly d e sce n d a n ts o f Fatim a Z a h ra (M o ­ h a m m e d ’s



daughter)



and



A li



(F atim a ’s



h u sb a n d



and



M o­



h a m m e d ’s c o u sin ) sh o u ld be c a lip h s a n d that A li sh o u ld have been the first c a lip h to begin w ith .. T h e y called the m se lve s



"S h ia -t-A li" m e a n in g "the party o f A li" o r "the follow ers o f A li" a n d th u s cam e to be called S h ia M u s lim s . From then o n Islam w as d iv id e d into th e se tw o d e n o m in a tio n s, a n d they have devel­ 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 a n d is co n sid e re d to be act o f ido latry (shirk). How ever, so m e o p e ra tio n s su ch as h e a lin g with u se o f allow ed in ca n ta tio n s (from Q u r ’an) is not co n sid e re d m a g ic and even so m e M u slim p rie sts perform it.



Non judeo-C h ristian religions T h e three p re v io u sly d is c u s s e d re lig io n s a ll have the sa m e o rigin (A bram ) and even sh are a sig n ific a n t n u m b e r o f p ro p h ets. T h e re lig io n s w h ich w ill be briefly explained in the fo llo w in g lin e s have very little o r n o th in g in c o m m o n w ith the Ju d e o -C h ristia n beliefs.



W icca Pagan beliefs o f E uro p e have a very lo n g h isto ry a n d pre-date all co n te m p o rary re lig io n s. W icca is a co n te m p o ra ry form o f su ch faith s but is not a d ire ct co n tin u atio n o f th e m . S o m e o f the W ic can ritu a ls, beliefs an d tra d itio n s are partly based on the Pagan relig ion (also called "The O ld R e lig io n ") w h ich w as d o m in a n t until the arrival o f C h ristia n ity. A t that p o in t in history, a ll Pagan g o d s w ere p ro claim e d to be d e m o n s an d P ag an s to be D e v il w or­ sh ip e rs. T h u s th e e x te rm in atio n begun. A fter the M id d le A ges follow ers o f Pagan re lig io n s w ere nearly if not co m p le te ly extinct a n d P ag an ism w as clo se to b eing o nly a v e stig ia l w ord in the h is ­ tory books. T h e o n ly reaso n w hy it e scap ed su ch d e stin y and why n e o -P a g a n ism had su ch a boom d u rin g tw entieth centu ry se e m s to be the book A ra d ia : G o sp e l o f the W itches p u b lish e d in 18 9 9 by



C h a rle s G o d fre y Leland. H e gathered v a rio u s sacred texts o f tra d itio n a l w itchcraft, p a rtic­ u larly from Italian p ro vince o f Tu scan y, a n d p u b lish e d th e m in th is book. S in c e the texts are o f Italian o rig in , th is book often c o m e s u n d e r the Italian nam e II V angelo delle Streghe (G o sp e l o f W itch e s). T h is book m o stly d is c u s s e s lore related to G o d d e s s D ia n a an d e x p la in s the beliefs o f L a V ecchia R eligione (The O ld R e lig io n ). A b o u t h a lf a century later, in 19 51, the W itch craft Laws w ere repealed in E n g la n d , and W ic c a g ain e d p o p u la rity through w ritin g s o f G e ra ld G a rd n e r (H ig h M a g ic 's A id, W itchcraft Today, The M e a n in g o f W itchcraft), an d then rap id ly spread th ro u g h E u ­ rope an d N o rth ern A m e rica . A s o p p o se d to ju d e o -C h ris tia n re lig io n s, m a g ic is very stro ng ly rooted in th is faith and is regularly, but not exclusively, practiced o n eight sa b b a th s o fth e year: S a m h a in O c to b e r 31, C e ltic New Year Y u le D e c e m b e r 2 1, W in te r S o lstice , lo ng est night o fy e a r Im b o lcFe b ruary 1, A K A . C a n d le m a s O sta ra M arch 2 1, S p rin g Equinox B e ltan e A p ril 30, A K A W a lp u rg isn a c h t Litha June 2 1, S u m m e r so lstic e , shortest night o fy e a r 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 A .D . in the Law s o f K in g Alfred w here the w itch es w ere referred to a s "w iccan ”, so th is term is not new. T h e m o st c o m m o n expla­ natio n se e m s to be that th is w ord c o m e s from old E n g lish w ords w icca (m a scu lin e ) and w icce (fe m in in e ), m e a n in g “w itch ”. T h is



a g ain is often seen as derivative o f the old E n g lish verb “w eel" (to know ), th u s in d ic a tin g that the w ord “w itch" o rig in a lly de­ noted "know ledgeable p e rso n ” even though it w as used a s a d ero gatory word. W ic c a n s are u su a lly grouped in co v e n s, believe in n u m b e r o f g o d s an d g o d d e sse s an d d o not have o ne firm d o ctrin e a s to w hat h ap p e n s to s o u ls after death. Afterlife beliefs vary between in d iv id u a ls and co vens, but one o ft h e m o re c o m m o n beliefs in ­ vo lve s “S u m m e rla n d ” - the land o f eternal s u m m e r w here so u ls can find peace after death. T h e y all how ever believe th a t w hatever o ne d o e s w ill be returned to h im tim e s three, w hether go od or evil. T h is is the fa m o u s “rule o f th re e ” or “the threefold law ”. As o p p o se d to the p re v io u sly d isc u s se d re lig io n s, W ic c a does not have a holy book either. Inste ad o f that, in d iv id u a ls keep their "B o o ks o f S h a d o w s” w here they w rite dow n beliefs a n d ritu als.



Satanism R e lig io n s o f p re -C h ristia n era, altho ug h m o stly extinct, still have th e ir traces in m an y co n te m p o rary re lig io n s. O n e o f th o se is S a ­ ta n is m . Even th o u g h so m e ritu a ls o f th is re lig io n are o f Pagan o rig in , its n am e , b a sic beliefs and go od n u m b e r o f rites have been in flu e n ce d by J u d e o -C h ris tia n beliefs. O ld lore te lls the story ab o u t a w ar that broke o u t in haven. A c­ c o rd in g to it, Satan w as one o fth e greatest a n g e ls before the war in haven. T h e n he started a rebellion a g a in st G o d b e cau se he w as denied a title o f b eing se co n d in c o m m a n d . O n e third o f all a n g e ls follow ed h im in the attem pt to take the thro ne by force, but they failed. A rch an g e l M ich ae l threw Satan into h e ll, a n d all h is an g e ls fell with h im . O v e r there they w ait fo r the last battle w h ich w ill take p lace at the end o f the w orld -



the battle o f



A rm a g e d d o n . In that battle all s o u ls w ho c a m e to hell through ce n tu rie s w ill rise an d o n ce ag ain attem pt to b rin g dow n G o d . T h is is the b a sis o f the beliefs an d im a g e ry related to the nam e “S a ta n ”. In reality, that n a m e has o rig in ate d from H eb rew w ord } f c. It is p ro n o un ced “sh a ta n ” and m e a n s “adversary" o r "a c cu se r”. A l­ though today people aro u n d the w orld believe that Satan is the nam e o fth e su p re m e d e m o n , the fact is th a t no b eing w as m eant by that w ord w hen it w as first used in the Bible. W e can see it in Se co n d book o f S a m u e l, ch ap ter 19 . W ord " s h a ta n ” is u n d e rlin e d for e a sie r reference:



yk hyu/rx yn b skin/ y l h m dw d rm ayw cy a tm u/y su/yh }fc l su/yh ly ryh t y n a su/yh ky y tu d y au/lh yk larcyb laru /y lu ]lm T h e sa m e verse in Latin v e rsio n reads: 19 :2 2 et a it D avid quid m ih i et v o b is filii Sa rv ia e c u r e fficim in i m ih i h o d ie in Satan ergone hodie in te rficie tu r v ir in Israhel an ignoro h o d ie m e factum regem su p e r Israhel T h is w as later translated into E n g lish as: 19 :2 2 A n d D a v id said, W h at have I to do w ith you, ye sons o f Z e ru ia h , that ye should this day be a d v e rsa ries unto m e ? sh a ll there a n y m a n be put to death this d a y in Is ra e l? fo r do not I know that I a m this d a y kin g over Is ra e l? T h is w as the first use o fth e w ord Satan in the Torah (later Bible) a n d it cle arly sh o w s how the story started . Latin ve rsio n o f the B ib le translated m o st o fth e H eb rew w o rd s into th e ir Latin e q u iv ­ ale n ts, but "adversary" in th is, and m a n y o ther p lace s, w as kept in its H eb rew fo rm . It happ en ed b e cau se even before the Latin



tra n sla tio n , people in M id d le East used th e ir w ord for “adver­ sa ry ” as sy n o n y m o u s w ith a b eing that e p ito m ize s ad v e rsity o f every kin d . A ll sc h o la rs agree that it w as not m e a n t a s a real n a m e , but rather that it w as, an d still is, ju s t a co llo q u ia l expres­ sio n in S e m itic la n g u ag e s for all e n e m ie s a n d d e m o n s (like when M u s lim extrem ists ca ll U .S . forces “A m e rica n S a ta n s ” a n d A m e r­ ica “G reat S a ta n ”). A n d so, altho ug h E n g lish and v a rio u s other tra n sla tio n s o fth e Bible d id n ’t keep the term "S a ta n ” in all verses w here Latin v e rsio n used it, "w ord S a ta n ” re m ain e d in enough places to slow ly turn into a “n a m e S a ta n ”. O f co u rse , th is d o e sn 't a u to m a tica lly m ean that d e m o n s do not exist o r do not have a leader. It m erely sho w s how D e v il’s "every­ d ay nam e" cam e to be. M an y re lig io n s have m a n y different n a m e s for h im , but the relig ion we are d is c u s s in g now u su ally refers to h im as Satan, w hile a ls o b e lie vin g that he w as know n in o ther tim e s an d so cie tie s u n d e r other n a m e s. For exam ple M antu s a m o n g E tru sc a n s, Set in a n cie n t Egypt, T a u s a m o n g the Yezidi a n d so forth. S a ta n is ts re co g n ize tw o m ajo r d e n o m in a tio n s a m o n g them : T ra d itio n al S a ta n is m and M odern S a ta n is m . W h ile M odern S a ­ ta n is m h a s a very w ell d o cu m e n te d b e g in n in g and history, T ra d i­ tio n al S a ta n is m can not be fu lly traced back and there is no cer­ tain date o r person a sso c ia te d w ith its b e g in n in g s. M odern S a ta n is ts do not “believe in S a ta n ”, but take h im a s a sym b o l o f free s p irit and liv in g a cco rd in g to pe rso n al taste and se lf-e m p o w e rm e n t w ith out b eing forced into accepted n o rm s. T h e y see S a ta n is m as w o rsh ip o f the self. T h is S a ta n ic d e n o m i­ natio n w as started by A n to n S z a n d o r LaVey on A p ril 3 0 ^ 1966 w hen he fo u n d e d the C h u rc h o f Satan and declared the year one



o fth e S a ta n ic era. T h is date w as d elib erately ch o se n b e cau se the last night o f A p ril is a lso know n as W alpurgisnacht an d is o ne o ft h e greatest w itch ­ craft h o lid a y s o f the year. O v e r the years, fo rm e r m e m b e rs o f LaVey’s C h u rch o f Satan fo rm ed other o rg a n iza tio n s o f M odern S a ta n is m su ch as Te m p le o f Set and F irst C h u rc h o f Satan. T ra d itio n al S a ta n ists, on the other h an d , w o rsh ip Satan a s an a c ­ tu al being. It is a relatively rare d e n o m in a tio n a s co m p a re d to M odern S a ta n ism , an d co m m o n b e lie f is that th is is so because o f large a m o u n t o f p u b licity w h ich LaVey g enerated . T h u s , every­ o ne with interest in S a ta n is m ap p ro ach e d the C h u rc h o f Satan. A d d itio n a l reaso n is that T rad itio n al S a ta n is ts are m o re co n se r­ vative an d not s o p u b licity-frie n d ly b e cau se they do not w ant to enter the risk s asso ciate d w ith publicity. T h e m o st (in )fa m o u s S a ta n ic ritual is Black M a s s and is prac­ ticed by both d e n o m in a tio n s. It is a d isto rtio n o f a C h ristia n m a ss, an d w a s m o st likely created by m e m b e rs o f French m id d le a n d hig h c la s s in the seventeenth century. T h is is not the o nly S a ta n ic ritual w h ich u se s so m e C h ristia n e le m e n ts. M an y S a ta n ic ritu als, d e p ic tio n s and tra d itio n s can be traced e ith e r to C h r is ­ tia n ity o r P a g a n ism . T h e actual m a g ic ritu a ls in T ra d itio n a l S a ­ ta n is m are very different from th o se d e scrib e d in m o st o f Black M a g ic books. To begin w ith , rites in S o lo m o n ’s C la v ic le a n d all s im ila r texts attem pt to invoke an d bind d e m o n s by threatening them w ith G o d , d iv in e n a m e s and s im ila r. T h e o perato r is pro­ tecting h im s e lf w ith circle and other protective sym b o ls because d e m o n s s u m m o n e d in su ch w ay w ou ld o b v io u sly not be in a frien d ly m ood. In co n trast to su ch practice s, T rad itio n a l S a ta n ic ritu a ls (and



th o se o f D e m o n o latry) do not use any o p e ra tio n s that are in s u lt­ in g to the d e m o n s. Instead, they use ritu a ls that h o n o r the d e m o n s and invoke th e m respectfully. T h e protective c irc le is not used, because the p ractitio n e rs an d d e m o n s are a llie s. S o m e rit­ u a ls d o involve ca stin g a circ le , but d e m o n s are invited to enter that circle together w ith the operator. T h is e x p la in s w hy T ra d i­ tio n al S a ta n is ts do not c o n s id e r A le iste r C ro w le y to be o ne o f them even th o u g h (m o stly C h ris tia n ) book au th o rs keep refer­ rin g to C ro w le y as a S a ta n ist. H is fa m o u s e p iso d e w ith V icto r N e u b u rg , w hen they su m m o n e d



d e m o n C h o ro n z o n



in the



desert, cle arly sh o w s that h is m etho d o f s u m m o n in g is not the o ne that a T ra d itio n a l S a ta n ist w ould u se . In T ra d itio n a l S a ta n ic view, the fact that C h o ro n z o n entered C ro w le y and then departed le a vin g h im u n h arm e d says so m e th in g ab o u t the d e m o n , but n o th in g ab o u t Crowley. S a ta n is m h a s no c o m m o n b e lie f related to afterlife. W h ile M o d ­ ern S a ta n ists sh are the view s o f death w ith a th e ists, Trad itio n al S a ta n is ts



have v a rio u s



beliefs



ab o u t it. T h e se



range from



straightforw ard a d m is s io n o f uncertainty to very c le a r d e scrip ­ tio n s o f afterlife in S a ta n ’s w orld. A n o th e r related, but scarce relig ion is L u cife ria n ism . S o m e a u ­ th o rs like E lip h a s Levi an d St. A u g u stin e exp lain th a t S a ta n ’s nam e on haven w as Lucifer, b e cau se he w as created in the daw n o f t h e first day an d so, s in c e lig h t first to u ched the Earth in the m o m e n t o f h is creatio n, he w as n am e d Lu cife r - T h e Light Bearer ( Latin lu x - lig h t ,fe rre - to b rin g , to carry ). After h is fall he w as n am e d Satan (H e b re w : Sh a ta n - th e a c c u se r o r the enem y). Today any re lig io u s sc h o la r w ould d isa g re e w ith th is in te rp re ­ tatio n. Lu cife r is not a n a m e for any d e m o n . It is ju s t a re su lt o f



m isu n d e rsta n d in g an d tra n sla tio n p ro b lem s. It starts with prophet Isa ia h in IS A 14 :12 referring to the King o f B abylon c a llin g h im r j c }b l l y h



(H e y le l ben S h a h a r - "m o rn ­



in g star, son o f the daw n" o r "bright o ne, son o f the daw n"). R o ughly n in e h u n d re d years later, Is a ia h ’s w ritin g s w ere tra n s ­ lated into G re e k (Sep tu ag in t) and G re e k w ord phosphoros m e a n ­ in g lig h t-b e a re r w as used for that reference. It w as ju s t an o rd i­ nary w ord w ith out a c a p ita l letter on its b e g in n in g , so it w as n e i­ ther m e an t a s, nor im p lie d to be a n am e . A n o th e r o ne hundred years later, St. Jerom e tran slate d the A ra m a ic , H e b rew a n d G re e k w ritin g s into Latin an d th u s the Bible in Latin (Vulgate) c a m e to be. T h a t is w here the m isu n d e rsta n d in g started . H e used the w ord lucifer w h ich has exactly the sa m e m e a n in g a s the G reek w ord phosphoros. T h e sentence reads: IS A 14 :12 Q u o m o d o ce c id isti de ca e lo lucifer q u i m a n e o rie b a ris co rru isti in terram q u i v u ln e ra b a s gentes H o w art thou fa lle n fro m heaven, O Lucifer, son o f the m o rn in g ! how 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 the Latin lan g uag e, lu cifer w as an o rd in ary w ord . S a m e w ord and its d erivatives were used 4 m o re tim e s in the Latin ve rsio n o fth e Bible: 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 c o n s u m p tu m p u tave ris o rie ris ut lucifer A n d thine age sh a ll be clearer than the noonday: thou sh alt shine



forth, thou shalt be as the m o rn in g . JO B 38:32 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 Const thou b rin g fo rth the d a y sta r in its tim e, a n d m a k e the evening star to rise upon the children o f the e a rth ? 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 ex utero ante luciferum g e n u i te Th y people sh a ll be w illing in the d a y o f thy power, in the beauties o f holiness fro m the w om b o f the m o rn in g : thou hast the dew o f thy youth. 2 n d e p istle o f Peter 1:19 Et h a b e m u s firm io re m p ro p h eticum se rm o n e m c u i bene facitis ad tendentes q u asi lu ce rn ae lu cen ti in c a lig in o s o loco d onee dies in lu ce sca t et lucifer o ria tu r in c o rd ib u s vestris We have also a m ore sure word o f prophecy; w hereunto ye do w ell that ye take heed, as unto a light that shineth in a dark place, u n til the day daw n, a n d the d a y sta r arise in yo u r hearts. A s we can see in the above lin e s, w ord lucifer w as used a s a c o m ­ m on w ord for m o rn in g an d fo r the d ay star (V e n u s). It w as sp e lle d w ith out the cap ital “L” and cle arly not m e a n t a s a nam e o f any being. Lucifer w as a n a m e used fo r V e n u s b e cau se that planet a p p e a rs as a sta r in the m o rn in g sky. It rise s ju s t before the su n , so the im a g in a tiv e people o ft h e old tim e s n am e d it lu ­ cife r (lig ht b ring er). In th at tim e it w as a fittin g tra n sla tio n o ft h e Is a ia h ’s ve rse about th e m o rn in g sta r b e cau se Isa ia h , the G reek tra n slato rs an d je ro m e were th in k in g o f the sa m e th in g - planet V e n u s. T h e problem starts with K in g Jam es' tra n sla tio n o f the



B ib le ( i6 n ) w here we fin d “ L u cife r” spelled w ith cap ital first let­ ter. It is p o ssib le that it w as spelled like that for the sa m e reason we ca p ita lize V e n u s today -



b e cau se it w as a n a m e o f a star.



W hatever the reason, it w as m isin te rp re te d a s Lucifer b eing the nam e o f an evil sp irit. N ew er tra n sla tio n s o f the B ib le d o not co n ta in the w ord “ Lucifer" in any fo rm , but use " m o rn in g star, so n o fth e daw n" instead. S till, people w ho d eclare th e m se lve s a s Luciferians bare in m ind the lore ab o u t the falle n angel - the lig h t bringer, th u s im p lyin g the p o sitive striv in g in sp iritu a l d e v e lo p m e n t and d e a lin g s with o thers, but beliefs an d ritu a ls are a lm o s t in d is tin g u is h a b le from S a ta n ism . W h ile today m an y w eb site s co n ta in th e ir au tho r's view s o f Lucife rian re lig io n , the o rig in a l beliefs o ft h e first people w ho called th e ir b e lie f “L u c ife ria n is m ” w ere that there is no duality. In other w o rd s, they d id not believe that there is o ne go od god and h is e n e m y - the fallen angel. T h e y believed th a t there is a Su p rem e B e in g (Lucifer) and both good an d evil c o m e s from h im and he keeps th e m in b alance s im ila r to eastern beliefs o f Y in and Yang. N a tu re is n either good nor evil w hen o ne b eing is born a n d a n ­ o ther d ie s - it is ju s t nature. If every day is sunny, then w hat is a su n n y day an d w ho w ould be happ y with it? W h e n we breathe, we need to exhale and in h a le . S u n m u s t set in order to rise ag ain. Both o f these are n e ce ssary o r a ll w o u ld stand still a n d dead. S a m e a p p lie s to good an d evil and the su p re m e b eing that o rig ­ in a l L u cife ria n s w orshiped.



Dem onolatry Largely unkn ow n to the p u b lic, an d often m istaken fo r S a ta n ism is the relig ion o f D em onolatry. T h e n a m e it s e lf s te m s from two



G re e k w o rd s: m e a n in g : d em o n) an d



(tran slite ratio n : d a im o n ; (tra n slit­



eration: latreia; m e a n in g : w o rsh ip ). Ju st a s the n a m e su g g e sts, th is re lig io n w o rsh ip s d e m o n s. It is im p o rta n t to stre ss that the perception o f d e m o n s in D e m o n o latry is not the sa m e a s in h o r­ ror sto rie s w here d e m o n s are evil, su p e rn a tu ra l b e in g s with w in g s an d claw s. Perception o f d e m o n s in D e m o n o latry is based o n h isto ry and etym ology. To b egin w ith , in a n cie n t G re e c e w ord d a im o n d id not have the sa m e m e a n in g , n o r d id it have the evil co n n o tatio n that 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, in ferio r to g o d s and su p e rio r to m en. In P la to ’s Sym p osiu m we find the Pythagorean co n ce p t that th o se sp irits are in te rm e d ia rie s between g o d s and h u m a n s because g o d s w ill not d eal directly w ith m en. A n cie n t G re e k s believed that each person h a s a d a i­ m o n w ho rep resents d iv in e in te llig e n ce . P h ilo so p h e r So crate s be­ lieved that it is c o n sc ie n c e p e rso n ifie d , a n d that it d ive rts people from d o in g w rong, an d leads th e m into good d e e d s. In h is tim e , d a im o n s were believed to be in v isib le , su p e rn a tu ra l fo rces w ho in flu e n ce life an d d e stin y o f h u m a n s . S u ch b e in g s w ere often re­ gard ed as protective sp irits, and there w as no negative subtext a sso c ia te d with them . A ll in all, G re e k w ord d a im o n had a co m p le te ly d ifferent m e a n in g from the one it ca rrie s today. How ever, with the o n se t o f Ju d aism a n d C h ristia n ity, th e ch an g e begun. It started with the G reek tra n sla tio n o f t h e H e b rew H o ly S crip tu re s (Sep tu ag int). T h is is w here we first m eet w ord d a im o n used in the negative context.



W herever H eb rew text in the O ld T e sta m e n t used te rm s Qeter, S h ed h im , S eirim , E lilim o r G a d , G re e k w ord d aim o n io n (p lu ral o f d a im o n ) w as used as a tran slatio n . For the u n d e rsta n d in g o f th is situ a tio n , it is im p o rta n t to know that Q e te r lite rally m e a n s “d e stru c tio n ” or "p e stile n ce ,” so that w o u ld fit the today's p ercep tion o f a w ord " d e m o n ”. How ever, Sh ed h im is a w ord that co m e s from B ab ylo n ian and A ssyria n re li­ g io n s and w as used generically, s im ila r to the w ord " s p irit”. Sh ed h im o r Sh ed u w ere u su a lly depicted a s w inged b u lls g u a rd ­ in g the en tran ces to the te m p le s. Seirim is a H eb rew w ord that m e a n s “hairy o n e s” an d w as used fo r sp irits th a t live in the fie ld s a n d so m e tim e s a p p e a r as g o ats. E lilim lite rally m e a n s " id o ls ” in H ebrew , and G a d m e a n s "good fo rtu n e ”. A ll th e se w ere tra n s ­ lated as d aim o n io n (d e m o n s) in the G re e k ve rsio n o f the O ld Te sta m e n t. A fterw ards, in the N ew Testam ent, w ord daim o n (d aim onio n) w as used for su b o rd in a te a n g e ls o f S a ta n , and th u s the b e in g s from A ssyria n beliefs, id o ls, sp irits o f go od lu ck and a n g e ls o f Satan have a ll been placed into the sa m e basket. G re e k Bible w a s translated into Latin (Vulgate), and fro m there into other la n g u ag e s th u s sp re a d in g the no tio n that d e m o n s are evil beings that th in k o f n o th in g else except how to harm and d e ­ stroy h u m a n s an d th at old re lig io n s w o rship ed th e m . Later on, in K in g Ja m e s’ tra n sla tio n o f t h e B ib le, it w as all taken yet ano ther step further b e cau se w ord “d e vil" w as used a s a tra n sla tio n for both diabolos (devil) an d for d a im o n th u s e q u atin g d e m o n s (i.e. b e in g s from other re lig io n s as p re v io u sly explained) w ith d e v ils. T h e s e tra n sla tio n g litch e s w ere rectified in su b se q u e n t tra n s­ la tio n s, but the notion that id o ls, d e m o n s and d e v ils are the sa m e has re m a in e d . Even n am e s o f so m e d e itie s w h ich are



d istin c tly d e m o n ic th e se days had a co m p le te ly d ifferent repu ­ tation in the old days. A good exam p le is the n a m e B aal. In W est­ ern



S e m itic



la n g u ag e s



baa!



m eant



“m a s te r”.



A ra m a ia n s,



C a a n a a n ite s an d P h o e n icia n s d id not have a co n ce p t o f o nly one all-p o w erful G o d w ho is present all o ver the w orld . For them g o d s w ere m a ste rs o f so m e area o r natural force. T h u s , there was B aal o f Tyr, Baal o f C yd o n ia, Baal S h a m in (m aste r o f t h e w ind) a n d so forth. W ith th at in m in d , D e m o n o latry w o rsh ip s d e m o n s a s sp irits with v a rio u s q u a litie s and a b ilitie s, not as so m e th in g n e ce ssa rily evil. Every follow er o f th is relig ion c h o o se s o ne d em o n a s h is patron. T h e selection is m ade by ta k in g into a cco u n t ch a ra c te ristics o f the d e m o n an d follow ers ow n ch a ra c te ristics a n d d e sire d q u a l­ ities. For exam p le d e m o n G la s y a la b o la s te a ch e s arts, and thus can be a ch o ic e for th o se with artistic a sp ira tio n s, w h ile lin g u is ­ tica lly m in d e d m ay opt for R onobe w ho te a ch e s lan g u ag e s. D e le p ito rae is th e d e m o n e ss o f m a g ic a n d th u s anyo ne w ith o c­ cu lt in te re sts m ay ch o o se her fo r a patro n. Just a s w ith W icca a n d T ra d itio n a l S a ta n is m , there is no firm b e lie f about w hat h a p ­ pens in afterlife, an d m a g ic is freely practiced.



Voodoo W hen sla v e trad ers b ro ug ht A frican sla ve s on the A m e rica n co n tin e n t, they d id n ’t re alize w hat c a m e



a lo n g with



them .



Vo o d o o is a re lig io n o f A frican o rig in w ith o u t any w ritten h isto ry p rio r to tw entieth century. T h e re is no sa cre d text o r book a s s o ­ ciated w ith it. T h e n a m e its e lf co m e s fro m the Fon people in A frican B e n in (form erly D a h o m e y ). T h e y belon g to Kwa language g ro u p , and th e ir w ord Vodu m e a n s “s p irit” o r "g o d ”. T h is relig io n is a lso know n as V o d u n , V o u d o u o r Sevi Lwa. To d ay it is present



in A frica, H a iti, C a rib b e a n and so u th e rn parts o f the United States. In attem pt to sta m p out th is re lig io n , sla v e ow ners were forcedly b a p tizin g th e ir sla v e s from seventeenth centu ry onw ard. H a rs h p u n is h m e n ts w ere a ls o in tro d u ce d in the attem pt to ban it, but that d id n ’t w ork either. T h e o n ly effect w as that C h ristia n ity becam e a sort o f parallel relig ion to V o o d o o . It is not u n co m m o n to fin d H a itia n s w ho attend R om an C a th o lic m a sse s on Su n d ay a n d then later in the w eek p articip ate in V o o d o o ce re m o n ie s. V o d u n s believe in one G o d an d m an y d iv in itie s or lo a (Iw a), so w o rs h ip in g one deity m o re or le ss d o e sn ’t m e a n su ch a d ra m a tic d ifference to th e m an d they d o not u n d e rsta n d all the fu s s that d evo ut C a th o lic s m ake about it. In fact, m a n y C a th o lic e lem ents becam e integrated into V o o d o o p ractice s a n d beliefs. O rig in a l Vo o do o beliefs in clu d e the existence o f loa o r sp irits w ho serve as in te rm e d ia rie s between G o d and h u m a n s . T h e core b e lie f is that the creator (G ra n M e t o r Bondye) is very distant from h u m a n s, so altho ug h he is reco g nized , the loa w ho are clo se r and m o re helpful are w o rsh ip e d a n d s u m m o n e d . P riests, called ho ungan o r the p rie ste sse s, called m am b o , invoke these sp irits . R itu als are held in the open o r in the V o o d o o te m p le s called hounfour or hum fort. D u rin g the ce re m o n ie s, p ractitio ners becom e p o sse sse d by the s p irits an d enter a state o f trance. Vo o d o o ce re m o n ie s m o stly invoke an d w o rsh ip peaceful loa. T h is form o f Vo o do o is called R ada. O n the o ther sid e , Retro is the form o f V o o d o o w h ich fo c u se s on B lack M a g ic and m a g i­ c ia n s w ho p ractice it are called caplatas o r bokor. H o llyw o o d and fictio n no ve ls created so m e m isc o n c e p tio n s ab o u t th is religio n, but even though all the m o vie s ab o u t d o lls , p in s and zo m b ie s are far from accurate, the fact re m a in s that d o lls , p in s and



z o m b ie s are not ju s t a fictio n on H a iti. S till, black m a g ic is co m p a ra b ly rare o ccu rre n ce in V o o d o o , and tw entieth century research revealed that z o m b ie s are not the " u n ­ d e a d ”, but s im p ly people p o iso n e d by a nerve agent prepared by the bokor. It is very im p o rtan t to note th a t both te rm in o lo g y and beliefs vary between A frican fo rm s o f V o o d o o a n d th o se found o n the A m e rica n C o n tin e n t. Vo o d o o in th e C a rib b e a n bares stro n g in flu e n ce s o f both French lan g u ag e an d C a th o lic ch u rch even in its core beliefs and te rm i­ nology. For exam ple, the c o n s c io u s n e s s w h ich leaves the body in the m o m e n t o f death and re jo in s the c o s m ic forces is called petit bon ange (u su a lly m issp e lle d a s ti bon ange) w h ich is French for "little good a n g e l”. A cco rd in g to th is faith, h u m a n s a ls o have a se co n d so u l called gro bon ange (proper French sp e llin g w o u ld be gros bon ange) w h ich m ay re m ain w an d e rin g u n le ss put into a pro per resting place. A frican fo rm s o f Vo o do o do not u se French w ords. T h e y a ls o tend to be m o re sh o c k in g to the o b se rv e rs. H e n n in g C h risto p h , a cc o m p a n ie d by P hoenix T V (G e rm a n y ), recorded a Vo o d o o ce re m o n y in A frica in w h ich a s la in black goat is held abo ve a c h ild w hile a p rie ste ss bathes h im in the blood o f the goat. S u ch ritu als can n o t be foun d in the C h ris tia n influ enced Vo o d o o in the C a rib b e an . S im ila r to term ino lo g y, the afterlife beliefs can a ls o d iffer be­ tween A frican and C a rib b e a n fo rm s o f Vo o d o o, but a s in all A frican re lig io n s, s o u ls o f the an ce sto rs are revered a n d viewed a s protective sp irits w ho w atch o ver th e ir liv in g kin d red . W hen p h ysical body d ie s, the so u l still re m a in s next to it for n in e days. R elatives hold a w ake d u rin g n in e n ig h ts to protect the so u l. After



that, priest p erfo rm s a ritual called desounin se p a ra tin g the so ul from the body an d the so u l then goes to the dark w aters. O n e year an d one day after the death o f the in d iv id u a l, an o th e r ritual called retire m o n a n dlo is perform ed to raise the so u l from the w aters an d p lace it into a cla y v e sse l called govi. T h is pot is then placed in the te m p le and offerings su ch a s food are being brought periodically, th u s tre atin g the so u l like a divinity. G o v i can a ls o be throw n into a fire w h ich releases the so u l into the land o f t h e d ead . A n o th e r w ay o f d o in g it is to break the ja r and scatter its p ie ce s at the cro ssro a d s. Both A frican a n d C re o le fo rm s o f Vo o do o allow and e n co u rag e m a g ic ritu als.



Santeria A n o th e r re lig io n s im ila r to Vo o do o both in h isto ry a n d p ractices is S a n te ria. It is a ls o know n as L u k u m i, after a Yoruba w ord for "friend”. Its follow ers a ls o ca ll it Regia de O c h a (R u le o f the O rish a ). N o certain date o f its o rig in exists, a n d it has no holy book. In all lik e lih o o d it started as a m ixture o ft h e A frica n Y o ru ­ ba re lig io n and C a th o lic is m . S in ce the Yoruba w as fo rb id d en to the sla v e s, w hen they prayed to O rish a s (sp iritu a l e m is s a rie s o f G o d O lo d u m a re o r O lu ru n ), they w ould pray in front o ft h e stat­ ues o f C a th o lic s a in ts. T h u s , to any observer it w o u ld look a s if they w ere prayin g to the sa in t and not to th e ir A frica n d iv in itie s . S an teria believes that O lo ru n created the w orld and h is e m is ­ s a rie s are ru lin g every asp e ct o f the w orld . H u m a n b e in g s can co u n t on th e se e m is s a rie s (O rish as) to h elp th e m with o b ta in in g better life and h ig h e r spirituality. A p p ro a ch in g an O rish a can be d o n e by prayer, ritu al offering or trance p o sse s sio n . Each e m issa ry co n tro ls a certain a sp e c t o f h u m a n life an d h a s a favorite day, num ber, c o lo r and foo d , so



o fferings are ch o se n a c c o rd in g to th e se preferences. For exam ­ ple, s ic k u su a lly pray to B a b a lu Aye. H is favorite co lo rs are w hite a n d lig h t blue. T h u s , any offering to h im w o u ld be w hite o r light blue. In case o f a bigger need su ch a s se rio u s sic k n e s s , a s a c ri­ fice (Eb o ) is perform ed. A n im a l sacrifice is perform ed o nly by a priest. M a g ic is integral part o f th is re lig io n , a n d afterlife beliefs are very different from th o se in the Ju d e o -C h ristia n faith s. Santero s ca ll our w orld Aye. Parallel to o u r w orld is O ru n (the unseen w o rld ). H u m a n body is p re se n t in Aye, but h u m a n so u ls are in O ru n , a lo n g w ith the an ce sto rs an d the O rish a s. W h e n h u m an body d ie s, the sp iritu a l p arts o f h u m a n b eing co n tin u e to exist in the u nseen w orld.



Palo R e lig io n o f P alo is m o stly p re se n t in the A frica n a n d Latino c o m m u n itie s o f C u b a , H a iti, U nited States and several other so u th A m e rica n co u n trie s. Palo M a yo m b e is the m o st c o m m o n ly know n v e rsio n o f it, but ju s t as C h ris tia n ity has d ifferent v e rsio n s o f it like C a th o lic o r E van g e list d e n o m in a tio n , ju s t a s Isla m has S u n n n i and S h ia , sa m e is tru e for Palo. T h e se d e n o m in a tio n s are called "R am as" o r b ran ch e s an d they in clu d e M ayo m b e , K im b isa , M onte, B riyu m b a, M a lo n g o etc. So m e re se a rch e rs traced o ver 30 su ch branches. T h is re lig io n o rig in ate s from C o n g o in central A frica. Slaves brought to C u b a developed th is b e lie f system c a llin g it "Las Reg la s de Congo". Later on, b eing located in S p a n is h sp e a k in g su r­ ro u n d in g , the nam e Palo, S p a n is h for "stick" b e cam e co m m o n for th is re lig io n b e cau se o f extensive u se o f stick s used to form sy m b o ls. C o m m u n itie s o f w o rsh ip e rs are called "h o u ses", "tem ­ ples" o r "m un an so s". Just like in V o o d o o and San teria, P alo is



a ls o syn cre tistic, m e a n in g th at it in co rp o ra te s e le m e n ts fro m var­ io u s re lig io n s and beliefs, in th is case, A frica n s h a m a n is m , C h ris tia n ity an d m ag ic. Palo b elieves in m an y sp iritu a l b ein g s. T h e su p re m e entity is called N s a m b i. H e is the creator an d ru le r o f the u n iverse w ho c o m m a n d s sp irits called M pungo s o r K im p u n g u lu (sin g u lar M p u n gu o r M p u n g o ). T h e se in clu d e N ik isi, w ho are pow erful so u ls o f the a n ce sto rs so m ew h at s im ila r to the co n ce p t o f V o o d o o Loa sp irits . O th e r s p irits in c lu d e M fu m b e o r M uertos (sp irits o f the unknow n dead), B a k a lu (sp irits o ft h e ance sto rs) elem ental sp ir­ its o f air, water, trees etc. A ll th e se sp irits can be asked fo r a s s is ­ tance th ro u g h m ag ic. C en tral tool o f P alo is a ve sse l (a bowl o r a ca u ld ro n ) called N g a n g a o r Prenda filled with ite m s that can help to facilitate a co n n e ctio n to the s p irit b eing called . T h e se item s range from leaves, earth and sm a ll stick s to h u m a n bones. In general, Palo view o f the afterlife is c lo se r to V o d u n and S a n ­ teria than other re lig io n s that influenced it. O n e Tata



(Palo



priest) that I conversed w ith ca lle d death a "m isn o m e r" (a term su g g e stin g interpretatio n know n not to be tru e). T h is is p rim a rily so b e cau se Palo follow ers c o m m u n ic a te with the sp irits o f the dead as a regular part o f th e ir re lig io n so death is not so "final" in th e ir view. A fterlife beliefs o f P alo are not exactly the sa m e in all R am as. Palo K im b isa for exam p le believes in re in carn atio n , w h ile is so m e other b ran ch e s the beliefs are a lm o s t in d is tin ­ g u is h a b le from th o se o f San teria.



Th e Cult o f Priapus and Ayana A lth o u g h fa m o u s for o nly one sin g le sp e ll o r p o tio n, the sto ries ab o u t th is cu lt ju s t never seem to sto p. T h e m ere existence o f th is cu lt in m o dern tim e s w as never proven, but ru m o rs o f it are



p e rsiste n t for a lo n g tim e . P ria p u s w as a G re e k G o d o f V irility a n d Fertility w o rsh ip e d by a n cie n t G re e k s, R o m a n s and Etr­ u sc a n s. A yana w as the n a m e o f h is co n so rt, a n d th e ir w o rsh ip a n d d e p ic tio n s had stro n g sexual e le m e n ts. A lth o u g h the e x is­ tence o f th is c u lt in a n cie n t tim e s is su p p o rte d by h isto ric re­ po rts, it can n o t be proven that it still exists, a n d even le ss so the existence o fth e secret it is so fa m o u s for. T h is cu lt is ru m o red to have the secret o f eternal life an d yo u th. T h e re are n u m e ro u s books and te stim o n ie s o f people w ho saw p e rso n s w ho still looked the sa m e as they do on p h o to g rap h s m ad e d e cad e s be­ 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 are h u m a n b o dy parts. T h is w ould explain w hy anyo ne in su ch cu lt w ould be very secretive. O n c e arrested , they co u ld be c o n ­ victed for ch a rg e s re latin g to m urder, fa lsific a tio n o f d o cu m e n ts a n d m u ch m ore. S in ce the potion w ou ld d e fin ite ly not be served in p riso n , th is w ould m e a n a g in g and death fo r a c u lt m em ber. T h e re has never been any o fficial in ve stig a tio n nor an yth in g even clo se to a d e fin ite p ro o f o f th is cu lt in o u r tim e .



A n d w hen the angels, the sons o f heaven, beheld them , they becam e enam oured o f them , saying to each other, Co m e, let u s select f o r our­ selves wives fro m the progeny o f m en, a n d let us beget children. Then their lead er S a m y a z a sa id to th e m ; I f e a r that you m a y per­ h ap s be u n w illin g to the perform ance o f this enterprise; A n d that I alone sh a ll suffer f o r so grievous a crime. But they answ ered him a n d said ; We a ll sw ear; A n d b ind ourselves by m u tu a l execrations, that we w ill not change o u r intention, but w ill perform o u r intended undertaking. Then they swore a ll together, a n d a ll b ound them selves by m u tu a l execrations. T h eir whole n u m b er w as two hundred, w ho descended upon Ardis, w hich is the top o f m ount H erm o n . Th at m o u n ta in therefore w as calle d H e rm o n , because they had sworn upon it, a n d b ound them selves by m u tu a l execrations. These are the n am es o f their chiefs: S a m y a za , w ho w as th e ir leader, U rakab aram eel,



Akibeel,



Tam iel,



R am u el,



D a n e l,



Azkeel,



Saraknyal, A sael, Arm ers, B atraal, A n an e, Zaveb e, Sam saveel, Ertael, Turel, Yom yael, A ra zy a l. These were the prefects o f the two hundred angels, a n d the rem a in d er were a ll with them. Then they took wives, each choosing fo r him self; w hom they began to approach, a n d w ith w hom they cohabited; teach in g them sorcery, incantations, a n d the divid ing o f roots a n d trees. C h a p te r 8, 1-9 M oreover A za zy e l taught m en to m ake swords, knives, shields, breastplates, the fab ricatio n o f m irrors, a n d the w orkm anship o f 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; B a rk a ya l taught the observers o f the stars, A kib eel taught signs; T am iel taught astronom y; A n d A sarad el taught the m otion o f the m oon, A n d m en , being destroyed, cried out; a n d their voice reached to heav­ en. T h is is w hat the Book o f Enoch te lls us about the o rig in o f m a g ic. A d d itio n a l detail w orth o f attention is the n a m e o f E n o ch ’s father - Jared. In the old tim e s, it w as cu sto m a ry to n a m e ch ild re n after lots o f different th in g s. A m o n g others, events w h ich happened a ro u n d the tim e o f th e ir birth. Jared m e a n s "d e sce n t “ in Hebrew . T h e e a sie st w ay to explain the tim e fram e o f these events w ould be to say that they took p lace from fifth to tenth g eneratio n of m a n k in d a c c o rd in g to trad itio n . A d a m w as the first h u m a n , and he had a n u m b e r o f so n s and d au g h te rs. H is first son C a in killed h is se co n d so n A bel an d w as expelled fro m the fa m ily b e cau se o f it. A fter that Seth w as born. T h a t n a m e m a n e s "su b stitu te d ”. It w as the so n w h ich A d a m and Eve had to m ake up for the lo ss o f A bel and b a n ish m e n t o f C a in . Startin g from there, the fa m ily line for the first 10 g e n e ratio n s o f m a n kind a cco rd in g to traditio n lo o ks like th is : A d a m -



Seth -



C a in a n -



M a h a la le l - Jared -



E n o ch - M e tu sa le m -L a m e c h - N o a h . D u rin g the tenth g en er­ atio n, th e scrip tu re s say G o d released the flood to destroy the renegade a n g e ls, N e p h ilim an d co rru p t m en. N o a h , h is fam ily a n d a n im a ls on the a rc w ere the o nly b e in g s w ho su rvive d . H o w ­ ever, m a g ic su rvive d as w ell. N o ah had three s o n s : S h e m , Japhet



a n d H a m . A cco rd in g to the tra d itio n , H a m fo u n d the in s c rip ­ tio n s left by the an g e ls and N e p h ilim , th u s c o n tin u in g th e ir lega­ cy. H e also tau g h t m a g ic to h is so n - M iz ra im , w hose o ffsp ring s, a c c o rd in g to trad itio n , fo u n d e d the Egypt. T h e o ffsp rin g s o f the o ther H a m ’s so n , C a n a a n , fo u n d e d the land o f t h e sa m e nam e. A n o th e r trad itio n says that H a m ’s first born so n , C u s h , w as the father o f N im ro d . To prevent any co n fu sio n , it m u st be sa id stra ig h t forw ard that altho ug h the Bible (Jude 14 -15) references the Book o f En o ch , the story ab o u t the W atch ers an d N e p h ilim can not be fo u n d in there. T h e reason for th is is that the Book o f Enoch is o ne o f the so -c a lle d ap o cryp h a and p se u d e p ig ra p h a . T h e se are books w hich have been d e n ie d the entrance into the C h ris tia n B ib le. W e have to keep in m in d that the holy book o f C h ristia n ity w as never w rit­ ten as su ch . It w as co m p lie d from v a rio u s w ritin g s by v a rio u s pro phets, ap o stle s, etc. O n the c o u n c il in N ice 325 C E , the ch u rch eld e rs d e cid e d w h ich books w ill be in clu d e d into the B ib le and w h ich not. M an y scrip tu re s w ere d elib erately left out. T h e s e in clu d e C o sp e l o f T h o m as, S ib yllin e O racles, Book o f Enoch, Testam ent o f the Twelve Patriarchs and m a n y m o re. From that p o in t on, the B ib le exists as the holy book o f the C h ristia n re li­ gion w ith exactly defined and ap p ro ve d co ntent, and w ith o u t the text w h ich is b e in g d isc u s se d here.



Pagan lore about the origin o f magic T h e Book o f E n o ch lays out the Ju d aic lore ab o u t the o rig in s o f m a g ic, but in the nineteenth century a book A ra d ia a lso know n as The C o sp e l o f W itches w as p u b lish e d and for the first tim e ever the g eneral p u b lic co u ld read ab o u t th e w itch lore and th e ir story ab o u t how h u m a n kind w as in tro d u ce d to m a g ic . It te lls th e lore



o f Lu cife r and h is siste r D ia n a w ho had a d au g h te r A ra d ia . In th o se old tim e s the rich m ad e the poo r people into sla v e s and the book te lls o f the im p o v e rish e d people w ho "...dw elt in the m o u n tain s a n d forests as robbers a n d assassins, a ll to avo id slavery." To rectify the situ a tio n , D ia n a se n t A ra d ia onto the earth a s the first w itch: "A nd thou shalt be the first o f witches know n; A n d thou sh alt be the first o f a ll I' the world; A n d thou sh alt teach the art o f poisoning, O f poisoning those w ho are great lords o f all; Yea, thou sh alt m ake them die in their p alaces; A n d thou sh alt b ind the oppressor's soul with power; A n d w hen ye f in d a peasant w ho is rich, Then ye sh a ll teach the w itch, your pupil, how To ruin a ll his crops with tem pests dire, W ith lig h tn in g a n d with thund er terrible, A n d w ith the h a il an d w ind..." T h e book e x p lain s that th o se w ho w o rsh ip D ia n a sh o u ld perform certain ritu a ls naked to sh o w th e ir freed o m . It e m p h a s iz e s the u n d e rsta n d in g that ill fortune m ad e so m e people into c rim in a ls , a n d that D ia n a still h a s u n d e rsta n d in g for them . “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, O f th ieves a n d m urderers, a n d o f w om en too W ho lead a n evil life, a n d yet hast known Th at their nature w as not evil, thou, D ia n a H a st still conferred on them som e jo y in life."



T h u s , in A ra d ia we fin d not o n ly a different explanation o fth e o ri­ g in o f m ag ic, but a co m p le te ly different sp iritu a l p a ra d ig m and fu n ctio n o f m ag ic. W h ile in Judaic faith m a g ic c a m e to h u m a n s through re b e llio u s an g e ls an d is therefore view ed a s a sin resu lt­ in g from the sin o f an g els, in W ic c a it is a gift o f sp iritu a l beings a s a h elp tow ards better life an d lib era tio n from the o p p re sso rs. How ever, both tra d itio n s attribute the o rig in s o f m a g ic to sp ir­ itual b e in g s w ho tau g h t it to h u m a n kind. A lth o u g h m an y o f the w o rld ’s re lig io n s have th e ir ow n beliefs ab o u t the o rig in s o f m ag ic, m an y o f w h ich are s im ila r o n one level o r the other, a ll w estern o ccu lt so cie tie s accept o ne o f the two afo re m e n tio n e d sto rie s ab o u t the a rrival o f m a g ic a m o n g m a n k in d . O r ig in s and h isto ry o f th e se o ccu lt g ro u p s are a separate subject. Clearly, no sin g le book c o n ta in s the co m p le te h isto ry o f different o ccu lt o rg a n iz a tio n s. V a rio u s cu lts, co ve n s a n d so cie tie s have been form ed th ro u g h ce n tu rie s an d so m e o f th e m keep th e ir h is ­ tory in g rim o ire s and m a n u sc rip ts. O n e co u ld a lm o s t ca ll it a parallel h isto ry o f w h ich m o st people are not aware. S o m e events w ere in te rn al an d know n o nly to the m e m b e rs like fo rm atio n o f the Shadow G u ild o f D e m o n o latry by co ve n s from A m e rica and E urope. O th e rs w ere m o re externally o riented to protest the h yp o crisy o f th e m a in stre a m re lig io n s like M a so n ic d e m o n stra tio n s in R om e in 19 17 w hen black flag s d e p ictin g Lu ­ cife r th re a d in g o ver St. M ich ae l w ere brought into V a tica n under the p o p e’s w in d o w s. S o m e o ft h e d o cu m e n ts kept by the m e m ­ bers m ig h t be o f interest to h isto ria n s, su ch a s D e la n e y g rim o ire from cca. 15 19 w here the d e m ise o f K n ig h ts T e m p la rs is reflected u po n



and



b ro ug ht



into



co n n ectio n



w ith



the



De



Lem ann



D e m o n o latry sect. Yet, so m e are m o re pe rso n al and local, per­ ta in in g o nly to the h isto ry o f a coven. C o nseq uently, a sce rta in in g o rig in s an d h isto ry o f v a rio u s o ccult so cie tie s can be a d ifficu lt task, d e p e n d in g o n w hat o rg a n iza tio n s are b e in g researched. S m a lle r g ro u p s like co v e n s are not very likely to share th e ir g rim o ire s an d h isto ry d e ta ils with anyo ne but A



m e m b e rs. So m e e lu siv e so cie tie s like the Illu m in a ti



can not



even be proven to exist today, so a ll in fo rm a tio n ab o u t th e m is largely sp e cu la tive . O n the other h an d , so m e o rg a n iza tio n s like O rd o Te m p li O rie n tis , G o ld e n D aw n , A rg e n tin u m A stru m and s im ila r are m o re open to the o u tsid e view s and an interested in d iv id u a l can learn a lot ab o u t th e ir o rig in s and h isto ry from th e ir m e m b e rs, literature as w ell as in cre a sin g n u m b e r o f w eb­ sites. * T h e refference is to the " o rig in a l” Illu m in a ti, not the newly form ed g ro u p s u sin g the sa m e nam e.



C h a p te r 4 - K a b b a la h - a b r ie f overview H a rd ly any literature ab o u t m a g ic and o c c u ltism in g eneral o m its m a k in g a m e n tio n o f K ab b alah. A lth o u g h the aforem entio ned sp e llin g is m o st co m m o n , th is w ord can be fo u n d sp e lle d in m a n y different w ays. C ab ala, Q a b b a lla h , Kaballah are ju s t so m e o f t h e alternative sp e llin g s. T h e reason is that in its o rig in a l H e ­ brew form th is w ord is w ritten as h I b q a n d th u s tra n slite ra tio n into the letters o ft h e alp hab et is open to in te rp re tatio n s because so m e H eb rew ch aracte rs can co rre sp o n d to m o re than o ne let­ ter. C o nseq uently, none o f the m e n tio n e d sp e llin g s can be la ­ beled as w ron g - they all " p a s s ” as usab le. T h e term Kabb alah o rig in ate s from a H eb rew w ord



I b q pro­



no u nced “q u ib b e l” m e a n in g “to obtain", "to get" o r “to receive" w h ich p e rtain s to re ce iv in g the tra d itio n . It is a m y stic doctrine w h ich c o n s is ts o f sp e c u la tio n s ab o u t the d iv in e , nature, so u ls, h u m a n b e in g s an d th e ir ro les in the u n iv e rse . D is c u s s in g such su b je cts n e ce ssa rily in cu rs so m e com plexity, so ka b b a listic texts are not an easy reading . T h e ir co m p lica te d sy llo g is m s co m b in e d w ith required backg ro un d know ledge m a d e m a n y a read er to give up on trying to u n d e rstan d th is teaching . In short, a c c o rd in g to kab b alists, G o d created the w orld by u sin g the so -c a lle d 32 w onderful ways o f w isdom . T h e se c o n s is t o f 10 se p h iro th (m arked as circ le s in fig. 4 .1) and 2 2 paths in te rco n ­ necting th e m . Together they form the ka b b a listic Tree o f life (fig. 4 .1). Each se p h irah (H e b re w w ord for “n u m b e r”) co rre sp o n d s to n u m b e rs from one to ten and each path co rre sp o n d s to o ne o f the 2 2 letters o f H e b rew alp habet. H e rm e tic Kabb alah a d d s the in v is ib le se p h ira h D a ’ath (m arked a s dotted c irc le in fig 4.1) w h ich is fo rm ed by the rays o f Binah



a n d C h o k m a h (See fig 4 . i) . It relates to a b yss w h ich o ne m u st c ro ss



to



attain



the



three



su p e rn a l



se p h iro th



of



Kether,



C h o k h m a h , and B in a h . A s one can see, the se p h iro th are fo rm in g 3 p illa rs in the tree o f life. T h e left one is called "T h e P illa r o f S e ve rity”, the center one is “T h e P illa r o f M ild n e ss" and the one o n the rig ht is “T h e P illa r o f M ercy”. Kabb alah relates each se p h i­ rah to v a rio u s co n ce p ts and sy m b o ls. T h e follo w ing table show s the a stro lo g ica l co rre sp o n d e n ce s o f each se p h irah .



KfTHf-K



ins



1



C'c»n



-------------------------- >--------------



fig. 4.1 K a b b a listic Tree o f Life Each se p h ira h h a s its o p p o site , a s o -c a lle d " q lip p a h ”. T h is H e ­ brew w ord m e a n s “s h e ll’' o r “h u s k ”. T h e plural o f it is “q lip p o th ” (sin ce there are 10 o f them ) w h ich is the o rig in o fth e term “Q lip p o th ic K ab b alah ”. A s explained by kab b a lists, ju s t like trees have barks, s o each se p h irah h a s its q lip p a h . Se p h iro th are energy w h ile q lip p o th are m atter, the co n ta in e r o f the se p h iro th . T h e perception o f q lip p o th v a rie s from texts in w h ich they are seen as 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: Sep hiro t



C o rre sp o n d e n ce



Q lip p o th



Kether



Futility



T h a u m ie l -T h e two co n te n d in g Forces



Chokm ah



A rb itra rin e ss



C h a ig id e l - The H in d e re rs



B inah



Fatalism



S a ta rie l - T h e C o n ce a le rs



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



T ip h e re th



H o llo w n e ss



Tag iriro n - T h e D isp u te rs



N etzach



Repetition



G h a ra b Tzerek T h e R avens o f Death



Hod



Rigid O rd e r



S a m a e l - The P o iso n o f G od



Yesod



Z o m b ie is m



G a m a lie l - The O b sc e n e O n e s



M alkuth



S ta sis



L ilith - T h e Q u e e n o fth e N ig h t a n d o f



Dem ons A ll th e se co n ce p ts have been laid out in m a n y ka b b a listic v o l­ u m e s and tre atise s th ro u g h history, how ever tra d itio n a lists in te r­ ested in th is su b je ct ch o o se to start by read in g the Sepher Yetz ira h (Book o f fo rm a tio n ). M ost ka b b a lists c o n sid e r it to be the o ld e st preserved ka b b a listic text. T h e re is no c o n s e n s u s on its o rig in s th o u g h . S o m e say it w as w ritten by A b ra h a m , but th is can not be su b stan tiate d by any h isto ric so u rce . O n the o ther h a n d , it is certain that it is one o f t h e m o st freq uently referenced kab b al­ istic v o lu m e s an d that it existed in the first centu ry A D . So m e c la im that Sepher Z o h a r (Book o f Splendor) is even older. T h is n atu rally ra ise s the q u e stio n ab o u t how old the Kabb alah it­ s e lf is an d how it started. U nfortunately, there is no h isto ric so u rce that w ould give a clear, factual an sw e r to this. O n e o ft h e beliefs foun d a m o n g the ka b b a lists is that G o d h im ­ s e lf taugh t it to a n u m b e r o f a n g e ls, and after the fall, so m e of them taugh t it to A d a m . From there on it w as circu late d a m o n g the m a n k in d . Finally, it reached M o se s w ho w rote the Torah (five books o f M oses) an d covertly placed so m e o f the b a s ic s o f the secret te a c h in g into the first four books, but w ith h e ld th e m from the fifth



- the D eutero no m y. W h e n he received the law s from



the G o d , he a ls o received the oral trad itio n w h ich w as not w ritten dow n but w as p asse d on o rally from one g e n e ratio n to the other. T h e re are other beliefs that attribute so m ew h at le sse r an tiq u ity to K ab b alah, but ju s t a s the p re v io u sly m e n tio n e d legend, they all lack any c o m p e llin g let alo n e co n c lu siv e proof. T h e re are no h is ­ to ric so u rce s that show e vid en ce o f ka b b a listic d o ctrin e prior to i s * century A D , an d even then not u n d e r that n a m e . Earliest



d o c u m e n t u sin g the te rm Kabb alah is from 12



centu ry A D .



A cco rd in g to Dr. G e rs h o m S c h o le m w ho m a d e a very thorough research into the h isto ry and o rig in s o f K ab b alah, the first u se o f that w ord in the m e a n in g an d form it has to d ay ste m s fro m a m a n u sc rip t th at Isa a c the b lin d (116 0 -12 3 6 A D ) dictated to o ne o f h is d isc ip le s in the 1 2 ^ century. Before that tim e Kabb alah did not have the n a m e it h a s today and people w ho stu d ie d it were called "those w ho know w isd o m ," "m asters o f know ledge," “c h il­ dren o ft h e king's palace" an d v a rio u s o ther n a m e s. A t first, Kab­ balah w as an exclusively Jew ish te a ch in g and the Tree o f Life w as d epicted in v a rio u s different w ays, but alw ays in a cco rd a n ce with its d e scrip tio n in Sepher Yetzirah. O n e o f su ch early d e p ictio n s, m ad e by e ng raver Robert F lu d d aro u n d 16 2 0 , is sho w n at fig.



4.2. S itu a tio n chan ged d u rin g the R e n a issa n ce w hen Kabb alah w as ad o pted by C h ristia n C h ris tia n



sc h o la rs. T h is



produced the so -ca lled



K ab b alah. A th a n a s iu s K irch er in h is w ork O ed ipus



A egyptiacus (1652) presented the new layout o f t h e Tree o f Life (as show n in fig. 4.1) w h ich w as accepted by v irtu a lly a ll o c­ c u ltists and slo w ly e sta b lish e d its e lf a s a “stan d ard layout" a l­ though it d o e sn ’t co m p le te ly follow the Sepher Yetzirah. 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.



From then on, three se p arate s c h o o ls o f th o u g h t have had their ow n in te rp re tatio n s o f v a rio u s asp ects o f Kabb alah and even used different s p e llin g s for it. For a w h ile , there w as a tend ency that tra d itio n a l H eb rew a u th o rs sp e ll it w ith “K”, C h ristia n kab­ b a lists with “C ” an d H e rm e tic and o ccu lt so cie tie s w ith “Q ”. T h is w as never a "w ritten ru le ”, but ce rtain ly a no ticeab le tend ency that still exists in certain circle s. 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 fa m o u s, w hile o th e rs are m o re o b scu re. Furtherm ore, title s o f so m e p u b lica tio n s can be a bit m is le a d in g a n d so m e p la in c o n ­ fu sin g . M an y people b e g in n in g th e ir in vo lve m e n t in o ccu lt find th e m se lve s in a situ a tio n w here they buy so m e o ft h e fa m o u s o c­ cu lt books b e cau se they have heard th is-a n d -th a t ab o u t them , but then feel d isa p p o in te d b e cau se it is not w hat they had ex­ pected. It can be hard to fin d references w h ich in cle a r and straightforw ard w ay explain w h at’s in w hat book. T h is chapter w ill p re se n t a sh o rt g u id e through th o se o ccult title s w h ich are co n sid e re d c la s s ic o r at least fa m o u s and th u s, hopefully, h elp to prevent su ch situ a tio n s, su p p ly so m e backg ro un d info rm atio n a n d reference w hile also p ro v id in g so m e in te re stin g reading.



Solom on and his works Even a su p e rficia l o b se rve r can notice that m a n y o f the occult books c la im



to



o rig in ate from



Solom on, Lem egeton, G rim o iriu m



K in g



S o lo m o n .



The Key o f



Verum , G r a n d G rim o ire, Red



D rag o n , Testam ent o f Solom on, True G rim o ire, True B la ck M agic, Lib er Ju ratu s, Ars A rtiu m an d A rs N o to ria are ju s t so m e o f those. T h e sh e e r n u m b e r o f su ch w orks, a lo n g w ith th e ir lo n g e stab ­ lish ed re p utatio n s, d e se rve s attentio n. Is there really so m e th in g to the c la im foun d in s o m an y b o o ks? C a n it be true that they ste m from S o lo m o n , th ird king o f Isra e l? Let’s e xam in e the facts o r at least the re co g n ize d trad itio n. A cco rd in g to the trad itio n , S o lo m o n w as born in the year 9 82 BC a s S h lo m o ben D a v id . H is fath er w as K in g D a vid (yes, the one w ith s lin g an d G o lia th ), an d h is m o th e r w as D a v id ’s favorite wife



B ath sh e b a. S o lo m o n ’s n a m e co m e s fro m



H eb rew w ord for



“peaceful." K in g D a v id had m an y w ive s and c o n c u b in e s, so S o lo m o n , altho ug h h is favorite so n , had m a n y bro thers and s is ­ ters. In the year 9 70 B C D avid d ie d , and S o lo m o n , w as m ad e king at age 12 , altho ug h so m e c o n sid e r that he w as a bit older b e cau se the exact year o f h is birth is not d o cu m e n te d . Trad itio n sa ys that he ruled for 4 0 years, from 9 7 0 to 930 B C . H eb rew lore attributes three books to h im : Kohelet (E c cle sia ste s), M ish la y (Proverbs) an d S h ir H a S h irim (The S o n g o f S o n g s).



A lth o u g h the exact years o f h is birth and reign are not entirely ce rta in , th at is w hat trad itio n sa ys about h im . T h e re is no explicit m e n tio n o f any in v o lv e m e n t in occult. C la v ic u la S a lo m o n is c o n ­ ta in s so m e lin e s from The So n g o f Songs, but th is o f co u rse , does not prove an yth in g . T h e re are m an y legends and sto rie s attribut­ in g m a g ica l s k ills to K in g S o lo m o n . For exam ple, o ne sa ys that he knew 70 la n g u ag e s and w as able to sp eak w ith a n im a ls . H e is know n as the b u ild e r o fth e fa m o u s Jeru sale m Tem p le, but s c rip ­ tu res a ls o say that he b uilt te m p le s to Baal and A starte a s w ell. It w o u ld take a book in its e lf to a cco u n t for all the in d ic a tio n s and tra d itio n al



references



p o in tin g



to the c o n c lu sio n



that



King



S o lo m o n w as invo lved in m a g ic an d occult, but no firm h isto ric e vid en ce o f th is can be fo u n d . If it is true that so m e books o f m a g ic o rigin ate from S o lo m o n 's w ritin g s, then the o rig in a l text w o u ld be 3 ,0 0 0 years o ld . T h e re is no p ro o f th a t th is is the case th o u g h. T h e first h isto ric d o c u m e n t lin k in g So lo m o n w ith so m e m a g ical text o c c u rs in the tim e o f R o m a n E m p e ro r V e sp a sia n . T h is m e a n s that occult books c la im in g S o lo m o n ic o rig in have a h isto ry o f at least 2 ,0 0 0 years. T h e text in q u e stio n w as written by H eb rew h isto ria n F la v iu s lo se p h u s (Joseph). T h e quote is from “A n tiq u itie s o fth e Jews,” B ook V III, ch ap ter 2: ...A n d he [S o lo m o n ] le ft b ehind h im the m a n n e r o f usin g exorcisms, by w hich they drive aw ay dem ons, so that they never return; an d this m ethod o f cure is o f great fo rce unto this d ay; f o r I have seen a cer­ tain m a n o f m y own country, whose n a m e w as Eleazar, releasing people that were d e m o n ia c a l in the presence o f Vespasian, a n d his sons, a n d his captains, a n d the w hole m ultitude o f his soldiers. The m a n n e r o f the cure w as this: H e put a ring that h a d a Foot o f one o f those sorts m entio ned by Solom on to the nostrils o f the dem oniac,



after w hich he drew out the dem on through his nostrils; a n d when the m a n fe ll dow n im m ediately, he ab jured him to return into him no m ore, m a k in g still m ention o f So lo m o n , a n d reciting the in ca n ­ tations w hich he com posed. A n d w hen E le a z a r w ould persuade an d dem onstrate to the spectators th a t he h a d such a power, he set a lit­ tle w ay o ff a cu p o r basin f u ll o f water, an d co m m a n d e d the dem on, as he went out o f the m a n , to overturn it, an d thereby to let the spec­ tators know that he h a d le ft the m a n ; a n d w hen this w as done, the skill an d w isdom o f Solom on w as show n very m anifestly... In sim p le w o rd s, an exorcist n am e d E le a za r w as p e rfo rm in g an e xo rcism in the p re se n ce o f R om an e m p e ro r V e sp a sia n . H e m ad e the d em o n turn o ver a cu p o f w ater a s he exited fro m a m a n , th u s p ro vin g both that he is out and a ls o that it really w as a ca se o f p o s s e s s io n , an d not ju s t so m e “a c to r” k ic k in g and tw ist­ in g o n the floor. O b v io u sly , w hen a cu p o f w ater tu rn s o ver w ith ­ out b eing to u ch e d by anyone, it is hard to explain it in any other w ay except su p e rn a tu ra l. E le azar cla im e d he w as d o in g it u sin g e x o rcism s w h ich w ere w ritten by S o lo m o n . S p e cia l w eig ht to th is h isto ric report is given by th e in vo lve m e n t o ft h e e m p ero r V e sp a sia n h im se lf. H e w as a very dow n to earth, n o -n o n se n se m a n , and d e fin ite ly not a perso n w ho c o u ld be e a s ­ ily tricke d . N o t even so m e b o d y that people w o u ld dare to a t­ tem pt trick in g . H isto ry re m e m b e rs h im a s an e m p e ro r under w h o se rule several re b e llio n s were e x tin g u ish ed , d is c ip lin e in the a rm y w as streng thened and any c ritic s w ere executed or exiled. B orn in the ye ar 9 A D in a m id d le c la s s fam ily, T itu s F la v iu s V e sp a s ia n u s m ad e h is w ay to the p o sitio n o f e m p e ro r and founder o f the F lav ian dynasty by sh e e r ability, w ill a n d co m p eten ce. W hen the p o sitio n o fth e R om an e m p e ro r b e cam e vacant, he was



o ne o ft h e pretenders to the throne, an d le g io n s p ro cla im e d him an em peror. From then on, he an d h is so n s held all the fu n ctio n s in Rom e. From the every-day d o cu m e n ts th at e m p e ro r w a s is s u in g , we see a fu ll list o f h is title s. O n e su ch d o cu m e n t is “h o n e sta s m isio n e m " in w h ich V e sp a sia n g ive s ho n o rab le d isc h a rg e (retire­ m ent) to a so ld ie r. H is o fficial title on th is d o cu m e n t is:



I M P E R A T O R CAESAR V E S P A S IA N U S A U G U S T U S P O N T I F E X M A X I M U S T R I B U N C I A P O TESTA TE II I M P E R A T O R VI PA TER P A TR IA E COS III E n g lish tra n sla tio n w ould be: " E m p e ro r C e a sa r V e sp a sia n u s A u g u stu s, S u p re m e Priest, in the se co n d year o f T rib u n a l au th o r­ ity, Im p e rato r 6 tim e s, Father o f the fatherland for the third tim e .” A s we can see, on a p o litic a l m a p , he w as an e m p e ro r and a tri­ bune. "Im p e ra to r 6 tim e s ” m e a n s th at he a n d h is tro o p s w ere tri­ u m p h a n t in 6 arm e d co n flic ts and “ Father o ft h e fath erlan d " was a title bestow ed on h im by R o m an Senate (three tim e s). O n the re lig io u s field, he w as a su p re m e p rie st o f the o fficial R o m an p o lyth e istic re lig io n , w h ich m e a n s th at he w as a re lig io u s leader o f R o m a n s ju s t as the pope is to C a th o lic s . In sho rt, he w as everything. A s e m p e ro r and a pope s o to say, he held all political a n d re lig io u s power. In to d a y’s term s we w o u ld ca ll h im a d ic ­ tator. Layin g dow n a ll th is h isto ric data w as n e ce ssa ry to fully explain that texts attributed to S o lo m o n had a so lid rep u tatio n even 2 ,0 0 0 years ago. V e sp a sia n d id not raise fro m the rank o f a cit­ izen to the e m p e ro r and decorate h im s e lf a s a w in n e r o f 6 w ars b e cau se he w as a nice frie n d ly guy. H e ordered execu tio ns o f co u n tle ss people and e xtinguish ed re b e llio n s w here te n s o f



th o u sa n d s w ere killed. T h is w as not the type o f perso n to w hom o ne co u ld w alk up and say “O o o p s, so rry it d id n ’t w ork." N o ­ body w ould ap p e ar before h im if they w ere not a b so lu te ly sure that they can



do for h im



w hat he w ants. If Eleazar used



S o lo m o n ’s texts th is m e a n s that he w as co m p le te ly certain that they w ould “w ork" and that he can stake h is life o n it. W e can co n c lu d e that m a g ica l texts attributed to So lo m o n have a h isto ry o f at least 2 ,0 0 0 years, and even then, they w ere co n sid e re d to be w ell tried out an d d e p e n d ab le . T h is , how ever, does not m ean that every sin g le book c la im in g to o rig in ate fro m S o lo m o n actu ­ a lly te lls the truth.



Languages A nyo ne w ho ever saw any sort o f list o r catalo g u e o f o ccu lt liter­ ature can e a sily no tice that m an y su ch books have Latin or French title s. S o m e have title s w ith G re e k o r H eb rew elem ents, but even in case o f books that have Ju d a ic o rig in , the title can still be in Latin. O n e o b v io u s exam ple for th is is C la v icu la S a ­ lo m o n 's A K A The C la v ic le o f So lo m o n. T h e explanation is sim p le . Latin , French an d even G re e k to a le sse r extent w ere o n ce in use a s u n iv e rsal lan g u ag e s. Just like E n g lish is u n iv e rsa l lan g u ag e o f today, and w herever you go you can fin d people w ho sp e a k it, so w ere Latin and French for certain p e rio d s o f history. T h ro u g h o u t the M id d le A g e s, all ed ucated g e n tle m e n w ere expected to be fa m ilia r with c la s s ic la n g u ag e s -



Latin and G ree k. Later on,



a ro u n d eighteenth century, French also “c a m e into play,” so that m a n y b o o ks w ritten, translated o r co p ie d at that tim e were p u b ­ lish ed either in Latin , G re e k o r French, d e p e n d in g on th e tim e period and the preference o ft h e a u th o r o r p u b lish e r. T itle s su ch as Enchirid ion, G o etia, H ep tam ero n , Picatrix, Polychronicon and



m a n y m o re have th e ir roots in either G re e k o r Latin . It d o e sn ’t sto p there. For a lo n g tim e now, one entire category o f books are referred to as the grim oires. T h is term o rig in a te s from G re e k w ord g ra m m a m e a n in g p ictu re s w h ich is how they called letters. T h e reaso n is that G re e k a lp h ab e t o rig in ate d from P h o e n icia n , w h ich w as rather clo se to h ie ro g lyp h s, and they are de fa c to p ic­ tures. K now ing how to read and w rite these letters and how to use th e m properly w as called g ram m atiko s. T h ro u g h Latin w ord g ra m m a tica an d later French g ra m a ire m e a n in g g ra m m a r, this term later c a m e into E n g lish as w ell. O b v io u sly, anyone le arn in g the Latin had to learn its g ra m m a r. A ll books ab o u t Latin g ra m ­ m ar, naturally, had the Latin w ord g ra m m a tica in th e ir title. T h is resulted in the situ atio n that in the M id d le A ges g ra m m a tica w as used as a term m e a n in g “the know ledge o f Latin la n g u a g e .” S in c e le ss th an five percent o f the entire p o p u la tio n at that tim e w as able to read an d w rite, e d u catio n a n d c la s s ic a l lan g u ag es w ere regarded as so m e th in g m y stic a n d m a g ica l (and partially still are). S in ce o ccu lt books w ere often in Latin and G ree k, from 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. O n the other h an d , the E n g lish w ord g ra m m a r o n ce had a m e a n ­ in g o f “le a rn in g ” o r “know ledge” in general. H e n c e the nam e “g ra m m a r sch o o l" even though m o re than ju s t g ra m m a r is taugh t there. A s p re vio usly explained, vast m ajo rity o f people in the m id d le ages had no e d u catio n at all and view ed any e d u ca ­ tio n as so m e th in g m ystic. For exam ple, in m e d ie val C ro atia word "g ra b a n c ija s” denoted "a person w ho co m p le te d tw elve theology s c h o o ls an d the thirteenth - the sch o o l o ft h e fa irie s.” S u ch per­ so n w as believed to be able to fly and m ake pacts w ith the devil.



T h is is a good exam ple o f how the ordinary, illiterate p eo p le o f that tim e a ll over the w orld view ed an d m ystified all educated people and e d u catio n itself. In su ch clim a te every book carried a bit o f m ystical aura. In the sa m e tim e fram e, the old E n g lish w ord g ra m a ry e w as used for “m a g ic ” or “le a rn in g m ag ic." T h is is another im p o rtan t facet o f the d e ve lo p m e n t o f th e te rm gri­ m oire into the m e a n in g it ca rrie s today. T h e follow ing is a list o f c la s s ic g rim o ire s expanded w ith several o ther p ro m in e n t o ccu lt title s. In m o st c a se s , au th o rs o f su ch books are not know n, p u b lica tio n dates are u n re lia b le w hen not d elib erately m isle a d in g , and th u s the o n ly se n sib le m etho d o f listin g th e m is alp habetically, d isre g a rd in g th e "T h e ” in th e ir t i­ tles.



Aradia or T h e G osp el o f W itches T h is book is m e n tio n e d in the ch ap ter ab o u t re lig io n s, but let’s say a few w ords about it in a bit m o re d e ta il. A t the end o f the 19*^ century C h a rle s G o d fre y Leland co llected v a rio u s sacred texts o f tra d itio n a l w itchcraft, p a rticu la rly fro m Ita lia n p ro vince of Tuscany, and p u b lish e d them in 18 9 9 . S in ce the texts are o f Ital­ ian o rig in it is not s u rp ris in g that m an y refer to it under its Italian nam e II V angelo delle Streghe w h ich sim p ly m e a n s C o sp e l o f W itches. T h is book e x p la in s the beliefs o f "La Vecchio Religione" (Italian : The O ld R eligion ) and it is not s o m u ch a g rim o ire but m o re a book o f w o rsh ip . It lays out the w itch lore and d e scrib e s the m a n n e r o f p e rfo rm in g ritu als in ce le b ratio n o f D ia n a . It a lso co n ta in s so m e s p e lls su ch as "A S p e ll to W in Love", "To F in d or Buy A n yth in g , o r to H a v e G o o d Fo rtune T h e re b y” a n d sim ilar.



Th e Arbatel o f M agic It first ap p eared in 1575 u n d e r th e n a m e o f "Arbatel de M agia



V eterum " an d it w as in Latin . In 1655 Robert T u rn e r tra n sla te d it into E n g lish . It speaks o f " S p irits o f O ly m p u s ” a n d g ive s th e ir “ch a ra cte rs.” It also lists “seven-fold p rep aratio n to learn the M a g ick A rt.” T h is in v o lv e s th in g s su ch a s “attain to the true know ledge o f G o d " an d sim ila r. It c o n ta in s no s p e lls a n d one m ay say that it ’s m o re o f a treatise on m a g ic and not a book o f rituals.



A rs Notoria T h is Latin title is also know n as “T h e N o to ry A rt o f S o lo m o n .” Its co n ten t is probab ly best d escrib ed on its title page from 1657 e d i­ tio n "Ars N o to ria : T h e N otory art o f S o lo m o n , Sh ew ing the ca b a listic a l key o f : M agical O p e ra tio n s, T h e lib eral S c ie n ce s, D i­ v in e Revelation, and T h e A rt o f M em ory.” It c o n ta in s m o stly prayers fo r v a rio u s in te n tio n s su ch as e lo q u e n ce , go od m e m o ry etc. It is one from a very lo n g row o f books c la im in g the o rigin from the w orks o f S o lo m o n .



Th e Black Dragon A lso know n as Le Veritable D rag o n Noir. Its expanded title is Le veritable dragon n o ir ou les fo rces infernales soum ises a I'h o m m e ; evocations, charm es et contre charm es, secret m e rv e ille u x ; la m a in de gloire et la poule noire. O b v io u s ly created after the R ed D rag o n and B lack Pullet, a n d m e a n t a s a co m p a n io n to th o se v o lu m e s. It co n ta in s in v o ca tio n s, d ia g ra m s, ta lism a n s, sp e lls, c o u n te r-sp e lls an d s im ila r content.



Th e Black Screech Owl A lso know n as Tresor du ViUiard des Pyram ides o r Treasure o f the O ld M a n o f the Pyram ids. T h is is a book o f ta lis m a n ic m a g ic. In all lik e lih o o d , it w a s m ad e as a sequel to The B lack Pullet a n d its co n ten t is s im ila r to it as w ell.



Th e Black Pullet; Science o f M agical Talism ans A lso know n as The B la ck H e n o r The H e n w ith the G o ld e n Eggs. V e rsio n s o f it, m o re o r le ss ch an g e d , a lso a p p e ar a s D r u id o f M en ap ienne, R ed M a g ic, The C re a m o f the O ccu lt Sciences, Q u ee n o fth e H a ir y Flies and The G re e n Butterfly. It ap p eared in French as “La Poule N o ire .11 It allegedly o rig in ate s from the book d iscovered by French officer in Egypt d u rin g the N a p o le o n 's w ars and c la im s to have been m ad e in Egypt in 7 4 0 C E , but in all like­ liho o d it w as re ally m ad e in eighteenth century. Its t a lis m a n s and s y m b o ls are u nlike th o se foun d in o ther s im ila r bo o ks. Few n a m e s and s y m b o ls are all that very lo o se ly co n n e cts it to ju d e o C h ris tia n beliefs. It c o n ta in s ta lis m a n s a n d rin g s, co n ju ra tio n of aerial and infern al sp irits , d isc o v e rin g tre a su re s, etc.



Th e Book o f Black M agic and Pacts A lth o u g h th is is a relatively m o dern book, it d e served ly fo u n d its place a m o n g the m o st freq uently referenced books o f m a g ica l texts. It w as W ritten by A rth u r Edw ard W aite, a n d p u b lish e d at the b e g in n in g o f the tw entieth century. In its se co n d ed itio n it has been ren am ed into The Book o f C e re m o n ia l M a g ic. In the pref­ ace, M r W aite e x p lain s that he intended to create a v o lu m e that w ill be o f interest both to th o se w ho w o u ld like to put the m a g ­ ical ritu als in practice, but a ls o to th o se w ith m ere c u rio sity in the su b je ct an d the "old-w orld cre d u lity ” a s he n ice ly puts it. H e co llected several hard to find v o lu m e s and m a n u sc rip ts and the fin a l result o f h is efforts is the v o lu m e w h ich co n ta in s p assages from The Key o f So lo m o n, The Lesser Key o f So lo m o n , The Fourth Book o f Co rn eliu s A grippa, The H ep tam ero n , The Sacred M a g ic o f A b ra m e lin the M a g e, The G rim o riu m Verum , True B lack M a g ic, The G ra n d G rim o ire , The G rim o ire o f H o n o riu s and The B lack Pullet



a lo n g w ith a ch a p te r on "M in o r an d S p u rio u s R itu als o f Black M a g ic" and other o ccu lt m ate rial.



Th e Book o f Saint Cyprian A lth o u g h there is m o re th an one v e rsio n o f th is book, none o f them have ever been p u b lish e d in any o ther lan g u ag e except Por­ tu gu e se . T h e y are a v a ila b le an d (in )fa m o u s o n ly in Portugal and parts o f South A m e rica n co n tin e n t. T h e sin iste r reputation o f th is book w as boosted in the late 19 9 0 -e s by the ca se o f su ic id e in the city o f V ila Real. Young girl killed h e rse lf by ju m p in g fro m a bridge o ver a C o rg o river. D u rin g the in ve stig atio n , po lice found the book o f S a in t C yp rian that apparently belonged to the girl. Even th o u g h the book is n am e d after St. C yp ria n , everyone ag rees that he had n o th in g to do with it. W e sh o u ld p o in t out that there are tw o sa in ts by the n a m e o f C yp ria n . T h e first one w as St. C yp ria n , b ish o p o f C arth ag e , executed in the year 258 A .D . T h e se co n d one w as St. C yp rian o f A n tio ch . H e used to be a m a g icia n before he converted to C h ris tia n ity (w hich in a ll like­ liho o d is w hy h is n a m e w as used to c riss e n the book). After that he p ro g ressed in the ranks to the p o sitio n o ft h e b ish o p . H e too w as executed by R o m a n s in ye ar 304 A .D . It co n ta in s s p e lls , p o tio n s an d prayers for v a rio u s u se s, su ch as "Sp ell o f the b lack cat's bone", "H o w to m ake a pact with the dem on a n d create a little devil", "Sp ell to do evil usin g two dolls", "Recipe f o r keeping your h u sb an d faith fu l", "Recipe o f the dove to m ake a w o m an love you", "Recipe to m a k e a m a n love you" and sim ilar.



Clavicula Salom o nis A KA T h e Greater Key o f Solom on the king T h e Latin title o f th is book s im p ly m e a n s "T h e key o f S o lo m o n ,” sa m e as its H eb rew n a m e M a fte ah Sh elom o h. It is a ls o know n as



The key o f So lo m o n the king o r The G re ater Key o f Solom on the King. T h is is one o f the m o st fa m o u s books o n the su b je ct o f m a g ic ever. It is hard to say w hen it w as w ritten. T h e book w h ich afo re m e n tio n e d E le azar had in h is p o sse ssio n co u ld be so m e e arlie r ve rsio n o f it, but th is can not be proven. T h e re have been so m e atte m p ts at d ating it by the text, w o rd s used etc. however, the re su lts are very shaky. S o m e co ncentrated o n th e fact that cu rre n t v e rsio n s o f C la v ic u la S a lo m o n is co n ta in H eb rew texts w ith v o ca liza tio n . V o ca liz a tio n starts a p p e a rin g in H eb rew o nly between 6 0 0 - 850 C E , and before that H eb rew w as w ritten w ith ­ out the use o f v o c a ls. How ever, th is does not m ean that th e en­ tire text o f C la v ic u la S a lo m o n is w as w ritten after eight centu ry C E . T h e reaso n is sim p le . W h o e v e r w as co p yin g it in e ig h t centu ry or later w ould s im p ly copy the book u sin g the new g ra m m a r with v o ca liza tio n .



L an g uag e s an d



sp e llin g s re g u larly ch a n g e over



tim e , an d it is very u n re liab le to date the o rig in o f any book by its sp e llin g o r g ra m m a r. Too m an y ch a n g e s to the o rig in a l text m ay have o ccurre d o ver tim e , an d it is not p o ssib le to say if it o rig i­ nates from an e arlie r w ork or not. O n e good illu stra tio n for th is is a book called True B lack M a g ic. It is yet an o th e r v e rsio n o f The key o f So lo m o n. W hen experts lo o k at it they w ill say with certainty that th is book o rig in ate s from the m id d le ag e s. O n ly because there are e a rlie r v e rs io n s o f C la v ic u la Salo m o n is, we know for a fact that True B lack M a g ic is m e re ly a tra n sla te d a n d ad ap ted ver­ sio n o f C la v ic u la Salo m o n is, and th u s its o rig in a l text is older than the text o ft h e True B lack M a g ic. T h e b ig q u e stio n w o u ld be is there an e arlie r v e rsio n o f the C la v icu la S a lo m o n is that we do not know o f? T h e Jo se p h ’s report o f Eleazar on E m p e ro r V e s­ p a s ia n ’s co u rt in d ica te s that th is m ay be so , but by no m e a n s



can th is be co n sid e re d a fin al proof. O n e h isto rica lly verifiab le fact is that th e In q u isitio n banned th is book in 1559 a s d a n g e ro u s a n d G e d a lia h ib n Yahya ben Joseph m e n tio n s it in h is w ork S h a lsheleth H a K a b b a la h



(The C h a in o f Trad itio n ) p u b lish e d in 1587.



It co n ta in s in v o ca tio n s o f sp irits and p e ntacles for v a rio u s pur­ p o ses like attractin g love, m oney, h a rm in g e n e m ie s, in visib ility, fin d in g tre asu re s an d v a rio u s other p u rp o se s.



Delom elanicon In the ye ar 2 0 0 3 a book with the title D e lo m e la n ico n - D a s schw arze B uch der Schatten (D e lo m e la n ic o n -



B lack book o f



sh ad o w s) ap p eared on the G e rm a n m arket. Everyone w ho saw “T h e N in th G a te ” with Johnny D e p p o r read the fictio n book The C lu b D u m a s by A rturo Perez-Reverte pro bab ly re co g n ize d the title. A cco rd in g to the Reverte’s book, D e lo m e la n ico n is ru m o red to have been w ritten by Lu cife r h im se lf. N a m e c o m e s fro m the G re e k w ords “d elo " (m e a n in g “v is ib le ,” but can be interpreted as s u m m o n in g to the v isib le ap p e aran ce ) a n d “m e la s" for black, d ark o r shadow . A g a in , a c c o rd in g to Reverte’s book, an a rtist ca lle d A ristid e To rchia used the in stru c tio n s from D e lo m e la n ico n a n d created a new book - D e U m b raru m R eg ni N o v e m Portis (A bout n in e gates to the k in g d o m o f shadow s) d e sc rib in g how to su m m o n the P rin ce o f D a rk n e ss. Predictably, so m e c la im that both D e lo m e ­ la n ico n and T o rc h ia ’s book really exist, w h ile o th e rs c la im that it is a ll ju s t a fictio n . T h o s e w ho follow ed d is c u s s io n s o n v a rio u s o ccu lt w eb site s in 2 0 0 4 m ay have seen po sts from three p e rso n s w ho collected a su m o f over 17 0 ,0 0 0 U S d o lla rs a n d w ere offer­ in g it fo r vie w in g and m a k in g h and co p ie s o fth e g e n u in e D e U m ­ b rarum R eg ni N o v e m Portis. T h is sh o u ld illu strate how se rio u sly



th is su b je c t is taken in certain circle s. O n ly Mr. Reverte kn ow s if h is book is e n tire ly w ork o f fictio n or not, but at th is p o in t let’s m ake a d ig re ssio n and state a general rule that it is futile to venture into c la im s su ch a s “it’s real" or “it’s fake” w ith out h a v in g c o n v in c in g e vid en ce o r sta te m e n t from the author. W h e n ja m e s Bruce d isco ve re d The Book o f Enoch, c rit­ ics cla im e d that it is a hoax, but w ere later e m b a rra sse d because o ther c o p ie s ap p e are d . S o m e tim e s even fan tastic sto rie s turn out to be true. For exam ple d isco v e ry o f P alim p sest o f A rch im e d e s. O n ly at the end o ft h e 2 0 ^ century that book c o n ta in in g m a th e ­ m a tical w ork by A rc h im e d e s w as fin a lly in the h a n d s o ft h e s c ie n ­ tists. It w as first d isco ve re d in the m id 19*^ century and then lost a g a in , even though it w as a text by so m e o n e so fa m o u s , and no o ther copy o f it existed. O v e r a h u n d re d years later it re-surfaced a n d sc ie n tis ts w ere in d is b e lie f ab o u t its co ntent. M ath e m atical integration an d differentiation w ere d is c u s s e d by A rc h im e d e s 2 0 0 years before C h rist. Even today le ss than 1 % o f p eo p le in the w orld really u n d e rstan d these m ath e m atical o p e ratio n s. T h e se fo rm u la e that scie n ce developed o n ly in the 1 8 ^ century th u s m a k in g the in d u stria l revolution an d rocket e n g in e s p o ssib le were alre ad y d isc u sse d two th o u sa n d years ago and then forgotten. S u ch revolution ary w ork o f so m e o n e as fa m o u s as the m an w ho yelled legendary "Eureka" w as h and co p ie d by so m e o n e aro u n d i o ^



century,



bleached and overw ritten by prayers in 1 3 ^ centu ry and then it laid u nkn ow n by the w orld for ab o u t seven h u n d re d years in a lit­ tle prayer book in Turkey. H a v in g in m in d su ch se q u e n ce s o f events th a t even H o llyw o o d scre e n p la ys w ou ld not be a sh a m e d of, o ne really m u s t have a



pro found cre d ib ility death w ish in o rd e r to enter a debate over au th e n ticity o f so m e v o lu m e w ith out h a v in g rock hard evid en ce. If a co n ten t by su ch a fa m o u s n a m e on su ch a “safe" su b je ct as m a th e m a tics w as h id d e n fo r so long, then it can be hard to be certain ab o u t existence or au th e n ticity o f o ccu lt v o lu m e s, the p o sse ssio n o f w h ich w a s an au to m a tic death sentence for ce n ­ tu rie s and w ere th u s kept care fu lly co n ce ale d . Finally, if so m e ­ th in g as sp e c ta cu la r as th e city o f Petra laid forgotten fo r seven ce n tu rie s (from c ru sa d e s to the 19th ce n tu ry), if the tem p le o f B o ro b u d u r w ith its two m illio n c u b ic feet o f stone w as forgotten for one th o u sa n d years, then one can hard ly be su rp rise d if so m e th in g as sm a ll as a book fa lls between the cra cks o f history a n d lays unkn ow n and un n o tice d fo r ce n tu rie s. T h a t sa id , the G e rm a n D e lo m e la n ico n is b eing fa ir b e cau se it d o e s not even pretend to be the Lucifer's w ork d isc u s se d in Re­ verie's book. It d o e sn ’t co n ta in the e n g ra v in g s d e scrib e d in The C lu b D u m a s. It c o n ta in s references to events a n d p e rso n s from 1 6 ^ and 1 7 ^ century like Faust and G ra n d ie r. For a book written by Lucifer sh o rtly after h is e x p u lsio n from haven, that is o b v i­ o u sly out o f tim e fram e . It a ls o d is c u s s e s jin n , B lack M a ss, T i­ betan an d M o n g o lian m a g ic and other o ccu lt p ractice s w hich g ain e d p o p u larity relatively recently. C o n c lu s io n is that so m e m ay find it in te re stin g , but it is not the Lu cifer's D elo m ela n ico n , nor the T o rch ia ’s book that so m e m ay expect.



Discoverie o f W itchcraft T h is is one o ft h e rare books for w h ich the au th o r a n d the ye ar o f p u b lish in g are know n w ith certainty. It w as w ritten by Reginald Sco t and p u b lish e d in 1584 in Lo n d o n . It is a nice exam ple o f old E lizab e th an E n g lish an d a rc h a ic sp e llin g . H e co llected v a rio u s



texts on m a g ic trick s su ch as “T h e art o f ju g g lin g d isco v e re d ...,” "To m ake a little ball sw ell in your h and till it be verie great” and sim ila r, but in the sa m e v o lu m e he a ls o g ive s v a rio u s texts on d iv in a tio n , alchem y, an d s u m m o n in g su ch a s "To m ake a sp irit a p p e ar in a crystal,” "The h o u rs to bind d e m o n s ” etc. H is m ain intentio n w as to rid icu le the In q u isitio n and the ra m p a n t su p e r­ stitio n o f h is tim e . W h at better w ay o f d o in g it (w hile still not risk in g to end up on the stake) than by c o m b in in g c o in tricks a n d ju g g lin g into the sa m e book w ith p a ssa g e s fro m



Pseu-



do m o narch ia d a em o n u m , d is c u s s io n s o f text fro m Ars P a u lin a , Ars A lm a d e l, Ars N o to ria, Sepher R a z ie l and s im ila r books. T h u s he puts it a ll in the sa m e basket as either e n te rta in m e n t trickery, d e lu s io n s o r fraud. H is view o f it a ll is cle ar from the title o fth e ch ap ter 39, Book 15: " O f v is io n s , n o ise s, a p p a ritio n s, an d im a g in e d so u n d s, a n d o f o ther illu s io n s , o f w an d e rin g so u le s: w ith a co nfu tatio n thereof." B e ca u se o ft h e a c a d e m ic research and ap p ro ach to all the sp e lls a n d ritu a ls he d e scrib e d , th is book has been freq uently quoted in m a n y o ccu lt d is c u s s io n s an d is still a va lu a b le reso u rce . It c o n ­ ta in s a n u m b e r o f c h a rm s , the n a m e s o f d e m o n s, a n g e ls and s p e lls a lo n g w ith d is c u s s io n s about ritu a ls, sa b b a th s, Egyptian m a g ic an d s im ila r content.



Enchiridion T h e n a m e its e lf m e an s “little h and b oo k.” It co m e s fro m G reek w o rd s: en (in ), kh eir (h an d ), and id io n (d im in u tiv e suffix in d i­ ca tin g so m e th in g sm a ll). T h e trad itio n sa ys that Pope S a in t Leo III (D e c 2 6 , 7 9 5 -ju n 12 , 8 i 6) g ave th is book o f m a g ic to Karl the G re a t (a lia s "C h a rle m a g n e ”) w h o m he a ls o crow ned em peror. I m e n tio n e d p re v io u sly that so m e book title s are a bit m isle a d in g .



T h is book is a good exam p le o f that. In deed, if so m e o n e told you that he has read a “h an d b o o k ,” w o u ld you ever p re su m e that he m ig h t be ta lk in g about the in fa m o u s E n c h irid io n o f Pope Leo? Further co n fu sio n m a y be cau se d by the fact that there is m o re than one book n am e d Enchirid ion out there. T h e se other “Enchirid ions” are books o f prayers by v a rio u s a u ­ tho rs, w h ile the book b eing d is c u s s e d here is a book o f m ag ic. T h e entire story w h ich attributes th is book o f m a g ic to Pope Leo a p p are n tly started w ith a su p p o se d letter fro m Karl the G re a t to S a in t Leo, in w h ich he states that sin ce re ce ivin g the E n ch irid io n he h a s never ceased to be fortunate and had no h a rm befall h im a n d so forth. T h is letter can not even be located today, m u ch less au th e n ticate d .



Furth erm ore, h isto ric so u rce s



(a m o n g others,



C h a rle m a g n e ’s ow n scrib e) tell u s that Karl w as illiterate, so it is not cle ar w hat use he c o u ld have had o f th is book, o ther than u sin g it as a ta lism a n o f so rts. E.A . W aite d is c u s s e s th is letter a n d book at greater length in h is Book o f C e re m o n ia l M a g ic. In lig h t o f the fact th at m an y b o o ks o f m a g ic are attributed to var­ io u s p ro m in e n t p eople, the c la im that th is book co m e s from Pope Leo is, at best, q u e stio n a b le . It is not a w ork o f black m a g ic a n d c o n ta in s no in v o ca tio n s o f d e m o n s. T h e book co n ta in s m ys­ tical prayers for v a rio u s p u rp o se s, pentacles, n a m e s a n d sy m ­ bols o f t h e an g e ls etc. It is a c o m b in a tio n o f C h ris tia n and H e ­ brew tra d itio n s w h ich is o b v io u s from the n a m e s o f an g e ls and s a in ts b e in g invoked, as w ell as p e ntacles w h ich co ntain Hebrew 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 ,



is



but su ch



c la im



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 the rising o f the body o f the Planet... It c o n tin u e s w ith in stru ctio n s on s u m m o n in g th e m , pro vides so m e characters o f sp irits , e x p lain s th e m a n n e r o f co n se c ra tin g in stru m e n ts used in in v o ca tio n s and lis ts fo rm s w h ich are fa­ vored by sp irits related to certain p lan e ts. It is m o re o f a th e o ­ retical w ork, so m e tim e s hard to follow, and not a book o f sp e lls.



G rand Grim oire A lso know n as The R ed D rag o n . E.A . W aite in h is Book o f B lack M a g ic an d Pacts w rites: The G ra n d G rim o ire reappeared at N ism e s in 1823 a n d is, moreover, in a ll respects id e n tical w ith the work entitled the R ed D rag o n ... T h e books c la im s to be a reprint o f a m a n u sc rip t o f 15 2 2, but m a n y believe it w a s re ally m ade in eighteenth century. It has two ch ap te rs. T h e first one is ded icated so le ly to the co n ju ra tio n o f Lu cifug e Rofocale. T h e se co n d is co m p rise d o f v a rio u s sp e lls like ” To w in any tim e one plays the lottery,” ”To enchant fire a rm s,” “T h e C o m p o sitio n o f D e ath , or P h ilo so p h e r's Stone" etc.



G rim orium Honorii T h e G rim o ire o fth e Pope H o n o riu s is o b v io u sly attributed to the Pope H o n o riu s , but there se e m s to be an in te re stin g d isp u te o ver w h ich pope H o n o riu s that w ould be. T h e re w ere 4 popes by the n a m e o f H o n o riu s . T h e d isp u te is w hether it w as autho red by H o n o riu s II o r H o n o riu s III. To fur­ ther add to the co n fu sio n - there w ere tw o po pes by the n a m e o f



H o n o riu s II. T h e first one w as Peter C a d a lu s (O ct 28 , 10 6 1-M a y 31, 10 6 4 ) w ho earned h im s e lf a reputation o f "Antipope". C o u n cil in M antova dethroned h im in 10 6 4 and ab o u t a d e ca d e later, he d ie d co m p le te ly forgotten. Roughly, a centu ry later Lam berto S c a n n a b e c ch i, b ish o p o f O stia , a ls o took a nam e o f H o n o riu s II for h is papacy (D e c 2 1, 112 4 -F e b 13, 113 0 ). T h is w as p o ssib le be­ ca u se Peter C a d a lu s w as not recognized a s leg itim ate pope and th u s the n a m e o f H o n o riu s II w as still availab le . If th is g rim o ire w as w ritten by H o n o riu s II, that w o u ld be o ne o f these tw o g e n tle m e n . How ever, m o re prevalent is the theory that it w as H o n o riu s III w ho w rote th is book. H is real n a m e w as C e n cio S ave lli and h is papacy lasted from Jul 18 , 1 2 16 to M a r 18, 12 2 7 . Either way, th is g rim o ire appeared in R o m e in 16 7 0 (so m e so u rce s say 16 2 9 ), so it co u ld have been by any o f th e se three. A n o th e r p o ssib ility, o f co u rse , is that it w as not w ritten by any of them an d that it w as attributed to H o n o riu s ju s t to establish so m e reputation. N o c la im to the o rig in o f th is v o lu m e can be proven. T h is book c o n ta in s in v o ca tio n s o f d e m o n s, s p e lls for at­ tractin g love an d for all so rts o f th in g s. Even s p e lls su ch a s “to w alk w ith out getting tire d ,” w in n in g in a ll g a m e s, sp e ll a g a in st fever, to e x tin g u ish fire, etc.



G rim orium Verum A lso know n as " G rim o ire o f Truth" and "The true G rim o ire " . O rig in a l w as p u b lish e d in French, alle g e d ly by A lib e ck the Egyp­ tia n , 13 17 in M e m p h is (Egypt). T h e text c la im s o rig in from S o lo m o n ’s w orks. O b v io u sly, from all th e se c la im s the o n ly one w h ich can be co n sid e re d reliab le is that it w as p u b lish e d in French. A s w ith s o m an y other v o lu m e s, there is ju s t no w ay of verifyin g w ho, w here and w hen wrote o r p u b lish e d



it. O n e



p ro m in e n t reason is that even o w n in g , let a lo n e p u b lish in g a book su ch as th is one w ould be a one way ticket into the h a n d s o f t h e In q u isitio n . O f necessity, everyone h a v in g any sort o f in ­ vo lve m e n t w ith su ch books w ould be very careful not to be trace ­ able, hence the d ifficu ltie s in v e rifyin g the o rig in s o f th is and s im ila r v o lu m e s. C o m m o n b e lie f is that th is book w as a ctu ally m ad e in the eighteenth century. It is rather sh o rt and c o n ta in s in ­ v o ca tio n s o f d e m o n s, w h ile a ls o listin g s k ills and pow ers o f v a r­ io u s d e m o n s, w h ich range from re su rre ctin g the dead to c a u sin g earth q u akes etc. It a ls o in c lu d e s in stru c tio n s on m a k in g a " M ir­ ror o f S o lo m o n ,” attracting w om en , in v isib ility, h and o f glo ry etc.



Heptam eron A lso know n as The m a g ica l Elem ents. T h e n a m e c o m e s from G re e k w ords "h e p ta” w h ich m e a n s seven, a n d “h e m e ro n ” m e a n in g “day.” T h e reason for th is title becom es o b v io u s to anyo ne w ho even ca su a lly b ro w ses th ro u g h the book. Large part o f it c o n s is ts o f c o n ju ra tio n s and c o n s id e ra tio n s for s u m m o n in g sp irits on each day o f the w eek. It is attributed to Peter de A b a n o (12 5 0 -13 16 ), d o cto r o f p h ilo so p h y w ho w as a ls o a fa m o u s p h ysician o f h is tim e , ju s t as w ith p re v io u sly d isc u s se d books, we can not be su re that he a ctu a lly w rote th is book, but it is not u n lik e ly either. D u rin g h is life he w as w ritin g on o ccu lt re­ lated su b je cts su ch as Astrology, and In q u isitio n p ro se cute d him for heresy. D e A b a n o d ie d o f natural c a u s e s sho rtly before In q u i­ s itio n had the c h a n c e to execute h im . T h is in furiate d h is p ro se ­ cu to rs, an d they decided that h is co rp se w ill be p u b licly burned. How ever, that d id n ’t w ork out either, because so m e o n e has taken h is body out o f its grave an d placed it into an o th e r grave­ yard. O n e story says h is faith ful servant d id it, o ther that it w as



h is frie n d s. In any case, h isto rica l data sho w s that In q u isitio n had to settle w ith p u b lic b u rn in g o f h is effigy in ste ad o f h im . H e w as a cc u se d o f d e a lin g w ith m a g ic a n d o b ta in in g h is w isd o m from sp irits w h ich he kept in a bottle. In lig h t o f th is data, one m ay accept th e p o ssib ility that he a ctu ­ a lly m ay have w ritten th is book. T h e n a g a in , the books that are h isto rica lly and verifiably accredited to h im do not reveal any s ig n s o f in v o lv e m e n t w ith , o r know ledge o f o ccu lt. H is m o st fa­ m o u s w ork C o n cilia to r D ifferentia rum is s im p ly a co n trib u tio n to ­ w a rd s re co n c ilin g diffe re n ce s between p h y sic ia n s and p h ilo so ­ phers o f h is tim e . Both from h is b io g rap h y and verified w ritin g s, o ne can co n clu d e that he had no interest in o ccu lt at all. A d d i­ tio n al shad o w o f doubt is c a st by the fact that c o p ie s o f H e p tam eron start a p p e a rin g in m id fifteen h u n d re d s. W e know fo r a fact th at D e A b a n o d ie d in 13 16 , so w hy the tim e gap o f roughly 250 y e a rs? Furtherm ore, the In q u isitio n w as after h im b e cau se he w as a cc u se d o f c la im in g that sp irits do not exist (a cco rd in g to G a b rie l N a u d e ). A s if that w asn 't eno ugh to ra ise the blood p res­ su re o fth e In q u isito rs, he m ade su g g e stio n that the c a se o f a pa­ tient w ho lay in a c o m a for three d ays co u ld exp lain certain m ira ­ cle s, like je s u s ra is in g the Lazaru s fro m th e dead. T h is is one m o re p o in t a g a in st the c o n c lu sio n that he is the author, esp e ­ c ia lly b e cau se H e p ta m e ro n is a book w h ich d e a ls in n o th in g else but c o n ju rin g an g e ls and d e m o n s. It co n ta in s lis ts o f days, c o n ­ s id e ra tio n s for c o n ju ra tio n s fo r every day in a w eek a s w ell a s sig ils o f an g e ls and in sh o rt all n e ce ssary for c o n ju rin g an angel or a dem on.



Lemegeton A lso know n as T h e le sse r key o f S o lo m o n the King.



T h is is yet an o th e r w ork attributed to K in g S o lo m o n . It co n ta in s 5 ch ap te rs: G o etia, T heurgia G o e tia , The Pau lin e Art, The A lm a d e l o f So lo m o n, and The A rtem N o ve m . T h e p re va ilin g theory is that th is book has been put together from v a rio u s o ccult texts fro m v a r­ io u s p e rio d s. T h e re are reports o f so m e alleged m a n u s c rip t from fifth century C E m e n tio n in g G o e tia , but no so u rce p ro vid e s any further detail as to w hat m a n u s c rip t th a t is, so th is can not be co n firm e d . W e m u s t also keep in m in d that th is term co m e s from G re e k y o r|T sia and s im p ly m e an s w itchcraft. Even if there is so m e m a n u s c rip t u sin g a term G o e tia o ne w o u ld have to see the entire context to m ake a ju d g e m e n t w hether it’s sim p ly referring to so m e act o f w itchcraft, o r is it a ctu ally m a k in g a m e n ­ tio n o f the text by that n am e . Lem egeton’s ch a p te r G o e tia lists n a m e s, fu n ctio n s an d s ig ils (seals) o f 72 d e m o n s that King S o lo m o n c a m e into co ntact w ith . It a lso g ive s in stru c tio n s on s u m m o n in g th e m , d raw in g o ft h e fa m o u s c irc le for s u m m o n in g , the brazen v e sse l, rin g o f S o lo m o n , secret se al o f So lo m o n and so forth. T h e follow ing ch ap ter is The T heu rgia G o etia. T h e word theurgia is Latin for sorcery o r m a g ic and is d erived fro m the G re e k w ord theourgia w ith sa m e m e an in g . T h e co n ten t o f it is best d e scrib e d by the o p e n in g sentence fro m the book itself: In this fo lo w in g treatise you have the n am es o f the C h ie f Spirits with several o f the M in iste rin g Spirits that are u n d e r them with their seals o r characters... T h e third ch ap ter P au lin e A rt speaks o f an g e ls and “g e n ijs.” It g ive s th e table o f h o u rs, zo d ia ca l sig n s and th e ir re la tio n s to p a r­ tic u la r a n g e ls. S o m e se a ls are also p ro vid ed . T h e fourth chapter A lm a d e l o f So lo m o n o r Art A lm a d e l o f Solom on is rather short. A g a in , the best d e scrip tio n m ay be its very first sentence:



By this art So lo m o n attain s great w isdom fro m the C h ie f A n g els that govern the 4 altitudes o f the world... T h e A lm a d e l is a ctu a lly a n a m e o f the ta lism a n w h ich is show n o n the very first page o f th is chapter. It is to be m a d e o f w hite wax an d used fo r the in v o ca tio n . T h e entire ch a p te r e x p la in s the p ro cess o f s u m m o n in g the an g e ls o f the afo re m e n tio n e d fou r “a ltitu d e s” (sid e s o f the w o rld ). The A rt A lm a d e l o f Solom on sh o u ld not be co nfused w ith The G rim o ire o f A rm ad el w h ich is e n tire ly different w ork. T h e last ch ap ter The A rtem N o vem is so m e tim e s o m itte d from Lem egeton a ll together. For exam ple, E .A . W aite d o e sn ’t even m e n tio n it in h is Book o f C e re m o n ia l M a g ic. T h e reaso n is that th is last part se e m s to be a sh o rt and u n sk illfu l a d d itio n to otherw ise in te re stin g v o lu m e . It is 6 pages in M S S lo an e 2731 (B ritish M u se u m ), with o ne page filled o n ly to the h a lf an d 2 pages filled o nly about o n e -th ird , so all together it co u ld be 4 or so pag e s o f m ate rial. It c o n ta in s o ne o ratio n and so m e alternative illu stra tio n s fo r so m e p arts o f Lem egeton su ch a s brazen v e sse l, so m e se a ls etc.



Le G rand Albert and Le Petit Albert T h e s e tw o books m o stly c o m e together in the sa m e v o lu m e , so let’s a d d re ss th e m as su c h . In the C h a n n e l Isla n d s they even have a nam e fo r the tw o o f th e m - "L e s A lb in s .” M u n ta g u e S u m ­ m ers, in h is W itchcraft an d black m a g ic ta lk s about th is book at so m e length. H e quotes S ta n is la s de G u a ita in sa y in g that both G ra n d A lbert and Petit A lbert are extrem ely scarce books, and a ls o b rin g s out the lore sa y in g that o n ce so m e o n e o b ta in s Le G ra n d A lb e rt ... he w ill have a h a rd task to disburden h im se lf o f it, do w hat he w ill. H e m a y throw it into the sea, he m a y tear it to pieces a n d scatter them to the fo u r winds o f haven, he m a y burn it



a n d sta m p the ashes to dust; f o r a ll that the book, I ween, w ill reap­ p e a r on the shelves, a n ill-o m ened, fa te fu l thing. Indeed, a n u m b e r o f v o lu m e s o f o ccu lt literature refer to the G ra n d A lbert an d m e n tio n th is legend that o n ce so m e o n e takes p o sse ssio n o f th is book, it w ill never leave h im , even i f the ow ner tries to destroy the book. I know a perso n w ho w as m o v in g to an o th e r state and in all the co n fu sio n , several books w ere left be­ hind an d got lost. A m o n g th e m w as Le G ra n d Albert. Both the o w ner and I w ere very interested to see how the situ atio n devel­ o p s from there. W ill the book so m e h o w fin d the w ay back to the o w n er? After o ver a ye ar o f w a itin g -



no lu ck. T h e book ju st



d id n ’t live up to its reputation. U ntil recently, Le G ra n d A lbert and Le Petit A lb e rt w ere very hard to o b tain . T h e y had no E n g lish tra n sla tio n yet (and it is the 2 1 s * centu ry a s I am w riting th is). T h a t in its e lf is very u n u su a l fo r a text o f su ch repute. A book nearly im p o ss ib le to get, ru m o red to alw ays return to the owner, hard ly a book with a qu o tatio n from it, no bo dy know s w hat it co n ta in s and still no interest o fth e p u b ­ 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 1768 ed itio n o f Le G ra n d Albert is a book o n alchem y, health, h u m a n body and a touch o f astrology. N o m a g ic o r s p e lls w hat­ soever. It c o n s is ts o f fo u r ch ap te rs (called bo o ks, ju s t like in the Lem egeton). Its first book b e g in s w ith:



C H A P I T R E I. D e la G e n eratio n de I'em bryon, et de quelle m an iere I'h o m m e est engendre, C o m m e n t s e fa it la conception ; et ce que c'est que les m enstrues et le sperm e, etc.



E n g lish tra n sla tio n is: CHAPTER I O f the generation o f the em bryo, a n d how the m a n is generated, H o w conception is m a d e ; an d w hat is the m enstruation a n d sperm , etc. T h e co n ten t p ro ceeds like that th ro u g h o u t the first book, w ith the s ig n s o ft h e co n ce p tio n , “ m a n n e r o f kn o w in g w hen a girl lo st her v irg in ity ” an d so forth. Se co n d book is ab o u t "v irtu e s o f h e rb s,” a n im a ls and a bit o f astro lo g y and sto ry ab o u t “w o n d e rs o f the w orld." T h e third book talk s ab o u t pro perties o f th in g s like h u m a n sa liv a (and th at is sp a rin g the reader fro m m o re d isa g re e ­ able d e ta ils). It also p resents re cip e s su ch a s “to soften iron or ste e l,” “to engrave on all so rts o f m e ta ls” etc. T h is is w here a lch e m y se ts in. To d ay we know th e se tw o m e th ­ o d s as a m a lg a m a tio n an d acid etching, but in the m id d le ages th is m u s t have been a real revelation to so m e people. T h e fourth book is about p h ysio lo g y and health. It go es fro m body part to body part su ch as "ab out m o uth," “ab o u t sto m a c h ” etc. T h e n it g ive s so m e re c o m m e n d a tio n s for a healthy life a lo n g with re cip e s for so m e re m e d ie s. Le G ra n d Albert, in its ed itio n o f 1768, e n d s w ith a recipe fo r a hyd ro p sy rem edy. D efinitely not w hat o ne w ould expect from a book with su ch reputation. T h e Petit Albert how ever m ak es up for it w h ile still to u ch in g into alchem y. A p p a re n tly the book ste m s fro m Latin text entitled A l­ berti Parvi L u c ii Lib ellu s de m irab ilib u s naturae arcanis. It co n ta in s love sp e lls, ta lis m a n s , in stru ctio n s on d isc o v e rin g treasu res, recipe fo r tu rn in g lead into “fin e gold," m a k in g and u sin g hand o f glory an d s o forth. S o m e s p e lls are not really p racticable and so m e are a law s u it w aitin g to h ap p e n . W h o , in even a half-w ay



right m in d , w ould c o n s id e r a love sp e ll that b e g in s w ith "Reduce to a pow der the g enital m e m b e r o f a ru sse t bull..." O n the other s id e n u m e ro u s re cip e s like "To know if the se e d s w ill be a b u n ­ 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. A ttributed to H o n o riu s o f T h e b e s, the o ld e st copy o f th is w ork is pro bab ly S lo an e 3854 entitled " H o n o rii M a g istri T h e b a ru m liber c u i titu lu s 'Juratus.'" (Book by the n a m e 'Ju ratu s’ by H o n o riu s, m a g iste r o f T h e b e s). It is dated to fourteenth century, but Lynn T h o rn d ik e foun d references to it in m a n u sc rip ts fro m late twelfth century. S o m e believe th at it w as the p o p u la rity o f th is book that co ntrib uted to the creation o f T h e G rim o ire o f H o n o riu s , w hich is a co m p le te ly different book, both by co n ten t a n d by the tim e o f cre a tio n . T h e co n ten t e n c o m p a sse s m a n y th in g s fro m draw ing the circ le , in v o ca tio n s and listin g a n g e lic n a m e s to redem ptio n o f s o u ls from purgatory, fo rg ive n e ss o f s in s etc. Each re cip ie n t o f t h e book m u st take an oath (am o n g o ther th in g s, not to give the book to any w o m a n ), and hence the n a m e Ju ratu s o r Sw orn Book.



Th e M agus T h is w as one o f t h e m o st p o p u lar an d h a rd e st to fin d g rim o ire s o f t h e 1 9 ^ century. It w as p u b lish e d in 1801 in Lo n d o n . It w as w ritten by F ra n cis Barrett w ho co m p ile d it fro m several other texts su ch as A g rip p a ’s Three Books o f O ccu lt Philosophy and



H ep tam ero n . T h e book c o n s is ts o f tw o v o lu m e s, altho u g h the p ro log ue sp e ak s o f “three b o o k s”. T h e "th ird b o o k” is co ntained in the se co n d to m e an d it c o n s is ts o f variety o f b io g ra p h ie s from Z o ro a ste r to Dr. John D ee. T h e book d o e sn ’t co ntain s p e lls in the u su al form but it co n ta in s a plethora o f lin e s like "T hey say, i f we dip a sword, with w hich a n y one w as beheaded, in w ine, that it cures the quartan, the sick b ein g given to drink o f it.” and “ Likewise, i f a m enstruous w o m an sh a ll w alk naked, before sun-rise, in a fie ld o f stan d in g corn, a ll hurtful things perish; but i f after su n ­ rise, the corn withers;” O v e ra ll, the book w rites ab o u t N atu ral M ag ic, A lchem y, Kab­ balah, Astrology, and so m e th in g it c a lls "M a g n e tism " a n d d e ­ sc rib e s it as "...sp iritu al pow er w hich tends to things a n d objects re­ m ote one fro m the other, i. e. a m ag n etic attraction... “ w h ich m ay so u n d re m in isc e n t o fth e H exag rad io r exercises.



Th e M unich Handbook S o m e tim e s a ls o referred to as "M u n ich



M an u al o f D e m o n ic



M agic" and "The M u n ic h M anuscript" is a 1 5 ^ centu ry book w rit­ ten in Latin preserved in the B avarian State Library in M u n ich , G erm an y. A lth o u g h c o p ie s o f th is v o lu m e expanded by c o m m e n ­ taries and tra n sla tio n s o f so m e excerpts becam e ava ila b le in 19 9 8 (The ed itio n by Dr. R ich ard K ieckhefer), the full text has never been tran slate d in any other lan g u ag e. It c o n ta in s love sp e lls, h a rm fu l s p e lls , in v o ca tio n s o f d e m o n s, a p ro ced ure to resu rrect the dead an d so forth. To a read er u n fa m ilia r w ith Latin, it w ill not be o f m u ch use but for th o se fa m ilia r w ith Latin , sc h o l­ ars o r book co lle cto rs, th is co u ld e asily b e co m e o ne o f t h e fa­ vo rite v o lu m e s.



Necronom icon T h is is e a sily the m o st co n tro ve rsial book on th is list. W h ile m a n y people c o n s id e r it a hoax, an d o ne o f the au th o rs c o n ­ firm ed that it is fictio n , there are th o se w ho believe that it's not. T h e book o f th is title b e cam e p o p u lar through H . P .Lovercraft a n d h is w ritin g s like The C a ll o f C th u lh u (19 2 6 ). Even though Lovercraft h im s e lf denied existence o f the real N ecro nom icon, books with th is title are b e stse lle rs an d there is m o re th a n one o n the m arket. T h e re is at least one book o f art n am e d N ecro n o m ico n a n d three o ccu lt books w ith th is title. O n e is called N ecro n o m ico n spellbook a n d ap p eared later. Two o th e rs are s im p ly called N ecro nom icon. T h e y are different in co n ten t and size , but all except the N e cro ­ n o m ico n Spellbook c la im the sa m e o rig in - the m a n u sc rip t o f A l A zif. It is sa id to be have been w ritten in 730 C E in D a m a s c u s by A b d u l A l H a z re d also ca lle d called Al A zif. A c c o rd in g to so m e so u rce s th is book w as at first tran slate d into G re e k by T h e o d o ru s P h ile tas, and after that into Latin by O la u s W o rm iu s , (acco rd in g to C o lin Low ). It is sa id to have reappeared in the p o sse s sio n o f Dr. John Dee. H e su p p o s e d ly tran slate d it, and m a d e it know n as Lib er Logaeth. T h is is q u e stio n a b le at best. Leaving a s id e the p o s­ sib le “deeper co n n e c tio n ,” the co n ten t o f Lib er Logaeth and N ecro n o m ico n have n o th in g in c o m m o n . A s o p p o se d to all the o ther books d e scrib e d here, th is one ca rrie s no references to Ju d e o -C h ristia n beliefs. N ecro n o m ico n c o n ta in s ritu a ls fo r s u m ­ m o n in g b e in g s d e scrib e d in it.



Picatrix A lso know n as The A im o f the W ise o r The A im o f the Sage. A ttrib utio n o f th is book to S p a n ish (A n d a lu sia n ) m a te m a ticia n



M a sla m a ti ibn A h m a d a l-M a jriti (died a ro u n d 1 0 0 7 C E ), is c o n ­ sid e re d to be false. It ste m s from A ra b ic text called G h a y a t A l H a k im m e a n in g “the aim o fth e w is e ”. A cco rd in g to the prologue o f the book, a m an called Picatrix co m p ile d it fro m over 2 0 0 “books o f p h ilo so p h y" and gave it h is n a m e . S a m e so u rce c la im s that the book h a s been translated into Latin in 12 5 6 by the order o f C a s tillia n k in g A lp h o n s o the W ise . T h is w ork had notable in flu e n ce on m e d ie val astro lo g ica l m a g ic a n d is p o p u la r and referenced a m o n g astro lo g e rs even today, a n d yet it h a s never been p u b lish e d u n til the 2 0 ^ century. O n ly m a n u sc rip ts o f it w ere circulate d from one person to an o th e r for ro u gh ly 700 years. T h e full book h a s over 4 0 0 pages (d ep end ing on the e d i­ tion) an d is d iv id e d into four parts (books) o f w h ich each o ne is further d ivid e d into m u ltip le ch ap te rs. A s o ne w o u ld expect from a book o f su ch size , it has a bit o f everything. It d is c u s s e s p h ilo s ­ ophy, m ag ic, ta lis m a n s , astronom y, astrology, use o f ta lis m a n s in co n ju n c tio n w ith c o n ste lla tio n s, sto n e s a n d m e ta ls used for ta lis m a n s and m u ch m ore.



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 rhym es w ith N ecro n o m ico n and its title so u n d s like so m e th in g that m ay find its p lace in so m e horro r m o vie . T h is is s im p ly a h isto ry book. A m o n k R a n u lf H ig d e n w rote it. H e lived in the A bbey o f St. W erburg, Chester. T h e book w as w ritten in Latin and the title co m e s from



Latin w ord w ith G re e k o rig in ch ro n ica



(ch ro n icles) and G re e k poly (m any). H e w anted to w rite down 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 co u ld e a sily p re su m e that so m e people fin d in fo rm a tio n sayin g that H ig d e n 's Polychronicon ca rrie s the first w ritten m e n tio n o f the w ord " p a g a n ” an d then th in k a lo n g the lin e s o f “so u n d s good - w ho know s w hat else m ig h t be in there.” T h a t is a perfectly nat­ ural co u rse o f th o u g h t, and in th is case, the an sw e r is th a t the book in q u e stio n w rite s ab o u t h isto ry a n d ca rrie s no o ccu lt re­ lated co n ten t w hatsoever.



Three Books o f O ccu lt Philosophy A lso know n as D e occulta ph ilo so p h ia ( O f o ccult p h ilo so p h y). T h is w ork, e n c o m p a s s in g three v o lu m e s (hence the n am e ), has been w ritten by H e in ric h C o rn e liu s A g rip p a o f N e tte sh e im (148 6 1535). H e w as the m o st in flu e n tia l w riter o f eso teric literature in re n a issa n c e . A lth o u g h m an y o ccu lt books c la im o rig in to v a rio u s p ro m in e n t people, the au th e n ticity o f th e se three is u n q u e s­ tio n ab le . Book one is entitled N a t u ra l M a g ic, book tw o is Celes­ tia l M a g ic, and book three C e re m o n ia l M a g ic. T h is is pu rely a treatise on m ag ic. It co n ta in s no s p e lls o r ritu a ls per se, but its co ntents is still o f great interest to anyo ne interested in w estern o ccu lt trad itio n .



T h e se three books d is c u s s m a n y th in g s from



o ccu lt virtues o f th in g s, n e cro m a n cy and a n g e lic n a m e s to ritual p e rfu m in g , p ro p h etic d re a m s and o racles. It is safe to say that th is book to u ch e s into every asp e ct o fw e ste rn o cc u ltism .



True Black M agic T h e re is a very firm c o n s e n s u s on the c o n c lu sio n that th is book is s im p ly a v e rsio n o f the C la v ic u la S a lo m o n is translated into French w ith m in o r ch a n g e s to the content. It is m o stly found



u n d e r its French n a m e Le Vraie M a g ie N o ire , a n d u su a lly in its 1750 e d itio n . For m o re in fo rm a tio n on it, please refer to info r­ m atio n on C la v ic u la Salo m o nis.



True Book o f the Jesuits T h e o rig in a l Latin title o f th is book is “V e ru s Je su ita ru m L ib e llu s” a n d its title page c la im s that it w as p u b lish e d 1508 in P aris. T h is c la im is o b v io u sly not true, b e cau se th e order o f Je su its w as form ed after the ap p ro val o f Pope Paul III on Se p tem b e r 27 , 154 0 . Furth erm ore, the book refers to “S o lo m o n , M a n a sse s, A g rip p a, and C y p ria n ” w h ich is one m o re clu e . A g rip p a started w ritin g h is books in 150 9. O r ig in s a sid e , the book is fa irly sh o rt ab o u t 2 0 pag es. T h e p ro log ue o ft h e book d e scrib e s lite rally e n ­ 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 sures, together w ith a fo rm f o r th e ir d ism issa l.”



C h a p te r 6 - P re d estin a tio n T ra d itio n a l lore a b o u t sig n s o f o ccu lt ab ilitie s T h e B ib le te lls u s ab o u t three w ise m a n w ho fo u n d baby je s u s by fo llo w in g a star. In all so cie tie s an d re lig io n s aro u n d the w orld there are v a rio u s beliefs co n c e rn in g th e d e stin y b eing w ritten in the stars, in the p a lm s o f h a n d s an d so forth. S o m e o f th o se be­ liefs pertain to re co g n izin g people w ho are p re d e stin e d fo r in ­ vo lve m e n t in m a g ic an d o ccu lt. O n e w id ely know n b e lie f is that seventh son o f a seventh so n w ill have m a g ica l pow ers w h ich he w ill u se fo r h e a lin g an d other good p u rp o se s. In o ther w o rd s, if so m e o n e h a s seven s o n s , and then the seventh so n a ls o has seven s o n s , that seventh so n o f the seventh so n w ill be predes­ tined fo r m a g ic . S im ila r beliefs are n u m e ro u s in m a n y so cie tie s. T h e pu rp o se o f th is ch ap ter is to pro vid e so m e info rm atio n ab o u t them . In general, the b e lie f alw ays existed that events can be foretold in d ifferent w ays and that p o sitio n s o f sta rs can be favo rab le or otherw ise for so m e u n d e rtakin g s and people involved in them . In stru ctio n s for m an y love s p e lls an d ta lis m a n s begin with w ords like "on the day and h o u r o f V e n u s..." b e cau se o ft h e perception that if the ta lism a n o r the sp e ll is m a d e at the tim e w hen the p o sitio n o ft h e planets is right, the effect w ill be stronger. A p p ly­ in g that to h u m a n s m e a n s that the tim e o f birth w ill affect the a b ilitie s o fth e person. O n e th in g that m u s t be cle arly sa id is that m a n y o cc u ltists today d o w n p lay the im p o rtan ce o f p re d e stin a tio n a n d c la im that it is not a d e c id in g factor for a c q u irin g o ccu lt s k ills . A n y sig n o f pre­ d e stin a tio n for m a g ic o nly m e an s that the person h a v in g such sig n alre ad y has so m e s k ills g ive n to h im o r her by nature.



A nyo ne w ho is w illin g to learn can acq u ire them a s w ell. Later on I w ill p ro p o se an in te re stin g exp erim ent that every reader can try, so we w ill re visit th is su b je ct later, but for now - let’s proceed w ith the d e scrip tio n o f th e s ig n s o f p re d e stin atio n . Two m ost c o m m o n m e th o d s fo r d e te rm in in g w hether so m e o n e is p re d e s­ tined for m a g ic are by c h iro m a n c y (hand reading) and by the p o sitio n o f planets an d stars at birth (from natal chart).



Determ ining predestination by chirom ancy C h iro m a n cy , a ls o know n a s p a lm istry or palm re a d in g is a sk ill o f read in g p eo p le’s characte r and fortune from the lin e s in the p a lm s o f th e ir h a n d s. Palm re a d in g is a very extensive su b je ct a n d m an y books have been w ritten on th is su b je ct. In th is p u b li­ ca tio n , we w ill o n ly d is c u s s sig n s w h ich are tra d itio n a lly in te r­ preted as s ig n s o f occult a b ilitie s. To m ake the in fo rm a tio n well rounded and u n d e rsta n d a b ly p resented , b a sic te rm s o f p a lm istry a n d b a sic features foun d in the p a lm s w ill be e xp lained . W itho u t that, e x p lan atio n s su ch as “in the p lain o f M a rs, between the line o f heart and the line o f h e ad ” w ould m ean very little to a great n u m b e r o f readers. Let’s exp lain as we go. T h e b a sic s are quite sim p le . T h e re are tw o m ajo r g ro u p s o f features fo u n d in the p a lm s: m o u n ts a n d lin e s.



Th e M ounts



Illu stratio n from Three Books o f O ccu lt Philosophy ( i 6 ^ century) P a lm s o f h u m a n h an d s are not flat. T h e y have e le vatio n s at the b ase s o f fin gers and on th e edg es o ft h e p a lm . P a lm istry refers to them as the m o u n ts. T h e y are charted in fig. 6.1. T h e m o u n t at the base o f th e th u m b is ca lle d the m o u n t o f V e n u s. From there we read o n e ’s se n se o f b e in g and attitude to ­ w a rd s life .O p p o site to it, at the edge o f a palm , we find the m o u n t o f L u n a . It is asso ciate d w ith in tu itio n a n d im a g in a tio n . Located between th e se tw o (V e n us an d Luna) there is a m o u nt w h o se m ere presence is one o f t h e sig n s o f t h e o ccu lt a b ilitie s -th e m o u n t o f N e p tu n e . How ever, people w ho have it nicely developed are rare. If th is m o u n t is nicely develo ped it denotes sp iritu a lity as w ell as o ccu lt in te re sts an d a b ilitie s (fig. 6.2). T h is is an easy m ark to spot. W h ile lin e s in the palm can be faint, intersect each other and therefore not easy to read, m o u n t o f N e p tu n e is in stan tly re co g n ize d . W h e n yo u lo o k at so m e o n e ’s palm an d see a w ell developed m o u n t a t the sp o t m arked on the fig. 6.2 - you have a person with an o ccu lt m a rk in the h a n d . T h is p a rticu la r sig n



is



u su a lly asso ciate d w ith



ESP



(extrasensory



percep tion). /' \ /' N 1



/



•



*



1



\ V.V;



\ i j i i



\



\i



,7



/ fig. 6 .2. P o sitio n o fth e m o u n t o f N eptune. From there we m ove upw ards, to the m o u n ts located at the b ase s o f the fin g e rs. T h e m o u n t o f Jup iter is fo u n d under the index fin g e r and rep resents the ego and a m b itio n s. At the base o f the m id d le finger lays the m o u n t o f S a tu rn . It re­ veals p e rso n ’s stability, property and so m e tim e s stu d ie s and m u sic. T h e next m o u n t is the m o u n t o f A p o llo . It deno tes creativity, arts, h a p p in e ss and su cce ss. Finally, laid u n d e r the little fin g e r is the m o u n t o f M ercury w hich relates to p e rso n ’s c o m m u n ic a tio n and exp ressio n sk ills. In the center o f a ll th e se there is sm a ll flat area. It is called the plain o f M a rs. It in d ica te s p e rso n ’s energy and re so u rce fu ln e ss.



Th e Lines T h e re are three m ajo r lin e s in every palm . T h e lin e o f life (fig. 6.3a), the lin e o f head (fig. 6.3b) an d the line o f heart (fig. 6.3c). T h e s e three ap p e ar in every p a lm . A n y o ther lin e s m ay o r m ay not a p p e ar in any g ive n palm . O n e rather co m m o n lin e w h ich we



need to know ab o u t is the line o f S atu rn (fig. 6.3d). It is a lso re­ ferred to as the lin e o f fate.



fig. 6.3. Lines in the p a lm .



fig. 6.4. T h e rin g o f



S o lo m o n . A n o th e r lin e o f interest to u s is "T h e rin g o f So lo m o n " (fig. 6.4). T h is lin e cu rv e s a ro u n d th e base o fth e index finger. It is a rather rare feature. W hen foun d in so m e o n e ’s p a lm , it in d ica te s w is ­ d o m , b alance and a ls o o ccu lt ab ilitie s. Lastly, the m o st fa m o u s sig n o ft h e o ccu lt a b ilitie s in the p a lm is “T h e p sy ch ic cro ss". T h is c ro ss is located between the lin e s of head and heart, in o r near the plain o f M a rs. It d o e sn ’t n e ce s­ s a rily in d icate that person has o ccu lt a b ilitie s. D e p e n d in g o n its p o sitio n , it can have different m e a n in g s. If it is located near the m o u n t o f Jup iter (fig. 6.3a) it m e an s that perso n w ill have a p a ss­ in g interest in occult. W hen located near the line o f heart (fig. 6.3b) it in d ica te s su p e r­ stitio u s p e rso n . If, however, it is linked to the lin e o f fate (fig. 6.5c), then we have “the real deal". It reveals that su ch person co u ld p u rsu e o ccu lt as a part o f th e ir o ccu p a tio n o r s im p ly a s a se rio u s interest in life.



fig. 6.5. P o sitio n s o fth e p sy c h ic cro ss in the palm It is im p o rta n t to note that lin e s in the palm are ch a n g in g through life. M e d ical sc ie n c e recorded ca se s o f a line called "V ia la s c iv ia ” (h o rizo n tal line on the m o u n t o f Lu na) a p p e a rin g in the h a n d s o f p eo p le with a lle rg ie s (and in so m e o ther co n d itio n s). But the in te re stin g th in g is that th is line a ls o d isa p p e a rs when the co n d itio n is cured. T h is te lls u s that lin e s in yo u r palm are not fin a l. T h e y can ch a n g e . T h a t is the w ho le idea o f m a g ic. C h a n g in g th in g s in acco rd an ce w ith o n e ’s w ill. If you have no o c­ cu lt m a rk s in yo u r h an d , w hy not try an in te re stin g exp erim ent m ake a pho to co p y o f your p a lm . Th e n after p ra c tic in g H e x a ­ g rad io r exercises, d o it ag ain and co m p a re . Bare in m in d that a c ­ c o rd in g to so m e



recorded exp eriences, lin e s need so m e



6



m o n th s or m o re to ch a n g e , s o do not expect that tw o w eeks o f trying an exercise o r tw o here and there w ill do th e trick. G o o d re­ s u lts require good efforts.



Determ ining predestination by natal chart A very detailed d e scrip tio n o f co rre latio n between p o sitio n o f planets at birth and occult a b ilitie s w as m a d e by Pierre P iobb in h is book Fo rm ulaire de haute m ag ie (French : Fo rm u lary o f H ig h M a g ic). A cco rd in g to P iob b , there are 12 levels o f p re d isp o sitio n



for m ag ic. T h e y are d eterm ined th ro u g h asp e ct o f M a rs and M er­ cu ry in th e m o m e n t o f birth. T h is can be read fro m person's natal chart. Let's start w ith the sh o rt explanation for people w ho are w e llversed in m a k in g birth ch a rts, and then we can lay out detailed exp lanatio n that everyone can follow and th u s m ake th e ir own natal chart. T h e asp e ct m u s t be ca lcu late d from M a rs to M ercury, a n d de­ grees are as follow s: M ars in co n ju n c tio n with



Perfect and co m p le te ability,



M ercury:



w ith out any effort



In left se m i-se x tile



N atu ral a b ility w ith o u t hard work,



(30 degrees)



w ith little effort



In left sextile



O u ts ta n d in g ability,



(60 degrees)



im p ro v e m e n t th ro u g h w ork



In left sq uare



U p se ttin g a b ilitie s, m a n ife stin g



(90 degrees)



th e m se lv e s through e m p h a siz e d n e u ro sis



In left trine



S ig n ific a n t a b ilitie s and th e ir



(12 0 degrees)



peaceful m anifestatio n



In left q u in cun x



V e ry p ale a b ilitie s with lack of



(150 degrees)



strength



In o p p o sitio n



V e ry g o o d , but b ad ly balanced



(18 0 degrees)



a b ilitie s



In right q u in cu n x



V e ry p ale a b ilitie s with lack o f strength



In right trine



G o o d a b ilitie s, but hard in the practice



In right square



V e ry strong, but uno rg anized a b ilitie s



In right sextile



U ne q ual a b ilitie s, w eak in the practice



In right sem i-se xtile



V e ry w eak a b ilitie s, a lm o s t n o n ­ existent



A b ility d e cre ase s from the c o n ju n c tio n to an o th e r c o n ju n c tio n ( from o to 36 0 c o u n tin g from the M ars a s zero po int). From c o n ­ ju n c tio n to o p p o sitio n , a b ilitie s are pre d e te rm in e d both fo r in d i­ v id u a l an d fo r ritual (group) m ag ic. After o p p o sitio n to another co n ju n c tio n ,



a b ilitie s



are



p redeterm ined



ju s t



for



in d iv id u a l



m a g ic. A d d itio n a l in fo rm a tio n can a ls o be draw n fro m the p o s i­ tio n o fth e planets in the chart. M a rs, if located in th e se sig n s m e a n s: S c o rp io - activity A rie s - p assiv ity C a p rico rn - activity P isce s - activity 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: If three o ccu lt h o u se s 4 ^ ,



an d 1 2 ^ h o u se fall in three o ccult



s ig n s (P isc e s, Cancer, S c o rp io ), than person has o ccu lt a b ilitie s, e sp e c ia lly if so m e o ccu lt plan e t is p re se n t in th e se h o u se s (like P lu to for exam ple). O n e sh o u ld c o n sid e r w h ich planets are in three o ccu lt h o u se s, h a v in g in m in d that they represent: 4 H o u s e (Im m u m C o e li - End o f sky) - Destiny, H o m e 8. H o u s e (Porta S u p re m a - H ig h e st gates) - O c c u lt, black m a g ic, o ther w orld, renewal 12 . H o u s e (S p iritu s M ale - Evil S p irit) - "T h ird o ccult ho u se, last a n d evil one" - as so m e astro lo g e rs say. - Secret e n e m ie s, war, ill­ ness.



How to make a natal chart N o w we w ill exp lain how to m ake a natal chart in s im p le term s that everyone can u n d e rstan d . "N a ta l chart" s im p ly m e a n s “birth ch a rt” (Latin natus m e an s birth ). S u c h ch a rts sh o w the position o f the planets in the m o m e n t o f so m e o n e ’s birth. To m ake a natal chart, one needs two p ie ce s o f in fo rm a tio n : P lace o f birth (geo g rap hic lo n g itu d e and latitu d e co o rd in a te s). T im e o f birth (date and h our). If yo u are not su re o ft h e exact tim e o f yo ur birth, the date itse lf w ill suffice, but then the accu racy is le ss re lia b le a n d planetary h o u se s can n o t be ca lcu la te d . Everything is best explained on exam p le s, so let’s exp lain it on a hypothetical exam ple. Let's p re su m e you w ere born in B urbank, Los A n g e le s county (CA) on Jan uary i s * 19 70 at 9 A M . F irst we need g eo g rap h ic



co o rd in a te s for B urbank. In A tla s o r s im ila r places we can find g e o g rap h ic co o rd in ate s: Lo ngitud e is: 118 .18 W est Latitude: 34.11 N orth. Next step is d e te rm in in g the p o sitio n o ft h e planets for the given date an d tim e (January i s * 19 7 0 , 9 A M ). W e can fin d that in the tab les called " e p h e m e rid e s”. T h e e p h e m e rid e s can be bought in bookstores w ell stocked with a stro lo g ica l literature, o r ordered from the Internet. T h e problem is that they can be pricey, and if th is is the o n ly tim e you w ill use them , it is ce rtain ly not a good in ve stm e n t. A go od alternative is to



u se



so m e



o f the



astro lo g ica l



p ro g ra m s. T h e y a ll



have



e p h e m e rid e s integrated into them . But su ch p ro g ra m s can co st q u ite a bit too. A n o th e r alternative is to ju s t have so m e o n e read the data out for you. A n y astro lo g er can do it and anyo ne w ho h a s so m e a stro ­ lo g ical p ro g ram can do it as w ell. O f co u rse , Internet can provide the data as w ell. S o m e w eb site s p ro vid e a natal ch art, p o sitio n s o f p lan e ts and h o u se s fo r free. T h e readout fo r o u r exam p le birth p lace a n d tim e: B u rbank, Los A n g e le s C o u n ty (CA) on Jan uary i s * 19 7 0 at 9 AM . L o n g itu d e : n 8.18 W est Latitude:



34.11 North



P o sitio n s o f planets 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



P o sitio n s o fth e planetary h o u se s (P lacid u s) are : 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



Everyone can e a sily u n d e rstan d w hat "p o sitio n o f the p la n e ts” represents, but m an y readers m ay fin d th e m se lve s u n ce rtain a s to w hat to th in k o f th e se " h o u s e s ”. E x p la in in g in full all that there is to know ab o u t planetary h o u ses in a natal ch a rt and how they are ca lcu la te d w o u ld e a sily take a book by itself. To m ake a lo n g story short, we m ig h t say that m o st astro lo gers w o u ld explain it by sa y in g that the sig n s o ft h e ho ro sco p e (Libra, S c o rp io , etc.) d e scrib e how the e n e rg ie s represented by planets are u tilize d , w h ile the h o u se s stand fo r the a sp e cts o f life. O n e h o u se rep resents fam ily, the other e n e m ie s etc.



T h e re are o ver 2 0 syste m s o f c a lc u la tin g th e planetary h o u se s. T h e E q u al H o u s e system , Koch and P la c id u s, are m o st c o m ­ m o n ly used today. O th e rs in c lu d e C a m p a n u s , G r im m , M e rid ian , M o n te re g iu s, M o rin u s, Porphry, R e g io m o n ta n u s and To po centric to nam e a few. P la cid u s an d Koch w ill w ork w ell for m ost people. If you w ere born very far north (N o rthern parts o f C a n a ­ da, A la sk a , S c a n d in a v ia ...), then Equal H o u s e system is better su ite d fo r you. A lo n g w ith planetary h o u se s, m o st co m p u te r p ro g ra m s for a s ­ trology w ill also d isp la y a listin g o ft h e a sp e cts between planets. If M a rs an d M ercury are in so m e o b v io u s asp ect, then yo u can sp are y o u rse lf the effort o f m a k in g a natal chart - the asp e ct w ill be listed. How ever, not all p ro g ra m s do th is, an d so m e o f them list o nly m a jo r a sp e cts like c o n ju n c tio n , sq uare and trine. S o m e pro­ g ra m s also list le sse r a sp e cts su ch as sextiles, but very few list m in o r a sp e cts su ch as q u in c u n x (150 degrees) and se m i-se x tile (30 degrees). M an y readers, however, w ill fin d th e m se lv e s “between a sp e c ts”, o r w ill not get a co m p u te r readout o f the asp e ct o f M ars and M e rcu ry in th e ir natal chart, so here is how you can d e te rm in e it yourself.



Draw ing a natal chart For a full view into a p e rso n ’s p re d e te rm in atio n fo r m a g ic (or at least w hat v a rio u s beliefs related to p o sitio n s o f heavenly b o d ies at tim e o f birth say ab o u t it), we need a natal chart. At the risk o f s o u n d in g re d u n d an t, putting together a natal chart m ay so u n d a bit co m p lica te d at first, but after a few ste p s you w ill realize that it is q uite sim p le . T h e m o st co m p lica te d part



used to



be



getting the



p o sitio n



o f the



planets



from



the



e p h e m e rid e s, but today w hen a co m p u te r lis ts th e m out for you a n d a ll you have to do is draw them in - it's a c h ild ’s play. W e start with the blank ch a rt su ch a s the o ne in the fig. 6.6 You can s im p ly pho to co p y it an d u se it to draw yo u r ch a rt(s).



B lank natal chart.



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 10 degrees 52 se co n d s co u n te r-clo ckw ise a n d we are at i o C ap 52 .



N o w we ju s t repeat the p rocedure for a ll planets. If yo u refer to o u r exam p le in fig. 6.8, you w ill see for y o u rs e lf that it is not co m p licate d . W hen that is d o ne, we draw in th e h o u se s, ju s t m a rk each o fth e h o u se s like you d id for the p lan e ts. Now, for each m arked ho u se, draw a line from its p o sitio n through the ce n te r o f the chart (m arked with little x) to the other sid e o ft h e circ le . T h a t w ay all h o u se s w ill be fo rm ed in yo u r natal chart. Fig. 6.8 sho w s the co m p le te ch a rt for o u r exam ple. W e can see 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 isextile (30 degrees)



and sextile (60 d e g re es). A cco rd in g to



P io b b , asp e ct m u st be ca lcu late d from M ars to M ercury. Sin ce M e rcu ry is 3 7 ! 2 3 ’ to the rig ht (clockw ise) from the M ars, then o u r exam p le is between th e se sk ill levels a c c o rd in g to Pierre Piobb. In rig ht sextile:



U ne q ual a b ilitie s, w eak in the



practice. In rig ht s e m i - sextile:



V e ry w eak a b ilitie s, a lm o s t n o n ­



existent. A lso , as we can see, the 8 ^ h o u se falls into S c o rp io , and it c o n ­ ta in s Pluto, w h ich m ay in d icate so m e o ccu lt a b ilitie s. A ll th in g s co n sid e re d , our hypothetical person w o u ld not have great sk ills,



but they w ould still be usab le. Im p o rta n t th in g to no tice is that s in c e th is is right sextile, the a b ilitie s o f th is perso n are o nly p red eterm ined for in d iv id u a l m ag ic. T h is perso n can still be excellent in g roup m ag ic. O n c e ag ain the q u ality o f the H exag rad io r text b e co m e s o b vio u s. Its re co m m e n d atio n for b eing in a g ro u p co m p e n sa te s for a case like this. ©



Su i



C



lim n



\



-M *r



h



S a tin



ArpiariB



w



Aneg



r



^ )[(



IlH x u y U rau s



G a ra ii



n



Q 4^



Lan



V en n



c5



U n it



p



PhAi



N qt r e



L ir a



£i



SapfcraH



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 d efin ed a s an a sso c ia te d value to each a stro lo g ica l asp e ct by w h ich an an g le between tw o e le m e n ts can deviate fro m the exact



d e fin itio n o ft h e asp e ct and still be co n sid e re d a s fo rm in g an a s ­ pect. A n d now let’s explain it the easy way, b e cau se it is so m e ­ th in g really sim p le . Every reader new to natal ch a rts alw ays asks th in g s like "W h at if it's 61 degrees between so m e planets and not 6 0 ? Is it still a se x tile ?” Yes it is. N o w you m ay w on d er w hat i f it is 63 or 70 degrees. W h at you are a sk in g is how b ig is the orb. T h e orb is co n sid e re d to be 7 to 12 degrees for c o n ju n c tio n s and o p p o sitio n s, w h ile le sse r a sp e cts have o nly about 5 degree orb, how ever not all experts are in co n co rd a n ce ab o u t th is. In short, the stronger th e plan e t an d the asp ect, the bigger the orb. For exam p le if you have so m e planets at 65 deg rees from each other, then it can still be co n sid e re d a sextile because the orb for the sextiles is 5 degrees. For th o se with deeper interest in astro lo g ical m e th o d s o f deter­ m in in g o ccu lt a b ilitie s, there are other a sp e cts to look for in the natal chart. For exam ple, if a sce n d a n t (b e g in n in g o f the first ho u se, a ls o m arked as A C ) and m o re e le m e n ts (the m o re the better) are placed in w ater sig n s (Cancer, Sco rp io , P isces) and A q u a riu s , th is in d ica te s that a perso n w ill be clairvo yan t. To nam e one exam p le - N o stra d a m u s had su ch an asp e ct in his natal chart. T h is is co n sid e re d a stro n g aspect. Less stro n g asp ects are th o se in v o lv in g fixed sta rs. N o t m a n y a s ­ 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 s lig h t d isc re p a n c ie s between data for any given sta r in v a rio u s books. A lso u nlike in the case o f p lan e ts, o nly stro n g a sp e cts like c o n ju n c tio n s and o p p o sitio n s are co n sid e re d w hile w eaker a s ­ pects like sextiles, trin e s etc are not relevant. O rb for the fixed sta rs is 1 - 5 degrees. H e re are so m e occult related sta rs, th e ir p o sitio n and interpre­ tatio n. T h e p o sitio n s in d ica te d are the p o sitio n o ft h e star in the year 2 0 0 0 , w h ile the n u m b e rs su ch as + 1 .2 5 represent the m o ve­ m e n t o ft h e sta r fo r the last 10 0 years. So , fo r exam ple A lp hecca has m o ved + 1.2 5 for the last 10 0 years. T h e p o sitio n o f th is star in the year 2 0 0 0 w as at 12 S C O 18 , w h ich m e a n s that in the year 19 0 0 it w as io S C O 53 and in the ye ar 2 1 0 0 it sh o u ld be approx 13 S C O 43. T h u s you can calcu late its p o sitio n for any year you need. A L P H E C C A , 12 S C O 18, + 1.2 5 , In d ica te s p sy c h ic pow ers i f in c o n ­ 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 p ro m in e n ce in m atte rs related to o ccu lt, w h ile in asp e ct with M o o n, it in d ic a te s p sy ch ic a b ilitie s. D E N E B O K A B , 23 C A P 38, + 1 .2 4 Sam e a s A L S H A IN . L A B R U M , 26 V IR 4 1, + 1.2 3 In stro n g asp e ct with any ele m e n t



in d ica te s p sy ch ic a b ilitie s. M IM O S A , n S C O 39, + 1.2 3 , In c o n ju n c tio n w ith any ele m e n t in the chart su g g e sts o ccu lt stu d ie s. P R IM A H Y A D U M , 0 5 G E M 48, + 1.2 4 , If in c o n ju n c tio n with U ra n u s, m e a n s that person is u n c o n s c io u sly psychic. R A S A L G E T H I, 16 S A G 0 9 , + 1 .2 4 , W hen in co n ju n c tio n w ith Sun o r the M o o n , th is sta r is sa id to b rin g sp iritu a l pow ers a n d c la ir­ voyance. 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 m e a n s o ccu lt in te re sts an d research. S A D A L S U U D , 23 A Q 24 , + 1 .2 4 , In c o n ju n c tio n with m o o n brings reputation in o ccu lt, but in co n ju n c tio n w ith M a rs, it b rin g s p ro b le m s th ro u g h occult m atters. S C H E D IR , 0 7 T A U 4 7, -M .23, In c o n ju n c tio n w ith any ele m e n t in chart b rin g s d e m o n ic pow er into that area. V E G A , 13 C A P 19 , + 1.2 4 , T h is sta r can m ean several th in g s. If in co n ju n c tio n w ith M oon o r V e n u s below the h o rizo n (between the i s * and 7 ^ h o use) it m e a n s that perso n w ill be invo lved in o ccu lt, re g ard le ss o ft h e a b ilitie s. S h o u ld th is fixed star fo rm an o p p o sitio n w ith S a tu rn , th is m e a n s in vo lve m e n t in black m a g ic. S tro n g asp e ct w ith N e p tu n e m e a n s in v o lv e m e n t w ith o ccu lt s o c i­ eties. Z U B E N E L G E N U B I, 15 S C O 0 9 ,



+ 1 .2 4 , W hen in co n ju n c tio n



w ith N e p tu n e it m e a n s evil u se o f occult pow ers. T h e s e w ere o n ly so m e o f the fixed sta rs w h ich are trad itio n a lly a sso c ia te d with o ccu lt related m atters. L istin g th e m a ll w ould re­ q u ire a book in its e lf b e cau se there are over 7 0 0 fixed sta rs re­ ferred to by astro lo g e rs. For m o re d e ta ils o n astrology, v a rio u s



sta rs, orbs, in flu e n ce o f d e c lin a tio n s a n d m o re d e tails, you can refer to any astro lo g y book. If you are interested in fixed sta rs a s ­ trology, then you can lo o k up books su ch a s The Fixed Stars an d Constellations in Astrology by V iv ia n E. Robson (19 2 3 ), o r The Fixed Stars a n d T h e ir Interpretations, E b e rtin -H o ffm a n (19 28 ).



C h a p te r 7 - Scrip ts Se ve ral different sc rip ts are used in m a g ic for w ritin g s and ta lis ­ m an s.



Fndform



HebrewIdler Letter s ; 1 n



1



n £ * ■j



b



c



2



I



: c



? £



r



P -1



r



r



A BA G D H V Z H T U.Y K L M S S A r.F c k R S-SH r



Hebrewname Numeric value Vlrph Bdh Gimaid Djlcth Hr \n Zain Hct Tirth Yod kaf Lamed Mem N“n samckb Am Pc Ttade kot Rash SiaAhin Taa



1 2 3 4 5



6 7



8 9



10



20 30



40 50



60



70



80



w too 200 300 400



A very co m m o n one a p p e a rin g in m a n y old texts is H ebrew . In w ritten fo rm , th e se ch aracte rs can be used both a s letters and n u m b e rs. A d d itio n ally, ju s t like m o st la n g u a g e s put a c a p ita l let­ ter on the b e g in n in g o f each sentence, H e b rew lan g u ag e fin ish e s each w ord w ith the so -c a lle d en d form o ft h e letter. H e re are the characters:



B e sid e s H ebrew , there are several other sc rip ts w h ich are fre­ q u e n tly used in o ccu lt texts an d ta lis m a n s . Let’s start a lp h a b e t­ ically.



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 entitled M a g u s by F ra n cis Barrett. It is an adapted v e rsio n o fth e “C e le stia ll w riting " from th e T h ird Book o f O ccu lt Philosophy by A gripp a.



M alachim h



A



B



C



D



E F



G



□ XV O. Q



P



R



H



U



K



L



*1



M N



A M ST



U. V



W



X



Y



Z



T h is s c rip t is o f H eb rew o rig in an d it w as used a s a “secret w rit­ ing" a m o n g the few w ho knew it. It too w as p u b lish e d in the T h ird Book o f O ccu lt Philosophy by H e in ric h C o rn e liu s A g rip p a . Interestingly, H e b rew w ord M a la c h im m e a n s “a n g e ls ”.



Alphabet o fth e Magi :> ~



T



ry



A



B



C



:



Z



M



N



O



R



S



^



MV H G



T ll.V



3> >



H



U. Y



K. Q



L



X



7



T il



Tf;



T h e o p h ra stu s von H o h e n h e im also know n a s P a ra ce lsu s used these ch aracte rs fo r h is " T a lism a n s o ft h e M agi" in the sixteenth century. It is p re su m e d that he is the au th o r o f th is scrip t.



Enochian



V



J



A



13



B



L



3



M NO



T



C



1



D



l c i



P



b



?



E F



0 9 1



13 C



G H I . J K L



Q R S T



U.V.W X



Y



7



In the 16th century, Dr. John D ee, w ho w as Q u e e n Elizabeth's sc ie n tific advisor, and Edw ard Kelley develo ped a system o f cere­ m o n ia l m a g ic b ased on the e vo catio n a n d c o m m a n d in g o f s p ir ­ its. T h e y cla im e d that it e m b ra ce s secrets co n ta in e d w ith in the ap o cryp h al Book o f Enoch an d th at they received all th is info r­ m atio n from a n g e ls. T h is scrip t is used in th e ir system o f m ag ic.



A



B



C



D E J



O



r



P K S Passing the river 0 , 0



F



G



H



^



I



LJ



K



^



v



w



U.V



L



M




\ 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



se e m s to be first d escrib ed in the T h ird Book o f O c c u lt PhUosopy. T h e book in q u e stio n m ay h elp to shed so m e lig h t o n a bit o f a m ystery s in c e it se e m s to h o ld in a ll lik e lih o o d the o ld e st



o ccu rre n ce o ft h e T h e b a n sc rip t,. T h e last characte r in the above table is used as a full sto p /p e rio d by so m e , w h ile others use it as sym b o l



(o rig in a tin g from Latin w ord “et” m e a n in g " a n d ”). In the A g rip p a ’s book, the character show n on the left is a lso d ep icted , but u n lik e the other sig n s that are co rrelated to everyday E n g lish (actually Latin) letters, th is last sym b o l is co rrelated with a sig n re se m b lin g G re e k letter o m e g a. T h is w o u ld explain why so m e use it fo r m a rk in g the en d o f a sentence (om ega w as the last letter of G re e k alp habet).



In c o n c lu s io n , we m a y say th at A n g e lic, M a la c h im a n d P a ssin g the river are o b v io u s ly o f H eb rew o rig in , b e cau se in th e ir o ldest a p p e aran ce (A g rip p a’s book -



i6 ^



century) they are liste d as



"d elivered by C a b a lists." B e sid e s, they are not related to letters su ch as “A ,” "B ,” “C ,” but to H e b rew letter n a m e s "A leph,” "Beth,” “G im e l” etc. T h e b a n scrip t, a lth o u g h liste d in the sa m e ch ap ter (30) as the p re v io u sly m e n tio n e d sc rip ts, is not o f H e ­ brew o rig in . A g rip p a says that its ch a ra cte rs are "th o se w hich Peter A p p o n u s [De A bano] notes, as delivered by H o n o riu s o f T h e b e s.” How ever, n either D e A b a n o ’s w o rks nor The Sworn book o f H o n o riu s co n ta in th is scrip t. T h u s , a s in s o m a n y case s w hen it c o m e s to o ccu lt m atte rs and tra d itio n s, it is hard to be a b so lu te ly su re ab o u t its o rig in s.



W hen it c o m e s to d e te rm in in g the co rre sp o n d e n ce o f h o u rs to planets, it is im p o rta n t to note that tab les o f h o u rs predate the d a ylig h t sa v in g s tim e by ce n tu rie s. T h u s , the m o st reliab le w ay to avo id c o n fu sio n is to track the h o u rs the old way. C o u n tin g does not start from m id n ig h t but from su n ris e or fro m su n se t. Today m a n y m e te o ro lo g ical web site s provid e the exact su n ris e and su n se t tim e . H a v in g that data,



it is easy to use the tab les o f



ho urs. H o u rs after su n rise : Sunday M onday Tuesday Wednesday Thursday Friday



Saturda



Sun



Saturn



Hour 1st



2nd Venus



Moon



M ars



M ercury



Jupiter



Venus



Saturn



Sun



Moon



M ars



Mercury Jupiter



Saturn



Sun



Moon



Mars



Saturn



Sun



3rd



Mercury Jupiter Venus



4th



Moon



M ars



Mercury Jupiter



Venus



5th



Saturn



Sun



Moon



M ars



M ercury Jupiter Venus



6th



Jupiter Venus



Saturn



Sun



Moon



M ars



Mercury



7th



M ars



Mercury Jupiter Venus



Saturn



Sun



Moon



8th



Sun



Moon



M ars



M ercury



Jupiter



Venus



Saturn



9th



Venus



Saturn



Sun



Moon



M ars



Jupiter



Mercury



loth



M ercur) Jupiter Venus



n th



M oon



M ars



12th



Saturn



Sun



Saturn



Sun



M oon



M ars



M ercur) Jupiter



Venus



Saturn



Sun



Moon



M ercury Jupiter Venus



M ars



H o u rs after su n set: Sunday M onda) Tuesday Wednesday Thursday Friday



Saturda



1st



Jupiter Venus



2nd



M ars



3rd



Hour Saturn



Sun



Moon



M ars



Mercury



Mercury Jupiter Venus



Saturn



Sun



Moon



Sun



Moon



M ars



M ercury



Jupiter



Venus



Saturn



4th



Venus



Saturn



Sun



Moon



M ars



Mercury Jupiter



5th



M ercur) Jupiter Venus



Saturn



Sun



Moon



Mars



6th



Moon



M ars



Mercury Jupiter



Venus



Saturn



Sun



7th



Saturn



Sun



Moon



M ars



M ercury Jupiter Venus



8th



Jupiter Venus



Saturn



Sun



Moon



M ars



Mercury



9th



M ars



Saturn



Sun



Moon



Mercury Jupiter Venus



10 th Sun



Moon



M ars



M ercury



Jupiter



Venus



11th Venus



Saturn



Sun



Moon



M ars



M ercur) Jupiter



Saturn



Sun



M oon



12 th M ercur) Jupiter Venus



Saturn



M ars



Tarot C a rd s used fo r d iv in a tio n . T h e w ord co m e s from the gam e called Taro cchi that m o st likely o rig in ate d in Italy a ro u n d 1 5 ^ centu ry a n d is still know n a s "Tarok" in H u n g a ry a n d "Tarot" in France. F irst d o cu m e n te d u se o f th e se card s for d iv in a tio n is fro m m id 1 8 ^ century, even th o u g h other fo rm s o f ca rd s have been used for d iv in a tio n earlier. T h e re are different v e rs io n s o f Tarot ca rd s, m o st fa m o u s being the o n e s c o n s is tin g o f



21 m a jo r arcana and 56 m in o r arcana



ca rd s. Less know n, but still w idely present in E uro p e are th o se developed by M arie A n n e A d e la id e L e n o rm a n d in 1 8 ^ century c o n s is tin g o f 36 c a rd s with v a rio u s sym b o ls su ch as, h o u se , let­ ter, hope etc.



Thurible A fire -p ro o f bow l co n ta in in g hot c o a ls fo r b u rn in g in ce n se and p a rch m e n ts in th e ritu als.



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, w here the intended ce re m o n y or sp e ll is perfo rm ed, and the c lo sin g part w hereb y the sp irits depart a n d the ritu al is clo se d . T h is m ay so u n d o b v io u s and re d u n d an t, but m a n y b eg inners th in k a lo n g the lin e s o f “O h , I'll ju s t sk ip to the sp e ll part.” That a p p ro ach , how ever, g ive s e ith e r sp o ra d ic re su lts or, in m ost c a se s , d o e s not w ork at all. M oreover, there are m an y reports ab o u t a d verse events follo w ing in co m p le te ritu als that w ere not properly clo se d . T e stim o n ie s ab o u t sp irits re m a in in g in the h o u se s, k n o ck in g so u n d s th ro u g h ­ out the n ig h t an d s im ila r are rather b enig n, but reports o f m any o ther d e v e lo p m e n ts su ch as illn e sse s can not be igno red . The c o n c lu sio n is that "cu ttin g c o rn e rs” is never a go od idea and re­ d u ce s the ch a n ce s o f s u c c e ss. It d o e s n ’t take to o m u ch tim e to do it properly, so one sh o u ld do it co rrectly fro m the start. P rep aration is o f the e sse n ce . T h e in tro d u cto ry text in the first 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 cu lt trad itio n in the w orld e m p h a s iz e th a t m e n ta l p rep aratio n and co n ce n tratio n are a m u s t before every ritual. T h a t is how the fo llo w in g o p e n in g ritu a ls sh o u ld be view ed. O n e sh o u ld use th e m to concentrate and enter the state o f m in d and



s p irit needed for m ag ic. O b v io u sly, arm e d with the le sso n s learned from H exag radior, one sh o u ld a p p ly th o se s k ills right from the start to e n su re better co ntact with sp iritu a l e n titie s and better g rasp of the o bject o fth e later sp e ll castin g .



Dem onolatry opening ritual T h e o p e n in g ritu a ls in D e m o n o latry can vary d e p e n d in g on the h o lid ay ob served , an d on the p u rp o se o r nature o fth e ritual. T h is sh o rt table sh o u ld explain it: M arch 21



Equinox rite to Lucifer



A p ril 30



W a lp u rg isn a c h t / M ay Eve In itia tio n s an d first rite to Leviathan



June 22



S o lstice rite to Flereo u s



S e p te m b e r 21



Equinox rite to Leviathan



O cto b e r 31



A ll H a llo w s Eve / H allo w een Rite to E u ry n o m o u s, B aalberith a n d Babael



D ecem ber 22



S o lstice rite to Belial



T h e b e g in n in g o ft h e ritual d e p e n d s on w h ich entity / d em o n you are c a llin g . In D em onolatry, an e le m e n ta l circle is invoked with the d e m o n s B e lial for N o rth /E a rth , Lucifer fo r East /A ir, Flereous for S o u th /F ire , and Leviath an fo r W est/W ater. Satan can a ls o be invited as the fifth ele m e n t o r the w e llsp rin g fro m w h ich all e n ­ ergy flow s. N o te that so m e o ccu lt s c h o o ls o f th o u g h t regard s p irit to be the fifth elem ent. T h e pro per D e m o n o la try in v o ca ­ tio n s (also called " e n n s ") for each o fth e e le m e n ts is: Earth: “ Lirach Tasa Vefa W e h lc B e lia l” A ir: “ R enich T a sa U beraca B iasa Icar L u cife r” Fire “ G a n ic Tasa fub in F le re o u s” W ater: “)edan Tasa hoet n aca, L e viath a n ”



Satan (sp irit): Tasa rem e la ris Satan - Ave S a ta n is



Basic Rite to Leviathan T h e A ltar m u s t face W est m o st p o in t o f the ritu al cham ber. A ca n d le is set at each ca rd in a l point. T h e elem ental d e m o n s are invoked by u sin g above liste d e n n s w h ile h o ld in g the dagger. B e­ lial is called first an d then, w ork in g clo ckw ise , Leviathan is left for last. N ote that in a ll D e m o n o la try o p e n in g ritu a ls, the d em o n to w hom the ce re m o n y is ded icated is invo ked last. A n in ce n se o f C a la m u s an d Fran kin ce n se is u se d . Light the ca n d le s fro m B e­ lial to Leviathan. T h e n , ca rry in g a c h a lice o f w ater (with sea salt) in one h and and a d ag ger in the other (d o e sn ’t m atter w hich) a p ­ pro ach each p o in t and kneel re citin g th e enn for Leviathan and d ip the d ag ger into the w ater and sp rin k le it above each can d le . Finally, invite the fifth ele m e n t from the ce n te r o fth e ritu al space. Kneel at the a ltar in prayer: "We pray thee Leviathan, bestow u po n u s the strength o f your d e sig n . Let the se rp e n t w ise deal death to the lie s o f o u r e n e m ie s. A llo w o u r e m p a th y to be our protection. A llo w o u r an g e r to be sw ift with ju stic e . Be present that o u r e n e m ie s w ill not co n q u e r u s . W e are the sw ift follo w ing tide e b b in g to an d fro. W e h u m b ly pay h o m a g e to thee in our offer o f sea sa lt and w ater that you m a y know our respect for yo ur v ast strength. W e offer re q uests o f h e a lin g and em o tio nal b alance th at we m a y e m p lo y yo u r cre atio n to do so. H a il Leviathan. Lord and M aster o f Water. T h e n co m e s the typ ical ritual body in w h ich re q u ests o f h e alin g a n d e m o tio n a l b alance are burned w ith in the altar o r p rim a ry rit­ ual sp ace fire (i.e. a bowl, in ce n se b u rn e r or bonfire). U se re­ m a in in g w ater to put out the fire o n ce re q u ests have been burnt. T h a sh e s m u st be cru sh e d to a fin e pow der and later d isp e rse d



in ru n n in g w ater (i.e. o ce an , stre am ). S o m e se cts ch o o se to sin g h ym n s and go into lo n g e r d u ra tio n s o f prayer before ritu al c lo s­ ing. T h e ritual is clo se d th u s: “H a il Leviathan, Lord and M aster o f Water. W e th a n k you fo r b e in g present a t o u r ritual. W e b id you, do in p eace.” T h is o p e n in g is follow ed by the intend ed ritual. T h e o p e n in g prayer can be d o n e w ith a s in g le can d le if you lack the space, tim e o r s u p p lie s to do a draw n out ritual.



Th e rite to Flereous is o nly slig h tly different. In ce n se o f s a n d a l­ w oo d and sage is used an d in ste ad o f bow l o f water, a ca n d le is carried d u rin g in v o catio n o f e ach elem ental point, a n d the central prayer is: “W e pray thee Fle re o u s, bestow upon u s the strength o f yo u r de­ s ig n . A llo w o u r a c tio n s to be sw ift and u n failin g . Be present that o u r e n e m ie s w ill not co n q u e r u s. W e are a s fla m e s b u rn in g brightly in yo u r rad ian ce . W e h u m b ly pay h o m a g e to thee in our offer o f in ce n se and fire that you m ay know o u r respect for yo ur v a st strength. W e offer requests o f ven gean ce a n d love that we m ay em p lo y yo u r creation to do so. H a il Fle re o u s, Lord and M a ste r o f F ire.” T h e ritual is clo se d w ith w o rd s " H a il Fle re o u s. Lord and M aster o f Fire. W e th a n k thee for b e in g p re se n t at o u r ritu a l. W e bid you, go in peace."



For the rite to Lucifer one ca rrie s a can d le , in ce n se o f Sorcery is lit a n d the prayer is : W e pray thee Lucifer, bestow upon u s the strength o f yo u r de­ s ig n . Let the eag le b rin g us a new u n d e rsta n d in g . Y o u r lig h t shall be out protection an d g u id e us th ro u g h th is life. W e are a s the



w in d . W e h u m b ly pay h o m ag e to thee in o u r offer o f in ce n se that you m ay know o u r respect for yo u r v a st strength. W e offer re­ q u e sts o f know ledge and reflection th at we m a y em p lo y yo u r cre­ a tio n to do so. H a il Lucifer. Lord and M a ste r o f Air. T h e ritual is clo se d w ith w ords " H a il Lucifer. Lord and M aster o f Air. W e th a n k thee for b eing present at o u r ritual. W e bid you, go in peace."



In the rite o f Belial one ca rrie s a bowl o f sa n d in o ne h and a n d a d ag ger in the other (d o e sn 't m atter w h ich ). In ce n se o f p atch o u li a n d m u lle in is used an d the prayer for th is ritu al is: W e pray thee B e lial, bestow upon u s the strength o f yo ur d e sig n . G iv e u s the gift o f stability. To start the new year free o f past sta le m ate s. A llo w our th o u g h ts and a c tio n s to be o u r protection. Be p re se n t that we sh a ll not falter in o u r d e c isio n s . W e are a s the stab le earth. W e h u m b ly pay h o m ag e to thee in o u r offer o f earth that you m ay know o u r respect fo r yo u r v a st strength. W e offer requests o f new b e g in n in g s, strength, and m u n d a n e m atte rs that we m ay em p lo y yo u r creation to do so . H a il B e lial. Lord and 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 fo llo w in g rite is very in te re stin g for several re a so n s. F irst, it is very c o m m o n fo r p eo p le in o ccu lt c o m m u n itie s to m a in ta in a co ntact w ith th e ir "sp iritual guid es" a s they have c o m e to be ca lle d . In V o o d o o that w ould be Loa sp irits , M p u n g u sp irits in Palo an d - o f co u rse - D e m o n s in D e m o n o la try and S a ta n ism . T h e d e scrib e d rite w as o b tained by an adept w ho w as in contact



w ith a d e m o n . 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 "Fra n k in ce n se o f king s" used in the ritual. Exp lanatio n is sim p le . In the old days fra n k in ce n se w as w orth its w eig ht in g o ld . Today o ne can buy it a lm o s t for pocket chan ge, but even in not s o d is ­ tant p ast its price w as p ro h ib itiv e ly hig h fo r m o st people. W hen three w ise m en brought "gold fran kin ce n se a n d m yrrh" it w asn't a ca se o f "one guy b ro ug ht gold and o ther tw o brought so m e ch e a p trinkets". N o th in g o f the sort. T h e y c a m e "lo o kin g for a king" and all three o f th e m b ro ug ht p re se n ts o f equal v a lu e w or­ thy o f a king. Both fra n k in ce n se an d m yrrh (a resin o f very p le a s­ ant scen t used in p e rfum es, o in tm e n ts a n d cre a m s) w ere both e q u ally w orth as gold in th o se days. A n o th e r detail that d e se rve s attention is the o ath, so m e tim e s re­ ferred to as "The B lack O a th " th at new m e m b e rs take w hen they are in itiate d into a S a ta n ic co ve n . T h e text o ft h e oath described here w as o b v io u sly in sp ire d by the Kali cu lt in In d ia a n d n e ig h ­ bo ring co u n trie s. W hen B ritish e m p ire g ain e d d o m in a n c e over In d ia , Kali cu lt w as one o f t h e th in g s that B rito n s d id n 't find to th e ir lik in g an d they banned it in early e ig h te e n -h u n d re d s. H o w ­ ever, by then m an y w estern ers w ith interest in o ccu lt heard about



the cu lt o f D a rk G o d d e s s an d perceived it a s akin to S a ta n ism . O n e Beng ali H y m n to Kali says: Because Thou lowest the Burning-gro und, I have m ade a B urning -g ro und o f m y heart Th at Thou, D a rk O n e , h a u n ter o f the Burning-ground, M ayest dance Th y eternal dance. N o u g h t else is w ithin m y heart, O M other: D a y a n d n ig h t b lazes the fu n e ra l pyre: The ashes o f the dead strewn a ll about, I have preserved against Th y com ing, W ith death-conquering M a h a k a la neath Th y feet D o Thou enter in, d a n cin g Th y rhythm ic dance, Th at I m a y behold Thee w ith closed eyes. For T rad itio n al S a ta n ists (and not o n ly them ) w ho believe that o ne d ark s p irit contacted people in v a rio u s p la ce s a c ro ss tim e a n d geog raph y - it is o nly natural to co n c lu d e that it is a clear trace o f h is p re se n ce . H e n c e the oath d escrib ed bears cle a r sig n s o f th is H y m n .



Su m m o ning Satan Tw o black ca n d le s are placed on the ce n te r o ft h e altar a n d they w ill rep re se n t the gates between s p irit w orld a n d o u rs. A n in ­ ce n se b u rn e r with hot c o a ls is placed in front o f it. To the s id e o f each black can d le two m o re u n lit ca n d le s sh o u ld be placed and they do not n e ce ssa rily have to be b lack. A ll o ther a lta r d e co ra­ tio n s are o p tio n al. W hen all are a sse m b le d a n d all is prepared, the ritual ca n d le s are lit. T h e n the coven leader says: Facta hora sexta, tenebrae



W hen the sixth h o u r w as com e,



fa cta e sunt p e r totam terram



there was darkness over the whole earth



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 : In n o m ine d o m in i S ata n ae, aeterni



In the n a m e o f lord Satan,



et gloriosi, im peratoris spirituum



eternal a n d g lo rio u s,



in fernalium .



e m p e ro r o fth e infernal sp irits



C o n g re g atio n : Salve



Salve is Latin w ord m e a n in g both "H a il" an d "w elcom e"



P r ie s t : Ex terra et aq u a, ex ig n e et



From earth a n d water,



a e re ,o m n e s an g e lo s et sp iritu s



fro m fire a n d air, I



fid e le s ei co nvo co , ut cu m n o b is



s u m m o n a ll an g e ls and



co n g re g an tu r et patri n o stro inter



sp irits faith fu l to h im



nos in g lo ria salvere iubeant



into the h u m a n re alm to gather w ith u s and w e lco m e o u r father a m o n g u s in glory.



C o n g re g atio n : Venite ad nos



C o m e to us



P riest lig h ts one ca n d le and says: Lilith, nupta tenebrarum ,



Lilith, brid e o f d a rkn e ss,



sequestra daem onu m .



m e d ia to r o f d e m o n s



C o n g re g atio n : V en i a d nos



C o m e to us



P riest lig hts a se co n d can d le sayin g : Lucifer, p ater sapientiae



Lucifer, father o f w isd o m



C o n re g atio n : V en i a d nos



C o m e to us



P riest lig hts a third can d le saying: B aalzeb u b , alae tenebrarum



B aalzeb ub , w in g s o f d arkn ess



C o n re g atio n : V en i a d nos



C o m e to us



P riest ligts a fourth ca n d le sayin g : Astaroth, do m in us thesaurorum .



A staro th , lord o f treasu res



C o n re g atio n : V en i a d nos



C o m e to us



Priest: A trifra tres, potestates tenebrarum



D ark brothers, pow ers o f



om nes vos quos nox in vitam



d a rk n e ss a ll o f you that



suscitat



n ig h t b rin g s into life



C o n g re g atio n : Venite ad nos



C o m e to us



Priest: B eati su m u s nos g n a ri arcan aru m



Blesed are we w ho know



R eg ni In f em ails, eas in terra



the a rca n a s o f the Infernal



portantes in n o m ine eius. M a n u s



K in g d o m and carry th e m in



eius claves regni tenebrarum



h is n a m e o n the Earth. H is



glo riosarum tenent, u b i a n g e li eius



h a n d s h o ld the keys o fth e



cae lu m im plent et legiones



k in g d o m o f g lo rio u s



a n im a ru m servorum coram eum



d a rk n e ss w here h is angels



caput dem ittunt, q u ia non



fill the heaven and legions



dem ittebant dum vitam in terra



o f s o u ls o f sla ve s bow



agebant. M a n u s eius possunt



before h im b e cau se they



tenebras resuscitare, ut e i pareant.



d id n 't bow to h is glory



Is est ille, cuius o cu li originem



d u rin g earthly life. H is



m u n d i viderant. Is reges regnaque



h a n d s can m ake the



oriri et perire vidit.



d a rk n e ss c o m e alive and obey h is w ill. H e is the one w h o se eyes saw the cre a tio n . H e saw kin g s and k in g d o m s rise and v a n ish .



C o n g re g atio n : Salve Priest: Ita dicit D o m in u s Infernalis:



T h u s sp e a k s Infernal



F la m m a e et tenebrae colores



Lord:



vexillorum m eo rum sunt. Et cum



F la m e s a n d dark are the



o cu li vestri v id e n t fa m m a s , scite



co lo rs o f m y flag s and



angelos m eos prope esse, vexiUarios



w hen yo ur eyes see



m eos. Et cu m a m p le ctim in i nocte,



fla m e s, know that my



a regno m eo non p ro cu l estis.



an g els, m y flag bearers are near. A n d w hen you



are em b raced by night, yo u are a step aw ay from m y king d o m . C o n g re g atio n : Salve Priest: Tenebroe enarrant gloriam



D a rk n e ss te lls the glo ry o f



Infernal is D e i



Infernal G od



C o n g re g atio n : Salve Priest: etiam um brae adventum eius



A n d sh a d o w s w h isp e r o f his



susurrant.



arrival.



C o n g re g atio n : Salve Priest: Et a n im a n tia tenebras tim ent,



A n d w hen cre atu re s fear the



q u ia ipsorum a n im a e eum



d ark it is b e cau se th e ir



sentiunt.



s o u ls feel h im in it.



C o n g re g atio n : Salve Priest: M a n u s e iu sfe ru n t pru d en tiam et



H is h a n d s bring



opes



w isd o m and w ealth.



C o n g re g atio n :



Salve Priest: M a n u s e iu sfe ru n t



H is h a n d s b rin g death and



m ortem et exitium



d e stru ctio n



C o n g re g atio n : Salve Priest: D o m in e S a ta n a , in n o m ine tuo



Lord Satan, in yo u r nam e



in im ico s nostros cornibus feriem us,



we w ill sm ite our e n e m ie s



et in n o m ine tuo spernem us



w ith h o rn s a n d in yo ur



insurgentes in nobis



n a m e we w ill d e sp ise th o se w ho rise a g a in st us



C o n g re g atio n : Salve Priest: Et ungues angelorum tuorum tuam



A n d claw s o fy o u r angels



glo riam non scientibus



w ill b rin g lam e n tatio n to



la m en tatio n em ferent.



th o se w ho do not know yo u r glo ry



C o n g re g atio n : Salve Priest: A n te portam m u n d i tu i stam us.



W e stand before the gates of



Cu sto d i ab in jidelib us



yo u r w orld. G u a rd th is



conventum hunc.



g ath e rin g fro m the unfaithful



C o n g re g atio n :



V en i S ata n a



C o m e Satan



Priest: F la m m a e infernales e tfla m m a e



F la m e s Infern al and flam es



terrestres, iter eius in orbem



o f earth, brighten h is way



nostrum lucescite.



into o u r w orld



C o n g re g atio n : V en i S ata n a



C o m e Satan



Priest: N o x et spiritus istius ricas



N ig h t a n d her sp irits,



tenebrarum ante e u m aperiunto.



o p e n the v a ils o f d arkn ess before him



C o n g re g atio n : V en i S ata n a



C o m e Satan



Priest: Legiones noctis portam inter



Legio ns o f n ig h t o p e n the



orbes nostros aperiunto



gates between o u r w orlds



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: Porta inferna aperiatu r ante nos



G a te s o f hell open before us



In that m o m e n t it is believed that Satan is present so entire con gregation bow s and priest says:



Lib eri tui, do m in e S a ta n a , in



Your ch ild re n w elco m e you



regno h u m a n o te salvere



into the h u m a n realm lord



iubent.



Satan



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 : Ego [chosen nam e] in regnum



I [chosen nam e] c o m e into



tu u m m ea sponte venio.



yo u r k in g d o m o f m y own free w ill.



C o r m eu m in sola fla g ra n tia feci, at ta, o tenebrosas, insectans sola



I have m a d e m y heart



fla g ra n tia , venires in cor m eum ,



into the b u rn in g g ro u n d s



at te viderem oculis clausis.



So that you, the d ark one, hau nter o fth e b u rn in g g ro u n d s w ould c o m e into m y heart that I m ay see you with clo se d eyes



T h e n any s p e lls o r c u rse s are d o n e an d then fo llo w s the c lo sin g part o fth e rite. To clo se the ritu al, priest takes one p in ch o f pow dered fran k­ in ce n se and says: C ratios tib i ago pro



T h a n k you fo r yo u r presence



praesentia tua, do m in e



Lord S a ta n , let the fran kin ce n se



S a ta n a , regale tus te



o f kin g s a c c o m p a n y yo u r return



com itetur redeuntem in



into your king d o m .



regnum tuum . W ith th o se w ords priests throw s a p in ch o f fran kin ce n se into the



c o a ls an d everyone bow s. It is believed that w hen the clo u d of fran kin ce n se d is s ip a te s the Satan has left. T h e p rie sts then e x tin g u ish e s the first ca n d le with a bow a n d the w o rd s G ra tia s tib i ago pro p raesentiam



T h a n k you for yo ur



tu am , Lilith



presence Lilith.



a n d then d o e s the sa m e w ith other 3 c a n d le s for Lucifer, B a a lze u b an d A staro th . After he c la p s h is h a n d s 3 tim e s sayin g "W ork o f o u r lord is done."



W icca opening ritual O p e n in g ritu als o f W ic c a can vary from o ne coven to another. M o st c o m m o n ly it c o n s is ts o f c a stin g a c irc le o f protection or "C ircle o f Pow er" as it is c o m m o n ly know n a n d then in vo kin g G o d and G o d d e s s . T h e very first n e o -p a g a n book A radia, G o sp el o f the W itches d o e s not even m e n tio n a circle. T h is co n ce p t w as brought into W ic c a by G e ra ld G a rd n e r in n in eteen -fifties. Today, 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 fo u n d in m an y different fo rm s but th is is so u rce u po n w hich m o st o fth e v a ria tio n s w ere developed. T h e c irc le is u su a lly draw n on the floor ab o u t 9 feet o r 3 m eters in d ia m e te r a ro u n d the altar. S o m e tim e s two c irc le s are m ade,



o ne in s id e the other, the outer b e in g o n ly about 4 in ch e s / 10 ce n tim e te rs bigger th an the in sid e circle. T h e n the priest or p rie ste ss o n ly trace that circle w ith the sw ord d u rin g the o p e n in g ritual th u s fo rm in g it.



C astin g the circle From W itches Bib le Com pleat The H ig h Priestess a n d H ig h Priest kneel before the altar, with him to h er right. The rest o f the coven stand outside the north east q u a d ­ rant o f the circle. The H P S puts the bow l o f w ater o f the pentode, pu t the point o f h er a th a m e in the w ater a n d says: ‘I exorcise thee, O creature o f water, that thou cast out fro m the a ll the im purities a n d unclean lin ess o f the spirits o f the w orld o f p h a n ­ 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 b oundry between the w orld o f h u m a n s a n d the realm s o f the M ighty O n e s; a ram p art a n d protection that sh a ll preserve a n d co n tain the



pow er we sh a ll raise w ithin thee. Wherefore do I bless thee an d consecrate thee in the n a m e s o f D a n u a n d Cernunnos." Sh e lays the sword dow n in fro n t o f the a lta r a n d ad m its the H P w ith a kiss...he in turn ad m its a w om an a n d so fo rth u n til a ll are in the Circle. The H P S closes the gate w ith the sword a n d replaces it in fro n t o f the altar. Sh e then n am es three witches to strengthen the cir­ cle, by carrying aro u n d the a lta r candle, the sa lt w ater a n d the in­ cense. W hen this is fin ish e d a ll pick up their ath am es a n d fa c e East w ith the H P S in front, the H P to h er right. Sh e says: 'Ye Lords o f the W atchtowers o f the East, Ye Lords o f Air, I do su m ­ m on, stir a n d c a ll you up to witness o u r rights a n d g u a rd the C ircle .’ Sh e seals the invocation by draw ing the in vo kin g pentegram o f Earth. A fter d raw ing the Pentegram , she kisses h er blade a n d lays it again st h er heart. The H P an d the rest o f the coven copy these ges­ tures. The coven repeats this at each W atchtow er...Each are the sam e... Ye Lords o f the W atchtowers o f the South, Ye Lords o f Fire, I do su m ­ m on, stir a n d c a ll you up to witness o u r rights a n d g u a rd the Circle. Ye Lords o f the W atchtowers o f the West, Ye Lords o f Water, Ye Lords o f D e a th a n d Initation, I do su m m o n , stir a n d c a ll you up to witness our rights a n d guard the Circle. Ye Lords o f t h e W atchtowers o f the N orth, Ye Lords o f Earth, I do su m m o n, stir a n d c a ll you up to witness o u r rights a n d g u a rd the C ir­ cle. Boreas, thou G u a rd ia n o f the N o rth ern Portals, I do su m m o n , stir a n d c a ll you up to w itness o u r rights an d to g u a rd the circle. T h is e n d s the o p e n in g o f th e circle. After th is the invo catio n o f the G o d / G o d d e s s is perform ed by c h a n tin g the follo w ing three



tim e s: Eko, Eko, A zarak Eko, Eko, Z o m e la k 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 starts at the N orth: Ye Lords o f the W atchtow ers o f the N o rth , Ye L o rd s o f Earth, thank you for atte n d in g our rite and th a n k yo u for the pow er o f the Earth. H a il and Farew ell. Ye Lords o f the W atchtow ers o f the W est, Ye Lo rd s o f Water, thank you for atte n d in g our rite and th a n k yo u for the pow er o f the Water. H a il and Farew ell. Ye Lords o f the W atchtow ers o f the So u th, Ye Lo rd s o f Fire, thank you for atte n d in g our rite and th a n k yo u for the pow er o f the Fire. H a il and Farew ell. Ye Lords o f th e W atchtow ers o f the East, Ye Lo rd s o f Air, thank you for atte n d in g o u r rite an d th a n k you fo r the pow er o fth e Air. H a il and Farew ell. T h e n the P riest / P rie ste ss leave the circle and strike the bell say­ in g "The rite h a s ended".



Typical G rim oire opening and conjuration



A ll o p e n in g ritu a ls in g rim o ire s have several d e ta ils in co m m o n . For one - they alw ays involve a protective c irc le in w h ich the o perato r sta n d s d u rin g the rite. T h is is the d etail that G a rd n e r started u sin g in W icca . A s p re vio usly explained, no ne o p ag an rite before h is tim e invo lved a circ le . Secondly, all s u m m o n in g rites from a ll g rim o ire s involve a call w here the o perato r fo rces the s p irit to ap p e ar by c a llin g h im in the n a m e o f m o stly Jud aic n a m e s su ch as S h a d d a i (alm ig h ty), A d o n a i (Lo rd ), El (G o d ), Sab ao th (ho sts o r a rm ie s), Te trag ram m a to n (word o f G re e k o ri­ g in m e a n in g literally "the four-lettered word". It p e rta in s to Y H W H w h ich is Ju d aic sp e llin g for Jahwe. A s per ten c o m m a n d ­ m ents one d o e sn 't utter th e n a m e o f G o d lig h tly - hence su ch su b stitu te o f t h e one w h o se nam e h a s fou r letters"), Yah (Lord), A G LA (from H eb rew A ta G ib b o r Leolam A d o n a i - 'You are m ig hty for ever, A d o n a i'), E lo h im (literally "gods" but can be interpreted in v a rio u s w ays, one o f th e m b eing "heavenly") etc. 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 w ith , and then p ro vid e s th is rite:



Th e Conjuration to Call forth Aney o fth e Afore said spirits From Lem egeton I Invocate an d C o n ju re you S p irit N [spirit's nam e] and being w ith Power A rm e d : from the su p re m e M ajesty, I stro n g ly C o m ­ m an d



you



by



B a ra la n e n sis,



B a ld a c h in s is ,



P a u m a ch ia e ;



and



A p o lo ia e se d e s, an d the m o st Pow erful P rin ce s G e n io Liachid ae M in iste rs o fth e Tartarean seat, C h e e fe P rin ce o fth e Seat o f A p o lo g ia in the N in th R egion: I Exor­ c ise an d Pow erfully C o m m a n d you S p irit [spirit's nam e] : In and by h im that sa id the w ord and it w as d o ne, a n d by all the ho lly



and M o st G lo rio u s N a m e s o f the M o st holly; and true G o d : a n d by these h is m o st holye N a m e s A donay, El, E lo h im , Elohe; Zebao th E lio n , Esce re h ie , jah Te trag ram m ato n ; S ad ay that you forthwith A p p e ar and Shew yo u r se lv e s unto M e here before th is c irc le in a faire A n d h u m a n Sh ap e , w ith out A n y D e fo rm ity or ugly Sh ap e ; a n d forthw ith w ith out D e lay D o ye C o m e fro m all Parts o f the w orld to M ake a R atio n all A n sw e rs unto all th in g s I sh a ll A ske o f you; an d C o m e ye Peaseab ly v isib ly a n d A ffably w ith o u t Delay, M a n ife stin g w hat I D e sire ; b eing C o n ju re d by the N a m e o f the E ternall Livin g & true G od H e lio re n ; I co n ju re you by the E sp e cia ll a n d true N a m e o f yo ur G o d that ye owe bedience u n to ; & by the nam e o f yo ur King w h ich bears Rule o ver you; th at forthw ith you C o m e w ith o u t tar­ rin g & fu llfill m y D e sire s; an d C o m m a n d s a n d P e rsist unto the end: & A cco rd in g to m y In te n tio n s & I co n ju re yo u by him w h o m e all C re a tu re s A re o b e d ie n t & by th is Ineffable N a m e Te trag ram m ato n je h o v ah ; w h ich b eing heard , the E le m e n ts Are overthrow n the A ire is sh ake n , the Sea R uneth back,



the fire is q u e n ch e d the Earth trem b leth & a ll the H o s ts o f C h e le s tia ls T e rre stria ls and In fe rn als D o tre m b le and A re h u m ­ bled and C o n fo u n d e d together; th at you v is ib ly a n d A ffably sp eak unto M e w ith a C le a r voyce In te llig ib ly a n d w ith o u t A ney A m b i­ g u ity therefore C o m e ye in the N a m e A d o n a y Z e b a o th , A d o nay A m io re m , C o m e ye, C o m e ye w hy stay you, hasten A d o n a i Saday, the K in g o f K ing s C o m m a n d s you. 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 three sa crifice d p ig e o n s on the p o in ts o fth e tria n g le s o that their blood w ould h elp the d em o n to m an ife st. C ro w le y re m a in e d in the tria n g le w here the d e m o n w ould a p p e ar a n d N e u b u rg w as p e rfo rm in g the s u m m o n in g in the circ le . L o o kin g into the to paz in h is h a n d s, Crow ley then saw C h o ro n z o n o p e n in g the gates o f hell w ith the w ords Z a z a s, Za za s, N asatanada Z a za s. T h is is w here th is fo rm u la o rig in ate d from an d th is is w hy fro m all the s u m m o n in g ritu als in v a rio u s G rim o ire s th is p a rticu la r o ne w as ch o sen for th is book. fig. 9 .2 C irc le o f s u m m o n in g from Se p h e r M aphteah S h e lo m o h century)



How ever, it is im p o rta n t to note that the c irc le a s d epicted in fig. 9.1 is not the exact one used by C ro w le y a n d not the o ne that is used today in any o ccu lt society. F ig u re 9 .2 sho w s a circle o f s u m m o n in g fro m Se p h e r M aphteah S h e lo m o h . It w as rep ro d uced from 1 8 ^ centu ry m a n u s c rip t and p u b lish e d by H e rm a n n G o lla n c z as "Sep her M aphteah S h e lo ­ m oh (Book o f th e Key o f S o lo m o n ) A n exact fa c s im ile o f an o rig ­ in a l book o f m a g ic in H ebrew " in 1 9 1 4 by O xfo rd U niversity P ress. A s we can see, the c irc le and tria n g le are very different. M an y adepts th e se days u se sim p ly a blank c irc le or, in a n u m b e r o f ca se s, u se the n am e s o ft h e sp iritu a l e n titie s o n w h o se protec­ tio n they believe they can co u n t on. T h e p o in t here is that exact w ords o r s y m b o ls used in a circle have never been firm ly se t. T h e y differ fro m o ne book to the o ther an d even from one ve rsio n to the other. F ig u re 9.3, 9.4 a n d 9.3 show three exam ples o f su ch circle s.



C irc le from "D o g m e et R itu el de la H a u te M agie" 1855



0



)u °



r r v



*



ts'f^lptoa cj-jb^^p,! sr^afcjftag^



,4 ^ t a r . . | K



y\A» Am -tui



S g



AvcfWris b \ U t^ £ r ^ _



_



S T



_



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 relation to h is o r her g u id e (s) before a tte m p tin g co ntact with other, potentially le ss frie n d ly sp irits. So , w hen u sin g su ch pro­ tective circ le s, one sh o u ld ch o o se the s p irit n a m e s that o ne feels safe tru stin g . S o m e u se a circle w ith ou t n a m e s or s y m b o ls and re co m m e n d th is ap p ro ach e sp e c ia lly if o ne feels draw n to the s p irits b e in g invoked an d ju s t needs the circle to keep a re­ sp e ctab le d ista n c e . S p irits do not need w o rd s to know how so m e o n e feels ab o u t th e m and m an y c la im th a t sp irits w ill not attack th o se w ho feel frien d ly to w ard s them . T h e tria n g le in w h ich the s p irit ap p e ars is an o th e r in te re stin g



d e ta il. T h e re are two w ays that m a g ic ia n s used it. O n e w as the C ro w ley's ap p ro ach o f d raw in g th e tria n g le on th e g ro u n d and u sin g blood to give the sp irit energy to m a n ife st (w hich is o ne o f m a in p u rp o se s o f blood sa crifice in m a g ic ritu als). Se co n d ap p ro a ch is u sin g a so -called "dark m irro r" in the tri­ a n g le . F ig u re 9 .1. is from Sloane's m a n u sc rip t o f Lem egeton. S ir H a n s S lo an e (16 6 0 - 1753) w as a fa m o u s co lle cto r o f h is tim e w h o se co lle ctio n o f ite m s and m a n u sc rip ts w as a fo u n d atio n o f the B ritish M u se u m . M a n u sc rip t # 2 7 3 1 fro m h is co lle ctio n is the Lesser Key o f So lo m o n A K A Lem egeton a n d is c o m m o n ly referred to a s "M S S lo a n e 2731". T h is e a rlie st know n E n g lish v e rsio n o f the Lesser key o f Solom on next to the m a in c irc le for the su m m o n e r, d e p icts a tria n g le with the n a m e o f arch an g e l M ich ae l aro u n d a circ le . T h e text next to it reads:



"The triangle that So lo m o n C o m m a n d e d the D iso b ed iant



Spirits Into; it is to be m ade 2 fo o t o ff fro m the Circle an d 3 foot 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 c irc le and 3 foot above m e a n in g that the trian g le sh o u ld be placed on the stan d . Further interpretatio n is that the circle in ­ s id e the trian g le is a dark m irro r an d the elevation o ft h e triangle e n a b le s the m a g ic ia n to look into the d ark m irro r w hile sta n d in g in the c irc le and see the s p irit ap p e ar in it. D a rk m irro r is old and sim p le scryin g in stru m e n t. In old tim e s they used a h ig h ly p o lish e d piece o f m etal so that it w as a lm o st a s reflective as a m irror. In m o d e rn tim e s it is m a d e by ta k in g an o rd in a ry piece o f g la ss an d then p a in tin g o ne s id e black. T h e re­ su lt is th at w hen one looks into the cle a r sid e , the reflection seen in it is not fu lly cle ar an d if one looks in te n siv e ly into it, the



sh a p e s start c h a n g in g . It is a very in te re stin g p h e n o m e n o n that everyone can e a sily try for th e m se lve s. To get a q u ick idea o f how it feels, try lo o k in g into an o rd in ary m irro r in a darkened ro o m lit o n ly by a ca n d le sta n d in g further aw ay to the sid e o f a m irror. W h e n there is ju s t barely so m u ch lig h t that you can see yo u r reflection, ju s t relax a n d keep looking into th e m irror. After a w h ile the fo cu s w ill start sh iftin g and the reflection w ill start ch a n g in g . D ifferent p eo p le see different th in g s in them . Seers th ro u g h ce n ­ tu rie s used th is m ethod to see sp irits a n d future. A d e p ts from v a rio u s o ccu lt so cie tie s still u se it today and the d escrib ed ritual from Lem egeton is one w ay o f u sin g it. C a ro ll "Poke" R unyo n o f O rdo Tern pH Astartes in h is book " The Book o f So lo m o n 's M a g ick" d escrib ed h is rituals w ith d ark m irro r an d as one o f h is so u rce s he qu o tes the sa m e book show n in fig 9 .1. - Lem egeton, o n ly h is co p y is Slo ane's m a n u sc rip t 3648 in w h ich the c irc le is is rendered b lack. N a tu ­ rally, Mr. Runyon used h is ow n v e rsio n o ft h e circle a n d triangle. T h e p o in t here is - w hoever in te n d s to u se th is so rt o f a ritual sh o u ld not get hanged on any p a rticu la r ve rsio n o f the circle from any p a rticu la r so u rce b e lie vin g that it is the o n ly co rrect w ay to su m m o n th e spirit. 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 truly & faith fully perform ed m y w ill w ith o u t any falsity.



Th e License to Depart O th o u sp irit [spirit's nam e]



b e cau se thou h a st d ilig e n tly A n ­



sw ered m y d e m a n d & w as very ready & w illin g to c o m e at my first call I do hereby lice n se thee to depart into thy pro per place w ith o u t d o in g any in ju ry o r d ang er to m an o r beast d epart I say & be very ready to m y call b eing d uly exorcised co n ju re d by the s a ­ cred rights o f m a g ick I ch arg e thee to w ithdraw peaceab ly & q u i­ etly and m ay peace o f G o d be ever co n tin u e d between m e & thee. A m e n .



Love S p ells Love spell with Solom on's pentacle From C la v ic u la Salo m o n is In m an y books ab o u t m a g ic one can fin d v a rio u s s p e lls and rit­ u a ls a cc o m p a n ie d by a re m ark that there are v a rio u s v e rsio n s o f th o se o p e ratio n s. T h e fo llo w in g sp e ll o rig in a tin g fro m Solom on's C la vicle is an exam p le o f su ch sp e lls. It is based o n a pentacle d e scrib e d in the C la v ic le but the p roced ure g ive n there is long a n d co m p lica te d s o it is no su rp rise that sim p le r v e rs io n s were d eveloped. T h e fo llo w in g pentacle is m ad e on Friday (day for love s p e lls). It m u st be h and m ad e and all the tim e w h ile m a k in g it, o ne m u st th in k ab o u t the person it is m eant to attract.



fig. 9.6 W hen it is m ad e , a lo ck o f hair, o r so m e o ther b e lo n g in g o f the intended person is placed on the pentacle a n d then it is rolled up. T h e n the roll is tied in several lo o p s o f a green thread and th is sp e ll is p ro n o u n ce d : S im e n i kah otam a l libeh kah otam a l z'ro-eh, k i a z a kam avet 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 is w ritten on the edge o ft h e pentacle a n d m e a n s "Put m e like a se al on your hart, put m e like a se al on your arm , f o r love binds strong like death". T h e la st breath used to p ro n o u n ce the spell sh o u ld be exhaled into the knot tying the roll together. T h e n the roll is placed as clo se as p o ssib le to the perso n it is m eant for.



Love spell with blood From private grim oire O n Friday m ake a doll to resem ble the o ne w h o se love you seek. In place o f a heart place the n a m e o f yo ur loved o ne w ritten on paper an d few o r her h a irs as w ell. Leave it o n the m o o n lig h t until S u n d ay n ig h t. T h e lo n g e r the m o o n lig h t sh in e s on the doll a n d yo u r loved one at the sa m e tim e , the stro n g e r the sp e ll w ill b in d . Th e n on S u n d ay take a rose tho rn and draw blood w ith it from your finger. S m e a r your blood on tho rn a n d then d rive it into the heart o fth e doll w ith w ords A m o r o m n ia suffert,



(Love bears a ll things.



o m n ia cred it, o m n ia sperat



believes a ll things,



o m n ia su stinet.



hopes a ll things, endures



A m o r n u m q u a m excidit.



a ll things. Love never ends)



H id e o r bury the d o ll clo se to w here yo u r loved o ne slee p s.



Note: A s in m an y sp e lls, th is one use s b ib lica l w ords. In th is ca se they are from first e p istle o f Paul to C o rin th ia n s (13:7). A lso typical for m an y sp e lls, the above one ca ll for h a irs, n a il c lip ­ p in g s o r any object b e lo n g in g to the target o f a sp e ll in o rd e r to create "a link" to the p e rso n . In recent tim e s, so m e c la im that in all su ch s p e lls a p ho to g rap h can be su b stitu te d for the h a ir or s im ila r ite m s, w hile o th e rs m a in ta in that hair, n a ils, pe rso n al o b ­ je cts o r e sp e c ia lly blood o f th e target perso n w ill create a stro n g e r lin k . G iv e n the e ase o f a c q u irin g anyone's photo these d ays, it is w orth n o tin g that m an y p sy ch ics, m a g ic ia n s a n d even healers u se pho to g rap h s.



Love spell with wax doll T h e re are two typical tell-tell s ig n s that a sp e ll is o f M id d le East­ ern or Jew ish o rig in . T h e first is the b lo w ing o r exhaling into the o b je cts (never foun d in o ld e r Pagan, S a ta n ic o r o ther sp e lls) and se co n d is referring to p e rso n s as "son o f su c h -a n d -su c h " or "d aughter o f su ch -a n d -su ch ". T h e reason is that Jew s d id not use su rn a m e s (fam ily n am e s) u n til 1 8 ^ centu ry but the abo ve m e n ­ tioned form o f n a m e s a lo n g w ith n am e s o f the parents (quite often o n ly father's n am e ). Jo sh ua Trachtenb erg fo u n d the fol­ low ing sp e ll in one fifte e n -ce n tu ry book a n d d e scrib e d it in his book "Jewish m a g ic a n d superstition": To se d u ce a g irl, m ake a figure out o f wax w ith sex o rg an s show n a n d with face re se m b lin g h e rs as m u ch a s p o ssib le . A c ro ss the



breast o f the fig u re w rite: [her nam e], d au g h te r o f [her father's nam e] an d d au g h te r o f [her m o th e r's nam e]. W rite the sa m e th in g on the back between the sh o u ld e rs. T h e n 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. W hen you w ant to a ro u se p a ss io n in the g irl, pierce the heart o f the figure with a brand new needle.



To have the love o f any girl or w om an you want From G ra n d G rim o ire C o lle c t so m e herb know n as co n c o rd ia into a new co ntainer, say­ ing: 'I co lle ct you in the n a m e o f Scheva so that yo u h elp m e at­ tract the affection o f (n am e the person).' T h e n put the a fo re m e n ­ tioned herb on the person, w ith o u t her kn o w in g it o r re a liz in g it, a n d at o n ce sh e w ill love you.



Th e love knot From private grim oire To w in the love o ft h e girl yo u r heart craves take three red strin g s and few o f her hairs T h o s e three red strin g s for you, her an d love m u st then be blessed with one d ro p o f yo u r blood T h e n jo in her h a irs w ith three p ie ce s o f tw ine a n d co n se crate th e m all w ith d rop o f h o n e y a n d w ine Sh o w th e m to the m o o n lig h t h o ld in g them in yo u r arm a n d braid them together rep eating th is ch arm :



Lord C e rn n u n o s I a sk o f thee let [name] no p le asu re , slee p n o r so lace see til her heart an d lo in s be turned to me. A s the tw in es are braided love w ill bind yo u tw o in one a n d yo u r love w ill last till the tw in es be undone. To fu lly ap p re ciate th e above sp e ll an d its history, let m e add that th is is ju s t one o f m an y s im ila r love ch a rm s. Even th o u g h their nam e refers to a "love knot" an d C e ltic tra d itio n portrays th e m as two strin g s tied with a fo u r-sid e d knot, the s p e lls o f su ch nam e m o stly use three braided co rd s. T h e co n ce p t o ft h e love knot, a ls o know n a s "true lo vers' knot" o r "the S h a m ro ck knot"



is fa m o u s in C e ltic folklore a n d C e ltic



jew elry often portrays it. Even fa m o u s d e sig n e rs u se them in th e ir cre atio n s. Vera W an g fo r exam ple had an entire co lle ctio n entitled "The Love knots". A cco rd in g to the legend, it all started w ith s a ilo rs in fifte e n -h u n d re d s w ho w ere tying su ch kn ots to re­ m in d th e m o f th e ir g irls d u rin g long ocean vo yag es (sin ce p h o ­ to g rap hy w as not invented u n til 1 9 ^ century).



S p e lls f o r prosperity To win on gam bling From Le G ra n d Albert / W itchcraft a n d B lack m ag ic M o n atag u e S u m m e rs in h is "W itchcraft and B lack m ag ic" b rin g s fo llo w in g tra n sla tio n o f a sp e ll / ta lism a n from 19 0 4 ed itio n o f Le G r a n d Albert O n the first T h u rs d a y o fth e new m o o n , at the h o u r o f ju p ite r, be­ fore su n ris e w rite upon a v irg in p arch m e n t th e se w ords: non licet ponare in egoborna q u ia pretium sanguinis. Take the head o f a viper, and set it full in the m id st o f the p a rch m e n t, fo ld in g the fou r co rn e rs th e re o f o ver the serpent's he ad , a n d w hen yo u are



g o in g to g am b le tie it a ro u n d w ith a red s ilk rib b o n , a tta ch in g it to yo ur left a rm . You alo n e w ill w in at the tables.



Note: T h e above sp e ll c o n firm s ju s t how stro n g ly the religion a n d m a g ic are interw oven. T h e Latin w o rd s o f the above spell, ju s t as in several p re vio u s sp e lls, c o m e fro m bible (M atthew 2 7 :6 ). T h a t p a ssa g e te lls how Jud as received thirty silv e r co in s from the p rie sts to betray Jesus to R o m a n s. After he d id it, he felt re m o rse, returned to the te m p le an d threw the m o n e y back at the 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 From private grim oire O n e day before s p rin g equinox take a new piece o f p arch m e n t a n d carry it so that it to u ch e s yo u r sk in fo r o ne d ay and one night. T h e next m o rn in g as soon as you w ake u p let th is be the first th in g you do: take your p arch m e n t and w rite u po n it: Q u i m aled ixerit tib i sit m a le d ic tu s et q u i benedixerit benedictio n ib u s repleatur (C u rse d be w ho cu rse s yo u , an d b le sse d be w ho b le sse s you) C a rry th is piece o f p arch m e n t w ith you and yo u sh a ll prosper.



Note: T h e above sp e ll is in te re stin g because it u se s the w ords



d e scrib e d in the bible by w h ich Isaac, so n o f A b ra h a m blessed h is so n ja c o b -ls ra e l. Jacob's twelve ch ild re n fo u n d e d the twelve tribes o f Israel an d so the m a n w ho w as first b le sse d w ith th is b le ssin g b e cam e a father o f an entire natio n.



To win on gam es From B lack D ragon By sto rm y (literally "thundery") w eather, gather clo ver o f 4 o r 5 leaves, m a k in g a sig n o f c ro ss above, and sayin g : "Trifle on trifle large, j e te cueille a u nom du Pere, et du Fils, et du S a in t Esprit, p a r la virginite de la Sain te Vierge, p a r la virginite de sain t J e a n Baptiste, p a r la virginite de sain t J e a n I'Evangeliste, que tu aies a m e servir d an s toutes sortes de jeux". A fterw ards say: "El, A g io s. Isc h iro s, A ta n a th o s ". Place th is clo ver in a black s ilk sach e t w h ich you w ill carry a s a scapular.



V engeance a n d a tta ck spells To Ruin a Friendship or Love Affair From Dukente's grim oires tra n scrib e d by S. C o n n o lly in The Co m p lete Book o f D em o n o latry To th o se u n ite o f ow n free w ill, the next be cast thy frie n d sh ip ill. O f each ele m e n t w h ich they stake, a h a n d fu l o f each for w hich thou sh a lt take. H e m lo c k o f earth, the g ro u n d m u ch ad o rned . H e n s b a n e fo r air, ven gean ce be sw orn. W o lfsb ane for fire, flam e seek the n ig h t. B ellad on a for water, destro y a ll so u g h t lig ht. Seek each out as a m ig h ty haw k.and place thy bane w here they hath w alk. By c a n d le lig h t, the black be lit, u po n p a rch m e n t herein m u st be writ: S a n a rin Serpente D e stro yer Serpente 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 C o rd m a g ic h a s a lo n g h isto ry and can be fo u n d in ju s t about all cu ltu re s o f t h e w orld. In w estern w orld o ne o f t h e m o st fam o us "witch w orks" is th e "W itch es ladder". It is m ad e w ith a cord th at can be o f any co n ve n ie n t length a n d it can co n ta in v a rio u s n u m b e r o f knots. T h e knots are used to sto re energy and intentio n an d th u s can be used fo r v a rio u s s p e lls from love, h e a lin g and prosp erity to death cu rse s. P racti­ tio n e rs so m e tim e s braid o bjects into the knots. T h e se range for feathers and bones to pre cio u s and s e m i-p re c io u s sto n e s d e ­ p e n d in g on the pu rp o se o f the sp e ll. For death cu rse s the cord w o u ld be b u rie d o r h id d e n an d the o n ly w ay to u nd o the sp e ll is to untie the knots. For the p u rp o se s o f h e a lin g the energy w ould be stored into the knots an d then released by u n tyin g the knots. It is also used for sto rin g the energy w h ile the m o o n p h ase is favorable and then re le a sin g it at any tim e it is needed. 9.7 sho w s 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 By knot o f five the sp e ll's alive By knot o f six th is sp e ll is fixed By knot o f seven by earth and haven By knot o f eig hth it w ill be Fate By knot o f n in e w hat's done is m in e = 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 T h e fo llo w in g c u rse is extrem ely w ell know n in the M id d le East b e cau se it is referred to in Q u r'a n . It is o ne o ft h e cu rse s that a l­ m o st killed prophet M o h a m m e d . O n ly d iv in e interven tio n saved h im . T h is is one o f the v e rsio n s o f it. A n yo n e w ho h a s read Q u r'a n and w ondered w hat it m e an s by "those w ho blow on knots" m ay fin d the an sw e r in the fo llo w in g lin e s: Take a piece o f cord h a lf a n elbow long ("one elbow " is length from tip o f your fin g e rs to your elbow a n d here we need h a lf o f that) . H o ld one en d o f it in yo u r right h a n d a n d run it through fin g e rs o f your left h a n d 3 tim es. E a ch tim e w hisper a n a m e o f yo u r victim into it. Then tie n knots into it fro m right to left. A s you tie each knot say



"m aut" (A rab ic f o r "death" a n d exhale into the knot. It w ill tie death to h im . I f you have locks o f h a ir or beard o f your victim , in­ clude them into the knots as w ell. W hen a ll knots are tied, bury the cord as close as possible to the victim o r hide it in his house o r yard.



Spell to do evil with two dolls From "T he Book o f S a in t Cyprian" 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. Se co n d n ail in the chest, all the w ay th ro u g h , sa yin g : [victim 's nam e] I sw ear to you, u n d e r the pow er o f Lucifer and S a ta n , that from now on you w ill not have one h o u r o f health. T h ird n a il, in th e sto m a ch ,



[victim 's nam e], I sw ear to you,



u n d e r the pow er o f evil m a g ic , that fro m now o n yo u w ill not have one m o m e n t o f peace. Fourth n a il, in the legs, [victim 's nam e], I sw ear to you, u n d e r the pow er o f M aria P a d ilh a , that from now on you w ill be u n d e r th is sp e ll.. Fifth n a il, in the feet, [victim 's nam e], I n a il you a n d tie you from head to toe, by the pow er o f so rcerer's m a g ic. T h e bew itched person w ill never ag ain have a good health. A s a sid e note, M a ria P adilha referred to in th is sp e ll is m e n ­ tioned as early as 16 4 0 . R eco rds collected by the H o ly O ffice o f C a th o lic C h u rc h in Lisbon m e n tio n an entity by th a t n a m e w ho is referred to as 'W itch -M o th e r'. T h e sa m e entity is know n in Q u im banda a s Pom ba G ira M aria P ad ilh a an d is revered a s a powerful



w itch and so rce re ss. S o m e d o c u m e n s su g g e sts that sh e w as a real person w ho lived in the 1 4 ^ centu ry a n d had a lia iso n with S p a n is h K in g Pedro I o f C a stilh a .



Death spell with wax doll From Private G rim oire V a rio u s v e rs io n s o f th is sp e ll w ere fa m o u s in the m id d le ages. O n e takes a wax d o ll, and p u ts into the place o f its heart so m e ­ th in g b e lo n g in g to the v ic tim . Instead o f that, o ne can a ls o w rap the doll in the clo th e s o ft h e v ic tim . T h e n , a b ap tism ce re m o n y is perform ed on the d o ll by p o u rin g so m e ho ly w ater o ver its head sayin g [V ictim 's nam e] Ego te b ap tiso in n o m in e P atris, et F ilii, et S p iritu 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 . O f co u rse , th is sp e ll w as e asie r in the m id d le ages w hen there w as no a sp h a lt and co ncrete all o ver the p lace th u s m a k in g it very hard to bury. S till, one can see the typ ica l e le m e n ts that o cc u r in all s p e lls and that H exag rad io r e x p la in s su ch a s e stab ­ lis h in g a lin k w ith the intended person (b ap tism ) a n d then fire or needle to bring the intended result. A s a sid e note, in th e old days, su ch q u ic k b ap tism ce re m o n ie s w ere perform ed on new born b ab ies if th o se present at birth were not su re that th e baby w ould live lo n g eno u gh to be taken to the priest and properly baptized. T h is so u n d s p re p o ste ro u s today



but in m e d ie val tim e s in fan t m o rtality w as 8 -10 tim e s h ig h e r than to d ay due to the lack o f hygiene and on the o ther h and C a th o lic ch u rch believed (even into 21 century) that u n b a p tized ch ild re n w ill not get to H e a v e n . H e n c e the need to perform su ch "quick" b a p tism s and it w as a m atter o f tim e before they c a m e into use in m ag ic.



Th e G rand Bewitchment



From private g rim o ire / M astering W itchcraft 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



"M a ste m in g W itchcraft". It is perform ed a t m id n ig h t o n last T u e s­ d ay before new m o o n . S o m e so u rce s su g g e st that it sh o u ld be d o n e as clo se as p o ssib le to the w in ter so lstic e . T h e a lta r sh o u ld be fa cin g north. In the m id d le o fth e altar draw a trian g le p o in tin g



north. T h e n form a circle aro u n d th is tria n g le from h o rn s and b ran ch e s o f evergreens like p in e an d ivy. T h is sp e ll invo kes the " H o rn e d G o d " - C e rn u n n o s. Trad itio n al w itch craft se e s evergreens an d ho rns a s h is sym b o ls because even h is n a m e co m e s from P ro to -C e ltic w o rd s Cern o -o n -o s m e a n ­ in g "The G reat H o rn e d O ne". H e w as alw ays seen a s a sym b o l o f fertility and life. H e n c e the n e ve r-d yin g evergreens. O u ts id e th is c irc le prepare •



atham e



•



dagyde



•



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



W hen all is prepared, throw in ce n se o n the g lo w in g charco al, take the S q u are o f M ars an d rep eating the n u m b e rs o n it a n d the w o rd s you used in its co n se cratio n . T h e n take the c h a lice and co n se crate the tria n g le by sp rin k lin g



the trian g le w ith w in e w h ile in v o k in g C e rn u n n o s w ith the tra d i­ tio n al in v o catio n three tim e s: Eko, Eko, A zarak 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. C abye. A a aze . H it. Pel. M eltat. T h e n co n se crate the d o ll to b rin g v ic tim 's life force into it with a sp rin k le o f w in e and these w ords: "In the n a m e o f C e rn u n n o s, the H o rn e d O n e C re a tu re o f wax (or clay) I n a m e thee [victim 's nam e]. T h o u are [victim 's name]" N o w take the pupp et in one h and and w ith yo u r w and trace over the v ictim 's n a m e with the w an d . Th e n hold out the do ll to each ca rd in a l p o in t p ro n o u n cin g the n a m e o ft h e v ic tim . A t th is point the doll and your v ic tim are linked and w hatever yo u do to the do ll w ill also befall the v ic tim . For the tim e b eing p lace the doll



into the trian g le w ith the head p o in tin g north. Next, take the read can d le an d slow ly a n o in t it w ith sabb ath oil w h ile c h a n tin g the intend ed d e stin y o f the v ic tim



su ch



as



"death", "sickn e ss" o r a n yth in g else. S o m e re co m m e n d p u sh in g yo ur fin g e rn a il into the ca n d le startin g at the top and w orking yo ur w ay to the bottom w ith each w ord th u s "p u sh in g " yo ur intentio n into it. T h is also m e a n s th a t by the tim e yo ur little n o tch es m ade by the fin g e rn ail reach the bottom o f the cand le, you can be su re th at the p ro ce ss is co m p lete. P lace the can d le at th e north part o f the altar, o u tsid e the circle a n d above the pupp et's head an d lig h t it. N ow go to the north s id e o f th e a ltar an d turn to so uth (tow ards the d o ll). C ro s s yo ur h a n d s on yo u r ch e st rig ht o ver left. T h is is called "the sig n o f O s ir is sla in " ste m m in g from a n cie n t Egypt. A ll th e ir dead (as one can see from the m u m m ie s ) were buried in th is p o sitio n. Look at the d o ll an d say : "It is not m y h and w h ich d o e s th is deed, but that o f C e rn u n n o s, the H o rn e d One." Take the dagyde into yo u r left h and an d p ro n o u n ce th e se w ords: Arator, Lapidator, O m tato r! So m n iato r, Subaerfor, Iquator! Signator, Sudator, C o m b u sto r! Pugnator, D uctor, Seductor! C o m o sto r, O n e ato r! V o s o m n e s m in istri odey et d e stru ctio n e s, et Seratore d isco rd e , et q u i lib ite r opera facitis et tractib u s. Q u o d eat noce! V o s c o n ju ra se idee nos c o n ju ro et deprecur quo d m in istra re et co n se crare ista im a g in e m



et o d id fiat m ie r alve [victim 's name] N o w stab the dagyde w herever you w ant to hurt yo u r v ictim or do to it so m e th in g else (throw ing a wax do ll into the fire w as often used in m id d le ages. N atu rally, s k ills learned from H e x a g ra d io r can e n h a n ce the lin k ­ in g o f doll an d yo u r v ictim as w ell as th e effects o f sta b b in g the do ll s o try to use as m u ch o f yo u r H e xag ra d io r s k ills in th is.



Th e Square o f M ars Traditional In th e S q u are o f M a rs the s u m o f n u m b e rs o n each line a n d c o l­ u m n is 65. T h is ta lism a n is m ad e on Tu esd ay. O n e starts w ith a iron plate and b u rn s so m e M artial in ce n se (A g rip p a su g g e sts eup h o rb iu m , b d e lliu m o r g um a m m o n ia c ). T h e n the n u m b e rs are in scrib e d as in fig 9 .9 a:



11



H



7



20



i



4



w



»s



8



t6



«7



i



10



it 6



fig. 9 .9 a



1



u



9



'4



22,



2.



IS



If



13



1



*7



V



TO



n



r*



V



71



a*



10



m



m



*



T



i



O'



♦



73



a



D



33 71'



fig.



9.9b Illu stra tio n s from Second Book o f O ccu lt Philosopy F ig u re 9 .9 b sh o w s an o th e r v e rsio n o ft h e sq uare o f M a rs in H e ­ brew. S in c e the p u rp o se o f th is ta lism a n is to store negative energy m a n y create th is ta lis m a n w h ile c h a n tin g "R entum to rm e n tu m "



w h ich is the old w itch c u rse m e n tio n e d d u rin g several w itch tri­ a ls in B ritain . W hen ta lism a n is fin ish e d it is w rapped u p in cloth a n d kept with other ritual ite m s.



Two spells for illness and death From Key o f Solom on T h e follow ing two s p e lls have the sa m e backg ro un d a s o ne o f the love s p e lls presented earlier. Just a s with a ll the p e ntacles in the S o lo m o n 's C la v ic le , the b a sic p ro ce d u re is alw ays the sam e, o n ly the p e ntacles and s p e lls p ro n o u n ce d are different. A s d is ­ cu sse d earlier, there are m an y different in te rp re tatio n s how and w hy the s p e lls w ork. S o m e c la im that s e lf m ad e ritu a ls are m ore pow erful, an d o th e rs c la im that old ritu a ls are stro nger because m a n y s o u ls have seen and perform ed th e m before and they w ill be rep eating th e m



w ith the



perform er a n d



m ake th e spell



stronger. In that case th e se tw o sh o u ld be very stro n g because the book from w h ich they o rig in ate w as banned in 1559 by the in q u isitio n . T h is is how the first one is perform ed: T h e pentacle m u s t be w ritten by h and on a S a tu rd ay n ig h t ju st like for a ll p e ntacles o f S atu rn d e scrib e d in the G re ater key o f Solom on. A ll the tim e w hile m a k in g it, one m u s t th in k about the v ic tim and w hat th is c u rse w ill b rin g to h im .



fig. 9 .10 W hen it is ready, so m e b e lo n g in g s o fth e v ic tim like h a irs o r nail c lip p in g s are placed on the pentacle a n d then ro lled up into it. N o w a piece o f black thread is used to tie together th e ro ll. A s the thread is b eing w rapped aro u n d the roll, th is is the c u rse to p ro ­ nounce: V a il bash k la la k'm ado vetava k a m a im bekirbo ukeshem en beatzm otav t'h i-lo k'beged ya'teh u 'l'm e iza ch tam id yachg'reh. 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.



The second spell is d o n e in the sa m e way. The fo llo w in g pentacle is m ad e on S atu rd ay night: 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 . T h e se H eb rew w o rd s m e an : "Set a w icked one to rule over him , a n d let S a ta n stand at his right"



A m u le ts a n d T a lism a n s A n a m u le t is a term derived from Latin w ord am u le tu m w h ich de­ noted an o b je ct that protects from h a rm . A m u le ts are p a ssiv e in the se n se that they provide protection and avert o r d isp e l nega­ tive in flu e n ce s. T a lism a n , on the other h an d , actively d ire cts energy tow ards a c h ie v in g a sp e cifie d o bjective o r purp o se. T h e w ord se e m s to have o rig in ate d from th e G re e k telos (co m p letio n) a n d



telein



(perform ). T h o s e w ords gave rise to exp ressio n telesm a m e a n in g co n se cra tio n o r in itia tio n , but later o n , by the tim e o f B yzantine e m p ire the m e a n in g o f th is w ord a ls o extended to m ean re lig io u s rite a n d an object m e an t to protect o r b rin g go od lu ck. A ra b s a d ­ ju ste d the w ord to th e ir lan g u ag e and p ro n o u n ced it a s "tilasm ". At so m e p o in t in m id d le ag e s, w ith the cla sh o f the C h ristia n ity a n d Isla m , E u ro p e a n s cam e into co ntact w ith the A rab w ord and th u s the French w ord T a lism a n w as fo rm ed fro m w here it has sp re ad into other lan g u ag e s. O rig in a lly , there w as no d istin c tio n between a m u le ts and ta lis ­ m a n s d escrib ed above an d th o se two w o rd s w ere used a s s y n ­ o n y m s. M ost d ictio n a rie s and "m ain stre am " literature still refer to both w ords as m e a n in g the sa m e , w h ich in d ica te s that the d if­ ferentiation started in the o ccu lt circ le s relatively recently. W hat follow s is a selection o f so m e renow ned exam ples:



Talism an o f Mercury



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 sh o p o r p lace o f b u s in e s s , it attracts clie n ts and prosperity. It preserves all w ho w ear it from attacks o f e p ile p sy o r m a d n e ss. It protects from death by m u rd e r o r p o iso n . It g u a rd s a g a in st trea­ so n . If it is placed beneath the head d u rin g sleep , it pro d uces pro ph etic d re a m s. To m ake the ta lism a n o f M ercury, a plaque co m p o se d o f an a llo y o f silver, tin an d m e rcu ry is necessary. O n the first s id e is engraved the im a g e o f a w inged c a d u c e u s with two serp ents e n lace d , at the center o f a p e n tag ram . O n the other s id e is eng raved a dog's head, enclo se d in a six-p o in ted sta r s u r ­ rounded by letters c o m p o s in g the n a m e R aphael, the planetary g e n iu s o f M ercury, a cco rd in g to the alp hab et o fth e M ag / A W e d n e sd ay m u st be ch o se n , day co n se cra te d to M ercury (M e rcu rii D ie s), w hen the e vo lu tio n o f the M oon is p a ssin g through the first to deg rees o f G e m in i o r S c o rp io n and is found in favo urable asp e ct with Saturn an d M ercury. To fin d o u t if th is asp e ct is a favo u rable one, the h o ro sco p e m u s t be se t up o n the nearest



W ed n esd ay



c o n ta in in g



the



lu n a r



e vo lu tio n



w ith



a



favo u rable asp e ct o f the M o o n with Saturn a n d M ercury. C o n ­ su ltin g the Table o f E p acts we find th a t the b e g in n in g o f the lu n a r e vo lu tio n p a sse s on its 4th day th ro u g h the first 10 degrees o f G e m in i and on its 17th day th ro u g h the first to deg rees of S c o rp io . If therefore one o f th e se d ays is a W ednesday, a n d if the M o o n is in a good asp e ct with Saturn and M e rcu ry the tim e is 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.



Talism an and ring to discover treasures. From "The B lack P u lle t" T h is ta lism a n sh o u ld be e m b ro id ered w ith silve r thread on poppy-red sa tin and the characters sh o u ld be engraved on the in n e r sid e o ft h e ring. A ll rin g s from The B la ck Pullet can be m a d e from bronzed steel. A cco rd in g to the book, th e se are - . - . the w ords used with the ta lism a n and ring: fig. 9 .13



D ita u , H u rarid o s for w orks o f d e stru ctio n ; Ridas, Tali m ol to c o m m a n d the e le m e n ts; Atrosis, N a rp id a for the fall o f h a il.; Uusur, Ita r fo r e arthq u akes; H isp en , Trornador for h u rrica n e s and sto rm s; Paranthes, H ista n o s fo r the preservatio n o f frie n d s.



Talism an and ring to stop opposition and plots against you



fig. 9 .14 T h e ta lism a n sh o u ld be m ade w ith silv e r thread on ro se satin a n d the ch aracte rs show n above are engraved on the in n e r sid e o fth e ring . T h is is w hat The B lack Pullet says about it: The talism a n a n d the ring w ill serve you to destroy a ll the projects w hich could be m ade against you, a n d i f a n y spirit tried to oppose your wishes, you could fo rce h im to sub m it to you. P lace the tal­ ism an on a table u n d e r yo u r left h a n d a n d w ith the ring on the sec­ o n d fin g e r o f the right hand, you say in a low voice, w hile in clin in g your head: Senapos, Terfita, Estam os, Perfiter, N o tarin .



Talism an and ring for virtues and talents From " The B lack Pullet"



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: T h is ta lism a n a n d ring have a n extraordinary property: they w ill give



you a ll the virtues, a ll the talents, a n d the a b ility to do good by ch a n g in g a ll substances w hich are o f a b ad quality, rendering them excellent. Fo r the first operation, raise the talism an , and, w ith the 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 From " The B lack Pullet"



fig. 9 .16



T h e ta lism a n is be e m b ro id e re d w ith silve r th read on ce rise satin a n d th e ch aracte rs on the bottom sh o u ld be engraved on the in n e r sid e o ft h e ring . T h e co lo r "cerise" is a m ix o f red and a bit o f p u rple. T h is is w hat the book sa ys ab o u t th is ta lism a n : The ta lism a n a n d the ring [show n above] w ill help you to w in at lot­ teries a n d to m ake certain w hen p layin g a g am e th a t you w ill obtain the fo rtu n e o f yo u r opponents. Place the ta lism a n on yo u r left arm , securing it with a w hite ribbon, a n d the ring on the little fin g e r o f your right h a n d ; then say these words: R o ke sfo r a selection, P ila tu sfo r a co m b in atio n o f two num bers, Z o t a s fo r dice, Tu litas f o r fo u r w inning num bers, X a tan ito s f o r fiv e w inning num bers.



Be sure to pronounce a ll the words w hen you are on a q uine, a n d fo r a card g am e, pronounce them each tim e the cards are shuffled, i f it is you or yo u r partner, a n d before com m en cin g , touch yo u r left arm 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 From " The B lack Pullet" T h is ta lism a n sh o u ld be e m b ro id ered with shaded silk upon gray-w hite satin and the ch aracte rs on the bottom o fth e im age sh o u ld be eng raved in s id e the ring. T h is is w hat T h e B lack P ullet sa ys ab o u t th is ta lism a n : fig. 9 .17



The ta lism a n a n d the ring w ill enable you to direct a ll the infernal powers again st your enem ies o r against those w ho w ould injure your friends. C a rry it in a m a n n e r that you consider suitable a n d pronounce m erely these three words: O sth a rim a n , Visantiparos, Noctatur.



H an d o f Glory T h is is one o f the m o st fa m o u s ta lis m a n s in o c c u ltism . It is said to open a ll d o o rs an d o n ce the m a g ic ia n lig hts it, a ll w ho see it rem ain m o tio n le ss for as lo n g as it b u rn s. M any so u rce s repeat that the legend o f th is ta lism a n can be traced to about 14 4 0 , but sa d ly provide no further d e ta ils. " H a n d o f glory" used to be a c o m m o n n a m e for a m an d rak e (M an d rag o ra offlcinarum ) w hich pro bab ly cam e from French ("hand o f glory" is "m ain de glorie"



a n d "m andrake" is "m andragore".) T h e co n n ectio n between the plan t and th is ta lism a n m ay have been m a d e b e cau se m an d rake s are said to grow beneath the b o d ies o f hanged c rim in a ls .



H an d o f Glory From " Petit Albert" O n e takes the right h a n d or the le ft o f crim in a l h u n g exposed on m a in ro ad ; one w raps it in a piece o f p a ll, in w hich is pressed to squeeze out the blood w hich m a y have rem a in ed ; then one puts it in a ground vase with zim et, salpetre, salt G[ lo n g pepper, the w ell p u l­ verized w hole: one leaves it d uring fifteen days in this pot; then h a v­ in g draw n it one exposes it to the strong sun, u n til it is dry; G[ i f the sun is not enough, one puts it in a fu rn a c e w hich is heated w ith fern 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 cat, grease o f white hen e[ blood o f owl, (% this sh o u ld be done in hot su m m e r days.."



H an d o f Fatima A ra b ic Traditional T h is is one o fth e m o st freq uent ta lis m a n s foun d in M id d le East. It rep resents the right h and o f Fatim a, d au g h te r o f prophet M o h a m m e d . It is w orn a s a protection from evil eyes an d is sa id to b rin g the o w ner good luck, a b u n d a n c e and patience.



fig. 9.18



It c o m e s in v a rio u s fo rm s, u su a lly in c lu d in g an im a g e o f an eye and so m e tim e s it is em b e d d e d on a necklace with tear-sh ap ed lin k s re p re se n tin g the tears o f Fatim a. In fact the h a n d -sh a p e d a m u le ts existed lo n g before Isla m and ju s t underw ent a n a m e ch a n g e w hen M u s lim s took over the M id ­ dle East and banned all th at w as u n -ls la m ic .



H e a lin g , co u n ter m a g ic a n d protection H e a lin g , co u n te r m a g ic and protection have alw ays been so m e ­ w hat different from other o ccu lt o p e ra tio n s in m o re w ays than o ne. For a start, h e a lin g is e asily the m o st freq uently perform ed o ccu lt o peration and very often it is one o f t h e sim p le st a s w ell. From the occult p o in t o f view, th is is an in te re stin g issu e. A go od exam ple o f th is s im p lic ity is the so -ca lled "laying o f h and s" w h ich we m e n tio n e d before. T h a t m etho d o f h e a lin g is so old that it is even m e n tio n e d in the bible. A healer s im p ly puts h is h a n d s on the ill p e rso n , u su a lly in v o k in g b le ssin g o f so m e sp iritu a l b eing and in m an y c a s e s that w as eno u gh to heal. S im ila r c a s e s still hap p en . Exam p le o f V itto rio M ic h e lli has been quoted n u m e ro u s tim e s. C a n ce r ate h is h ip bone to th e point that it w asn 't a bone an ym o re but ju s t m a sh o f o rg a n ic s u b ­ stan ce. X -ra y s still exist d o c u m e n tin g h is c o n d itio n . O n ly plaster ca se held h is body together w hen h is fam ily, a s a la st desperate hope, b ro ug ht h im to Lo urd es. L o u rd es is a sm a ll p lace in France w here in the 1 9 ^ century Bernadette S o u b iro u s, a 14 -ye ar old girl sa id that a lady appeared to her. T h is lady told B ernardete to d rin k from the s p rin g u n d e r­ neath the rock. T h e o nly problem is that there w a s never a sp rin g there, so the girl dug as m u ch as sh e co u ld w ith her bare h an d s.



N o th in g h ap p en e d at first, an d g irl's c la im s w ere m et w ith sk e p ­ t ic is m . A b o u t one day later - w ater started flo w in g from that hole. To th is day it is still flo w in g and it is o ne o f the m o st fa m o u s C a th o lic p ilg rim a g e sites. Mr. M ich e lli w as bathed in th is s p rin g and c la im s that he felt w arm th m o v in g through h is body as th e w ater to u ched h im . Two m o n th s later he w as X -raye d ag ain and to the a sto n ish m e n t o f everyone - the tu m o r w as retreating. Q u ite a d e ve lo p m e n t c o n ­ sid e rin g that V itto rio w as ta k in g no m e d ica tio n s o r therap y o f any kind b e cau se he w as w ritten o ff as a lo st ca se . Few m o n th s later m an that o n ce had no h ip bone w as w a lkin g a g a in . Few years later - X -ra ys co n firm e d that h is illn e s s w as co m p le te ly gone. Another, new er exam p le is that o f M r. A rm in S c h u tz , a G e rm a n e le ctrician w ho w as d ia g n o se d w ith ca n c e r in 19 9 1. H e w as o p e r­ ated, but the tu m o r ap p eared a g a in , so he w as operated fo r the se co n d tim e . U nfortunately, the illn e s s d id n 't go away. S in ce the d o cto rs co u ld n 't g uaran tee th at he w ou ld su rv ive no m atter w hat they do, an d su g g e ste d that he sh o u ld c o n sid e r p u ttin g h is af­ fa irs in order (testam ent and s im ila r), Mr. S c h u tz decid ed to go the other w ay - s e lf h e a lin g . It w asn 't easy. H is tu m o r grew so bad th at m e tastase s ap p eared on h is sk in and they w ere the size o f a m a n 's h an d . A t that p o in t he w as ce rta in ly beyond the reach o f m e d ic a l sc ie n c e , but he p e rsiste d . R o ughly three m o n th s later, in e arly 19 9 3 m e tastase s began to soften dow n a n d d isap p ear. A p h e n o m e n o n that m e d ic in e c a lls "sp o n tan e o u s re m issio n " oc­ curred. After th at Mr. S c h u tz w as freq uently m e n tio n e d in var­ io u s m e d ic a l papers, w eb site s and T V p ro g ra m s. N o t s u rp ris ­ ingly, h is doctor refers to h is case a s "a m iracle". T h e crow n p o in t and the p o in t o f th is w ho le in tro d u ctio n is the



afo re m e n tio n e d sim p licity. In both above e x am p le s there were no ritu a ls, in v o ca tio n s and sim ila r. S a m e is true in m a n y other ca se s o f healing. A cco rd in g to H exagrad ior, h e alin g w ou ld be perform ed by im ­ p re ssin g p o sitiv e in te n tio n s into the ether o f a perso n. It so u n d s so s im p le an d yet s o e lu siv e . How ever, if we look into the var­ io u s reports o f h e a lin g a c ro ss re lig io n s, tra d itio n s a n d co u n trie s, it b e co m e s o b v io u s that we keep ru n n in g into th is s im p lic ity in the ca se s o f h e a lin g a ll the w ay to the b ib lica l tim e s. In A cts 1 9 :1 1 -1 2 we read that St. Paul w as h e a lin g the ill and that even the h an d k e rch ie fs and a p ro n s he used w ere b ro u g ht to the s ic k : " 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 Mr. M ich e lli and n u m e ro u s o th e rs? It is easy to g u e ss w hat re li­ g io n s w ould say to that, but th e ir an sw e r h a s tw o p ro b lem s: Firstly, it is not very likely that G o d entered anyone's h an d ke r­ c h ie f o r the w ater o f L o u rd e s. Secondly, T h e exam ple o f M r S c h u tz w asn 't ch o se n ra n d o m ly - he is not re lig io u s, nor has he u nd erg o ne any re lig io u s h e a lin g . Even Mr. M itch e lli w a sn 't too re lig io u s e ith e r - it w as the idea o f h is parents to b rin g h im to Lo urd es. H e sa id that h im s e lf to a T V crew. T h e y recorded h im sa y in g that he go es to ch u rch o nly "o ccasio n ally" an d that he isn 't terrib ly re lig io u s even after h is quite a s to n ish in g recovery. W e can co n c lu d e that



re lig io n , how ever tem pting , d o e s not hold the fin al answ er b e cau se p eo p le fro m m o re than o ne faith, an d even n o n -b e lie v e rs experienced m ira c u lo u s he al­ 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 ­ scrib e d in H exagrad ior, h e a lin g can be achieved by in flu e n cin g so m e o n e 's ether. S a m e a s in any other type o f sp e ll, th is can be d o n e either by d ire ct in flu e n ce on the perso n o r by p u ttin g a per­ so n in to u ch o r proxim ity o f an item c o n ta in in g in flu e n ce d ether. M an y o ft h e s p e lls d e scrib e d p re v io u sly invo lved p la cin g co rd s, p a rch m e n ts and s im ila r sp e ll o bjects clo se to the intend ed per­ so n . After re a d in g ab o u t th o se , a h a n d k e rch ie f o f St. P aul, water o f L o urd es an d se lf-h e a lin g o f Mr. S c h u tz m ig h t rin g a bell. T h e c o n c lu sio n w ould be that w hether we ca ll it ether, au ra, prana, ka or so m e th in g e lse - that se e m s to be the o ne expla­ natio n fittin g all above exam ples. W ith that in m in d let's present a few h e a lin g a n d sp e ll rem oval rites from v a rio u s tra d itio n s. T h e y sh o u ld pro vid e an in s ig h t into how th o se o p e ra tio n s w ere ap p ro ach e d a n d how they are still perform ed by so m e healers. H e a lin g and re m o vin g c u rse s alw ays had a d ifferent sta tu s from all the other o ccu lt o p e ratio n s. For exam ple, Isla m strictly for­ b id s any sorcery, but allo w s in ca n ta tio n s fro m Q u r'a n for h e alin g a n d rem o val o f evil sp e lls. S itu atio n is s im ila r in Ju d a ism . Even in m id d le ages, w hen any in v o lv e m e n t w ith m a g ic w as a te rm in a l health h azard , h e a lin g and sp e ll rem o val w as a ll-p re se n t, allow ed a n d in w orst c a se co n sid e re d a h a rm le ss su p e rstitio n .



O n e o f the o ld e st su ch sp e lls that h isto ry recorded ca rrie s the w ord that is e a sily the m o st fa m o u s "m ag ic w ord" ever - ab ra­ cad a b ra. It w as used for rem o val o f fever in the tim e s w hen an ­ tib io tic s, a sp irin o r even the scie n ce o f ch e m is try d id not exist yet, so in th e se d ays th is sp e ll can safely be replaced by a trip to the pharm acy, and is quoted here purely a s a fa m o u s h isto ric exam ple. T h e first know n ap p e a ra n ce o f th is sp e ll w as in the w ork called "De M e d icin a Praecepta" by Se re n u s S a m m o n ic u s w ho w as a p h ysician



o f the



R om an e m p e ro r



M a rcu s A u re liu s



Severus



A n to n in u s A u g u stu s know n in h isto ry a s C a ra ca lla . A B RACA D A B RA A B RACA



T h e cu re he su g g e ste d w as that th o se su ffering from illn e s s w ear an am u le t with the w ord "ab ra ca d a b ra " w ritten in a co n e -like fa sh io n and



D A B R



in e ach line reduced by o ne letter a s sho w n on



A B RACA



the left (fig. 9 .19 ). Se re n u s wrote th is dow n not



DAB A B RACA DA



later th an 2 1 2 A .D . but th is sp e ll w as used at least fo r an o th e r th o u sa n d years - a ll the w ay into the m id d le ages.



A B RACA D A B RACA



T h e re are m an y sp e c u la tio n s on p o ssib le o rig in s o f t h is w ord, but



A B RAC A B RA A B R A B A



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



b a a b h a d d a kedhabhra so m e so u rce s sp e llin g it a s avad a ke davra (because there are several fo rm s o f A ra m a ic) m e a n in g "d isap p ear like th is word". H is theory is streng thened by the fact that the sp e ll is a ls o found in its H eb rew v e rsio n sho w n below (fig. 9 .2 0 ) an d h isto ry recorded that in o ne sp an o f h isto ry H e ­ brews used A ra m a ic as an everyday language. a r b d k a r b a r b d k a r b a b d k a r b a d k a r b a k a r b a



A n o th e r very s im ila r sp e ll fo u n d a m o n g K ab b alists is the w ord S H E B R IR I w ritten in the sa m e way. It w as used to cu re all eye p ro b le m s an d also a g a in st evil eye. Sam e ap p e aran ce had the a m u le t with the word V A T IS H K A (m e a n in g ^ r e dw indled) used as protection ag ain st real fires but a ls o a g a in st fevers.



a r b a r b a b a a



In the context o fth e H e xa g ra d io r and its ap p ro ach to te a ch in g m a g ic we can see that in the above e x am p le s the w ord being



fig. 9 .20 g ra d u a lly reduced can be used to v is u a liz e d isa p p e a ra n ce o fth e illn e ss. O v e r tim e , people in te llig e n tly foun d efficient w ays to fig h t p h ys­ ical a ilm e n ts with p h ysical m e th o d s, but the m ere fact that he al­ ers o f v a rio u s sp iritu a l tra d itio n s still exist to d ay speaks for itself. N o t a ll p ro b le m s have p h ysical o rig in . W h e n is "bad luck" m ore than ju s t bad lu ck ? W hen is getting one illn e s s after ano ther



m o re than ju s t unfortunate c o in c id e n c e ? A s d isc u s se d before there have been several sc ie n tific stu d ie s sh o w in g that h u m a n s can p o sitively in flu e n ce other h u m a n s and p lan ts. T h is o b v io u sly m e a n s that negative in flu e n ce is also p o ssib le . O c c u lt tra d itio n s say that c a stin g evil on so m e o n e can be deliberate but so m e ­ tim e s a ls o involuntary. In either case, here are several m e th o d s from different tim e s an d tra d itio n s to rem o ve cu rse s.



To find out if an illness is natural or a result o f a spell and to remove it U n kn ow n book - no covers have been preserved H o ly w ater is poured into a g la ss an d if there is none in the ho u se, then an intact w ater m u st be taken. It is taken a t the daw n w h ile the su n rise s from a liv in g w ater sp rin g o r w ater w ell but all night no one m u s t take w ater from it. N in e g lo w in g c o a ls are throw n into that water. C o al m u s t be heated that w as preserved from C h ris tm a s eve, o r a ch arco al from linden tree, but then w hite lin ­ den m u s t be ch o se n . C o a l is slo w ly d ro pped into w ater from a tip o f a knife. Before each d ro p p in g o f a co a l, w ater is cro ssed w ith the knife. A s each co al is d ropped a q u e stio n is asked w hat is the co lo r o f the eyes o f the one w ho m a d e a sp e ll and then it can be g u e sse d w ho h a s c a st the sp e ll. If the co al sin k s then there is a sp e ll an d the person that w as th o u g h t o f w hen the coal w as d ropped is the sp e ll caster. N ow th e sick perso n is offered to d rin k a bit o f that w ater an d then w ater is rubbed on eyes and forehead and then cro ss -w is e a rm s an d legs o f the ill perso n. F irst left arm and rig ht leg and then right arm and left leg. T h a t is repeated tw o m o re tim e s but the w ater m u s t not be w iped aw ay but m u s t dry aw ay on its own.



T h e re m a in in g w ater is poured on the road w ith w o rd s "It ca m e u n se e n , let it go unseen". W h e n returning to the ho u se, the per­ so n w ho rem oved the sp e ll m u s t not lo o k back at th e road even if so m e o n e c a lls o r for any other reason.



Note: T h e above text w as d elib erately tran slate d w ith o u t e d itin g and a d ­ ju s tm e n ts ju s t to illu strate that so m e books o n th is su b je c t have been w ritten in su ch a rough and ru d im e n ta ry w ay that they are not alw ays an easy reading.



To break and destroy all evil spells cast on anim als. From G rim o ire o f H o n o riu s Take one pack o f salt, m o re o r le ss, a cco rd in g to the q uantity o f the a n im a ls u n d e r evil sp e ll; p ro n o u n ce above it w hat follow s; Sesserant H ereg o gom et h u n c g uerid ans deliberant am ei. M ake three tu rn s aro u n d the a n im a ls , b e g in n in g on the sid e o f the ra isin g su n , an d c o n tin u in g a cco rd in g to the co u rse o f th is star, the a n im a ls in front o f you, and s p rin k lin g on a n im a ls by p in ch , recite the sa m e w ords.



Note: R e m o vin g s p e lls from a n im a ls in th e past tim e s w as not about pets. M an y w om en ended up b eing b urned alive w ith the o nly p o in t o f in d ictm e n t b eing "casting an evil sp e ll on livestock". For today's reader it m a y se e m very d ista n t and hard to im a g in e , how ever in the old tim e s death o f a c h ild w as a tragedy, but death o f a cow o r s im ila r a n im a l w as a disaster. C o w s, sheep and o ther livesto ck w a s, in m an y ca se s p ro v id in g live lih o o d to fa m ilie s w ho had little o r no lan d , an d th e ir death m e an t fa m in e . H e n c e the co u n te r­ s p e lls like the one above w ere very n u m e ro u s in p re vio u s



ce n tu rie s.



To remove a spell A rab ic Traditional T h e s e w ords are chan ted o ver the perso n, item or place o f spell: B ism illa h ir R a h m a n ir Raheem Q u i A u d h u b irab b il fa la q . M in sh arri m a kh alaq. Wa m in sh arri gh asiq in id h a w aaqab. Wa m in sh arri naffathaty f i! uqadi. Wa m in sh arri h a asid in id h a hasad. 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.



Rem oving a spell from a person From Private G rim oire H a v e the person w is h in g to be freed from a sp e ll sit into a chair. Take a sm a ll bowl filled with cle an w ater a n d a w hite, u n u sed can d le . Light the ca n d le and hold the bow l w ith w ater about a th u m b 's w idth above the p erso n's he ad . T h e bowl m u stn 't touch the he ad . N ow take the ca n d le and tilt it to the sid e so that m olten wax fa lls into the water. If there w as no sp e ll the wax w ill rem ain w hite. If there w as a sp e ll or any negative in flu e n ce , the 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 D o fo llo w in g w hen re tu rn in g from an ill perso n w ho you w ant to cure: P ass o ver the cro ssro a d s, the best b e in g a c ro s s in g o f four roads, but take th e first you co m e by a n d throw forcefully a co in in the m id d le o f it sa y in g "Tiens te voila, te ram asse q u i pourra". G o aw ay w ith out lo o k in g back.



D iv in a tio n Scrying S c ryin g is a p ractice o f u s in g a m irror, p o lish e d sto n e s, water, ca n d le flam e, b u rn in g c o a ls, sm o k e o r a crystal ball to see past, present o r future. It h a s been used s in c e before w ritten history. References to it can be foun d in the Torah a n d Bible. O ve r the years, it h a s been degraded to a fu n fa ir attraction a n d equated



w ith g yp sy fortune tellers. T h e s e d ays o nly few re m e m b e r that it w as o n ce a reputable p ractice that kin g s, e m p e ro rs and biblical ch a ra cte rs co n su lte d in the tim e s o f need and entire te m p le s o f a n cie n t re lig io n s w ere devoted to. A p p ro a ch e s to th is p ractice are different. A n u m b e r o f books and w eb site s are w ritin g on th is su b je ct an d interestingly, ju s t a s the m ed ia is different (stones, water, crystal balls) o ne can find very d ifferent and co n tra d ic tin g d ire ctio n s and pieces o f a d v ice on sc ryin g . After tryin g to c o m p ile the list o f re co m m e n d a tio n s fo u n d in books and the net, th is is how the list ended u p in the 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



•



B lin k in g



is



perfectly fine, but yo u sh o u ld



look



"through" m e d iu m , not into it •



T h e crystal sp h e re sh o u ld be at least 2" in d iam e te r



•



A n y crystal u n d e r at least 3" is o n ly go od a s a toy



•



Lead crystals (g lass w ith lead oxide added to it) do not w ork so well



•



Lead crystal is the m o st reliab le m e d iu m



•



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 d e fin ite ly not so m e th in g for the h asty hearted. It se e m s that o nly n atu rally gifted w ho get re su lts fast and very stro n g w illed ones w ho p e rsist lo n g eno ugh ach ieve su c c e ss in scrying. T h e c o m m o n p rep aratio n is to retire to a q u iet ro o m , a ch ie v e a state o f relaxation, and co n ce n trate on a q u e stio n o ne is tryin g to find the an sw e r to. M an y also in vo ke the e n titie s o f th e ir re li­ g io n s to aid and protect th e m in th e ir m in d 's jo urney. In view o ft h e H e xag rad io r re co m m e n d a tio n s, o ne sh o u ld m ake a m ental lin k by fe e lin g the p e rso n s, lo catio n and tim e o f inter­ est. T h is m etho d o f d iv in a tio n is d isc u s se d in steps 5 and 6. It is m e n tio n e d that " ... se e rs look into a bow l o f w ater and p ass th e ir h a n d s o ver the w ater to see the future a n d a n sw e rs to q u e s­ tions..." In o ther w o rd s, p a ss in g h an d s o ver the m e d iu m (stone, water, crystal o r so m e other) h e lp s to m ake the ether co n n e ctio n to the people and events one is tryin g to see. Furth erm o re, ad d in g d ro p s o f in k into the w ater creates d is p e rs in g sh a p e s that can help to start the v is io n s and reach the answ ers. T h e above bit o f text, altho ug h short, co n ta in s ju s t ab o u t a ll the factual in fo rm a tio n on "how to do" scryn g . It m ay be a go od idea to practice relaxation exercises to ach ieve co n ce n tratio n and c o m p o su re m o re easily, but there is n 't any a d d itio n a l piece info r­ 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 there w as ju s t a m atter o f practice. It can not be e m p h a s iz e d eno ugh - w hen it c o m e s to scryin g and ether in g eneral - there is not too m u ch to know. P ractice is everything. It is ju s t a p lain fact, how ever d is p le a s in g to som e, that m o st p sy ch ics in the w est as w ell a s v illa g e w itch d o cto rs in u nd erdevelo p ed co u n trie s are better at scryin g a n d o ther m e th ­ o d s o f d iv in a tio n than m an y w ho have read yard s o f o ccult 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 T h e fo llo w in g ritual is not o n ly so m e th in g that is not re co m e n d able for b e g in n e rs but a ls o in v o lv e s p re p aratio n s that o nly m ore experienced p ractitio n e rs can properly co m p le te . S o o ne could say that th is ritual is sort o f se lf-p ro tectin g its e lf fro m th o se w ho are not experienced eno ugh to perform it properly. To su m m o n a s p irit into a person so that s u m m o n e r can talk to h im , a person w ho w ill be a m e d iu m m u s t be h ip n o tize d . Best re su lts are achieved if a person has natural a b ilitie s o f a m e d iu m o r w hen a person h a s been prepared in several hyp no tic s e s ­ sio n s. T h e m e d iu m lies dow n on the altar o r s its in a co m fo rtab le p o sitio n .T h e face o f a m e d iu m is covered w ith a lig h t veil s o that it d o e s not o b truct b reathing . Forehead and cheeks o f the person



are in scrib e d w ith the n a m e and if p o ssib le a sig il o f the sp irit b eing su m m o n e d u sin g ch arco al d u st.



O n the back o f m e d i­



um 's rig ht h and s u m m o n e r w rites E spiritu in corpus



(from sp irit into body)



a n d on the left et iterum in spiritum



(and back into spirit)



W hen the m e d iu m is prepared, the s u m m o n e r throw s in ce n se into the c o a ls an d b e g in s the cerem ony: Spirits, carry m y call. We su m m o n [nam e o ft h e spirit]. Vos in orbem nostrum



(I su m m o n you into our w orld



et in corpus h u m a n u m convoco,



and into the h u m a n body so that



ut voce h u m a n a lo q u i possitis.



you m ay sp eak with h u m an voice.



Te vo cam us a m ic i ut venias



W e ca ll yo u a s frie n d s to co m e



am icu s, et tib i d a m u s claves,



a s a frie n d and we give you keys



ut orbem nostrum intres.



to enter o u r w orld.)



S u m m o n e r thro w s so m e sa lt onto the co als and says:



(We give you e a r t h .)



T ib i terram dam us.



S u m m o n e r sp rin k le s few d ro p s o f w ater onto the co als and says:



(We give you w a te r.)



T ib i a q u a m dam us.



S u m m o n e r throw s so m e dry g ra ss o nto the c o a ls s o that it catch e s fire an d says:



(We give you fire.)



T ib i ignem dam us. S u m m o n e r throw s a g rain o f fran kin ce n se o nto the co als and says:



(We give you air.)



T ib i aerem dam us. S u m m o n e r throw s a few d ro p s o f blood onto the co als and says:



(We give you blood.)



T ib i sanguinem dam us.



En ter the h u m a n body. Be a bridge between o u r worlds. Breed o u r air. N o w s u m m o n e r w aits in sile n ce for the tim e he need s to breath in and out three tim e s. T h e n the s p irit is ready to co n ve rse . N o m atter how m an y p eo p le p articip ate in the ritu a l, o n ly the s u m ­ m o n e r can direct q u e stio n s to the sp irit. O th e rs can w rite down th e ir q u e stio n s o r w h isp e r th e m to the su m m o n e r. At the end s u m m o n e r says T h a n k you f o r your presence. W ater w ill help you to flo w out o f h u m a n body. G o back in peace. T h e n the s u m m o n e r p u ts a sm a ll bowl u n d e r the m e d iu m 's right hand and p o u rs w ater over the back o f m e d iu m 's had , th u s e ra s­ in g o r at least p artially w a sh in g aw ay the letters o n the right hand. S u m m o n e r farew ells the sp irit with w ords E spiritu in corpus et iterum in spiritum . Co n ven i in spiritum rursus.



P ax tib i. (From sp irit into body an d back to spirit. B eco m e a s p irit again. G o in peace, [literaly "peace to you" o r "peace with y o u " ]) T h is e n d s the ritual and the m e d iu m can now be aw akened from the h yp n o tic state.



"To make a spirit to appeare in a christall" From Discoverie o f W itchcraft I doo co n ju re thee N . by the father, and the so n n e , and the H o lie -g h o st, the w h ich is the b e g in n in g a n d the e n d in g , the first a n d the last, and by the latter d aie o f ju d g em en t, that thou N. d o o appeare, in th is ch rista ll sto ne, o r an ie o ther in stru m e n t, at m y p le asu re , to m ee an d to m y felow, g e n tlie a n d b e au tifu llie, in faire form e o f a boy o f tw elve yeares o f age, w ith o u t hurt o r d a m ­ age o f an ie o f o u r b o d ies o r so u le s; and ce rte in lie to in fo rm e and to shew m e , w ith out an ie g u ile o r craft, all that we d o o d e sire or d e m a n d o f thee to know, by the vertue o f h im , w h ich sh a ll com e to ju d g e the quicke and the dead, and the w orld by fier, A m e n . A lso I co n ju re and exorcise thee N . by the sa c ra m e n t o ft h e altar, a n d by the su b sta n c e therof, by the w ise d o m e o f C h ris t, by the sea, an d by h is vertue, by the earth, & by a ll th in g s that are above the earth, and by th e ir vertues, by the M ich a e l and by G a b rie l by C a s s ie l, S a m ae l and A n ae l an d by th e ir vertues, by the ap o stles, m artyrs, co n fe sso rs, an d the v irg in s an d w id ow es, and the chast, a n d by a ll sa in ts o f m en o r o f w om en , and in n o ce n ts, and by th e ir ve rtue s, by all the an g e ls and a rch a n g e ls, th ro n e s, d o m in a ­ tio n s, p rin cip ats,p o te stats, virtute s, c h e ru b im , a n d se ra p h im , a n d by th e ir ve rtue s, & by the ho lie n a m e s o f G o d , Tetra­ g ra m m a to n , El, O u s io n , A gla, an d by all the o ther ho lie n a m e s o f



G o d , an d by th e ir vertues, by the c irc u m c is io n , p a s s io n , and resu rrectio n o f our Lord Je su s C h rist, by the h e a v in e s o f our lad ie the v irg in e , and by the jo y w h ich sh e had w hen sh e saw e hir so n n e rise from death to life, th at th o u N . d o o a p p e are in th is ch rista ll sto ne, o r in a n ie other in stru m e n t, at m y p le asu re , to m e a n d to m y felow, gentlie, an d b e au tifu llie , a n d v is ib lie , in faire fo rm e o f a c h ild o f tw elve yeares o f age, w ith o u t hurt o r dam ag e o f a n ie o f o u r b o d ies o r so u le s, and tru lie to in fo rm e and shew unto m e & to m y felow, w ith out fraud o r g u ile , all th in g s acco rd ­ in g to th in e oth and p ro m ise to m e, w hatso ever I sh a ll dem and o r d e sire o f thee, w ith out an ie h in d e ra n ce o r tarrieng , and th is co n ju ra tio n be read o f m e three tim e s, u po n paine o f eternall co n d e m n a tio n , to the last d aie o f ju d g e m e n t: Fiat, fiat, fiat, Am en. A n d w hen he is appeared, bind h im w ith the bond o f the dead abo ve w ritten: then saie as follow eth. I charge thee N . by the father, to shew m e tru e v is io n s in th is ch rista ll sto ne, if there be an ie tre asu re h id d e n in su ch a p lace N. & w herin it lieth, and how m a n ie foot fro m th is peece o f earth, east, w est, north, or south. In the n a m e o f t h e Lord. S o be it. You w ill see in th is m irro r all the th in g s that you w ill w ish . In the n a m e o f the Lord, w ho is b lessed. F irst, yo u m u s t not c o m m it ca rn a l a ctio n s, either p h ysi­ ca lly o r in tho ug ht, d u rin g the p rescrib ed tim e d e scrib e d below. Secondly, you m u st perform m an y good w orks o f piety a n d o f 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: "O eternal! O eternal K ing! Ineffable G o d , w ho created all th in g s for the love o f m e, an d by an o ccu lt ju d g e m e n t fo r the health of m a n , look on m e , N ., yo u r m o st unw orthy se rv a n t a n d on m y in te n tio n ; an d deig n to send m e yo u r angel A n ae l into th is m ir­ ror, w ho m a n d a te s, o rd e rs, and c o m m a n d s h is co m p a n io n s, yo ur su b je cts, w h o m you m ad e , O a lm ig h ty o ne, w ho w ere, and are, and sh a ll be eternally; that in yo u r n a m e they m ay ju d g e and act w ith integrity, in stru c tin g m e an d sh o w in g m e w hatever I m ay a sk o f them . Next throw o nto b u rn in g c o a ls a su ita b le perfum e, saying: "In th is, by th is, and with th is w h ich I b rin g before yo u r face, O m y G o d , w ho are three and one, b le sse d and m o st su b lim e ly ex­ alted, w ho sit above the ch e ru b im an d se ra p h im , and w ho m u st ju d g e the age by fire, g ran t m y w ish." Recite th is three tim e s, an d afterw ards, blow on the m irro r as m a n y as three tim e s, an d say: "Com e, A nael, co m e , an d let it be yo u r good p leasure to be with m e by yo u r w ill, in the nam e + o f the Father m o st pow erful, in the n a m e + o ft h e So n m o st w ise, and in the n a m e + o f the H o ly S p irit m o st kin d . C o m e , O A n a e l, in the n a m e o fth e terrib le Jeho­ vah, co m e, O A n a e l, by the h and o fth e a lm ig h ty M etraton, co m e to m e, N (say yo u r n a m e o ver the m irro r), a n d o rd e r yo u r su b ­ jects th at with love, joy, an d peace they w ill reveal to m y eyes th o se th in g s w h ich are h id d e n to m e. S o be it. A m en." After sa y in g and d o in g the above, ra ise yo ur eyes to w ard s H e a v ­ en a n d say:



"O a lm ig h ty Lord, w ho ca u se a ll th in g s to m o ve a s yo u please, g ran t m y prayer, and m a y m y d e sire be agreeable to you; i f you please, O Lord, lo o k upon th is m irro r and b le ss it, so that A nael, o ne o f yo u r su b je cts, co m e s to it with h is c o m p a n io n s , to satisfy m e N . yo u r poor servant. O blessed an d exalted G o d o f a ll the ce le stial S p irits, w ho live and reign through all the ag e s. S o be 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 end o f th is tim e A n ae l w ill a p p e a r w ith the face o f a beautiful ch ild . H e w ill greet you and o rd e r h is c o m p a n io n s to obey you. N o te that it is not n e ce ssa rily alw ays forty-five days to m ake the m irro r; often he w ill ap p e ar on the fourteenth day, fo llo w in g the o p e ratio n , d e p e n d in g on the devotion and fervo r o ft h e operator. W hen he a p p e a rs to you, request o f h im w hat you d e sire , and a ls o pray to h im to ap p e ar any tim e that yo u m ay invoke h im , to g ran t yo u r d e m an d s. 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



T h is in stru m e n t, so m e tim e s also referred to a s M o ses' R od w as used very freq uently in the past ce n tu rie s. People d id n 't dig



w aterw ells ju s t anyw here. T h e y w ould u se d iv in in g rod to find w here to excavate. S o m e a ls o used it in se a rch for gold and h id ­ den tre a su re s but in m o st o f c a s e s it w as used o n ly for fin d in g a place for a w aterw ell. People w ho w ere s p e c ia liz in g in th is were called jow sers. N aturally, s in c e the arrival o f p lu m m in g o ne o nly has to turn on the tap to fin d w ater so th is w ho le a n cie n t practice is nearly forgotten.



To make the divining rod and to m ake it turn From G ra n d G rim o ire At the m o m e n t the su n a p p e a rs on the h o rizo n , take w ith yo ur left h and a virgin b ranch from the w ild hazel tree, and cu t it in three blow s w h ile sa yin g : I co lle ct you in the n a m e o f E lo im , M itratho n, A d o n ay an d S e m ip h o ra s, so that you have the virtue o f the rod o f M o se s an d Jacob, to d isc o v e r all th a t I w ill w ant to know. To m ake it tu rn , h o ld it tig htly in yo u r h a n d s by the two e n d s w h ich m ake the fork, and say: I c o m m a n d you in the nam e o f E lo im , M itrath o n , A d o n ay and S e m ip h o ra s to be raise d , etc



To discover who com m itted a theft From Key o f Solom on Take a Sieve, after b u rn in g o n e -h a lf te a sp o o n fu l o f In ce n se , and su sp e n d it by a piece o f cord w herew ith a m an has been h u ng , w h ich sh o u ld be fastened round the circ u m fe re n ce o f the rim . W ith in the rim w rite with blood in the fou r d iv is io n s th e re o f the characters:



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 therew ith in the water, sh a ll be really found thereafter upon his ow n person.



O u ija board O n e o f the m o st p o p u la r and w ide spread d iv in in g m e th o d s for q u ite a w h ile now is a board w ith letters and n u m b e rs in scrib e d o n it. So m e so u rce s c la im th at a s im ila r d iv in in g m etho d w as used in C h in a o ver a th o u sa n d years before C h r is t and in A n cie n t G re e c e a ro u n d 6 ^ century B .C . but su ch c la im s haven't been fully su b sta n tia te d so far. T h e first h isto rica lly verifiab le m e n tio n o f a s im ila r board is a patent by A d o lp h u s T h e o d o re W ag ner from Jan uary 2 3 1854 filed in Lo n d o n , Eng lan d . H e called h is in ve n tio n "psychograph" a n d it w a sn 't intended to c o m m u n ic a te w ith sp irits , but to read peo­ ple's m in d s . Several years later, in 18 6 1, A lla n K ard ac suggested u sin g su ch b o ard s to co ntact "the s p irit w orld", a n d so they developed into a p o p u lar "p arlour gam e" a s it is u su a lly d e ­ scrib e d . T h is cau se d m an y b u sin e ss e s in the m id 1 9 ^ centu ry to m a n u ­ facture v a rio u s v e rsio n s o f "talkin g boards" a s they w ere called



then, but it w as o nly in 19 0 1 th at W illia m Fuld started m a k in g su ch b o ard s u n d e r th e n a m e "O uija" c la im in g that he invented them . T h e re is no c o n s e n su s over the issu e o f how the nam e "O u ija" c a m e to be, but the m o st c o m m o n is that it c o m e s from French o u iand G e rm a n j a - both w ords for "yes". A n o th e r theory sa ys that it ste m s from the nam e o f O u jd a - a city in M o ro cco and C h a rle s Kennard cla im e d that it is an A n cie n t Egyptian w ord for "good luck". In either case, su ch b o ard s be­ c a m e very p o p u lar and o ver 2 0 m illio n o f th e m h a s been so ld be­ tween 19 6 6 and 2 0 0 0 by the c o m p a n y h o ld in g the rights to tra d e m ark "O uija". A lth o u g h lots o f people bought su ch b o ard s a s a g a m e , m any se rio u s o cc u ltists su ch as A le iste r Crow ley used it extensively. E xp erim en t by D r W ilh e lm Keilb ach w h ich w as d e scrib e d earlier a ls o show ed that they are m o re th an a g a m e and a s j . Edw ard C o rn e liu s in h is book "Aleister C ro w le y and O u ija Board" says: “Tragedies prove beyond a shred o f a doubt that the board is capable o f bridging the invisible w orld with o u r own." Indeed, there are m an y sto rie s about c a s e s o f in sa n ity a m o n g people w ho "dabbled" w ith the "sp irit boards". T h is is an in d i­ catio n that they are m o re than a g am e , but a s m a n y rig htly point out - sto rie s tend to be blown o u t o f p ro p o rtio n s. T h e n u m b e r o f th o se w ho experienced p ro b le m s after u sin g O u ija b o ard s w as never hig h and in m o st ca se s su ch people had h isto ry o f p sych o ­ lo g ical issu e s before they even saw the board to begin w ith. O u t o f 20 m illio n p re v io u sly m e n tio n e d ow ners o f trad em arked O u ija B o ard s (not even c o u n tin g th o se u sin g cu sto m m a d e ones o r b o ard s o f other m a n u fa ctu re rs), o b v io u sly o n ly a very lim ite d n u m b e r developed p ro b le m s. O th e rw ise , we w o u ld be read in g



ab o u t it in the n e w sp ap e rs and health g ro u p s w o u ld be rag in g a g a in st O u ija b o ard s ju s t like they rage a g a in st to b acco industry. A s explained in the first part o f the book, there are s im p le and very re aso n ab le ru le s to follow in order to stay safe. S p iritis m w as terrib ly p o p u lar in the 19*^ centu ry and re m a in e d so w ell into the 2 0 ^ century. M any g ro up s w ere m e e tin g every w eek to s u m m o n sp irits and th at w ould hardly be the ca se i f they experi­ enced o r w itn essed any p sych o tic e p iso d e s. H e re is the m ethod that s p iritis ts in the last tw o ce n tu rie s used:



To com m unicate with the spirits a table is prepared by p lacin g pieces o f p ap er c o n ta in in g letters, n u m b e rs, w o rd s "yes", "no" a n d "farewell" (som e prefer term "goodbye") so that they all form a circ le . T h is is n e ce ssary to allo w the g la ss o r a planchette (a w ooden o r p la stic pointer, u su a lly h e art-sh ap e d ) to freely m o ve from one letter to the other. A ready m a d e board can a lso be u se d , but then, d e p e n d in g on its s iz e , o n ly a sm a ll n u m b e r o f people can take part in the seance. A ll so u rc e s agree that in m o st ca se s it takes at least tw o to s u m ­ m on a sp irit. A sin g le person u su a lly can not e sta b lish a contact, w h ich is w hy the v e rsio n w ith table w as often preferred s in c e it p ro vid e s co m fo rtab le se a tin g fo r m o re people. Se a n ce s are alw ays done at night. It d o e sn 't have to be late, but d e fin ite ly after su n se t, and the ro o m sh o u ld be d im ly lit. O n e perso n sh o u ld keep p ap er an d p e n cil ready to w rite dow n the an ­ sw ers, an d it is im p o rtan t that o n ly one perso n a sk s q u e stio n s that w ere agreed upon previously. W hen everyth in g is ready a ll p a rticip a n ts p lace two fin g e rs on the planchette. If a "bigger v e rsio n " o ft h e board i.e. table with letters is prepared then a g la ss turned u p sid e dow n is used, but it is not



a rule. Se an ce b e g in s by everyone slow ly m o v in g the planchette or the g la ss in a c irc u la r m o tio n . After a w h ile the sp eaker a sk s if there are any sp irits present. W h e n the p o inter m o v e s to the "yes" a n ­ swer, the co ntact h a s been m ad e . At th is p o in t the sp e a k e r asks the sp irit's n a m e and co n v e rsatio n p ro ceed s fro m there. If the intentio n w as to s u m m o n any sp e c ific sp irit, then the sp eaker ask s the p re se n t s p irit if he o r sh e can a sk the intended s p irit to co m e. W hen s e s s io n is over, sp e ak e r th an k s the s p irits for th e ir p res­ ence an d all p a rticip a n ts p u sh the p o inter (g lass or planchette) o n the "goodbye" answer.



S p e cia l th a n k s to: H ig h P riestess C o n n o lly T h e B ritish M u se u m , London T h e B ritish Library, London B a ye risch e S ta atsb ib lio th e k, M u n ich Tata Jorge o f M u n a n so K im b is a Ntoto a n d a ll the o th e rs that re m ain a n o n ym o u s H e x a g ra d io r c o m m u n ity o n lin e is at: http://w w w .hexagradior.net/forum



Sep hiroth



M e an in g



C o rre sp o n d e n ce



Kether



T h e Crow n



Pluto / P rim a l C h a o s



Chokm ah



W isd o m



U ra n u s / Sp here o fth e Z o d ia c



B inah



U n d e rsta n d in g



Saturn



C h e se d



M ercy



Jupiter



G e b u rah



Severity



M ars



T ip h are th



Beauty



Sun



N etzach



V icto ry



Venus



Hod



G lo ry



M ercury



Yesod



T h e Fo un datio n



M oon



M alkuth



T h e K ingdom



T h e Elem ents



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