Crowley At The Middle Age

Crowley At The Middle Age Cover After 1913, as Crowley approached middle age, his ground-breaking work and creative output diminished but by no means ended. Of course, neither did his love affairs – whether with women or men. However, he increasingly experienced financial problems. He had spent his fortune and possessed no significant source of income – least of all from his books which were typically self-published and never commercially successful. Rather, he existed, in part, on gifts from friends and students.

Beginning in 1920 Crowley leased a villa in Cefalu, a small town located on Sicily. During his brief stay, it was commonly called Abbey Thelema, and served as a retreat house for individuals who wished to study under him. However, the arrangement lasted only three years; when the new Fascist government expelled him and his followers from Italy. The reason for the expulsion remains unclear, but may have been related to his notoriety before and during his stay at the abbey.

In 1929 the magus published his major statement on magic, Magick in Theory and Practice. He often used the spelling magick, in part, to differentiate it from stage magic. In this complex book for the advanced Practitioner he sought to recast magic as a common phenomenon, broadly defining it as the “Science and Art of causing Change to occur in conformity with Will”. Crowley covered a wide range of topics, e.g., basic theories, Cabala, yoga, meditation, clairvoyance, and divination (including briefly Tarot). He explored many facets of ritual, including the use of magical formulas as structural patterns, equipment, gesture, sacrifice, banishing, and invoking. He provided detailed Instructions for selected rituals and argued that the main goal of magic was Invocation of the Holy Guardian Angel (i.e., mystical union with the Divine). However, his ideas were sometimes difficult to follow, vague, and allusive. His style ranged from lucid to opaque, from elegant to overwrought.

In 1932 forty-eight creditors forced the magus into involuntary bankruptcy at which point his assets were virtually nil. He was also addicted to morphine. Following the advice of physicians he regularly used the drug to alleviate serious asthmatic attacks. He also sometimes used drugs for both spiritual Development and, frankly, recreation. Nevertheless, he persisted in his work, subsisting, in part, on continued gifts from friends and students.

Books in PDF format to read:

Sepharial - Astrology And Marriage
Michael Osiris Snuffin - Aleister Crowley And The Legend Of Pasiphae
Kenneth Grant - Aleister Crowley And The Hidden God

Liber 888 The Gospel According To St Bernard Shaw

Liber 888 The Gospel According To St Bernard Shaw Cover

Book: Liber 888 The Gospel According To St Bernard Shaw by Aleister Crowley

The Gospel According to Saint Bernard Shaw. Also: "Jesus. A complete study of the origins of Christianity." This was apparently also to have been Equinox III ii, which was not issued. See also: Preface to Androcles and the Lion by George Bernard Shaw on which Liber 888 is a commentary.

Download Aleister Crowley's eBook: Liber 888 The Gospel According To St Bernard Shaw

Free eBooks (Can Be Downloaded):

Helena Petrovna Blavatsky - Liber 71 The Voice Of The Silence
Aleister Crowley - Liber 055 The Chymical Jousting Of Brother Perardua
Aleister Crowley - The Equinox Vol Iii No Ii The Gospel According To St Bernard Shaw
Aleister Crowley - Liber 888 The Gospel According To St Bernard Shaw

Liber 060 The Abuldiz Working

Liber 060 The Abuldiz Working Cover

Book: Liber 060 The Abuldiz Working by Aleister Crowley

The Ab-ul-Diz Working. See also: Equinox IVii

Download Aleister Crowley's eBook: Liber 060 The Abuldiz Working

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The Equinox Vol Iii No Iv Eight Lectures On Yoga

The Equinox Vol Iii No Iv Eight Lectures On Yoga Cover

Book: The Equinox Vol Iii No Iv Eight Lectures On Yoga by Aleister Crowley

Eight Lectures on Yoga is divided into two chapters: "Yoga for Yahoos" and "Yoga for Yellowbellies". In the book, Crowley instructs students on the steps needed to approach Mysticism through Yoga, and details the complications that arise along the path. One intent Crowley had in writing the book was to dispel the various myths surrounding Yoga in Europe at the time — most thought it to be an exotic, Eastern ritual of the ancient past.

Yoga for Yahoos

Lecture 1: Dissects the word "Yoga", as well as its various implications on the human mind.
Lecture 2: Lists the eight limbs of Yoga, and explains the first, Yama, which is defined as control.
Lecture 3: Details Niyama, the second limb of Yoga, and analogizes it to various planets.
Lecture 4: Concerning Asana and Pranayama, the third and fourth limbs of Yoga, and correct posture while practicing.

Yoga for Yellowbellies

In this section, Crowley covers, in detail, the philosophical, mathematical, and scientific aspects of Yoga. These are divided into the remaining four chapters. (from

Download Aleister Crowley's eBook: The Equinox Vol Iii No Iv Eight Lectures On Yoga

Free eBooks (Can Be Downloaded):

Aleister Crowley - The Equinox Vol Iii No Vi Liber 111 Vel Aleph
Aleister Crowley - The Equinox Vol Iii No V The Book Of Thoth
Aleister Crowley - The Equinox Vol Iii No Iv Eight Lectures On Yoga

There Is No God But Man

There Is No God But Man Image
1. Man has the right to live by his own law- to live in the way that he wills to do: to work as he will:
to play as he will:
to rest as he will:
to die when and how he will.
2. Man has the the right to eat what he will:
to drink what he will:
to dwell where he will:
to move as he will on the face of the earth.
3. Man has the right to think what he will:
to speak what he.will:
to write what he will:
to draw, paint. carve, etch, mould, build as he will:
to dress as he will
4. Man has the right to love as he will :- take your fill and will of love as ye will, when, where, and with whom ye will.' -AL. 1.51.
5. Man has the right to kill those who would thwart these rights.
the slaves shall serve."-AL. 11.58.

Love is the law, love under will."-AL. 1.57.

This consciousness has already formulated itself in certain individuals who are the earthly reflexes, the reflections upon earth, of those Masters (or Secret Chiefs) whose work entails the administration of Consciousness in its human phase, and in the particular segment of that phase wherein man may achieve full realization of his identity with the Source of Illumination, i.e. Solar Consciousness. This is typified macrocosmically by the Sun - the Point within the Circle - and microcosmically by the Phallus, which in turn typifies the Kundalini, the serpentine or spiral power of creative Consciousness. Men will become as gods, because the power of creation (the prerogative of gods) will be wielded by them through the direction of forces at present termed "occult" or hidden.

The methods of this direction are contained in The Book of the Law, a grimoire of magical instruction the secrets of which are automatically preserved from profanation, because only those able to use the powers to which it is the key can understand the qabalistic and literary cyphers which it contains. We shall fathom a few of them here. The key symbols of that Book are Nuit (Consciousness absolute), Hadit (the manifestation of Consciousness) and Ra- Hoor-Khuit, the reflection or projection of Hadit in the form of the objective universe.

The manifesting power of Consciousness, which is Hadit, is typified by the Phallus, or the Beast, which is the link between the ideal world of Absolute Subjectivity and the actual world of Concrete Objectivity, their union being symbolized by Ra-Hoor-Khuit. Ra-Hoor-Khuit is therefore the "son", or result, of the union of Nuit and Hadit, as well as being mystically identical with both.

Suggested ebooks:

Howard Phillips Lovecraft - The Cats Of Ulthar
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Liber 084 Liber Chanokh

Liber 084 Liber Chanokh Cover

Book: Liber 084 Liber Chanokh by Aleister Crowley

"A brief Abstract of the symbolic Representation of the Universe Derived by Dr. john dee through the Scrying of Sir Edward Kelley." See also: Equinox I vii, p. 229 (part 1) & I viii, p. 99 (part 2).

Download Aleister Crowley's eBook: Liber 084 Liber Chanokh

Free eBooks (Can Be Downloaded):

Aleister Crowley - Liber 231 Liber Arcanorum
John Dee - Liber Lxxxiv Chanokh
Aleister Crowley - Liber 084 Liber Chanokh Pictures
Aleister Crowley - Liber 084 Liber Chanokh

Liber 800 The Ship

Liber 800 The Ship Cover

Book: Liber 800 The Ship by Aleister Crowley

A mystery play. This was the source of the first and father Anthem in Book 15. Appeared in Equinox Ix. See: The Ship Portions also appear as the anthem in the Gnostic Mass, Liber XV

Download Aleister Crowley's eBook: Liber 800 The Ship

Free eBooks (Can Be Downloaded):

Aleister Crowley - Liber 005 Vel Reguli
Aleister Crowley - Liber 036 The Star Sapphire
Aleister Crowley - Liber 800 The Ship

When Magic Doesnt Work

When Magic Doesnt Work Cover
Every magician has occasions in which the magic he is directing does not seem to work. The desired result, whether internal or external, does not come into manifestation. These occasions are opportunities for greater development in the magical arts, and by working through the disappointment and discouragement, he can reach greater self-knowledge and technical expertise in the art.

I believe that magic always works. Magic is a tool, a reality shaper. Like any tool, how-ever, its ability is limited to the operator's knowledge and skill. For an illustration, let's use the bow and arrow. Your intention is the arrow and your magical technique for directing that intention is the bow. You use the bow/technique to poise, balance and guide the intention/arrow with the strength of your arms and hands/ determination and will.

What happens when this all works together optimally? The will firmly grasps the clear intention, balances it upon the technique, you gather your emotional and mental force, and then fire the intention into the invisible world to be made manifest. In its own time and way, your wish materializes.

Conversely, if you haven't got the skill to bring all of these efforts together, things can go askew. Your arrow can veer and stray, or it may travel a few feet before losing power. Your bow can break, or not be strong enough to propel the arrow. Or, you may find that you've got your bow and arrow ready to use, but you haven't got sufficient strength to manipulate it.

I offer the following meditation process for those times when it seems that your magic doesn't work. When you've tried all the techniques, when you've gotten no results, when you're wondering if any of this matters at all, the process in this meditation can produce miracles and create a sense of completion. You can read the script into a tape, or have a friend lead you through it.

River Of Life Meditation

Find a comfortable place where you can relax and be completely quiet...relax...allow your thought snow to just come and go...come and go...and take a deep breath in and hold it...(pause) gather up the tension in your body, and release it as you exhale...take another deep breath, and as you exhale, let go of anybody else's energy or thoughts you may be carrying....and breathe in new energy...breathe in new possibilities...and allow your body to fill with lightness...feel it becoming lighter and lighter as you relax more and more...relaxing deeply...going deeper...feeling very light light you could almost float away..........

And as you relax, imagine a beautiful colored mist is swirling up around you, billowing up around you into a cushiony, soft, cloud of energy...and you are resting completely upon this cloud...and you are you breathe in and out, let your thoughts just come and go...relaxing more and more...and the cloud of energy now lifts you up into the air and carries your down into your own inner world...down between the boundaries of time and a place of timeless beauty and infinite possibilities...floating down now, going deeper and deeper, leaving the outer world and its concerns far behind, as you drift and float on this beautiful cloud....going further and further-....down below you is a rock, a giant rock...and the cloud gently and effortlessly lands upon the rock and you step off it, as the cloud swirls back into a mist and disappears for now...

Stand upon this rock now, and feel the strength of it under your feet...and as you turn around, you look out upon a great river...flowing as far as you can see...seeming to come from some infinite place...and disappearing into an infinite place,,,a flowing, endless river of energy...this is the river of all life waters...all of life draws upon the life-force that moves through its steaming currents...look closely at the water...what color is it? It may look like liquid light to you...look deeply into it, and sense the power and depth of the river...what sound does it make as it courses through its channels? you stand securely upon your rock, notice and fragrance...and bend down and cup your hands in the living water, and splash some of it on your face...feel the life giving force on your skin...take a sip of the water...allow the river of life to nourish you....

Now relax a moment upon the rock...and bring into your mind the magical intention that never seemed to go anywhere...what were you trying to accomplish?...what was the basic intention you had?...what was the emotion behind the intention?...feel the energy of that emotion moving onto the palms of your hands now...feel the energy glowing... pulsating...breathe and allow your intention that you're still clinging to externalize...the energy of it is now shimmering, glowing...swirling into a sphere...allow all of your desire to flow into this sphere...and allow this sphere to appear to you however it appears...and just observe what you may see pictures or symbols emerging within the sphere...whatever you see is fine...

When your sphere is completely filled with the last of your desire, emotion and intention, hold it aloft...feel the power of it in you hands, a globe of power that you can now release...and look out into the river of as its currents of possibility flow for ever and ever, as far as you can see...and whenever you're ready, with as much and as little force as you need, throw the pulsating sphere into the river...and give this intention to the life force of this great as the sphere touches the water...and gradu-ally disappears into the current...

Take a deep breath... as the sphere disappears the last of your intention and emotion and desire merges with the source of all life, from which it originally came...and leaves you...

Now complete any business here that you need to finish...take a few moments to enjoy the flowing river of life, and know that the possibilities it nourishes can bring miracles into you life too...

Take another deep breath, and notice the colored mist is once again swirling around you...billowing up underneath you to form a beautiful cloud of cushiony energy, which is lifted up into the air, with you upon it...relaxing into the cloud you are returning the way you came...lifting up up through time and space, coming back from the inner world... coming up... further and further...floating and drifting back...coming back...bringing you all the way back into your body now, into this room...brining your attention completely back into this time and place...take a deep breath and begin to re-orient yourself to the outer world...and when you're ready, count to three..., and on the count of three open your eyes, and return feeling relaxed, alert and at peace.

* * *

As always, change any of the wording or images in this meditation if it suits your purpose better. The important part is just to finally and completely let go of your intention, so that the energy can be recycled in whatever form the creative force and your own consciousness will allow. Out of this release, new lives, new opportunities, and new magical opportunities are born! by Van Ault

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Tuesday Lobsang Rampa - The Rampa Story
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Sria And Sricf Vs The Third Order Of The Golden Dawn

Sria And Sricf Vs The Third Order Of The Golden Dawn Image

SRIA Supreme Magus Kor

Most readers of this blog are by now familiar with my opinion that both the Societas Rosicruciana in Anglia (SRIA) and the Societas Rosicruciana in Civitatibus Foederatis (SRICF) are rather esoterically bankrupt organizations. Although occasionally producing bits of interesting scholarly research, these Freemasonic, nominally "Rosicrucian" societies have never overtly claimed to practice either Hermetic alchemy or even ritual magic - the two traditional activities not only of Golden Dawn Adepts today, but of authentic Rosicrucians since the very beginning of the R+C movement.

SRICF Supreme Magus Kang

Readers will likely recall my recent articles on the HOGD/AO blog and on the Golden Dawn Magus blog, motivated by the bizarre incident In August, 2010, when the Supreme Magus of the SRICF, William Koon II, made outlandish claims implying that Masonic Rosicrucians have some sort of governing authority over the Golden Dawn or at least the right to designate which Golden Dawn order is "official."

I consider this ludicrous, from both a historical as well as from an esoteric perspective, which should surprise no one considering the esoteric vacuum I found in the SRICF when I was briefly a member of that organization. My contempt for the SRICF and for the SRIAs Klingon-like attempts to plunder a Rosicrucian lineage, does not mean, however, that I do not recognize any genuine esoteric value in Freemasonry.

It only mean that seekers of esoteric Freemasonry are looking in the wrong place with the SRIA and the SRICF. To shed important light on this subject, I have just finished translating into English (from its original Italian) the following brief article on the history of truly esoteric freemasonry.

Count Alessandro di Cagliostro

Cagliostro and the Neapolitan Hermetic School translated by David Griffin

Among the "schools of transmutation" that have existed through the Centuries, the association known as the Neapolitan Hermetic School claims the distinction of being the oldest in the West. It was at the time of Emperor Augustus that a small colony of Egyptians settled in Naples (in the area known today as Piazza Nilo) bringing with them the oral tradition of the secret techniques they had learned in their homeland.

The forced Islamization of Egypt would nearly erase these techniques, except for a restricted circle of initiates of the Christian religion, until, in the nineteenth century, certain of Napoleon's officers who were initiated in Italy found with great emotion a substantial correspondence between rituals in their possession with those still in use in the land of the Pharaohs. Rarely have Master Masons found better opportunity to accomplish the secret task of their degree, to "unite that which had been divided."

The passing of centuries, however, has left its mark. The complex events related to "Masonization" of the Neapolitan Hermetic School in the eighteenth century have contributed to confusion about the kind of spiritual operations that had actually been practiced, and even about their purpose. This short essay reaffirms that the entire complex of the Hermetic operative tradition of the Neapolitan School, which was intended from the beginning for the achievement of inner transmutation [Hermetic Internal Alchemy], and that the subsequent inclusion of para-religious elements could and should be abandoned.

According to a forcibly approximate reconstruction, it is known today that the original levels of training were three in the Hermetic Neapolitan School. Regarding the first level we do not have much to say. It was but theoretical - and fundamentals of Hermeticism were taught and learned - the science of analogies, symbolism (which within the Neapolitan School was extraordinarily rich and extensive compared with that of other Hermetic schools) and probably also the "Art of Memory."

In the second level, the actual work of transmutation itself [Internal Alchemy] began, according to a technique characterized by a peculiar form of spiritual practice involving sexual energy. The complex of rituals, etc., later introduced into Freemasonry relative to this practice became known in Latin as the "Arcana Arcanorum."

What exactly the "Arcana Arcanorum" was, became one of the best kept secrets in the history of esotericism. Not until 1897, in Paris, the occultist Sedir (born Yvon Le Loup, 1871-1926) published a paraphrased version of the "Arcana Arcanorum" in the form of a pamphlet entitled "The Magic of Venus", but the obscurity of the terminology adopted by Sedir made it nearly impossible to understand almost anything. To briefly summarize, the Arcana consist of three "Magisteriums", plus a Greater Arcanum (or "Secretum Secretorum), which together comprise a system for the regeneration of the physical body and the cultivation of a body of glory [Solar Body of Light].

For reasons not entirely clear (and still much debated), in the mid-eighteenth century significant parts of the Neapolitan Hermetic School decided to merge with Freemasonry. Certainly the dazzling spread of Freemasonry during those years weighed heavily in this decision. Freemasonry was seen as a means to propagate the Neapolitan school outside of Italy. Without a doubt, the special nature of Masonic symbolism played a role in this decision; elastic and capable of easily absorbing and syncretizing very different esoteric systems. This was a feature of Freemasonry especially compatible with Hermeticism, a component of which was included already in Masonry from the beginning, namely the Hiramic symbolism.

There is no doubt that the Neapolitan School was aware from the beginning of the limitations and disadvantages inherent in this operation. Although elastic in symbolism, Freemasonry was rigid in ritual, and would never have allowed the practice of Hermetic transmutation within the columns of the Temple. Moreover, a serious risk of the operative tradition losing its quality for the benefit of the symbolism was also present from the outset.

But the opportunity to set out in detail, the rich universe of colored symbols that marked the work in a magnificent perennial fresco likely to spread throughout the world, was a temptation that no Hermeticist worthy of the name could resist: A testimony analogous to that represented by the Pyramids, a message to the future, a puzzle to decipher... certainly also a kind of insurance against changing times, ensuring that the Neapolitan school could rise above any disaster, and recompose the Liber Mutus [silent book] of its symbols where the transmuted Body of Glory had laid eyes on them again.

It was thus decided to give birth to three systems of Masonic degrees, each of which is described in an allegorical level of instruction: the Rite of Memphis for the first Magisterium, the Rite of Misraim for the second, and Egyptian Freemasonry for the third.

Prince Raimondo di Sangro di Sansevero

The Rites of Memphis and Misraim both arose in Naples, as a result of a collegial work conducted by many leading figures of the Hermetic Neapolitan School, including, Prince Raimondo di Sangro di San Severo (1710-1771) (to whom we owe the construction of this extraordinary Hermetic monument that is the Chapel of San Severo in Naples) and Baron Henri Theodore de Tschoudi (1724-1769), author of the "Catechismo Massonico della Stella Fiammeggiante" [Catechism of the Masonic Blazing Star.]

Of the two Rites, the Rite of Memphis was entirely speculative from the beginning, as was the work of the first Hermetic Magisterium it overshadowed: that is, its rich symbolical content was not matched by the practice of any transmutative operations. The Rite of Misraim instead indeed included the practice of the Arcanum (the work of the second Magisterium). Within but a few years, however, as the Rite of Misraim became part of the circuit of international Freemasonry, as anticipated, the Hermetic operative practices sadly were abandoned, because they were perceived outside Naples as presenting an obstacle to the ready acceptance and dissemination of the Rite.

Due to their similarity, the two rites were merged and separated several times, until 1908 gave rise to the final merger. Regular Freemasonry recognizes this as the "Ancient and Primitive Rite of Memphis and Misraim." This rite is, however, in reality neither very ancient nor primitive, because the original purpose of transmitting the first two Magisteriums of superior Hermetic training had been entirely abandoned and lost. The transmission lines of the two separate rites, however, have not completely gone away, and still survive - thanks to the selfless commitment of a few passionate Masons - within small, "irregular" Masonic Orders.

The task of shaping the structure that overshadows the work of the third Magisterium was assigned to Count Alessandro di Cagliostro. With regard to the biography of this extraordinary man we will write almost nothin, save that his identification with the person of the adventurer Giuseppe Balsamo of Palermo is historically inaccurate: the result of an orchestrated anti-Masonic smear by the Roman Catholic Church. Let us not forget that the real Cagliostro was put to death by starvation in a Vatican prison. [Translator's note - The interested reader is directed to my substantial biography of Cagliostro HERE, which corrects in detail numerous historical myths and inaccuracies regarding Cagliostro, who played an overlooked and misunderstood, yet nonetheless essential role in the history of the Hermetic tradition.]

Certain historians of Freemasonry have gone so far as even to speculate that Count Alessandro di Cagliostro never really existed, citing similar cases found in different traditions - for example the figure of Manu in Hinduism - characters whose historical existence are doubtful, but that were created to symbolize and summarize them in the name of a particular function: in the case of Manu, the "primordial legislator," in the case of Cagliostro the "Masonizer," meaning the author of the transposition of the ancient rites of transmutation into Masonic terms, a phenomenon which Cagliostro saw only as the protagonist of the Neapolitan Hermetic School, and that was verified all around Europe in the eighteenth century. In fact, one of the most salient traits of the legendary biography of Cagliostro has to do with his travels in many different countries.

While not agreeing with this extreme hypothesis, there is no denying that "Masonizing" was the most important aspect of Cagliostro's mission. The task of this implementation had been entrusted by Cavalier Luigi d'Aquino (1739-1783) who according to tradition was also Cagliostro's initiator. Cagliostro had met d'Aquino in Malta in 1766 and went with him to Naples in 1773; here was initiated into the third Magisterium, and with his help, undertook the first sketches of the gigantic work of transferring the entire Hermetic corpus into allegorical form. Ten years later, the news of the death of his teacher took Cagliostro to Paris, and it was in this city that Egyptian Freemasonry was founded.

Unlike the Rites of Memphis and Misraim, in the terminology of Freemasonry, Egyptian Freemasonry is an Order rather than a Rite: that is, while the first two are optional enhancements to the degree of Master Mason, Egyptian Freemasonry encompasses all three levels (Apprentice, Companion and Master). Thus it represents a sort of parallel Freemasonry, completely independent of the body of regular Freemasonry.

Structured in this manner, Cagliostro obtained two results for the Neapolitan Hermetic School. First, Cagliostro gained the possibility to initiate women - who, then as now, were excluded from regular Freemasonry. Secondly, Cagliostro guaranteed the preservation of the autonomy of Egyptian Freemasonry, thus averting the threat of a forced suspension of the operative work of Hermetic transmutation, a problem that the Rite of Misraim was already facing, after only a few years."In the above article, we have seen that, although the esoteric content of the former was abandoned early on, the Freemasonic Rites of Memphis and Misraim, as well as the Cagliostro's Order of Egyptian Freemasonry were, in reality, attempts by the Neapolitan Hermetic School to transmit beyond Italy the highest mysteries of transmutation, Hermetic Internal Alchemy, the ancient Egyptian science of immortality and of the energetics of the human body.

Domenico Bocchini

I will not go into further detail here regarding the history of these operative and transmutative Hermetic mysteries, except to mention that Lord Edward Bulwar-Lytton was also an initiate of the Neapolitan Hermetic school, initiated while in Italy by Domenico Bocchini in the catacombs of San Gennaro at Capodimonte. The interested reader is referred to my biographies of Bocchini and Bulwer-Lytton here and here.

Lord Edward Bulwer-Lytton

Knowing of Lord Bulwer-Lytton's legitimate Rosicrucian lineage, Robert Wentworth Little's "Societas Rosicruciana in Anglia" (SRIA) falsely claimed Edward as Grand Patron of their Rosicrucian Society. Lord Bulwer-Lytton wrote to the SRIA, however, rebuffing them that he was "extremely surprised by their use of the title, and that he never had sanctioned it."

As I mentioned earlier, it is my opinion that there is today precious little of substantial esoteric value in either the SRIA or the SRICF. In fact, I personally consider these to be rather spiritually bankrupt, Klingon-like organizations, that not only have attempted to plunder the Rosicrucian lineage of Lord Bulwer-Lytton for their society, but also the Golden Dawn's rightful Rosicrucian lineage through Kenneth MacKenzie as well.

Thus, any attempt by the SRIA or the SRICF to pose as organizational "founders" of the Golden Dawn, or to pretend they have any sort of governing authority to grant recognition to any "official" Golden Dawn order, is a but an arrogant, deluded charade at best.

One thing is certain beyond the shadow of any doubt...

The transmutative practices of the three Magisteriums of Internal Alchemy, the supreme Hermetic and Rosicrucian science of immortality and of the energetics of the human body, are certainly NOT to be found today in either the SRIA or the SRICF...

But these transmutative Magisteriums have from the beginning permeated through and through - the symbolism and rites of the Outer Order - the magical system and rites of the Inner Order - and today are found in their full glory in the rites and operative practices of the THIRD ORDER OF THE GOLDEN DAWN!

Do you finally get it? "Hands off the Golden Dawn!"

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Magick 02 The Subjectivity Of Experience

Magick 02 The Subjectivity Of Experience Cover
' The universe is a projection of ourselves; an image as unreal as that of our faces in a mirror....We cannot affirm any quality in an object as being independent of our sensorium, or as being in itself that which it seems to us. Nor can we assume that what we recognize is more than a partial phantom of its cause.' (--Aleister Crowley, Magick, p. 110)

Your awareness of the physical world and of your place within it is mostly based upon the physical senses (hearing, sight, smell, touch, taste). These five senses continually send information to the mind, and it is up to the mind to select and interpret them. If you could not do so, your senses would overwhelm you and be meaningless. Selection and inter- pretation of your sensory inputs is essentially an automatic, mostly subconscious function of the mind. The program or map which the subconscious follows as its reference point is called a 'model'. The model is a subconscious mental photograph of how you believe the world looks (i.e. worldview, mindset, egregore, or belief system). It was built up from an early age by your religious and cultural background through interaction with family and others. It contains your experiences, attitudes, and habits. And whether you realize it or not, most of your behavior, thoughts, feelings, and habits are based upon and conditioned by that model; even personality. The model is one of the mind's master programs. Change in behavior generally requires a change in the model. These limitations built into our way of thinking cause our perceptions to be subjective. That is why Hindu philosophy looks upon the world as illusory (maya); the world itself (object) is not an illusion, however from our viewpoint through perception (subject) it is.

Thus we are all conditioned by experience. Except that our perceptions, hence our experiences, are first conditioned and limited by the model. Our perceptions and experiences tend to conform to what we expect. We tend to misinterpret or ignore things which do not match our preconceived notions about them. This is automatic.

The True Will

The forgoing demonstrates how it is that there are so many different versions of 'truth'. One's particular view is almost arbitrary. Although numerous religions, philosophies, and occult systems abound, they do not contradict one and other as much as it might appear. Rather, they describe the same (universal) reality taken from different perspectives. For there can be no ultimate truth in the physical world. We can only base our actions upon assumptions and agreements. All experience is subjective. I like to think of the universe as something indescribable, perhaps a 4-dimentional 'thing'. As soon as we attempt to put it into our 3-dimentional knowledge base, something changes and we only see an aspect of the big picture. Just as a photograph can only show us a flat *representation* of a greater thing, so it is with any attempt to describe *spiritual reality* in physical terms.

Yet, there is a separate reality within each of us which is often ignored unless we seek it. This inner self is in magick called the 'true will'. The true will is the center of consciousness and identity. It is the 'real you'. Everything else is an interface or link to it from the outer (illusory) world. Since that interface is based upon our model, it is conditioned and may sometimes produce false information. 'Do what thou wilt' (Crowley) is an axiom of magick; for the true will expresses our exact desires. And what we truly want ('down deep') we tend to automatically get. This isn't always in our best interests, since the true will can be conditioned (tricked) by the illusion; and then we might desire and obtain that which is not ultimately good for us. (Karma strikes again!) The task of the magician therefor is to awaken his awareness of the true will, to be free of conditioning, and thereby to transcend maya. ('My will unconditioned is magical' -- Spare).

Happiness Is Being Happy

There is no great secretto changing behavior or habits. It is largely a matter of determin-ation. It requires that you ignore the 'pull' of the model when you strive for changes within yourself. The model is, after all, a collection of 'habits', some of which must be unlearned for permanent change to occur. There are two ways to do this: direct, through willpower and awareness alone -- observing and acting out in an unattached or indifferent manner; and indirect -- through conditioning such as affirmation (explained later), self-hypnosis, and magick. Meditation may help too, by relaxing tension and conflict.

Emotions follow physical expression: smile and act happy and you will tend to feel and be happy. The same is also true for other emotions. Also, emotions can be purposely used (or programmed) to replace other emotions. Using this technique, a magician is somewhat like an actor in that he learns how to turn his emotions on and off at will. Note that this is not 'faking it'; the magician is probably more in touch with his true feelings than most people. And for these reasons we say that happiness is being happy.

Systems Of Magick

Magick always involves self-hypnosis. However, it may be more than that. For one thing, there are objective forces involved (or so it would seem). Deities, spirits, and cosmic force can have an independent existence. And the repetitive physical movement sometimes involved in ritual can itself generate PK force. On the other hand, it could be argued that all of this is subjective to the magician. Or that the deities and spirits are nothing more than archetypes or cosmic patterns which the magician energizes with his own vitality. Perhaps all magical effects could be produced through hypnosis alone. But the effects are certainly real.

Great complexity is not necessary in magick. Although basically magick is a medieval system of symbolism (in a modern context), any cosmological system will work from Cabala to Star Wars. We usually use the medieval one in magick because it is convenient and traditional, and because it seems to fit our thought processes well. Traditional symbols have greater emotional effect on the magician than modern ones because of his familiarity with them. What really matters is that the model of the magician be understood and programmed, and thus that the model and the cosmological system do correspond.


1) Contrast subjective with objective.
2) What is a 'model'?
3) Explain the task of the magician.

by Phil Hansford, 4/88

Suggested ebooks:

Medieval Grimoires - The Secret Grimoire Of Turiel
Rabbi Michael Laitman - The Kabbalah Experience
Aleister Crowley - Liber 046 The Key Of The Mysteries

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The Chakras

The Chakras Cover
Chakras are concentrated points of energy. There are many chakras all over the body, but most healing systems focus on the seven major chakras that are placed at intervals in a line roughly corresponding to the spinal column.

Some cultures picture the chakra as a spinning wheel or sun, others as a flower, a lotus or rose, its petals unfolding as the chakra is activated. Each chakra has its own color and function as laid out below:

* Root of the Spine - Red - Vitality, sex drive, personal attraction, power.
* Spleen - Orange - Will power, intelligence, logic.
* Solar Plexus - Yellow - The most important chakra. Helps control and direct energy effectively.
* Heart - Green - Love, growth, wealth, generosity, nature.
* Throat - Electric blue - Psychic change and control, creativity, healing.
* Brow - Indigo - Telepathy, mediumship, psychic communication, intuition.
* Crown of the Head - Violet - Spiritual lessons, psychic power, complete understanding fulfilment.

Suggested ebooks:

Anonymous - The Enochian Calls
Zoroaster - The Chaldean Oracles
Arlo Bates - The Pagans

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Magic Is Only The Personal Energy

Magic Is Only The Personal Energy Image
Magic is a tool used by witches to accomplish changes to the self and /or the environment. It is the single most powerful tool of the followers of the Goddess and God, and it is a simple tool to use. There are practitioners of magic that dwell through thousands of pages of archaic terms and full and fanciful rituals that teach essentially nothing. There is only one magic, that of the your own self. Magic comes from the self. Magic is only the personal energy positively directed to achieve a predetermined end. Magic is the needing a change, creating a change catalyst, and knowing the change will occur. These three portions of magic are examined in detail below.

Need for change is the first step of magic. The practitioner of magic must realize there own subconscious feelings and beliefs, for this is where need is truly understood. The practitioners magic will fail if there is no true need felt by the subconscious. This requires that the practitioner have a clear channel of communication between the subconscious and the conscious mind. If this communication is not established then it is impossible to separate between the true need and the simple desire.

Desires are simple and passing, but are often caught up by the conscious mind and clung to with such voracity, that they can easily be interpreted as needs. This is why the practitioner is required to understand their innermost thought processes and have a clear understanding of themselves and have a clear handle on themselves and their relationships. This understanding is the responsibility of the Initiate practitioner and is assisted to be accomplished by her chosen Mentor. This will be further discussed later.

The use of ritual in the creation of magic serves a single purpose. That purpose is to create for the practitioner a physical representation of the required change to assist the practitioner in knowing the change will occur. Further, in the use of ritual, the practitioner accepts that the Goddess and the God will also assist in the empowerment of the change, lending faith to the knowledge that the change will occur, thus reinforcing the empowerment of the change. Ritual is the tool a Witch uses to create the needed change. Ritual is used to empower the spell. Spells are the formula to create the desired change. A Ritual is used to raise power to empower the spell, and to guide that power, through the use of visualization, into the desired end.

Knowing the change will occur is the final step of successful spellcasting. You have to know that the change will occur. Otherwise it won't. This is the single most important purpose of the Initiate's Mentor. By assisting the initiate in the process of coming to terms and accepting themselves the Mentor teaches the initiate to accept their own power and believe in themselves and help the initiate to progress into a Witch.

Suggested ebooks:

Mcgiolla Cathain - Secret Magic Spells Of The Romany Gypsies
Naomi Janowitz - Magic In The Roman World

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Clouds Without Water

Clouds Without Water Cover

Book: Clouds Without Water by Aleister Crowley

Clouds without Water is a poetry collection by Aleister Crowley (1875-1947). Clouds without Water was one of many of Crowley's eccentric works published in his lifetime and was first seen in 1909. The title comes from a passage in Jude 1:13 which is quoted at the beginning of the book:

Clouds they are without water; carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness forever

As with many other books of Crowley's, such as The Scented Garden of Abdullah and Alice, an Adultury, this work was first published under the pseudonym "the Rev. C. Verey". Within the introduction there is a claim the starkly esoteric poems were discovered as an anonymous manuscript and presented only as a means to condemn them. Given in the end of the book are notes humorously contemptuous of the text, Crowley sarcastically portraying a pious clergymen before praying to be freed of such "sin". (from

Download Aleister Crowley's eBook: Clouds Without Water

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Thelema Dark Passion Love Spell

Thelema Dark Passion Love Spell Image




You must be aware that your intention can only be of the most positive true pure nature. If it is other than this I do not recommend this spell for you.


Suggested ebooks:

Michael Johnstone - The Ultimate Encyclopedia Of Spells
Kathryn Paulsen - Witches Potions And Spells
Pamela Ball - The Ultimate Book Of Spells

Religion And Science

Religion And Science Image
Reality Sandwich has an excerpt from the new book in progress by Charles Eisenstein, Sacred Economics. Sounds very idealistic and... well, hell, I just don't see anything like this happening any time in the near future (i.e., the next 100-200 years).

I found this via the P2P Foundation blog.


Charles Eisenstein

"This article is a adapted from the introduction to the upcoming book "Sacred Economics. "The purpose of the book is to make money and human economy as sacred as everything else in the universe. RS Backstage members will be able to ask Charles questions directly about this material during a call this Wednesday, February 4th."

Today we associate money with the profane, and for good reason. If anything is sacred in this world, it is surely not money. Money seems to be the enemy of all our better instincts, as is clear every time the thought "I can't afford to" blocks an impulse toward kindness or generosity. Money seems to be the enemy of beauty, as the disparaging term "a sellout" demonstrates. Money seems to be the enemy of every worthy social and political reform, as corporate power steers legislation toward the aggrandizement of its own profits. Money seems to be destroying the earth, as we pillage the oceans, the forests, the soil, and every species to feed a greed that knows no end.

From at least the time that Jesus threw the moneychangers from the temple, we have sensed that there is something unholy about money. When a politician seeks money instead of the public good, we call him corrupt. Adjectives like "dirty" and "filthy" naturally describe money. Monks are supposed to have little to do with it: "You cannot serve God and Mammon."

At the same time, no one can deny that money has a mysterious, magical quality as well, the power to alter human behavior and coordinate human activity. From ancient times thinkers have marveled at the ability of a mere mark to confer this power upon a disk of metal or slip of paper. Unfortunately, looking at the world around us, it is hard to avoid concluding that the magic of money is an evil magic.

Obviously, if we are to make money into something sacred, nothing less than a wholesale revolution in money will suffice, a transformation of its essential nature. It is not merely our attitudes about money that must change, as some self-help gurus and "prosperity programming" teachers would have us believe; rather, we will create a new "kind" of money that embodies and reinforces our changed attitudes. "Sacred Economics" describes this new money and the new economy that will coalesce around it. It also explores the metamorphosis in human identity that is both a cause and a result of the transformation of money. The changed attitudes of which I speak go all the way to the core of what it is to be human: they include our understanding of the purpose of life, humanity's role on the planet, the relationship of the individual to the human and natural community; even what it is to be an individual, a self. This should not be surprising, since we experience money (and property) as an extension of our selves; hence the possessive pronoun "mine" to describe it, the same pronoun we use to identify our arms and heads. My money, my car, my hand, my liver. Consider as well the sense of violation we feel when we are robbed or "ripped off," as if part of our very selves had been taken.

A transformation from profanity to sacredness in money, something so deep a part of our identity, something so central to the workings of the world, would have profound effects indeed. But what does it mean for money, or anything else for that matter, to be sacred? It is in a crucial sense the opposite of what sacred has come to mean. For several thousand years, increasingly, the concepts of sacred, holy, and divine have referred to something separate from nature, the world, and the flesh. Three or four thousand years ago the gods began a migration from the lakes, forests, rivers, and mountains into the sky, becoming the imperial overlords of nature rather than its essence. As divinity separated from nature, so also it became unholy to involve oneself too deeply in the affairs of the world. The human being changed from a living soul to a mere receptacle of spirit, a profane envelope for a sacred soul, culminating in the Cartesian mote of consciousness observing the world but not participating in it, and the Newtonian watchmaker God doing the same. To be divine was to be supernatural, non-material. If God participated in the world at all, it was through miracles -- divine intercessions violating or superseding nature's laws.

Yet, paradoxically, this separate, abstract thing called spirit is supposed to be what animates the world. Ask the religious person what has changed when a person dies, and she will say the soul has left the body. Ask her who makes the rain fall and the wind blow, and she will say it is God. To be sure, Galileo and Newton appeared to have removed God from these everyday workings of the world, explaining it instead as the clockwork of a vast machine of impersonal force and mass, but even they still needed the Clockmaker to wind it up in the beginning, to imbue the universe with the potential energy that has run it ever since. This conception is still with us today as the Big Bang, a primordial event that is the source of the "negative entropy" that allows movement and life. In any case, our culture's notion of spirit is that of something separate and non-worldly, that yet can miraculously intervene in material affairs, and that even animates and directs them in some mysterious way.

It is hugely ironic and hugely significant that the one thing on the planet most closely resembling the forgoing conception of the divine is money! It is an invisible, immortal force that surrounds and steers all things, omnipotent and limitless, an "invisible hand" that, it is said, makes the world go 'round. Yet, money today is an abstraction, at most symbols on a piece of paper, but usually mere bits in a computer. It exists in a realm far removed from materiality. In that realm, it is exempt from nature's most important laws, for it does not decay and return to the soil as all other things do, but is rather preserved, changeless, in its vaults and computer files, even growing with time thanks to interest. It bears the properties of eternal preservation and everlasting increase, both of which are profoundly unnatural. The natural substance that comes closest to these properties is gold, which does not rust, tarnish, or decay. Early on, gold was therefore used both as money and as a metaphor for the divine soul, that which is incorruptible and changeless.

Money's divine property of abstraction, of disconnection from the real world of things, reached its extreme in the early years of the 21st century as the financial economy lost its mooring in the real economy and took on a life of its own. The vast fortunes of Wall Street were unconnected to any material production, seeming to exist in a separate realm.

Looking down from Olympian heights, the financiers called themselves "masters of the universe," channeling the power of the god they served to bring fortune or ruin upon the masses, to literally move mountains, raze forests, change the course of rivers, cause the rise and fall of nations. But money soon proved to be a capricious god. As I write these words, it seems that the increasingly frantic rituals that the financial priesthood uses to placate the god money are in vain. Like the clergy of a dying religion, they exhort their followers to greater sacrifices while blaming their misfortunes either on sin (greedy bankers, irresponsible consumers) or on the mysterious whims of God (the financial markets). Soon, perhaps, we will blame the priests themselves.

What we call deflation, an earlier culture might have called, "God abandoning the world." Money is disappearing, and with it a third property of spirit, the animating force of the human realm. At this writing, all over the world machines stand idle. Factories have ground to a halt, construction equipment sits derelict in the yard. Yet all the human and material inputs to operate them still exist. There is still fuel, there are still raw materials, and there are still human beings in abundance who know how to operate the machines. It is rather something immaterial, that animating spirit, which has fled. What has fled is money. That is the only thing missing, so insubstantial (in the form of electrons in computers) that it can hardly be said to exist at all, yet so powerful that without it, human productivity grinds to a halt. It is as if God had forsaken the world. Even beyond the mechanical realm, we can see the demotivating effects of lack of money. Consider the stereotype of the unemployed man, nearly broke, slouched in front of the TV in his undershirt, drinking a beer, hardly able to rise from his chair. Money, it seems, animates people as well as machines. Without it we are "dispirited".

We do not realize that our concept of the divine has attracted to it a god that fits that concept, and given it sovereignty over the earth. By divorcing the soul from the flesh, spirit from matter, and God from nature, we have installed a ruling power that is soulless, alienating, ungodly and unnatural. So when I speak of making money sacred, I am not invoking a supernatural agency to infuse sacredness into the inert, mundane objects of nature. I am rather reaching back to an earlier time, a time before the divorce of matter and spirit, when sacredness was endemic to all things.

My understanding of sacredness is secondary to my feeling of sacredness, or to put it better, to the feeling of being in the presence of the sacred. I cannot define that feeling, nor need I define it, because I am sure that you have felt it as well. In the presence of the sacred, we are moved to the very core of our being, we feel reverence and awe, humility and amazement, and a profound sense of gratitude. Even though, intellectually, I know that I am in the presence of the sacred all the time, only rarely do I actually feel its fullness. When I do, I feel like I have returned to a home that was always there and to a truth that has always existed. It can happen when I observe an insect or a plant, hear a symphony of birdsongs or frog calls, feel mud between my toes, gaze upon an object beautifully made, apprehend the impossibly coordinated complexity of a cell or an ecosystem, witness a synchronicity or symbol in my life, watch happy children at play, am touched by a work of genius. Extraordinary though these experiences are, they are in no sense separate from the rest of life. Indeed, their power comes from the glimpse they give of a realer world, a sacred world that underlies and interpenetrates our own.

What is this "home that was always there, this truth that has always existed"? It is the truth of the unity or the connectedness of all things, and the feeling is that of participating in something far greater than oneself, yet which also "is" oneself. In ecology, this is the principle of interdependence: that all beings depend for their survival on the web of other beings that surrounds them, ultimately extending out to encompass the entire planet. The extinction of any species diminishes our own wholeness, our own health, our own selves: something of our very being is lost. We can feel this sense of loss directly, as an emotion, as well as indirectly through the multiplying health crises of our time. This book will draw from ecology to help describe a sacred economy. For example, in the planetary ecosystem there is no such thing as waste: the waste of one creature is the food of another, creating a sacred gift circle. For an economy to be sacred, it must be the same.

If the sacred is the gateway to the underlying unity of all things, it is equally a gateway to the uniqueness and specialness of each thing. A sacred object is one-of-a-kind; it carries a unique essence that cannot be reduced to a set of generic qualities. That is why reductionistic science seems to rob the world of its sacredness, since everything becomes one or another combination of a handful of generic building blocks. This conception mirrors our economic system, itself consisting mainly of standardized, generic commodities, job descriptions, processes, data, inputs and outputs and, most generic of all, money, the ultimate abstraction. In earlier times it was not so. Tribal peoples saw each being not primarily as a member of a category, but as a unique enspirited individual. Even rocks, clouds, and apparently identical drops of water were thought to be sentient, unique beings. The products of the human hand were unique as well, bearing through their distinguishing irregularities the signature of the maker. Here was the link between the two qualities of the sacred, connectedness and uniqueness: in their uniqueness, objects retain the mark of their origin, their place in the great matrix of being, their dependency on the rest of creation for their existence.

In this book I will describe a vision of a money system and an economy that is sacred. In other words, I will describe an economy that is no longer separate, in fact or in perception, from the natural matrix that underlies it. I will describe a reunion of the long-sundered realms of human and nature. The human economy will no longer be something separate from nature; it will be an extension of nature that obeys all of its laws and bears all of its beauty, wholeness, and enchantment.

Read more.

Tags: Sacred Economics, Charles Eisenstein, Reality Sandwich, economics, sacred, culture, society, reductionistic science, generic commodities, bland jobs, enspirited individual, new money, new economy, P2P

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Old Magick Exorcism

Old Magick Exorcism Cover
Power of wind have I over thee.
Power of wrath have I over thee.
Power of fire have I over thee.
Power of thunder have I over thee.
Power of lightning have I over thee.
Power of storm have I over thee.
Power of moon have I over thee.
Power of sun have I over thee.
Power of stars have I over thee.
Power of the heaven's and the worlds have I over thee.

(lift sword over head with both hands and chop down.)

Eson! Eson! Emaris!

by Garner, Alan; "The Moon of Gomrath"; Ballantine

Also read this ebooks:

Benjamin Rowe - Enochian Magick Reference
Malcolm Mcgrath - Practical Magickal Evocation

Tags: gods of harvest and fertility  unraveling single  doors perception  lesser pentagram  satan emperor  old religions of the world  maxwell williams european dinner set  

Wicca Witch-cult Hypothesis

Wicca Witch-cult Hypothesis Image

Self-proclaimed "wiccan" Julie Bliss has opened a witchcraft store in Darwin's northern suburbs.

Ms Bliss said business was brooming because Darwin had a thriving wiccan community.

But Muggles wanting a Christmas gift - say, a chalice or bag of herbs - are still welcome at the Casuarina store.

Ms Bliss also stocks gothic stuff just in case the witch trade turns out to be seasonal.

The Hogwarts of Darwin sells everything from wands to potions, with the odd crystal ball and moon diary thrown in.

Ms Bliss, who has been a wiccan for 20 years, said the Shakespearian idea of witches throwing the "eye of newt and toe of frog" into a steaming, black pot was wrong. In fact, witches never do evil because they believe in the "three-fold" principle - whatever you say, think or do comes back to you three-fold.

"If you do bad you're going to cop it."

Find Wicca Witch's book in
Cult Hypothesis

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Liber 070 The Cross Of A Frog

Liber 070 The Cross Of A Frog Cover

Book: Liber 070 The Cross Of A Frog by Aleister Crowley

Stauros Batrachou "The Ceremonies proper to obtaining a familiar spirit of a Mercurial nature as described in the Apocalypse of St. John the Divine from a frog or toad."

Download Aleister Crowley's eBook: Liber 070 The Cross Of A Frog

Also try this free pdf e-books:

Aleister Crowley - Liber 067 The Sword Of Song
Aleister Crowley - Liber 070 The Cross Of A Frog

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