4 Incantations To Conjure Limitless Power By EA Koetting

Once you get on speaking terms with spirits, they never stop talking to you...

In my experience of life, it would seem strange to me if I didn’t have a conversation with an astral entity or Higher Consciousness at least once a day.

Even though they have a lot to say, the spirits never get boring.  They are constantly revealing ways for me to further grasp my own Limitless nature, and to truly Become A Living God, here and now!

What has always been even more interesting to me, though, is when they speak to me, but they speak in a language I don’t understand.

Sometimes, these messages turn out to be in Latin, Greek, Zulu, or Portuguese, and these turn out to be one or two words, like “Black Serpent” or “Stairs into Darkness,” or other such cryptic communications.

Sometimes, though, the messages aren’t words or sentences at all, but are incantations, words of power whose translations are meaningless next to the raw power invoked and presenced through their speaking.

At first, these seemed like some false, invented language, having substance in my subconscious mind only.

And then I decided to share a few of them with other people, other magicians, who used them and attested to their potency.

And then I had scholars and linguists dissect their written forms, discovering a mixture of various dialects and derivations of Aramaic, which is a language that I can assure you that I have never studied.

At this point, I really need to confess something: I don’t know what many of these incantations actually translate into English as.

What I do know is that the entities who gave them to me – which mainly have been demons – presented them with instructions on how to use them, and what each one will do.

I also know that through my experimentation with these demonic incantations, I have indeed produced remarkable results, always in alignment with what the specific incantation that I am using at the moment.

These Spoken Charms Create A Rift Between The Worlds...

I am convinced, however, that these incantations are doing far more than simply directing the energy and intention of the individual towards a goal.  Although I can’t say for sure, I wouldn’t be surprised if these spoken charms are actually creating a sort of rift in the veil between the worlds.

The only way to find out for sure, though, is for continued experimentation.

The obvious danger of this sort of experimentation could be the secret reason that I’ve been reluctant to share too many of these incantations  with anyone other than my closest ritual co-workers.

The rewards of utilizing these powerful orations, though, is overwhelming.  The immediate reward of putting into motion the force of the incantations towards a specific goal is accomplishment enough… but there is the added reward of the discovery of what these things are actually doing is even more compelling.

And, so, I want to give you these incantations, these demonic conjurations, for you to use however you see fit.

If you are frightened of demonic power, if you are afraid of your own Godhood, or if you are prone to panic and paranoia, I suggest that you look away from the screen, or close the window altogether.

My SECRET To Delivering Chants Correctly

Most modern incantations, conjurations, and mantras are either spoken in an authoritative tone, or are sung or intoned.

These incantations, though, are most potent when they are whispered, and when they are given in the darkness, the light of candles being the only illumination.

As with all rituals, visualize your desired result as you chant these forbidden incantations.

4 Demonic Incantations To Conjure Limitless Power

#1.  To Initiate or Enforce Spiritual Pacts (Tacit or expressed pacts)

“Alash Tad Al-Ash Tal Ashtu”

#2.  Summoning of All Magickal Powers

“Itz rachu mantantu vespacha kaltamu

Itz ranta mant kala mant atzu belt tazu

Vaskalla itz rachu kantantu velchatza”

#3.  To Rouse Vengeful Destruction

“I’chalaz Itz’rechel

Ahn’tal Ah’tan’tel

Regrezitahl

Me Vaskalla Pert’ent’itzu”

(Repeat this over and over, calling forth sick spirits of destruction, directing them through a link to your victim)

#4.  To Summon Forth

“Etsel Mala’kel

Test’zel Sam’tan’el

Itz Retz Nama’tel

Itz Hel Asta’Rel

Kama’Kala, Kama’Kala

Kama’Kala Satan’el

(Spirit) Kama

(Spirit) Kala

(Spirit), Kama’Kala Vel.

Me Vaskalla

Me Solvalla

Me Res’Alla Ah’tan’tel

(Repeat several times, as a conjuration of any spirit)

My FINAL ADVICE For Building A Supernatural Relationship

My final advice on this matter is to approach these incantations with respect, and with awe, so that you will never underestimate their power… or their mystery.

In my earliest days of evocation, I came to the understanding that communication with spirits would be one-directional – at least until my ability to see and hear spirits was developed.

I would call out to them using barbarous tongues, putting all of my will and trust in their coming, and they would come.

I could always feel the shift in the room when they arrived, and sometimes I could even see vague outlines of the spirits, faded in with the shadows and the night.

Once the request to the spirit was spoken, my intuition alone guided me, an internal feeling of peace and completion, as well as an automatic releasing of my desire to the spirit, acted as heralds of the spirit’s acceptance of the task.

If, instead, anxiety overtook me and doubt and fear came into me, this would be taken as a clear sign of a problem, at which point I’d have no other choice than to retreat and try again.

Of course, as soon as I learned how to communicate with spirits, that all changed.  This is why spirit communication is so vital to your Ascent, and this is why I teach exact methods of making REAL contact with nonphysical entities in my Mastering Evocation: Omnipotence course.

CLICK TO LEARN MORE NOW!

A Self Dedication Ritual

Preparation

When you decide that you want to do a self-dedication,
plan the date of the ritual at least a month in
advance, choosing a suitable time, perhaps consulting
astrological tables, or at least the phases of the
moon. It is best done on a waxing or full moon.

Start your preparation at the new moon. Make sure that
you have a day off work for the initiation itself. You
may already have decided on a magickal or witch name.
If you haven't yet decided on your witch name, find
one through meditation and pathworking in the daily
ritual leading up to the rite of self-initiation.

Begin preparing for the self-initiation by performing
a daily ritual. Start by creating a sacred space.
Purify the area with incense and sprinkling salt
water. Visualize a sphere around yourself, and call on
the powers of the four quarters, visualizing the
elemental landscapes. (more...circle casting)

Call on the Goddess and the God, by whatever names you
prefer to call them. Declare to the Elements, the
Goddess and the God that you are embarking on the path
of dedication, and ask for their help in preparing
you.

Spend some time in meditation on the meaning of
dedication, and opening yourself up for any messages
from the Goddess and God. Thank and say farewell to
the Goddess, God, and Elements, and close the circle.

Closer to the time

Try and spend time every day in the week leading up to
the self-dedication rite working out your vows and
meditating. Make sure that the vows you make are
realistic! It is better to make less demanding vows
than to make highly demanding vows and not live up to
them.

The Ritual

Spend the day in quiet meditation and fasting. Drink
only pure water, or if you really cannot do this,
allow yourself a small quantity of apple or grape
juice. Do not smoke, drink alcohol or take drugs! If
you are on prescribed medication, consult your doctor.
If the medication is short term, wait until you have
finished the course of medication before doing the
ritual.

If possible, go to a sacred site or wild place and
attune yourself with nature. Communicate with the
nature spirits, and ask for their blessings.

Think about the vows that you wish to make in your
initiation. Think of a vow to yourself, one to the
Goddess and God, and one to the Earth.

Before you start the ritual, have a purification bath.
You may put essential oils, herbs or sea salt in the
bath. Whilst in the bath, meditate on purifying your
aura. See your aura as grey and dirty, but gradually
becoming lighter and cleaner, until it is brilliant.

When you emerge from the bath, allow yourself to dry
naturally. Do not use a hair dryer, or rub yourself
with towels. Rub your entire body with oil. This may
be olive oil, grapeseed oil, or other vegetable oil,
scented with pure essential oils of your choice.
Perform the ritual skyclad if possible.

Have an altar set up, with an altar cloth on it, with
a chalice of wine, a piece of bread or cake on a
platter, a censer, two altar candles, some anointing
oil, your athame or other tool, any ritual jewellery
which will be put on at the end of the ritual to mark
your dedication, and two small dishes containing sea
salt and water (from a spring or sacred well if
possible). You may also wish to have images or statues
of the Goddess and God on the altar.

Light the candles and the incense, and purify your
ritual space. Hold your hands over the water dish and
say:
"I purify you, Oh water, in the blessed and mighty
names of the Goddess and God",
visualizing it glowing with white light. Do likewise
with the salt, then tip some of the salt into the
water, and mix it in with your forefinger.

Sprinkle the salt water around your ritual space.
Visualize a circle around you. (or cast a circle in
your usual way) Call on the elements, then on the
Goddess and God.

Declare your intent, saying something like: "I
(ordinary name) am prepared for dedication. I have
followed the path and fulfilled my vows, and I now
call upon the Goddess and the God to confer on me
wisdom and integrity. I ask for the blessings of air,
fire, water and earth".

Spend some time in meditation, and controlled
breathing to gather energy and achieve an altered
state of consciousness. You may also wish to use a
mantra or chant.

Meditate for a while on finding the stillness inside
yourself. When you are ready, stand before the altar,
and anoint yourself first with oil, then with salt
water and lastly wine, saying:
"I am reborn into my true and magickal self, and I
take on the name of (Witch name). I ask for the
blessings of the Goddess and God on my endeavours, and
I vow (make your vows)".

When anointing yourself you may wish to anoint your
chakras, or anoint yourself with a circle, pentagram,
or personal symbol. It is good to write down your vows
in your magickal diary, and sign the entry with your
witch name.

Present yourself to the quarters, stating that you are
now dedicated to the solitary path. Consecrate your
ritual jewellery with the four elements (incense,
water, salt and candle flame), and anoint it with oil
for spirit before putting it on.

Consecrate your athame or other tool in the same
manner, then hold it to your heart, feeling a link
with it, and filling it with your energy. Say
"I am a child of earth and starry heaven."

Hold it up to the moon and stars, and ask for the
blessings of the cosmos on it, then touch it to the
ground, and ask for the blessings of mother earth.

Lastly, consecrate the wine and cake by touching your
athame to them, and channelling energy through it.
Drink and eat, earthing yourself, then thank the
Goddess, God and Elements, and close the circle.

Remember: Write up your experiences in your magickal
diary. Refrain from ritual for at least the next week,
whilst you integrate the work.

Self Dedication explained

Initiation is a process of "death and rebirth" - the

old self dies, and the new and magickal self is born.

A rite of self-dedication marks a serious commitment

and dedication to the path, and should not be taken

lightly.

Having followed your path this far, you will have

noticed subtle (or not so subtle) changes in your

self, and you may wish to mark this, and affirm your

commitment to the path with a self-dedication ritual.

Initiation is a process which happens over time, and

the rite itself will benefit from being preceded by a

daily practice, building up in intensity as you

approach the day of the rite, with the dedication rite

being the culmination of this ritual practice.

As the rite marks a rebirth, into your witch self or

magickal self, you may wish to obtain a new magickal

item or items for it. This could be a piece of ritual

jewellery, such as a pentagram pendant, or amber and

jet necklace (the traditional witches necklace), or a

cord you wear around your waist. Some people choose to

mark their dedications by having a tattoo in a

magickal design, personal to themselves.

It is also good to have a magickal weapon which you

will consecrate at the end of the dedication rite. A

ritual dagger, or athame is the general tool chosen.

Self-dedication can be very empowering, and can

produce a feeling of "walking on clouds", and it is

very important to earth oneself afterwards, and then

to have a rest from magickal work for a period of

between a week and a month.

Simple daily meditation may be practised during this

period, but avoid intense magickal work. Time is

needed to assimilate the experience, and the

dedication process should be undertaken at a time when

you do not have too much outside stress, and are able

to take time for yourself.

It should be stressed that self-dedication is not the

same as initiation into a coven, and should you wish

to join a coven at a later date, you would still have

to go through a probationary period and coven

initiation, if accepted.

What Is Magick by David Rankine

What is magick? Forget all the fallacies and stereotypical pre-conceptions
taught to you out of fear and ignorance and approach this question with an
open mind. You will probably find it is not what you have been taught to
think. Magick has been defined as "The art and science of causing change to
occur in conformity with will *1"   which could be put more simply as making
desired change happen; or as "energy tending to change"; a definition I use
is "magick is conscious evolution through directing energy". This does not
really explain magick though, so I will try to elaborate on these phrases
without jargon.

An aim of magick is to train the mind by harnessing and making more
consciously accessible such higher faculties as intuition, inspiration and
the creative imagination, and by drawing on the power of the unconscious -
to try and use more than the 10% of our brain's capacity that we do.

Magick assumes belief in, or rather experience of, subtle energies. We can
only see about one seventieth of the light spectrum, yet what we cannot see
still affects us - such as x-rays and ultraviolet light. Similarly, magick
is about focusing more subtle, non-physical energies, and directing them to
create change. To go about this requires experience, and training to improve
the power of the mind, and specifically, the will.

Acts such as meditation, breath control, voice work, body work,
visualization, drama, ritual, and others, are all designed to improve our
body and mind, to better sharpen us and balance us, and to enable us to
perceive and wield more subtle energies.

In the same way, an individual is as strong as their will, and the more
balanced and integrated a person is, the stronger their will (note, this is
probably one of the main reasons why so many magicians have experience of
counselling and/or psychology, recognising the help these processes can
give, both through training and experiencing them. This also acts as a
removal of farcical social stigma often attached to these processes).

Practising magick tends to act as a deconditioning mechanism and can be a
subtle process, the longer you practice, the more you change and the
unnecessary inhibitions, stigmas, guilts and sin complexes that society
builds in are removed. This has the effect of releasing their energy into
the psyche, where it can strengthen the individual.

The more physical side, such as yoga, bodywork, dance and massage, also
removes the tension held in the body as body armour, and releases this and
removes energy blockages which impair full efficiency and may result in
illness.

Possibly the major difference between magick and many of the religious paths
to spiritual growth is that magick is more dynamic, and places the emphasis
on you to work for change - there are no gurus in magick, rather there are
fellow students with different perspectives and experiences - we learn from
each other, as in other areas of life.

Magick tends to work a lot with symbols, as these are the language of the
unconscious, and this is an area of tremendous power to tap. Symbols have
many functions, and one of these, released through magick, can be the
ability to confound the ego and the censor mechanisms, and enabling us to
perceive more subtle truths, or experience direct revelations. Although we
may not be able to fully explain how symbols work, we know from experience
that certain symbols seem harmonious with certain types of energy.

For example a magician may tell you that if you want to attract love you
should wear green, and rose perfume, perhaps wear copper, like a bracelet or
necklace, etc. These are all things attributed with Venus, who is associated
with love, and so the principal is one of contagion - sympathetic magick, or
making something happen by working with items linked to it. This is one of
the oldest and most commonly practised forms of magick. Working with the
symbols of a type of energy does seem to attract that energy.

A cautionary word here, magick is often seen as a way to hidden powers, and
entered for the wrong reason, the "I want sex, power and lots of money"
syndrome. Now there is nothing wrong with these things in themselves, but
when you do magick you will discover that you tend to get what you need
rather than necessarily what you want.

When you do magick you generally use techniques to alter your state of
consciousness and raise energy, and then direct that energy to create a
desired result. The channel that energy takes as directed by your altered
state of consciousness is not necessarily the path you might expect in your
normal everyday state. Magick does bring you power, yes, but it is power
over yourself, not other people. It is the power that is important, to grow
and to create positive change.

This does not mean there is anything wrong with using magick to gain more
physical things, there is nothing wrong with doing a ritual or spell to get
a job, whereas trying to make a specific individual go to bed with you would
be wrong. Magick is very much about intent, and if your intent is to get
work, you are not imposing on people, whereas if you were trying to make
somebody do something that they would not naturally do, you are imposing on
their will.

If you did a ritual to attract love without specifying a person, but opening
yourself to the opportunity to meet someone where love may arise, and to
feel more attractive and better about yourself, you are not imposing, you
are trying to create positive change.

Magick is a commitment to yourself, and it requires determination,
perseverance, strength, openness to change and absence of rigidity, a love
of life (including yourself), and a desire to grow and fulfil your
potential. It may be that you already have all these qualities and do this
already without calling it magick - magick is not about labels, and those
who think and talk as if it is unfortunately put some people off. Magick is
learning about the natural flows of energy in the universe, and working in
harmony with them to effect positive change, both in yourself and in your
environment.

Some people ask why magick is spelt with a 'k' on the end. This is to
distinguish it from magic, associated in the popular mind with illusionism
and prestidigitation, stage magic. Magick is not about illusion, it is about
creating real change, and the 'k' signifies this. K is the eleventh letter
of the alphabet, i.e. the one beyond ten. Symbolically this is very
powerful, as we work in base ten, and eleven represents the unseen, or
hidden energies - the subtle energies of magick, eleven is considered to be
the number of magick.

Magickal training and experience bring forth the energies of the
unconscious, and so it is no surprise to see that symbols become more
important as you develop, providing not only the language of dream and the
unconscious, but also helping create a more flexible perception grid of the
universe. To grow spiritually, it is vital that you remain flexible and do
not become dogmatic, rather that you are open to experience and willing to
question your ideas and beliefs as a result of those experiences.

Magick can be a painful process. It is not easy to maintain the discipline
and honest self-critical approach all the time. It can also be hard work
dealing with the energy released without being knocked off balance
sometimes. The important thing in these cases is to remain honest and keep
at it. Nobody said magick was easy! It takes a lot of practice and hard work
and pain, but the rewards are spiritual and mental growth, the joy of life
and the beauty of unconditional love. Beyond the limits there are no limits!

How to power a magic spell by Black Cat

Some believe that Witches say a few magic words and do a ritual and then a spell is created and performs its function.

There is a metaphorical plane, a plane where all the psychic energy of both the living and the dead exists. We draw from this energy when we are being creative. It can also be psychically tapped to energize one's will and envisionment to cast spells.

The metaphysical plane acts like a battery. Psychic energy is alive and can be given a will of evil or good. Good psychic energy can heal and make good things happen. The evil energy creates a negative field around the person the spell was cast on, Some evil spells can cause someone to lose health etc.

It will effect random chance and make bad or negative things happen, causing luck and other factors to be reduced and depending on the nature of the spell and the psychic skill of the Witch. The spell could take years before it begins to lose its energy and effects.

There are several ways to create a psychic battery. Covens are great for this. A spell cast by a coven is much more powerful then one cast by a single Witch. There are also places in the world where there are rips in the psychic energy layer of the metaphysical plane. These places are ideal for Witches because the psychic energy leaking out of the metaphysical plane is very powerful and very easy to tap. One can also tap a person and use hir as a psychic battery to cast spells, but learning to channel and draw psychic energy from the metaphysical plane is the first thing any Witch should learn.

THE LAWS

Taken from The Internet Book Of Shadows... 

THE LAWS WERE MADE FOR THE WITCHES TO ADVISE THEM IN THEIR TROUBLES. DO NOT CHANGE THEM LIGHTLY.

The Witches should worship the Gods as is their due, and obey their will. For the worship of the Gods is good for the Witches even as the worship of the Witches is good for the Gods: For the Gods love all their Witches.

As a man loves a woman more by learning more of her wants and desires, so should the Witches love the Gods by the learning (mastering) of them.

It is necessary that the Magic Circle, which is the Temple of the Gods in these times, be cast and purified such that it may be a fitting place for the Gods; and the Witches should be properly prepared and purified to enter into the presence of the Gods.

With love and worship in their hearts the Witches shall raise power from their bodies (and the elements around them), and they shall offer this power to the Gods so that the Gods may help their Witches.

The High Priestess shall rule her coven as the representative of the Goddess, and the High Priest shall support her as the representative of the God. The High Priestess will choose any member of the coven to be her High Priest, if he has sufficient standing in the coven. As the God Himself kissed our Lady's feet, gave Her the five-fold salute, and offered Her His power because of Her youth and beauty, Her sweetness and kindness, Her wisdom and justice, Her humility, gentleness and generosity, and shared His power with Her, so therefore the High Priestess should always be aware that all power comes from Him; it is only lent, to be used wisely and justly.

The greatest virtue of a High Priestess shall be recognition that youth is necessary to the representative of the Goddess. She will, therefore, gracefully retire in favor of a younger covener should the coven so decide in council. The true High Priestess should realize that gracefully surrendering the pride of place is one of the greatest virtues, and that thereby she will return to that pride of place in another life with even greater power and beauty.

In the Old Days, when there were many Witches, we were free and worshipped freely in the greatest temples; but in these times, we must celebrate our sacred mysteries in secret. Therefore, none but the Witches are to see our mysteries; no coven shall know the location of any other coven or who its members are, except the High Priest, the High Priestess and the Messenger; and that there shall be no communication among the covens, except by the Messenger of the Gods or the Summoner. Only if it is safe may the covens meet in some safe place for the Great Festivals; and while there, none shall give their true names or any information about their coven or its members. This law is made for this reason: No-one can tell our enemies what they do not themselves know.

It is ordained that no-one shall tell any person not in the Craft who other Witches are, or give them names or addresses, or in any way tell anything that can betray a Witch to their face. Nor may anyone tell where the covendom or covenstead is, where any meetings are held or any other information about the coven unless directed to do so by the coven in council.

If anyone breaks these laws, even under torture, may the Curse of the God and the Goddess be upon them, so that they may not be reborn upon the Earth (but shall live forever in the Hell of the Christians).

Let each High Priest and High Priestess govern their coven with justice and love, with the help and advice of the other and of the elders of the coven, always heeding the advice of the Messenger of the Gods if he should arrive. They will heed all the suggestions of their coveners and strive to settle any differences among them.

It is recognized that there will always be people who will try to make everybody agree with their ideas: these people are not necessarily bad -- they often have good ideas and these ideas should be discussed in council. But if they will not come to agree with their other coveners or if they say "I will not work with this High Priestess", then the elders will have them leave. It should be suggested that they might join another coven, or if they are of sufficient standing, they may be encouraged to found their own coven. For it is better this way, to avoid strife among the family of Witches.

When using geographic boundaries, whenever anyone of Third Degree lives more than a league from the covenstead (or are about to), any of these may found a new coven; indeed, any Witch living within the covenstead who wishes to form a new coven will inform the elders of this intention and immediately move to a new dwelling beyond the boundaries of known covensteads. Members of any coven may choose to join the new coven when it is formed, but they must totally avoid their old coven if they choose this course. The elders of the old and new covens should meet in peace and love to determine the boundaries of the covens. Any Witch living outside of any two covens may choose to join either coven, but never both. All may meet for the Great Festivals if the elders agree, so long as they meet in peace and love. Let the elders confer as to the use of this law when it is not directly applicable. Always be aware that the splitting of a coven breeds bad feelings (energy vortices?); this law was made chiefly for this reason. And may happier times come!

If you would keep a Book (whether it is called a Black Book, Book of Shadows, Book of Light, or whatever), write it in your own hand. Let your brothers and sisters in the Craft copy as they will from your book in their hand, but never let your Book out of your hands and never keep the writing of another. Every Witch should keep and guard their own writings, that none may be discovered through their Book being found in another's possession.

Destroy your Book whenever danger threatens, and commit as many as possible of these Laws to memory. Destroy the writings of a deceased Witch if they did not have time to do so themselves. If any of their writings are found, it is clear proof against both the writer and the holder, for our enemies firmly believe that "one may not be a Witch alone": their family and all who are known to be friends may be suspected as Witches. Be responsible with your writings and you will protect all who love you.

If your Book is found on you, it is clear proof against you along unless you tell our enemies what you know. You may be taken and tortured, but keep all thoughts of the Craft from your mind. If the torture is too much to bear, tell them, "I cannot bear this torture. I will confess. What do you want me to say?" If they try to make you talk about the Craft, do not; but if they try to make you speak of absurd things, such as flying through the air, consorting with the Christian devil, sacrificing children or eating men's flesh, say, "I held an evil dream; I was beside myself; I was crazed," or words to that effect, to obtain relief from the torture. Not all magistrates are bad -- if there is any semblance of an excuse, they may show mercy. If you have confessed to anything, deny it afterwards: say that you babbled under torture, or that you don't remember what you said. If you are condemned, do not be afraid, for the Craft is powerful and your escape will be aided if you stand fast. If you go steadfast to the flames, be certain that drugs will reach you and you will feel nothing of the pain. You will only go to death and what lies beyond -- the ecstasy of the God and the Goddess. If you betray anything, however, there is no hope for you in this life or that which is to come.

To avoid being discovered, choose your working tools to be ordinary items which you would have around the house. Make your Pentacles out of wax so that you can break and melt them at once. Do not keep a sword unless its presence would alarm no-one. Have no signs or names visible on anything. Write the signs in ink or water immediately before consecrating the tool and wash them off immediately after. Do not engrave anything, for this will only help you be discovered. Keep your athame and kerfan (working knife) among your kitchen knives, and let the colors of the hilts determine the one from the other and from the other knives. Always remember that we are the Hidden Children of the Goddess. Never do anything to disgrace the Craft or Her -- never boast, never threaten, and never say that you wish ill of anyone.

It is not forbidden to say, "There is Witchcraft in the land", for the Christians say so themselves and have made it heresy not to believe so; but always say, "I know nothing of it here, though it may be elsewhere." If any person speaks about the Craft outside of the Circle, say, "Don't speak of such things -- it frightens me. It is bad luck to talk about such things." Say this for this reason: the Christians have their spies everywhere. These spies have been known to talk as if they were drawn to the Craft and as if they would want to come to our meetings, and they say such things as, "My fathers and forefathers worshipped the Old Ones, and my mother; I would like to worship in this way myself." To all of these, tell them that you do not know what they are talking about, and that you wish they would stop. But to others, say, "It's silly to talk about Witches flying around in the air; they would have to be lighter than feathers or thistle-down. Besides, everyone knows that Witches are all bleary-eyed old hags; what fun could they possibly have at their meetings, and why should I want to participate? And besides, you know we were taught in school that there are no such things as Witches." Always make fun of the subject, that we may worship in peace when the persecution ends: let us all work for that happy time. May the blessing of the God and the Goddess be upon all who keep this law.

If any in the Craft holds any property, let all Witches guard it and keep it clear and good for the use of the Craft. It is the further responsibility of all Witches to guard Craft funds wisely.

If any Witch offers a well-made item, it is proper to pay them for it according to the value of the work; this is not taking money for the Craft, but payment for honest work -- even the Christians believe that "the labourer is worth his hire". Still, if any Witch works willingly for the good of the Craft and will not accept payment, this shall be to their greater honor.

It is known that a coven may be bound together by sexual ties, and that this is often not desirable. When it is found that this is not desirable, the coven should be made up of loving couples, and there may also be single coveners. In such cases, it is required that the search for new love be undertaken outside the coven except when two single coveners find love with each other; otherwise, it will often cause division in the coven. For while all acts of love and pleasure are indeed the rituals of our beloved Goddess, She is not inclined to favor acts which divide Her covens and scatter Her Witches unnecessarily.

If there should arise quarrels or disputes among the Witches, the High Priestess or High Priest shall immediately convene the elders and inquire into the problem. The elders shall hear each side separately, and then both together. Their decision should be just, not siding with one side until the matter is determined, recognizing that there are people who cannot work under others, and others who cannot make wise decisions. To those who must always be in charge, the possible solutions for them are to void the coven altogether, find another coven for them, or for them to found a new coven (taking with them all who will go). To those who cannot rule wisely, the solution is that those who cannot bear the rule will leave the coven. No one can truly worship the Gods when personal conflicts among the coveners are not resolved; all who cause strife in the coven must be told, "Go away from us, for the Craft must ever survive."

In the Old Days, we could use the Art against anyone who treated the Witches badly; but in these times, we must not do so. Our enemies have invented a burning pit of everlasting fire into which their God throws everyone who does not worship Him, except for those few who buy their penance from His priests (for their God always seems to be in need of money). Even as our Gods need our aid to make fertility for people and crops, so it is that the God of the Christians is always needing men to find and destroy us. Their priests tell them that any man who is helped by us will be damned to their Hell forever, to the point that men are mad with the terror of it. But the priests also make them believe that they may escape this Hell if they give up Witches to be tortured, so that these men are always thinking, "If I catch only one Witch, I will escape the fiery pit." For this reason we have our hiding places, and when no Witches are found, the searchers will say, "There aren't any Witches, or at least not in this area." But as soon as one of our oppressors dies or even catches a cold, the cry will go up that it is "Witches' work", and the hunt will be on again. And while they may kill ten Christians for every Witch, they will not care, for they are countless millions while we are few indeed.

THEREFORE, IT IS ORDAINED that none shall use the Art in any way to harm anyone or even wish them ill. However much they may injure us, HARM NONE, and may the Christians forget that we exist.

These laws are ordained to help us in our difficulties. No person, no matter how large the injury or injustice they incur, may use the Art in any way to do evil or harm anyone. But they may use the Art, after great consultation with the elders and fellow coveners, to keep the Christians and their tools from harming anyone -- but only to constrain them. To this end, some day men will say "That man says he is a mighty persecutor of Witches, but all we ever see him torture are old women -- we cannot see that they have hurt anyone, and if they are all such powerful Witches, why has he not been harmed?" They will see him as the evil person he is, regardless of his professed beliefs. We know that too many people have died because someone had a grudge against them, or were persecuted because another wanted their wealth or because they were too poor to bribe the witch-hunters. And many have died only for being old women -- so many that most men now seem to believe that only old women are Witches. This is to our advantage, for it turns many suspicious eyes away from us; but we mourn deeply for the old women. Still, in England and Scotland, it has been hundreds of years since a Witch "died the death"; be vigilant, for the misuse of our power might begin the persecutions again. Never break this law, no matter how much you are tempted. Never consent to the breaking of this law: even a High Priestess who merely consents to the breaking of this law must be deposed immediately, for it is the blood of all the Witches that she endangers. DO ONLY GOOD, and then only when it is safe to do anything at all.

Never accept money for the use of the Art, for money always smudges the receiver. Christians take money for the use of their arts, and they sell pot-metal charms, pardons and potions to men so that they may escape from their sins. Do not act like these; as long as you refuse to take money, you will be free from the temptation to use the Art for evil causes. All may use the Art for their own advantage or for the advantage of the Craft, but you must always be certain that no-one will be harmed by its use. Let the coven debate the use of the Art at length, and only when all are satisfied that none will be harmed by its use will the use be allowed. Remember that if you cannot achieve your means in one fashion, your aim may still be reached through another -- always harming none.

If anyone in the Craft needs a house or land and there is no one willing to sell to them, you may use the Art to incline an owner's mind to be willing to sell, provided that the spell does not harm the owner or the property and that the full value is paid without haggling. Never bargain or cheapen anything while living by the Art.

The most important of laws: Do nothing that will endanger anyone in the Craft or which will bring them into conflict with the law of the land or any of our persecutors. In this regard, it is NEVER permissible, in any dispute involving the Craft, to invoke any laws other than those of the Craft, nor may any tribunals be held other than one consisting of the High Priestess, the High Priest, and the elders.

The coven is to keep two books on herbalism. One of these will list the names and uses of all herbs which are cures for ills or are otherwise good for humans, and all may have access to this book to learn these things. But keep a separate book with the names of all poisonous herbs and those used in dark spells, letting only the elders and other trusted Witches know of these secrets or even of this book's existence.

Remember that the Art is the secret of the Gods and may only be used in earnest -- never for show, or pride, or personal glory. The Christians may taunt you saying, "You have no power: Perform some magic for us, and then we may believe." Do not listen to them, for the Art is holy and is to be used only in need.

It has always been the way of men and women that they should seek after love, and while no one should be reproved for this, it may be to the disadvantage of the Craft sometimes. It has happened too many times that a High Priestess has found a new love and run off with him, giving no word to the coven of this. A High Priestess may resign in full coven at any time, and this resignation is valid; but if she has not resigned, the coven shall wait for her to return for a year and a day (for she may return sooner, having left for love). If she has a deputy, that deputy is to act as Priestess for as long as the High Priestess is away. If she returns within this time, all will be as if she had never left; but if she does not return within this time, a new High Priestess shall be elected in full coven. Unless there is a good reason to the contrary, the deputy, having done the work, should reap the reward and be chosen as the new High Priestess. But if another is chosen, the deputy shall be the maiden and deputy of the new High Priestess.

The High Priest serves at the pleasure of the High Priestess. If the High Priestess is gone for more than a year and a day, he shall continue in his office while the deputy serves in her place. However, once a new High Priestess has been chosen, the new High Priestess will appoint her own High Priest (and it may be the current High Priest or not). Neither the prior High Priest nor his friends may be angry if a new High Priest is chosen, for pride must always give way to harmony in the coven.

The Art is sacred: it is the Art of the working of energies, and it must always be taught inside of the Magic Circle. It has been found that teaching the Art frequently leads to a sexual attraction between the teacher and student -- and that this often improves the result. If for any reason this is not desirable, it should be avoided at the beginning by both persons firmly - and verbally - resolving that their relations will be limited to that of brother and sister, or parent and child. It is for the reason that shared love often increases the result of working magic that teaching should always be done from man-to-woman and from woman-to-man. When a coven is made up of members of all one sex, the masculine-to-feminine energy exchange should be adhered to whenever possible. Teaching people about the Craft, however, may be done whenever and wherever it is safe, so long as the teacher is knowledgeable, the student is willing, and the information taught is available publicly or is not a secret of the Art. No-one may charge for teaching, unless it is to cover such expenses as the cost of the room, books or other printed materials, refreshments, and so forth.

Order and discipline must be kept within the coven: the High Priestess or the High Priest should and may punish all faults. To this end, all in the Craft should receive their correction willingly. With the culprit kneeling, all in the Circle should be told of the offense, and the sentence will be pronounced. Punishment might include the scourge or the recasting of the Circle, followed by something silly such as several kisses. The culprit must acknowledge the justice of the punishment by kissing the scourge upon receiving sentence, and afterward by thanking everyone for their loving correction.


SO MOTE IT BE!

The Arbatel of Magic

THE term transcendental must not be interpreted in any exalted or philosophical sense when it is used, informally and conventionally enough, in such a connection as the present. It has not been adopted because it is tolerably appropriate, but rather in the absence of a better word of definition in respect of the claim implied, and because also it has been previously admitted in the same connection. It is perhaps loosely equivalent to the Haute Magie of Eliphas Lévi, which I have rendered Transcendental Magic, not as a satisfactory equivalent but because there is no current or admitted expression which corresponds more closely. When due allowance has been made for the conceptions which may be presumed to underlie the subject, it must be said that in Ceremonial Magic there is as much and as little Transcendentalism as in the phenomena of modern mediumship. Whatever might be claimed for the intelligences with whom communication is sought to be established, they reveal themselves by their offices, which are either fantasic or frivolous. In such an association it should be understood that material interests are to be included in the second class; in the first would be comprised those which are outside realisation by reason of their extravagance, while at the same time they are unconnected with spiritual aspiration.

Supposing that it were an exact science, there would be nothing in Practical Magic which interlinks, for example, with a true or with any Mystic Purpose. 1 Hence, by Rituals of Transcendental Magic there must not be understood a collection of processes by which the Divine in Man is sought to be united with the Divine in the Universe. The works of St. John of the Cross, of Ruysbroeck, of Eckart, of Molinos, of Saint-Martin, even the Imitation of St. Thomas à Kempis--these contain the grand processes of true Transcendental Magic, were it other than desecration to apply a term which is worse than ridiculous to treasures which would be disparaged by the association. Here there must be understood simply those occult processes and that so-called Theurgic Ceremonial, in which there is at least no explicit connection with Black Magic, which not only contain no dealings with evil spirits for evil purposes, but appear to eschew all such communication, for what purpose soever. An exception--which, properly understood, is, however, an exception only on the surface--should be made in favour of the procedure adopted by the Church for the expulsion of diabolical powers from persons in the flesh, not because the phenomena of possession are necessarily other than pathological, even in those cases which would appear to be marked and obstinate, but because, on the terms of the ecclesiastical assumption, the Rite of Exorcism is a far more exalted Rite than anything which obtains in Transcendental Magic. In this matter, as in many other cases of much higher importance, no tolerable justice has been done to the position of the Catholic Church. It should be observed in addition, that while Ceremonial Magic is concerned with a variety of processes which may obviously tend to produce in unwary operators the phenomena which characterise possession, there is scarcely a single process in any one of the Rituals--White or Black, Composite or Transcendental--which makes any pretence of relieving persons so afflicted. 1 There is, therefore, no reason to doubt on which side of hallucination the apparatus of the Rituals has been developed, and the sympathies of reasonable students will be with the honourable institution which condemned the practices and sought to liberate the victims, leaving possession itself as an open question, and in this sense as a side issue.

Even with the qualification which I have registered, the putative Transcendental Rituals are exceedingly few. There is--1. The Enchiridion of Pope Leo the Third. 2. The Arbatel of Magic. 3. The Celestial Magic of an anonymous German occultist, entitled Theosophia Pneumatica, which must be held to represent and to save enumeration of one or two similar handbooks. Of these, the first is included among the Rituals of Ceremonial Magic: by the invincible ignorance of almost every person who has undertaken to class it. On the other hand, the third borrows all its importance from the second, in which, upon both counts, the interest evidently centres. As regards its origin, its authorship, and even its scope, there is, however, considerable mystery. Within my own knowledge, there are no copies in manuscript, or none at least which are prior to the end of the sixteenth century. It appeared in a tiny volume at Basle and bore the date 1575. 1 Back-dating and imputed authorship are the two crying bibliographical sins of Grimoires and magical handbooks, and the antiquity of the Arbatel rests under a certain suspicion on account of its literary connections; at the same time it would require the knowledge of an expert in typography to pronounce certainly on the reliability of the date indicated. The text is in Latin, but there is a slender possibility in favour of its being the work of an Italian. 2 It makes a reference to Theophrastic Magic, which indicates the influence of Paracelsus, and, although it is difficult to speak with any certainty, seems to hint at an early period of that influence, the period, in fact, of Benedictus Figulus, slightly antedating Rosicrucian enthusiasm, and thus accounting for the omission of all Rosicrucian references, which, in view both of matter and manner, might have been irresistibly expected had the work been posterior to the year 1610.

It should be observed that the Arbatel has no connection with the cycle, hereinafter considered, of the Keys of Solomon, and it is permeated with Christian ideas. The authorship is completely unknown. Arbatel, or ארבעתאל {Hebrew ARBOTAL}, is probably not an assumed name, but indicative of an instructing or revealing Angel. The use of this Hebrew term is, however, peculiar in connection with the fact that the references to the Old Testament are few and unimportant, while the sayings of Christ, and the New Testament narrative generally, are subjects of continual citation. Solomon, moreover, is not mentioned in the frequent enumerations of adepts and wise men.

So far concerning the origin, authorship and date of the book. It remains to say that it is incomplete. Of the nine "Tomes" into which it purports to be divided, we possess only one. It is not unlikely that the rest were never written, because the author has left us a plan of his entire proposal, and it is evident that his first book more than once overlaps what should have followed. As it stands, the Arbatel of Magic is concerned with the most general precepts of Magical Arts--in other words, with the Institutions. It is entitled Isagoge, which means essential or fundamental instruction. The missing books are those of Microcosmical Magic, or Spiritual Wisdom; Olympic Magic, that is, the evocation of the Spirits of Olympus; Hesiodiacal and Homeric Magic, being the operations of Caco-daimones; Roman or Sibylline Magic, concerning Tutelary Spirits; Pythagorical Magic, dealing with the Genii of the Arts; the Magic of Apollonius, giving power over the enemies of mankind; Hermetic or Egyptian Magic; and that, finally, which depends solely on the Word of God and is called Prophetical Magic.

It is an open question whether all of these books could have been completed without a proportion of that dangerous instruction which makes for open Black Magic. The Isagoge, however, must be exempted in part from such charge; the Seven Septenaries of aphorisms of which it consists contain many moral and spiritual exhortations, which, if they are not exactly unhackneyed, are on the surface quite unexceptionable, and might indeed rank among the more exalted of their kind, were it not for the art with which they are connected. The initial groups of these aphorisms serve to introduce the Ritual of the Olympic Spirits, dwelling in the firmament and in the stars of the firmament, between whom the government of the world is distributed. There are 196 1 Olympic Provinces in the entire universe, so that Aratron has 49, Bethor 42,Phaleg 35, Och 28, Hagith 21, Ophiel 14, and Phul 7. These Provinces are termed visible, but even as the Seven Septenaries of Arbatel cover the whole ground of reputed Transcendental Magic, so these seven successive multiples of the same mystical number may most probably be taken to indicate powers and offices. It is further said that the Olympic Spirits rule alternately, each for 490 years, which would be mere confusion were separate assemblages of spheres permanently assigned to them.

The powers possessed by these Intelligences are very curiously set forth. They rule naturally over certain departments and operations of the material world, but outside these departments they perform the same operations magically. Thus Och, the prince of Solar things, presides over the preparation or development of gold naturally in the veins of the earth--that is to say, he is the Mineralogist in Chief of Nature; he presides also over the quicker preparation of the same metal by means of chemical art--that is, he is the Prince of Alchemists; and, finally, he makes gold in a moment by Magic. It is in this way that Ceremonial Magic connects with while it assumes to transcend Hermetic Art. 1

There is another curious instruction, with regard to the names and characters of the Spirits. In opposition to much of the traditional doctrine of Magic, it is affirmed that there is no power in the figure of any character or in the pronunciation of any name, except in so far as there is a virtue or office ordained by God to both. The names, moreover, are not definite, final or real names, whence they differ with different writers accordingly as these have received them. The only effectual names are those which are delivered to an operator by the Spirits themselves, and even then their efficacy seldom endures beyond forty years. It is, therefore, better for the student, says the Arbatel, to work only by the offices of the Spirits, without their names; should he be pre-ordained to attain the Art of Magic, the other parts of that Art will offer themselves of their own accord.

The sources of occult wisdom, it proceeds, are, firstly, in God; secondly, in spiritual essences--that is to say, the Angelical Hierarchy; thirdly, in corporeal creatures, the reference being probably to the signatura rerum of Paracelsus; fourthly, in Nature--that is to say, in a knowledge of the secret virtues of natural things, as, for example, herbs and precious stones; fifthly, but after a long interval, in the apostate spirits reserved to the last judgment; 2 sixthly, in the administers of punishment in hell, which seems to connect with the classical conception of avenging infernal gods; seventhly, in the people of the elements, that is, the Salamanders, Sylphs, Undines and Gnomes or Pigmies.

The secrets deriving from these sources range from the highest achievements of reputed mystical science 1 to the bourgeois ambitions of daily life, from the Regeneration of Enoch and the Knowledge of God, Christ and His Holy Spirit--wherein is the perfection of the Microcosm--to the attainment of honours and dignities, the ingathering, of much money, the foundation of a family, good fortune in mercantile pursuits, and successful housewifery both in town and country. The prolongation of life, the transmutation of metals and the talismanic cure of all diseases, with other "paradoxes of the highest science," also figure in the list.

Meditation, inward contemplation and the love of God are the chief aids to the acquisition of Magical Art, together with great faith, strict taciturnity and even justice in the things of daily life. Finally, a true magician is brought forth as such from his mother's womb; others who assume the function will be unhappy

CHARACTER OF ARATRON

The powers and offices of the Seven Olympic Spirits are as follows: ARATRON governs those things which are ascribed astrologically to Saturn. He can convert any living organism, plant or animal into stone, and that in a moment of time; he can also change coals into treasure and treasure into coals; he gives familiars and reconciles subterranean spirits to men; he teaches Alchemy, Magic and Medicine,imparts the secret of invisibility, makes the barren fruitful and, lastly, confers long life. He should be invoked on a Saturday, in the first hour of the day, 1 making use of his character, given and confirmed by himself.

THE CHARACTER OF BETHOR

The affairs of Jupiter are administered by BETHOR, who responds quickly when called. The person dignified by his character may be exalted to illustrious positions and may obtain large treasures. He reconciles the Spirits of the Air to man, so that they will give true answers, transport precious stones and compose medicines having miraculous effects. BETHOR also grants familiars of the firmament, and can prolong life to seven hundred years, subject to the will of God, which qualification imparts an air of caution.

THE CHARACTER OF PHALEG

PHALEG governs the things that are attributed to Mars. The person who possesses his character is raised by him to great honour in military affairs.

THE CHARACTER OF OCH

Solar interests are administered by OCH, who prolongs life to six hundred years, with perfect health therein. He imparts great wisdom, gives excellent (familiar) spirits, composes perfect medicines, converts any substance into the purest of metals, or into precious stones; he also bestows gold and a purse, quaintly described by the English translator of the Arbatel as "springing with gold." He causes the possessor of his character to be worshipped as a god by the kings of the whole world.

THE CHARACTER OF HAGITH

The government of Venereal concerns is entrusted to HAGITH, and the person possessing his character is adorned with all beauty. He converts copper into gold in a moment and gold instantaneously into copper; he also gives faithful serving spirits.

THE CHARACTER OF OPHIEL

OPHIEL is the ruler of those things which are attributed to Mercury; he gives familiar spirits, teaches all arts, and enables the possessor of his character to change quicksilver immediately into the Philosopher's Stone.

THE CHARACTER OF PHUL

Lunary concerns are under the government of PHUL, who truly transmutes all metals into silver, heals dropsy and provides Spirits of the Water, who serve men in a corporal and visible form; he also prolongs life to three hundred years.

Legions of inferior spirits are commanded by each of the Governors, who also have Kings, Princes, Presidents, Dukes and Ministers ruling under them. Ceremonial Magic usually administers the hierarchies upon a colossal scale. The invocation of the Governors is simple. It is performed in the day and hour of the planet which is in correspondence with the Olympic Intelligence by means of the following:--

PRAYER

O Eternal and Omnipotent God, Who hast ordained the whole creation for Thy praise and Thy glory, as also for the salvation of man, I beseech Thee to send Thy Spirit N., of the Solar Race, 1 that he may instruct me concerning those things about which I design to ask him [or--that he may bring me medicine against the dropsy, &c.]. Nevertheless, not my will, but Thine be dome, through Jesus Christ, Thine only begotten Son, Who is our Lord. Amen.

THE DISCHARGE

Forasmuch as thou camest in peace and quietness, having also answered unto my Petitions, I give thanks unto God, in Whose Name thou camest. Now mayst thou depart in peace unto thine own order; but return unto me again, when I shall call thee by thy -name, or by thine order, or by thine office, which is granted from the Creator. Amen. [Then add:] Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God: for God is in heaven, and thou art upon earth; therefore let thy words be few. For a dream cometh through the multitude of business, and a fool's voice is known by multitude of words.--Eccles. v. 3, 4.