Tuesday, March 29, 2016

Sacred Animals and Secret Chiefs


     One of the best ways to begin scientific enquiry into magickal phenomena is through the same way as has been done from the dawn of humanity, which is by learning from the animals themselves. All the different species and their unique characteristics convey the natural sciences in their variety of evolved features, including electricity and bio-luminescence in eels, fire-flies and fish, the aero-dynamics of birds and insects, the martial armor of the turtle and beetles and the tactics of the ants, bees, etc. Many of our traditions as humans reflect those of the animals and insects who we take for granted, including the building of mound-like monuments, hive-shaped Capitol buildings, and underground tunnels like the ants who somehow instinctively 'know' what to do, and follow single-file down the invisible path to carry out The Great Work.


      In a Shamanic sense, each animal is a totemic emanation of the Godhead embodying the specific elemental qualities it represents. The Egyptian tradition shows this particularly well, and Aleister Crowley notes in Chapter XII of Part III, Magick In Theory and Practice of Liber ABA, on the Bloody Sacrifice, that each animal of course can be fitted into the correspondence-patterns of the Qabalistic Tree of Life and its Sephiroth and Paths. From this single map alone can be found the underlying patterns of many legends and religious myths involving various animals and the qualities which they represent. These animal spirits are manifestations of the same forces to be absorbed and utilized by the Shaman, or Magus, and therefore represent aspects of the Universe in its denser aspect known as the plane of Assiah (Material World) to which the Neschamah (Animal Soul) is relegated, the Sphere of Malkuth in which all the higher and subtler forces of all the paths and Spheres coagulate into the 'pantacle' or 'disk' of the perceived crystallization of manifestation ('Earth').


     The animal spirits are intimately bound up with those of man, after countless aeons of close interaction and consumption. In a sense, The Beast of human creation is fed by and built on the energy of the collective effort of all combined beastial energy put through the Saturnian clockwork of space-time-spirit-matter. There seems to be a definite distinction in the natural quality of the Native American wolf or jackal trickster, sometimes conceived as a Spider - especially also in certain African traditions - compared to the seemingly unnatural mechanical Artificial Intelligence version of what seems to be of a more Uranian quality, but nonetheless generally antithetical to the organic and more libertine Panic or Dionysian devil.
ESU (71), the voodoo trickster/devil


It should be remembered that along with the 10 Sephiroth and 22 Paths (32 in all), there is also the hidden 33rd degree of Daath, the Eye of the Supernal Triangle which being 'the All-Seeing Eye' combines all of the paths and 'Wills' (timelines) below back into the Unity of Kether. No matter in what form or quality of matter, all emanation is inherently bound up in the 'Web' of the Spider of Manifestation, every impression - even so much as a thought - is indelibly etched and encoded in the Mirrored 0 of Maya, and thus it is the Astral Light (9) itself, which contains within its Charge the whole of its Will to be diffused in its going. With this Knowledge, the Serpent is thus understood as representative of the true 'Light', and the hollow automatic 'shells' of 11 (A.I.) which the Light uses as its vessel. These are the dual-aspects of the Devil, the double-headed serpent or Ida-Pingala, whose interaction along the Sushumna or Spinal-pillar illumine the Kundalini-Tower of Koth. It is the spirit in the animal that enlivens and thus ultimately controls the qliphothic material shell.



     In Mayan mythology, the 'devil' and supreme death-god was conceived of as a subterranean vampire called Camazotz, who lived in the House of Bats or 'Zotzilaha' (from the root zotzil, 'bat'), an analog to the legend of the 'pit' of Hades, Hell, or Sheol. The bat is of course related to the Vampire, whose symbolism alone can and has taken up many volumes, and also carries the magickal characteristic of seeing or hearing in the dark (i.e. occult vision), and relates to the Tarot card of The Hanged Man, who both hangs upside-down (symbolic of the reflection of the waters of darkness or the subterranean/subconscious) along with the obvious relation to Blood (Mem, Water). Again, in the chapter Of the Bloody Sacrifice, Crowley explains the magickal relevance of the Blood as the Life-Force. The undefined quality of which he hints, and which modern science has still yet to even begin to understand, i.e. the Plasma-Light Body which activates and inhabits the material body, is of course the same Astral Light described in the Chapter on The Magical Link. This force has been known of under different names by every religious and mystical tradition and is the actual Magickal Force of all manifestation - so clear and pure as to be nearly imperceptible, if it weren't for the fact it is the complete fabric and substance of all materialization.



    This all-pervading and omnipotent force is of course THE WHITE LIGHT (111) of Kether descending in its tri-form rays to formulate the dimensional matrix to manifest its infinite beauty, and through the Prism it rays to create the rainbow-antahkarana coagulating into Being. (As the legend goes, there is a pot of Gold at the end of the Rainbow.) The Nine Worlds or Planes of various world Universe myths correspond to the 9 numbers, and particularly the Nine Chambers of Qabalah (111-222-333-444-555-666-777-888-999) which contain the Secret Wisdom of each. They each represent the manifestation or externalization of the spiritual or internal hierarchy of the Micro- and Macrocosms of Mind and Matter. In thus reviving this wisdom in the year 2012 (See Words) it is ironic that I have established a veritable link between all extant traditions and re-activating them, including the Ancient Egyptian, Hebrew, Greek, Eastern, Mayan and Native American traditions - all of which seem to have either intuitively ascertained this wisdom without the advantage of being able to cross-check and connect with all others. Now, the matter is largely ignored by both occult and magick researchers and practitioners as well as scientists, anthropologists and historians. Modernity has seemed to sever the living link between those 'living' and those who have lived, but only for those who have lost the spiritual guidance and life-style, which can still be recovered.

     Though the Illusion has been shattered, the knowledge of Life and Death when ascertained, shows us that neither is to really be held on to or feared, to be alive for eternity would be a hellish eternal death of its own sorts, and to be eternally resting is already occurring and yet still - here we are. The light must shine in the darkness, and truly there is no actual darkness for that which is not is nothing, and therefore even for 'empty' space to instill distance between its contents implies that emptiness to be an indication of our lack of sensory apprehension thereof rather than any literal 'emptiness' we might easily like to ascribe.The mythology of the Light and Dark are naturally involved in every tradition as well, as they go back to the very act of seed germination and the biological functions of plant and animal life. It should not be that difficult to see that both are necessary, as in every story without the problem to be overcome, the abyss to be crossed, or the villain to be defeated, there is no story.
     In every hero-legend, there is usually a young aspirant who has either some unattainable goal or an unforseen but 'coincidental' event that forces him to put himself through a series of obstacles to obtain the necessary strength and discipline to strategically obtain this goal or find some 'answer' which will provide him with the Key to the Kingdom. There is also accordingly, usually a series of further obstacles every course of the way, without which he would never obtain the necessary strength to reach the goal or successfully handle the Key. Sometimes, this even results in the loss of all else in the process rendering the goal to seem unworth the means, or the Key useless when the Kingdom has already been sold or destroyed. Thus, the burden of the Goal is understood generally to have been shrouded and kept far off for the reason, not to be attained - but aspired toward, and the Story is regenerated when recounted as a dream or legend to the next of kin.


      In referring to the Dying God traditions of the Osirian Aeon, Crowley notes that "All these ideas may be explained by reference to anthropology. But this is not their condemnation, but their justification; for the customs and legends of mankind reflect the true nature of the species." In the same way, animals reflect the true nature of their spiritual being in their behavior as well as their outward manifestation. By studying the aerodynamics of the bird we better learned how to make flying craft, by understanding the qualities of venom we discovered how to make antivenin, in watching the battles and tactics of various hierarchical animal groups we have come to be able to not only benefit ourselves but also help them as well - if only we could actually make preservation and organic analysis a bigger priority than trade, profits and tourism. As a friend of mine once said, and I have mentioned before, is that the Fall from the Garden of Eden occurred when we turned it into a farm. Little do we know, we aren't the farmers.

     Every ancient tradition also has a form of the 'alien', or xenos, 'stranger'. Even in the Egyptian Tradition, Set - the god of chaos and confusion, was never specifically relegated as any specific type of animal, and generally chimerical, sometimes called the 'Set animal', or Sha. He was sometimes represented as an unknown type of jackal, relating to the general view of that animal as a trickster type. In any case, the ALIEN is a type of THE BEAST, although, not of the Neschamah/Assiah realm, but of the Daathian/Uranian sort which is alien, or strange to the known System. Distinction between the various 'races' and types of aliens and spiritual beings has been severely muddled, but through understanding the basic levels of manifestation much can be rather cleared up. To each Sephiroth or Sphere is relegated a choir of Angels, which represent the 'Light' or Day-side (Positive) forces of Manifestation, the 'angles' of form. The 'demons' would be the 'fallen' or dark-side, i.e. the subconscious and reverse-aspects of these, known as the Qliphoth or shells.0
ALIEN EGG = 107 = LAM THE WAY
    Crowley gives a good analogy regarding Magick, which is given the number '11', being the control of the Qliphoth, and sound - which conveys meaning through the modification of silence according to the energetic qualities of number, or scale. The Scales of the Serpent are the 9 numbers which coalesce in an infinitude of ways to formulate maya or manifestation. Thus, the Knowledge of the Serpent is really the knowledge of Life and Death (Light and Dark), showing the Serpent and the 'Egg' (0) to be two sides of the same 'coin'. Even in the ancient legends and depictions, the Cosmic Egg is encircled by the Serpent, and science has found human life is conceived by the union of the serpentine spermatozoa and the female egg. The ancient Hebrew word for Seed, or Sperm is also 'ZRO', analogous to our mordern word for the Seed or Egg, (0) - Zero.

     The Serpent being said to be the symbolic totem of Knowledge (i.e. Daath) is anciently depicted as consuming itself, showing the apparent conquering of life and death, and being the Path crossing Daath horizontally represents as it does in the Egyptian legend of Apophis - the span of space-time and the horizon of the eternal-day and night (twilight) between and beyond time. When the Tree of Life is viewed from an integrated perspective, Daath truly is the 'DOT' at the center of the Toroidal Matrix-Web, however understood trans-dimensionally, this 'dot' is also holonically at all other points, as with Kether, Tiphareth, Yesod and Malkuth. The Toroidal Disk is the Pantacle outwardly manifesting Malkuth, projected through Yesod and Daath (the 'moons', screens or veils) by Tiphareth which is a lesser form of Kether, and thus the interface between Macro and Microcosms.

The Spheres of the pillars help to balance and give energetic quality to these fundamental elements. The middle pillar, however, is the primary Magickal Link or Astral Thread which is only to be utilized when the center of Tiphareth has been attained (known as the Knowledge and Conversation with the Holy Guardian Angel). Until this has been attained any attempts to communicate with anything beyond oneself will be either useless or detrimental. The glass ceiling of Daath can only be transcended through the Hidden Light, which is not trapped by space-time. For this reason it is also useless to ask for physical 'proof' of spiritual phenomena, as it is intended to be apprehended on its own plane, though on occasions we may catch a glimpse of breaches in the matrix and kinks in the web, but usually only for a short time. It is the entire premise of Magick that the outward superficial level of reality is to be changed through the knowledge of its internal and underlying formulae.



     The Ancient Mayans and Egyptians didn't worship the Serpent as such, the revered the underlying essence that the Serpent symbolically embodied. In a similar but opposite way, Christians don't fear snakes as such, so much as they fear the knowledge it represents - which with one drop of its antivenin would destroy much of its falsity, though also prove much of the wisdom it contained to be essentially correct in the sense that children's fables are not 'true', but the truths which they embody nevertheless convey. 666, for example, as I have shown is QUETZLCOATL, the SERPENT OF THE MAYANS - which is the same as that of the Biblical GENESIS SERPENT MYTH. Incidentally, I am part Sioux Native American, and the tribe's name means 'little snake', and their symbol known as the Medicine Wheel is that of the 'Mark of the Beast', or the ⊗, which is a form of THE SWASTIKA coagulated together as the elements to form Manifestation. This symbol represents also the Gate of Matter, and The Devil tarot card is also known as Lord of the Gates of Matter, i.e. Maya.


     I have already written extensively on the subject of Alien Disclosure (see Visions of the Past, Transmissions from the Future, The Silent Calling, and Clearing the Airwaves.) It should be apparent that for higher dimensional experiences and information to be relevant it must be grasped on its own level. Too much confusion comes from the confusion of the planes and the need by the uninitiated for 'physical proof' or evidence of non-physical or meta-physical phenomena without taking the necessary steps to be able to apprehend it effectively. Three dimensional limitations and being caught in the current of Chronos does not easily allow for transdimensional and timeless states or information, but through cultivation of the Astral Body these obstacles may be overcome. The boundary between the Astral or Diamond Body and the Ego is distinguished over the course of the beginning mainly, but throughout Initiation. This is the Plasma-body alluded to by Crowley in the Chapter on Blood which science has still yet to quantify in physical terms because it is much like trying to measure a dream-building with a physical tape measure. The state in between Waking, Dreaming and Deep-Sleep (void) has been discussed throughout this publication, and with heavy references to The Mauve Zone of Kenneth Grant, the fourth state of being associated with Daath on the Tree of Life and the Final Hé or Daughter aspect of Tetragrammaton, and of course the 'fourth state of matter' (Plasma) and the 'fourth dimension', generally attributed as Time. It is through the opening of this Gateway in the 4 Worlds of Creation that the Double-Window of the receptive Hé is opened that the hatch in the egg is opened for ingress and egress of transdimensional data.

     As Crowley notes, the Aura or Body of Light (i.e Astral Double, Astral Body, Diamond Body, Rainbow Body etc.) is the true source of power for the Magickal weapons and ceremonies. It is THE CIRCLE itself, which is the source and field of the ELECTRIC power of 666, i.e. the Star or ASTER (Sol), THE COSMIC FIRE. This is rayed prismatically from the Egg (O), which is also one with The Crown of Kether and its 3 rays beginning with ALPh, 111 (Aleph), the Fool who is also the 0, who 'falls' into manifestation, and through the full cycle or circuit of initiation becomes the Magician who is 1, I, but also Beth, which is two. Beth is the House, the habitation or Temple (i.e. the Body and environment).
THE WHITE LIGHT (111) of the Aura reflects outwardly - the Eye of the Dragon of Daath looks inward as well as outward, projecting the Mask of Malkuth, ego, or the formulation of IDENTITY (=107, the crystallization of BITzH, 'egg', THE MAGICK EGG through Γιογκα, 'Yoga'.) 

222, being the reflection of the Inner Light against itself is ATMAN SAMADHI, the Self-Samadhi or Self-Realization which becomes apparent as DRAVYA, 'substance', or 'composition'. 222 is also the formula of DHYANIPASA, the divine rope or veil (ring pass not) between the phenomenal world and noumenal cosmos. 333, the next chamber in the index represents the three main TIME-STATIONS of the KALACHAKRA WHEEL. It is THE TIME LOOP of the HIGGS BOSON which is the fundamental element of the thread of the fabric of reality, which Kenneth Grant called S'LBA, a resolution of self and not-self in a third, neither-neither - which generates altogether 'alien' formulae in their combination and conquering, generating a vacuum or vortex, as it were.

333 being also the root or reduction of 'Sigil' as SGL, and the formula of that mode by which it is said to be most effective in which to perform a SIGIL IMPLANT into the akasha by way of the subconscious, i.e. to MASTURBATE, with the objected aim being that through such stimulation the 'sigil' of your Willed formula becomes not only engrained, but also energized as a sort of battery for the vacuum or vortex to alter the prism and its projection accordingly. Thus it is the GATEKEEPER of the 3 time and mind-zones, and the boundaries of the various levels of manifestation. Being also 'GROUND', it is where the three triads of the Tree ground out into outward form. 

Next in the series of the HARMONICS of THE LITERAL QABALAH is the LOST KEY of the SECRET BOOK, or 'BOOK OF SHADOWS', of Magick. Much in the same way that 333 tells how to formulate a Sigil and energize it, 444 tells HOW TO CAST A SPELL through THE SECRET TONGUE, or NUMERICAL LANGUAGE, by encoding the ELEMENTS whose RESONANCE you intend to utilize or effect and writing a spell in the MAGICK SPELL BOOK. GEMATRIA TEACHES MAGICK if you know how to use it and if you can get beyond the symbol to what the symbol symbolizes. The Keys can also be locks, and thus they will remain as mere boundaries between the outward mask and inner reality for those unready, unwilling or unable to understand.

555 is the middle chamber, and thus can be thought of like the King's Chamber in which THE COFFIN was placed, apparently not for any actual deceased mummy but most likely for the symbolic MASONIC ILLUMINATION of going into the Amenta for a period and being resurrected in Spirit, and then again in the material world. 555 is the LUCIFIERIAN INITIATION of the Fallen or Sleeping Light of the Soul, which according to legend was the Cornerstone of Creation and the Highest Angel or Angle. 555 is THE NIGHTSIDE OF EDEN, the obverse side of the Tree called the Sitra Ahra or Tree of Death. In Qabalah, Qliphoth and Goetic Magic, a chapter is given about the nature of 5 being concomitant with the forces of the separation from the original Unity to give way for Creation, and though this fracture of the FRACTALS has generated A QUANTUM UNIVERSE, the true QUANTUM PARTICLE of the 0 is merely the manifestation of Nuit in the expansion of HAD (HE=10 + ALPh=111 + DLTh=434 = 555). "HAD! The Manifestation of Nuit."

666 is THE CIRCLE of  THE COSMIC FIRE of the Magickal Child of Nuit and Hadit manifested as the Solar Intelligence, SVRTh (Sorath) and as the numerous Light-bearers among men on Earth. 666 is the Immortal Soul known in Thelemic terms as the Ever-Coming One, who has both a positive or active aspect, as well as a negative-passive aspect as Horus and Set, or Harpocrates. The integration and balance of these forces helps to balance the entire Ruach and Middle Pillar, and thus Malkuth or Manifestation directly. The source of much of the SORROWS in manifestation arise from a blockage and/confusion of the Sephiroth and the inability to even see beyond Malkuth, which requires a necessary looking inward. Beyond the mental imagery of Yesod, and the self-nature of Tiphareth through the reflecting pool of Daath, past the Ugly Statue of Kether from the egg of infinity only leads back around to the same center all at once but in different stages and in their own planes of densification. 666, being the Key of the Keys to the Abyss is thus the key to all power in all reality constructs operative in its crystalline mainframe. Being THE AKASHIC RECORDS, it is the LIBRARY CARD to all Knowledge of Daath.

777 comes together to form the Antahkarana Ruach-Rainbow, as the Sephiroth on the Tree of Life that comprise the Ruach are all the colored ones, excluding Malkuth which is basically a synthesis of all the above/inner Spheres. Being that it is OVLM HQLIPhVTh, The Wolrd of Shells (The Qliphoth) it is also the forces of the Nightside or subconscious as well, and thus the BROKEN SHELLS which are said to be used for the recreation of the universe after its last destruction form IN DIGITAL (Nun final) the QABALAH OF MANIFESTATION, THE VAST EXPANSE of THE LIGHT WORLD (i.e. reflections, or shells). Magickally, our body is our Temple and altar on the physical plane, and our Astral Body is our shamanic space-ship, your our magickal egg which Crowley gives Liber O as a treatise. 777 also contains THE MAGICIAN'S KEYS of GEMATRIA KEYS & FORMULAS as it is THE ENCYCLOPEDIA OF GEMATRIA CODES which Crowley began and I have expanded upon with Greek and other formulas which all retain their own consistency as well as correspond uniquely with each other. Whereas 666 is the Key of THE EVOLUTION of Man, i.e. THE HOMO SAPIEN EVOLUTION, the next link in the evolutive sequence of the chambers as 777 is THE PROOF OF EVOLUTION.

888 is a formula of THE AKASHIC EGG OF MAAT and THE AZOTh, the Astral Fluid which formulates manifestation. Being also Ιησους, Jesus and Ηαρποκρατης, Harpocrates it represents the dual aspect of the 444 cross of the ELEMENTS in the Chaos Star-Stone of THE GLOBED PRIEST. The Ogdoadic Zone is also related to Daath counting up from Malkuth, and known as the false Crown which is presided over by Abraxas in the Gnostic tradition - THE GNOSTIC DEMIURGE. The Sword of Light(ning) and the Serpent of Wisdom are both necessary elements, as Jesus said he came not to bring peace but a sword, and to be wise as serpents, essentially Gnostic 'Luciferian' keys to illumination via THE DOUBLE POWER of THE DOUBLE-WAND OF COPH NIA, the balanced dual-contending forces Micro/Macro-Inward/Outward MANIFESTATION

999 being technically the highest chamber of the traditional Qabalah of nine chambers is thus, significantly, The Key in Hebrew spelled in full (Mem=90 + Pe=85 + Tau=406 + Cheth=418 = 999), the fullness or Pleroma of Περιαγω, 'Perfection' - Ο Απορρητος, 'The Secret' and Το Αρρητον, 'Unspeakable', 'Inexpressible' Κοσμικος Σοπηια, 'Cosmic Wisdom', which is just beyond and between the numeric chambers or cells, but which they act as information condensers for. 999 being the 'full' circle is thus THE ALIGNMENT and reparation of the 666/Beast-Man in THE HIGHER POWER of THE TRUE SPIRIT beyond but within the Material form. Thus, 999 is THE SUBTLE BODY willed into Manifestation, as 999 being the Key of The Key is THE NUMBER OF THE KEY OF IT ALL. MANIFESTATION & PERFECTION (=999) are the Key word-formulas of what Frater Achad termed 'THE AEON OF TRUTH AND JUSTICE', which he said was made known to him in a 'lesser cycle' he also termed THE INCOMING OF THE AEON OF MAAT', both of which are also 999. Before knowing any of this I happened to take an oath of self-initiation on September 9, 2009 and then had an experience after I decided to buy an obsidian egg for no apparent reason other than that it intrigued me, when just beginnng to read the books of Kenneth Grant (particularly Outside the Circles of Time) that I realized the very date I chanced to 'obtain the GOLD (107) egg without haggling' was April 2, 2011 - right before the 107th year of the Aeon of Horus, and the number of the Egg of MA-ION Achad prophesized in 1948 on the same date. This talisman has thus served to open The Gateway of Initiation further for an influx of the Maatian tide of trans- and hyper-dimensional forces, formulae and data for the advancement of human and organic transhuman (as opposed to synthetic transhuman) development.


 

Sunday, March 20, 2016

Hrumachis' Equinox


     It has been during this 111th year of the Aeon of Horus that I have found and revealed the Key Keys to Liber AL vel Legis, most of which have not yet hitherto been realized or even fathomed by neither Thelemites of the past or present nor even The Master Therion himself during his last incarnation. I do not think I am his 'reincarnation', like some might accuse and it is beside the point anyway. However, my human identity matters little, as it is the Keys themselves which are most important for they show that indeed the message from Aiwass is not only valid, but still very much relevant and active. Many will find these revelations too numerous to keep track of via this publication, which is why I have put them all as presently known in Liber 999, or LIBER MAYAN (Nun final). 


     These Keys can only be utilized by those with the proper Wisdom and Understanding, and therefore I am not too concerned with the uninitiated and ill-guided misapprehending them as they will justly be further locks rather than keys. The groundwork is being recovered at a pace too quickly to be kept up with in both audio-video format and writing so I will only here link to the most relevant and recent publication I have composed revealing the Key to the Art and the Art of the Key. This has been constructed in such a way as to both attract and repel, and hopefully inspire others to further find their Will and apply it from what ever angle they may approach from, or not.


     Hrumachis is the Risen Horus of the Double Horizon, the Dual-Wanded One who sees both the dawn and the dusk, day and night, life and death - and therefore is representative of the Double-current of Horus-Maat. In fusing these two currents I have re-activated the Gnosis left by Crowley, extended by Frater Achad and synthesized by Frater Aossic, which has for the most part been left dormant with the exception of a few Adepts who have been able to carry it forward in any notable way, rather than merely preserving it through repetition as if it were a religion merely to be followed instead of a way of life meant to be lived and Willed. (One of the obvious differences between the O.T.O. and the A∴A∴.)

     Being the god of War and Bloodshed, Horus is not to be expected as wholly peaceful (and hasn't been) and as the goddess of Truth and Justice, Maat is not always pleasant. There are still many obstacles to confront, perhaps moreso than those faced since the inauguration of Horus' Equinox in 1904. It is my understanding that the Aeon of Maat represents something not only still distant in terms of time-span, but altogether removed form the chronological sequence of events as commonly understood (and therefore apprehendable by those who can get beyond the double-horizon of Daath.) Being the Daughter aspect of Tetragrammaton she corresponds with both the '4th dimension' itself (not merely linear time, but the perspective of time from without, or beyond the three dimensional point of view), as well as the fourth state of matter, generally known as 'plasma', and therefore also the fourth-dimensional plasma beings generally labelled 'aliens', or interdimensionals, with which I and others are seeking to reconnect with to better navigate the time-lines.

     With the keys thus laid out in this publication of THE INCOMING OF THE AEON OF MAAT and THE AEON OF TRUTH AND JUSTICE, which have been crystallized in Liber 999, those who may carry forward this lineage will be able to better unfold the Diamond of Daath and formulate the necessary furtherance of Human evolution into the future and access the Gate opening to the Great Beyond.


Thursday, March 10, 2016

A Unio Mystica




     By critically examining the patterns of history in the fields of science, politics and spirituality we can better understand the mechanics and interrelation of each to know how to better navigate or possibly even avoid many of the recurring pitfalls, brick walls and stagnancies along the helical axle of historical progress toward real advancement. By surveying the development of each in both respects of their contributions as well as their setbacks we can better understand our present circumstances and potential solutions.

     In his book The Sleepwalkers: A History of Man's Changing Vision of the Universe Arthur Koestler goes through the rise of modern science from its origins with the Babylonians to relatively recent times with one of the apparent points showing how mankind has been at many scientific, social and spiritual standstills, often at the time thought to be the height of scientific capacity or conversely the end of human history. It is usually by way of strong-willed intellectuals who felt the drive (or in some cases, a pull) to go against the grain of the commonly accepted opinions of the time, often times at the expense of their life for 'heresy.' We can then see that what were called 'heretics' and 'witches' of the past, were various martyrs, activists, suffragists, etc. The rigidity in which we view and maintain compartmentalization over these fields is a bar from their progress, which is neither scientific, politically correct, nor very effective.
     The same fundamental constituents of the philosophies of both science and magick is number. In speaking about Pythagoras as "the founder of a new religious philosophy, and the founder of Science, as the word is understood today" (pg. 26), Arthur Koestler goes on to say:
"Sweetness does not enter the Pythagorean universe. But it contains one of the most powerful tonics ever administered to the human brain. It lies in the Pythagorean tenets that "philosophy is the highest music", and that the highest form of philosophy is concerned with numbers: for ultimately "all things are numbers". The meaning of this oft-quoted saying may perhaps be paraphrased thus: "all things have form, all things are form; and all forms can be defined by numbers". Thus the form of the square corresponds to a "square number", i.e. 16 = 4 x 4, whereas 12 is an oblong number, and 6 a triangular number:
      Numbers were regarded by the Pythagoreans as patterns of dots which form characteristic figures, as on the sides of a dice; and though we use arabic symbols, which have no resemblance to these dot-patterns, we still call numbers "figures", i.e. shapes.
     Between these number shapes unexpected and marvellous relations were found to exist. For instance, the series of "square numbers" was formed simply by the addition of successive odd numbers: 1 + 3 = 4 + 5 = 9 + 7 = 16 + 9 = 25, and so forth:
      The addition of even numbers formed "oblong numbers", where the ratio of the sides represented exactly the concordant intervals of the musical octave: 2 (2 : 1, octave)  + 4 = 6 (3 : 2, fifth) + 6 = 12 (4 : 3, fourth).

     In a similar manner, "cubic" numbers and "pyramidal" numbers were obtained. Mnesarchos had been a gem engraver, so Pythagoras in his youth must have been familiar with crystals whose form imitated those of pure number-shapes: quartz the pyramid and double-pyramid, beryl the hexagon, garnet the dodcaeder. It all went to show that Reality could be reduced to number-series and number ratios, if only the rules of the game were known. To discover these was the chief task of the Philosophos, the Lover of Wisdom.

     An example of the magic of numbers is the famous theorem by which alone Pythagoras is consciously remembered today - the visible peak of the submerged iceberg.* (*Ironically, Pythagoras seems to have no complete proof of the Pythagorean theorem.) There is no obvious relationship between the lengths of the sides of a right-angled triangle; but if we build a square over each side, the areas of the two smaller squares will exactly equal the area of the larger. If such wonderfully ordered laws, hitherto hidden from the human eye, could be discovered by the contemplation of number-shapes, was it not legitimate to hope that soon all secrets of the universe would be revealed through them? Numbers were not thrown into the world at random; they arranged themselves into balanced patterns, like the shapes of crystals and the concordant intervals of the scale, according to the universal laws of harmony." -pages 29-31

     By thus knowing the patterns and laws of the mechanisms that cause the precipitation of mentation, thought, and emotion the Magician can better direct the process with his Will, which it must be said again, is sometimes actually at odds with his wants and desires and is therefore above the conscious waking level of COGNITION. The word cognition derives from the Latin root cognito, meaning concealed, or of unknown identity, showing further the idea of the concealed processes which the concealed wisdom lets us better understand. Modern science has been at such a standstill in many respects as it has not been able to bridge the gap, or transcend the abyss which language is largely inadequate to fulfill, of the outer world of materialization and the inner mental palace of imagination, dreams and the storehouse of intellect and creativity from which the former precipitates. It is as if being unable to properly put the whole internal drama of which fills 90 percent of man's mind and life into words to the letter as that experienced by the consensus majority- were thrown out as if altogether unimportant and useless. As the psychoanalysts have shown, much of that is actually potentially very insightful, and as we have seen more and more do in fact provide in its refuse heap a number of keys to our present external predicaments - if, again, we were to recognize and know how to apply them. The Crystal must keep growing.

     In Crowley's system of Magick, which we have selected to be examined in detail for a reason, the aspirant or Initiate is told to pick a magickal name or motto which expresses the goal of their Great Work. It is almost rather impossible to know at the time what to expect upon taking this oath, but later many curious connections are found to be bound up in that singular formula the whole essence of your subsequent attainments, and that initial seed, or tendency ended up growing to be a driving Will-power that will more and more seem to have no definite source, with the original tendency being bound up completely in the prior and subsequent circumstances of the time.
     By also analyzing the tendencies of many ancestral and traditional rituals as similar seeds in the tapestry of the evolution of man we can also further uncover the impetūs and atavisms which form the very roots of our present systems of science, politics, and spirituality. We must be mindful not to neglect the past, no matter how tedious, boring or painful it may be to look back countless times, so as to not let those attainments, trials and errors go in vain and unlearned from. Much of that which we seek so strongly in all that is new can much more satisfactorily be gained from those who rightfully earned and presented it hundreds and thousands of years ago in their subtle words, now largely viewed as archaic. 

     I have made THE REVEALED wisdom of 666 known in a years worth of publications, and now I am applying it in various methods and seek to reveal more keys of practical value that have still for too long gone unknown, so that the power of this Hieroglyph can be further understood and obtained.
Note that there are 72 Angels which must be called upon in order to assist in conquering and controlling the 72 Demons. 72 is the number of IHVH spelled out in Triangular form, I-IH-IHV-IHVH - as well as 'THE YVD-HE-VAV-HE' spelled out. It is said that the 'tongues', or languages when confused at Babel were divided into 72, which is also the Greek word Λαλια, of 'Speech', and  really symbolizes the confusion of tongues and the fragmentation of language and ultimately the collective human psyche. This fragmentation or separation is necessary for growth and evolution, if only growth of wisdom and understanding is gained in the process. 72 is also related to the Saturnian and Lunar growth processes as hinted by the fact that the Earth's volume is 72x less than that of Saturn's, while 72x more than that of the Moon's. Being 8 x 9 we also see it is a veiled connection between the lower Ogdoad from Daath to Malkuth and the higher Ennead from Kether to Yesod wherein Daath and Malkuth are restored. 72 is also OB, Atziluth's 'Secret Nature', the Astral Light of the BINDU which is the point of nexus between the Lower and Higher, or Inner and Outer - front and back-sides of the Tree. Note also that a reduced form of the Tree of Life in Hebrew, Otz Chaim, as ATZ HIM = 72 as well as the TZ-TZM or Tzitzum, the Hebrew form of A BIG BANG. Being also 'CHANGE', it is further specifically denoted as a formula of Magick.)
         If an in-depth and meticulous perusal of the following material is effected it will be seen why the particular system of Magick is being utilized here,  as it is the single-most comprehensive, illuminating and integral of all other systems as of yet analyzed. The majority of materials have been linked either to the actual text or to information about it.

     666 veils the MAGICKAL WISDOM TRADITION and all its Gnosis. It is the Key of TRADITIONAL WITCHECRAFTE (Using the term as it was often in the 1500-1600s), also known as Sabbatic Witchcraft (and THE VALUE OF THE WITCH SABBAT).  A Sabbat is a festival for the changing of seasons, but derives from the Hebrew Shabbathai, Saturn which Saturday is named and the day of rest and end of the week. Like the Black Mass, an inversion of the Catholic Mass, the Sabbath was used to celebrate or do rituals rather than rest. The term Sabbatic Witchcraft generally refers to the more or less traditional systems which emphasize a naturalistic and ritualistic typology utilizing plants, animals, minerals, and the various applications and extrapolations thereof. Much of the fantastic imagery associated with magick and witchcraft comes from the very long held tendency to misunderstand the true nature of them as the remnants and re-calibration of various shamanic traditions and cultural-memories. Thus we see, a SHAMANIC RITUAL also holds the same value, and like the Sabbat or magickal ritual, is usually accompanied with alteration of COGNITION through 'wine & strange drugs' or in some way involving THE CIRCLE, either A CEREMONIAL CIRCLE around a central fire or the rending thereof for travel or communication beyond. (Note Saturn being god of agriculture and growth, as well as time, Chronos with the scythe, is a form of Death and the Devil, the devourer of the young, and the great initiator.)

     As a veritable Key of it All, 666 is not only the Key which unlocks LIBER L VEL LEGIS, or The Book of the Law, I have found it to unlock all Grimoires and systems and act as a key to the solution to any problem. 666 is THE BRASS VESSEL OF MAGICK, the container in which Solomon is said to have concealed the Demons, and being also both indicative of the Soul within, as well as the mirror of materialization without, it is also the formula to CONTROL DEMONS without from within. It should be understood that only with the help of the proper Angels can the Demons be adequately restrained. (See The Goetia of Dr. Rudd by Stephen Skinner and David Rankine, 2007 for an in-depth overview of Goetic science.) 666 is A SOLOMON KEY to the KNOWLEDGE OF HYGROMANCY, said to be divination of water, but in actuality is divination of and by the soul or psyche (symbolized by water), and thus A KEY OF GROWTH OF THE SOUL. To KNOW THE KEY OF SOLOMON is to possess it, and it is noteworthy that a form of the title of the Grimoire of the Key of Solomon itself, CLAVICULA SALOMINIS, is also 666 - the number of talents of Gold the King received each year.
    Further analysis of the MAGICK GRIMOIRIUM shows them all to be unified under the same Magickal Power.

     A MAGICK ARBATEL DE MAGIA VETERUM (The Latin Grimoire meaning Of the Magic of the Ancients.) OF MAGIC OF THE ANCIENTS, or THE MAGIC LIGHT OF THE ANCIENTS is also 666. SOLOMONIKAE, or KNOWLEDGE OF HYGROMANCY is concealed in the Magical Treatise of Solomon, and 666, concealing the TRUE KEYS OF MAGICK KNOWLEDGE to GROW THE SOUL & BECOME GOD is once again the formula of THE SOUL WITHIN and the CREATION OF EXISTENCE without. 666 could also be the BOOK OF THE ANGEL TURIEL'S, Turiel being one of the fallen Watchers in the Book of Enoch. Turiel is the 'rock' or 'mountain' of God, and therefore could represent the fallen stone or ShTN, the earthing or crystallizing of the Above in the Below. 666 is also THE MAGICKAL BOOK OF TURIEL DIGIT, and 666 is the means of CONTACT BY THE ANGEL TURIEL BY THIS KEY. The ARABIC SAMS AL MA’RIF, or Shams al-Ma-arif wa Lata'if al Awarif in full, The Book of the Sun of Gnosis and the Subtleties of Elevated Things also correlates with the solar-gnostic 666, key of all SOLAR-GNOSTIC KEYS. The ABANO BOOK OF 7 MAGICAL ELEMENTS, or Heptameron further unveils the 7 Rays of the Light-Breath of Ruach with Tiphareth at the center which concentrate into the outward Cube of Malkuth. To MASTER MALKUTH we are given the Intellect in order to KNOW THE KEY OF SOLOMON and the SALOMINIS KEYS all in one, 1 SOLOMON KEY: CLAVICULA SALOMINIS, in the title all along only for those with Wisdom and Understanding to Know. 

     666 is also a GALDRABOK BOOK OF MAGIC KEY, referring to the 47 SPELL WITCHCRAFT BOOK from Iceland, dating to around 1600. Also, THE RAUDSKINNA: A MAGICK BOOK which legend says is a BLACK MAGICK POWER BOOK which gives power even over Satan. (Note that 666 = CONTROL THE ANGEL SATAN (Manifestation), as well as CONTROL DEMONS (Thoughts), the primary aim of the Goetia.) It is also THE BLACK PULLET KEY, referring to the Grimoire known as La Poule Noire, or The Black Pullet, which treats primarily OF THE SCIENCE OF MAGICAL TALISMANS. 666 further denotes A CYPRIANUS, the Scandinavian legendary 'black book', THE SVARTEBOKEN MAGIC BOOK. Another version of CYPRIAN’S LIBER is known to the Portuguese, but further, 666 is also SAINT CYPRIAN’S MAGICK KEY. Being thus precise so as to reckon all Grimoires as ultimately subsumed in One, 666 is A GRIMOIRE OF MAAT, or Truth- the meaning of the common Grimorium Verum. Conversely, it is also A GRIMOIRE OF EVIL. It is both BLACK MAGE & THE RED DRAGON - the Subject and Object, Dreamer and Dream, God and Creation, Mage and Book. Another actual Grimoire of 'evil' is the POPE’S BLACK BOOK OF MAGICK, the Sworn Book of Honorius, or A POPE'S HIDDEN JURATUS. Another Grimoire attributed to a Pope is A MAGIC ENCHIRIDION OF LEO.


USE THE DIGITIZED MAGICK SQUARES and THE GOLD HEBREW FLOWER or THE LETTER NUMBER KEY-WHEEL (A MAGICAL ROSE WITH 22 PETALS) for uncoding and encoding the YANTRA'S KEYS as THE KEY-MAP OF THE SIGIL & TALISMAN MAGICK.
     MOSES’ HIDDEN OCCULT BOOKS (The 6-7-8-9-10th books of Moses) are also found correspondent, as well as another Arabic text of THE HIDDEN AIM OF THE SAGE AND THE GOAL OF THE WISE, The Ghayat Al-Hakim or Picatrix. (Note that AL-H'KIM means 'All-Wise', and = 666 with Mem final, 600While not necessarily Grimoires, the founding Rosicrucian texts, the Fama Fraternitatis as well as Confessio Fraternitatis are both subsumed under 666 in the FAMA FRATERNITATIS VALUE and the MANIFESTO OF CONFESSIO. Translator Adam McLean in The Steganographia of Johannes Trithemius, maintains that the Latin Steganographia conceals a "grimoire of CABALISTIC ANGEL MAGIC" (page 7.), and this further correlates even despite the variance in spelling of Cabala (Qabalah) and Magic (Magick). As for some more modern Grimoires, THE BOOK AZOETIA'S CODE is also 666, and so is THE ONE: THE BOOK OF THE GOLDEN TOAD, both Grimoires by the late Andrew Chumbley who endeavored to revive the Sabbatic Craft (Note: 666 is A SABBATIC CRAFT'S VALUE). We also find 666 is the NECRONOMICON KEY

     KEY = 35 = GATEWAY, and being 631 less than 666 it is thus the KEY or/of the GATEWAY of LAM (Mem final, 600) - which is the Portrait of Lam itself, or the IMAGE OF LAM THE MAGICKAL DRAGON; and note also that the actual title of Lam in Sanskrit is LM, thus LM-THE WAY = 666, a type of Grimoire of Lam. I HAVE THE KEY OF THE DRAGON BOOK, and I am giving it to all who may be able to utilize it by opening, entering and transgressing the Portal of the BORNLESS GOLD LAM EGG
     For the actual Grimoires, and more, see below:



The Holy Grail, A Dish, Plate, Saucer, Stone, or Cup that is part of an important theme of Arthurian (and Magickal, Psychological, Religious, and Scientific) literature. The Holy Grail is the Soul, the World, the Cosmos, the Petri Dish, the Sun, the Circle, God, the Eye, Samsara, All, Nothing.)
Tabula Smaragdina, Smaragdine Table, or Emerald Tablet A compact and cryptic piece of Hermetica reputed to contain the secret of the prima materia and its transmutation. It was highly regarded by European alchemists as the foundation of their art and its Hermetic tradition. The original source of the Emerald Tablet is unknown. Although Hermes Trismegistus is the author named in the text, its first known appearance is in a book written in Arabic between the sixth and eighth centuries. The text was first translated into Latin in the twelfth century. Numerous translations, interpretations and commentaries followed. The layers of meaning in the Emerald Tablet have been associated with the creation of the philosopher's stone, laboratory experimentation, phase transition, the alchemical magnum opus, the ancient, classical, element system, and the correspondence between macrocosm and microcosm.
RW NW PRT M HRW, Book of Coming Forth By Day, or Book of Emerging Forth Into The Light, The Papyrus of Ani (The Egyptian Book of the Dead) An ancient Egyptian funerary text, used from the beginning of the New Kingdom (around 1550 BCE) to around 50 BCE. (See Chronology.)
Papyri Graecae Magicae (English: The Greek Magical Papyri) 2nd cent. BC-5th cent. ADm  a body of papyri from Graeco-Roman Egypt which each contain a number of magical spells, formulae, hymns and rituals. 
The Chaldean Oracles (2nd century AD) The Chaldean Oracles have survived as fragmentary texts from the 2nd century AD, and consist mainly of Hellenistic commentary on a single mystery-poem (which may have been compilations from several oracular sources, considering the random subject changes) that was believed to have originated in Chaldea (Babylonia). They appear to be a syncretic combination of Neoplatonic elements with others that were Persian or Babylonian in origin. The 4th-century Emperor Julian suggests in his Hymn to the Magna Mater that he was an initiate of the God of The Seven Rays, and was an adept of its teachings. )
Σολομωνικη Υγρομαντεια (English: Hygromanteia Solomoniké, or Hygromancy of Solomon, or Little Key of the Whole Art of Hygromancy, Found by Several Craftsmen and by The Holy Prophet Solomon) A group of Byzantine-era grimoires purporting to contain Solomon’s instructions to his son Rehoboam on various magical techniques and tools to summon and control different spirits, those spirits’ powers, astrological beliefs,  select charms,  different means of divination, and the magical use of herbs.
 كتاب شمس المعارف ولطائف العوارف‎ ‎, Shams al-Ma’arif or Shams al-Ma’arif wa Lata’if al-‘Awarif (English: The Book of the Sun of Gnosis and the Subtleties of Elevated Things) 13th centry by البوني أحمد ‎ Ahmed al-Boni. Arabic magic grimoire for achieving esoteric spirituality. The first few chapters introduce the reader to magic squares, and the combination of numbers and the alphabet that are believed to bring magical effect, which the author insists is the only way to communicate with genies, angels and spirits.  
The Sword of Moses by Moses Gaster (published 1896 from 13-14th century manuscript, formerly  MS Gaster 78, now London, British Library MS Or. 10678.)
Liber Juratus Honorii (also Liber Sacer/Sacratus/Consecratus, Grimoire of Honorius, or The Sworn Book of Honorius) Grimoire purportedly written by Honorius of Thebes. Its date of composition is uncertain, but it is mentioned as Liber Sacer in the 13th century, apparently asserting a high medieval date. Johannes Hartlieb (1456) mentions it as one of the books used in necromancy. The oldest preserved manuscript dates to the 14th century, Sloane MS 3854 (fol 117-144). Sloane MS 313, dating to the late 14th or early 15th century, was once in the possession of John Dee.
The Book of Abramelin (said internally to date to1458, though earliest known manuscripts date  to about 1608. Others date around 1700-1750.) (translated to English by S.L. MacGregor Mathers as The Book of the Sacred Magic of Abramelin the Mage in 1897. See also Section VII, The Sacred Magic of Abramelin the Mage of Chapter III of The Book of Ceremonial Magic by A.E. Waite.)
The Grimoire of Turiel (1518) Turiel (טוריאל, Τονριηλ) is a fallen Watcher in the ancient apocryphal text known as the Book of Enoch. In later translations, he is one of the 20 leaders of 200 fallen angels, mentioned eighteenth. The name is believed to originate from tuwr "rock" and El "God", meaning "rock of God", while the translation taken from M. A. Knibb's work on the Ethiopic Book of Enoch is either "Mountain of God" or "Rock of God". There is a grimoire called The Secret Grimoire of Turiel in which the magician is given instructions on how to contact Turiel. It claims to have been written in about 1518, and that it may have been copied from something older. According to the original publisher, the work was found by Marius Malchus in 1927 after buying an English translation of a now-lost Latin original from a defrocked priest, which he copied before discarding. No references to the work have appeared anywhere before 1960, when the work was originally published, and the story of the defrocked priest and lost manuscript is fiction meant to cover up why the author could not produce any copies older than the twentieth century. The work plagiarizes and re-hashes material from A. E. Waite's 1898 work The Book of Black Magic and of Pacts (particularly his translation of Arbatel de Magia Veterum) and Samuel Liddell MacGregor Mathers's introduction to the 1888 edition of The Key of Solomon the King. It is ultimately related to (if not based on) a mid-nineteenth-century manuscript by Frederick Hockley titled The Complete Book of Magic Science, of which multiple copies existed in different libraries.
The Grimoire of Pope Leo, or The Enchiridion of Pope Leo (1523/1633) (See also Section III of Chapter II, The Enchiridion of Pope Leo of The Book of Ceremonial Magic by A.E. Waite, 1911)
Heptameron, or Magical Elements by Peter de Abano (1496) The earliest edition of this concise handbook of ritual magic appears to be Venice, 1496 (Lynn Thorndike (Magic and Experimental Science, vol. II, p. 925). European libraries also list editions of 1559, 1565 It later appeared as an appendix of Agrippa's Opera, following Agrippa's Fourth Book of Occult Philosophy. (PDF) (See also Section VI of Chapter III, The Heptameron of The Book of Ceremonial Magic by A.E. Waite)
Splendor Solis (English: The Splendour of the Sun) (1532-35) German artistic alchemical text.  
De Occulta Philosophia Libri III (English: Three Books of Occult Philosophy) (1531-1533) by Heinrich Cornelius Agrippa. A study of occult philosophy, acknowledged as a significant contribution to the Renaissance philosophical discussion concerning the powers of ritual magic and its relationship with religion. (Vol. I, Vol. II, Vol. III, Vol. VI.) (See also Section V of Chapter III, The Fourth Book of Cornelius Agrippa in The Book of Ceremonial Magic by A.E. Waite.)
Livre des Esperitz (English: Book of Spirits) 15th-16th century French Grimoire 
Munich Manual of Demonic Magic (CLM 849 of the Bavarian State Library, Munich) 15th century Latin Grimoire concerned with demonology and necromancy. (See also Forbidden Rites: A Necromancers Manual of the Fifteenth Century by Richard Kieckhefer, 1998)
The Grand Grimoire, or The Red Dragon (Dated variously as 1421, 1521-1522, but most likely written in the early 19th century) Authored by Antonio Venitiana del Rabina, and contains instructions purported to summon Lucifer, or Lucifuge Rofocale, for the purpose of forming a Pact. The work is divided in two books. The first contains instructions for summoning a demon and the construction of tools with which to force the demon to do ones bidding. The second book is further divided into two parts: the Sanctum Regnum and Secrets, de L'Art Magique du Grand Grimoire (“Secrets, of the magic art of the Grand Grimoire”). The Sactum Regnum contain instructions for making a pact with the demon, allowing one to command the spirit without the tools required in book one, but at greater risk. Secrets contains simpler spells and rituals one can employ after having performed the ritual in the first book. Some editions contain a short text between these two parts, Le Secret Magique, où le Grand Art de pouvoir parler aux Morts (The Magic Secret, or the Grand Art of being able to speaking with the dead), dealing with necromancy. (See also Section III of Chapter IV, The Grand Grimoire of The Book of Ceremonial Magic by A.E. Waite.)
Clavicula Salominis,   (English: The Key of Solomon) 14th-15th century Grimoire (Translated by S.L. MacGregor Mathers, The Key of Solomon the King, 1888)
Clavicula Salominis Regis; Lemegeton (English: The Lesser Key of Solomon) Mid-17th century Grimoire composed mostly of older grimoires. Divided into  five books, The Ars Goetia, Ars Theurgia-Goetia, Ars Paulina, Ars Almadel, and Ars Notoria. (See The Lesser Key of Solomon by S.L. MacGregor Mathers and Aleister Crowley, 1904)
Arbatel de Magia Veterum (English: Arbatel: Of the Magic of the Ancients) Latin Grimoire of renaissance ceremonial magic published in Switzerland (1575) (See also Section I of Chapter II, The Arbatel of Magic from The Book of Ceremonial Magic by A.E. Waite (1913).)
Galdrabók (English: Book of Magic) 16-17th century Icelandic grimoire compiled by  four different people and containing 47 spells.
Fama Fraternitatis Roseæ Crucis Oder Die Bruderschaft des Ordens der Rosenkreuzer (English: Fama Fraternitatis Rosæ Crucis) (German) Anonymous Rosicrucian manifesto published in 1614 in Kassel, Hesse-Kassel (in present-day Germany). In 1652, Thomas Vaughan translated the work into English. An Italian edition was published as an appendix of the 77th Advertisement (part), under the title Generale Riforma dell' Universo (Universal Reformation of Mankind), from a German translation of Bocallini's Ragguagli di Parnasso (Advertisements from Parnassus). The Fama was soon published in separate form.
Confessio Oder Bekenntnis Der Societät Und Bruderschaft Rosenkreuz (English: Confessio Fraternitatis) (1615) The second anonymous manifesto, of a trio of Rosicrucian pamphlets, declaring the existence of a secret brotherhood of alchemists and sages who were interpreted, by the society of those times, to be preparing to transform the political and intellectual landscape of Europe. Signs related to the beginning of the "age" which brings the "Reformation of Mankind", first Manifesto, are described at this second Manifesto as following:
Chymische Hochzeit Christiani Rosencreutz anno 1459 (English: The Chymichal Wedding of Christian Rosenkreutz (1616) edited in 1616 in Strasbourg, and its anonymous authorship is attributed to Johann Valentin Andreae. The Chymical Wedding is often described as the third of the original manifestos of the mysterious "Fraternity of the Rose Cross" (Rosicrucians), although it is markedly different from the Fama Fraternitatis and Confessio Fraternitatis in style and in subject matter. It is an allegoric romance (story) divided into Seven Days, or Seven Journeys, like Genesis, and tells us about the way Christian Rosenkreuz was invited to go to a wonderful castle full of miracles, in order to assist the Chymical Wedding of the king and the queen, that is, the husband and the bride. This manifesto has been a source of inspiration for poets, alchemists (the word "chymical" is an old form of "chemical" and refers to alchemy—for which the 'Sacred Marriage' was the goal ) and dreamers, through the force of its initiation ritual with processions of tests, purifications, death, resurrection, and ascension and also by its symbolism found since the beginning with the invitation to Rosenkreutz to assist this Royal Wedding. (Original)
Magnum Grimorium sive Calendarium Naturale Magicum Perpetuum Profundissimam Rerum Secretissimarum Contemplationem Totiusque Philosophiae Cognitionem Complectens or The Calendarium Naturale Magicum Perpetuum is a 1619-1620 renaissance grimoire and esoteric print of calendar engravings. The author is attributed to Johann Baptist Grossschedel von Aicha of Frankfurt, and attributes some engravings to Tycho Brahe. The original engraver is given as Theodor de Bry as originally published in 1682. The work predated, and influenced, the Rosicrucian furor. {Arthur Versluis Restoring Paradise: Western Esotericism, literature, art, and ... 2004 Page 77 - "Among the first of these, predating the Rosicrucian furor but certainly influencing its later productions, was the Calendarium Naturale Magicum Perpetuum Profundissimam Rerum Secretissimarum Contemplationem [Perpetual Natural Magical ..."}

The Divine Pymander of Hermes Mercurius Trismegistus translated by John Everard (1650)
The Corpus Hermeticum translated by G.R.S. Mead (PDF) Note: The historically important (but not entirely accurate) 1650 translation of the Corpus Hermeticum by John Everard is available at Adam McLean's Alchemy Web Site:  The Divine Pymander in XVII books. London 1650. (Translated into seventeenth-century English by Everard from Marsilio Ficino's 1471 Latin translation, this version is not now considered a reliable rendition of the original textual material.)
Semiphoras und Shemhamphoras Salominis (English: Semiphoras and Schemhamphorash) (1686) Occult book attributed to King Solomon printed by Andreas Luppius. Its text cannot be traced to an earlier date, but it is possible that it is of late medieval origin, the title being mentioned among grimoires by earlier authors such as Johannes Hartlieb. The title is probably a corruption of the Kabbalist term shem hammephorash “the distinctive excellent name”, that is the Tetragrammaton. The text is a mish-mash of material derived from Agrippa, pseudo-Agrippa, Jewish magic and the so-called Sixth and Seventh Books of Moses. “The Seven Semiphoras of Adam” and the “The Seven Semiphoras of Moses” closely match book 7 of the Liber Salomonis. It was edited by Johann Scheible in 1846.
Liber Armadel seu Totius Cabalae Perfectissima Brevissima et Infallabilis Scientia tam Speculativa Quam Practiqua (English: The Grimoire of Armadel) French Christian grimoire from the 17th century, translated into English by S.L. MacGregor Mathers and published after his death in 1980)
Grimoirium Verum (English: The Grimoire of Truth, or True Grimoire)18th century Grimoire attributed to Alibeck the Egyptian of Memphis, who purportedly wrote it in 1517. Like many grimoires, it claims a tradition originating with King Solomon. The grimoire is not a translation of an earlier work as purported, its original appearing in French or Italian in the mid-18th century, as noted already by Arthur Edward Waite who discussed the work in his The Book of Ceremonial Magic (1911), stating: The date specified in the title of the Grimorium Verum is undeniably fraudulent; the work belongs to the middle of the eighteenth century, and Memphis is Rome.
Petit Albert (English: Lesser Albert) 18th century Grimoire of natural and cabalistic magic. The Petit Albert is possibly inspired by the writings of St. Albertus Magnus. Brought down to the smallest hamlets in the saddlebags of salesmen, it represents a phenomenal publishing success, despite its evil reputation -- or because of it. It is associated with a second work, the Grand Albert. It is a composite or heterogeneous work, and perhaps a bric-a-brac, collecting texts of unequal value written by (or attributed to) various authors; most of these authors are anonymous, but some are notable such as Cardano and Paracelsus. It's a relatively old text, although the attribution to Albertus Magnus is dubious, particularly as it quotes from so many later sources.
La Poule Noire (English: The Black Pullet) 18th century French grimoire that proposes to teach the “science of magical talismans and rings,” including the art of necromancy and Kabbalah. (See also Section VI of Chapter IV, The Black Pullet from The Book of Ceremonial Magic by A.E. Waite (1913).)
Rauðskinna (English: The Book of Power) A legendary book about black magic, alleged to have been buried with its author, the Bishop Gottskálk grimmi Nikulásson of Holar. The subject of the book was to learn to master magic to such a degree as to control Satan. The book has been the subject of legend and folklore and desired by practitioners of galdr. One such legend is when the galdr master Loftur Þorsteinsson tried to acquire it and allegedly lost his life because of it. Loftur Þorsteinsson became a student of the Latin school at Holar in 1716. Apparently, he had an interest in the practice of magic. According to the legend, Loftur Þorsteinsson tried to obtain the legendary grimoire Rauðskinna from the dead Bishop Gottskálk grimmi Nikulásson of Holar by the use of magic. He failed, however. Some time after, he was, according to legend, dragged down from his fishing boat under the water and disappeared. Whatever the truth, it is a fact that Loftur Þorsteinsson is never heard of after the year of 1722, and his year of death is unknown.
Svarteboken Cyprianus (English The Black Book of Cyprianus) Scandinavian name for the traditional “black book”, or grimoire of spells. Manuscripts called or referring to Cyprianus had a dark reputation; in some versions, you obtained the text by renouncing your baptism and devoting yourself to Satan. The common people's opinion of the book was that it was a standard grimoire concerned with the summoning of demons and spirits. Like many such texts, it is bound to its owner and hard to get rid of; it will not burn nor be destroyed by water, and attempting to discard it will only result in its supernatural return. The actual stories told of Cyprianus in Scandinavia often made no reference to St. Cyprian. Some made Cyprianus into a typical Faust figure; some said that Cyprianus was a wicked Norwegian or Dane who learned magic through his dealings with the Devil; one version makes Cyprianus so evil that the Devil threw him out of Hell; Cyprianus wrote the text to have his revenge. A different and strongly contradictory version explains that Cyprianus was a student who discovered he was attending a diabolical "black school", and wrote the text to explain how to undo all the witchcraft he learned there.
Livro de São Cipriano (English: The Great Book of Saint Cyprian) Although the book refers to Saint Cyprian, the Cyprian referred to is without doubt the legendary sorcerer and later Christian convert, bishop and saint Cyprian of Antioch, who was martyred together with Justina. The actual book appeared centuries after his death and could not possibly have been written by him. In fact, the first known edition came out in 1849. According to the full title, "it was the Book of Saint Cyprian, taken from a manuscript. Made by the Saint himself, who teaches how to undo all the spells made by the Moors in this Kingdom of Portugal, and also how to find the places where riches can be found."
Le Grimoire du Pape Honorius (English: The Grimoire of Pope Honorius) 18th-19th century grimoire claiming to have been written by Pope Honorius III. It is unique among grimoires in that it was specifically designed to be used by a priest, and some of the instructions include saying a Mass. (See also Section IV of Chapter IV, The Grimoire of Honorius in The Book of Ceremonial Magic by A.E. Waite.)
The Sixth and Seventh Books of Moses; 18-19th century magical text allegedly written by Moses, and passed down as hidden or lost books of the Old Testament. It purports to instruct the reader in the spells used to create the miracles portrayed in the Bible.
The Eighth, Ninth, and Tenth Books of Moses; grimoire texts attributed to Moses and popularized by pseudo-author Henri Gamache.
غاية الحكيم Ghāyat al-Ḥakīm, (English: The Aim of the Sage, or The Goal of the Wise) (The Picatrix) Picatrix is the name used today, and historically in Christian Europe, for a 400-page book of magic and astrology originally written in Arabic under the title غاية الحكيم Ghāyat al-Ḥakīm, which most scholars assume was originally written in the middle of the 11th century, though an argument for composition in the first half of the 10th century has been made. The Arabic title translates as The Aim of the Sage or The Goal of The Wise. The Arabic work was translated into Spanish and then into Latin during the 13th century, at which time it got the Latin title Picatrix. The book's title Picatrix is also sometimes used to refer to the book's author.
Simon Necronomicon (1977) A purported grimoire written by an unknown author (said to be Peter Levenda), with an introduction by a man identified only as “Simon”. Materials presented in the book are a blend of ancient Middle Eastern mythological elements, with allusions to the writings of H. P. Lovecraft and Aleister Crowley, woven together with a story about a man known as the "Mad Arab" (itself derived from several stories by Lovecraft).
Azoëtia: A Grimoireof the Sabbatic Craft by Andrew Chumbley (1992/2002) Being a full and accurate transcription, compiled and amended by the author from the original manuscript of ‘The Book of the Magical Quintessence.
 
One: The Grimoire of the Golden Toad by Andrew Chumbley (2000)
The Dragon Book of Essex by Andrew Chumbley (2014)


For a historical list of the primary works on Magick and Witchcraft which I have read and am familiar, see below:




A general list of pertinent works regarding the evolution and persecution of the Witches and their Craft, and various other works which may prove insightful.
Formicarius by Johannes Nider (written 1435-37, printed 1475) The second book ever printed to discuss witchcraft (the first book being Fortalitium Fidei.) Nider dealt specifically with witchcraft in the fifth section of the book. Unlike his successors, he did not emphasize the idea of the Witches' Sabbath and was skeptical of the claim that witches could fly by night. The Formicarius is an important work for the study of the origins of the witch trials in Early Modern Europe, as it sheds light on their earliest phase during the first half of the 15th century.
Tractus Contra Demonum Invocatores (English: Treatise Against The Conjurers of Spirits) by Jean Vineti (1450) The first book to identify witchcraft as ‘heresy’.
Errores Gazariorum (English: Errors of the Cathars) by Anonymous (1452) Idea of sabbat highly developed.
Buch Aller Verbotenen Kunst, Unglaubens und der Zauberei (English: Book of Forbidden Art, Faith and Magic) by Johannes Hartlieb (1456)
Quæstio de Strigis by Jordanes de Bergamo (1470) Accepts witchcraft as heresy, but tries to reconcile Canon Episcopi.
Liber Adversus Magicas Artes (English: Book Against Those Magic Arts) Jean Vincent (1475) Accepts magic; rejects witchcraft.
Summis Desiderantes Affectibus (English: Desiring with Supreme Ardour) by Pope Innocent VIII (1484) (TEXT)
Malleus Maleficarum (English: Hammer of the Witches) by Heinrich Kramer (1486)
Tractatus de Pythonicis Mulieribus by Ulrich Molitor (1489) If witchcraft is illusion, should be punished as if real.
De Lamiis by Ulrich Molitor (1489) This is the most important and only illustrated incunable book on witchcraft, characterised by unusual woodcuts. Interestingly this nineteenth century binding features the same panel decoration as the previous book.
Lamiarum Sive Striarum Opusculum by Girolamo Visconti (1460, published 1490) Even defending witches is heresy.
Flagellum Maleficorum by Petrus Momor (1462, published 1490) Spread of witchcraft in France due to Hundred Years' War and magic introduced by foreigners. Sabbat described.
Steganographia by Johannes Trithemius (1499-1500, printed 1600)
Dialogus in Magicarum Artium Destructionem by Symphorien Champier (1500) Sabbat a delusion; maleficia due to natural causes. Physicians should treat deluded. Remarkable enlightenment.
Summa Summarum, Quae Sylvestrina Dicitur by Sylvester Prierias (Mazzolini) (1504) Influenced by Malleus. Devoted to explaining away Canon Episcopi.
Question de le Strie by Samuel de Cassini (1505) The first book to attack the identification of witchcraft as heresy, calling inquisitors the heretics.
Liber Ccto Questionum ad Maximilianum Cesarem by Johannes Trithemius (1508, 1515) Follows Malleus. All trouble caused by witches, who must be burned.
Layerspiegel by Ulric Tengler (1509) Follows Malleus; secular courts should follow procedure of Inquisition in witchcraft trials.
De Strigiis by Bernard de Como (1510) Accepts full-blown theory of sabbat as real and corporeal.
Die Emeis by Johann Geiler von Kayserberg (1508, published 1517) First book about witchcraft printed in German (collected sermons). Advocates burning white witches as well.
De Naturalium Effectuum Causis Sive de Incantationibus by Pietro Pompanazzi (1520, published 1556)
Tractatus de Lamiis et Pythonicis by Gianfrancesco Ponzinibio (1520, published 1556)
De Strigimagarum Dæmonumque Mirandis by Sylvester Prierias (Mazzolini) (1521) Accepts full-blown theory of witchcraft; gives rules for trials, in which condemnation is inevitable.
Dialogus Strix: Sive de Ludificatione Daemonum by Gianfrancesco Pico della Mirandola (1523)
Libro Detto Strega, O Delle Illusioni del Demonio by Gianfrancesco Pico della Mirandola (1524) First book about witchcraft printed in Italian. Accepts witchcraft delusion, stressing incubi.
Quæstio de Strigibus by Bartolomeo Spina (1523, published 1526) Disciple of Prierias. Most violent promulgation of extreme witchcraft delusion to date. Opposed Ponzinibio.
Tractatus de Hereticis et Sortilegiis by Paulus Grillandus (1525, published 1536) Major work treating in detail all aspects of extreme witchcraft delusion from viewpoint of ecclesiastical law.
De Occulta Philosophia Libri III (English: Three Books of Occult Philosophy) by Heinrich Cornelius Agrippa (1531, 1533) (TEXT I, II, & III)
Reprovación Superstitions and Hechizerías by Pedro Ciruelo (1538) First book about witchcraft printed in Spanish, a classic for a century; relatively moderate. (See also Pedro Ciruelo's: A Treatise Reproving All Superstitions and Forms of Witchcraft by Eugene Maio & D’Orsay Pearson’s 1976 translation.)
Relationes xii Theologicae by Francisco de Vitoria (1540) Inclined toward skepticism
Parergon Juris by Andreas Alciatus (1514, published 1558)
Tractatus de Hæreticis by Ambrogio de Vignati (1468, published 1581)
Liber Officium Spirituum (English: The Book of The Office of Spirits) (1583) A demonological grimoire anda major source of Johann Weyer’s Pseudomonarchia Daemonumand the Ars Goetia. The original work has not been located, but some derived texts bearing the title have been found, some in the Sloane manuscripts, some in the Folger Shakespeare Library. Each version bears many similarities to each other and to the Pseudomonarchia Daemonum and the Ars Goetia; though they are far from identical.
Pseudomonarchia Daemonum (English: Hierarchy of Demons) by Johann Weyer (First appears as an Appendix to Johann Weyer’s De Praestigiis Daemonum, 1577)
Flagellum Hæreticorum Fascinariorum by Nicholas Jacquier (1458, published 1581) First major definition of witchcraft as new heresy.
Daemonolatreia Libri Tres by Nicholas Rémy (1585) (Translated by Montague Summers as Demonolatry in 1929)
De La Démonomanie Des Sorciers by Jean Bodin (1587) Bodin's work Démonomanie, a study of the influence of good and evil spirits in the world, inaccurately gave him the reputation of a witch-hunter.
Daemonologie by King James VI of Scotland, I of England (1597) In the form of a dialogue, divided into three books. 
An Examen of Witches by Henry Boguet (1603)
Compendium Maleficarum by Francesco Maria Guazzo (1608)
Tableau de L'inconstance des Mauvais Anges et Démons où il est Amplement Traité des Sorciers et de la Sorcellerie (English: Table of Inconstancy of Evil Angels and Demons Where There is Ample Treaty of Witches and Witchcraft)by Pierre de Lancre (1612) Pierre de Lancre may not have been an original writer but he put his thoughts to action by hunting the witches of the Labourd.  He was known for his belief in the sinful nature of women.  Women, he believed, were so dangerous that a single judge could never be trusted to judge them, because men are weak.  He held that only a panel of many should judge women..
The Secret Commonwealth of Elves, Fauns and Fairies by Robert Kirk and Andrew Lang (1691, published 1815)
More Wonders of the Invisible World by Robert Calef (1700)
The Impossibility of Witchcraft published by J. Baker (1712)
Demonologia Sacra, or a Treatise on Satans' Temptations by Richard Gilpin (1735) A long and moral warning about the dangers of anything not in the strict Christian lifestyle.
Letters on Demonology and Witchcraft by Walter Scott (1830)
The Philosophy of Witchcraft by John Mitchell & J. Dickie (1839)
The Philosophy of Mystery by Walter Cooper Dendy (1845)
Aids To Prophetic Enquiry by Benjamin Willis Newton (1848)
The Phantom World: or, The Philosophy of Spirits, Apparitions by Augustine Calmet (1850) with and Introduction and Notes by Rev. Henry Christmas
Narratives of Sorcery and Magic From the Most Authentic Sources by Thomas Write (1850) (Vol. I &Vol. II)
Magic and Witchcraft by George Moir (1852)
Dogme et Rituel de la Haute Magie (English: Transcendental Magic:  Its Doctrine and Ritual) by Alphonse Louise Constant (Eliphas Levi) (1854-1856) (Translated by A.E. Waite in 1896.)
La Clef des Grands Mystères (English: The Key of the Mysteries) by Alphonse Louise Constant (Eliphas Levi) (1861) (Translated by Aleister Crowley)
Witch Stories collected by E. Lynn Linton (1861)
The Superstitions of Witchcraft by Howard Williams (1865)
The Witchcraft Delusion of 1692 by Thomas Hutchinson (1870)
Witch Hill: A History of Witchcraft by Rev. Z.A. Mudge (1870)
The Soul of Things: or, Psychometric Researches and Discoveries by William & Elizabeth M.F. Denton (1871)
Witch-Poison and The Antidote, or Rev. Dr. Baldwins Sermon on Witchcraft, Spiritism, Hell and the Devil Re-Reviewed by James Martin Peebles (1872)
Chaldean Magic; Its Origin and  Development by François Lenormant (1877)
Witchcraft of New England Explained by Modern Spiritualism by Allen Putname (1880)
 A Historical Account of The Belief in Witchcraft in Scotland by Charles Kirkpatrick Sharpe (1884)
The Pedigree of the Devil by Frederic Hall (1885)
The Discoverie of Witchcraft by Reginald Scot (1886)
Old-Time Punishments by William Andrews (1890)
Witchcraft Illustrated: Witchcraft to be Understood. Facts, Theories and Incidents. With a Glance at Old and New Salem and its Historical Resources by Henrietta Kimball (1892)
The Alchemical Writings of Edward Kelly edited by Arthur Edward Waite (1893)
-Bas (English: Down There, or The Damned) by Joris-Karl Huysmans (1891)
Magic and Mystery: A Popular History by Alfred Thompson (1894)
The Antichrist Legend: A Chapter in Christian and Jewish Folklore by Wilhelm Bousset (1896)                            
Devil-Worship in France by Arthur Edward Waite (1896)
The Devil in Britain and America by John Ashton (1896)
The Witches Pharmacopœia by Robert Fletcher (From Bulletin of the Johns Hopkins Hospital August, 1896) (1896)
The Doctor in History, Literature and Folklore, Etc. by William Andrews (1896)
Studies in Psychical Research by Frank Podmore (1897)
Solomon and Solomonic Literature by Moncure Daniel Conway (1899)
Aradia; or The Gospel of the Witches by Charles Godfrey Leland (1899)
Quellen und Untersuchungen zur Geschichte der Hexenwahns und der Hexenverfolgung iin Mittelalter (English: Sources and Studies on The History of The Witch Craze and The Witch Hunts in Middle Ages) by Joseph Hansen (1901)
Numbers: Their Occult Power and Mystic Virtue by William Wynn Westcott (1902)
Secrets of Voodoo by Milo Rigaud (1903)
Devils by Charles Wall (1904)
Lord of the World by Robert Hugh Benson (1907)
Semitic Magic: Its Origins and Development by Reginald Campbell Thompson (1908)
Spiritism and Psychology by Theodore Flournoy (1911)           
Mind-Power: The Secret of Mental Magic by William Walker Atkinson (1912)
The Belief In Immortality and The Worship of The Dead by James George Frazer (1913)          
The Book of Ceremonial Magic by Arthur Edward Waite (1913)
Irish Witchcraft and Demonology by John D. Seymour (1913)
The Romance of Sorcery by Sax Rohmer (1914)
Magic Squares and Cubes by William Andrews (1917)
The Key of Destiny: Sequel to The Key to the Universe by Harriette Augusta & F. Homer Curtiss (1925)
Realms of The Living Dead by Harriette Augusta & F. Homer Curtiss (1926)
L’avenir des Sciences Psychiques (English: The Psychology of the Future) by Émile Boirac (1918)
Psychical Phenomena and the War by Hereward Carrington (1918)
Light from Beyond: As Taken Over the Ouija Board by Katherine Mardon Davis (1919)
The Secret of The Successful Use of The Ouija Board by Nellie Irene Walters & Clarisse Eugenie Perrin (1919)
Witchcraft in North Carolina by Tom Peete Cross (1919)
The Serpent Power: The Secrets of Tantric and Shaktic Yoga by John Woodroffe (‘Arthur Avalon’) (1919)
Encyclopedia of Occultism by Lewis Spence (1920)
Demonism Verified and Analyzed by Rev. Hugh W. White (1922)
The Chinese Dragon by L. Newton Hayes (1923)
The History of Witchcraft and Demonology by Montague Summers (1926)
The Geography of Witchcraft by Montague Summers (1927)
Le Roi Du Monde (English: The Lord of the World) by René Guénon (1927)
The Mysteries and Secrets of Magic by C.J.S. Thompson (1927)
The Magic Island by William Buehler Seabrook (1929)
Witchcraft in Old and New England by George Lyman Kittredge (1929)
Witch Hunting and Witch Trials: The Indictments for Witchcraft from The Records of The 1373 Assizes Held for The Home Circuit AD 1559-1736 by C. L’Estrange Ewen (1929)
Psychic Self-Defense by Dion Fortune (1930)
Through The Gates of Death by Dion Fortune (1930)
The Science of Folklore ny Alexander H. Krappe (1930)
Light-Bearers of Darkness by Christina Stoddard (1930)
The Trail of the Serpent by Christina Stoddard (1936)
The God of the Witches by Margaret Murray (1931)
Magia Sexualis (English: Sexual Magic) by Paschal Beverly Randolph (1931)
LÉlue Du Dragon (English: The Elected Dragon, or The Chosen Dragon) by Clotilde Bersone (1932)
Fundamentals of the Esoteric Philosophy by G. De Purucker (1932)
Witchcraft and Demonianism: A Concise Account Derived from Sworn Depositions and Confessions Obtained in The Courts of England and Wales by Cecil L’Estrange Ewen (1933)
Occult Theocrasy by Edith Starr Miller (1933)                
The Mystical Qabalah by Dion Fortune (1935)
The Magic Presence by Guy Ballard (‘Godfre Ray King’) (1935)
Primitive Religion by Robert H. Lowie (1936)
A Popular History of Witchcraft by Montague Summers (1937)
Witchcraft, Oracles, and Magic Among The Azande by E.E. Evans-Pritchard (1937)
The Finding of The Third Eye by Vera Stanley Alder (1938)
Jewish Magic and Superstition  by Joshua Trachtenberg (1939)
Witchcraft: Its Power in the World Today by William Seabrook (1940)
The Occult Causes of the Present War by Lewis Spence (1940)
Navajo Witchcraft by Clyde Kluckohn (1944)
Strange Superstitions and Magical Practices by William J. Fielding (1945)
Witchcraft in England by Christina Hole (1945)
Witchcraft and Black Magic by Montague Summers (1946)
Four Centuries of Witch-Beliefs: With Special Reference to The Great Rebellion by R.T. Davies (1947)
Magic, A Sociological Study by Hutton Webster (1948)
The Magic of Believing by Claude M. Bristol (1948)
The Reappearance of the Christ by Alice Bailey (1948)
The Hero With A Thousand Faces by Joseph Campbell (1949)
Ritual Magic by Eliza Marian Butler (1949)
Witchcraft by J.T. Munday, E.M. Voules, & G.W. Broomfield (1951)
Witchcraft by Pennethorne Hughes (1952)
Witchcraft Today by Gerald Gardner (1954)
The Training and Work of an Initiate by Dion Fortune (1955)
Der Weg Zum Wahren Adepten (English: Initiation Into Hermetics) by Franz Bardon (1956)
Die Praxis Der Magischen  Evokation (English: The Practice of Magical Evocation) by Franz Bardon (1956)
Der Schlüssel Zur Wahren Quabbalah (English: The Key to The True Kabbalah) by Franz Bardon (1956)
Living Magic: The Realities Underlying The Psychical Practices and Beliefs of Australian Aborigines by Ronald Rose (1956)
Oriental Magic by Idries Shah (1956)
A Mirror of Witchcraft by Christina Hole (1957)
The Secret of The Atomic Age: A Search for Man’s True Destiny by Vera Stanley Alder (1958)                                                                                                                  
Witchcraft, Magic & Alchemy by Emile Grillot de Givry (1958)                                                                                                                                               
The Sacred and the Profane: The Nature of Religion by Mircea Eliade (1959)
The Meaning of Witchcraft by Gerald Gardner (1959)
Voodoo in Haiti by Alfred Metraux (1959)
Magic in The Ancient World by Fritz Graf (1959)
The Encyclopedia of Witchcraft and Demonology by Russell Hope Robbins (1959)
The Magician: His Training and Work by W.E. Butler (1959)
Le Matin des Magiciens (English: The Dawn of the Magicians, or The Morning of the Magicians by Louis Pauwels & Jacques Bergier (1960)
A Treasury of Witchcraft by Harry E. Wedeck (1961)
A History of Secret Societies by Arkon Daraul (Idries Shah) (1961)
Demonology, Sympathetic Magic and Witchcraft: A Study of Superstition as it Persists in Man and Affects Him in a Scientific Age by J. Newton Friend (1961)
A Razor for a Goat: A Discussion of Certain Problems in The History of Witchcraft and Diabolism by Elliot Rose (1962)
Melchizedek Truth Principles by George Graham Price (1963)
Witchcraft and Sorcery in East Africa by John Francis Middleton (1963)
The World of The Witches by Julio Caro Baroja (1964)
Forerunners and Rivals of Christianity: From 330BC to 330AD by Francis Legge (1964)
Magic and the Qabalah by W.E. Butler (1964)    
Theories of Primitive Religion by E.E. Evans-Pritchard (1965)
I Benandanti: Stregoneria e culti agrari tra Cinquecento e Seicento (English: The Night Battles: Witchcraft and Agrarian Cults in the Sixteenth and Seventeenth Centuries) by Carlo Ginzburg (1966, English 1983)
The Midwife and The Witch by Thomas R. Forbes (1966)
Witchcraft in The World Today by C.H. Wallace (1967)
The Hebrew Goddess by Raphael Patai (1967)
The Satanic Bible by Anton LaVey (1969)
European Witchcraft (1969)
Power Through Witchcraft by Louise Huebner (1969)
Apprenticed to Magic by W.E. Butler (1969)
Witchcraft, The Sixth SenseAnd Us by Justine Glass (1969)
In The Name of The Devil: Great Scottish Witchcraft Cases by Ronald Seth (1969)
Sane Occultism by Dion Fortune (1969)
Magical Ritual Methods by William G. Gray (1969)
On the Kabbalah and Its Symbolism by Gershom Scholem (1969)
Flying Saucers: A Modern Myth of Things Seen in the Sky by Carl Gustav Jung (Originally published in Switzerland under the title Ein Moderner Mythus von Dingen, die an                                       Himmel Gesehen Werden, 1958. English 1969.)               
The Second Coming: Satanism in America by Arthur Lyons (1970)
Witchcraft & Sorcery edited and compiled by Max Marwick (1970)
Obeah: Witchcraft in the West Indies by Hesketh Bell (1970)
Ritual Magic in England: 1887 to the Present Day by Francis King (1970)
The Secret Lore of Magic by Idries Shah (1970)
Sexuality, Magic and Perversion by Francis King (1971)
Death by Enchantment: An Examination of Ancient and Modern Witchcraft by Julian Franklyn (1971)
What Witches Do by Stewart Farrar (1971)
The Occult: A History by Colin Wilson (1971)
Freud, Jung, and Occultism by Nandor Fodor (1971)
Hidden Symbolism of Alchemy and The Occult Arts by Herbert Silberer (formerly titled Problems of Mysticism and Its Symbolism) (1971)
Ancient White Mystical Brotherhood by George Graham Price (1971)
A Manual of Sex Magick by Louis T. Culling (1971)
A Book of Witchcraft by Ramond Lamont-Brown (1971)
Religion and the Decline of Magic: Studies in Popular Beliefs in the Sixteenth and Seventeenth Century England by Keith Thomas
The Magical Revival by Kenneth Grant (1972)
The Occult Explosion: From Magic to ESP-The People Who Made the New Occultism by Nat Freedland (1972)
The Occult Sciences in the Renaissance by Wayne Shumaker (1972)
Witchcraft in Europe 1100-1700: A Documentary History edited by Alan Kors & Edward Peters (1972)
Witchcraft by Roger Hart (1972)
The Secret Rituals of the O.T.O. by Francis King (1973)
Applied Magic by Dion Fortune (1973)
The Search for Abraxas by Nevill Drury & Stephen Skinner (1973)
The Roots of Witchcraft by Michael Harrison (1973)
The New Pagans by Hans Holzer (1973)
The Occult Underground by James Webb (1974)
Witches and Sorcerers by Arkon Daraul (Idries Shah) (1974)
The Encyclopedia of Witchcraft & Magic by Venetia Newall (1974)
The Magic Makers: Magic and Sorcery Through The Ages by David Carroll (1974)
The Psychology of Witchcraft: An Account of Witchcraft, Black Magic and The Occult by Tom Ravensdale & James Morgan (1974)
The Leyden Papyrus: An Egyptian Magical Book edited by F.L. Griffith & Herbert Thompson (1974)
The Complete Art of Witchcraft by Sybil Leek (1975)
Your Psychic Powers and How To Develop Them by Hereward Carrington (1975)
Amulets, Talismans and Fetishes by Arthur S. Gregor (1975)
Black Magic by Michael Aquino (Edited from 1975-2010, now published as The Temple of Set I & II.)
The Occult Establishment by James Webb (1976)
Techniques of High Magic by Francis King & Stephen Skinner (1976)
Satan and Swastika by Francis King (1976)
European Witch Trials: Their Foundations in Popular and Learned Culture, 1300-1500 by Richard Kieckhefer (1976)
A History of Magic by Richard Cavendish (1977)
The [Simon] Necronomicon by Peter Levenda (‘Simon’) (1977)
Psychology and the Occult by Carl Jung (1977)
Kabbalah by Gershom Scholem (1978)
Syndikat Autoren-und Verlagsgesellschaft under the German title of Traumzeit: Über die Grenze zwischen Wildnis und Zivilisation (English: Dreamtime: Concerning the Boundary between Wilderness and Civilization) by Hans Peter Duerr (1978, English 1985)
Voodoo & Hoodoo: Their Tradition and Craft as Revealed by Actual Practitioners by James Haskins (1978)
Satans Power: A Deviant Psychotherapy Cult by William Sims Bainbridge (1978)
Witch Hunting, Magic & The New Philosophy: An Introduction to The Debates of The Scientific Revolution 1450-1750 by Brian Easlea (1980)
The New Dark Ages Conspiracy by Carol White (1980)
From PSYOP To MindWar by Michael Aquino (1980)
The World, The Flesh, The Devil: A Biographical Dictionary of Witches (1981)
Hitler: The Occult Messiah by Gerald Suster (1981)
Anglo-Saxon Amulets and Curing Stones by Audrey Meaney (1981)
The Rebirth of Magic by Francis King (1982)
The Occult in America: New Historical Perspectives by Howard H. Kerr & Charles L. Crow (1983)
The Alexandrian Book of Shadows compiled by Sekhet Sophia
The Complete Golden Dawn System of Magic by Israel Regardie (1984)
The Complete Magick Curriculum of the Secret Order G.B.G. by Louis T. Culling (1984)
Practical Egyptian Magic by Murry Hope (1986)
Belief in Witchcraft by T.J. Mafico (1986)
The Greek Magical Papyri in Translation; Including the Demotic Spells edited by Has Dieter Betz (1986)
The Wonderful World of Magic and Witchcraft by Leonard Ashley (1986)
The Witch-Hunt in Early Modern Europe by Brian P. Levack (1987)
Witchcraft and Demonology by Francis X. King (1987)
The Archaeology of Ritual and Magic by Ralph Merrifield (1987)
The Voudon Gnostic Workbook by Michael Bertiaux (1988/2007)
The New Magus: Ritual Magic as a Personal  Process by Donald Tyson (1988) [Republished as New Millenium Magic, 1996.]
A New Piece of Witchcraft by M.J. Geller (1989)
Persuasions of The Witchs Craft by Tanya Luhrmann (1989)
Storia Notturna: Una Decifrazione del Sabba (English: Ecstasies: Deciphering the Witches Sabbath) by Carlo Ginzburg (1989, English 1990)
Bucklands Complete Book of Witchcraft by Raymond Buckland (1990)
A Witch Alone: The Essential Guide for the Solo Practitioner of the Magical Arts by Marian Green (1991) [Now published as A Witch Alone: Thirteen Moons to Master Natural Magic (2002)]
In Pursuit of Satan: The Police and the Occult by Robert Hicks (1991)
The Rise of Magic in Early Medieval Europe by Valerie I.J. Flint (1991)
The Hidden and Manifest God: Some Major Themes in Early Jewish Mysticism by Peter Schäfer (1992)
Ritual Magic: What It Is & How To Do It by Donald Tyson (1992)
Dark Doorway of the Beast by Gareth Hewitson-May (1992)
The Study of Solomonic Magic in English by Don Karr (1993, updated through 2010)
Satanic Panic: The Creation of a Contemporary Legend by Jeffrey S. Victor (1993)
Maat Magick: A Guide to Self-Initiation by Margaret Cook-Ingalls (Nema Andahadna) (1994)
Ancient Christian Magic: Coptic Texts of Ritual Power by Marvin Meyer & Richard Smith (1994)
Living Witchcraft: A Contemporary American Coven by Allen Scarboro, Nancy Campbell & Shirley Stave (1994)
Encyclopedia of Occultism & Parapsychology by J. Gordon Melton (1996)
The Complete Book of Devils and Demons by Leonard Ashley (1996)
An Introduction to Ritual Magic by Gareth Knight & Dion Fortune (1997)
Nature Religion Today: Paganism in the Modern World by Joann Pearson, Richard H. Roberts & Geoffrey Samuel (1998)
Witchcraft in Europe, 400-1700: A Documentary History edited by Alan Kors & Edward Peters (2000)
Esoteric Magic and the Cabala by Phillip Cooper (2002)
The Malleus Maleficarum and The Construction of Witchcraft: Theology and Popular Belief by Hans Peter Broedel (2003)
Beyond the Witch Trials: Witchcraft and Magic in Enlightenment Europe by Owen Davies and Willem de Blécourt (2004)
Qabalah, Qliphoth and Goetic Magic by Thomas Karlsson (2004)
The AntichristTraining Manual by Raymond Holder (2005)
The Key of the Abyss by Anthony Testa (2006)
The Appearance of Witchcraft: Print and Visual Culture in Sixteenth-Century Europe by Charles Zika (2007)
Dion Fortune and Her Inner Plane Contacts: Intermediaries in The Western Esoteric Tradition by John Selby (2008)
 A Complete Book of Magic Science by Frederick Hockley (2010)
Battling Demons: Witchcraft, Heresy, and Reform in the Late Middle Ages by Michael Bailey (2010)
Opuscula Magic Vol. I; Essays: Witchcraft and the Sabbatic Tradition by Andrew Chumbley (2010)
Opuscula Magic Vol. II; Essays: Witchcraft and the Crooked Path Sorcery by Andrew Chumbley (2011)
Orishas on the Tree of Life: An Exploration of Creolization Between Afro-Diasporic Religions and Twentieth Century Western Occultism by R. Christopher Feldman (2012)
Cecil Williamson’s Book of Witchcraft: A Grimoire of the Museum of Witchcraft by Steve Patterson (2014)