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Granted a Tai Chi master or in our case, a Golden Dawn adept could certainly hold his own, but only after years of training. Solomon's magick is the Art of evoking spirits to visible appear- ance and invoking knowledge of, and conversation with, Holy Angels - whereas much of Golden Dawn magick is of the "Do-the-ritual-to- imprint-the-astral-and-then-see-what-happens-later" variety.

Be sure you realize the difference. There is also a shade of difference between most yoga trances and the hypnotic state as we know it here in the West. This is best illus- trated by another anecdote from my Tibetan training: early in the pro- gram I was trying to master a ritual in which I was to assume the form of Vajrayogini and perform various symbolic actions in Her persona. After a good natured chuckle at my expense he patiently explained that this was all done in the mind while sitting inert and physically anesthetized in the lotus asana - somewhat like a Western pathworking.

Most Tibetan magick is done from the inert, seated asana posi- tion whereas much of Solomon's magick is performed standing up and even moving. Our hypnotic trance allows us a unique mobility and a remarkable capacity to operate in the subconscious and conscious mind simultaneously.

This enables the operator to ask the receiver, "Do you have a presence? In a solo working the operator can question his own spirit manifestation directly, going back and forth between his own rational mind and the manifestation from his subconscious as nor- mally as he would carry on a conversation with another person. The reason for this is implicit in the dialog nature of hypnotic induction - and especially the self-directed dialog developed in self-hypnosis training.

Although the tratakam fixed gaze yoga technique is an Eastern derivation, it is the most directly hypnotic of the yoga prac- tices and integrates perfectly with other aspects of Western style hyp- notic induction.

As a pre-requisite to tratakam and hypnosis general- ly, pranayama controlled breathing training is also necessary. The magical student does not need to carry this any further than and count but he or she should be comfortable with at least a cycle no pun intended. It is not my intention to write complete treatises on self-hypno- sis and Raja Yoga in this book. You are expected to consult the practi- cal manuals we recommend on these subjects and follow their instruc- tions.

These two books have remained constantly in print ever since. For self-hypnosis, see Leslie M. Many people have already experienced hypnosis induced by someone else but the magician must master the technique of self- induction. The reason for this is that magick operates through the will ofthe operator and yet the operator must be in trance when he or she operates. This sounds like a paradox. Isn't the hypnotic trance a pas- sive state? Not necessarily. The hypnotic state is really a condition of total, one-pointed concentration.

It can be passive or active - but, if it is to be active, then the operator needs to get himself into it or par- ticipate in a preliminary meditation wherein the whole circle becomes entranced. In the Orient, hypnotists always put themselves into trance before they attempt to hypnotize others.

Even if you have been subjected to the hypnotic state by some- one else, you are going to find self-hypnosis a remarkable experience. Perfecting this technique can be one of the major transforming ele- ments in your life. For the very first time, you are in total control of you! And, as discussed at the beginning of this chapter, you can then access your memories back to the dawn of our race.

When a true adept says that one should not practice magick without initiation, this is the experience he is referring to, not to some pageant performed in a lodge room. Once you have crossed this threshold in your development you have empowered yourself to practice Solomon's magick.

The hypnot- ic state is total concentration and total involvement of both levels of your mind. If you operate only from a conscious level you are inton- ing words and going through motions while wearing an astral blindfold and ear muffs. As we have noted, this is a form of magick but it is not the Thaumaturgic Art of Solomon. Tratakam is more properly a form of meditation.

It is essential train- ing for our Solomonic mirror and crystal skrying because it conditions us to see something without "looking at it", to contemplate our reflec- tion in a dark mirror, or the angelic aura surrounding a crystal ball, without analyzing the optical phenomena as they occur. It is easily mastered with regular daily practice. If you get discouraged just remember that John Dee and Cagliostro would have given their for- tunes and have devoted years to practice and to master these tech- niques if they had only known they were available.

Practical 'Exercises: There are a number of ways to practice tratakam. Mishra lists nasal and frontal gaze exercises which are uncomfortable and alien to Western practitioners. We recommend an easily constructed variation of one of his techniques involving a blue light bulb behind a 12" dia.

In the center of the frosted filter, place a " dia. This device is suspended from the ceiling. We call it a "Samadhi Lamp. Do not explore the lamp with your eyes, just look at its glowing center. Try not to think about the optical phenomenon as they occur. Try not to think about the relaxation and numbness coming over you or the hypnotic state you are drifting into Try not to think at all You'll notice I've joined the two words together because they go together.

Physical relaxation is best achieved by first stretching the mus- cles of the body and then compressing them. For stretching do the clas- sic yoga "Sun Salute", then for compression, point out and stiffen each leg in tum, curling your toes. Hold the leg rigid for ten seconds. Thrust each arm out straight and make a hard fist. Hold it for ten sec- onds. Roll your head in a circle.

Open your mouth and work your jaw muscles. Tighten the muscles of your face. Take several long, deep breaths through your nose. Hold the air in your chest at least as long as it took you to inspire it - then blow it out through your mouth. Having achieved relaxation you must learn to empty your mind.

To empty the mind and to develop the ability to shift the center of consciousness to other parts of the body take a comfortable asana position with your back straight. Close your eyes and focus them upward without strain. While maintaining this position and gaze per- form at least four cycles of simple pranayama without hand manipu- lations on a four count inhale, four count hold, four count exhale, four count hold-on-the-void.

With your breathing finished keep your closed eyes focused upwards while you quietly imagine that your body is growing larger and larger until it is nearly fifty feet tall. Your skull is a great, dim-lit hollow vault half filled with deep, dark, still water. You your consciousness point are in the form of a small pearl floating half-submerged in the water. The water is comfortable, safe and pro- tective. Above you are the random thoughts that flit across your mind.

You see them in the form of luminous fireflies darting back and forth to no purpose. They buzz and chitter without meaning. You allow yourself to sink just below the surface. Now you can neither hear nor see those distracting thoughts. You sink: down to the level of your throat. After three minutes you may re-surface, realizing that you are now the master of your mind. These unwanted thoughts that have plagued you for so long are no more bothersome than gnats on sum- mer day.

Now you are ready to hypnotize yourself or, if you have been leading a group in these exercises, you are all ready to enter the hyp- notic state. Here follows one of our ritual hypnotic inductions you may modify and practice with. This one is adapted from our advanced pathworking system but it gives the general idea. The Soul Door referred to is a floor-to-ceiling dark mirror set in an ancient Egyptian style door frame. You can see it veiled in the video.

Note that we make the inert, seated physical body huge and keep the enlivened spir- itual body within - into which we project our consciousness - very small. Once you have perfected your basic hypnotic and yoga tech- niques, you may use this secret Tibetan method of Inner Plane projec- tion with full effectiveness As we stare at the planetary symbol of , our physical eyelids are becoming very heavy. Our bodies are totally inert.

We sit like great stone statues surrounding our double cube altar - which has become a huge, tall building. Our Spirit bodies within us are now as small as a finger on the hand of our huge sleeping physi- cal forms.

These tiny Spiritual Bodies are now the radiant centers of our consciousness. We are filled with living energy and eager to be off on our journey. We look to Westward and see the distant star of our destination, the Sephira of ' as it beckons to us far away in the night sky beyond the great pylons of The Soul Door Gate.

Now we allow our physical eyelids to finally close. Ahead of us gleams the star of ' leading us onward. We are passing over the dimly lighted landscape a thousand feet below. This is also the method of choice for projecting into and through Enochian pyramids. It is likewise a vital skill necessary for exploring the powerful psychic centers or chakras within your body.

With self- hypnosis and Raja Yoga training you can master even advanced tech- niques such as this in months instead of years. It is said that a picture is worth a thousand words. I hope that the mental imagery evoked by the above passage will serve to convince you of the importance of hypnosis and yoga as basic foundation skills for this Art.

Do not neglect your mental training. This statement may disturb some of my senior G. This is not to say that the creative visualizations in the Pentagram and Middle Pillar rituals are not very valuable and even essential in their own right -but they are project- ed onto the astral, not received from it.

The G. Those who have popularized our evocation technique have stated that solo operations are quite difficult, possibly dangerous, and should be avoided. This demonstrates their lack of understanding of the impor- tance of self-hypnotic training in Solomonic magick.

A solo operation for an entity of the same sex as the operator is usually less difficult due to the reduction of the personal variables involved. Jinn wfiicft migfitg Solomon Didconjure in the. Jfe of. In this case the teacher came in the form of a book. My first introduction to Western Magick still stands as the best survey work written on the practical aspects of the subject: The Black Arts by Richard Cavendish, published in The Goetia pro- nounced, Go-ey--sha catalogued and described 72 rebellious spirits that, according to a Talmudic legend, old King Solomon had impris- oned in an enchanted Brass Vessel submerged in a lake in Babylon.

This read like a fabulous tale from the Arabian Nights but in my irra- tional state I was convinced that there was a hidden truth behind the fantastic story. Like Aladdin's wonderful lamp or Ali Baba's "Open Sesame" there was a Secret Key to calling up those mighty Princes of the Jinn that Solomon had imprisoned so long ago - and I was deter- mined to find it.

Years later, when I was doing graduate studies in cultural anthropology I realized that back in I had crossed over into a realm of divine madness that few Anglo-Americans had ever experi- enced. I had gone through the true shamanic initiation, that mortal ill- ness and vision quest that brings the shaman in touch with his gods and gives him the power to practice his craft It was during that season of my madness, when agony alternat- ed with ecstasy, that I had discovered, or more properly, re-discov- ered, the lost secret of the Magical Art and I wrote The Book ofAstarte from which the key passage that heads this chapter is drawn.

I had studied the writings of the ancient and modem magicians. They had filled their books with the most detailed instructions on how to build, inscribe and decorate all the necessary equipment, all the sig- natures of the spirits and even the hours during which to summon them - but the most important element, that method by which one could make the spirit physically appear, was always missing in the old gri- moires and not explained in the recent texts.

This turned out to be true. The ancient writers had hidden the secrets in plain sight - as you will see when we examine the old texts - but the Victorian age magicians of the Golden Dawn school, with their phobia against hypnosis and their commendable distrust of pas- sive spiritualist mediumship, had de-emphasized the actual methods of Renaissance evocation and invocation in favor of a Westernized Tantra in which images were carefully built up in the imagination and then allowed to provide psychic feed-back.

Instead of the traditional crys- tals and dark mirrors for visionary work, they prefered to use abstract colored symbols to stimulate the imagination. These methods are dif- ferent in conception and technique from the shamanic calling down or summoning up of spontaneous visions from that great storehouse of images Renaissance magicians knew as the "World Soul" and we now refer to as "The Collective Unconscious. I would have agreed with critics like Professor Eliza Butler that those who had practiced out of the old gri- moires were credulous and self-deluded.

However Arthur Edward Waite, who was also a ruthless critic of the Art Magical, had conceded that they achieved results. In the introduction to his Book of Black Magic and of Pacts he wrote: - "It would, however, be unsafe to affirm that all persons making use of the ceremonies in the rituals would fail to obtain results. Perhaps in the majority of cases most of such experiments made in the past were attended with results of a kind.

To this extent some of the processes are practical, and to this extent they are dangerous. It should be noted that I had first read all of the available 16th and 17th century material before I got into Regardie and the Golden Dawn. Therefore my original per- spective was, and still remains, that of a Renaissance magician rather than a Victorian occultist even though I will be the first to concede our tremendous debt to the Golden Dawn.

I think it is important to men- tion this because there is a natural tendency for people to be heavily influenced by their first impressions in any field of endeavor. This was especially true in my case given my near-terminal ill- ness and altered state of consciousness. I literally devoured the books listed above with the obsession of a religious fanatic.

But, even in the grip of a toxic psychosis, I hadn't lost my intellect. Madness is known to stimulate genius. I was on the verge of discovering, or re-discover- ing, an extraordinary secret hidden in these quaint, and apparently whimsical, books of forgotten lore. I knew there had to be a way to make Solomon's traditional operations actually work without resorting to drugs, fasting or endless conjurations to produce hallucinations through hysteria and exhaus- tion.

A century ago Aleister Crowley had tried to conjure one of the Lemegeton's Goetia demons out of incense smoke. He had very little success after a great deal of effort. Trying to form an image, or commanding a spirit to produce an image, out of curling, twisting smoke was more of an experiment in telekinesis than a skrying process. Crowley obviously did not know the technique but he certainly understood the philosophy. He stated it clearly in his edition of the Goetia: - "B ut can any of the effects described in this our book Goetia be obtained, and if so, can you give a rational explanation of the circumstances?

Say you so? I can, and will. The spirits of the Goetia are portions of the human brain. Their seals therefore represent Mr. Spencer's projected cube methods of stimulating or regulating those particular spots through the eye. The names of God are vibrations calculated to establish: a General control of the brain. Establish- ment of functions relative to the subtle world. Rank or type of the Spirit.

Name of the Spirit. The perfumes aid this through smell. Usually the perfume will only tend to control a large area; but there is an attribution of perfumes to letters of the alphabet enabling one, by a Qabalistic formula, to spell out the Spirit's name.

I need not enter into more particular discussion of these points; the intelligent reader can easily fill in what is lacking. If, then, I say, with Solomon: "The Spirit Cimieries teaches logic," what I mean is:" Those portions of my brain which subserve the logical facul- ty may be stimulated and developed by following out the processes called "The Invocation of Cimieries. It is certainly not romantic or artistic; in fact it is downright analytical - like wiring a ballet dancer with electronic sensors so we can get a scientific read-out on Swan Lake - but it serves an absolutely necessary purpose.

Crowley's statement places Solomon's Magick squarely within the parameters of a psychological system. A modem hacker- magus would say we run our Solomonic Magick program on an oper- ating system designed by Carl lung using a language called "Agrippa Crowley knew that magical manifestations involved altered states of conscious- ness and could produce psychosomatic effects but he may not have been aware that entire pantheons of ancient Gods and Goddesses, choirs of Angels and hordes of demons might exist in the deepest reaches of everyone's mind.

Actually this theory was not very modem. Around A. Hermes Trismegistus, the mysterious founder of Hermetic Philosophy, had written in his Asclepius that: "The Gods of the Zodiac are eternal but man himself creates his own lesser gods. If we create gods, then we control them! And if we can control them, are we not Gods ourselves? Nay, it were impious to think them lies: only there is anoth- er meaning than what is writ with the bare letters.

We must not look for the principle of these grand operations without ourselves; it is that internal spirit within us which can very well perform whatsoever the monstrous Mathematicians, the prodigious Magicians, the wonderful Alchymists and the bewitching Necromancers can effect.

This mysterious psychic ocean was not the exclusive property of any individual human being. It was a dimension shared by us all! Here one might discover the great Archetypes of mythology: the heroes, the beautiful courtesans, the martyred saints and monstrous villains of our past. Here were the mysterious man-created gods which Hermes Trismegistus had written about so long ago.

Here was the World Soul of the Renaissance magicians. Here were the demons of Solomon's Brass Vessel. When lung discussed his theory with his famous colleague, Sigmund Freud, Freud was horrified. Theories by themselves do not pro- duce results. For results the magician still depends today as he did thousands of years ago on methods and techniques. Since time immemorial magicians have placed themselves and others into states of trance during which visions and oracles were received.

We now know that this process was hypnotic and that all the phenomena we have come to associate with modern hypnosis were in fact known and practiced by ancient sorcerers under the guise of 'fas- cination', 'spell-casting' and 'enchantment' This was and still is a hyp- notic process.

However the final secret of how to use these magi- cal aides was always missing. With all the philosophy, the atmosphere, the paraphernalia, the powerful conjurations and the hypnotic tech- niques, such spontaneous visions in a crystal or in a dark mirror, still depended upon some special psychic talent. To make it really work one had to be a natural medium - so, with all my hypnotic experi- ments and my toxic fever dreams, I had certainly become a mystic This is a very important point.

Mediums, psychics and clairvoy- ants have dominated the mystic arts for centuries because most of us have assumed that they are the only ones gifted with the abilities to see and hear the spirits. This situation was so pervasive that even great magicians like Abramelin the Mage, Dr.

John Dee,2. Count Cagliostro and the later Frederick Hockley thought they had to employ specially talented skryers or gifted children to do the actual receiving for them. If I had been in a fully rational state at the time I probably would have accepted this historically established handicap - but obsessed genius knows no bounds. I was convinced there had to be a way, a method by which any- one with the desire and the determination could summon spirits to vis- ible appearance and converse with them.

This was what Solomon had promised and - like the indefatigable amateur archaeologist, Heinrich Schlieman who had actually discovered ancient Troy right where Homer said it was - I was sure that the medieval 'Solomon' was telling the truth. Obviously the speculum: the Dark Mirror. And what better entrance into that realm the mystic poet Coleridge had called, "Caverns measureless to man. How to make it actually work, I asked myself - then something I had read the year before jogged my memory - something I had read somewhere about the use of dark mirrors in the Far East?

That final all-important clue had been sitting right there on my book shelf! In this book the author explained an ancient Oriental method for conjuring up images of previous incarna- tions from the reflection of one s own face. As I re-read this passage in Garrison's book I felt a shiver of excitement.

I was experiencing the same tingling exhilaration that an archaeologist must feel when he brushes the sand away and looks down at the unbroken seal of an ancient royal tomb! I tried Garrison's experiment and found that it worked with remarkable effectiveness. If a person in a darkened room stares for several minutes into a mirror flanked by candles, a strange phenomenon will almost always happen: The familiar reflection will fade out and disappear.

The mirror will go black and, when the image returns, it will be the face of someone or something else! This experience is usually accompanied by a profound sense ofan other-worldly presence. It was obvious that this phenomenon must have been discovered a long time before any concept of reincarnation. It probably went back as far as the paleolithic when stone-age people stared fascinated at their reflections in dark, still pools of water, seeing the strange transformation occur - and being convinced they were in the presence of their Gods!

I suspected that in a ritual setting, using traditional conjurations and symbols, specific spirits and even ancient Gods and Goddesses might be summoned from the 'Other Side' Our 17th Century Lemegeton manuscript, Sloane clearly shows a large black-filled circle in the center of Solomon's Triangle.

See figure 1. Figure 1. Note that the instructions written around the triangle say: "Two foot off from the Circle and three foot over.

The triangle was intended to be raised up to eye-level. Thomas Rudd", which depicts a mirror on a stand with Solomon's Secret Seal from the Goetia of the Lemegeton clearly rendered on the reverse side See figure 2. Figure 2. We know that polished obsidian mirrors were used in the neolithic Middle-Eastern city of Katal Hyuck as far back as nine thousand years ago - before The Great Flood.

Download or read online Northern Freemason written by Anonim, published by Unknown which was released on Get Northern Freemason Books now! Download or read online The despoilers written by Edmund Mitchell, published by Unknown which was released on Get The despoilers Books now! Colour the Words of King Solomon. King Solomon s Ring by Konrad Lorenz. King Solomon s Mines by H. Rider Haggard. Color and Meaning by John Gage. The book itself is filled with to me anyway indecipherable code.

This copy is missing it's title page but other than that, is perfectly readable. Condition: New. No eBook available Read, highlight, and take notes, across web, tablet, and phone. We haven't found any reviews in the usual places.

Other editions - View all. The pocket sized book is bound in a wraparound leather folder with snap. How to read masonic shorthand. I found the book King Solomon and his Followers a valuable aid for the Memory. It is written in symbols and shorthand. People always ask what secrets Freemasons hold; our book of "King Solomon" is one of many that we swear an oath to never disclose to a non-member of the fraternity. Full text of "King Solomon and his followers, Mass: a valuable aid to the memory" See other formats.

King Solomon and his followers Lone star edition. Posted by 2 years ago. Conybeare first printed in It contains all Conybeare's original notes and commentary, including the Greek characters he footnoted for the reader's consideration. Beware of other editions of this work that do not contain all the original text. Written in the first-person narrative, the book tells the story of the creation of the magical ring of King Solomon and how Solomon's ring was used to bind and control demons, including Beelzebub.

In this book of King Solomon, the discourses between the King and the various spirits are told, and the story shows how Solomon uses his wisdom to withstand the demons' tricks and guile and enlist their aid in the building of his temple. The spells and seals of Solomon used by the King to bind the spirits are detailed, which makes this work a book of Solomon's magic, similar in nature to the Lesser Key of Solomon the King and the Greater Key of Solomon the King, which both are King Solomon books of magic and contain various talismans of Solomon, including the secret seal of Solomon.

The manuscripts from which this work was discovered date from the 15th, 16th, and 17th centuries. All were written in Greek. This dating makes most experts believe that the work is medieval. But some scholars, including D. Duling, argue that it is likely that the work comes from the 5th or 6th centuries. The various manuscripts used to source the work all date to medieval times, but the text itself, as well as references to other works, indicate the Testament is much older. For example, in the Dialogue of Timothy and Aquila, there is a direct reference to the Testament of Solomon.

The Dialogue purports to have been written during the Archbishopric of Cyril in C. Nathan gathers together recipes from Israel to Italy to India and beyond. Some are classics, others are contemporary riffs on traditional dishes.