Liber Lilith: A Gnostic Grimoire - Tyson Donald 2006

Disclaimer

Neither the author nor the publishers shall be held accountable for any injuries, damages, or misfortunes arising from the practice of the procedures described in this book. Under no circumstances should the dangerous ritual of sexual necromancy in the tmenty-first chapter of the grimoire be attempted.

PREFACE

The long-delayed publication in English of Liber Lilith results from a series of letters I exchanged with the German mystic Karl Steiger over the span of two years. Steiger, who preferred to call himself a “spiritual alchemist,” was well known to a small circle of occultists with whom he maintained

personal contacts in what, was then West Berlin, but because of his inability to interest legitimate publishers in his researches he remains a virtual nonentity among occult scholars and popularizers alike.

In the spring of 1989 he wrote to me via my American publisher to argue certain of the theories on the underlying mechanism of magic put forward in my books. Although his tone was far from conciliatory — in the course of our correspondence I was to become accustomed to his habitually combative style — I recognized in his observations the action of a deeply penetrating intellect that had devoted considerable energy to the examination of recondite questions most scholars dismiss as insoluble. His letter caused me to rethink some of my own positions, and I wrote back in a way that invited future correspondence.

"there were more points of agreement than disagreement between us, and we were soon on a first name basis. 1 hesitate to refer to Steiger as a friend. He was fanatically xenophobic and made racist and anti-Semitic comments in his letters that I found distasteful. In any case his habitual air of detachment and emotional coolness seemed to preclude the intimacy of friendship. Steiger struck me as the inhabitant of a different

Liber Lilith

time and place who drifted through a kind of ethereal dreamworld and only touched down on the drab material earth of everyday reality when driven to it by practical necessity. He was constitutionally incapable of holding a job, as he admitted in one of his letters. God alone knows how he was able to feed and clothe himself— 1 later discovered that he had a married sister living in Bonn who occasionally sent him money.

About six months before his death he mentioned that he had received into his possession a Latin manuscript which he called Liber Lilith. Usually very reserved on matters pertaining to his personal experiments, he went so far as to reveal that its subject was spirit evocation, and said that he had already embarked on a protracted series of rituals based upon its techniques.

Naturally I was quite interested to hear more about this work. Its title was completely unknown to me. Not a single mention of it occurs in Thorndyke’s voluminous History Of Magic, nor is it cited by Butler or any other cataloguer of occult manuscripts. I presumed that Steiger was merely referring to some extant work under an unrecorded title — variants in titles among occult manuscripts abound. When 1 mentioned to Steiger my failure to trace the work, he wrote that it was indeed unknown and gave me the full title in Latin: Liber Lilith sive de coitus larois (The Book Of Lilith, or About Copulation With Spirits), However he declined to tell me any more at that time.

The hints provided by this title about the probable subject matter of the text intrigued me intensely. Although there are many works on spirit evocation, almost nothing appears in the ancient literature on the forbidden subject of sexual intercourse with spirits, even though such intercourse is reported in the? religious writings and folklore of* all countries. A Western grimoire devoted to this topic would be a rarity, to say the least. These were my considerations in seeking more information from Steiger.

During the spring and early summer of 1990 1 brought up the matter of Liber Lilith several times in a casual way in the body of my correspondence with Steiger. Each time he put me off. Perhaps with a view to stemming my queries he at last

agreed to make an English translation of the text, and I heard nothing further about it. I assumed at that time that he merely wished to silence my interest with a future promise and had no real intention of producing the translation. This assumption proved to be quite unfair.

Late in the summer of that year one of my letters to Steiger failed to elicit a reply. After allowing enough time to pass to account for vagaries in the postal service, 1 wrote again asking if I had somehow inadvertently offended him by my arguments on occult themes. Although brusque even to the point of insult 5 toward the opinions of others, he was sensitive to any criticism 'g about his own beliefs. Several times in the past I had been forced to explain away some remark on his theories that I had made in the most casual way without the least intention to be critical.

A year passed. 1 had given up hope of hearing from Steiger when a package arrived from Bonn sent to me by Steiger’s sister. She returned my last two letters and informed me that Steiger was dead without giving me any details. She said that Steiger had indicated that he wished me to have the enclosed papers to use as 1 saw fit. The coldness in her note led me to suspect that Steiger’s passing was not deeply mourned, but this may have merely been due to her lack of skill in English. She had gathered from Steiger's letters that I knew no German, and was courteous enough to write to me in my own language.

The package consisted of a photostatic copy of the Latin manuscript Liber Lilith that was much marred in red ballpoint pen by Steiger’s glosses, a partial English translation of the text that he had evidently been working on at the time of his death, and a loose set of notes outlining the history of the work in so far as Steiger had been able to trace it. But the most fascinating item was a bound ledger in plain black cloth that Steiger had used as a kind of journal to record the course of his experiment with Liber Lilith. These are the materials, apart from a lew notes of my own, that form the body of the present work.

Both the notes and the Journal were written in English. I can only speculate that Steiger did this to prevent any casual observer from learning their contents. Although not quite fluent

Liber Lilith

in English, Steiger was vain about his linguistic skills. It is also possible that he intended from the outset that I should be the eventual recipient of the Journal.

Before his death Steiger was able to translate about three-quarters of Liber Lilith into English. He passed over poetic passages such as the prayers and invocations, presumably intending to return to them after completing the more simple prose portions. I have rendered these passages into English from the Latin and in the process taken the liberty of making the complete text more uniform in style.

Immediately upon receiving the package I wrote back to Steiger’s sister requesting in the most delicate language some account of his last days. The lengt h of time that elapsed before her reply indicated her hesitation to reveal the details, but linally she sent a single page saying that her brother had committed suicide by ingesting a caustic solution, and had instructed in a note found among his papers that the materials I had received should be mailed to me. She said that the whole matter of her brother’s death was intensely painful to her, and asked me not to communicate with her in future under any circumstances.

Why did Steiger send the manuscript to me, and not to one of the more intimate associates of his Berlin circle? Possibly he harboured a deeper respect for my books than was apparent in the combative, mocking tone of his letters. He knew that the whole subject of spirit evocation was a special study of mine, and may have judged that my professional credentials would ensure that Liber Lilith would eventually find its way into print rather than being hidden away for decades in some cupboard. One of the greatest failings of those seriously engaged in experiments of practical magic is their fanatical passion for secrecy. He may have feared that his Berlin group would keep the manuscript for its private use.

It may also be that in those last, lew months of his life Steiger was not fully in control of his own actions. It was more in accord with his nature t o wish to preserve the anonymity of Liber Lilith in order to protect it from what he regarded as profanation at the hands of sceptics from the universities.

Because of’certain rebuffs he had suffered in attempts to submit his writings on alchemy to scholarly publications, Steiger had developed an attitude of biting contempt toward all institut ions of formal learning. It would have appealed to his ironic sense of humour to take Liber Lilith to the grave with him and thereby prevent scholars from learning about its existence.

AU this is speculation on my part. Only Steiger could say why he entrusted so precious a literary relic to a comparative stranger, and Steiger is dead. However, a close examination of his Journal has led me to believe that toward the end his J thoughts were no longer his own. The subject of his experiment cr had taken on an independent reality and begun to manipulate him on levels below his conscious awareness where it was impossible for him to fight back. He may have truly believed that he retained his free will; or rather, she may have allowed him to believe it, right up until the instant when he poured industrial cleaning fluid between his lips. He may even have died smiling.

INTRODUCTION

Liber Lilith

The following (descriptive and historical information on Liber Lilith has been compiled from Steiger's loose-leaf notes, some observations appended to his experimental Journal, and glosses in the margins of the photostatic copy of the manuscript itself. I cannot vouch for the accuracy of details concerning the history of the manuscript. Many of Steiger’s statements seem highly speculative, based more on intuition than hard evidence. In fairness it must be said that he possessed sources of information not available to me. and was a careful researcher with a vast knowledge of the manuscript collections both in private hands and in the public libraries of Europe and America.

Despite repeated attempts I have not been able to gain access to the actual manuscript itself, which I assume is in the keeping of Steiger’s sister. She refuses to respond to my queries. I have a terrible apprehension that in the crisis of grief over her brother’s unfortunate death she may have destroyed it. However 1 have been able to confirm some parts of Steiger’s detailed description by comparing it with the photostatic copy he sent to me.

Description Of the MS.

The manuscript consist s of sixty-four leaves bound together in quires of four. Each quire was apparently made by folding a single sheet, them folding it again at a right angle, to create a page 24 cm. wide by ’>0 cm. long. The edges of the leaves are

irregular at the bottom and sides, but more even along the top where they have evidently been cut open with a knife after folding. The quires were originally sewn together at the spine with fine silk thread, and this having perished over time, were by some later hand resewn with a coarser cotton thread.

The paper itself is a linen rag composition, of heavy weight with an ivory surface marked with the impression of a fine wire screen. Steiger states unequivocally that it was manufactured at Antwerp in 1562, but unfortunately does not record its watermark. The outer edges of the leaves are scorched and blackened by fire, and a brown line caused by water damage runs irregularly across each page.

A cover of plain brown cowhide that is somewhat thicker than the usual book leather of the period encloses the manuscript. The spine is unlettered and unadorned. The leather has cracked through completely at each hinge and been reinforced sometime late in the 19th century with two strips of brown buckram applied to the insides with glue. Each face is worn through to the boards at the corners, which are rounded, and along the bottom edge. Some traces of blackening suggest that the cover is original, or at least that it was attached to the manuscript at the time it was damaged by fire.

Inside a simple rectangular border on the title page are the words: Liber Lilith ! sive I de coitus larvis / Matthias Dekker, scriba !Antwerp 11563. The letters of the first line are considerably larger than the rest and, according to Steiger, in a dark red ink— the remainder is in black ink. Below the title in the cent re of the page is a small drawing showing a coiled serpent with a crown of three points on its head arising out of an egg. The upper-right corner of the page has been torn away. Here was penned in a vigorous script by a different hand “Joann...” The remainder of the signature is missing.

Introduction

The text itself is neatly printed in a single column down each page between two vertical border lines. Chapters are numbered in Roman numerals and decorated with an enlarged

initial letter in red set inside a box. Then? are several occult diagrams or symbols of Hebrew letters (these are reproduced in t he English translation of the text that follows). The final two leaves of the manuscript are blank, save lor the following inscription on the final page which faces the back cover. It is written in a crabbed and trembling hand with an inferior ink that lias faded over time to a pale brown:

I, Lazarus Solomon, beyng a Jew presently of Prague but latterly of Loudoun, purchased this bok from a joyner who tok it byrning from the midst of t he ashes and wrek of t he grate librarie at Morl lack, thinking it amis that so curious a work should perysh from the eartlie. May Saddi place it in to the hand of a tru scholar when my eyes are closed by deat h. Thys day of June, 1584.

History Of the MS.

The most interesting question relating to the history of the manuscript is whether it was indeed once a part of'the library gathered together by the Elizabethan mathematician and sage Dr. John Dee at his family estate at Mortlake. The note appended to the end of the work by Lazarus Solomon would seem to be conclusive, if it is not a forgery designed to drive up the value. If it is spurious it must be¹ quite an old joke as evidenced by the extreme fading' of the ink. I have compared the fragment of signature in the upper right corner of the title page with copies of Dee’s manuscripts. The style is similar but 1 am not an expert in handwriting analysis and cannot state with finality that it is the signature of John Dee.

In favour of the theory is Dee’s passion for book collecting. By 1583 he had amassed over four thousand volumes on all subjects, with particular emphasis on philosophical and occult works. Apparently he spent some months at Antwerp in 1562. staying at the house of the publisher William Silvius, who was

later to publish his Latin mystical work, Monas Hieroglyphica. For two years he ranged between Antwerp and other European cities acquiring rare books. We know from a letter he wrote to Sir Thomas Cecil that he purchased a copy of Trithemius’s Steganographia about this time, an overtly magical work that excited Dee greatly. It does not seem beyond the bounds of possibility that he also bought a newly made copy of the Liber Lilith, or even that he himself hired the clerk Matthias Dekker to make the copy.

Mediating against this line of speculation is the catalogue of the library at Mortlake which Dee himself made in the fall of 1583, just before leaving England for another extended stay on the continent. Liber Lilith, does not appear in the list. This would seem to exclude Dee’s connection with the manuscript, but it must be remembered what kind of work we are dealing with. In those times bigoted religious zealots were in the habit of burning anything with Hebrew lettering or mathematical symbols. Harmless women accused of witchcraft were being tortured and hanged all over Europe. Even the expression of unorthodox ideas was apt to lead to imprisonment, or execution.

Although Dee enjoyed the protection of Queen Elizabeth the First, he was not given to imprudent actions. He stayed well away from Italy during this volatile time where his reputation as a magician could easily have brought, about his appearance before the Inquisition. He would never have openly admitted ownership of so diabolical a work as Liber Lilith. The practices expressed in its pages are indefensible for a devout Christian of the Renaissance. If Dee did commission the work it would explain its drab appearance. Dee would wash it to escape notice. Indeed it was this very unprepossessing exterior that allowed Steiger to acquire the work so easily, as he himself describes later.

More than once in his notes Steiger expresses the view that the presence of Liber Lilith can be deduced from the effocl it has upon its immediate environment. To quote his own words;

introduction

16

You can with ease be imagining the difficulties in tracing the history of a work that, to this day, most so-called experts have either never heard about, or refuse to credit with existence. None the less, even an invisible man leaves tracks in the snow. I mean that a thing not itself perceived can often be observed indirectly by the effect it is having on its surroundings. A fine thread of scarlet runs through the fabric of history with knots like drops of blood at intervals along its convoluted length. It is having been possible to deduce the existence of the manuscript from this livid spore.

Onc> such telltale scarlet knot was the incident that took place between Dc(.’ and his psychic crystal server, the alchemist Edward Kelley, during their residence at Prague. It is recorded at the end of Meric Casaubon’s published account of Dee’s communications with angels, a book culled from Dee’s handwritten record of the series of seances. Since Dee was not himself psychic he employed Kelley to act as spirit medium. On April 18th, 1587, Kelley informed Dee that the spirits advised him “that we two had our two wives in such sort as we might use them in common,” in other words, that the two men should indulge in the modern vice of wife-swapping.

The instructions Kelley purported to have received from the spirits in the form of a Latin cipher might easily have been dictated to him by Lilith herself. Loosely translated into English, the message reads:

Dear to you is your wife, dearer to you is wisdom, dearest to you am 1. Though elected, you tremble, and in hesitating you sin: therefore do not shrink to know the mind and the flesh; but obey me; for I am your leader, and the author of all spirits. All these things are from me, and are permitted to you.

From Kellev’s Libri Mvsf.e riorum Sextus et Sa net us

I British Library ms. Sloane 3189)

Undoubtedly the pious Dee felt considerable inner resistance Io this extraordinary idea, particularly since his own wife was both young and beautiful. None the less he obeyed the spirits, mid on May 22th of the same year they each slept with the other’s wife. The affair lasted only a month, and was terminated on July 19th by Dee’s religious misgivings.

Steiger sees this incident as evidence of the corrupting influence of'Liber Lilith upon Kelley, who he says first studied the manuscript at Mortlake in 1582, and perhaps even made a secret copy of it which he carried with him into Cracow when he journeyed with Dee to the palace of Polish prince Albert Lasky. It was the discovery of this copy, or notes from it, that in Steiger’s opinion precipitated the crisis between Dee and Kelley on June 8th, 1584, in whiph Dee accused Kelley of practicing black magic and consorting with evil angels {mails Angelis).

Introduction

Dee even enumerates the doctrines of the evil angels, which in view of the gnostic tone of Liber Lilith are worth quoting in full. Apparently the angels evoked by Kelley through black magic informed the alchemist:

............That Jesus was not Cod.

--- That no prayer ought to be made to Jesus.

— That there is no sin.

— That mans soul doth go from one body, to another childes quickening or animation.

— That as many men and woman as arc now, have always been: That is, so many humane bodies, and humane souls, neither more or lesse. as are now, have alwaves been.

.'                     I J-

— That the generation of mankind from Adam and Eve is not an History, but a writing which hath an other sense.

— No Holy Ghost they acknowledged.

— They would not suffer him to pray to Jesus Christ, but. would rebuke him, saying, that he robbed God of his honour, &c.

Casaubon, A True & Faithful Relation. <&('., London, 1559, page 151

There¹ are very strong echoes here of the doctrines implied in Liber Lilith, but such similarities are no proof of a direct link.

Liber Lilith

On the first of August in 1584, Dee and Kelley travelled from Cracow to Prague, where they were warmly received by the Emperor Rudolf 11, himself an amateur occultist. Frances A. Yates {Occult Philosophy In the Elizabethan Age, Ch. VIII ) speculates that Dee may at this time have met the Jewish 1.8 magician and Kabbalist Rabbi Loewe, a contemporary resident of Prague who once received an audience with the Emperor. Prague was at this time the occult centre of Europe, largely due to the recondite learning of its Jewish population. At this same time, if we are to believe the note appended to Liber Lilith, the mysterious Lazarus Solomon had left England and come to live at Prague.

It seems almost too much of a coincidence that Solomon should have been at London when Dee was at Mortlake, remained in England until just after the ransacking of Dee’s library, happened to run across one of Dee’s stolen and mutilated books, then should travel to Prague around the same¹ time¹ that Dee went to Prague. Is if possible that Solomon knew Dee personally? Dee would be unlikely to advertise such a connection — Jews were¹ barely tolerated in England during the¹ reign of Elizabeth the First, and only then if they publicly converted to Christianity. Solomon must have possessed some* knowledge of occult matters since he recognized the value¹ of Liber Lilith. Perhaps he was employed by Dee to locate rare and forbidden books.

It is conceivable that Solomon acted as the espionage? agen t for one of the royal courts of Europe. even as Dee himself was a diplomat and spy for Elizabeth (see his letter to Sir Francis Walsingliam. secretary to the Queen, dated May 14th, 1586 in Casaubon’s True Faithful Eclcition. p. 428 L If* Solomon was an intelligence agent, then Dee¹ must have been his target. Can the ransacking of Mortlake have been, incited by him to discredit Dee? Did he plan to sell the Liber Lilith back to Deo

while at Prague, or plant it among his possessions and then denounce Dee as a heretic and sorcerer? This may seem like a * ■*

Hight of fancy, but the politics of the period were convoluted enough to render almost any cloak-and-dagger scenario possible.

If he ever intended to return the manuscript to its rightful owner, he evidently changed his mind before writing the inscription on the final blank page. It may be that he was not able to meet with Dee, or that Dee refused to accept back the 19 manuscript when it was offered to him, or could not, afford the high price Solomon undoubtedly asked for the work, or balked at paying twice for the same manuscript. There is little point in speculating further — these matters are lost in the shadows of the past.

ntroduciu'm

When Dee returned to Mortlake in 1589, leaving Kelley to his alchemical experiments in the royal courts on the (Continent, he discovered all his scientific instruments smashed it

and more than five hundred books and manuscripts missing from his library, which he had collected from all corners of the world over a span of forty years for the then enormous sum of two thousand pounds. These were only those works lie was able Io place a monetary value upon, for he says "some wain ting are not to be got for money in any mart/' Perhaps he was thinking of Liber Lilith when he wrote these words.

Nothing certain is known about, the fate of the stolen books after they disappeared from Dee's library. If the words of the Jew on the back page of the manuscript are to be credited, at least some of them were wantonly consumed in a bonfire bv t lie << ■                   - ■■

superstitious robbers. It. appears that in the midst, of the vandalism at least one of the thieves thought better about burning such valuable merchandise and rescued a number of the books to sell to known collectors such as Solomon.

Dow the manuscript made its way from the hands oT Lazarus Solomon in Prague to the dealer in second-hand ami antique furniture in Berlin that sold it to Steiger remains a mystery, although Steiger writes that he spent considerable*

20

Liber Lilith

time trying to trace it. Evidently it had at least one owner who used and valued it, if we may judge by the painstaking amateur repairs to its stitching and cover described by Steiger.

The finding of the manuscript was one of those serendipitous occurrences that seem to haunt the lives of those who inhabit the realm of the occult. Out walking on the streets of West Berlin one frosty morning in February, 1990, Steiger entered the shop of a dealer in antique furniture to examine a wooden chair. He explains that he was looking for a chair to match his writing desk. On the seat of the chair lay a cardboard box full of old books. As a matter of reflex he began to go through them while waiting for the dealer to finish with a customer. The moment he opened the cover of Liber Lilith he knew he had something unusual and decided to buy it without even bothering to thoroughly examine its contents. Of course he looked at the other books in the box but they were worthless.

Steiger was fortunate in two things — the drab appearance of the manuscript, and the ignorance of the dealer. But I may as well give his account of the incident firsthand:

He was a short man with fat, dirty hands. I knew he would want too much for it if he understood books. I buy a lot of used books. You don't find manuscripts lying around on the shelf like loose potatoes. Occult manuscripts are a thousand times more rare than other manuscripts. Even when they are worthless the Jew dealers want a fortune for them. I deliberately was leaving it in the box while I pretended to look at the rest of the furniture. My heart was in my throat, I can toil you, every time anybody walked past that box. At last I asked him what he wanted for it. He crossed his arms on his chest like a fat hausfrau and said eighty marks. I could have kissed him but instead I scowled and waved it in the air and said '’Eighty marks for this piece of junk? It's falling apart! Look, the cover is ready to crumble to pieces!" He shrugged and sold it to mo for fifty. He must have guessed it had some value because it was lettered by hand, but he could not read Latin and did not know what a priceless pearl he was throwing away. Fifty

marks' If I had known then what it was, I would have sold my coat, my boots, my very soul to get it. 1 would have paid fifty thousand!

The dealer told Steiger he had bought the box of books at the estate sale of a retired doctor named Kloss who had recently died. Steiger tried to follow up on this clue but the agent who handled the sale refused to give out the address of his client. Steiger was able to learn that this Kloss had originally lived in Austria but had moved to Berlin after the outbreak of the Second World War. On the hazard that some of the doctor’s friends might have seen the manuscript Steiger put an advertisement in I he newspaper asking for information about its history. He says ho received two offers from dealers to buy it at considerably more than he had paid for it, but not a single fact about the work itself.

Introduction

I listory Of Liber Lilith

So far I have tried to deal only with the history of the actual manuscript copy that fell into the hands of Karl Steiger. This began life, if we may trust its title page, at Antwerp in 1563. Steiger believed that Liber Lilith itself was very much older. It was his opinion that it was a corrupt Gnostic work, or an early Jewish occult work heavily influenced by Gnostic ideas, dating from the 2nd or 3rd century. nJ

In his notes Steiger claims to have found circumstantial evidence pointing to three distinct versions of the work other than I lie one he himself possessed, one in Greek, another in Hebrew, and yet another in parallel Latin and Hebrew on facing pages. He assumed the Greek text to be the oldest and the source for I he other two.

The claim of the author of 'Liber Lilith to be Lameeh, the descendant of Cain, must be examined first if only to discount ii In lh(’ opening chapter Lameeh reveals that while asleep mid dreaming he received the work in the form of a dictation

from Lilith, who in later Jewish mythology is said to be the first wife of Adam before the coming of Eve. The practice of attaching antediluvian names to literary works in order to lend them supernatural authority is common. The books attributed to Enoch come at once to mind, as do the occult writings said to derive from Seth. Similarly occult works are linked to Moses, Abraham, Solomon and other later biblical figures.

The first historical allusion to the existence of the work occurs in Origen’s polemic Against Celsus, written around the year 250. Origen does not name Liber Lilith directly but. he makes remarks about human relations with sinful spirits that are highly Suggestive in light of its contents. Origen’s writings have a strong pagan flavour frequently denounced by the early Pothers of the Christian Church. It is this Greek taint that caused so many of* his books to be destroyed by over-zealous bishops. Steiger is convinced that Origen possessed a Greek version of the text and experimented with its ritual techniques for evoking lustful spirits, in the manuscript referred to as the “daughters of Lilith/’ while he was quite a young man.

Eusebius, to whom we owe what little information we possess on the life of Origen, states that when Origen was seventeen his father was killed, forcing him to accept the charity of a wealthy lady of his native city of Alexandria. Under the same roof was a native of Antioch named Paul who Eusebius describes as “one of the heretics at Alexandria at that time.” It is not to be imagined that so quick and impressionable a young mind could resist fin interest in the teachings of this man, who was in the habit of preaching his Gnostic doctrines and often gathered large crowds of listeners with the eloquence of his rhetoric. This was the period of Origen’s experiments in magic. Steiger believed Origen obtained the Liber LiIith through Paul of’Antioch.

Not many years later Origen experienced a revulsion agamst all the teachings labelled by the Church as heretical. We will never know what episode brought this about, but the result s wen¹ dramatic. According to Eusebius, Origen ’ disposed

of all the volumes of ancient literature which formerly he so fondly cherished,” selling them for an absurdly low price just to get rid of them. He then proceeded to castrate himself with a knife. In effect this was the second castration since he had already castrated his mind by denying his books.

Eusebius and later writers have tried to put a pious intention on this insane act of self-mutilation, saying Origen acted from excessive religious zeal in order that he could instruct women in the teachings of Christ with no suggestion that be lusted after his pupils. Even so it has always been looked upon as both horrifying and inexplicable.

Steiger believed that Origen made himself a eunuch after lying with the demon Lilith (or with one other many daughters who are an extension of herself) in order to free his mind from her obsessing influence. By controlling the desires other lovers Lilith is able to command their thoughts and emotions, eventually making them her slaves. Origen could not endure this servitude. Forced to make a choice between two masters, he chose Christ.

Since Origen seems to have acquired his knowledge of Hebrew, which he utilized in his edition of the Hexapla Bible, some time after the events related above, Steiger concludes that he possessed the original Greek version of Liber Lilith.

There is a considerable lapse of years before the book is referred to in a manner that leaves no question as to its identity. Steiger mentions in a careless way his suspicions about a certain passage in a mystical work of the 10th century spuriously attributed to R. Hamai (a corruption of Rehimai, the last compiler of the Talmud who lived around 456 B.C > but he does not give its specific location. Probably he remained unconvinced in his own mind that Hamai intended Liber Lilith.

The next substantive reference occurs in a Hebrew manuscript of the Guide For the Perplexed by the Aristotelian Jewish philosopher, Moses Maimonides. In discussing the matter of purity with regard to nocturnal emissions Maimonides cautions against “the poisonous caresses of the night hag whose wicked

Introduction

rites and doctrines lead those too much enslaved by the animal sense to sin against the Law.” The night hag is Lilith, who in folklore comes to men that sleep alone and causes them to ejaculate. The “animal sense” is a reference to Aristotle, who placed the sense of touch lowest of the five and called it the least human of the senses.

24

Liber Lilith

Steiger was convinced that the phrase “wicked rites and doctrines” could only refer to some written text of magic that was both philosophical and practical, as is Liber Lilith. From a jotted note that runs vertically up the right margin of the page on which these statements appear it seems he was in some doubt whether the key words “rites and doctrines” were Maimonides' or were the interpolation of the copyist. He may not have had time before his death to compare his manuscript copy with other Hebrew versions. The original Guide For the Perplexed was written in Arabic toward the end of the 12th Century. Several early Hebrew translations were made. I believe Steiger possessed a photographic copy of the version of Samuel Ibn Tib bon that was copied by Samuel son of Isaac for Moses de Leon in the year 1452.

Even though Maimonides often composed in Arabic he was skilled in Hebrew as well. Steiger suggests that he knew of the Hebrew edition of Liber Lilith and must at least have read a description of its contents, if not the work itself.

Steiger makes passing mention of two references in an apocryphal work on magic attributed to Albertus Magnus (1206-1280) that allude in a deliberately veiled manner to the “hateful in vocations of the hellish harlot,” which he took to mean Lilith. It seems to me the reference could equally well refer to Persephone, bride of Hades. With maddening carelessness he does not provide the title of this work. Albertus is one of those writers to whom a whole host of magical writings on every imaginable subject are attributed. Clearly the reference is not to the well-known Book Of Secrets Of Albertus Magnus but to some more obscure grimoire. It may even be to one of the lesser-

Introd action

known legitimate works of Albertus. 1 have tried to locate it but have not been successful.

Not until a little-known letter of the Abbot Johannes Trithemius written in 1493, in which he describes some of the books he has recently acquired for the library of his Benedictine monastery at Sponheiim, does the title Liber Lilith •k'I ually appear. After briefly describing the manuscript, which ho says is penned in Hebrew characters on one side of the leaf 25 mid Latin on the opposite, he condemns it as demonic and conducive to wicked practices. This letter, in the hands of a private German collector, has not yet been published. During the course of my long correspondence with Steiger he sent me a photostatic copy of it in connection with my research on ('ornelius Agrippa, who was a friend and student of Trithemius early in his life.

It is curious that Agrippa did not make mention of Liber Lilith in his extensive writings on magic, but he may not even have known that Trithemius possessed the work. The wily abbot was very conscious of the harm a reputation for magic could do to the promising career of a scholar. In a letter to Agrippa he applauds the Occult Philosophy as a great work, but cautions the younger man not to let his magical studies become too widely known:

Yet this one rule I advise you to observe, that you communicate vulgar secrets to vulgar friends, but higher and secret to higher, and secret friends only. Give* Hay to an Ox, Sugar to a Parrot only; understand my meaning, lest you be trod under the Oxen’s feet, as oftentimes it falls out.

Monastery of Peapolis, the 8th day of April, An MDX

This caution is key to understanding why Trithemius did not make his acquisition of Liber Lilith more widely known. It was dangerous enough to speak of occult works when they concerned only the natural magic of herbs and stones, or the tolerated

art of interpreting the movements of the heavens, but it was little short of suicidal to trumpet the ownership of a text of heretical doctrines and diabolical practices that directly contradicted the laws of the Church. Trithemius was protecting his own position and also that of Agrippa, who he looked upon almost as an adopted son, by maintaining the magical law of silence over this, his most dangerous acquisition.

Since John Dee obtained a copy of the Steganographia of Trithemius at Antwerp in 1563 along with the Liber Lilith, it would not be unreasonable to speculate that the manuscript which the clerk Matthias Dekker used as his source was the dual Latin-Hebrew manuscript of Trithemius. Although Dee had studied Hebrew as a young man, he was far from proficient in the language. It is not to be supposed that he could have easily deciphered the Hebrew text of Liber Lilith even had he been able to obtain it. Due to the difficulty of finding a competent Hebrew copyist, Dee may have decided to save money on the purchase of the manuscript by having only the Latin side copied.

Tnthernius’s dual version of the work has not survived. Steiger was unable to detect the existence of any other copies that might have been taken from it. If such a copy was made he expected to find it, or at least some mention of it, among the more obscure Hebrew manuscript texts of the practical Kabbalah. Unfortunately his death cut short this line of investigation. It is very possible that Steiger's was the only extant manuscript of this work; and if, as I fear, the original has been destroyed, my photostatic copy may well be the final relic of Liber Lilith left on earth.

Part One

C|c (Brimoirc

7t £appene$ tn tbe $arf of f^e IKoon tobcn -Lamccti truth troubfeS min$ fap upon Ins cot to sfcep that -LtCith came to pirn in a $ream. ge fneto her bp f^e beaufp of per xe$

Liber Lilith

lamed) ga^ed fong upon per, and bis heart Was mitten Witp desire. fcx forgot tbe faces of pis wibes. cbep became as bfeaeped sfuffs ober tnf)id> tpe pand of 3)eatp pad stretched a parchment to write moeferies upon.

“?£ear not, dHf b of mp Womb, for 7 babe ^(OttK to comfort pou in tpe darfness of pour souf.” So spe spofe in a boice of wmb on tbe sea. "7 9° not fnoto pou,” J tof9 per. “?}ou are not tbe Wife of llcetpusaef mp father.”

I'he Grtniorre

Sbe pfaced tbe fingers of her pafm, white as tbe fifp, ober mp fips and smifed.

“listen and be Wise. Qlff tbe seed of fam and its seed and tpe seed of its seed Was giben unto me eben to the sebentb generation, ^aifpfess one, pou are cpifd of mp Womb as Was pour father and hi* father before him. -?enp me not! Soon the bfood on pour pand wiff probe pour birth- ^arf unto me and 7 Wiff teach pou Wisdom that has not been spofen since tbe beginning. '

Saping this, she drew me to per breast and tpritfed me With burning caresses untif 7 swooned With pfeasure and fap tn mp own defifement. Qarfness intoxicated mp souf. ?£rom a great peigpt 7 beard per sap to me, “glisten to tbe wisdom of tpe aeons and be Wise in understanding, O son of bfood. ©pen pou Wafe on tpe morrow tafe pen and inf bfoef and

recorS tfyete sapings upon papprus feabes. Seaf tfycm tn cfap anS fn$e them unSer tfye eartb where 7 trtff sbow pou for tbe teaming of coming ages/

Sbe spofe manp WonSers tbrougb tbe nigbt untif tbe crowing

Liber Lilith

cocf announced tbe SaWn, ⁵?ben ^e banubeS feabtng t^e scent of sanSafwooS. ^Larned) arose from bis couch anS got

pen anS inf bfoef anS feabes of papprus anS Wrote in tbe

script of tbe angefs ber WorSs eben as sbe baS orSereS it.

Il

ear ^an$   sons °f Ol9am is not

thf highest monarch of the beabenfp $ones. Qlbobe him btoeffs one so much’ greater that hi* greatness cannot fee measured (then tfce name of (Bo$ $efifes him, for be is not a go$ but a singfeness of being ttntbout Siscontinuitp. ^e shines With a pure fight no epe can see an$ speafs in thunder no ear can bear, ^bere is none existing prior to him to fimit bis duration, iSe is ineffabfe an$ perfect, standing atone compfete unto pimseff.

Neither mafe nor femafe, neither farge nor smaff, neither breath nor ffesb> th*' tnin^ of man can neber question bi* quafities for be is unfnotoabfe. ^e ensures outside of time an$ encompasses duration. ®e is the father of Qieons. (6e rufes before an$ abobe aff existence. !§e gibes fnott>fe$ge but is not ®is$om. £>e gibes merep but is not Xobe. ?bc name of him is foreber unspeafabfe, for in it are aff names ani)

momenta tn the epatence of thinga* and if eber it mere apofen afoud the uniberae moufd unrabef fife the hem of a garment and come to an end.

^ternaf <Pnitp ga^ed at himaeff mithin himaeff, for he maa atone, in the mirror of hia omn radiance, Sr aent a alining seed of 9eaire into the fight and impregnated £ia image bp an act of aefpfobe. Ttone the feaa be remained a birginaf apirif. Che firat pomer iaaued forth from the mind of the Mff. She ia caffed SBarbefon, and her fight ia fife the fight of the inbtaibfe perfection.

Liber Lilith

©ifh aonga of praiae ahe praiaed him, mho had brought her forth from out of hia radiance. She ia the gforp of the ftrat thought* hia image, the eternaf momb that maa before aff other thinga came into being. She ia the heabenfp Qdarn, the <8>ueen of the Qleona* the 2?ibine (&ne of Cmo Seyea* the Shefhina from mhoae amoffen breaat ffoma the miff that nouriahea the morfd.

Chen the perfect father aent hi* fiflht ^Barbefon and findfed tottbtn her momb a aparf. Jn jop ahe brought forth the aparf, mho ia fife the fight of hta father but feaa than bia fight becauae no apirit can equaf hi* greatneaa. Se ia caffed Qutogene, that ta, the ©nfp^egotten <&ne, becauae be maa begotten of the fight of the 7“^iaibfe ^Preaence mith £ia omn fight* and he begot no other.

’4 be ?r;at£er gabe to bis onfp'begotten son a min$ that he might fnoW ^Crutb“ 6c sent to him a ©or$ t|at tn# &o*<e might echo with thunder. ©e anointed him with (he radiant mater of bis own pure fountain, an$ catfeS bim 71 <aBbra, tfr Wiointe$. v^n$ the Witogene stoo$ before the throne of the Won of Wons, an$ eberp power that Was in the fight fneft Vown to Worship him, CltfP saw the fight of truth shining inside bi tn with the hofp fetters of the 27ame that is ejrafteS abobe eberp other name. Mn$ this is Wisdom to the Wise.

fl;rom the birgin min$ of the pure fight bp the wiff of Witogene came forth into being the (Beabenfp Dean, who is catted (BeraSamas. ^be perfect Spirit bestowed upon him tbe gifts of inteffigence an$ the strength to toppfe mountains. tCbep set <5eabenfp Dian upon the height of the highest aeon, the aeon of fight* eben beside Sibine Mutogene hint seff. ©bat has been in the Worf$, or is, or is to come, is fore* sba^oweS in the fength* an$ breadth* an$ height of bis measure.

5,

l^era^amas sang praises in praise of the father from Whom atl’ things ffow an$ to Whom aff things return. £>e sang praises in praise of the Son, the gibing ^Cruth Who shines in gforp before the ^Tbeone. 7n mo^estp 55arbefon conceafeS berseff behind a beif of cfou^s. ®era$amas $i$ not fnow ber, anS sang no praises in praise of the Ihirsf Corner.

The Grimoire

Seafbus of the beautp of (Bera^amas, Who Was harmonious an$ perfected in aff bis parts, ^arbefon footed tn upon her seff an$ sought ber own image m the fuminous mirror With t^e intention to create one fife herseff Who Wouf$ riVai (BeraSamas in beautp. She conceived this thought ^lh secret, faefing tbe consent of her mafeness. £Tbe father $i$ not approve her pfan. Ser Wish eypan^e^ with tbe power of tbe fight an$ became a form in (be $rpness of her womb. Pi mass issued fortb tbat mas not in ber image. She (ooft$ upon it m horror. Oc mass Writhed an$ changed into a serpent with (be bea$ of a Gon, Jts epes Were bright stars that ffashet figbtning an$ showered gfowing sparfs.

7n shame -Barbefon cast from her breast the $if$ of her imprudent desire. So that no immortaf WoufS foof upon its incompfeteness she bore it far from the fnowfcSge of the ^eathfess <S>nes, eVen out of the $3face of Picons, an$ ma$e for it a throne an$ conceafc^ it Within a radiant cfou$ so that none but sbe Woufv ftn$ it. C^c $if$ WayeS strong bp the power be b<*$ received from his mother. Se is name$ Samacf, but some caff him Piftabaoth* an$ be was tbe first of the Pircb’ons.

lit

C amaef fonge$ for the brightness of S^ef^ina shining ^11* ... ^

< ■*' forth from the face of his mother, same fight gfoWe$ fottbin him but fap conceafe9 beneath tbe Pelf of bis igno> rance, ©ben fye came to bis maturitp desire mober) in bis nether parts. fix fustei) but fneto not tbe shape of bis fust, be toan$crc$ with fonefiness through (be emptp fing^om of bis own creation.

burning in upon bimscff he sought b*s reflection in the I terp furnace of bis heart an9 twisted it as the potter twists bis cfap into a sembfance of the shining form of SBarbefon. tSe fashioned a consort fife to bis mother in aff her finiments (bat issuer) forth from bis feft si$e. Joer name is z-Lifitk she

t”bo toaffs tn beautp cfotbe9 toith the sba^oms of the IKoon

^his is the zpsafm of the SBeautp of ^iifitb. $ mp tobc pou are upright as the pafm Whose fruit is ripe. $)oii arc sh n^cr

Liber Lilith

as tbe riber reeS tf>at f>ott>s its b^aS at edentiSe. ^our fcips twist Wtt6 tbe grace of tbe serpent t£at gfiSes across tbe face of tbe waters* anS tbe Waters coder it not. SBeneatb tbe Sun pour bair is a Tiding ffame Woden on a Toom Witl) gotten tbreaSs. ^Bcneatb tbe Hloon pour bair is a Sarf riber tfjat sweeps aWap tbe stars, ^our breasts rise with pour breaths Cite two sbeep that cfimb tbe ^ifidi^e. -Beneath the Sun pour epes are white Sodes that ffit amiS tbe coof green sbaSoWs of tfyc ceSar. SBeneatb the IKoon pour epes are sifder fish tbat Sarf anS fn$e m obsidian Septbs. ?)our doice is as tbe pfasbing of a fountain in the beat of miSSap* anS the pafeness of pour effect a pface of sbaSe to fie unSer on tbe sanSs of tbe Sesert. Coof mp parcbeS ftps Witb tbe wine of pour fisses. Sootbe mp brow witb *igb* from tbe mountain snows. 7!°ur tbigb* are pifiars of marbfe tbat guarS tbe entrance to tbe Cempfe of Bcpsteries, bfacf beneatb tbe Sun but White unSer tbf IKoon. ®ttb pour scarfet moufb pou smife WorS* fess promises. 2Dancc for me bp moonfigbt* <S> mp befodeS. Come to mp beS when tbe famps burn Srp of oif anS the Sogs that guarS tbe tbresbofS sfeep. ®n tbe aftar of pour beffp 7 offer up mp fifebfooS. 2)ance witbin mp Sreams untif 7 fode sfeep more than wafing* anS fearn to bate tbe Sawn.

Cbe consort Was imperfect because tbe mafer Was incompfete. 7“ outWarS shape tbe beautp of ^Xifitb Was fife tbat of tbe ?£irst IKotber* but inWarSfp sbe Was emptp anS unfuffiffeS.

boffownesa gapeS unSer b^t ftft rib* tbe same boffow tbat Was in tbe siSe of Samaef. Sbe Was ignorant of ber weakness

unV befiebeS feerseff to fee Oueen of atf (Creation, for this is tv bat Samaef tofr) feer as fee went Witfe feer up an$ Sown tfee fanS anS sfeoWeS to feer feis fingSom.

' S “

ISer emptiness engenSereS fust anS tfee neeS to fee fiffeS> anS (be same fust finSfeS in Samaef Wfeen fee foofeS upon feer nateSness. Sfee emferaceS tfee first Qlrdjon anS Was trans* formeS into a serpent eben as fee Was a serpent. Sear anS fearn wisSom. Samaef is caffeS tfee Sfant Serpent anS itfitfe tfee (Conbofute Serpent* because fee faffs upon feer from tfee feeabens as a figfetning strofe but sfee rises sfowfp from tfee earth to receibe feim as a cfinging bine.

Where tfeeir foins met arose a migfetp fuming anS swirfing of (be firmament fife unto (fee rebofbing of a bast miffstone. Out of tfee bortey of tfeis turning cBaotic mass sprang fortfe a dragon Witfeout enS or beginning. 7ts scafes are as Srops of bfooS, its fereatfe fierp. C'fee epes of tfee feeast are sfeut up into sfits after tfee Wap of serpents tfeat Sweff in tfee Septfes of (fee Ibpss. Tlor Soes it see tfee Sun bp $ap nor tfee HJoon bp mgfet.

Wf its bfin$ Wiff Was bent upon desire. coifed itseff three an$ one feaff times between Samaef anS xJfitfe, nor couf$ tfeep copufate witfe eacB otfeer $ireetfp but onfp through (be coifs of the Sigfetfess Worm. SCfee 2ie$ IDragon Was born from (fee bortices of tfeeir emptp nee$. £"feep couf$ not be fuffiffeS except (ferougfe its substance.

The Gnmoire

Liber Lilith

Wone an$ separate Samaef remained incompfete. £?bc consort* bis image in tfce ffames* shared tw defect. together tbep mere one ffesb ma$e mbofe. ©bat mas facfing in Samaef be attained through Jafitb. *<be hoffom in the si$e ofzZifitfa mas fiffeS up bp Samaef. <E*nfp through the mediation of the Win9 ©orm couth tbep compfete eacO other.

©ben Samaef teamed tbe Tfature of the IDragon be began to force its en^fess pomer along (he patbmaps of his desire.. I5e united bis imperfect min9 mitb (be fire that bfa^e$ afong (be spine of the ©orm an$ begot servants upon the bungrp momb of Jafitb- Tn a ma$ fust for creation be fashioned them out of tpe mingfet) heat of their foins an$ set them at stations arounS his fing^om. ?&be Sings he ma9e an$ pface9 to rufe (be Septh of (be Qlbpss* an$ Seben Sings he ma$e an$ set in the Seben $ones of the firmament. Cmefbe Pluthorities he put at interbafs around the spfen^our of his throne.

£5e infused into his morfs the fierp heat of his omn nature* but in his ignorance he remained bfin$ to the pure fight of his Brother that $meft mithm him ant) mas (be source of his pomer. £~he fire ment for(h ant) mmgfe$ mitb the tartness an$ became meat * but the pure fight remained mithm him.

Samaef saboure^ the spfen^our of bis morfs ant) grem 9runt on the magnificence of his creations. 2o the height of (oeaben an$ the depths of the ^ibpss be footed upon bu

own domain. Qlff tfeat feff into b^ surbep mas bis to mafe or mar. (§e saw no ot£er WorfSs. Se $i$ not fnow of cfoutf of fight €recte$ bp ^Barbefon to conceaf bim from her bofp contort Mutogenc. (5e remained ignorant of (be perfect Spirit an$ its eberffoWmg fountain of fight Water.

7n bis madness Samaef crie$ out, ^u7 am the onfp ®o$> there u no other ®o$ beside me." £?bus 9i$ be bfaspbeme against the gforp of the S5fesse$ <&ne, pet fnew nothing of the other pface from which be ba$ come.

?9

Liber Lilith

£ ' be lustre of xXnbcfoti Sttnrnc?. She left the ttqbc Within tier diminish an$ saw the cause trttfe the forefnoWfeSge giben bn as a gift bp the inbisibfe Spirit, Che bfasphemp an$ WicfeSness of her iff'formeS son sba9owe$ ^er face. She became tarnished because ba contort ba^ not agreed with her act of bringing forth. Tn shame she b^ baseff un$er a mantfe of Sarfhess. Seefing forgetfufness &b( Wan$ere9 to an$ fro. Sbe feared to return to her Qleon pet bitterfp repented of ber error.

wbofe of Seaben bear$ ba weeping gastp sigb* of regret. Ser praper* were borne up to tbe TnVuibfe Spirit, ©itb infinite merep tbe Spirit that u Virgin forgabe bfr *n$ batbe$ ba in tbe ©aters of Jafe. Ser consort, Sibine Mutogene, came to ber through the pfenitu^e to restore her brightness. She Was tafen abobe him, eben to the Ttinfh Sphere, to $tt>eff With the ^Perfect Source an$ become renewed.

’■The Meon of Meons foofeS Sown upon the Worfs of Samaef anS SisapprobeS,. dden as a father frowns upon the wufeSness of (ns cOifS. trough (be SSfinS -Dragon be baS gaineS great power both to mafe anS unmafe. Tn the banitp o| bis arrogance be baS pet useS it onfp to create. J^cst be (urn the coifs of the ^Dragon upon (bemsefbes anS use its power to Sestrop, the father of Qlff sent the Qingef of the itgbt'Qkon, whose name is Qlrmo^ef, to smite the ©orm with Ins fierp sWorS. ~^a -

Mrmo^ef entereS the fingSom of Samaef unseen anS approaches eben to (be sfeeping pface where be fap entwines with bis consort. Samaef saw fnm not, for tbe Srunfenness o| Sesire Was upon him. £?be coifs of tbe $eS ^Dragon diurneS between (heir foins anS spat out an unenSing stream of migbtp Semons. ^Cben Mrmo^ef reaches With the I faming bfaSe of bis sWorS between tbeir Writhing boSies anS maimeS tbe ^Dragon in bis bmScr parts. 6c castrates (be ©orm so that it coufS neither mafe nor unmafe.

Th e Gri moi re

'She coifs of the dragon ceaseS to miff. 7to more creatures I few up from its chaos. Samaef turneS from bis consort with a erp of rage. ,-Lifitb afso cneS out, but bers Was a bitter crp. \lrmojef feft them With tbeir bacfs touting. Ttor SiS Samaef see him Separt, for the fight was beifeS from bis epcs. ©itbout the binSing power of (be ^Dragon tbep coufS no fongcr join (ogetber. (ta$ fap imperfec( anS afonc. £ betr

fust burned and Was not quend?cd. hep rose up and parted and ffed cacti from the sight of the other.

X4fit| Wandered into the mountains beating her breast and gnashing her teeth because the emptiness inside her remained unfiffed. She came eben to the highest boandarp of the fing* dom of Samaef. ©hife she stood footing afar* the cfouds that obscure the edges of the firmament rotfed aWap and rebeafed the underside of the maters that encircfe the earth. J.ight itfuminated the Waters and made them cfear. £be roots of the mountains trembfed. thunder shoof the peafs.

?^or the fuffiffment of his own design the llcotber^ather of aff caused the image of (Beradamas to shine through the bottom of the Waters, (ois face Was a human face, and his form a human form. Qi boice of triumph rang down from the behest Qleons, “£8ehofd the Worf that is )Kan/ Jlifith ga^ed in rapture at his heabenfp image, Wondering much at the harmonp of his parts and the grace of his proportions, ^ust mobed Within her fotns. She determines to fashion a copp of )Kan and use it for her consort. *<his b>as in feeping with the pfan of the perfect Spirit.

She came Sown from the mountains and gathered together rotting feabes and mud and sftme, then mingfed it With ^otber corruptions and moufded it into the pattern seen in the ©aters of !§cabcn. ©ith infinite care she rounded its fimbs and painted its countenance. 7nto its mouth she put iborp.

Into its epe docfetd s|e act pearfs. Seaweed she $rape$ ober its baft croton, an$ bits of sbeff pressed into the en$s of its fingers an$ toes. ^Between its thighs she fitted the feg bone of a goat.

She stretched ijerseff upon the image an$ pressed it into ber breasts an$ set ber ftps ober its mouth* ^lo Warmth arose to sustain ber fust. £fae image of )Kan fap cof$ an$ stiff. 8be facfft the Sibine sparf to gibe it fife. Sbe wept in frustration an$ Watered it with tears, ®atd)ing from abobe, tbe Tnbisibfe Spirit sent $own tbe angef Mrmo^ef to counsef ber. & came to ber in tbe mftst of ber beyation an$ whispered into ber feft ear. J-ifitb not see tbe angef Whose fight Was beife$ from ber.

lifith sought Samaef in bid Wratb an$ faft ber ban^ upon bis cfleef to stiff bim. Sbe smife$ a smife of fobe to pfacate him, an$ saft, “IKp -loft, come an$ see tbe wondrous shape the Wabes of the sea babe thrown up onto the shore.”

6e Went With her ant) marbeflft at the beautp of the image fping in (be san$, Secfaring “TVrtfp, it is a Worf of mp TKotber Wbo is in ©eaben.” ?f;or be fnew no other Meon but ^arbeton.

“<S>nfp tbinf What a spfen^it) serbant it Wouf$ mafe if pou couf$ quicfen it,” zXifitb tof9 him. ”7f it bof^s tbe beabenfp power of pour IKother, its face wiff be a fight to set between

Liber Lilith I

us/' She spofe tf>e Words Qlrmo^ef bad pfaced in £er mind but t^ougfK tfjep were b^f °tnn Words. Samaef approved ber Words. “ JLet us caff bi tn Qdam/ fyc said, "£bat bis name map be a fight and a power between us/'

Samaef desired to caff fortb the sparf of SBarbefon from the mute cfap to serbe bitn. !6e did not fnow that it afreadp burned Witbin bi* own breast. £o dispfap bi* power before Jafitb and tbe Watting hosts of angefs be transformed b^l* shape into tbe shape of a man and fap upon tbe pattern of earth. !&* feet touched its feet, and bi* shins pressed its sbms. (St* fbi9b* touted its thigh** and bi* beffp Was on its beffp. (5is bands befd its bands, and bi* sboutders spanned its sboutders. ?l;rom toe to crown be measured its measure. £be face of Samaef ftssed the face of earcb> and tbe breatb of tbe Serpent sfid between tbe ftps of cfap.

Tn tbe moment of bi* ft** tbe sparf of fight ffed from Samaef and entered the (^.artbfp Dean. ^Cbi* Was the intent of the Qleon of Qieons. 6e acted to restore the power of the fight to the Sofp Dcotber, SSarbefon. £be fimbs of eartb became ffesb and Warmed with the Warmth of the Sun. man breathed a breath and opened Wondering epes. !§e sat upright. 6i* face Was fuminoits.

©f^n Samaef foofed upon Qldam t}e CneW b< bad been deceived. ^?b^e beautp of the man Was more perfect than bi*

ofon beautp. £bc man Was Whereas be to** incompfete. £fce rage of tbe first Qlrdion ffew out of bis epes in fierp bofts tbat bfasteS tbe rods an$ ma$e tbe sea boif.

6e crie$ out to tbe assembfeS hosts of angefs, “7 am a jeafous ®o$” anS there is no other ®o$ beside me "Mt this tbe angefs tt>on9ere$” an$ spofe between tbemsefbes, saping> ^u7f tb^te is no other ®o§> then of whom sbaff this (Bo$ be jeafous?''

The Gnmoin

amacf footed upon tbe fuminous face of IKan anr) bis heart burned bfacf mith jeafousp. £ he creature mho ba9 come into being out of tbe fire of his breath mas greater m min9 than anp Qlrcb'on. 7n bim eyister) no taint of miefe^ness. ge mas mb°ffp pure Stough tbe pomer of his mother. £Tbe first Qirdjon perceibeS tbe sparf of efear fight tn )Kan. £)c ha$ not perceibe9 it mifbm bis oton breast. £ he map a thing map be seen in a mirror that is not seen mithout the mirror* be sam it. Samaef cobete$ the sparf an$ sought to possess it.

Cbe Qlrcbons anr) angefs faster) Dean because he ejtceffe^ them in the pomer of thought an$ mas free from sin. £faep mrougfat together anr) amafener) in bim the heaviness of nee$s anr) Mestres that is remembrance of the bor)p> but forgetfufness of the spirit. Oc thoughts ot )Kan became r)is(racfer). 0is epes mere turner) amap from tbe sparf of SBarbefon that gfome$ mttbin him. £7be Qrcbons ma$e for him a pface of feeping ani) set

bun witbin it, and caffed it 'Paradise, Chcp (ofd him, ^u(^at abundantfp of tfee fruits of the trees, tafe pfeasure under t£e Sun,” for (be fruits of their trees are bitter poison and (betr pfeasures are deceptions and death, 7n these things is forger fufness of (be spirit. So tbep intoxicated bitn With fuyurp,

7n the midst of 'Paradise grew a tree the Qirchons caffed the Cree of _zXife, $erifp it is a tree of (Behenna whose feabes are fies and whose roots drtnf corruption, Ju seeds are desire, its ffowers sin and its fruit is death, Che shadow of the tree is bate. 7t sprouts in darfness and (h°*< tnbo eat of its fruit go into darfness and into (Behenna,

The Grimoire

7n the midst of 'Paradise grew a second tree that the Virions caffed the Cree of the ftnowfedge of (Bood and (?bif. 7t t* the tree of the forefnowfedge of the pure fight, Che roots of the tree drinf from the fountain of fife^Water (hat sustains the Meons. 7ts feabes are music, its seeds are prom* ise, its ffowers chaste, Che fruit of the tree is the fnowfedge of the Wap of descent and the Wap of ascent. Chose who eat of its fruit arise through the Vleons and unite With the Son of the perfect JnbUibfe Spirit, Mutogene the IKashia.

Che Cree of Jjfe (he Mrcbons feft unfenced tbat )Kan might disobep the faW of Samaef and eat of it in sin, but tbe Cree of the ftnoWfedge of (Bood and (tbif tbep cohered with their Wings and made bidden that Dean sboufd not cat of it

an$ atoafen in dhame to the nafeSness of his foffp. $U>x )Kan toaffeS ad in a Sream of forgetfufnedd an$ obepe$ the fatod of Samaef an$ caffe$ bim J.or9. g>e 9i9 not fnoto t£at fight toad in bim, an9 in Samaef toad onfp fire an$ Sarfnedd.

'¥ "

₄e Samaef cadt a dfeep ober man that toad not a true dfeep but

~ an obfibion of the minS. (oe dought to unite toith tbe dparf

3 that dfcone from bu face, dparf toad not a thing that 3 coufS be captured or bef $ apart, ^bc chief Qirchon toof a pattern from the feft si9e of M9am ad he fap adfeep an$ ma$e of it a bessef that he fiffe$ toith a portion of his fight -£bc shape of the beddef toad femafe. She toad caffeS ^be> the first ©oman.

©hen MSam atoofe he foofe$ upon the tooman an$ recognije$ in her hi* oton image. She toad born out of hi* oton pattern an$ he fobe$ her ad he fobe$ himseff. @e sai$ to her, “3)erifp, pou are bone of mp bone an$ ffedh of mp ffedh- ®e toiff cfeabe together an9 be ad one?

7t toad the toiff of Samaef to fie toith the tooman in decree totnfe the man dfept an9 therebp enthrall the potoer of the dparf toithin her. 6e Bought to infuse its potoer info hi* toorfd, ad before he ha^ fiberate$ it bp union toith hi* condort £^e beautp of the tooman aroused hi* fust. She toad innocent an$ 9i$ not un$er*tan$ that she toad nafe$.

itfitb satv the purpose of ber consort and Waxed bfacf of countenance. beautp of ^be Was greater than ber own beautp because tbe sparf of tfce IKotber shone toitbm her. jfor tbe beautp of (tbe comes from tbe fight but tbe beautp of Itfitb is of tbe sba9otos“ Jafitb stiff fusted after Samaef but coufd no fonger fie With btm. Oe mutifation of tbe Wind ^Dragon fept them apart, fobefiness of (tbe mas as gaff and Wormwood tn ber moutb.

7n tbe darfness and loaning of tbe 7Koon sbe transformed brrseff into tbe shape of an owf. Sbe ffew into tbe topmost bougbs of (be tree in tbe midst of paradise tbat is caffed tbe ’Cree of (be Snowfedge of (Bood and t^bif. ©itb sbriff screeches sbe summoned (be Woman aWap from her bed before Samaef b^a$ connection With ber £be Woman foffoWed ber tries to tbe root of tbe tree. Sbe Wondered much at its beautp. ’Afwaps m tbe past it bad been bi^^en behind (be wings of angefs.

Th e G/1 moi re

With said to (£be, “Qiwafen from the depth of pour sfeep. ^k?lrise from the couch of pour intoxication. $)ou are a (Bod who has faffen from pour estate, ^at of tbe fruit of this tree and recognise pour nafedness.”

She transformed berseff into her serpent shape and extended a fruit of the tree to the Woman between ber jatos. ©ondering much at her Words, (^be ate of the fruit. |Ser epes were opened to ber nafedness and she fnew shame. Sbe ran

With rib fruit to M9am an$ f of $ tnm tobat tbe serpent ba* rebeafe$. M$am ate of tbe fruit afso. £5ts epes were opene* to bis nafe^ness anS be fnew sbame. foun9 feabes an* cohered tbemsefbes ani |il from tbe anger of Samaef.

©ben tbe $ief Mr$on noticed tbat tbe man an9 Woman ba* withdrawn tbemsefbes ftatt jit presence be became Wtot|* (h un$erstoo$ at once that tbep |aB eaten tbe fruits of tbe tree. Samaef cursed them an$ tbe eartb tbep WaflfeS ober £Tbep saw tbe ignorance of Sarfness that Was Witbin bw but tbep were afraid to censure bim. ^e Was stiff tbeir ®o$. ©e cast them out of ®ara$ise an$ cfotbeS them in sfins of shadow. zXest tbep return be set an QlrcHon in tbe gate of tbe (£ast with a fierp sWor9.

tot

i 7 tbe time fc'toe went forth from fffara?ise she was pct "1 Ma Virgin. Miff fust an? fornication among men is from tfje chief Mlrchon, Samaef, born of tfee fire of bis rcbcffious spirit. )Ren foffow bis epampfe an? sin, etoen as Women imitate tbe tempting snares of £tfitb, bi“ consort.

When be ba? ?ritoen t'toe out be repents? of bis rasbness, saping, "7 miff fie with tbe ?augbter of TRan an? beget a son.” So saping, be pursue? ber on sba?owp wings. £)e came upon tbe woman as she Was preparing berseff tn tbe be?cb’am-ber of ber busban?. Mis tbe tbun?erboft faffs from geaben, or as tbe bawf fof?s its Wings an? stoops upon its prep, so Samaef the Mncient Serpent fe(T upon (tbe to rabisb ber.

£Se sought to Sefife tbe fuminous sparf of fife that shone toitbin her. £~be Omniscient Spirit footed 9ott>n from feis high throne an$ un$erstoo$ tbe micfeS purpose of Samaef.

£)c sent bi* angef Qlrmo^ef to snatch bacf the sparf o” SSarbefon from out of the bessef of the Woman before the Qlrdjon penetrated her maidenbead., £?be fust of Samaef Was satisfied, but the figbt Was not poffuted.

Qldam came upon bi* Wife. ©ben be saw tbe fifth of bfood and impure seed that stained her thigh* fa fnew tbe Serpent bad mounted ber. '4 bi* Was the stain of tbe first menstrual’ discharge* the curse of Women foreber hence. l5e turned aWap and denied ^be bi* caresses, £he Woman Wajced hot with tbe scum of tbe Serpent that foamed inside her womb. She used her enticements to seduce Qldam untif be fap With her in her impuritp.

Tn tbe fuffness of time a man cbifd was born. t?be wrapped him in the bem of her garment and bore him to Qldam, sapmg “T babe gotten a man from tbe zQord/ S^be face of the infant Was red With indignation* and the epes of tbe cbifd were bfacf With rage. On its bead bung a forefocf of hair bfacf as tbe Wing of a raben. 27or Was it eber beard to faugb< £te name of tbe bop was <Cam. Qldam thought him the fruit of hi* fains but ttbe fnew be Was spawn of tbe Serpent.

Tn the fuffness of tune a second man cbifd Was born. l£or Qldam continued to fie With ^e in her bfood. '4 be face of the infant Was fair* and its epes Were bfue. Che buirs upon its head shone with the gofd of the Sun. ©hen tbe bop

attained bis manhood |e sang songs of bis omn mafing mbife be ten$e$ tbe sheep of bis father^ Che name of tbe bop Was Plbef. £5e mas trufp tbe fruit of Qldain, but a terribfe late descended upon bis h^ad from the sin of fcis father-

Met

Cain made offerings to the <£ord> that is to Samaef tbe

’ Qlrcbon, but bis heart mas rebeffious and bis thoughts ~ pndefuf- Qlbef made offerings from bis ffoef, and bis beart mas gentfe in his breast and bis thoughts obedient. Samaef | accepted the gifts of Mbef that mere bumbfp giben. S^e turned bis bad upon the gifts of Cam, giben in arrogance. Cain bated Qibef because the <£ord faboured bttn” ®b^fn Cam mas mitb bis brother in a fiefd he raised his hand and stem him.

Samaef bemoaned the murder of Mbef and mayed mrotb-ISe cursed tbe earth that Cam sboufd gam no profit out of it. $or b< fobed the son of Qdam more than bis own seed, ^l?lnd the earth moufd no longer bring forth to nourish him. 6e ment out from his fiefds and the ffoefs of Mdam. ^Lest (f ain suffer destruction in bis manderrng Samaef put a tierp brand upon bis face- 23p this marf the fion and the basifisf shunned him.

Cam ment into the fand that fies to the east of paradise and toof a mife. She mas not a moman but a daughter of iifith begot bp Samaef through th^e bfind -Dragon. name mas ?)ofo. She mas a demon of secret desires. Vpon

her Cain begot (JnodL ^e buift a dtp, an*) it Was caffed after tbe son of Cam. (tnodi begat JraV, an*) ?ra*) begat Dcebujacf* an*) IKebujacf begat Wetbusaef* an? JlOetbusaef begat ^Larned). Mff tbe fine of Cain sprang from fustfuf coupfings with tbe daughter* of Cifitb*

Earned? toot two demons of tbe wif^erness to be his wibes <E>ne Was name*) <4*)ah an9 tbe other Was name9 $iflah. <Ppon M*)ab be begot 3abaf* Who WBS Wise in aff tbe Waps of sacrifice an*) tbe reading of signs. Qin*) Ql*)ab brought forth another son name*) 3ubaf, mho sang hpmns of praise an*) Worship before graben i$ofs. <Ppon ^iffab be begot Cubaf'cam mho taugbt the mating of Weapons of War <ln? $iffab brought forth a sister to S^ubaf cam who was name*) Zcaamafn 8be Was a seducer an*) a sorceress stifle** m incantations an$ the mating of tafismans.

Th appearance ZTaamah is fife Qafitb* Mbobe her nabef she is forme*) as a woman, ^efow her nabef she is sometimes a Woman an*) sometimes a consuming piflar of ffame Ttaamah put on her enticements an*) se*)ucc*) her brother Suibaf cain to fie with her. Jafewise she use$ ber affurements to arouse the fust of J-ameC ant when she hat coupfet With b^t father anS receibe*) his see*) upon the sec*) of her brother* she put on wings of *)arfness an^ ffew aWap faughing in the wicfe^ncss of her heart.

7n remorse for bis ebif act of incest z-Lameeb raised bis ban$ iiqaitwt (Cain an$ sfeto bim. it mas tbe curse of Cain (bat gabe vise to tbe sinfufness of zXameeb. ^Cbtu Was tbe U^qcment of Samaef fuffiffe9 against fam for tbe murder o| Qlbef bu brother.

The Grimoin

ft

bii

Li her Lilith

lifter the murder of Mbef, Ql$am refrained from fptnq *' 4^-'

" ttntb tn* Wife for one tnin9rc$ an9 thirtp pear** sapina ^u5SbP sboufS 7 beget sons for murder? Q man is fifte$ up from $usf an$ to $ust he return*, better bp far if he were neber born," ©e ma$e a bet) for tjimseff in a separate cbambn an$ sfept apart from ^be> mho wept bitterfp, She mas emptn ant) Was not fiffe$. Zb? stain of the Serpent continued to fie upon her.

threat Was the corruption of Qfi)am ti>h° bat) fuste$ for t^be in ber time of impuritp, an$ buried bis see9 in tbe fifth of tbe Serpent, ^Lifitb tbe t&ueen of ®arfots ba$ not ceased to desire connection toitb 9l^am, ©|en sbt sato tbe 9eptb of bis toiefe^ness sbe grew migbtp in b<r sb<ff* an9 came to rnbife bf fap sfeeping. She ffeto in through bU open mouth an$ entered bi* ffisb“ 7n bi* breams she came to bim anS hai intercourse with bim, ©e Was not strong enough to

resist her seductions. She stretched her serpent bodp across Ills sfin and drew forth beat to engender demons,

£

A a amah the daughter of -Earned), whose mother Was ^iffab tie demon of the wifderness, afso came to fie with Qldam and tafe his beat. ®ith her sorceries she fashioned dreams of unfawfuf fust that drew forth bis poffutions. She caught h^ seed in a Sif ber cup and carried it bacf to her abode beneath the trades of the Western sea. Oerc she used it to engender demons and spirits.

’ 'll ’

ofter the death of ^uin at the band of Earned), tpe Thbisibfe Spirit sent the angef Mrmo^ef to ^be. Che angef restored (o tbe Woman that which be bad tafen from her to guard it from defifement. ®>nce more the pure fight shone from her countenance. 9ldam foofed upon her, and the fobe that bud withered sent forth u green shoot. fie ceased to receibe the embraces of ^Xifitb and Ztaamab, fie returned to bis Wife and fap With her Wbofesomefp in accordance with the J-aW.

K

7n the fuffness of time ^be gabe birth to a son. She wrapped bim in the ban of her garment and showed him to Qldam, sapmg ^u(Bod bus appointed me another seed instead of Wbef, Whom {Tain sfew." She did not sap bube gotten a man from the J^ord” because this time Samaef Was not the sire. £?be face of the infant shone fife the face of the Sun* because the sparf that Was in Mdam and the sparf that Was

7Vie Gnmoire

in mingfed Bitbin fjim and burned doubfp bright. Qtad the name of the bop Bas Seth* i* tot in the descent from Qldam.

£'bere Bas great rejoicing in ©eaben because the fight of SBarbefon, tbe Sbef bina. that bad dimmed in bet Bitb tbe coming forth of Samaef Bas at fast restored to brightness. 7n the fuffness of time the souf of Mdatn Biff ascend to the ^irst Meon and tafe its pface beside the IKightp One; Mutogene the Washta, bp the fight of Qirmo^ef. C'be soul of Seth Biff ascend to the Second Meon and dBeff in tbe presence of the fight of ©roief. 2?be seed of Seth toiff arise eben to the Chird Meon and the fight of ^Dabeithu. ftjp Meon is destined to become the seat of the prophets. Cfc soufs of aff those Bho repent of their Bicfedness Biff ffp up to the fourth ^eon and the fight of Qlfefetb.

£fe descendants of Qldam on Bhom the opposing spirit casts its fong sbadoB Biff be fed into ebif and burdened Bifh forgetfufness. ©ben at fast their soufs feabe the dust fhep Biff be banded ober to the demons of Samaef and bound in chains and cast into the depths of (Sebenna Bberc there is no repentance, ©ere there is mucO Baiting and gnashing of teeth. Such soufs are rabished throughout eternitp in naturaf and unnaturaf Baps. £1kp find no pfeasure or consofatton tn their d<ifemeWa

foimaef miff send fats angefs of micbedness among tt>c Viuiqbtcra of men to tafe those tbep desire and carrp them Ktoap and bear upon them offspring out of tbe dartness. foe tuff harden tbe hearts of those mbo morsbtp b’“” ^an^ (bem astrap mitb manp deceptions, foe miff guide them into iroubfes and amap from truth- foe miff instruct them m tbe arts of mar and tbe maps of destruction. Cbep miff grom ofd before tbeir pears in the muftitudc of tbeir miseries. 7” this map miff the first Qfrcfion sect to ensfabe tbe mbofe of (Creation and cast aff of IKanfind into bondage.

The Gnmoire

but

he Song of J^ifith. O mp fobe, pou are fost. ?he Sun bows hi* face toward tbe ©cstcrn mountains. J)ou babe forgotten tbe pfaces of pour beginning, ©ou Wander on tbe steeps and pour feet are bathed in bfood. ^ou ffer through tbe baffeps and the gathering mist sWaffoWs pou up and the shadows cfaim pou. Zbe road is obergroWn with thorns. C'be Wtfd ass graces in the thoroughfare. Qi thief in the night has stofen the marfer stones, ^wifight faffs between pou and tbe tribe of pour father that went before pour face, £fceir footsteps are swaffowed up. tfeeir boices babe ceased to echo from the biffs.

Qlbide With me this night and J wiff comfort pou. SBeneatf the open sfp 7 Wiff gibe pou shefter. <iie at the crossroads Wttb pour bead upon mp fap. ©hue mp thigh as the Wing of tbe sWan newfp ffedged, soft as the down that fines tbe nest of tbe WaterfoWf. Hefmquisb pour cares of the dap and 7

toiff soothe pour brow with fisses. Hip tongue ^ripa With tbe sweetness of the bonepcomb. fusbncss of tbe pomegranate (bat apttts in its ripeness, eben so mp ftps fie ripe upon pour tips. Z)rinf tbe Wine from mp mouth. Dip moufb it a c^afice brimmer) with tbe wine of desire. become drunf upon mp fuses, €> fonefp trabeffer.

7

Serf sbeftcr beneath tbe areflwap of mp thigh** Hip thigh* are migbtp piffars of afabaster that bofd up tbe star spot firmament. Refresh pour tongue at the roofing fountain# of mp breasts. Hip breast# are distant snowcapped mountain# from Wbieb tumbfe foaming torrent#, (Tonceaf pour face amid tbe tangfed tbiefet of mp hair. Dip hair i# a dense forest of fragrant spice trees, ©ide pourseff deep behind the strong gatewap of mp Womb. Hip Womb is the ©ouse of ©ofiness, pea, eben the ©ofiest of ©ofies.

The Grimoire

7 am White and comefp. Hip countenance shines With tbe pafe figbt of the Dloon in her spfendour. (tnter into mp Secret (Sarden and fie Within mp bower. Slap With me, $ mp fobe. (Bibe no heed to the passing of daps, be seasons (urn and faff fife petafs from the ffower. Che pears roff atoap fife cfouds after tbe rain, (^ben when pour span of fife ba# ended, stap in mp embrace. 7 miff draw the soft bfanfet of the earth ober pou and fie beside pou untif tbe uttermost ceasing of the Worfd.

not stride to rue up, mp fobc. £~be Cong night has pct to cnS. 7 WiCC not so soon be parted from tbe marmtb of pom breath. Dip arms cfing around pour c6if f necf cben as the Setmfcet stranSs of tbe spiSer bofS tbe fluttering moth. Dw reS ftps stief With the sweetness of bonep to pour face. $}ou arc caught between tbe bom of mp strong thigh*. Dip matrir Sebours wbofe pour swoffen member fife unto tbe serpent that sWaffoWs its prep stiff quid With ftfe.

7 am bfacf ant) terribfc of aspect. Dip epes are quidem v coals that smoul Scr With cmerafS fire in tfje caberns of mp *fuff. bparp mp teeth fife those of the Sragon that crushes its foe tn a ScaSfp embrace. Sharp mp enbenomeS naifs ft ft the fangs of the bipcr that buses. Dip ftps are ruSSp wnb cfots of gore, mp mouth Srips With fresh bfooS, mp fortes tongue is as bfacf as IDeatb* the stcn<$ of carrion bangs on mp breath* anS the fftes come anS settfe upon mp $ecfs.

mp breasts fife unto the biff* of (Bcbenna. Dip thigh* base cofumns of ebonp that extent) Sown cben to the berp founSatioa stone of the Qibpss. zXebiathan coifs hu sftmp fength abou: them anS rnafes bi* fair in mp momb. Jt brceSs serpents a; Soes the putnS beffp of a SeaS horse.

Sect not to ffee, mp fobe. Dip arms restrain pou mitt terrtfefe strength. 7 bmS pou to mp breast ttntb the rani stranSs of mp hair. 7 am the Seafous (BoS. ?To other got sfoaff ftc mith pou. 7 am the ^eabenfp jbarfot, the <S*uecn ot

Mff Weasures. Tto other fober shaff eber pfease pou. ^our •cn is ct”e papment 7 eyact for mp whoredom. $)ou are source of mp 9eftgfn as the corpse Skfights the jacfaf in the desert. fCbe screams that are born an9 $ie in pour throat nourish mp tartness. ^our fear excites mp fust. 7 tt>iff not cease to abuse pou aff the time that 7 fobe pou. Ttor can pou eber be riv of me, for toe are joined as one ffesh un$er the 9arf face of the IKoon. 7 crp out in the excess of mp passions. Dip cries are fife those of the bin* that ffies bp night an$ screeches.

Ircarfuf trabeffer, pou sfeep a sfeep from Which there is no uWafing. SQou Wander fost tn a ^arfness that has no $aWn. Jlestgn pour souf to mp caresses an$ become $runf with the intoxication of mp fiss. 3)erifp 7 fobe pou as no daughter o| <ebe can fobe pou. v)ou grow stronger in mp fust than m (be fust born of ffesh* 7 teach pou $efightfuf sins unfnoWn io butnanfinS. Oc pfeasures 7 <0be are feener pfeasures. £ be Waps 7 open are deeper Waps. ;Put astSe bain regrets un^ forget the rosp gfofc of $aton. IKafe ^eaf pour ears to (be cocf that crows. Ttestfe foreber beneath the befbet shadow of mp wing. ))cp dnfmp ffesh> mp berp own, bow can pou tbmf 7 Wouf$ forsafe pou?

Liber Lilith

U tlje Yftpsterp of tfje Thames. ^LiCit^ an$ ^er consort ■A^ Samaef are one ffes^. (£ben a# YKotfjer (^be issued from t£e si$e of Q$am, so Jjfitfc came out of tbe substance of tbe ^Prince of Mrdjons. ®£en this singfe essence tafes the image of 0l9am an$ goes to fie tt>itfj t^e daughter* of man be is caffeS Sfant Serpent. ©ben sbe puts on tbe sfin ot (±be an$ Visits tbe sons of man sbe is caffeS iTonbofute Serpent. SBotb are name$ Serpent to signify oneness.

I ' \ "

Sbe is caffe$ tlje Ttorffeerner because aff ebifs SescenS from tbe TTortb* 7t is t^e region of storms an$ pestifence, the pface of win$s un$er perpetuaf Sarfness. Qlfso s|k ts intoar^fp cof9 from tbe castration of t|je bfinS dragon anv must steaf t^e marmtb of copufation from manfin$.

'' V

Sf>e is ^Ltfitb t^e Sinfuf being neber satisfied. |Ser toomb gapes an9 cannot be fiffe$. ^A-Cbougb s£e fie in a strange be^

etorrp night feer fust torments her. In the arms of her fober ibe pcarns for the embrace. Mt tbe height of pfeasure she kefs bitter sorrow. ??be fruits of fobe are emptp busts. She hungers and is not fed.

Obe is (Brandmotber ^Lifitb and ,-Lifitb tbe Mncient because she is ofder than manfind. Qlff wiefedness ffoWs out of ber Womb. £be offspring of unions between tbe faffen angefs and manfind are brought to ber and attach thenv •cfbes to tbe endfess hem of ber sfirt. She nourishes them on Wormwood and rears them as her own chifdren.

<5S'

The Grimoire

Obe is caffed 1 Kotber of Mbortions because she bates fruitful ness in the daughters of (tbe. ®itb wiefed arts she procures mis* carnages.

Obe is the Scant IKeasure because she catches tbe seed of man that issues forth during dreams, and the seed that is cast upon the earth to prebent pregnanep, and she uses its beat to engender monsters. )YJen Who sfeep atone in the bedchamber faff prep to her caresses.

Obe is termed the Ttigbt Sag, and for this reason, she sits upon the chest of those Who fie asfeep, and suefs out their breath with her fiss. Ser sweet, sicfening fragrance cfogs tbeir nostrifs. Sometimes she sits on the faces of men and draws out their spirit With b^ matrix Qnd she enters their

breams an$ sports tnith them. C|cp fie as if boun^ >ith cBaino an$ cannot cast ber off.

Sfee is caffe$ tbe Strangfer of CpifSren. Mn$ spe goes to tbe cribs of tbe newborn infants an$ attaches berseff to tbe fittfi faces. Sbe tries to enter into them an$ receibe tbe shape of then bessefs, seefing to join tbeir soufs With her an$ possess them, ^petr breath is stopped an$ tbep ^ie.

Spe is the Scarfet ©bore because she wears a re$ ^ress to arouse tpe passions of men, anV this is tpe cofour of Wanton ness. So afso is per pair tpe cofour of ffame. Spe rt*es upon tpe bacf of tpe bfinS Dragon as it ffies in a great circfe tpat is tpe compass of tpe ©orf$.

Spe is (S>ueen of (oarfots because aff fatten women wpo seff tpemsefbes for tpe price of a foaf or a jar scrbe per as pan* maidens an$ Worspip per. Spe instructs tpeir min$s in perverse arts. £?pep are ma$e bof$ in sin bp tpe courage spe grants, an$ it is a fin$ of reef fess madness that bribes tpetn onward to greater WtcfeSness.

Spe is fnown as tpe Qlfien ©oman an$ tpe Qlfien CroWb for tpe reason tpat spe comes steaftpifp between man an$ Win eben as a corrupt serbing girf tpat seduces the Blaster of tpe Souse an$ $raWs him aWap from tpe marriage chamber. Mm pe forsafes bis Wife an$ fies in a be$ of fawfessness. Se

mates her mistress of bis bouse and then she betraps bitn.

Sbe is caffed tbe IKaiden when first sbe comes. ?£or sbe puts on a modest face and spcafs with chaste Words. fecr fimbs arc cohered. She feigns a manner of innocence fife to a new %ide on ber Wedding night. Mff this fafsebood is to engen* Ver fobe tbat can be corrupted. SReneatb (be conceafment of (be bcm of ber garment sbe is a piffar of fire.

Sbe is caffed tbe IKessenger of (Bod. ®bcn sbe ensfabes a man to wiefedness sbe feabes bim and rises up to tbe highest reaches of the firmament and proefaims b<*v bictorp to tbe Icons. Sbe denounces bim before tbe tbrone of tbe father of off. 6c gibes ber permission and sbe descends and slaughters ber fober as tbe sheep is sacrificed and consumed in fire upon tbe aftar. Chen sbe carries bis souf into (Bebenna. Mfso sbe sends demons to pfague manfind for its transgressions.

Sbe is tbe IDestroper because sbe Wiff be sent unto tbe wicfcd nations of tbe earth- Cbcp do not fear tbe J^ord or obep bis commandments, ©ith ber hosts sbe Wiff Cap Waste to cbeir cities. Cbcir ffoefs sbaff be made barren and tbeir liefds sown with saft. Cbc chifdren of tbe unrighteous sbaff die in tbeir cribs before tbep fcarn to crawf.

Sbe is fnown as tbe Princess of Screeching because spe ffies on wings through the night and screeches in the desert. Qlnd

The Grimt/in:

the fonefp trabeffer gathers bi* cfoaf about hi* sboufSers an^ hurries on bis map fest she faff upon hi* bacf an$ sfap h^un

68

8fee is the 6arsh Susf for the reason that she has no pt tn.

$amne$ soufs of her former fobers beg for mercp anS she moefs their cries with cruef faughter an$ Srags them bp tbe beef un$er the ground.

She is J.ifitb &xcat mho is the consort of Samaef tbe cbief arcbon. She is caffeS 4-ittfe ^ifith Who is tfye daughter of £ain With the Semoness $iffah. MnS thi* is the same mith Ttaamah* tty Oueen of aff Sorceries. tmo arc one being eben as the ©aning llcoon anS the Ztem Tlcoon are one thing.

She is caffeS the (£nS of $;fesh because she corrupts* anS so afso Soes ffesb turn bfacf anS putrifp tt>hen the spirit of file teabes it. She is the (^nS of "Saps because she carries tbe curse that is $eatb of the souf.

The Gnmoire

^7^ be Duwner of the Mppearances of J.tfitb₀ ©ben sbe corner as Samaef the Sfant Serpent to fie trttb mortaf too men fee has sometimes tbe bo9p of a great snafe tvttfa tbe fate of a fion. (Oftentimes be has tbe bea$ of a man With fong Hof^en hair wearing a crown of relish gof$. Se enctrcfes tbe Woman in bis coifs so that sbe cannot mobe ani) biofates |cr. Sis member is fong an9 thin With tbe bareness of ebonp but cof^ so that tbe beat is Graton out of ber beffp. Sis tongue is sharp fife (bat of a fi^ar$. Se eyten9s it into ber ear or ^oton ber throat, ffiith bis ftps be whispers obscenities. t>c bites her breasts an9 feabes bfaefness. Se squirts poison Into her Womb that turns into corruption an$ stmfs, an$ the I fits come an$ she $ics.

Gccfing deception he puts on the shape of a comefp pouth toitb soft White sfin an$ gof$en hair faffing m curfs around bu cars. Se speafs m a hiqb boicc sweet Wor$s of fobe.

©ben he sinus it is as if a woman sings. Sis faugbter is a gentfc cfasb of cpmbafs. 2Yor $o his epes eber feabe ber. ©itb soficituSes be beguifes hi* foofish fober untif she i* fct> to offer bim aff ber gifts. Mt fast sbe submits to anp outrage be pfeases to inffict. 45et birtue fost, be rebeafs bi* true nature, Samaef tbe ^Prince of ©ics.

Che faces of Xifitb arc masts an9 her bodies Ranges o| raiment. TKost often she comes in tbe bessef of a Woman to moct tbe memorp of (tbe. She is taff an$ sfenSen Ser breasts stan$ forth fife those of the Ethiopian but tbcir whiteness is as snow on the mountains, an$ |er nippfea inbite sucf. Sair re9 as ffame faffs in Wabes $own her bacf. Ser buttoefs arc roun$ as tbe B<oon. Ser bant)s are two white Sobes that ffp up to seef the morning.

©ben she speafs her Wor$s ffow forth fife oif from a newfn opened jan She smifes With promise of forbi$$en secrets. Ser mouth is rimmed with petafs from the rose an$ sweet With tbe sweetness of honep. 7n her f'tss is the sharp sabour of ripe berries warmed beneath the Sun. 6er faugbter is a bubbfimi fountain that murmurs ober a banf of snowp pebbfes.

Co a modest man she appears in the guise of tbe maiden ©ith cop gfances from out of the corners of her epes she softens bis heart. Ser fingers beefbn him to temptation. Che foWcr part of her face she feeps beife$ after tbe Wap of a birtuou?

I”oman. ©ben bis fust quietens and bis £eart grottos foot sbe appears as tbe barfou ®er epefids are fined With ^gpptian bfacf and tbe naifs of bet bands and feet are stained With Inina, $ings adorn ber fingers and bangfes encircfe ber arms. ?^rom ber ears dangfe ornaments. Ser garments (over Without conceafing. 8be faugbs openfp eVen fife a man and meets tbe ga$c of ber foVer With a bofd foot.

(Se damns ^itn^eff with perverse acts. £be part of bis beffp befow tbe naVef is poffuted. Sbe pours down bis throat a Wine of Qlbommations and be forgets tbe marriage Vom and uses bis Wife as a barfot* pea eVen in ber unefeanness be uses ber. '4ben Jafitb ejrufts in ber busts and transforms ber Vessef Into tbe 2)estroper of ©orfds. Sbe comes to him as a giant* M’act of stin and fuff of epes. Ser teeth curve fife daggers over ber coarse ftps. Ser Voice is a roaring storm* ber breath stmt's With tbe corruption of tbe cbarnef pit. ^fames coVer ber fimbs fife a garment. 7n ber right b^an^ sbe brandishes a drawn sword that drips scorpion Venom from tts tip. Qlnd sbe tafes him down to (Sebenna and be is seen no more.

Itfith uses a muftitude of Vessefs whose shape accords With tbe perversities of men. ?£or there arc some men who sect to fie With monsters. Ttor are tbep appeased untif tbep ba^e outraged their weeping soufs and robbed them of their godfiness. ??bep torment their soufs as captive sfaVcs from foreign fands and moct at their degradation.

Sometimes she comes as a creature haff Woman anS bat I serpent, <*lbobe the Waist sbe is Woman, befow she is a monster from tbe Qibpss of ©aters. $}et she has tbe parts ot a Woman anS tbep fie With her.

TZ

She comes as a Woman Whose bait is bipers* anS an asp ffiefs from ber mouth in the pface of a tongue. Cbep foot upon ber with terror but cannot ffee. Coheir fegs turn to Water anS tbeir hearts are as stone.

£?rabeffers in the desert bear her sbnefs. She wears the shape of a birS of prep with the beaS an$ breasts of a beautiful' Woman, ©bife tbep fie asfeep she defecates upon tbeir faces. MnS she faffs upon tbeir bacts With ber sharp tafons an^ bears them Sown to (Bebenna.

$)et another shape she Wears in the Seserh anS it is this. Sbe comes upon trabeffers unawares. C5er boSp is as that of a fion anS her beaS anS breasts are as those of a Woman. QnS she (fiaffenges them anS tests tbeir WisSom With riSSfes anS if tbep faif she biofates them.

-“ '

Mfso she comes as a great serpent With a poisoneS barb in her taif anS the face of a Woman. ^?be man fics in a charmed sfeep. She eats bis member, anS when he aWafes be is a eunuc$ being neither mafe nor femafe.

)Kanp other abapca Abe putA on according to fcer pfcaAure. Of number of them U too great for tbe pen to get $ott>n“ So (iinoufl are Aome that tbe mtn$ miff not fatbom them, but refinquiAbeA them to dkoB.

>.l K>Ul 1.1

be Cbif9ren of Jjfitb Who arc of tbe &ini<

C'bese were born from tbe churning miff of tbe bfmr 2?raaon When $fye fap coupfc$ mitb her consort Samaef tbe thief Mrcbon who is ber reffecteS image. Qlmonq tbcm ar tbe authorities an9 fings an$ faffen anqefs Who fuste$ afro tbe daughters of man. Oep arc Wboffp spirit Without a$my turc of matter, $or tbep babe no part of humanitp but tar aff of their nature from tbe fierp power of Samaef that f receifrc^ from bis mother SSarbefon.

^be first to come forth from tbe X\aqon were the -4 Wefv-Vhtboritics who rufe tinker the Supreme v^utboritp. ^ad rafts m bis bouse m foeabem Oep arc namc^ MtbotL. CSarmas, (Baftfa* $}obef, M$onaios> Cam, Pibcf Qlbnssma, *]ubef, Qrmoupiaef, Hufcbeir, a“9 SBefias.

Che second to come fortfc toere the Seben Sings. Che Mutboritie* concentrated them and set them tn the seben leaven*. l£rom the highest tbeir name* arc these. Qtbotb wbo ba* tbe fifeness of a sheep. (^foaios who ba* ffee fifeness of an a**. £5a*tapbaio* to?bo ba* tfec fifeness of a bpaena. $}ao tt>bo ba* tfee fifenc** of a serpent tvttfe seben beads. Sabaotb who ba* tbe fifeness of a dragon. Qldontn Who ba* tbe fifeness of a baboon, ^abbedtas to?bo ba* tbe fifeness of a ffame. Mnd tfeese are tbe sebcnfofd parts of tbe wecf.

The (inmoin’

Gcbcn arc^angefs arc set to rufe ober aff tbe fesser angefs. Whose number is three hundred and si£tp'fibe. Cbctr names arc TRidJaef, ®urief” Qlsmcncdas, Sapbasatoef* 9larmoriam. Hicframas, Qmtorps.

Tf.ibe spirits mere engendered to command the four incorporeal powers of tbe essences of matter and the fifth power that comprehends the four. £ be spirit of beat that is the fierp potenep is caffed ^sDbfoppha. Chat of cofdness Which rufe* the waterp potenep is <S>rorotbos. Che spirit of drpness set ober the eartbp potenep is ferimacVos. Chat of moisture ober the airp potenep is caffed Qtetburos. Qlnd the spirit of the power of the quintessence is ©nortbochras.

?£ibe demons rufe the passions, ^phemempbi is set ober pfeasure. ^oto commands desire. Ttenentopbni commands sorrow. 53faomen rufe* fear. ®ber these four is set

®u<hepiptoe t”t)o commands tbctn aff. igrom these four Setnons spring forth aft tbe passions t£at arc the fratftp of ffestk as from sorroto comes anyietp, Sistress, enbp, /eafousn. an® so afso for the rest.

Liber Lilith

lesser Semons are set otter tbe parts of the boSp. |£or then aiSeS tfae chief vlrcfion in earrping the breath of fife to tbe extremities of ’SlSam. £betr names are these. X>ioftmoSra^a the beaS; Qlsterechme the right epe, if baspomoefia the feft epe, 9)eronumos tbe right ear, lissom the feft ear-, Qfiorem the nose-. iPehrom the mouth gammeap the neef, §afoui the right sboufSer, Gerton the feft sboufSer; £ebar the right upper arm, Qlnamhis the feft upper arm; ))<niarcfion the right efboto, 'Pborapit the feft cfbotP; 9-lbitron the right fewer arm, (tbenthon the feft foWer arm-, f&uSiSia the right b“n^. %bao the feft banb J^ampno the right fingers, J^cefapbor the feft fingers Sriman aff the naifs of the ban^s- ttoafy tbe right baef, (S>Seora tfae feft bacf-. fapbreo the miSSfe bacf 'PisanSriapt the upper chest, Tartar the right breast, Tmacr the feft breast; Qlsphipip tbe right ribs, Spnogcgota the feft ribs; Senapbim the upper beffp; 'Pbtbabe tbe nabef; Qtroupb the fomer beffp-, ^atbinotb aff the genitafs of man anS tpoman-, SKeSouf the tvomb, Sorma the bufba; Qltabei tb< penis, &fo the stones; Paribas tbe right hip. 'Pbnoutb tb< feft hip. Carcfjarb the right buttoef, iftbaon the feft buttotf ff oup tfae right tbtgfa, Carcba the feft thigh; Olof the right

fnee, (Laraner tbe feft fnee. Mroer the right shin, £bec$ea (be feft shin, Caston tbe right foot, TIZarepbnounth t£e feft loot. Qlrcfientech the right toes, Qlbrana the feft toes-, IKiamae aff the naifs of tbe feet.

ifbese are the demons tbat ai$e$ the spread of the breath of Oamaef into the intt>ar$ parts of Ql$am. QinV tbep rufe over tbe organs. 1 Keniggesstroth tbe brain; Qlmen tbe teeth^-, Z)ear$os tbe guffet; Cnoumeninorim tbe bareness of tbe bones, Mbenfenar^e tbe marrow, (Sesofe the stomach; ogromauma tbe heart; 53anno the fungs, ^ostrapbaf the fiber. Qlnesimafar the spfeen, £?bopi throe the intestines, s^tbfo the fiSneps, ^oerur the sinews, ^pouspoboba the beins.

7'he Grimoire

timber aff the demons of the parts of the bo$p is set Menaro, for be is who commands the souf of tbe ffesh-

Mmong the powers were those Who fuste$ after the daughters of men as Samaef fusteS for ttbe. 'Zbe first Qlrchon gabe them feabe to $escen$ to earth an$ put on the finenesses of men that tbep might fie With their Wibes. Mn$ be sinned with them for tbep are his members. Oep taught men manp sorceries an$ corrupted them. Mff their number Was two bun$re$, but of fearers tbep ba9 twentp. Qn^ nine angefs foffoWe$ tbe Wiff of each fearer. V?beir names are these. 6emja^a, Qlrafiba, Hameef, Sofabief, £Tamtef, Xamief, Z)anef, jegeef, ^Saraqijaf, Qlja^ef, Qlrmaros, ^ataref,

Qlnanef, $aqief, Sbamsief, Sataref, £uref, Somjaef, Sarief, Samia^a^.

©bife these 9weft in the houses of men tbep taught tbe arm of magic. Ql^a^cf Was chief among tbe teachers, though tench among tbe fearers. 6e taught tbe arts of smeftmg meted* ant) pofisbing gems, ant) tbe mating of weapons of War, an^ of t)pes an9 tinctures ant) ornaments uset) bp barfots to

arouse fust. Scmjaja tbe chief among tbe fearers taught the uses of herbs an^ tbe singing of songs of power. Qrmaros

taught the art of mating amufets for protection ant) the finding out of poisons. 3$araqijaf gaPe instruction in reading the

signs in tbe beaPens. ftofabief taugbt the names ant) powers

of aff the stars ant> tbeir consteffations. (^jeqeef taugbt the

Weather signs of the fan$ an$ the sea, an$ the Waps or

stiffing storms ant) caffing up the Wint)s ant) summoning rains. Qtrafiba gaPe instruction in tbe geomanticaf arts ant? growth of crops. Sbamsief taugbt the stations of tbe Sun atw the measuring of $aps. Sarief taugbt the mansions of tbe Hcoon ant) aff bet secret powers.

£bep sfept With the daughters of men upon tbe eartb ant? t)efife$ tbemsefPcs. Oln9 tbe Women bore giants, ant) men user) the forbiWen arts, ant) tbe Worft) Was fiffet) With bfoot) an$ unrighteousness. 7n punishment for tbeir fust the 2)iPine Vlutogene sent the aPenging angef Dcichaef With a sWort) of ffame. Qn® be cast them t)oWn into a pit am?

lounV tfeem tn Sarfttens. £?bere tfcep toiff a(n$e untif tfac ^utoqcnc, fjofp IKasbta, $c$cen$s to cartft an^ rc^cetn^ mantin^ from tbe torments of the ffcsb.

be (Tbifdrcn of -Lifttb mbo arc of tbe Second Sind.

2“bc“c arise from fornication mitb tbe sons and daughters ot men. vlnd tbep arc bp nature compound. One part is spirit and one part is cartbp. ’Vbep dmeff upon tbe cartf *Sbep arc tbe offspring of ,-Lifttb tn ber muftitudc of forms anS of ber daughter Tfaamab, and of Samaef ber consort Mmong them are tbe giants engendered bp tbe faffen '■Vomers on mortaf momcn. !Sbep arc tafler than common men an$ more beautifuf. Spirits of ttartb tbep arc caffed from tbeir ffesb part, and ePif spirits because tbep morf destruction on tbe cartb and cause troubfc and afffict tbe cb’ifdren of men

Of tbe bpirits of tartb are mo sort that differ after tbe manna of tbeir birtb* £~bis fin$ is more spirit than ffesb* that fin?? is more ffesb than spirit 2?be Mrising of tbe ?£irst &in$, .lifitb comes to tbe be$ of a man an9 stirs bis member. Sbe catches tbe sparfs of bu see$ an9 bears them atnap inside bet

tomb. S|e gibes an9 nurtures them at ber otrn breast. I^ornc receibe bodies out of tbe essence of fire. 2?hep are f>ot HHautst tbe stin an$ $art through tbe air with tbe quietness •| a ffame an9 strange faughter. beir SWeffing pface is tn lharsbes an$ upon mountains. Others are ma$e out of air miV mist. £beir faces mcft an$ twist from moment to moment an$ tbep transform their shapes. £?be name of the ft nV more spirit than ffesb is Xifitu.

If be Arising of tbe Second &in$. Samaef comes to a toman in her unefeanness an$ mounts her an9 stirs up her Vrsire. ^hen her husband mounts her an$ mtngfes bis see9 With that of the Serpent. ®r it happens sometimes that 1 tCich excites the fust of a man anV he fies With hi* Wife bp (aiiVfefigbt, or in ber bfooV” or foots upon her natcVncss in for* blVVcn Waps. ©is issue is maVe unefean an9 the $if$ is al Ven ober to Jlifith as her own. '^hese grow more sWiftfp (ban common chif9ren an$ possess great strength- £|ep arc also more faairp an$ distort their faces With sfp smifes an$ Vcceitfuf gfances. £"be Wap to tnow them is this, ©ben tbep arc stiff m their poufb tbep begin to fose tbe hair at the crown of tbeir bea^s. 7n shame ober their nafe^ncss tbep cober themsefbes. Mnr) tbe name of tpe that is more Ifcsb than spirit is J.afin.

77?e Grunoire

If am who Was born out of (ebc from tbe fast of Samaef Was (be first of the ^Lifin. So of this fin9 Was ienod who is

caffe$ tbe son of Cain, an$ bis son, an$ tfyc son of bis son. for aff tbe fine of Cam are cbif9ren of Jufitb. TTor babe tbep perished from tbe worf$ but ensure stiff. <4n$ thru see$ is mingfe$ with tbe see$ of men.

82

Mnp $if9 born from Wicte9ness an$ unfaWfuf fust u given over to Jjfitb as bev own, Sbe bof9s its fife m her ban9 cben as that of a poung dncf faffen from tbe nest Tlone tbe fess sbe $oes not tiff them but comes to sport wui them in tbcir warns. Cpe wap to fnofc of ber presence this. Che $if$ begins to faugb an* gurgfe as it fics sfeepin in us cra^fe. Cben it is goo* to toafe u bp tweafing it upon tbe nose fest Jdfitb forget berseff in ber affection an* hs? tbe djif$ an$ *rato forth ns We between ber ftps.

Su<b a diif* must be Watch'c* with care as it grows of^er an gui$e* tn righteous paths. 7t is quiet to rage an* rea*p < err. 7t eats fife a tooff pet is afWaps bungrp. 7t Prints pf us burning thirst is never quenched Che fire of bamau ffames hot m its breast. 7t is b^aVp With sighs an$ gfoomi foots, nor can it fin$ jop tn this Worf$. better the rov t broten on its bad than us souf $escen$ into (Bebentu better it fearn fear of the fight than foVe for the ^arfness-

Vlt the time of tbe Ztcw llioon <lifub an$ her broo$ come' ftc wub tbe dnf^ren born of unriabteousncss an* wub tbos. mho fust an9 seef after wicfet>ness an$ commit a^afterie/

6be mates them to bfemisb tbemsefVes tn sfeep. <4n$ tbe spirits that serve her number four hunger) an$ eigbtp fcqions. Sere is a mpsterp for the mtse. J.et turn tobo has epes rear) it. £hep are of tbe tm9 caffer) ,-Lifitu, anr) tbeir fearer is nameS 6arief t”bo is rufer of (be spirits of tbe air. i

Wf tbe offspring of these unhofp unions rise up to J^ifttb anr) sbe rears tbem. £bep seet sbefter beneath her broar) stirfs that are as broar) as the heavens. ^s£bep bang fife cfusters of ripe grapes from ber mnumerabfe breasts. £beir cries are as the toaVes of the sea. M mountain of t)ung arises from tbeir droppings anr) breeds ffies an$ pesttfence. £bep suet anr) are not fuffiffer). Qlff are nafer) ant) shivering, ©itb bfacteneS epes anr) haggarr) djeets (hep fust after bfoor).

84

Liber Lilith

be Buutner of Spirit J,oVe. £0 the man Who fie* afone in bis be$ Jufitb comes or one of her daughters, but to the dofitarp Woman Samaef comes or a son of Samacf. wf afife are $tf$ren of ^ifitb an$ partafe of ber power. She Visits both those who Wafc an$ those who sfeep. ©ben sbe comes to a sfeeping man oftentimes be Wafts in her embraic an$ must submit. 7t can be thrown off onfp with much ficuftp. She Wrestfes With bim an$ cafes her pfeasure fm force. 7n fornication she b^ the strength of a Warrior. £v groans in her arms fife a $raWn bow ant) refeases his see^.

£0 her Wafing foVer she appears as a gfowing mist upon tin air. Tts eofour is the fight of the ))coon that shines through Water. @er image rippfes fife the surface of a poof stirred br” a breeze. 7t ffeets aWap when the epe seefs it an$ return When the ga^e is averted. (6er features after from moment to moment eVen as a cofumn of smofc is never the same but for cVcr renewed. £be epe catches her countenance ant) it is tb

subfime beautp of a poung mai$. Qigatn the epe catches bet countenance an$ it is tbe face of tbe harfot fitted With *tn. moment more an$ it becomes tbe face of a mafe pouth* £ben It is strange an$ Wif$* tbe countenance of a Vernon. So JLtfith dances in ber busts before her fober. ■I j

£bese are tbe Saps of ber Qlpproach. She $escen$s softfp upon tbe crown of tbe Str Tober feefs her as a coofing mist faffing across bis scafp an$ face. inhere is a ticffing an# priding where tbe ridges of tbe stuff bone meet at tbe crown. 7t sometimes Rances tbat the right si9e of tbe face coofs but the feft si$e is unchanged. Sis epes bfinf an$ Water as though a fine $ust is bfoWn into them. M ticffing tomes at the tip of tbe nose an$ on tbe ftps.

The Grhnoire

(father times she ascends up tbe fegs from tbe tips of tbe farge toes. 7t is as though a sharp thorn pricfs the toes. Cof9 mist flows up the fegs an$ presses them Sown with a soft weight. Warmth feabes the sfin of the feet. Oe musefes in the thighs (WitdL Q fire that is fife the figbtning on the mountain Hashes from the tips of the toes up the inner siSes of the thigh* anS mafes the entire boSp of the fober to btbrate. Ser bair brushes afong bi* *fin a* *be ejtenSs berseff ober him unS he tbmfs it to be a night breeze.

7t map happen that her touch is feft onfp on the right siSe of tbe boSp. <S>ften times he feefs ber coofness afong bis bad where it firs against the mattress paS_s for riifitb passes

through Strato and tooof toitb the ease of a fish that gfidcs through tbe depths. *<be coverings of tbe bed are no barrier aqatnst ber, nor toiff a focted door or shuttered toindoto bar her approach. CSn fingers reach beneatb the bone of tbe stuff to coof tbe brain and press against tbe beating heart inside tbe cage of tbe ribs and rest upon tbe fiber at ber pfeasure

<&ften she approaches bp toap of tbe anus and tbe seyaaf member. bbe descends ober tbe hips toitb a touch tbat is fife a cfotb of tbe finest toeabe and mates a stoeffing at tbe root ot tbe member behind the stones. ?t stands erect in a moment an$ stiffens into a btffet of iron, (^ben though be b^a* thoughts o| desire sbe touches bim at tbe root and if becomes barker and tbiefer than toben be fies toitb a tooman. Sbe mates bis member erect and be begins to feef desire. £But it is not necessarp for him to fust before sbe hardens bis penis, ®cr touch is enough.

Sometimes be feefs a tictfing in bi* anus as though it is penetrated. Cbe gfans of b”s penis is stooffen to ttoo times its normaf si$e and in cofour it becomes the dart purpfe of the grape. 7t is cofd to tbe touch and factmg in sensation 2Tone the fess toben Jjfitb touches it he feefs the fire of figbtning strife from its tip to its root, and his stones draw tbemsefbes up tight into bis beffp. '7t is not his oton cares? but that of the spirit tobtch causes this feefing.

be finSs of caress ziifith gibes to the member. 7t is a squeezing afong its fength fife to tbe squeezing of a ba nit 7t is a tieffe on tbe un$ersi$e of tbe sfin befoto tbe gfans an$ around tbe tip fife to the brush of a feather. 7t is a squeezing of tbe stones that causes pain. 7t is a priefinq of tbe stones. 7t is a creeping inside tbe roots of tbe stones. 7t is a bareness inside the root of tbe member. 7t is a cuffing inside tbe canaf of tbe member in tbe mi We of its fenqtb. 7t is a moist soft touch upon tbe gfans that is fife a fiss. 7t is a drafting sensation that suefs forth tbe ffut$s of desire. 7( is a tiqbf ring that sfi$es Sown the fenqtb °f the member from the glans eben to the root anl enbefops the member in efinqing Warmth ani wetness.

lifitb fm$s ^efigbt m sustaining the fust of her fober. Sbe tafes pfeasure in bis amorous WorBs an9 extracts beat from bis feto$ fantasies. f)e begs ber to refease bis see$ an$ en$ bis tormented desire. Sbe taunts him with sfifffuf caresses so that bis fust 9oes not faif, neither is it fufftflW foe is suspen$e9 on a be9 of fire that mffames bis sensations Witbout fet or pause untif be is 9nben near to ma^nesSc frrom the tip of bis bursting gfans a stream of cfear pearfs Vrtps unceasing town upon bis fewer beffp atW poofs there.

bis is tbe Stfber ,iafc of ,,-iifub that sbe mates out of tbe st|ataf ffiiits released bp hts pearning fust. Cbese tfui^s are far more copious an^ afso (fearer than those refease^ during the normaf act of fobe.

Liber Liiith

ger fisses are soft anr) moist. Cbep cCtng to the sfin am* feabe a feefing of smeefness in the ffesb that cannot be $escribe$ in morris. 7t is fife to tbe intoxication of tbe finest twine before it surfeits the senses, but a thousand times more pfeasurabfe an$ it neber pafes or reaches eycess” ger breath upon tbe ftps is scenter) mitb rare spices. Che fober breatto it an$ it mates bi* thoughts heabp anr) cfoafs bi* fimbs in fassitur)e. ger fiss smothers bi* face, ge struggfes for breath an$ inbafes her e^b^futions. ger fragrant scent goes to the berp depths of bi* beffp an$ Soubfes the stiffness m bi* member, so that fye misbes to §ie from the shortness of bis breath ratber than fose ber fiss. Cohere is no urge to mobe bi* fimbs ge 9romns in tbe mine of bis fetbargp.

©itb tbe coming of Jafitb tbe heart of her fober beats quidh) With heabp strofes. 7t bounds in bi* breast mitb the eager pn of a poung coft. 7nto bis ears comes a ringing of sifber cpmbafs anr) a buying of bees. <4 scent fife incense bangs in the au of the bedchamber. ger fisses cause bis ftps and mouth to become drp as the sands of the desert. Sometimes a ticffina arises in bi* throat and probofes bi*** to cough- ge $rams each breath mitb effort as though the air itseff mere tbicfenct bp her substance. Mff bi* senses spin. 7“ bis hear) mhirfs a mbtrfpoof.

⁽^lt fast she probofes the spurting of bis seer). 5)erifp it is bet fiss an9 not the touch of tbe fober chat probofesit. ’4be emission is more copious than that probofe^ bp a moman. Mfso tb.

icniation is more intense, so that oftentimes he cries out $ttb mingfeS pain anS ecstasp. fobemafing of Woman li as mater besiSe the heaSp mine of ber caresses. ©e turns to ber With a miffing heart anS forsafes the embrace of bis Wife. <8>ften it transpires that when a man bas fain manp times with z-Lifitft or her daughters the fobe of earthfp Women no fonger fjas the pomer to aWafen his Sesire.

itilth sefSom speafs to her Wafing fober mben she bisits his beS. but often h^s conbersation With him mhen she embraces bim in sfeep. Che map of her speech is taunting anS bofS. Sometimes she rebeafs secrets to one she fabours. £>e sees her shape cfearfp in aff its bright cofours, nor Soes it faSe mhen the dreamer foofs fong upon it. ©hen she transforms her shape it is Sone openfp before his sight- She topufates mitb bim anS he spiffs bis seeS upon the beScfothes anS poffufes them. Chat is whp those men mho seef the embrace of Jafith in their Sreams mear a cfoth about tbeir Coms mhen tbep fie Sown to sfeep.

The Grimoire

Sbe comes to the Sreaming Woman in the guise of Samaef (be Sfant Serpent. £5e has no fimbs but to his fober he seems to possess fimbs through the gfamour of his aSornments. tbe innocent maiSen he puts on the bessef of a beautifuf pouth With gofSen curfs anS bfue epes that foof Sown upon ber With fobe. She is seSuceS bp his Wifes anS Soes not resist. ®e enters into her boSp of spirit so that her bpmen is not brofen anS biofates her With bis member. ?t is fonger

than tbe member of an eartbfp man an$ bat$ as fooo$> but steeped in cof$ eben as tbougb it lit rested at tbe bottom of a $eep meff,

<■*“

Liber Lilith

7f *t)< begins to resist bis caresses become barsb ant* 9eman$ing. ©|f beautp of bis face is ttoisteS mitb tbe fire of bis fust, 6e taunts ber an$ rebifes ber scrupfes. 27or can sbe cast bim atnap but must submit to bis desire. ®ften times sbe comes to mefcome bis embrace an$ prepares for bis coming into ber be$$amber eben as tbe neto ^ri$e prepares berseff for tbe reception of tbe ?3ri9egroom. ©ben be is sure of ber miffing surrender be puts asi$e Sissembfing mash an$ appears to ber in aff bis arrogance an$ crueftp. Sbe becomes bis sfabe an9 must gibe berseff mbetper sbe wifl’s u or tries to resist, -pet so potent is bis fobemafing that fem of bis fobers are mobe9 to 9efp bim.

s>l

Jib

The Grimotre

be ^Pentacfe an$ Seaf of J^ifitb* tbeir mafing an$ use. A.. ^Procure a poung ewe Whose Woof is aff White Without blemish- ©ait untif enters fytx ^eat an$ ba* coupfe$ with tbe ram* then fea$ her asi9e an$ strangfe ber With a new cortf. Tn the cor$ are tie$ efeben fnots. Hemobe ber sfin an$ rot off the Woof in strong Water an$ cure it thin to mafe a parchment of tbe fengtb an$ breadth of a cubit. $irom the remnant of the sfin cut efeben strips no wi$er than tbe joint of tbe thumb each a cubit in fengtb-

*<T afe fresh tbe menstruous bfoo$ of a whore anv brp it on a pfate of ^rass. 2le9uce tt to powder in a mortar an*> mtn> gfe it With goob scarfet inf. ©rite upon tbe strips in or^er these Wor9s. <&n tbe first strip write: K’lnH £**□ . ®n tbe second write: HW' <S>n tbe tbir^ Write. Hjypn <S*n tbe fourth write: HpinHI  ®n

IHVM HHV.A ' IHVH ” BChRBV IIQSHH ’ VHGDVI.H VHChZQH

tf>e wit* jD’*iS On tbe strtb Write HD3 Wi . <S>n tbe seventh twite: ID'’*? ?JD. <S>n the eigjrtb ©rite j*D7py tl'HZ. On tb< ninth Writes DK i^D*. On tbe tenth write: *w p:nn . On tbe efeventb write: figt H*3".

THufe a atoc in tbe taif of the first atrip an9 pass tfye second atrip through it. £|en mafe a afot in h“$ of the second atrip an$ pass ita own taif through the afot ao that a noose ta formed in the bea$ of the second atrip that bin$s the tatf of the fir^t atrip. Tn this Wap continue to join the atripa into a chain of efeben fmfs. Oe joining of the taif of the efebentb atrip to tbe beaS of the first atrip ia a ri9$fe. Tt tsiCT easiin be fount bp the wise man after auntrp triafa. Qis for the foot\ be Wiff neber fint it. Cfi aecret of its mafing fiea in tbv mpaterp of tbe Serpent that eata its own taif ant tberebp encompaaaea tbe ©orft.

©itb a new reet paint farge upon tbe payment tbe figure that ia herein aet forth uaing tbe menatruoua inf. Tt b^a^ power to traW J^ifitb from tbe Sip Cornera of the ©orft no matter |oW tiatant sbe map be pfacet,. ant that in an instant, ifior from tbe (Seabens it summons ber bp TT \ but from tbe Qlbpss bp HT . ?f;rom tbe Station of tbe C^ast it sum mens her bp VH \ but from the ©est bp \ ?£rom tbe Station of tbe South i⁽ summons her bp n*¹* \ but from tbe Ttorth bp ■’nTTtor can her power abaif against its power

Figure 2: The Pentacle of Lilith.

The Grimoire

•Z be Seaf of ^-Lifitb mafe m a $isf of purest SifPer near to tbe fargeness of tbe big part of tbe banth ^)et tafe care that H be of sucb a si^e that it map fie tmtbm tbe boun^arp of tbe IKagic Square of fetters upon tbe figure, inscribe tbe si9es With tbe shapes an9 characters herein set forth* Score them Veep truth a point of non, or strife them upon the sifber toitb an atvf.

Steep tbe Seaf in tbe bfoo$ that ffotns from tbe matrix o| a fascibious Woman untif it ba# become bfact an$ stinfitiq. tShen trash it in pure toater an$ pofisb it so tbat tbe fines an$ characters cut into it stan$ forth bfactfp. Mnt* this Worf sbouf$ be t)one at night tn the Waning of tbe )Koon. See tbat no bant) touches it nor anp epe foots upon it* a it* feep it Wrapper) in bfacf Woof an$ bi$$en aWap from tbe hue of tbe Sun. ?£or tbe raps of tbe Sun purge its might.

$}et those who misb to summon Aifitb in the guise of ba consort Samaef* the ^piercing Serpent* sbaff mafe a different Seaf upon a 9isf of peffoW SBrass. Qln$ the fife of u is shown herein.. Cut its fines ant) characters $eep Witb an iron point or strife them in With an atof. Steep it in tbe urine a a bof$ an$ fatofess man untif it Martens* then Wash it

pure water an$ pofisb it untif its Cities ant) characters static lortb- Qln$ this afso is to be $one in tfee Waning of the IHoon. Wrap it in bfacf Woof an$ conceaC it from tfee sight °f man aih) tfee raps of tbe Sun.

Figure 4: The Seal of Samael.

’/ be £empfe of Xifitb is tbe bedchamber* and tbe aftar of itfitb is tbe bed. ®e Who Woufd Worship bft must cast the ifircfe of (tfeben Serpents ober bis sfeeping couch. t§ear and be wise. Oe sacred writing upon it turns tbe face of the scribe Who reads it aWap from tbe Sun seefing after darfness. ?£or If it is set about tbe couch in tbe contrarp direction it Wiff bar tbe approach of J-ifitb an$ aff 9ebices to Cure ber Wiff abaif nothing.

96

$Cbe use of the ^Jentacfe. Tn tbe waning or bfacf of tbe BZoon When bet power id greatest be who serf's tbe embrace o| J^ifith or het daughters sbaff set her sifber Seaf upon tbe square of characters writ in tbe midst of tbe ^Jentacfe. 2? bis is done at night <*ftet preparation bas been made for sfeeptmu fPentacfe is spread upon tbe ffoor under tbe bed aw within tbe Circfe of Serpents. '4 ben be enters tbe bed and fies abobe it. £>e speafs ber draper and Tnbocatton and Waits tor ber coming with trembfmg fimbs fife unto tbe Stride who Waits in fearfuf Wonder for tbe coming of tbe ^Bridegroom.

She comes to him and be is transported With ecstasp. She firs in daffiance with bim aff through tbe might and departs at the first figbt of dawn. 53 ut first she consumes the heat in bis seed. !£or this reason he wears a cfout about hi* foins Who is accustomed to her embraces* fest be stain bis night garment and betrap bi* defifement to others of his housebofd.

Qlnd if the embrace of Samaef or the sons of Samaef is sought aff these things are the same sabe onfp that the Seaf of 55rass is set upon the square in the midst of tbe ^$T?entacfe. ?£or be who fies With Samaef in perberted fust fies afso With /Xifitb who is bi* ^oton image. STbe tod oi Samaef enters hi* bowefs as a heated bar of iron gfoWs an^ shimmers from the fire. Tt burns him as ice burns upon the hand. 6e is cursed under the figbt of the Sun and aff natural creatures abhor bim eben as tbep abhorred Cain. SBut if a

'Perfect Spirit because t^e union is of a naturaf fin$

The Grimoire

be draper* ^nbocation an9 SSaniahing of ^ificb draper ia apofen in a fow boice with the aoftnan of the breath cad? night before entering into afeep. £ier heart toarma toward thoae that praise her an$ ahc cornea to them fobtngfp an$ ^oea not fiff them.

^uSacre9 llcotber of ESeaben, be qentfe unto me. 7 am the newborn that banga at pour brcaaG 7 am the infant that faugh# upon pour fncc. Shefter me beneath the hem of pour aeamfeaa garment from the heat that 9eboura at 2toon.. protect me from the burning win$a of the Seaert. Conceal’ me from the Wrath of ®era$amaa the JUghteoua, Wboae cpc aeardjea into hi$$en cornera an$ con^emna the Wic£eih j praiae pou With great praiae. THore beautifuf than tbe Sunrise the aecret aha^oWa of pour ^eaire. TKore beautiful than the Sunaet the $arf bower of pour promiaea. SBfeaa me With the mpria$ bfeasinqa of pour fobe. Shower 9own upon

mp bea$ the shining 9ropfets of pour scented oits. Vlnoint Ik instrument of mp ftist th*# it map ascend fio impute pou. 7 Vesicate its power utterfp in tbe rapture of union- 7 am tbe true son of pour Womb. 7 am tbe Seffotoerer of pour d/tfSren. ^Xea9 me m tbe Waps of pour toicfeSness an$ sbefter me in pour sba$oto from tbe {faming stoor$ of tbe Mff 'potoerfuf. £rufp, £rufp, £rufp.”

Che 7nbocation of Jafitb to £angibfe presence. 7t i* spofen bp one anointed toitb ber oif tobo fneefs an$ botos tbe bea$ toitbin tbe Circfe of Efeben Serpents. 7t raffs ber from tbe Siy Extremities. ©e speafs tbe invocation toben be desires to fie toitb bet in pfeasure upon bi* steeping cou$, or toben be consufts ber about mpsteries, or toben be descries tbe forms of things to come in ber reffecting botof.

“7 inbofe pou, O Mncient (S>ne, tobo ri$es tbe Sarfening crescent across tbe midnight beabens. 7 summon pou, IKotber of ^Demons, tobo sits enthroned in t|e mi$st of t|e Mirlons. Qltbotb i# pour footstoof an$ Varmas tbe 9ust beneath pour sanfaf“ fiafefab is the parings of pour naits an^ ^abef pour excrements. Qlff serbe pou tobo are created of pou an9 bp pou. an$ ^oung, ))?ai$en an$ ®ar(ot, Creator an9 IDestroper, tobo is tonite on tbe right si$e of the face an$ btacf on the feft. 2)escen$! X^escenS! X’escenr)¹ Come forth into tbt* pface prepared for pou. TT***, n^T, ' 11IV " HIV VIH

Liber Lilith

T gather pou in the rigt”c band. HT^!, *171’, ^HT, 7 gather pou in the feft band. H\ HITT, mn^'. bp the powers of the name# come forth. Say, Say, Mbrasay. M<*X

$o|t, £op$otfh ^oyatbajotb. ^aftabaoth* Saffas> Ttebusbtan. 7 fnow pour name, 7 fiiofo pour true name, bn ifp pour name is this: num eeeeeeeee oooooooooooo too

mnrunuuvu aaaaaaaaaaaaa, tea auo e i o

Ol’(X, lliu l EEEEE 0)0)(i)(0(00) 1’1’1’01’ (UKUKiV (”)(”)(no)(u(j)(o, (XEi eui cxel. <S* Sinfuf ®>ne, descend into this pface and be gracious unto pour serbant, Speaf truth and answer trufp. bebeaf pour true form, Mppear in manifest presence in accordance With mp summons, 7( ts pour fober who caffs to pou and pour fober who seefs pou out. ^Descend in the fuminous beif of pour enchantments. 7 am & bridegroom tobo has prepared a bridaf chamber for pou. bebeaf tbe mantfof v beauties of pour charms, bp pour tangibfe presence consum mate our union. *<rufp” trufp, trufp/

Oe inbocation is sung bp tbe fober t”bo seefs after toafwq consummation of bis fust upon tbe C&ueen of ©arfots. £Mk comes in an unstabfe bessef of air and mist that bofds Within it inbisibfe fire. £)e feefs ber cfearfp, for of aff (be senses tb< sense of touch is most giben ober to her power.

C"be banishing of jLifitb. 6e fneefs tt>ttfein tbe iCircfe of (tfeben Serpents. countenance bofds to tbe Zlorthcrn (^tremitp and tbe forearms remain crossed upon tbe breast. ' )VH ll\ i V1H ⁷ HI ^s 1UVH " IH\ II

£ be pfacement of tfye Circfe, an$ it is tbi^- ®bcn the twse writ upon tbe Serpents is rea$ tbe bea$ is turned to foffofo tbe course of tbe Sun. 6c speafs in a strong Voice that is cfear. Sphere is no fear in tbe heart. 7f be has fear Xifith faifs to bee$ tbe morSs. 7f be mutters or Whispers When be speafs zXifith faifs to bee$ tbe toor$s. 7f be stutters or hesitates iffttb faifs to bee$ tbe WorSs.

"(£> llcotber of Qlbortions, Who comes in tbe night ^on Wings of shadow to cober (be fittfe faces, depart! Sinfuf <S>nc, t”bo fca$s men in wicfeSness to sbun tbe fighc depart! <S> 6arsb 6usf, who 9rags faffen soufs into tbe fierp pits of fHebcnna, depart! (Bo forth quicffp from this pface. SBp TV¹; TH", 7i*T 7 banish from the right ban$. SBp HV'; TT’, *m 7 banish pou from the feft ban$. Th the name of pour gaping jams arc shut up. 7n the name of ^3D3D tbe ffames of pour epes arc put out. Tn the name the bfacf naifs are pfucfcS from pour fingertips.

depart! depart! ^Depart! 7“ tbe most potent name qo forth from this pface. TT , ; X^oyome^on*

(HeraSamas, Ql$amas> 6efi 6efi lludiar IKacfiar Sctb. vfy tbe pofcer of the names go forth. Say, Sap Mbrasap 7 htoto pour name, 7 fnoB pour true name, Perifp pour name H OOOOOOO, (taatUKl, rri’I’V, (DOMOiOOKD, EEEfE, uuu,

uru, i io, (iiio, tea, a(z(x<uia(t(z(t(t(x(ux, uinri’ui'wu,

It h I h f MI )(O(!)(i)( i)(J Hl)(O(OO), 8 E E EE E 8 E E, III HU,

UEl, El(L OEL

The Gnmairi.¹

iCome not again to this pface untif pou are summoned 7 babe set a ffaming stoord of bofp fetters that turns in al l tbe siy directions upon the gate of the circfe. ^Depart. ^Ifien Soman, depart! ?)ou cannot cross. Chis is berilp true, ^ou cannot cross. Crufp, trufp, trufp.”

Liber Lilith.

Che banishing is spofen tt>hen Jjfith comes in ber bl\ut face toith maficious intent, or trben ber fober is weakened bp an excess of fust. Sbe toaits and mattes at tbe boundary of tbe circfe but cannot pass. Che stoord composed of powerful* names bars her entrp. She gnashes her teeth in the rednm of ber frustration but cannot pass, ^e is giben respite ttntlnn the circfe. ®is sfeep is not biofated and h^ strength restored.

io;

'ie Grimoire

foe Otf of Jjfitfh its (^traction an9 <Pse. 7t u a (fear A aoft off t£at weffs in crpstaf ^ropfets from the sepuaf organ When she inffames it. S?he off is of two fin^s* a mafe tintf an$ a femafe fin$. Zhe mafe fin$ ffows from the tip of the member an$ the femafe fin$ gathers in Srops from the inner Waffs of the passage. 7t U the Ttectar of x4fith giben as a reward to those sbe fobes. 2Tor can it be wifffuffp extracted bp manipufation of the member for then another oif ffoWs that is cfouSp an$ stinfing. Mn9 it facfs the Virtues of the true oif.

£ be wap to recognise the Z>eritabfe €”if is this, ,-lifith comes tobife the member is soft an9 the min$ is emptp of desire. 6be mafes if erect eben if the man $oes not wish it. S? u Without fust pet hi* sinfuf part stands With the hardness of iron* an$ there is a hardness an$ stoeffing beneath the stones near the anus. She maintains the stiffness With her caress.

Liber Lilith

Come not again to this pface untif pou are summoned. i babe set a ffaming sfcord of fcofp fetters tf>at turns in all tbe siy directions upon the gate of tbe circfe. ^Depart, C Qlfien ©oman, depart! S°u cannot cross. Ots is bcrifv true. Sou cannot cross. Crufp, trufp, trufp.”

.. v .. I

Cfcc banishing is spofen when Jafitb comes in h^v bfad face mith maficious intent, or mben ber fober is weakened bn an excess of fust. She tvaits and mattes at tbe boundary ot tbe circfe but cannot pass. Cbe smord composed of pomertuf names bars her entrp. Sbe gnashes ber teeth in the redness of her frustration but cannot pass. !5e is giben respite tintbin the circfe. ^is sfeep is not biofated and b^ strength is restored.

The GriniDii'i:

fyc CS>if of Jjfitb* its ^traction an$ <Pse. 7* i* & A soft otf that weffs in crpstaf $ropt?ts from the aejcuaC organ When she inffames it. otf is of two fin$s, a mafe hn$ an$ a femafe fin$. mafe tin$ ffoWs from the tip of tbe member an$ tbe femafe fin$ qatfcers in $rops from the inner Waffs of tbe passage. 7t i* tbe TTectar of -Lift th giben as a reward to those she fofres. 27or can it be Wifffuffp ejrtracteS bp manipufation of the member for then another oif ffoWs that is cfou$p an$ stinfing. PlnS it facts the Pirtues of the true oif.

£ be Wap to recognise the X>eritabfe ©if is this. Aifitb comes wbife the member is soft an$ tbe min$ is emptp of desire. 6be mates it erect eben if the man 9oes not Wish if- !5e is without fust pet bi* *infuf part stands With the bareness of iron, an$ there is a bareness an$ sweffing beneath the stones near the anus. She maintains the stiffness with bet caress.

oif begins to bea9 in sifber tears from tbe sfot of tbe gfans an$ 9oes not cease untif ^-Lifitb feabes bi* be9. Vlff tbe mbife figbtning ffasbes afong tbe nerbes tn bi* fimbs anv causes them to bibrate, ©e b^rs the music of Sifber cpm bafs an9 tbe buying of bees in bi* bea9 an9 another souup that is fife to tbe string of a harp mben it is pfucfe9.

Liber Lilith

Cbc off of tbe femafe fin9 ffoms mben Samaef 9escen9s to top mitb a sofitarp maiden or a mi9om on ber sfeeping mat. Sbe 9oes not touch berseff. Sbe turns ber thoughts atoap from desire, pet eben so the fips that seaf the mouth of her mornb gape mi9e an$ 9arfen to the cofour of coraf, C^e maffs of her passage rippfe. Sparfs of fire ffasb in her Corner beffp anv streaf up an9 9omn her fimbs. Che nectar gathers in 9ropn fife 9cm on the soft conbofutions of the gatemap.

C?be ^fraction of the ®if is after this manner, ©ben (be stem of the member is fuff so cfcat the pearfs of oif begin to oberffom from its bca9> it is squeeje9 in the &an9. £~mo or three sifber 9rops faff an9 are captured in a smaff base oi gfass or stone. £ln* i* repeated so fong as the nectar continues to ffoto. £~ben the base is seafe9. M btaf of Sifber map also be use9. Oap is not use9 because the moisture of the oif in fost through its si9es.

C^be oif is gathered from a mo man bp scraping the e9gc oi an obaf sea sbeff across the gatemap so that the oif ffomn

Moton its si$e an$ poofs Within. Ots is repeated for as fong m Samaef continues his embrace. Ocn the oif is poureS into a smaff base or Sifber bessef that can be seafe$ tigbt. 7t ts fept in a secure pface for it is more precious than Mmber.

*£ be Sun$rp Virtues of the ®if, an$ thep are these. 7t |>eig£ten$ (be beautp of tt)t tooman. She is ma$e more affuring to her fober. Ser sfin is softened an9 the bfemishes fa9e, the torinffes around the epes an$ mouth banish an$ if tight ens the breasts anM buttocfs to fift them up. Ser boice becomes persuasibe, ber faughter fife unto the music of the ffute. Ser breath id maMe stoeet, her teeth White, het ftp* more fuff. £bc cofour of ber hair returns if she fja* fost it. Ser ^air has the fustre of tbe totng of the raben. She feefs desire to fie with a man eben if she hcid not feft it for manp pears. Ser c$eef becomes fife the petaf of the rose an$ no fober is abfe to resist her beautp.

'£be man it mafes more handsome anS regaf in hid bearing. Sis thighs groto h<*r9, hid bacf straight an$ bis beffp ffat. Sis boice becomes deeper an$ it commands the toiff of others. Sis ga^e pierces fife to that of the eagfe. Sis strength is $oubfe$. /To tooman can resist his charms nor can anp ribaf contend aqamst him. Che birifitp of his member cannot be exhausted bp tbe passion of fobe. ^ben one toho has fost the potoer to fie with a tooman returns to her embrace an9 gibes her ampfe satisfaction.

53p t|e Virtue of tfce oif both man an$ Woman tide pears bepon$ the affbtte9 span. *£heir endurance is magnified atw tbep fnow freedom from Sisease. ©omen Wbo coufS not conceive grow rounS tn tbe beffp anS men Without issue bear sons C?b^e pleasure of sepuaf union is increases.

106

oif afso feas tfcis birtue, its scent attracts -Lifitb to him Who is anointeS. She comes more fuciSfp to tbe sight anS her caress is of greater force. ?£or this reason the oif is usev when -Lift tb is inboteS. Qlfso it carries the power of 4-tfttb Within it. ©hen it is SaubeS on a fobe charm the charm inffames the heart With fust, ©ben it is smeared across a footing gfass tbe gfass shows fascibious scenes or bisions ot the future.

Che pfaces of anointing for a Woman are the sofes of the feet, behinS tbe fnees, the inner thighs, the fower beffp, ebe buttoefs, the breasts, beneath the arms, behinS the ears, tbe upper fip, the fine of the hair at the corners of the epes. Che pfaces of anointing for a man are the fops of the feet, the tops of the fnees, behinS the stones, the fower beffp, the breastbone between the nippfes, beneath the arms, the chin, between tbe epebroWs. ^?be man anoints With the mafe finS anS the Woman With the femafe finS, unfess it happens tbep arc a$SicteS to unnaturaf bice.

jcbti

The Gi'imoire

|7Me MWing of tbe Spirit be bo$p of Aifitb

A being composed intoar^fp of dancing fire but outtoar^fp of moist bapours, if is ^ifficuft for tbe tvafing min$ to apprehend. £?o ai$ in communion toitb ber spirit fytx fober constructs an image for in^toeffmg. 2"bis is nee$e$ tvben first be seefs to obtain ber labours. Or fife tbe maiden outtvarSfp cop but infoarSfp b°t” Aifitb puts on a masf of moSestp an$ must be courted tvitb Sifigence. 2Totv sbe Qten$s bet embrace* notv sbe tvitb^ratvs. £o obercome ber caprice be must probe bis SeSHcation.

’4 be beigbt of tbe bessef is baff a cubit. fifeness is that of a beautifuf tooman tobo stands in repose toitb arms near to ber si$es. ®er bair is fong* ber breasts fuff an$ roun$, ber tvaist narrow. $^be ban$s an$ feet are $eficate. £)er face is painted in tbe cofours of fife. Se fashions it out of rer)

(fap of the highest quaficp toitb an aperture at the croton of the bea9 an9 a boffoto Camber in the mi9sf of the bo9p.

Qlbobe aff other matters be insures ttjaf the epes of the image are open an9 foof bacf into Ins epes toben be footn upon them, C^bep are fashioned toitb cunning from poftsbc^ bits of Sefenite for the tobtte parts an9 green IKafacite at the mi99fe. Ql bea9 of Set forms tbe inner orbit, ©itb great care tic tabes care to perfect them. Tto statue map fibe toitb out epes. through them be interprets tbe heart of JjfitL through them she expresses ber purposes an9 9esires.

<S*n a feaf of papprus netofp ma9c be 9ratos toitb menstruous inf tbe secret an9 true image of ^iifitb herein ren9ere^. Ttor fet it be papprus from tobic$ tbe touting b^ been remobe9 but onfp a Virgin sheet. toe roffs it an9 pfaces it insi9e the boffoto through the aperture of the bea9. file cfoses the bofe toitb toet cfap. be image of earth is the outer bessef of ^Xifitb eben as t^be toas formed from the cfap of the earth £~be image of papprus is the inner bessef of her spirit eben as (tbe toas intoar9fp ma9e upon tbe pattern of M9am tafl n bp Samaef from out of bis si9e.

Figure 5: True Image of Lilith

The Gnmov'e

*zTbe Mtoafening of the ?mage is after this manner. £ac$ niqbt before afeep be sits tr>ttbm the (Tircfe of (tfeben Serpents. Seat of ^ifitb is put inside the ^Pentacfe.

f)C cfap bessef is pface$ on a tabfe before bis face or be bof$s it in bi* ban9s. Qe inbofes her toitb (be toor$s of ber Inbocation. v^ifter she open# her arms an$ be becomes ber fober> be anoints the Tmage toitb oif on tbe croton of tbe bea$. Sbe comes stoiftfp, but before sbe embraces bim be has no oif.

6e courts ber toitb Sifigence ea$ night for manp cpcfes of the IKoon. Sbe spurns bim toitb ber foot. Cbe cfap remains fife* fess. |5e bas no oif. Sbe toiff not foot out through its epes. ?Tigbt after night be tooos ber toitb beguifing toorSs of fobe.

Liber Lilith

£>i* cpca arc fipeb aff the tofnfc upon tbe Ccft epe of tbe imaac ©e praiaca tier beautp anb ainga aonga tn pratac of her gentle heart. 6c apeafa frith aoft frorba anb fongtng atgba. ’Zin aouf tn bta bobp ia pourer) out through fata right epe anb paaaen into the epe on the feftlianb aibe of the Tmagc. ^>e preaaea tun fobmg frorba into the efap frith the force" of hi“ friff cben an the potter feabca tfae imprint of bia thumb m the pot.

©ith great fobe he treats tbe hoffoto beaaef as if J,tfitb bus' afreabp fiffeb it up frith her aptrit. Qa pet sbe is not in tbe beaaef but be pretenba that sbe ta in the beaaef. 6c has no otf anb muat fratt frith the patience of a auitor for her comma 6e ftsses tbe 7mage frith tender fobe aa a father tooufb tian bis cb’tfb. S>c muat tooo her fritfa true fobe, for onfp then fril l sbe trufp fobe him. 6c careaaea it frith the fronbering careaaea of a poutb tobo aborea a maiden.

£b< <Parta that arc Siaaeb. iZbcp arc tfae aamc parta that receibe the carcaa of the banb. 6c fiaaea her upon the crofrn, the brofr, the outer cornera of the epea, the ebeefa, the fobea o; the care, the fipa, the hair, the boffofr of the throat, the nape ot the neef, the roun^ncaa of the aboufber, the breaata, the beffp. the matrix the tbigba, the bacf, the buttoefa, the botfofra of tin' fneca, tbe inai^ca of the toriata, the baefa of the banba, the pafma of the banba, the fmgcrtipa, the topa of tfae feet, the toca t^c aofca of the feet. 7n aff these pfacca be ftaaea anb gibca b“ bia careaaea. Qlnb be aborca her frith true aboratton.

In (be fuffness of time sbe turns ber notice upon btui. She enters tbe 7mage. 7ts epes become bright and mobe. £ be fids Ificter. ?7be ftp* purse and smife at tbe corners. £be nostrifs flare. ©e sees tbe breast of tbe 7mage rise with gentfe breaths. £be features after and become more fife unto tbe tfrue {Countenance of Jjfitb- fcor is ber fober in after times abfe to foot upon its face of cfap Without seeing ber court tcnance. Qis be foofs into ber epes With bi* epes be sees the movement of ber bands and sbe gestures to him.

Qlt the first she is toeaf in her coming. Qlfter tbe passage of seberaf cpcfes of tbe IKoon sbe enters tbe Tmage with greater ease. Some nights she appears to her fober more cfearfp than on other nights, pet eberpthing is equaf and no action is changed Within the Circfe. £hcn he must babe patience and continue to court her. ^ben When she docs not appear he must court her. !Se teffs her aff the secrets of his heart and hofds conberse With her. She foofs upon him With tenderness as a mother fistens to the troubfes of her chifd, and sbe smifes with a countenance of gentfe fobe. (5e inbofes her eberp night before sfeep into the Image, pet it is on tbe nights surround* ing the ?Tew )Noon that she comes With areatesc strength-

vlt tbe same time when she first enters the 7*“age of cfap and gibes it animation bis member begins to rise and faff of its own accord, (tben though bis heart is emptp of fustfuf thoughts his member cfeabes to bis beffp as he ga^es into tbe

Liber Lilith

epea of tfyt Tmage, Tt riaea an$ faffa an$ again riaea anS fatin aa abe eytenSa her careaa. Sfee ta both tnai^e the Jtnaqc an^ outage careaaing bi* member at tbe aame instant- ©ben bin ainfuf part ta rampant be feepa bi* min$ atea^faatfp turner to tbe epea of tbe 9mage an9 bi* heart fiffe$ mitb feefinga o| tender fobe. Tf be fuata for her careaa abe micb^rama bet ban*; from bi* member- ifior abe ia teating bi* fobe. Sbe bebabea an a caprtcioua maiden toho $oea not pet fnoto her oton $eaire-

©ben abe becomea aure of bi* fobe abe arouaea bi* member tobeneber be requeafa it an$ auataina if for aa fong aa be cbooaea- 2?ben it ia that the oif of Jafitb begina to ffoto from ita afot- <ln9 be coffecta tbe oif an$ uaea if to anoint tbe croton of the Tmage toben be inbofea her- through the potoer of the oif abe cornea to him mitb eaae an$ fobea bun toitp infinite atoeetneaa, an$ the courae of fobe ta ma$e atratgbt- joe no fonger nee$a the Tmage. Sbe cornea to him in $arfneaa upon bia be$ an$ tbep atn together- ^et be continuea to uae tbe 7mage to atu$p her eypreaaiona an$ gather un9eratan$ing or her ^eairea anS purpoaea- £?bt°ugb tbe Tmage be fnotoa o| her preaence eben toben abe $oea not appear in the air before bi* epea or offer him her careaa- ^btougb tbe Tmage be u enabfeS to apeaf to ber aff tn an tnntanf. <ln$ be fnoton that abe beara bim.

^rriii' Grunoin

be ^Correct {Conduct of the bridegroom. Qlt the outlet A, of courtship be deefares fobe to ^lifitb tn prapen be binds bimseff to ber bp mean# of a sofemn oath- be renounces aff other fober# except those fromcn frbo serbe her us bessefs of ffesb- 7f he bet# a frife be ceases to fie frith her-(5c prepares a separate room for bts bedchamber nor does be open the thighs of bis frife in the night- ⁵^hc feeper of the bouse of ^prostitution searches for bis face tn bain® be no Conger fnofrs the barfot frbo haunts the doorfrap of the frtne seffer. She caffs out bts name, he is deaf.

bis frife compfatns to her father, be is caffed before the 'Priests of the £empfe. pondering at the change in him thep asf the reason for tns ncgfcct. be saps onfp tbts> “7 hep mpseff pure for mp betrothed that ts in beaben/’ -the priests thinf he means Sbefhtna, he means z-ltfitb the Mother of aff demons frbose dfreffing pfacc ts the Bcoon,

*£bep inquire after tbe source of bis pietp. ©e merefp smifes anv repeats bis Words. £?bep cannot compef bim to rebeaf more.

©ben ct wan baits bitn in tbe marfetpface be turns bis bact and fates bttnseff to a sofitarp pface. *£be thoughts sbaff not be distracte9 bp matters of business. 6e aboids spectacfes and tbe gatherings of manp men. Che bfandisbments of dancing girfs and ffute pfapers faif to excite bi* desire. n be foots on them bis fiber remains cofd. Oc dap be passes in rapt contempfation of tbe charms of ^ifitb. be composes songs of fobe m ber praise. Oe night be debotes to ber Worship and inbocation.

*“Cbe ^Proper Seeping of tbe X>iet* and it is this. fix does not fiff bis beffp but before be has eaten enough be Baps “enough and rises from tbe tabfe. (Cafes fried in oif be does not eat. (Breen feabes and roots be eats spanngfp. SBread be fates tn moderation. ?£isb is berp good. Qlfso good are ripe berries, fruits of tbe tree* dates* figs. fix chews bonepcomb for its sweetness. INeat of boofed beasts is not good* but tbe meat of tbe pig that is forbidden is a secret sacrament to Jafiti\ for tbe pig is ber own creature. @e consumes manp eggs am* dnnfs miff from tbe goat to increase tbe abundance of bis seed.

(*:ach sunset be tafes bimseff to tbe riber and bathes eben as do tbe priests of tbe (Bentifes. 7t map happen that tbe rum

to not cfose, or be fear# tbe censure of tbe ones tobo toatcft £ben be drafts toater from tbe toeff and pours it into a farge basin in bi* oton chamber and batbe# bis fimbs and bodp toitb a cfean finen cfoth- fixate is tafen to refresh tbe fotns and face. 45e pofisbes bis teeth toitb a spfit reed. Dcint feabes are $etoed to stoeeten the breatb.

6e anoints bi* hair fresh oasis oif. 2?be epefids and epebrotos in bis bead be bfacfens toitb tobf. Che naifs of bis bands and feet, afso tbe sofes of bis feet and bis pafms, be reddens them toitb !§enna. Ober bis nafedness be puts a robe of finen that has been dped tbe cofour of bfood. 7t is sfit in the front so that toben bis member rises toitb fust it projects through tbe sfit.

When he commences bis courtship of Xiftth be causes to be made a bouse of cedar toood to shefter ber earthen bessef. Vlnd be pfaces it inside bis bedchamber in the Ztortb tobere be map fneef and prap before it. <ind the manner of it is (bts. Oc ffoor is a board of cedar a cubit in fengtb and three bands in breadth- Of (be same measure are tbe sides. ’■Che roof is peafed. £’be bacf is seafed bp a cedar panef. ’-Ctoo doors that map be opened cfose the front. Tn tbe midst of the ffoor tbe Image of Jafitb rests on a pedestaf of rosetoood. vI dish of Stfber is set on ber feft side and a dish of SBrass on her right- before her pedestaf is a braver of smaff st Kings of ^rass in the sides receibe offerings of ffotoers.

The Gnmoire

116

Liber Lilith

(ta$ be fneefs before the bouse of anS aww ber. Se pfaces roses anS fifies in the tings ober ber heav. ^be roses be puts abode ber right *iSe, tbe fifies abode her feft. ©e fiffs tbe Sisb of Sifber fantb miff anS the Sub of SSrass foitb foine. XCostfp incense be burns in ber honour, an foeff as aromatic foooSs such as the Qifoe anS the ?ie’t Sanders. ®er Tmage be drapes in brigbtfp cofoureS thread set foitb beaSs of vlmber an$ Crpstaf anS the <lapis stone.

©bife be adores her 7mage she comes to him anS mates bis penis rise, anS be foorsbip* her foitb rampant member. be offers the proof of bi* birifitp as an offering of fode anS Sispfaps bimseff foitbout shame before her. £iis thoughts are fobinq. £here is no fust in bi* *ouf nor Soes be sprinffe bi* *eev before her Soorfoap unfess this is SetermineS to be the special offering of bi* fobe. She mafes bi* member binfe to cfaim him a* her ofon anS be adores her foitb tenSernes*.

<4t her feet be sets out sfices of fresh fruits anS afmonSs, sometimes Sates or figs, foitb breaS nefofp bafeS. offering be SidtSes anS consumes foitb her in common, Srmfing first from the Sisb of miff anS then from the Sisb of foine. feades the offering before her throughout the night. Jn tbe morning foben its bitaf fire has been ejctracteS be remobes it anS casts it afoap upon the earth. Ttor Soes be permit cbifSrcn or Sogs to eat of it.

Wanner of tbe (tyceptionaf Sacrifice, ®n the night of (be Ztew Woon fye coofs meat of tbe pig ober tbe brazier an$ Vibi^es it, ®ne part be eats speafing a praper of Sebotion to -lifith- £be other part he causes to be Whoffp consumed bp tbe fire, <ln9 the smofe rises about het nostrifs an$ strengthens ber. Strong incense is burned fest the sabour of port be $iscobere$ to tbe Women who sit m the ttoorWaps,

When he Wouf $ consort With <-Lifitb tn bi* breams he WinBs a cfoth about hi* foins *° that bi* standing member is <ncfose$, £?he purpose is to prebent tbe oif that ffows forth anV the see$ that faffs from $efifing the be9 coberings, Tn the morning he Washes the cfoth an$ bfeacbes it white un$er tbe Sun, 2Yor $oes he come to her witb a soife$ cfoth- !Se is tmmacufate in aff hi* Waps before her.

The Grimoirc

’Chose Who meet him coming an$ going upon the streets an$ In the rnarfet marbef at bi* conduct, £5e greets them With a chaste mouth an$ fistens in sifence With a noting of the bca$. j5e $oes not boast or speaf fouf Wor$s, Ttor 9oes he faugh immo^eratefp, ©ben a SrunfarS accosts him be pruSentfp Veparts, £?be boice is not raised in anger, £be face is not VistorteS bp rage, £ie fistens to the enticements of the heirfot tmtb a gentfe smife an$ is not mobe^, (5is fiber is as snow upon the mountain, <4ff the whife tbe image of bis befobe$ Vances before bi* epes an$ bfin^s bim to Worf^fp beautp, ber boice sounds in bi* ears With fobing promises an$ mafes

him Seaf to insuft anS provocation. ?n tbe Sap bis manna is that of a bofp man, but tn tbe night be rebefs upon bis bcv tottb zXifitb in tbe forbtSSen arts of fust. Sbe teadies bun anS mafes btm toise in aff ber toaps.

IIQ

The Grimnire

be Beating of the fpomder that is ©bite. Se profongs A the embrace and caress of Aifitb throughout tbe night-(Sis sense* are inffamed, bis mini) intoxicated mitb tbe rapture of fobe. (then a* a ripe pfum that smeffs in the Sun, *o the flfans of bis member become* farger than it* naturaf sije. 7t U as though it miff spfit apart and spiff it* purpfe bfood. 'An ac$e come* into the root of his member behind the stone*. (5e misbes to compfete bis pfeasure but refrains. C'he oif of lifith meeps from the tip in a string of gfistening tears, ©ben be can no fonger endure the agonp of desire he emit* bis seed.

7t comes mitb the mbiteness of cream and the fustre of pearf, lite unto a stream of marm miff from the udder it ffom* forth- *Z"bere is tmice the common amount mhen be fie* mitb a moman of ffesh- fie catches it upon a disf of pofisbed '^ra** that has been hammered to form a depression m it*

Liber Lilith

surface. Be sets this on an iron tripoS. beneath it burns <” stone oif famp tiffed With the faffow of the sheep. £be oif o| the i^fibe is not useS. famp beats the 53rass to a gentf beat anS Sries up tbe moisture in tbe seeS so that a wbtt< scum remains. Be tafes a fnife of beaten Sifber anS scrapes tbe ffafes of white crust into a cfean mortar. 7t is poun^cp into a fine $ust of the cofour of goo$ iborp. £?be name ot u is tbe ®btte ^spow$er of Jjfitb. Be stores it in a gfass biaf an$ feeps it safe for it possesses manp birtues.

Sear an$ be wise. <S*nfp the see$ fost to tbe caress of ^Lilith can form tbe true white powder. Oat emitted Suring common fust facfs tbe sparf of bitaf fire SraWn forth bp tbe banS or the (BoSSess. Be cannot SraW it forth With bu own ban^. Ofc she can SraW it forth, for it befongs to her. Oat is strongest wbi$ is spent without touting the member. <&nfp J.ilub touches it. 7f has stiff a greater power When fost Suring tbe night of the 27ew IKoon. 7t is most potent When aff bts thoughts an turneS to aSoration of She ©ho Comes 7n £ be flight.

Oe YKafing of tbe ®oWSer that is HeS. ^Tbe Woman receibcs tbe embrace of J^ifitb in the mascufinc bessef of bn consort* Samaef the ^Piercing Serpent. Se comes anS f>cn With her Suring the time of the THoon when she enSures Mr bfeeSing. Joe epcites her senses anS sustains her fust iemi into the night. Ber fimbs gfisten Wttb sweat. Ber batr f: n ffat against her brow anS beaSs of sweat Srip from its nw.

With sighs and groan# she bends fjer bad fife a bow of War tobcn it is newfp strung. Mt fast Samaef mingfes tn* spiritual’ iced with her bfood. She coffects some of the bfood on a SBrass tout that has been hammered to mate a depression in its surface. tCbe disf is set on a tripod of iron ober a stone famp fiffed toicb taffow from tbe sheep. Che gentfe heat of the ffame bribes the moisture from the menstruous bfood. ©ith a fnife of beaten Sifber she scrapes ttyc red crust that remains into a cfean mortar and pounds it into a fine dust. Che name of It u the Tied powder of ^Lifith- Chis she stores up in a Viaf of gfass and feeps it safe* for its has mantfofd birtues.

tear and be Wise. Che common bfood that is shed bp the Woman at each cpcfe of the )Koon wiff neber mafe the red powder, ©nfp the caress of Samaef can caff forth from her matrix the bitaf sparf tbat gibes if birtue. Tior can a man of ffesh excite the Woman at the time of her bfeeding and (bus procure the red powder unfess he i* possessed bp Samaef the Sfant Serpent. 7f Samaef enters the man and Mispfaces hi* spirit with bi* own* then the true red powder (tin be made. Che powder is strongest when the Woman tnows the pfeasure of fust Without the touch of the band. (XWp Samaef touches her.

7Vie Grtmoire

U" he ^Dtrtuc^ of the ©hice ^powder are these. 7f grants fore* htowfedge of ebents pet to unfof d and fnowfedge of matters bidden. ?t fends efoquence and grace of manner. ?t gibes

sfiff tn Sorceries anS Enchantments^ an$ shows the Virtue anS resting pface of potent herbs anS stones. 7t teases di< secret tongues of £BirSs anS SReasts. $t repeats the thouabtn of ot|>er men. 7t mafes one sfifffuf tn the reading of Signs anS Portents.

C|e Virtues of tfje ^ReS PotoSer are these. 7t secures bicto-rp in Warfare anS guards against the bite of eSgeS weapons of ^Brass an$ 7*on. 7t increases endurance of pain am* fatigue an9 gibes robust strength to tbe bo9p. 7t fen$s fortune in aCC games of chance. 7t teases the fnowfevge of the stars an$ numbering. 7t gibes command ober other men an$ renders them submisstbe. 7t afso gibes command ober spirits..

©hen tbe white powder is mtngfe9 With the one that is rer* tbeir birtues are combined. ⁵<be man on Whose hea$ tbep $escen$ becomes fife unto a (So$. (ois brow is a^orneu wub a gof^en crown of manp precious jewefs. C|e Woman who receibes their conjoined powers is as a (SoWess faffen from the heabens to the earth. TRen fneef to worship her. Qm* thep fnow neither pain nor $eath“

Oe Secret of the 2le$ an$ ©bite ^3oW9ers. C^bep possess no efficacp for Worfing tn their own parts, (tben as a White $raa-on an$ a re$ dragon that fie bi99en in Sarfness Within a cam Seep in sfeep> their birtues must be aWafeneS. £?he instru ment of their awafening is (he Pirginaf <S>if of J.ifith. Sb<

goes to them an$ arouses their potency then she births them In ber service. (oe mingfes a grain of either potoSer frith enough oit to mate a smgfe 9rop of fiqui$. £?bis is pface$ In frine of goo$ strength an$ $runf upon rising from the sleeping mat 9ln$ it restores Vitafitp tost during the pfeas* ures of the night. £he Virtue of the conjoined powders is a thousand times greater than either powder acting atone.

The Grimoire

Liber Lilith

FF

be Jnbocation of z-Lifitb into a Jjbinq TVssef. 7* bas rtpo uses. £ be ffesb of tbe Woman is a fobe of fen na ma$e bp ber foben ^-Lifitb feefs tbe pfeasure of tbe Woman When sbe enters into tbe bessef an$ bet 55ri$eqroom firn With ber- ^iPpon fips Warmed bp (be bfooS of fife sbe surfeits berseff with bU fisw, ©ben be opens tbe gateWap between tbe tbigbs of tbe Woman it is ,©ifitb Wbo feefs bis member fnoct inq against ber Womb., Sbe $escen$s from tbe beabens uno (be bessef of bitaf earth an$ ^efigbts in tbe $eprabtties of ear naf fust, ©ith tangibfe might sbe enjops tbe caresses of ber befoberL tSe gibes them to ber in return for tbe caresses sbe bas showered upon him. ©e tbanfs ber With bi* ft** an$ Worships ber With bis embrace.

Qifso it qibes Jnfitb bitaf breath an$ a pafate of bone an? teetb of iborp an$ a tonque of ffesb With Wbt$ to spoil' Wor$s (bat strife upon tbe air. Cfe Woman speafs but it e

lie Wor9* of jLifitb that issue from her mouth. She sfeeps Hub ber epe* open an$ $oe* not un$erstan$ tobat sbe speaf*. C brouqb the bitaf bessef J^ifitb communicates subtfe matter* loncrrmng tbe toorfmg of magic an$ tbe summoning an$ rule of demons, ©ben she in Sreams it sometime* 4ances that be forget* ber toorS* With tbe Saton. Sbe enter* Ife*b an$ speaf* fibing toor$* before bi* face an$ then be Moe* not forget.

Obe tobo *erbe* a* tbe be**ef must be poutbfuf an$ strong in boMp. ©e tafe* care that sbe is toitbout siefness or Seformitp. f’be ba* ftoo epes that see nor is sbe $eaf in either ear. Mff (be teeth bof$ to her month, ©ben she speaf* it is toitbout fl*p or hesitation. @er face is comefp. her fimbs are graceful anV sfen^er. £be soun9 of her boice finger* on the air fife music. 5$otb epe* are of one cofour. ©ben *be is tobite her *ftn i* the tobitenes* of iborp toitbout bfemisb. ©ben she is bfacf her sfin is the Sarfness of the *ha$oto* tbat fa^e from (be figbt of tbe )Koon. (Ser beautp honour* ^ifith- ^he greater the beautp of tbe bessef* the more tbe 3Brt$egroom honours bi* sMobe9.

7t is goo$ if sbe tobo is the bessef accept* ^ifitb into ber ffesb toitb the acceptance of surrender. Jt ts best if she i* a fober of Samaef the Sfant Serpent for then she $oes not fiioto fear. Often the bessef fear* 9eatb“ ©ben <£ifitb come* *bc pre**es asiSe tbe spirit of the tooman an$ the sensation

The Grunoire

is that of dping. ^et the bessef does not die nor is there any pain. Jafitb comes and her breath is stopped for a time ann the bessef fears death unfess sbe understands (tie map of tin Invocation,

Liber Lilith

*£be Preparation of tbe Pessef. She masses berseff with care. (Sreat attention sbe gtbes to tbe purification of ba secret parts. -Lcabcs of mint are chewed to cfeanse the brcatli and tongue. Sbe paints ber epes With fofrf and mates rn# with Senna ber naifs and tbe strands of ber hair. Into tin braids of ber hair she Worfs pearfs and rubies. SBanvs of Sifber enefose tbe throat and upper arms and anffes. bln Wears a garment of white finen that opens down (he from for tbe purposes of fobe. Ser feet are nafed.

Sbe does not speaf. Ser epes remain downcast with modesty Se feads ber into (be Circfe of (tfeben Serpents and cause* ber to sit upon a mat. ©itb tbe <Shf of Jlifith he anoints Im between tbe brows and upon tbe upper fip. °if inffames ber senses. Sbe bfusbes and breathes With deep breaths. Sx feeds ber sweet fruits and gibes ber wine to drinf. QlfI' tlx Wbife be caresses ber bodp tbrougb the opening of ber garment

©ben sbe is weff aroused be remobes ber garment and rubs ber bodp With good oasis oif beated ober tbe ffame of a famp Se rubs ber sboufders and bacf and buttoefs, tbe boffotvs beneatb her arms* her arms* her hands* tbe bacfs of Ixr thighs* behind her fnees and the bacfs of her foWer fegs. Sbe

turn*. (Be rub* her throat anS brea*t* an$ beffp, her (high* *nV thee* an$ *bin*> het anffe* an$ tbe *ofe* of her feet. Be WiatcB ber to open ber feg* an9 *prea$ her arm* wi$e to receive J.ift tb. 4§e fneef* between ber thigh* an$ affow* tbe (frif of J.ifitb to $rip from bi* member into ber gaping matrix Whife care**ing ber fower beffp an$ thigh* With circufar rubbing* of bi* fingertip*. Jufitb is pre*ent in tbe Circfe <nV can*e* ber oif to ffoW from bis member.

Oe draper of 7nVocation. “(Breat J^ifith* Oueen, )Kai$en, Mncient )Kotber, $e*cen$, $e*cen$, $e*cen$ into tbe (Generative 3ar. Cbe 55ri$egroom prepared it for u*e. ©itb care be cfean*e$ it Witb gteaf care, Witb foVe be Warmed it fritb foVe, Witb $e*ire be opened it Witb 9e*ire, it i* emptp an¹* Wait* to be fiffer). Cfotbe pour*eff in ftVing earth-IKate of it tbe Ve**ef for pour fterp *pirif. MttenS upon bim tbat foVe* pou an9 receive bi* adoration. 7 catT pou bp pour name, pour true name, Verifp pour name i*: uiuuu eeeeee

” m)<loo mnvinnruuu (lacxciaa (naMBincocoax.ocoiixi.), ih/, no, ona, in eee ooo Pinn? acuzcz, uei, no. Eta, (xei. $rom tbe tty direction* 7 caff pou, from in", m, mT on tbe ngbt |<n^ 7 raff pou, from H’\ ’’IH, W upon tbe feft han$ 7 summon pou. Mtten$, bp the power of "Ht?, attend. Sa£, Say, Mbra*ay.”

7l tbe Ve**ef i* iff prepared *be cannot enter. She trie* but fail*. 'z?bc gatewap remain* *eafe$. £?be 7nVocation must be ' HIV HIV 'VII! ’ IVH HVI '^:VHI ' ShlM. Shiidchu

Liber Lilith

repeateS using another bessef. 7f the bessef is Wcff prcpun * she goes into it at once. £bc Signs of her Presence arc them £>er epes roff up into her heaS untif onfp the white show# beneath the fiSs. Ser heaS thrashes from siSe to sw <ihh foam comes upon her ftps. Ser fimbs twitch, het fingers ami toes curf, the muscfes of her beffp anS inner thigh* unSuf<u* Ser bacf arches fife unto that of a cat in its heat. She spcab in the tongue of angefs. ^here is a copious ffow of the C’d of ^Xifith from the sfit beneath her beffp.

Se joins in fust with ^Ufith through the bessef anS feaw * his seeS within her Womb. She receives the pfeasure oi bu caresses. £he passion of the bessef is her passion QifterWarS she rebeafs to him secret matters. She Separu anS the Woman sfeeps. ®ben she Wafes she remembers nothtnq 7f a chifS is born of the union it is a chifS of J^ifith- its minS is Waterp anS unstabfe. Tt Wanders apart anS stare# into the distance at things that are not seen. S^he Tnbocation is Sone Suring the Sart time of the )Koon.

Th a simifar manner a Woman Who is accustomeS to receive Samaef into her beS can mbofe the Sfant Serpent into the boSp of a comefp pouth of her choosing. @e fies with her ano she gibes to him the pfeasure of her embrace. Samaef mahn him ferocious in fust anS sustains In* member untif tb< SaWn. ©hen he aWafes he remembers nothing. Ql chifS bom of this union is afso a chifS of ^Zifith* but of a Siffetent hnv

baa tbe fire an^ acorn of Samaef an$ cannot be governed.

If be moat potent invocation into tbe ftbing Veaaef ia of a loubfe fin$. Che SBriSegroom of ,-Lifitb fiea mitb the SSriSe el Samaef. Samaef entera tbe man an$ x-ifith entera tbe toman. Cbep fie together an$ rebef in fuat. £~be mutifation •I tbe WinS dragon cannot binder tbeir union. U?bep rejoice in fobe aa thep 9i$ before tbe coming of manfinS upon (be earth* <6if$ born of thia union ia Soubfp great an$ $eatine$ Io rufe ober (Creation an$ 2)eatruction.

The Grimoire

Liber Lilith

FF'

be 7nbotatton of into a 7)ea“cf of Thea'S ■ i- t'y'

7f is Sone during tbe $arfness of tbe TKoon when sb< is passing through the Scorpion. She comes into the corpm anS rebeafs forgotten secrets fnoton onfp to those tobo bam-$eparte9 from their bodies. Jt is SBfacf Jafith the Xestronn mho comes, foe inbofes ber with great care, toith fear am* trembfing he inbofes her fest her sharp naifs renS bun io pieces. !5e asfs her the buriaf pfaces of ®of$ an$ Sifbci. anS where jetoefs babe been fost or forgotten, anS the hiSnm pfaces of rare boofs. Q)C bofSs hi# ear against her fips am* she speafs with the mouth of the Sea$ bessef.

(5e seefs out the resting pface of a Woman netofp $ea$. m is goo$ if sbe is poung an$ beautifuf. 7t is goo9 if she $ies o| su$$en biofence, an$ best if she 9ies in cbif^birtb. ^bom mho $ie of pfague he $oes not choose, lepers he 9oes not choose. Ql tooman mur$ere$ bp her husband is berp rea$r, (o

hiff. So afso is tbe barfot strangfeS bp her fobcr. Cbe Woman of moSest means is more acceptabfe than tbe tooman •I toeaftb since tbe corpse of a toeafthp tooman is protected bp potent Charms anS ^sUotncrfuf Zlames.

(v serfs to obtain possession of tbe corpse before it is pre> pareS for the tomb. Cbe heart anS fiber are not pet tafen out •I ber sfin. Cbe embafmers seff tbe corpse for Sifber anS be paps them to be sifent, QlftertoarS be returns tbe useS bessef Into tbeir hanSs. Cbep bofS much commerce toitb Sorcerers anV can be trusted in tbeir Seafings. 7f it chances tbat no Keeper of tbe 3)ea$ toiff bof$ commerce toitb bim, be remobes tbe bessef from tbe tomb toitb bis oton banSs anS carries it atoap to a secure pface. Care is tafen that tbe bessef Is not oberripe.

7t be tafes ber to a Sesert pface be faps ber nafeS toitb face exposes upon a tooben mat of reeSs. Tn a circfe about tbe bessef be bribes fibe states of iron Seep into the sanS toitb a maffet of iron. Cbe space bettoeen tbe states is eberptobere inaSe equaf. Se binSs ber to tbe states toitb iron chains. Co tbe stafe that is abobe tbe croton of ber beaS be bmSs b*** about (be neef. Co tbe stafe at ber right bati$ be binSs her bp ber right torist. Co tbe stafe at ber right foot he binSs her bp ber right anffe. Co the state at her feft foot be binSs her bp ber feft anffe. Co tbe stafe at her feft banS be binSs her bp the feft tortst. ©ith fibe chains of torougbt iron be binSs her.

7f be tafes the corpse to a secure chamber frbere states cannot be $riben into tbe earth be obtains tbe great tofyecf of an oji cart an$ bribes fibe iron naifs at equaf separation around its rim. £5e binSs tbe bessef to tbe naifs in (be manna afrea^p rebeafe$ frith chains of iron. Jjfith tbe Wad m migbtp in her busts. Onfp iron can bin$ ber.

Mbout the states of iron he casts tbe ©rcfe of (tfcbni Serpents. Wtfreen the states fighter) famps are set. ?/im burning ffames are put betfreen tbe fibe states. 7t is goon it the fat that feeSs (be famps comes from the corpse of a man 7t is best if (be taffofr is tafen from tbe corpse of an infant that bas $ie$ in its crib, ©here this cannot be ba$ be uses tin taffofr of a famb that bas been strangfe$ frith a corn o| efeben thots.

£5e parts tbe epefiSs of the corpse fritb bis finger an$ thumb. ®ith bi* tfro ban$s be unseats tbe jafrs of tbe bessef. *£ be Opening of tbe £pes. Into each epe be ftrops a $rop of (be Off of ^Xifitb. ^be Opening of tbe t?ars. Tnto each ear be $rops a 9rop of her sacred off. ??be Opening of the THoutb. (Ppon the bfaefness of ber tongue be $rops a $rop of tbe oif, Qlfso into tbe bacf of her throat be inserts a parchment upon frbicb a Scat potent for opening has been inscribed fritb men struous inf. 9ln9 tbe fifeness of it is herein $iscobere*L

Figure 6: Sea! for Opening the Mouth

The Gnmoire

(LSe fneefs bcetnccn the parted tf>iglia of the corpse an$ speafs (be 7nbocafion of ^Xifitb. £?be &°iee neither rises nor faffs. £be ®orr)s of the draper* an$ tbep are these-. “Wacf ..lifitb, IKotber of demons* Strangfer of 7nfants* Sag of tbe TUgbt* 9escen$* $escen$* $escen$ into this bessef of cof$ f (esb“ M pface of honour has been preparer) for pour reception. '(be epes are opened that pou map see. Oe ears are opened (bat pou map bear. Che mouth is opener) that pou map epeaf. Writer into this Circfe of tangibfe being an$ receipt (be caresses of pour befobe$. 7 fnoto pour name* 7 fnow pour true name* berifp pour name is; uuuiiu eeeeeeee (x >00000000 v inn? o uu czcu a xiui couhdujujcowu)*

0 (1* (Il(U* ELO* 00(1* ULI EEE OOO OVUO (XfZCKt* (XEL* i io* czEt. ?£rom the Sir (tptremities of Space 7 summon

pou, ©ith TTY upon the right ftan9 7 summon

pou, ©itfa "V, "nTT, TIT upon tfce feft ban$ 7 summon pou. 2% ’*U* the Qff ipomerfuf enter into tbis bessef (b”u bus been prepared for pour coming. Sap, Sap, Qlbrasar¹

Liber Lilith

©e caresses tbe tbigbs an$ beffp of tbe corpse using circtif*u motions of tbe ban9s. Mff tbe mbife bis epes neber feabe bei epes. Jjfitb comes into tbe Circfe an$ bis member rises, be affoms tbe fresh OiC of Jafitb that meeps from tbe gfans to faff betmeen (be ftps of ber matrip. Soon marmtb comes into ber tbigbs an$ ber beffp ffesb. ©er gatemap gfistens mid) 9em anS opens. ©e sees ber epeftSs ffutter an$ (be corners of ber mouth tmit$. £be (fleet's ffusb mitb the bue of tbe rose

I

Entering ber m tbe map of a fober mitb bis erect member be fies $omn upon tbe bessef an$ presses bis ftps to her ftps. £bc breath of bi* spirit is forced betmeen her teeth an$ 9omn her throat, ©er breast beabes. ©e remobes his ftps an$ ticiw his beaS mitb quiefness to pface pis ear against her f*P>'-Jjfitb mhispers secret matters an$ mor$s of fustfuf 9esn c-Tfo other can bear them. Onfp he mho is joined mith the bessef in the embrace of a fober can hear (he mor$s. ^ts often as be efiooses he asfs her questions concerning the pfaces of precious things that fie bi$$en. ?7ben he breathes betmeen ber tectb an$ receibes her ansmer. She conbeps (he morSs of mise men mho are $ea$.

Mi papment for ber gifts be mafe# fobe eo tbe bessef as a (over. &isses are #|oWere$ ober tbe countenance an$ breasts, (be tnea^s tbe ffesb of ber beffp ant) buttocfs an$ Worh bis ItilfameS member Within ber passage untif bis see$ ffoWs Into ber womb. Cbe face of tbe corpse is bright tb pfeasure. itfitb receibes the carene# a# an offering of fobe ant) is Wff aatisfie^ Serbice is rent)ere$ ant) papment i# giben.

?n tbe name of tbe Mff 5poWerfuf_s Sba^9ai, be gibes tbe Xestroper feabe to depart from tbe £ircfe. Stiff #be cannot escape untif tbe iron djaitts are unbound from ber fimbs ant) tbe fibe famps extinguished Cben she Wes up f^rom the corpse With a sbtief ant) Wif9 faugbter. ©ere tbis not t)one (be leaping of tbe corpse toouft) cause ber agonp. Sbe toouf$ ensure tbe gnawing of worms ant) ber fobe Wouf$ turn to batret). Cbe faffing of tbe ffesb from (be bones at fast toouft) set ber free, an$ sbe woufS ffp abroad through tbe mgbt sfp seefing bengeance.

The Gr i moi re

Liber LiHth

' fee ^Dcscrping of ^bcnta ^et Co <S>ccur in tfee 53ot”f. it is $one at midnight during tbe Waning or conjunction of tbe THoon. fie fiffs a bowf of pure Sifber with wain from a $eep weff anS pfaces it in tbe TTortb of tf>e cbambn within tbe flTircfe of (?feben Serpents. fie pfaces it upon tbe Sifber Seaf set Within the ^3entacfe of J^ifith before bn bouse of ce9arWoo$. 4?be figbt from tbe stone famp tb.it burns before ber bessef of cfap faffs across tbe surface of tbe Water.

fie sits inside the Circfe with bis free turned to tbe Tlortb ©itb sincere Wor$s of praise be inbofes -Lifitb into 'b< Tmage. M $rop of tbe oif of^ifitb is pface$ upon tbe nr oi tbe fongest finger of tbe right banS. ©itb tbe ^rop of oti b< anoints bis forehead between tbe epebrows. second $ron u pface$ upon tbe second fongest finger, ©itb it be anoints rbc <p<fi$ of bis feft epe. Ql tbtr$ 9rop is pface$ upon tbe tbn

Congest finger, ©itb it be anoints the epefiV of bis right epe. WtertoarV fee speafs these toorVs: ^u?£ierp oif, shining oif, potent oif, bitafi^ing oif of angefs, oif that sustains the blrifitp of men, toitb the (&if of Jafitb 7 am anointed, toitb (be <2>if of Samaef 7 am ma$e to gfisten, fet tbe <£*if of life open tbe epefiSs of mp spirit, fet tbe radiant oif Sispef tbe sbaSotos an$ fight up tbe Varfness. £rufp, trufp, trufp.”

t)r fets three Vrops of tbe oif faff info tbe botof of toater. Mfter each Vrop be recites the ^potoerfuf ®or$s, a nV tbep are tbcse:  pam nvrr, rr. 6e foofs

at tbe reffection of tbe ffame upon the surface of the toater. Soon the botof becomes Varf'-Then be sees a taff tooman bcifeV anV VresseV in a Vress of bfacf. speafs the name of *’"W anV teffs ber to depart anV put on a garment of Whiteness. Sbe goes atoap an$ returns in a Vress of White, tfbe figbt of her countenance fiffs up tbe botof. J5e asfs ber tobateber be Wishes anV sbe creates bisions that rebeaf tbe answer upon the surface of tbe water.

7y?e Crinioire

’Sbe tooman in bfacf is J.ifttb tbe IDestroper. !5e 9oes not question her for she misfea9s him toitb fies. Sometimes sbe appears in the form of a raben. 9lt other times she comes as a bfacf $og. <S>n stifC other occasions she is in the form of a Vernon With bfacf sfin an9 ttoo faces that are the faces of the

' '^i TU. Salu ’ AIIIV, Aidu

” ZGMA. Za^nui

GMiTTlN. (Jamittah

HIVH, llcvwah

Tts ban$s an$ feet are tafone^. Mn$ she ri^es upon tbe bacf of a re$ 2)ragon. £5e $oes not regard anp of tbm< forms but refuses to speaf toitb ber untif sbe has put on tobite finen an^ tbe appearance of a maiden. '4 ben be question* ber an$ she anstoers trufp.

7f tbe bisions $>o not appear in tbe botof be tries again in tb< foffotoing cpcfe of tbe )Koon, an9 pet again Suring tbe ncit cpcfe. 7f tbe Visions stiff So not come forth be bas recount to a Seer. 7t ia gooS if tbe Seer is a tooman rounS toitb di if i' Jt is best if sbe is a maiSen netofp staineS toitb tbe bfootf oi ber first pollution. ®e anoints ber broto anS epefiSs toitb tb< (£>if of zZifitb anS speafs (be Incantation of tbe <S>if that ban been rebeafe^. @e tafes bfacf from the bottom of a cooftna pot anS mixes it toitb the oif anS tontes fargefp upon tbe upper part of ber forebeaS three fetters, anS tbep are these FISK. £5e fets faff three Srops of the oif into the botof. Vln eadJ Srop touches the toater be speafs the ©orSs of ^Potoer that babe been rebeafeS.

She Bits upon bi* fap. @e has connection toitb her from tbe bacf. She foofs Soton into the botof. Se excites her toitb caresses to her breasts anS beffp so that the stoeat breafs forth on her sfin. £)e Soes not refease his seeS but gibes her pfeasurc toitbout ceasing. Jjfitb sustains hi* member. |5e speah into her feft ear three toorSs of three fetters, an$ tbep arc ttiese: , 'Hp ’, ’32". ^Cbese same toor^s be repeats into

ber right car. $)et a tbir$ time fye speafs them into the air ober ber bea$. 6e cafe* tbe fobes of per ears between tbe thumb an$ linger of bid ban^s an$ rubs them untif tbep are Warm.

She teffs him tbat she deed a bfacfness upon tbe fate of tbe Water. 2?btd id tbe Tmagc of Jafitb tbe 7)estroper. Sbe is not sfifffuf, sbe sees onfp a 9arf cfou9. £?c bi$s ber sen$ it awap. 5?bts sbe $oe$. Sbortfp a whiteness comes into tbe bowf. £his ts the 7mage of jLifitb tbe)Kaizen. whispers

Ho

bu question into her feft ear an$ sbe repeats tbe Wor^s info

77i,e Grtmoire

tbe bowf. She describes the image that comes upon the surface of the Water. Sometimes fetters come into the bowf. She

copies these onto a feaf of papprus With a new ree$.

©ben be has fearnetf what be sought to fearn be commands ber to speaf the ®or$s of 2)ismissaf that be h^s taught her. Sbe stirs tbe surface of tbe Water With her breath* She speafs tbe Wor$s into the bowf. SThe Wor^s are these: “®o m peace, S Messenger of the Oif. 23V; ; ETCT. depart,

depart, depart. £rufp, trufp trufp? !§e emits bis see$ into ber Womb an$ J^ifith comes an$ carries aWap the beat of its essence. Oe warmth in his see9 is tbe offering be mafes to she Who has rebeafe$ to him bi^en Wisdom an$ secret matters. Qln$ be praises her With Wor$s of great praise.

¹ ' VNN, Vanon

^be 8ebenfof9 Curse

CvMen JLifitb ba9 Sone frith apcafinq sbe command ? < Earned? to set 9ofrn at tbe en$ of ba frorSs a frarninq to tbe frise.,

“Cursed is tbe beaS of tbe scribe t”bo afters a strife jot or character of these tt”or$s that are true, fits face sbaff be ttoiste^ anS the sons of bis Coins sbaff not fnofr him/

*

“Sebcn times turseS is tbe bcaS of tbe merchant tofco seiG that tt>or9“ for gof9 in tfcc marfetpfare. ge sfjaff (><• “_ofv into afaberp an$ fiia name “baff fosc its fume."

"Seben times “eben cursed i“ tbe bea$ of tbe unbefieber mbe butts these t”or9s bp fire or Water or tbe moufBering o' eartb- that same potoer sbaff be suffer torment anr' sbamefuf $eatb-"

“Wessed is the bead of the scribe frho conbeps frith difigence these frords. Se sbaff be recognised in bi* ofd age ^an$ bi* sons shaff honour him? -

"Geben time# bfessed id the bead of the sehofar frho studies these frords frith reberence. Si* name sbaff ensure and bi* teachings shaff bear fruit/' * ?

^h6eben time* *eben bfessed i* tbe bead of the hofp ^man frho rescue* these frords from destruction, Se sbaff fibe foreber and his memorp *haff be honoured among the frise.”

The Grimoin

Aamech set dofrn the frords of the framing eben as had spofen them.

^Ind 7” Sofon of Qife^andria* babe copied faithfuffp aff tbe frords out of the angefic characters for the consofation of mp sofitude. )Kap (be bfessing of tbe Seabenfp Brother descend upon mp head. Mmen.

?bc ^nd of J,iber J^tfitb

Part, Two

THE JOURNAL OF KAI March 12, J990 - Jur

; I. STEIGER'.

ie 22, 1990

144

Li her Lilith

The Journal of Karl Steiger: March 12, 1990 - June 22, 1990

March 12 (Monday), 1990

It is my intention to be keeping a written recording of m-. experiments with the Lilith manuscript so that researehri who follow in my footmarks will have* a reliable guide. It m.i\ be thought about as a crude map drawn by the first exploit । into an unknown land. I blaze a trail but it is others whet v. 41 beat down the path. I salute you all brave travellers. Go fc> :n boldly and remember my example.

As I stand on the edge of the unknown my heart is di vid-. <1 Half of it is fear and half is excitement. Who would not !>< apprehending danger when he goes into the lair of the gr< . o spider who mates then kills her lover? Yet what student of th.-occult Ines who could resist the chance to communicate with ■ -potent and ancient a spiritual being as the mother of demon Her powers must be vast almost beyond comprehension. If I can gain her low* and learn how to control her forces the wo? :4 will lie open at my feet. Lor great prizes great risks must taken. This is a truth old as time, even as old as Lilith hersed I know well that I may be returning not ever from this expedites into the shadows but my intention holds firm.

Il is auspicious the vernal equinox soon will be approaching. The (’quinox is a potent time for important works of magic. I lliunl make haste to prepare all the instruments. On the night III I he equinox I intend to perform the first invocation. The Illume of the moon is correct for preparations. Last night her hire was full. Now she begins to wane. As the light of the moon decreases the powers of Lilith strengthen. In this way the |imlrmnents will gather force as they near perfecting.

Since I do not possess the oil of Lilith I must shape a doll out id day and invoke her into the doll in order to communicate With her. This is the technique described in the manuscript to H*'l ;iround the difficulty. Otherwise it would be a case of the twenty-second catch of the writer Joseph Heller. Without the Hll I could not invoke Lilith; without the presence of Lilith 1 Hmld not produce the oil. Of" course this difficulty would be overcome by a person who received the oil from another iH cnltist who had already established contact with the goddess, |ml I am the first in this century, perhaps the first for several IH'iit uries to attempt union.

T'he Journal of Karl St

Miirch 13 (Tuesday)

In the morning I have made a descriptive! listing of the matters Hud must be attended to before the invocations are able to Ih'pju. I will give it in this place because any occultist who works nluiie as I intend to must follow the same steps to obtain the oil.

first, change the diet. 1 have grown corpulent from too limch sitting, and I admit it, from too great a love for sausages mid pastries. It is necessary that, my body become light if it is Io perceive the presence of the spirit. Also it is only fit that the lever of the goddess make himself presentable before her. I do iml wish her to regard my flesh with contempt. I will follow the jp'iioral pattern of the diet suggested in the manuscript, avoid led meat and fats, eat fish ( which I loath), many leafy vegetables mid fruits, and not eat anything after sunset. The prescription id carbohydrates puzzles me a little, but I believe it is intended

to raise the energy levels in the body so that it can sustain th. hardship of union.

Second, exercise. 1 have the strength of a bull. When i .....I

to do a thing I can always drive myself to do it in spit e of imh, or fatigue. This has made me contemptuous of regular owm < This is unfortunate since my body is not flexible or rcsm.ni When I sit for a long time in one position my musclo h* becoming stiff and starting to ache, I will begin each day ■> ul< a bath the waters of which are very hot. followed by one i......

of stretching and deep breathing. While I am expander' .hhI cleansing my lungs I will have the chance to practice my ’ a This is the hardest part for me.

Third. I must begin withdrawing myself from human -m* i if I am to concentrate with all my thoughts and feel ire.-' Lilith. This is not easy in this city where we live packed togu h< । like onions in a bottle. 1 am accustomed to meet on 'I’m > and Friday nights at the apartment of Fritz Heine with hi group. This evening I will go for the last time and tell them 1 cannot attend for a few months. They are sure to be dr sp pointed. For some reason they think of me as a kind of teach. maybe because I am at least ten years older than any oi t hem I dare not tell them what 1 am doing or they will never h r < me in peace.

Fourth, and most important of all, I must give up sex mi I relations with women. The power of my libido henceforth mm II be devoted only to the Queen of Harlots herself, not to her le.-> <•> subjects that live upon the earth. The continuing frustrai cm "I desire will create a tension that will drive me into the m in "l Lilith. It is my belief that the strength of unfulfilled desire । what attracts the goddess to the beds of men who sleep ahm-Fortunately I am not now involved in a relationship will, i woman. Within the space of a month I will bt? stinking with h. i like a stag in its rut. < ,^F

Fifth, the necessary materials must be quickly gathered .n-.l I he ritual instruments constructed. I will not'd a sheep st;-.

The Journal of Karl Steiger

imil Lon fat for the lamp and the lamp itself, a bowl of silver and line nt brass for the libations of milk and wine, a piece of silver plitle to use to make the seal, cedar boards to build the house hl Lilith, clay for the image of the goddess, flowers and incense.

A small tripod will be needed to support a brass dish over the llnme of the lamp for the burning of offerings. Have 1 forgotten miy thing? Tonight before bed I will take out the manuscript mid go over it with care to make sure.    147

Sixth, I will need the menstrual blood of a woman to mix With ink or paint for constructing the pentacle and the circle of eleven serpents. This is very awkward and embarrassing. How rim I ask a woman to give me a portion other menses without explaining what 1 need it for, yet not seem to be a sexual deviant? Probably I will have to find a prostitute and pay her lor tlie substance. But if she is taking contraceptive pills will ahe still be menstruating? I confess I know very little about these biological details.

It is an amusing matter to consider. The woman 1 go to will unruly think me a pervert, yet whatever she may imagine I am wanting the blood for she can never guess anything so strange an the truth, that I intend to use it to achieve carnal union with mi ancient Sumerian goddess. There are levels of deviation Hint lie completely beyond the smug and complacent lives of I h e petty bo u rge oi si e.

March 14 (Wednesday)

This morning after my exercises I went to a leather shop mid bought a complete skin of a sheep that had already been cured and separated from the wool, The owner of the shop does custom leather work so he is keeping a supply of unfinished leather goods. The skin is thin and supple with a vel vet texture mid the colour of sand. It is the first time I ever have bought leather. 1 was shocked by the high cost.

Last night the group was very surprised when I told them that I could not meet with them again until at least the fall of

the year. They thought 1 was angry about something. Frit / m-.l. me privately aside and asked if anyone had said somethin; ^1,1 offend me. He was upset and looked very sad like a pupp\ I h <i had just been scolded for peeing on the carpet. The others \\ < • • silent after that and avoided looking at my eyes so 1 left cm h. । than usual.

148

Liber Lilith

Before going I asked Marta if she would meet with me t < ►< I । , at noon in the restaurant across the street from Fritz’s jp.ni ment. She agreed without asking any questions. I could sen li< was wondering what it was all about. Her silence pleased m* I like Marta. She is young and beautiful in the face but .< heavy in the hips and thighs. She always smiles except win h *

she is concentrating, and then she bites her bottom lip at ih< corner. She listens to what 1 say without interrupting, which । unusual in the group. Fritz’s girlfriend, a stupid aggressive bill* slut, brought her in about a year ago. The girlfriend left but Marta stayed on.

We ordered a lunch and I talked for a while to put hoi .a ease. For some reason she was nervous. Then 1 told her as dr I icately as 1 could that I needed a small amount other blood. Al first she did not understand what I wanted. She though i I meant to extract it from her vein like a vampire. When h< finally understood she began to giggle, whether it was from embarrassment or amusement I am not certain. Bui H< agreed. That is the only thing that matters. Let her toll h< । friends whatever she likes, so long as she does not guess ih< truth. She says she can bring me the blood in three or lout days. That should be soon enough to prepare the pentacle m time for tbe equinox.

March 15 (Thursday)

Preparations progress well. It is almost as though some spiritual force is aiding me in my search for the materials I had no idea where I would get the silver for the seal of Lil uh but the first jeweller I consulted had a supply and sold me ,i

piece of' plate two millimetres in thickness. Probably he vhmged me five times what it is worth. I paid him without saying Anything. It is a rule in magic to buy the materials without haggling over the price.

fortunately the cedar for the house fell into my hands prac-llciilly for nothing. I bought a broken chest without a lid that Inn I been used for storing clothes and removed the cedar boards hum t he inside. The damned Frenchman who owns the house next door does not like the hammering. I would bang-bang-liimg on the chest and then he would bang-bang-bang on the wall. Fie is always finding something to complain about. When the old woman lived there she never complained. This neighbourhood is going to hell, all foreigners moving in and acting like they own the place.

Some night soon I will pay him back for his racket, I promise. I will send to him Lilith and she will be wearing one other less pleasant masks. Then I will listen to him scream, and after a little while 1 will bang-bang-bang on the wall. This whole country in going to hell.

The cedar house of the image must be built without a single nail. The sharp steel points of nails might threaten the goddess mid drive her away. It must be put together with wooden pegs mid glue. Lucky for me I know how to do this. My father was a cabinet maker. I used to watch him building fine furniture for wealthy buyers.

I have decided to use rose incense sticks from India for the rituals. They arc cheap, of good quality and easy to get. If I drill n couple of holes in the inner sides of the house the sticks can he set in them and will not need any holder. To be attracting the goddess in a form that is gentle and loving the incense iihould be of a kind that is light and sweet-smelling. I am tempted to use artificial flowers of silk to adorn the house but have decided to go to the additional trouble of replacing living Howers every few days. In magic it is not good to be cutting too

149

The Journal of Karl Steiger

many corners.

March 16 (Friday)

Construction of the house for the image goes well h hi take several days because each section must be left in > I imi-for the glue to dry. The whole house smells like a woodv m I . a shop. I like it. It reminds me of the time before my falls'i Hi. a 'rhe doors will be hung on brass hinges so that they ■ m I., opened around to the sides out of the way during ritual

Today I cut up the sheep skin into a large square l-.i it. pentacle of Lilith that is forty-five centimetres on each nt and eleven strips each aboj.it Idly centimetres in lenjdl ’.....

who read this will lie asking why I did not strangle m ■ myself as directed in the manuscript. The reason is smipl. I know nothing about curing animal skins. I must content < H wit h cleansing the pieces of skin with consecrated wa’ei m l dedicating them to Lilith in prayer. Each strip was cut v. iH< । a one end and tapered at the other in the shape of a sm p< id There is no way of knowing the sex of the animal that suppL .I them. 1 cannot do more until I get Marta’s little present

Obtaining the mutton fat for the lamp was simple. I hour. Id • piece of mutton in the shop that was all fat anyway and cut : ouh off. then melted it over the stove. I was tempted to eat the .-n< a but. it would have been wrong for my diet. I fed it to 1he < a I t ried some of the fat in the lamp, which is like a stone aslui r. with a wick at the side. Now I know wliv the old books nlv. . r, 1 ■ ■

are saying to use incense. It stinks. When the fat is cold it turn it like a candle, then the fat melts and the wick slips down inn> a Also it smokes and leaves soot over everything.

Today I took the furniture out of my bedroom except, the H and wardrobe* and washed the room from ceiling to floor. Thru I put back only those things 1 use such as my bureau and the but table beside the bed. All fhe books and other junk I stored e| ■ where. Against the wall that is in the north 1 put a low tabh t> hold up the house of cedar when it is finished. In front of it 1 i ml an oval mat on the floor for sitting. The image of the goddess v. ill be level with my eyes, whicii is just what I am needing.

March 17 (Saturday)

This morning I received a phone call from an old friend who | linve not seen for several years. He asked me to visit him in bin house in the mountains. As much as 1 would have liked to go il is impossible. I told him 1 could not leave my work. He ♦lorti not know my work is magic. In all the time I am knowing llhn we have never¹ even spoken about the occult. He is devoutly Christian and would be shocked to learn that I practice the hhi“'k arts. Anyway they would seem black to him.

Already I have lost two kilograms. However the lightness I ft*rl is not dm¹ to loss of weight but because my stomach and Imwel are no longer so full all the time with heavy foods. 1 have begun to retain my breaths for a dozen seconds or so until my body is covered with a layer of sweat. This usually happens alter about twenty repetitions. At. the same time I visualise llml magnetic energy is flowing into my lungs with each deep breath in the form of tiny dancing particles of sunlight and nmrsing through my body from my feet to the crown of my head. It is highly invigorating. The purpose is to charge my physical body with magnetic energy so that it will be better able to endure the contact of Lilith. I can sit with crossed legs on I hr mat now for over thirtv minutes without much discomfort, f.'

At last I have overcome the matter of the doll that has been troubling me. I have little skill as a sculptor. For days I put off beginning the clay image of Lilith because I w as afraid it would hr misshapen and ugly. I even thought about hiring a profes moiial artist to make for me a clay moded. This afternoon I found the perfect substitute, a porcelain doll approximately thirty centimetres in height. It is very finely made in a standing, posture on a small porcelain base, 'flu? eves are what are deciding me to buy it. They are the most human eyes I have ever seen in a doll, of a deep bhie-groen colour, and they stare directly outward. The posture is graceful and the expression on I hr face serene. The woman I bought it f rom assured me that Ms hair, which is very dark and glossy and hanging long down

Liber Lilith

its shoulders, is real human hair. If so the woman from nlm < head the hair was taken must be dead, since the doll is qmi< • >i,*

It has an aristocratic stance that is ideal for my pmp.. . Really it looks like the statue of a goddess. 1 took off t he rmm.i ture dress that came with it. The body of the doll is finch m ,.l. and accurate in every detail, except that it has no nippl. pubic hair. The first defect I was able to remedy with I <!••< of paint. As for the second, I cut a bit of the hair off fiom it-back and glued it on the doll at the apex of its thighs. Tin .lb . । was uncanny. From a distance 1 would almost swear that it v . a living woman standing naked before me without a n.m. ..i shamefulness in her manner.

The legs of the doll are joined at the ankles where th<*\ • ”< attached to the base. I discovered that the base is hollow m..l the cavity goes up the legs of the figure. This is idea! lb. occult image of Lilith can be inserted into the middle <>l Hi. doll. It would have been better if it could have been set in i-l. the crown of the head, as the manuscript directs, but this i h..i being possible. It is anyway a minor matter with every m b< । detail so perfect.

March 18 (Sunday)

Here are some thoughts about the oil that 1 wish to rerm 11 In gross composition it is no more than the lubricating lim.l shed by the penis for copulation. This is obvious. The bid.-bound fools at the universities would declare that it cann? u. mom than this. But would they be correct? Little is known al-mil the subtle hormones and excretions of the glands and tissu. that have so potent an influence on the biology of the humm body, or about the effects of stress and emotion on these fhml It is possible that the caresses of Lilith release chemi, d essences in a precise mixture and composition that lends uc. ’iii potency to the seminal fluids. I belitwe this to be the explanai;

This afternoon Marta came to my house. She carried a h ' pill bott le wrapped in a piece of newspaper and blushed w ^!

|hr pave it to me. I took it without saying anything because 1 dhl not wish to embarrass her, and put it away. She talked About her work for a few minutes and I felt compelled to ask hpi in lor coffee. We drank it at the kitchen table. She really is Hit nod woman. Because she did not once ask for explanations 1 llhcidcd on impulse to tell her somethi ng of what I am trying to (In Birst I swore her to secrecy.. Then I explained that I needed |hr blood for a long and difficult series of ritual invocations. Mhc told me she had already made up her mind that must be Ui“” reason. I wanted to tell her more but caution stopped my hmp.ue. Even so, I am not sorry for what 1 revealed. At some Inter time it may be useful to have a female assistant.

4

I am begun spending a half hour or so after I finish my deep breathing exercises in contemplation on Lilith, and the same period before going to bed at night. 1 recite the prayer to the jjiiddets, which I have learned by heart, in Latin. Really 1 am llimking it does not matter what language is used for the rituals. I.id in was not the original tongue, possibly not even Greek or Hebrew. It may have been Sumerian, or even as the manuscript Muys, the tongue of the angels. I also find it useful as an aid to concentration to read over the song.

'the cedar house is finished. Today I put the doll into it for I lie first time. The effect is quite beautiful. I used oil on the wood, which I planed but did not sand. The oil highlights the marks of the plane and the darker heads of the pegs. It also makes the brass of the hinges and clasp to sparkle. Really I am pleased with it.

At last, 1 possess thf final term of the equation, the precious blood. It is possible now to finish the¹ pentacle and serpent circle, mid also the occult image¹ of the goddess t hat is to reside within her physical image. When 1 opened the bottle I was puzzled what to do next. The blood had completely coagulated. I should have expected it. With a long needle I picked out some pieces mid partly dissolved them in alcohol, then mixed the tdcohbl with some red ink 1 had purchased from an art supple shop earlier m the week. It darkened the ink but did not much change it.

Some sediment fell to the bottom of the ink bottle but this d<>< not matter. I had been tempted to draw the occult diagimn with the pure blood but I realise now it could only be done lli.“i way if the blood was perfectly fresh. In any case it would di-, brown instead of red.

The seal of Lilith is nearly complete. It is much more diflu nil than I imagined to cut grooves in silver. 1 am using a br<d-.“ n piece from the blade of a hacksaw which has a sharp corner . md is very hard steel. Even so the work is slow. I can only cut a letters accuratel v each hour, The damned Frenchman mu: i l>” wondering what all the tapping is about. There should I.< enough blood left in the bottle to tarnish the silver.

March 19 (Monday)

Last night I dreamed about Lilith for the first time. I h;t • forgotten most of it, all but a single vision. I stood on a sand , beach in moonlight with rugged stone cliffs rising on one sbl-and the ocean on the other. She came walking along the bra, h toward me with slow steps. 1 cannot well remember her l.n < but remember thinking in the dream that she is the nm < beautiful woman I have ever seen. Yet there was somethin: about her expression that troubled me. I do not know quite lim-to describe it, but it was a kind of slyness or gleefulness ti“ concealed some secret. In every other respect she was utt< *t beautiful.

Yesterday I finished t he occult portrait of* the goddess md placed it within the porcelain doll. I sealed the opening al th base with a piece of cork and some red sealing wax so lit;d a would never fall out. The surface of the doll is not shim hl -* glass but rough like unglazed pottery. After I handle it fm • while it becomes warm and feels almost like living skin.

Also I lettered the serpents of sheepskin with the Hebo v. words that are found in a circle around the pentacle, Ale ” some trouble I am discovering that the words are taken I......

the first verse of the twenty-seventh chapter in the bool. </i

hniah. The purpose is to contain the presence of Lilith after nhe is invoked by the power of Yahwah, who is none other than Yiddabaoth. the consort of the goddess in the beliefs of the Gnostics. One word extra is added to the verse, a Hebrew word id emphasis that means truly or verily, probably for the purpose ill 'making the words number the mystical number of completion. Iwenty-two.

After the ink was dry I cut slots in the head and tail of each werpent and began to link them together as it says to do in the iimuuscript. The slots should be made a bit more narrow than the width of the strips of leather, so that when the loops are pulled tight they do not come loose on their own.

It is an easy matter to join the serpents. Simply you pass lhe head of the second serpent through the slot in the tail ol the Unit serpent that bears the two earlier words in the verse of Hebrew, then pass the tail of the second serpent through the idol in its own head to form a loop that clasps the tail ol the llrst serpent. The result is as if the second serpent is biting t he Im I of the first.

However it is not so easy to link the last serpent to Hie first. I tried many ways but could not make the final joining as I had Hinde all the others. Then I got out the manuscript and read Hie part over with care where it tells how to do it. After much Kurd thought I passed the tail of the entire string of eleven serpents through the head, just as if it were a great dragon that was swallowing itself, and then I poked only the tip of the tail through the loop that had been made and drew the loop tight, tm if the dragon had decided to hold the tip of its own tail between its jaws. In this way the circle is closed. I cannot be huh* this is the method intended by the composer of the manual npt but I believe it is the correct method.

The Journal of Karl Steig

20 (Tuesday)

Everything has been made in readiness. The image of the poddess is set within her house of cedar wood. On the left side

156

Liber Lilith

is a bowl of silver for milk and on the right a bowl of bra wine. I am thinking these substances stand for semen .mJ menstrual blood, but they may mean the milk and blond if.J are the secretions of the goddess in her function of giving bn i h Today I bought a small bottle of red wine of good quality .mJ some fresh cream. Also some white lilies and red roses to h.m_f from the brass rings on the inside of the house and make <J h a bower. I am thinking I will need to replace them oft< n a great expense, but this too is a sacrifice of dedication to Ldoli

The pentacle, the seal of silver, the stone lamp with its lallm-the circle of serpents, the incense sticks scented with rose ih< tripod for burning the offerings and also for drying the wloi* and red powders, all these things are prepared. I do not l Im J I am forgetting anything. Also today 1 bought a table km5 “>i solid silver and sharpened it on a grindstone, then puriimd a and dedicated it into the service of Lilith with a prayer bt>!“•“< the image.

In the morning before meditation I adorned the doll a J 6 coloured ribbons and a necklace of fine beads of the amel m i stone. For the goddess to come into the doll she must haw .. reason. That reason is love. The more and stronger devot ion - J love I can give to the doll the greater will be its attractiven< to Lilith. She comes into tbe doll to be worshipped and ;d desired. But it is necessary to understand the meaning of won mult is not so much a respectful admiration as it is a cherish in:- <J the doll with genuine potent emotions. 1 will try to worship i1>< doll as I would worship a woman I loved and desired win, JI mv heart. “L

March 21 (Wednesday)

At the time 1 am writing it is already after midnight, i. J        _s ■'

the clock it is Thursday. However for the purposes of iin record 1 make a convention that the entry for anv single dm. । for the period of time from waking until sleeping. Undct this rule for the rest of the recording.

I am finished my first formal invocation of Lilith the mother al demons. The result is — nothing. There was no result of any kind that I am able to perceive in either the objective or the nubjective worlds. Nor did I expect to achieve success in the lit st attempt. In the book it is clearly set down that the goddess must be courted with diligence over months. Even so, 1 am dis-appointed. Who would not be? So much of my life energies have Ium*u devoted to preparations for this moment, and when the limment comes there is no result.

157

Always I keep asking myself have I committed some foolish mror or left out some small but still vital detail that would mean success. My feelings are in a dark depression. It is not something new to me and it will pass before I wake up in the morning, but still it is oppressing my mind.

Because the manner of invocation to the goddess is so Important I will set down its details here, and then I will not repeat them unless I change something. About an hour before midnight I take a bath and dean my teeth, then put on a new bathrobe of red cotton that I intend to use only for the purposes of ritual. In the kitchen I pour a small amount of red wine into I Im brass bowl and cream into the bowl of silver and carry them Into my bedroom. The milk I carry in my left hand and the wine In my right, because the left side is magnetically negative and IIh* right side is positive. With care I kneel down on the mat before the house of cedar and set the bowls on the table in front of it. Then I return to the kitchen and place a single dried date upon a small dish of pottery and carry it also back to my bed room in both my hands at the level of my heart. Again 1 kneel mid set the dish between the two bowls.

The -Journal of Karl Ste

AI readv on the table in front of the cedar house is the stone lump, matches to light it, the tripod with its circular plate of loans that is beaten into a shallow depression, and the silver hmfe. I do not think 1 have yet recorded my decision to omit the charcoal brazier from the list of ritual objects. In its place I Intend to be using only the tripod and brass plate set over the

15S

flame of the lamp. The reason is that I do not like the ri I burning charcoal in a closed room.

On the floor I. unfold the pentacle and slide it und”-“ it* table so that it is directly beneath the house of cedar. Be h|- a is placed the silver seal of Lilith still wrapped within its cow । m< of black wool. Then I am putting the rope of the eleven serp<-m around my sitting mat and through the legs of the table on i h< outside of the sheepskin pentacle. The result is that the < l< ■-< •-serpents make a ring around the mat where I am kneel it w h is not exactly a circle in shape, more like an egg with the pmi.i. I. of the goddess inside its narrow end. As yet the head ami il” tail of the circle are not joined together.

The lamp is lit . I leave the circle of serpents through tlw ”.i|< between the head and tail and turn out the electric light he i.l< my bed so that the only light comes from the flame. Then I . ”i.. returning into the circle through the gap and closing it behind me by joining the head and the tail as 1 have before revc.m-.1 Already 1 have put a loop in the head in preparation foi tin moment, so it is only a matter of inserting the tai l into the and pulling it tight. I stand and walk around the inside ol ih< circle anticlockwise, which is the same direction as the writm -on the serpents, and in my mind I imagine with all my pt”\\< । that a circle of living serpents made entirely of flames is float hi in the air at the same level as the doll, enclosing the sitting ih.ii a n d th e h o u s e o 1 c e d a r wit h i n i t.

The seal of silver is reverently unwrapped from its covet ar of black wool. 1 raise it up to the north in the flickering light >>i the lamp and kiss it. then place it within the pentacle dire* ih on top of the magic square of Hebrew letters.

1 put my hands together palm against palm and speni । prayer i have myself composed for this ritual:

"Great Lilith, regard with eompassion your suitor Karl Steiger, who kneels outside your door with of/erings oj lore. With the offering of milk that is cool and white he knocks once; with the offering of wine that is strong and red he knocks twice; with the offering of sweet fruit from

the tree he knocks thrice. Let vour heart he moved by compassion and your door be opened to receive his lore."

After each offering 1 reach forward and rap once with my kimckle against the closed cedar panels of the doors. Then at (he end I open the doors and fold them back on either side out ill Ihe way- I am able to do this without, any obstruction because I hr base of the house of the goddess is raised up ten centimetres in a platform, and the bottom edges of the doors are this high uhove the surface of the table.

'The light from the flame fills the inside of the house and Illuminates the image of the goddess. Its dancing shadows riiri'ss the curving naked limbs of the doll and the delicate petals of the Howers overhead, and sparkle from the shiny coloured ribbons and amethyst beads that adorn the image. Tlu* effect is of great beauty. From the flame of the lamp two Incense sticks are lighted and set within the angled holes I hove drilled part way up the inside walls of the cedar house. Th<’ scent of roses fills the air.

The tripod with its brass plate is moved ov(*r the lamp. The disk is small enough and high enough above the flame that it does not shadow the face of the image of the goddess. 1 am then waiting in silent contemplation of her beauty for the brass to gel. hot. This takes only several minutes. When the brass is ready I raise the bowl of cream before her face and say

'Great Lilith, share with your true loner Kart Steiger this offering of pure milk."

1 sip the milk from the bowl and then allow a drop or two to loll upon the heated brass disk. It burns and the smoke rises before the image. The remainder of the milk I leave in the silver howl and place it inside the house of cedar on the left hand of I he goddess.

'The bowl of wine is raised before the watchful face of the doll and I say the words

'Great Lilith, share with your true lover Karl Steiger this offering of strong wine."

160

Liber Lilith

Again I sip from the bow!, pour a few drops onto the h<- “<• .1 brass on top of the tripod*and let it evaporate, then plm< Hh brass bowl with the wine into the cedar house on the <e-le hand of the goddess.

Next I am raising the pottery dish with its dried date !><■!.... the face of Lilith. I say the words

“Great Lilith, share u'ith vour true lover Karl Steiuer thi> *            C. *

offering ofstreet fruit."

With the silver knife I divide the date into two piec< < >m piece J eat. The other 1 am leaving on the dish which I pm inside the house at the feet of the goddess.

The tripod is removed and set out of the way. I contain pl. a ■ the beauty of Lilith. The flickering of the flame seems to • . the porcelain limbs life. Shadows move across her imps o< face and the faint movement of mv own breath makes st ram I <*

of her hair stir. In the soft voice of a lover I recite to her Hi< prayer that is given in the manuscript. Then I visuah • • swirling inverted cone made up of sparks of fire forming m th. air over her house, with the point of the cone terminated at 1h< crown other head. In a stronger voice I recite the invocation m Lilith also given in the manuscript. Both the prayer and nn<. cation must be memorized.

Something here needs to be said about the strings of ' ■ I

sounds that appear in the invocations. They are given in Hu original manuscript in Greek letters. It was the way of L Greeks to invoke the gods by sounding the vowels whirls u< the vital parts of speech wit hout which no word can be spoiv n It is necessary to be practicing them so they can be voiced u ji I. confidence at the time of the ritual. Also they must be sound. <1 i

on the breath. It is not good enough to merely be think or-about them in your mind.

Lor some time after making the invocation 1 sit and i i into the eyes of the image. The doll is level with mv face . id her eyes stare back at me. In my mind 1 begin to talk to L. *> as il she were already residing inside the doll. I praise >

beauty and her greatness. 1 declare with the most fervent and tender words 1 can find in my heart my dedication of love to her. I tell her about my secret hopes and dreams. 1 share with her my fears and the frustrations of my life. AU the time I am coming back to the fire of love that burns for her in my heart. And 1 am not telling lies but truly mean all that I say to her. In my mind I imagine that we are standing together in some private place and she is in the living body of a beautiful woman. 1 walk beskie her along the beach at twilight in my imagination and bold her in my arms and murmur into her ear words of love.

My eyes wander over the beautiful limbs of the doll, which I imagine to be her living body, but they always return to her left eye. Into her left eye 1 am focusing the power of my will to reach out to her. The doll is really a kind of window through which I am calling to her with my mind. I press my thoughts and my feelings of love into the pupil of her left eye, which is I be receptive eye, as though I am speaki ng to her at a great (11 sta nee psych i ca 11 y.

Sometimes I reach out with my fingers and stroke her cheek or breast or hands, or kiss my own fingertips and then transfer (ho kiss to her lips or body. With humble love I place kisses upon the palms other hands and the tops of her feet. I convey blessing upon her and prayers for ber well-being while placing kisses on tier forehead between her eyebrows and also upon the lop other head* With lender love I transfer kisses to the nipples of her breasts and her thighs and pubic triangle.

At last when I feel that I have conveyed all the love that is m my heart I speak the words that I have composed for the dosing of the ritual, since there is no formal closing given in the manuscript itself:

"Great Lilith, with regret I must now turn away from your presence with my earthly body. Ye/ ad the time fam parted from you I remain kneeling before you in the temple of my heart. Soon I trill return and he with you again. Attend to my words and be gentle unto me for I am your true loner. So be it. "

Liber Lilith

The doors of the cedar house are shut up with the bowl-, in. I the dish still inside. Over the course of the night Lilith l<•< <1 upon the vital essences of their contents. In the morning tin t will be removed and cleansed. Then the silver seal is taken i”.ui of the pentacle and wrapped in its covering of black wool ,n..l the pentacle folded up. The circle of serpents is parted, the ole* 11i. light put on in the room, the flame of the lamp extinguished I-the breath and the tripod and table cleaned and everythin.'’. pm back in order for the next invocation.

This ritual is given in such great length because it is ue< <• sary for those who have not so much experience in mags m understand how it is done with exactness. Not every det ml i provided by the manuscript. This is also true of all nmgo d books. The writers expected those who would read them <■> have some understanding of what they were doing. In mod<i i. times people know nothing about magic. They read a rit.uaI .hhI do not even know how to begin. 1 apologize for being so ted mu to those who already know how to perform rituals of invocal.....

Itis quite late. Now I will unfold the pentacle under my I ”“-“l and put the silver seal inside it, then place the circle of ele\<n serpents around the four legs. I will invoke Lilith with h“ i invocation and try to go to sleep. It is my hope that she will come to me in my dreams.

March 22 (Thursday)

In the morning I woke up an hour later than is usual for m. with a stiffness in my neck and legs. This is due to so much sit t hi on the floor and should pass away in a few days. No dre.mi came to me last night of any kind. With reverent care I pm away the pentacle and sea! from under my bed and coiled up the circle of serpents. The silver and brass bowls inside lh house of cedar I emptied and cleaned, and then 1 replenish!■< I the sheep tallow in the hollow of the lamp. This also is a rihi.il that I must be getting accustomed to doing every morning.

After cleaning the house of the goddess I was moved im u

before her image and speak her prayer, then meditate for a while upon her beauty. I had no thought to do this but the idea came into my mind all at once and 1 decided to follow it. I think I will be doing this every morning as part of my devotions. Inspirations of this kind are often sent by the gods and spirits to direct the ritual actions of their devotees.

I thank my fates that I do not have to get out of bed early in the mornings and go to work all day at a regular employment. Rit ual devotion of the kind I am giving to Lilith would be nearly impossible since it requires not only hours of time each day but also large amounts of vital magnetic force. It is certain I could not. be devoting all my thoughts and feelings to Lilith while distracted by some tiresome labour. Even when I was not working I ho problems of work would invade my mind. I could not stay up Into into the night performing invocations. Neither could 1 give two hours every morning to exercises, meditation and devotions. Most people do not understand that this intensity of dedication in necessary in works of magic if they are to have success.

A suspicion has come to me that I made a mistake last night when I closed the doors of the house before preparing for sleep. How is the goddess coming to me if she is locked up inside the cedar panels? Tonight I will leave the doors open while 1 lie asleep and close them in the morning.

163

March 23 (Friday)

'The flowers are beginning to wilt. I see that I must be replacing them every third day tn keep them always fresh. If 1 put three roses and three lilies into the rings every three days I hat makes more than twelve flowers each week to buy. It is more expense than I can afford but I do not like to omit the Howers. They keep the house always looking fresh and beautiful. Today I found a petal from one of the roses lying on the shoulder of the doll. It was a touching sight.

Also from now on I must no longer call the image of the goddess ii doll. It must be in my mind truly the goddess Lilith herself.

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Liber Lilith I

Equally as much the house of cedar must be the house win i< the goddess dwells and is always present when I knock the doors.

Marta called me on the phone today. She asked me abo'ii m health and talked about inconsequential matters. She did n<4 bring up the matter of my work and 1 felt it would be so' m, no purpose to mention it either. She must be curious. Or m.i*. |“ something is troubling her. If so she said nothing. Less lh.ni m hour later Fritz called. He wanted me to write an article* loi 11>• little occult magazine he is trying to begin. 1 had to refu In request. I think he resented it. Can Marta have told him .hi\ thing? Anyway it makes no difference. She does not km--enough to cause trouble.

March 24 (Saturday)

The moon is moving into her last days before conjunc i i<“m According to the manuscript this is the time when Lilith sin.id.I be strongest. Yet still I am getting no results. Again and .in. 1 keep asking myself, have I made a mistake in the ritual ’ < >■ am I myself an unworthy vessel to receive the love of the I dess? I must increase the intensity of my exercises.

Another matter is troubling my mind. 1 cannot find the < ,ii She never strays away from the house for an entire dav .">.l night. She is by nat ure full of affection and gets lonely wb.- i. I am not there. Probably she will come back tonight.

I have decided to make a medallion of silver inscribed v ill. the name of Lilith on one side and my own name on the mn. । for putting on a silver chain and wearing around my m•< I against my skin. This will serve to focus my thoughts upon m* lover and also to join us even when I am away from the ho” < and occupied with trivial matters.

A letter from my sister arrived todav. It contained the w i J criticisms and abuse. She says she cannot send me the mom - I asked for. I did not expect to get all of it but hoped for someth'” ■ She is having not the slightest understanding of the importam ' ■'

inv work or the personal sacrifices it requires from my life. When I I rv to describe how it is, I might as well he talking about the theory of relativity. She is lacking in the sensitivity other soul.

Minch 25 (Sunday)

Today I weighed myself after bathing. I have lost another kilogram. It is surprising how fast I am losing weight. Maybe H is having something to do with my breathing exercises. At limes after these deep breaths my fingers and toes tingle with I’lecl ricity. I have increased the period of retention of the breaths and also doubled the number of breaths. Now I am ilmng forty retentions. Today I notice I have a slight cough and there is a burning sensation in the bottom part of my lungs. If II does not go away in a few days 1 must reduce the intensity of I he breathing exercises. It is no use to risk getting an injury.

Last night in bed I became very cold all over my body. There me three blankets on the bed. Usually this is enough. In fact I nm often getting too hot and throwing one off. After shivering lor about half of an hour I got up and put a heavy quilt over the blankets. This helped a little but I was still not warm when I id last went to sleep.

There is no sight of my cat. I am afraid something must have happened to her. The streets are always busy with traffic mid some people have the bad habit of letting their dogs run loose late at night when they think no one will notice.

March 26 (Monday)

'This is the night of the new moon when she hides her face behind the sun and is not to be found anywhere in the heavens.

* ■

O| all nights Lilith is strongest in her husks on this night. To nay ’in her husks* means in those bodies and personalities she uses to express herself upon the earth. Tonight I will be offering in her the burnt offering that is wholly consumed, a small piece of ham slice, which I will heat to black ashes on the tripod over I he lamp.

Equally as much the house of cedar must be the house wlim the goddess dwells and is always present when I knock it).....

the doors.

164

Liber Lilith

Marta called me on the phone today. She asked me about m< health and talked about inconsequential matters. She did m>i bring up the matter of my work and I felt it would be ser\ o>_;-no purpose to mention it either. She must be curious. Or max 1>-somethingis troubling her. If so she said nothing. Less than .hi hour later Fritz called. He wanted me to write an article for 11•“ little occult magazine he is trying to begin. 1 had to refuse In request. I think he resented it. Can Marta have told him aux thing? Anyway it makes no difference. She does not knon enough to cause trouble.

March 24 (Saturday)

The moon is moving into her last days before conjunct on According to the manuscript this is the time when Lilith sima hl be strongest. Yet still I am getting no results. Again and ug.im 1 keep asking myself, have I made a mistake in the rituals ’ ' ”< am I mvself an unworthy vessel to receive the love of the ->“l

V’

dess? I must increase the intensity of my exercises.

Another matter is troubling my mind. 1 cannot find tin < .a She never strays away from the* house for an entire day I

■•'•V4

night. She is by nature full of affection and gets lonely wh< u I am not. there. Probably she will come back tonight.

I have decided to make a medallion of silver inscribed w the name of Lilith on one side and my own name on the mip i for putting on a silver chain and wearing around my m . I against my skin. This will serve to focus my thoughts upon m-. lover and also to join us even when I am away from the boo < and occupied with trivial matters.

A letter from mv sister arrived today. it contained the u i.J criticisms and abuse. She says she cannot send me the moiI asked for. I did not expect to get all of it but hoped for someth' >• She is having not the slightest understanding of the important < •. a

my work or the personal sacrifices it requires from my life. When I try to describe how it is, I might as well be talking about the theory of relativity. She is lacking in the sensitivity of her soul.

The -Journal of Karl Steiger

March 25 (Sunday)

Today 1 weighed myself after bathing. I have lost another kilogram. It is surprising how fast I am losing weight. Maybe il is having something to do with my breathing exercises. At limes after these deep breaths my lingers and toes tingle with electricity. I have increased the period of retention of the breaths and also doubled the number of breaths. Now I am doing forty retentions. Today 1 notice I have a slight cough and there is a burning sensation in the bottom part of my lungs. If il does not go away in a few days I must reduce the intensity of I he breathing exercises. It is no use to risk getting an injury.

Last night in bed I became very cold all over my body. There lire three blankets on the bed. Usually (his is enough. In fact I nm often getting too hot and th rowing one off. After shivering for about half of an hour I got up and put a heavy quilt over the blankets. This helped a little but I was still not warm when I nl last went to sleep.

'There is no sight of my cat. I am afraid something must have happened to her. The streets are always busy with traffic nod some people have the bad habit of letting their dogs run loose late at night when they think no one will notice.

March 26 (Monday)

'This is the night of the new moon when she hides her face behind the sun and is not to be found anywhere in the heavens. < >1 all nights Lilith is strongest in her husks on this night. To niiy ’in her husks’ means in those bodies and personalities she uses to express herself upon the earth. Tonight I will be offering Io her the burnt offering that is wholly consumed, a small piece of ham slice, which I will heat to black ashes on the tripod over llio lamp.

166

I will give the libations of milk and wine as usual, but m place of the dried date I will be giving the portion of ham < ”i course the words of the offering must be changed as well. I w ill say the words:

“Great Lilith, on this night. of the new moon share with your true lover Kart Steiger this offering of the flesh that is sacred to you. ” I#

And when I approach the closed doors of the house I will recite these words as I knock thrice:

“Great Lilith, regard with compassion your suitor who kneels outside your door with offerings of love. With the offering of milk that is cool and white he knocks once;

with the offering of wine that is strong and red he knocks twice; with the offering o/ salt flesh of the pig he knocks thrive. Let your heart be moved by compassion and youi door opened to receive his love.”

The purpose of burning an offering of meat until it is spoilt <1 is to show complete sacrifice and dedication to the goddess In ages of the distant past when meat was scarce and prnph starved to death it was a true sacrifice, not just a show. Ahii was thought that the full occult potency of the meat ascend* d into the nostrils of the goddess with the smoke, and she recviwl greater vitality than with an offering of the common kind.

Later in the night after the ritual I intend to take one <d i h“ possessions I most cherish and burn it in the fireplace with < dedication to Lilith. I have not decided yet what to burn. I *• a rare book or my new boots. It does not matter so long as it । an object that I will genuinely regret to lose.

March 27 (Tuesday)

Last night I burned my Hebrew bible as an offering, n> Lilith. I don’t know why I am choosing the bible. As 1 looked .0 the books of my library and wondered which book I could aflm <1 to lose my eyes fixed on the tattered old spine of the bil”l< Somehow it felt like the right choice. It burned for an hour hk< a block of wood and the leather cover stank up the entire hoc <

The Journal of Karl

Ah it. ignited I spoke an offering to her. The flames seemed to urn to flare up, but this may have been the effect of my breath nti t he hearth.

1 dreamed something is pressing its body against mine. It was not human but I cannot remember how it looked. The lunch was cold and soft and revolted me. I struggled against it mid then realized that I was asleep. When I tried to wake myself up I could not move. With a great effort of will I forced 167 in.v mind out of sleep. Then 1 am becoming aware that some-Hung is pressing down on my face and chest. It. has the sensation ”>f cotton wool and makes it very difficult to breathe. At last I was able to throw it off from my chest and lay there in the darkness gasping great gulps of air. Cold sweat was all over my luce and my pillow was damp.

When I am turning on my lamp and looking at my watch I ”“*(* that it is four o’clock in the morning. I was too badly frightened Io sleep. I got out of bed and shut the doors of the house of the goddess but could not look at her face. Then I took a book and read for thirty minutes or so, then fell asleep with the light still on.

In the morning it was alright again. The fear has passed from my mind and I am resolved not to discontinue my experiments. In fact I realise now that what 1 experienced is a very good sign. It means that Lilith is beginning to notice my existence. The body I felt pressing against me was her own body. The reason it seemed to me so soft and unformed is because I Imve not yet reached a state when 1 can perceive her presence clearly. I have often read about the coming of the night hag but always I supposed it to be only an erotic dream. Never did I imagine it was so physical and so real an experience.

March 28 (Wednesday)

The terror of Monday night has completely departed from my mind. Last night I slept easily and did not have any bad dream. Just before sleep I am thinking I can feel a light touch against my face in the darkness that is like the touch of fine

168

Liber Lilith.

silk. However I resisted the impulse to turn on the light and u went away.

This afternoon I spent over two hours writing letter^ \l correspondence has grown so large that it requires an im<.n venient amount of time to honour all the letters that are < ni to me, but I do not wish to give it up. The action of writing id< about occult matters helps make them clear in my own mi ml I must resist the desire to tell about my present expert mem The psychic currents that would be created might destrox i In chance of my success.

My body is becoming more flexible. I can now sit in the* • posture that is called in English the half-lotus posture for t Im i ■ minutes without cramps in the leg muscles or pain. Tin । good because it is allowing me to press my heels into my .ami and the root of my penis and stimulate these centres during m breathing and meditation exercises.

Also today 1 bought a Hebrew bible at a second-hand hud dealer’s shop for five marks. It is worn but in better condemn than the book 1 burned. I don’t understand why I chose to bin n this book, since it is one that I am needing constantly in m\ work. When 1 came home from my shopping the Frenchman stopped me in the street. He asked me if I was burning >1.1 tyres on Monday night. I felt the impulse to hit him in the m? *• but instead I laughed just as if he is making a good joke.

The cat has not come back. I think she must have been hii by an automobile or killed by a dog. I miss ber com pom Whenever I would read she would make a nuisance of her - H by cli mbing on top of the book and lying down to wash hers” Il

March 29 (Thursday)

The rituals are affecting my mind in ways that are not olo n-ii to me. I say this because of what happened today. I went oui ’>> mail a letter. Three little children were playing on the corm । 'They were chanting a nonsense rhyme the way children ofh n do and dancing with their hands joined in a circle. For serr.

reason the chanting frightened me. I thought it was a magic incantation they were working against me. I don’t know what I was thinking - perhaps that spirits had entered into the bodies of the children and were using their voices to make magic against me. All at once they stopped and stared at me in terror, like little statues, too afraid even to move. I realized that I must be glaring at them. It embarrassed me. Something is not right when 1 am frightening children merely by looking at them.

If only it were possible to cease the rituals for two days and give my mind a chance to regain its normal awareness. But I dme not to do this. It is this very change in my awareness that I need if I am to communicate with Lilith and receive her caresses. The risk I am taking is the total loss of sanity. All other dangers are secondary to this primary danger. It is a risk I must take if I am to achieve success.

The journal c>f Karl

Last night during the invocation the eyes of Lilith became truly conscious for the first time. There' was intelligence in them. I felt them watching me as I stared into their depths. Then I was not projecting my thoughts to the goddess but m tually talking to Lilith who was present before me. This is an <• i icouraging development.

March 30 (Friday)

Even though the manuscript advises that, the best success m invocations to Lilith occur in the waning phase of the moon, or around the date of the new moon, 1 have today decided to continue my rituals to the goddess, both waking and sleeping, overy day until I achieve results. It will be interesting to see if I In' phase of the moon really is having any effect on their success. In magic as in science, truths should not merely be accepted lint should be tested as well.

The mystery of the cat is solved. I saw her this morning near the house of one of my neighbours. When 1 went over to pick her up she hissed and ran inside the opened door. The woman in the doorway told me she has been feeding the cat for

several days. She did not know the cat is belonging to anyom It refuses to come when I call to it. Instead it runs away mid hides. So I am leaving it there. It can come home when it wish* I am relieved to know it is not injured or killed.

March 31 (Saturday)

Liber Lilith

My sister Louisa called and wanted me to visit with her m 170 .   .

Bonn. I told her it was out of the question, saying I could m<i afford it. Then she offered to send me the money and I had m say that I was sick with the flu and could not travel. This \\a a mistake because she grew concerned and asked if she shoi d-1 come to Berlin to take care of me. 1 was able to put her oi l A trip at this stage is impossible. It would destroy everythin.¹ I have achieved.

In the afternoon Marta came and we had coffee in lh< kitchen again. I was surprised to see her but also pleased 1 miss the conversation of other human beings. We talked about of all things, levitation. She is fascinated by the paranorm.il sciences and believes herself to be mediumistic. I wonder if sh< will visit again. She is more attractive than I realized. <”i maybe it is only that I have not had sex for over two weeks. In spite of this (for me anyway) long period of chastity I am imi having any erotic thoughts. This is unusual.

The invocations go on as usual, but last night I am trvm something different and playing chamber music very low on I h<-machine. It seemed to help me in my concentration but I do :mi think it is wise to use it all the time. Music evokes its own emotioi > that may interfere with the moods generated by Lilith.

April 1 (Sunday)

Tonight after invoking the goddess in the usual wav 1 am < ..7         i._ j   <. jr             _t

talking to her as a lover for what seemed to be no more th.m

ten minutes. Although I did not like to be breaking off'so so

I stopped because my neck felt stiff. When I looked at my alarm

clock I was amazed to know that I had talked to Lilith for a lil

over two hours. In some way that I do not understand time is being compressed. It must be that when I communicate with Lilith I am entering a light trance state without knowing it.

At the end of the invocation I felt what was like a spider web fall over my face and remain there. It tickled on my nose but I resisted the urge to rub it away. The roots of my hair began to itch as well, exactly in the centre of the crown of my head. I believe these sensations are significant in some way and connected with the ritual.

I have finished the medallion and put it on a silver chain that causes it to rest over my heart when 1 wear it around my neck. It will be worn inside my shirt at all times so that no one is asking me what it means. There are many who work in magic who like to display their toys and attract attention to themselves, but I have no such vanity. It felt strange when I tried it on first. I am never wearing any jewel Iry of any kind except a wristwatch, not even a ring on my hand.

The Journal of Karl Steiger

April 2 (Monday)

This morning 1 experimented with different yoga seats. The lotus posture with both feet on the tops of the thighs is too difficult for me. The half-lotus is easier, but I feel inwardly that it is unbalanced, and besides, the bone of my ankle digs into my calf muscle. Sitting with the legs crossed is good but I am having a tendency to slouch in this posture. The one 1 like best is sitting back on the heels with the knees forward. True¹, this is hard on the ankles and knees and cuts off the blood from the legs after about thirty minutes but it automatically keeps the spine straight. I will use this last posture during the invocation tonight.

Last night I had a curious dream. I am walking along the beach. There is nothing but sand and water and browning grass in all directions. Two women approach. Both are naked. They each have four breasts, two above and two below, upon their chests. In between the upper pair is a second vaginal opening identical to the one that is located in the usual place, and both are without any pubic hair. When I awoke I was

aroused but had not climaxed in my sleep. I do not know wh.ii this dream means.

Every night I am expecting to lose my sperm during an erof i< dream because I have not been with a woman in over tln<“ weeks, but for some reason it is not happening. It is as if th. sexual energy of my body is being diverted into the rituals with none left over for erotic fantasies.

April 3 (Tuesday)

Liber Lilith

In the invocation tonight I felt urged to take Lilith from Ini house and caress her body with my hands. For the first time I am kissing her lips wit h my lips directly. There is definite vital it \ in her eyes. When 1 look away from her face for a moment n> her breasts or t highs, in t he corner of my eye I see her face t \x > t and change, and when I look back she is wearing a different expression. Sometimes her face is sad, sometimes it is happ\ sometimes it looks angry or frightened. It changes so completch I do not know what she is really feeling for me in her heart

Her limbs are not like porcelain but like flesh. When I stroke her lower belly she stiffens in the face as if she is feelnr: pleasure. As I caress her always 1 am trying to project my lo\“-into her body through my caress.

April 4 (Wednesday)

Last night before sleep I felt clearly something is toucher ■ my face in the darkness. It is a soft caress like a kiss. Als<< । clinging pressure came against my abdomen and brushed on-i my arms and shoulders. The touch is no stronger than lh< brush of a feather. On my face I felt something like a breeze h>n it was so faint that I could hardly feel it and today I am sure that I really did feel it. In spite of myself I became nervon when the sensations did not stop. Mentally I ordered the spirit who was caressing me to go away and let me sleep. By this tim< it was the early hours of the morning. When the sensations s! ill did not stop 1 projected the banishing pentagram of the element

i>l earth strongly in the six directions of space. This seemed to work. At least the feeling of being touched was less clear. I was (hen able to get to sleep.

Now I am feeling angry with myself for my cowardice. At hist when I start to get the results 1 am seeking I banish them with the pentagram. What if the goddess does not bother to return? Then all my work will be wasted. But the thought is nagging at my head, was it Lilith who came to me or only some 173 mindless elementary being? Also I am wondering to myself what would happen if Lilith came and then would not go away. It would not be possible to sleep or work because of her distraction. In only a few days without sleep madness would result. This is something to be serious in thinking about.

April 5 (Thursday)

I woke up in the middle of the night and felt something burrowing against my left, side into my armpit. When I looked down I saw that it was a tiny kitten so young it eyes were still shut. All its fur was wet and matted as if it had been drowned. Il was pressing its head under my arm as if seeking to find the lit of its mother and receive her milk. For some reason my heart was filled with compassion for the little creature and I did not drive it away. After a few more minutes I went back to sleep and in the morning of course it was not there. 1 believe it was the spirit of a poor drowned kitten attracted to my bed because I am sending out psychic waves of pure love.

I made a small cloak of scarlet, satin that, closes at the neck for putting around my beloved Lilith. In.this way when I am making love¹ to her I can open or take off the cloak, and at other limes she is modestly covered. The thought came to me. what would my strong father think if he can look down from heaven and see what 1 am doing. His son is reduced to playing with dolls. Next he will be cutting out paper lace and making toy animals out of ba 1 loons.

I must not be letting these thoughts discourage me. I know I limn for what they are, attempts by my lazy flesh to get out of

The Journal of Karl Steiger

doing the work of stretching and breathing and sitting, as II as the effort of my mind to avoid meditating and perform im the rituals. The body is like a lazy and treacherous sei mt that must be driven to do its work and watched all the tiim m

p re vent e vasion.

174

Liber Lilith.

April 6 (Friday)

All day long I have had a persistent sweet odour in my nostril It is not the scent of incense or flowers but almost like a peril mi-No matter where I am going inside and outside of the horn- I can still smell it. The invocations of Lilith must be having sum-effect on my nervous system that 1 am not seeking. Unl<’> I have developed a tumour on the brain. This is a frighteimm thought. What if close union with the goddess should prodm-cancer or some other horrible disease?

When I am deciding to court Lilith I thought she woul-l come to me each night growing more strongly and visibly premm upon the air. Now I am beginning to realise that she is changm-tbe way my own brain works so that I am able to see and h<-m and feel her presence. She does not come more and more clem h It is rather that she makes changes in my nervous system <■ that I can see her as she already exists. She does not men-h

V.-

enter her image but makes changes in my visual perception that 1 see her features and expressions when I look at her imag-

April 7 (Saturday)

Marta phoned at noon. We talked about inconsequent), d things for a long time, then she asked if I would come to viui her. She said she has a serious personal problem she wishes m discuss. She made it sound so mysterious I did not like to a- I, her what it was all about over the phone. I told her I would vi.-m her apartment tomorrow afternoon. Sundays are slow for me m any case. Usually 1 am spending the whole afternoon in readin.;

It is puzzling why she has suddenly decided to confide h< i secrets in me because I have never tried to seduce ber or gm>.

fin influence over her in any way. The only thing I can think of in that when she gave me her blood she caused us to share a uecret and now she is feeling an intimacy with me. Maybe I remind her other father. Anyway she is a nice bright girl and I dun’t mind helping her if I am able to do it.

Today I was lucky and bought fresh orchids for a ridiculously low price. I could have bought several dozen but J have no way Io preserve them, so 1 only bought six. three that are mostly a limning red colour and three that are ivory streaked with red. 1 only wish 1 could afford the expense to buy them fresh every day but this is out of the question.

In my breathing I have gone up to fifty repetitions, with each breath taking about sixty seconds in total - ten seconds to inhale, twenty-five for retention of the breath, then ten more seconds to exhale and about fifteen seconds with completely empty lungs. This 1 am finding rigorous but beneficial. My whole body feels cleansed after the breathing. Strangely I am noticing light touches upon my face and body during the exercise, and sometimes the muscles of my thighs begin to tremble and flinch by themselves completely beyond my control. I am not certain if this has any meaning.

April 8 (Sunday)

It is possible by using the numerical methods of the Jewish (labala to transform the name of the goddess into a single occult symbol. Even though this technique' is not occurring in the manuscript I decided to use it to make a symbol of Lilith that I could visualise clearly when 1 wish Io summon her. The method is simply to write the letters of Hebrew in a square divided into nine compartments beginning with the box at the upper right corner of the square and going in order across to the left, then back to the right side for the second row of three boxes, and so also for the third until the first nine letters are in the nine boxes. Then this is repeated for the second nine letters, and again for the last four letters plus the five letters of the

endings of words, so that finally each box has three Hebrew l<i tens. A line is drawn between the letters in the name of the rod 1 ’

dess in straight segments, and the figure that is resulting from this exercise is the occult symbol of Lilith.

176

Liber Lilith

It is then being easily possible to thicken and curve the I inland add significant details to disguise the origins of the (igm. and also to make it a more elegant and meaningful emblem <>l the goddess. This symbol I have engraved upon my medallion so that I will not forget it. Lately 1 am always wearing ili< medallion around my neck when I invoke Lilith. I record ih< symbol here for the use of other researchers who may wish m use the same methods when they communicate with Lilith.

Figure 7: Steiger’s Seal of Lilith

The visit to Marta’s apartment was a distressing experiem <• It turns out that she has had a big fight recently with hri boyfriend who does not agree with her interest in the occult, 11> threatened to leave her for good if she did not throw out ail h<i books and magical objects. She is asking me what she shot mi do. I did not know what to answer. For me the choice is clem Nothing in life is so important as learning the mysteries .J

magic and the secrets of spiritual alchemy. Not even life itself ih as precious as this knowledge. However not everyone is so fanatical as myself. At last 1 told her if her boyfriend did not cure for her as she is now, he would not love her more for enslaving her mind under his will. This is what I said, but I am not sure it is really the truth.

April 9 (Monday)

An enormous crash like a clap of thunder woke me last night at twenty-one minutes after three in the morning. 1 I bought a part of the roof must have caved in or a boi ler had exploded, and jumped out of bed in terror. AH the lights in the house I am turning on one by one as 1 search it from bottom to Lop. Nothing is out of the ordinary. No windows are broken in, no pipes have exploded. Yet it sounded exactly like a bomb is falling on top of the roof. It was a long time before 1 could go back to sleep.

1 am finding that 1 am more tired during the day because my sleep is not so peaceful as it was before the rituals. I am having many terrible dreams. A few of them that 1 remember most clearly I have recorded in this record. Others are merely fragments. There are things like decaying corpses with the hones showing through the purple bloated skin, and swirling blood that fills the bowl of the toilet up to the rim in which raw chunks of meat are floating, and distorted faces laughing and making strange inhuman noises at me. Ordinary nightmares do not frighten me but these are different from common dreams.

My mind is divided whether these dreams are a warning from my subconscious mind to stop the rituals, or whether it is only my psyche making adjustments to accommodate the coming of Lilith info my awareness. My magical work has been very intense. I am devoting altogether about five hours to the exercises, meditations, invocations and other practices every day. And oven at other times my mind is focused upon the goddess.

The Journal of Karl Steiger

Every time I enter my bedroom I am pausing to say a l”“I prayer before the house of cedar.

178

Tonight is the night of the full moon, the nadir of the pens ■ i of the goddess who screeches in the night. She should be . a at this period of the lunar cycle yet I am having the impm i-i. that she is near to me all through the day. When 1 perfotm< <1 her invocation she winked at me while I was looking al h< । t..™ directly, and when I looked away I saw at the edge of my \r h>i. her eyes roll in her head to follow me. Also her chest has br-im to rise and fall with her breaths. When 1 am caressing her ■/. uh my fingertips her lips part and she pants with desire.

Often I have heard tales and read stories about picLm with eyes that follow persons around a room, or stone stii? in in churches that wink or leer at worshippers, or gargoyle- no the cornices of buildings that project their tongues and sfiuma at pedestrians. Always I have been judging these tales .ml-, imagination or lies. Now I realise the truth. Through admiration of these images spirits have been induced to re.-.id-within them. It is these resident spirits who watch and •/ml and leer. The spirits are receiving the attention of the special->i as a kind of adoration or worship.

April 10 (Tuesday)

In my heart is a great excitement that makes my hand tremble as I write these words. Tonight for the first time m-. penis is becoming erect as 1 am invoking Lilith into her ced.ir house. At first I did not notice because all my awareness / । cent,red on the goddess and there was not the least trace "I desire in my thoughts. Then when I realized that my ses . d member had the hardness of wood I turned my attention l<> u stiffness. Almost, at once it began, to fall.

Again I projected my pure love to Lilith. After a few' minm-1 became erect. All this without any touch upon my perns . .i even an erotic thought. The hardness of my member caused >. to feel mild discomfort and to think of sexual matters. As beh>- ■

my penis is shrinking at the same moment I am turning my nitration to it. When I ignore it and adore Lilith it rises. This hnppened five or six times in the course of the invocation. The ruect ion is very hard, more hard than I am used to even during Intercourse, and there is a slight swelling at the root of the penis behind the testicles. Tbe description in the manuscript is correct absolutely. This causes me much encouragement that I hr rest of the matters in its pages are also true.

it is strange to watch the member rise and fall independent of liny physical manipulation or mental desire. Almost I am getting Hie impression that some hidden intelligence is experimenting with its control over my sexual parts. If this is true the actions of the spirit are completely outside the sphere of my awareness.

179

April 11 (Wednesday)

My penis was aching with desire when I awoke in my bed this morning. It is not uncommon to have an erection when first, waking up but I had the conviction in my mind that I had ken constantly erect for several hours during the night. My desire was so strong it is taking all of my will power to ignore il. A few minutes alter I got up it went away and I felt no residue nt desire at all. It is definitely not the same sexual response I have experienced all through my adult life. Something has hnppened, but exactly what it is I do not yet understand.

I have been having some ideas about the love of spirits. There are many men in the world, and probably many women ns well, that are always thinking of nothing but sexual matters. The entire day their heads are filled with memories or fan-Insies of sex. Everything in life they see from a sexual vantage. Their appearance, other human beings, prestige, health, power, love, human worth, entertainment, all are viewed in a iit'xual context. All the time they are seeking a different titillation, n novel perversion to increase the force of their desires.

Eventually such men and women grow bored with conventional iiex acts which they have performed and watched and thought

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I

>1

■r¹

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about countless times. The old vices are failing at last to mi < t < i or arouse them. Even their forbidden perversions grow fa null • • Sex begins to be a bore. There is a vast empty chamber crc.ii< - I in their hearts that once was filled with images and feel ms. <.i lust. As they are growing older many even lose potencx .iml cease to be able to have sex.

What would these men and women sacrifice for a total I \ m ■■ and forbidden sexual experience? How many marks would i h< . be willing to pay to have their virility strengthened to so gi* >i an extent that it is endless for all practical purposes, in part u ul u the men who have been humiliated by sexual impotence? I • not likely they would be eager to lie with a sexual partner \\ li<* could change not only its appearance and personality, bui ii shape and even its very sex at will? A whole new world ..I perversion would lie opened out under their feet, an endl< playground of lust in which they could degrade their souls ii । my conviction that there are human beings who would gtidt. give their entire fortunes for this experience. It is a quo;slum that 1 must think about with seriousness, from both the iih-i J and also the financial point of view.

My joy is so great about the progress I have made in i h< past two days that this afternoon I could not resist taking, ih< image of Lilith from her house and carrying her to my !-< d Around the bed I am putting the circle of serpents and und- i ii t he pentacle and seal of the goddess. Then I lay with her cradh-d upright, upon my chest and conversed with her and praised h< । beauty. I also caresses her intimately in all her secret p<n i Again my penis rises and falls, rises and falls, according i<> whether I am thinking of it or the goddess.

So strong is the contact of Lilith, whose touch I am fb<. ?Hu-like a gentle breeze over my stomach and limbs, that I h-d reluctant to terminate the invocation. Finally I decide thm I must end communications. An intoxicating lethargy comes c . । mv bodv before 1 am aware of it. This is similar to the drowses of ether. All my nerves are filled with delicious sweetness nu<l my head is wrapped in w^rarm cotton wool. Really it is exact¹ < ।

II I have just taken some potent narcotic that, fills my body with U”hiI l(* and sweet sensations. Even though I try to resist I cannot help falling asleep with the goddess still cradled in my arms.

When I woke up it was twilight. To my great relief I had not Hushed the image or damaged it in any way. The lethargy that mused me to fall asleep also is keeping me from moving in my uleep, because when I awoke I was in exactly the same position HM when I fell asleep. Almost three hours had passed from the uliirt of the invocation until 1 regained my senses upon the bed. The strange fact is that I was not even sleepy. 1 wish it is possible lor me to describe the sweetness of the lethargy that Lilith mused to fall over all my senses and flow through my nerves like intoxicating liquor. I will call it the ’sleep of Lilith.’ If it mines again I am wondering if 1 have enough strength of will Io keep awake.

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The -Journal of Karl Steiger

April 12 (Thursday)

A most unpleasant event occurred this afternoon concerned with Marta. Her boyfriend came to my house. I opened the door before learning who he was. Suddenly he is barging his way Into my hall and shouting at me. He called me a madman and h pervert. He even accused me of being a homosexual. Then he threatened that he would assault me if I am not leaving Marta nlone. From what he said I learned that she had told him everything to do with the group and its work, and even of her giving to me her menstrual blood.

At first 1 resolved to let him have his little speech and leave, but his lies and insults woke a fury in my heart. Really it was intolerable to be so insulted in my own hall. I grabbed him by the iihoulders and thrust him backward out the open door and down the steps. He got back up upon his feet and I thought for certain In¹ is going to attack me but he did not come back up the steps. After a few more foul words and slanders he took himself awav.

It was a fine entertainment for the Frenchman. The scene is exactly the type of experience 1 loath above all other kinds

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because it is so vulgar and contemptible. By this ignm.mi labourer I am mvself reduced in a moment to the level <”l i beasts. All my philosophy, all my training, all my grand ul< d and elevated thoughts are worthless to control the angei il> a rises in my heart. If there had been a knife in my hand I have murdered him. In the final measure I am no more ili;n> h animal that eats and shits and rots. I hate my weakness.

1 thought this unpleasantness would ruin my invocation but Lilith is coming strongly to me again. Tonight I used a siiiim posture with my left heel pressed into my anus and my irdii heel against my scrotum. This causes the knees to be meh.I wide and is a good stable seat. Also I have used this post.m< l-u breathing. Again I am coming erect and clearly feel her ki ■ < upon my lips and cheeks, and the caress other hands over no. body. Even so I am keeping my mind filled only with thouclii of pure spiritual love that 1 am projecting into her through 1In pupil of the left eye.

When I finished with the invocat ion I discovered a wet no inside my robe. Fluids from my penis have dripped down u|n>i. the cotton and wet it. The oil of Lilith begins to How! This ! elation caused so much joy in my heart that the unplcas.-mi ness of the encounter with the labourer was forgotten in .m instant. What is a minor incident of calling names compared m this milestone in my research? Even as I write this ray licmi still is bursting with exultation.

April 13 (Friday)

In the night a disturbing incident has taken place tin.' I must record in detail. I experienced an erotic dream. A beaunltil female comes and seduces me with her loving words and tend.-i caresses. She is naked and perfectly formed with small conic.d breasts and long hai r of a dark reddish colour that floats on ’. ! •< breeze about her head like serpents. In her hands she earn* ■! a transparent globe which she is playing with. 1 realise it is not made of glass but is actually liquid water that is held into a >11

sphere by some invisible force, as if the surface tension of the wider itself had been many times magnified in strength.

She throws the globe to me and I catch it and hold it awkwardly, marvelling that it does not dissolve away. She tells me her name is Leovalla. Her manner is playful and taunting. 1 put the globe upon her head and it dissolves into her hair. Then who is mounted upon my erect penis as I lie on my back. I begin to climax and this wakes me. I become aware that a great soft body is pressing down upon my hips and stomach. 1 am able to throw this off, but shortly after this something is suddenly pressing hard against my anus as if trying to penetrate me. Really it is a physical pressure and not a dream. I tighten the muscles in my buttocks to resist it and after about thirty seconds i I goes away. This incident is leaving me disturbed and frightened. Something has tried to rape me. It would perhaps be amusing except the pressure is so unrelenting and powerful.

The invocation of this evening was not so successful as those of the past three days. The expression of emotion by Lilith through the features other physical image was weaker and not ho certain. The cause of this may lie my fear and revulsion of the experience of last night. Every other detail is the same. 1 am doing the invocation in exactly the' same manner as on all the other nights, yet Lilith does not come so dearly. Why is this? Is it having something to do wit h my mental condition or biological cycles? Or is the cause external to me? These are the questions I am constantly asking myself.

Those words are being written at midnight after the invocation. Since I recorded the events of last night this morning I have had time to consider what they mean. It may be that Lilith is still striving to find a shape that is appropriate to communication with me. If t his speculation is true last night, she is making a mistake when she is coming to me as a masculine spirit . This must be the wav she comes to women who seek union with “■

Sa ma el.

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The Journal of Karl Steiger

April 14 (Saturday)

No dreams last night. I did not get any sense of the pr< “ n< • of the goddess after lying down to sleep. It is as if a dooi th *i was opened part way has been closed against me. 1 onl\ hop the closing of the portal is temporary and not permanent

My money for the month of April is almost all spent. I must scrape by on the food that is left in the house and m>i Im anything. I do not even know if I can afford flowers ffer iL< goddess. The truth is that 1 am getting each month just cnmi-L money from my sister to live on for two weeks. If she did u-.i own this house and allow me to live in it I would be sleepini'm a cheap room in some tenement building. These petty mu in । that should be of no importance are often troubling my mm<l and distracting my thoughts away from my work.

A little boarder has come in to live with me. Today I diseow > < - I dust and crumbs of food had been lifted out of the crack around the baseboard in my bedroom. This can only be the work <>l । mouse. It would never have occurred if my cat had not desern <1 me. Now in addition to everything else I must buy mouse trap

April 15 (Sunday)

My dream of last night - 1 try to pick up and carry hw snakes at once. One of them is passive. The other, a common garden snake, becomes annoyed. I drop it as it wriggles, tia n pick it up again. It is getting angry and trying to bite me. I d; op it again. And again 1 attempt to pick it up. I recognize thru m my own mind that this is a pool’ method for carrying snakes

A second dream My family goes for a walk in the count n It is late in the fall of the year and snowing. My sister and I ;;>< then coming upon a long stone stair that goes up a steep! • sloped field. The bottom step of the stair docs not start at in< level of the ground but begins at the top of a brick and stunwall almost three metres in height. On the crest ofth<? field Ivn farmers are mowing grain from under the snow with scvtlio;

C...J v J                a .

My sister and I climb up the wall easily by using the

crncks in the stones for hand and foot holds. We begin a friendly Ntiowball fight on the stair. I am driven back gradually and at Inst jump from the foot of the stair to the ground. We continue the fight. The farmers notice and descend the stair with friendly Miniles on their faces. In a happy way they are joining with my Mister against me and throwing snowballs down at me. 1 avoid the snowballs and am not hit. Then I try to climb back up the wall, but now the cracks between the stones have been filled up with snow and ice, and I cannot do it. The farmers become more werious in their efforts to drive me away from the stair, but my Mister does not notice. To her it is still all in fun.

185

During my regular morning meditation on the goddess just ns I am saying her name there is a loud clap of thunder. However there is no thunderstorm at the time. Perhaps it was the boom of some jet airplane. It is not an important event but 1 wish to mention it here because it is so strange.

Marta called on the telephone to apologize for the behaviour ol her boyfriend, saying she had only today learned of what he had done. 1 was polite but not any further communication I am inviting. In my own mind 1 have decided not to see Mal ta anymore. She has been too much distraction from my work * ■

already. 1 was being foolish to encourage her friendship and am paying the price for my error.

In the afternoon I am becoming suddenly dizzy and nearly fainting. Perhaps 1 am catching the flu. Or it may be that my diet is too rigorous. Since beginning the experiments on the twelfth day of March already 1 have lost almost six kilograms. Usually the loss of weight is making me feel much better, except sometimes I am having dreams about food. Since these are unimportant I have not recorded them here.

The -Journal of Karl Steiger

April 16 (Monday)

In the middle of the night 1 am coming awake from a deep deep with the sense of being watched by someone. The light from the street shines in through the curtains at the window

Liber Lilith

and falls upon the cedar house of the goddess. I think I b.r . already mentioned that i am leaving the doors of the I mu , open at night to encourage visits by Lilith in my sleep. I < ml.i dearly see the image of Lilith moving within her house, noddim her head and lifting her arms to gesture and beckon to me

For several minutes I am lying without moving as 1 watch I h” goddess to make sure 1 am really awake and not dreaming e\ m , thing. Even when the sleep completely leaves my brain she “<sn tinues to move. Then I get up and go to kneel before her. Wh< n I am looking directly at her from a close distance the moveni. ni ceases. I receive the sense that she is trying to express som“ thing important but some force is inhibiting her. Because I am <■ tired I go back to bed and sleep with my back to the house ol 11“< goddess so 1 will not stay awake watching her.

I have noticed in the past that my consciousness is m.i exactly the same at night as during the day. Late in the nij'hi I am becoming more emotional and sentimental and less inhibit< .1 in my expressions. I mention this fact because it may expl.ni. why magic is usually conducted in the night. The mind is tin h more receptive to spiritual and psychic influences.

April 17 (Tuesday)

The mouse which I have seen signs of in my bedroom Im several nights came out from his hiding place tonight and bold I \ crossed the open floor to the mat in front of the house of Lib Hi I was lying on the bed reading a book without making am noise. The mouse must have thought me to be asleep. II. stopped to wash his face in front of the goddess and sat tln-i< for several minutes without, moving, just as if he is worshippim her. At last he ran away when I could not hold still any long.i and must move my leg to prevent a cramp.

In rnv life I have seen many mice but never one who । w           lb ■

behaving in so strange a manner. Already 1 was thinking tl । cu rious that the mouse comes to my bedroom at all. I won 1.1 expect him to stay on the lower floor near the kitchen whru

Hie food is stored. Now I wonder if he is attracted by something In my bedroom. Either the psychic messages of love I send out Imve attracted him, or he is attracted by the presence of Lilith In the image. However I do not know about any magical link between Lilith and mice.

April 18 (Wednesday)

The goddess should be coming to me more strongly now that Ihe moon is waning but still she feels weak. Lately I am spending many hours trying to determine the factors that make it possible for her to appear dearly to my physical senses. I have to my own satisfaction eliminated from consideration the variables of the days of the week and the foods in my diet, and also feel that Ihe general phase of the moon is not so strong a factor as I at first believed it would be.

187

My exercises and invocations continue as before with only minor variations. Sometimes I am using flowers other than roses and lilies to adorn the cedar house because they are not always available. Yesterday and again today 1 tried sandalwood incense but think 1 will return to the rose incense because I like it better. Also 1 experiment with different seats and various ways of caressing the image of the goddess. The things that are especially useful I will make notes of in this record, but 1 have determined to write down only details that seem significant and not keep repeating day after day an account of the same ritual practices.

April 19 (Thursday)

Last night I dreamed that I woke up in bed in the middle of the night and reached over to turn on my lamp. It did not light, i“> I am assuming the bulb is burned out and get out of bed to I urn on the ceiling light by the switch that is beside the door. This also does not light. Then I think perhaps the fuses are failed and go out to the hallway to try the light in the ceiling of the hall. This also fails to light up. I am going toward the bath-

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Liber Lilith

room at the end of the hail way when a menacing form .........

toward me down the darkened hall. Although it is compl< ¹¹ dark in the hall 1 can see it because it is composed of .i M “• t silhouette that is edged by flickering flames. The face of tli< Ii₍ ■<■ > is lost in shadow and not visible. My intense fear m • < = approach causes me to struggle to wake up. I feel as (Iwnph I am swimming in the depths of a black well and must lighi ai every bit of* my will to ascend to the light of conscmn h.

When at last 1 am able to force myself awake I am wd s; ah sweat and trembling, and my heart is beating with terrm

These nightmares are increasing in frequency ami becoming a matter of concern to me. I am not one wh<” < frightened easily by night fears. By this stage the av i u . person would be trembling with terror, afraid to go i<> l< • । and worried that he is losing his mind, but 1 have perIm m< .1 invocations to different spirits in the past and look upm. th. disturbances in my dreams as a sign that my efforts air i o ring up the sediment in the depths of my subconscious p che. However if they are becoming much worse I will bo.-m n. suffer from deprivation of sleep. Already during the da- I .m. often tired. Also the risk of becoming physicalh ill । increased if the body becomes weakened.

April 20 (Friday)

My sister arrived in the evening. She intends to stay with for the weekend. As usual she is not telling me ahead of >im. that she is coming to visit. It is always the same with her. I • < >• though she lets me live in the house and maintain it and pa\ i.u the water and electricity, she still thinks it is not necessm \ n. tell me when she is coming to stay. After all, what can I sm m her⁹ If not for the money she sends me every month 1 caul'..¹ m.i even afford to live. She treats the house like her house hoc■■ s < it is her house. Still 1 cannot help feeling resentment.

Now all my schedule is thrown onto its head. Everythin:, . chaos. 1 can’t even clean the ritual lamp and bowls w’ithom I.. ।

Hwkinp, me what they are for, and since I have no intention of telling four what, I am doing I must clean them in secret. Always I must be keeping my bedroom door locked so that she does not barge in and Hlml questioning me about the cedar house, the image of the god-l|wn, and so on. I am reduced to whispering the words of the invo ion so she will not wake up, and this is no good.

/\1 least she is not bringing her husband. He almost never 1'tniH’s. Always he has a very good excuse why he must stay in Ilium and look after his business but he is deceiving no one. The man cannot bear the sight of me. To him 1 am only a worth-liitvi parasite living on his money through my sister. The things I urn seeking to accomplish are completely beyond his comprehension. I do not even try to talk to him about them. Once I Mimic- the mistake of mentioning something about magic and he liiitked at me just as if I am speaking a sentence in English or lihiiir other foreign language he does not understand.

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April 21 (Saturday)

I am thanking my fates that Louisa spent most of the afterin ion visiting the shops and friends she has in the city. I don t Mvrn know why she bothers to come here. Now that the Wall him hew broken, everyone goes to the West to shop. They are like rats suddenly released from the squeezing embrace of a Hirai serpent. No one knows how long the checkpoints will H'liiain open, so they till their arms with whatever they can rm rv, expecting the Communists to slam the Wall shut in lheir liters at any hour. 1 care nothing for the decadence of the West. Lvrrvthing 1 value lies beneat h the roofof this house.

At breakfast Louisa asked me what the smell was last iiip.lit. 1 realized she meant the incense 1 am burning during I hr invocation of the goddess. 1 had to think quickly. I told her II was air freshener! Then I am forced to listen for ten minutes win Io she. told me how awful it was and how bad are scents in I Im air for your lungs, and why don’t 1 try pine instead, and if I only cleaned the house properly 1 would not need to hide Uie

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stinks behind artificial scents. I barely paid her any m n m ■.... since I have heard this kind of thing so many times in I Ih p > ।

However she did say something that may have signifu .m. . After looking at me strangely she said how she had b.n.| recognized my face when J opened the door at her .mi ..i because 1 have changed so much since the summer. Tin ■ causing me some interest because I do not have any ferlm;- • i being different. I asked her in what way I have chang' d ; h. said mv face is thinner. Of course this is the diet. But t h< n h< said I have a tired expression and a wildness in my e\ <• H, a makes me look like a madman. 1 am not aware of any ।-. in my features except perhaps my eyes are dark from the <<m i mi interruptions in my sleep from nightmares.

Tonight I am getting a good strong erection in spite of .ill lit. difficulties. When I turn my thoughts to my penis for I hr In i time it does not shrink but continues erect. Soon 1 will H \ harvest the oil. I have not yet tried this only because I d<” believe the link with Lilith is strong enough to generate good ml

April 22 (Sunday)

Last night I dreamed a sex dream that involved my si.-dm I ejaculated my seed in sleep. This caused me to wake up. b -a • near morning, about five o’clock, but I was too tired to Imili. । to look at my clock, The amount of semen was not great I <•<* feeling ashamed of the subject of my dream but realise th.ii u.< one has the power to control his dreams. That is why for Hi. Catholics such dreams are not considered to be sinful.

During the invocation to the goddess I noticed that Lout । woke up in the next room, which always I am keeping ready J* her visits, and was very restless. I heard her moan sect-i d times in sleep and toss around in the bed. This same behavimi) I also observed on Friday night during the invocation. Can ii l” the strength of my thoughts that is disturbing her, or is ii Hi. coming of the goddess into the house? The second possibilii \ must be true because Louisa told me this morning that !"

thought she saw the shape of a woman dressed in black standing illently at the foot other bed.

Thank the fates, she has left this afternoon to return to her hitlustrious husband. She even gave me one hundred marks When 1 told her my money is short. She is a good sister but really Wo have nothing in common in our lives except the accident lit our births. Often I am finding myself wondering about the hut ore of the karma that links our souls.

191

April 23 (Monday)

I am writing this late at night just before going to sleep. My heart is filled with gratitude toward the goddess for her kindhens toward me in bestowing upon me the sweetness of her I'nresses. Tonight she came to me with such palpable strength that 1 am actually feeling the pressure and shape other body ngainst my body. She sat facing me astride my thighs. I could rlrarly feel her kisses, the pressure of her thighs and buttocks an my thighs, the touch of her breasts on my chest and her liands caressing my back and penis. I was sitting in the seat I have already described with my heels pressed into my groin. My penis stood erect for over three hours and seeped much oil. I'hery moment 1 thought I would ejaculate but the caresses of Lilith are keeping me on the edge of climax yet not pushing me owr this edge.

During this time 1 held her image in my hands and caressed II I thought physical union between the image and my erect Mi’xual member might increase the strength other caresses but when I pressed the image to my penis I am feeling no change. In fact it seemed to my senses that the goddess is actually withdrawing slightly when I make this contact. I did not wish hi terminate the ritual because her touch was so strong, and also because every second I expected to climax, but at last the iidie in my testicles and at the root of my penis became so painful I was forced to end the ritual.

Now I am looking forward with much anticipation to the

coming of the goddess into my bed. 1 will take her image wd l> m. into the bed and cradle it against my breast in my folded mm during sleep. It is my hope that at last I will see the g>dd< clearly in my mind during a dream and be able to converse \ lit her. As yet I have not had a clear vision of Lilith or talked m d< >

Liber Lilith

April 24 (Tuesday)

In the morning I discovered that I had ejaculated du rm ■ I night. Strangely I am having no clear memory of it. usd , . vague impression of a soft body that is cold as ice pr< < ■! against my back and the backs of my thighs. It was the m”.. feeling there would be if a corpse lay embracing me from id. back with its arms around my waist. I usually am sleepi: ■ < my side so my back is exposed.

Even though the temperature in the house is normal I .m< feeling cold and shivering all day. This is especially true ol id. fat that is lying over my kidneys in the back. I put or, iv.. sweaters and still when I put my hand under them to feo! m-back it is like ice. The answer may be that ray diet is too h o. and I am not eating enough tats to keep my body warm.

The mouse traps are useless. The mouse only goes armm.i them without touching the bait. I have tried cheese and pi-.mm butter and bits of meat. It continues to dig up the dust ( o.m between the cracks in the floor of my bedroom and around it. baseboard. I will try the traps for a few more days and if id. still are failing to work 1 will buy poison.

Tonight the goddess came clearly. I felt a touching ail m. । the right side of my body as I sat before her house. Espers ill I wish to record a feeling of pressure on the right hemisgt. _H of my brain inside ray skull. After a few minutes this is go mime a mild throbbing. Fortunately 1 do not suffer h-m headaches or the pain would surely have been greater. Winm I was a child I got many headaches but when I was twelve¹ \ ■ n old 1 was stung by a wasp on the top of my head right in ^!d<

middle of my skull, and from that day I have not had any headaches, only occasional feelings of pressure in my skull.

Tonight I began to harvest the oil of Lilith. For this purpose I am using a small spherical bottle of clear glass that has a glass stopper ground to fit into the neck of the bottle with a hermetic seal. The oil flowed strongly and I was able to half fill Ihe bottle. Although the oil is not greatly difficult to be getting when Lilith comes with force, I am thinking that it must be 193 kept fresh at all times in order to have full potency. If possible I intend not to keep it longer than three days.

April 25 (Wednesday)

Last night just before I fell asleep I heard someone shout very loud and close up to my left ear in German the words •WHAT DO YOU THINK YOU ARE DOING?” I am not sure if I he voice was male or female. It was low and harsh in tone and filled with fury. Of course I was alone in the bedroom. It fright-rned me into opening my eyes with a jump. On the mat before Ihe house of cedar the little mouse sat up on its bind legs with Ms forepaws held in front of its body staring at me. The sound of my movement made it to freeze wit hout motion and it is not knowing in the darkness that I am able to sw It- For a long lime it did not move at all. I lay watching it. Really it looked as if it were praying with its paws up under its nose. At another lime I would have laughed at it but the voice is frightening all mirth out of my mind.

For the first time today before the invocation I am anointing my body with the oil of Lilith. Also I put a drop of the oil on the forehead other image. I am not liking to put it on her crown because I do not wish her hair to become dirtv. The moment I am doing this it is remarkable the clarity of understanding that comes into her eyes. She is actually looking at me through Ihe eyes of the doll as a living woman would look into my eyes.

Th e Journ al of Karl Steiger

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Liber Lilith I

April 26 (Thursday)

Today my body is feeling strangely electric. I do not In.." what other terms to use in describing it because I have m • < • felt this way before. It is as if all my nerves all throur.li im flesh are being gently stretched like piano wires durin;: H>. process of tuning the piano. In my mouth on the tip <>l tongue is a metallic taste, and in my nostrils is a sharp .•.<“ nt almost like ozone. Also when 1 am brushing my hair with m hand to push it back from my eyes the roots are sensitive .m.l painful.

I am feeling so restless 1 cannot sit and read for more th e. a minute. Even in the middle of reading a sentence my mind । wandering to other things. My thoughts are rushing around m, head like angry bees. In the afternoon I could not bear n* it any longer and went out to walk the streets. All the people \\ li<< are passing me look at me strangely and turn their heads to fi”ll< .v me with their eyes. For some reason this unimportant main , today is causing me to become very angry. Twice I stopped m study my face in the windows of shops but I am perfectly norm al What is it they see? ■L-

In crossing the busy street 1 was almost killed by a speed,n; truck. Also I noticed that everyone I met and the clerks in tin shops 1 talked to regarded me with hostility. I decided to ret mi* to my house before I am injured or killed. It is obvious to that, some spiritual intelligence that is opposed to my work > using the people in the streets as agents against me by entet .....

and possessing them without their awareness. This posses, t..n is not overt. It is only a subtle changing of the emotions to cn-.m hostility. The only way to deal with this kind of attack is n> l“. very meek and mild and ignore insults, and also to avoid Hi. company of other human beings and even animals.

April 27 (Friday)

Again I have had the dream of the light sw'itch. I am alm<> i certain that the silhouette edged by the angry flames is the figm <

of my sister. It spoke to me and taunted me with harsh words hut I am not remembering when I wake up what it said.

My body is so light it is as if I am filled with explosive gas. The oil flows freely. Only I am needing to turn with my will toward Lilith and she is with me and gives to me her caresses. There will be no difficulty to keep the oil fresh. When it flows I wish to record the fact that the glans of my penis is always very cold and without sensation, even when the rest of my penis and belly are filled with erotic energy that runs along my nerve pathways like flashes of lightning.

All through the day my hands are trembling from nervous energy and the muscles in my thighs and calves are twitching by themselves. I have been trying to think what this feeling resembles, and at last it occurred to me that it must be similar to the feeling of someone who is withdrawing from narcotic drugs. This is a sensation I am not personally familiar with Mince I never take drugs of any kind except only caffeine in coffee. I'lven so the symptoms I have read about relating to this condition lire similar to what I am now experiencing.

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The’Journal of Karl Steiger

April 28 (Saturday)

Marta came to visit in the morning. Why is this girl bothering me only on the weekends? It must be that she has other matters to occupy her mind during the week. I wanted to send her away but respect for her feelings and our old friendship made me invite her in for coffee. She tells me she has broken up with her boyfriend. I asked her if there was not any hope of them getting together again and she said not. Inwardly I am relieved for hen lie was nothing but an ignorant animal. Such men do not deserve the name of human beings. I can never be understanding why an intelligent and sensitive young woman would wish to be with such a beast.

As we are talking I notice she is looking at me with a strange expression. Out of curiosity I asked her if she notices anything different about my appearance. She said that I am

much thinner and my skin is more pale than when she L i t > me, and also that I look as if I have just recovered from a . ......

sickness. She would not believe me when I assured her i I ■ “ . not been sick.

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Liber Lilith

1 cannot resist to wonder what it would be like to mak< ■ with her and at the same time to invoke Lilith into in\ I ”<•<!•. Surely she would be astounded by my virility. No norma* mm is capable of maintaining an erection that is so rigid for so m.m hours as Lilith has caused me to have on several occasion

Over the past weeks 1 am noticing a factor that soom i.. play some part in the clarity with which Lilith is able to upp< • ” to my physical senses. On nights when it rains or when Ht< • is heavy with fog or mist she is stronger. Also several hm< ii has occurred that when 1 invoke her it begins to rain. This h;ipn< m on overcast days when it is likely to rain in any case, bin o • curious that the rain begins at the time of the invocation Ii appears to be the case that moist air aids in the coming Im in of the goddess. This factor is even stronger than tin p.iii played by the phases of the moon.

April 29 (Sunday)

Today during the invocation Lilith made my penis so hard so long a period of hours that at last 1 could not resist taking i i mi., my hand to masturbate and relieve this intolerable sexual ten im > All my nerves were on fire and my head was pounding wiili ih“ pressure of the blood caused by the excessive beating of my h<- ni To my surprise I could not cause myself to climax. There \\;i m-sensation in the glans. It was continuing completely numb jn i > if all the nerves had been severed. For fifteen minutes I lr.“ dm excite myself to climax and then gave up the struggle.

Also during this effort I am discovering that I have gre;d din culty in imagining erotic images in my mind to aid in this n T . ■ of my semen. The pictures 1 imagine of women have no pom • i-excite me. More than this, it is very difficult for me even to l<_; •h -them into my mind because thev have no effect on my desire t.       V

finally when I have terminated the invocation and turned nv thoughts to other matters at last my erection is subsiding. Hie strength of it frightened me badly. If it should happen that I become erect like this and for some reason it does not subside it will surely cause me to die of a brain haemorrhage or heart sill ack. The human body simply is not made to sustain such dresses for more than several hours at a time.

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April 30 (Monday)

My manuscript on the spiritual and subjective aspects of ulchemy returned to me through the mail today. I think I will dot send it out to another publisher. The constant rejections of my writing is very discouraging. Almost I was on the point of Imrning the manuscript. It is so badly tattered and soiled by so much handling that it will need to be copied before I can submit II to anybody else. I do not have enough money to keep copying mid mailing it out to publishers who do not even bother to consider it with seriousness. When will the fools realise that 1 mn giving them something new and important? But the truth In they don’t want new ideas, only the same old ideas in new clothing.

Lilith did not visit me so strongly tonight. This is a relief because I am not sure I could bear another night like last night. At the same time for some reason 1 am feeling disappointed. 1 am worried that 1 may draw back from the brink of lolal success, which in this matter would be a perfect and constant communion with Lilith, because of some false fear and then lose all the progress I have made over the past six weeks.

Question - can the factor which determines the tangibility el I he goddess be barometric pressure rather than the moisture lenient of the air? Perhaps she is able to come most clearly when the air pressure is low. If this is true she should be at her nl congest during violent storms.

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Li her Lilith

May 1 (Tuesday)

I have been fearful to venture into the streets because <”l th. hostility I sensed from all the people on the last ocr;r i->n However I am wishing to begin scrying in an attempt io r un > clear vision of Lilith and possibly even conversation with lh i and for this purpose I must purchase a silver bowl. Despite m success in gaining the tactile caresses of the goddess, still I . not seeing her shape upon the air or hearing her words. \\ilithe help of the oil of Lilith I am hoping I can see her in the 1l

In the afternoon I went out to look in the antique dealer.. let an old silver dish or shallow' bowl. No success. However I U o was no sensation of hostility. This is a great relief to mv inm-i I feared 1 might be trapped inside my house. Whatever i th. spiritual force that is hostile to me, it seems to be inactive..... i

of the time. If I am careful on those days when I sense its act i\ it •, I should be able to avoid injury.

Also today I bought rodent poison. The mouse has becoiin • “ bold it is almost as if it is a house pet. Even when it sees does not run away. The traps are completely useless. I think n must be part of the genetic code of mice to ignore them, at le.i । in the cities. I would not need poison if my cat had not af.in doned me. Today 1 again saw her in the street. This time h* ignored me completely, treating me like a stranger. At lea>i h< has found a good home.

May 2 (Wednesday)

Very tired today. Nightmares destroyed my sleep. In nn. I am picking up oranges out of a pile. They are extremely iftmi !< I and covered with insects. The insects get all over my HmL and crawl into my hair. 1 am unable to brush them off. I iL n wake up sweating. Each time for the rest of the? night whm I try to sleep I dream of distorted faces and crawling in < ' i everywhere. I think large spiders are falling from the c< ilm onto my face and also that my pillow is covered with eai \\ i -At first when I open my eyes I am actually able to sei¹ Hu •

insects clearly. Each time I close my eyes they come back. The result is that I am getting no more than two or three hours nloep the whole night.

May 3 (Thursday)

This morning I was forced to reduce the intensity of my exercise because I became dizzy and thought I would faint. It weerns I am contracting some cold in the head or flu that is making me weak.

Here I would like to record exactly what exercises I have been doing. They are all well-known postures of hatha yoga exc ept for some that are purely strengthening exercises. Those who know hatha yoga will be well familiar with them but to others the names will mean nothing.

When I get up in the morning I take a quick hot shower to loosen the muscles and joints and then drink half a litre of unsweetened fruit juice so that my stomach will not be entirely empty. I begin with Svanasana, which is also called the dog pose, with the head downward, then go into Seu/msu/m with the head elevated, then back to the position of the arched back with the head down for a minute or so. Sitting on the floor I do the leg stretch of two legs called Paschimottanasana, them the Mingle leg stretch known as Janu Sirsasana on both sides, then the spinal twist called Mariehyasana on both sides, and finally Ih<- forward bend with the legs widely parted called Upauistha l\ on asana.

Moving to the sitting posture called Virasana with the knee's together and the heels outside the hips, I bend forward with my hands joined behind my back and my arms locked rd might, then lie back on the floor with my arms extended nl might above my head, then sit up again and do the shoulder hI retching pose called Gomukhasana.

lying on my back I then am arching my spine and supporting I he weight of my body on the crown of my head and the soles of my feet. This is called Seta Bandhasana. After this stretch 1 do

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The Journal of Karl S

the plough pose, called Halasana, and the related pose • Karnapidasana.

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Liber Lilith

Rolling onto my stomach, I do the locust pose with I hr l< > held stiff and elevated from the floor, which is <.ill..i Salabhasana, then the cobra which involves elevation <>l in. upper body, called Bhujangasana, and finally for this serir: 1I., bow pose called Dhanurasana. Each pose 1 am doing twi< r

Standing up next I perform THkonasana on both sides. .in.I also in the reversed position on both sides, followed i> Parsvakonasana on both sides, and then the pose of' the w.h rior, called Virabhadrasana, on both sides. To cool m\ I after these more strenuous postures 1 am then doing the it. . pose, called Vrksasana, with each leg, and finally the simpl. standing with awareness that is called Tadasana.

Lying with my back upon the floor again, I do the should. • stand called Saruangasana for about fifteen minutes. Fiu.ilf. I am doing the death pose called Sauasana for around twmi minutes. After this my body is rested and I am ready Im deep breathing with retent ions of the breaths.

Usually these are all the stretching exercises, except souk times I do a lew others for variety or to trv out their effr. i * “       fcr"'

After the breathing I sometimes also do strengthening exert t -such as push-ups and the yoga chair posture called I ^!tkaf. ■ n,i and leg lifts, but. in recent days I have been omitting (hr < because* I do not have the energy for them in my body.

This morning I have put down the rodent poison into Hi. cracks around the baseboards in my bedroom where the mon < is certain to find it. Strangely 1 am feeling a regret in my h<-.n i at killing this night visitor because he may be a fellow v.-i shipper of the goddess. However if I do not get rid of him the whole house will be infested.

May 4 (Friday)

Definitely I am sick with something. My throat is hme-. my muscles are aching and my nose is closed with mucm>. ¹ ■■

I believe I am having a low fever. I took an aspirin even though I hale to take drugs of any kind, because I cannot afford to fall iirriously ill or my research will be interrupted.

In the afternoon I forced myself to go out to look for the silver divining bowl 1 am needing. With good luck I found it in the first shop I entered. It is silver plate of good quality over brass. Hot solid silver, but even so it cost a lot of marks. To buy it will change my diet for the rest of the month. I must reduce the 201 amount I usually pay for food by one half. This is unimportant. The bowl is perfect, plain on the outside with an inner surface like a concave mirror.

Tonight I saw the mouse eating the poison. He ate quite a lot, of it and then came to the centre of the mat in front of the house of the goddess and sat for several minutes staring at me. I felt quite guilty as I was looking down at him from the bed. 'the poison acts very slowly. He will be taking many days to die.

The Journal of Karl Steiger

May 5 (Saturday)

All day I am feeling weak and dizzy. For this reason I did only a few stretching exercises and stopped after ten deep lireaths because I began to cough. All the muscles in my body ache. My lungs feel as if they are coated with sticky glue and my forehead is hot to the touch. I wish now I possessed a thermometer. I am taking an aspirin every six hours.

When I tried to go out of the house for a walk because I felt sick in the stomach, suddenly a crow is darting down from the sky and almost striking me in the face. It came so close I felt the feathers at the tip of its wing brush my cheek. Never before have I seen a crow near my house. The crow and the raven are both animals of black Lilith the destroyer. I took this omen as a message that I should not be going outside today and at once returned into the house.

Although I am anxious to try out the divining bowl I have decided not to use it until the full moon is past. Also I hesitate Io try scrying for the goddess while I am still remaining so ill.

May 6 (Sunday)

202

All day I have been very sick. My breathing pass.iej- . restricted and when I breathe there is a whistling noise I Im morning I am not even attempting any exercises. Most <>i ih” day 1 have passed reading in my bed. My body alternate*- \< > •. hot and sweating, then shivering with chills. I know my hmr are thick with mucus but when I cough my chest burns an il n is on fire and nothing comes out.

Even though I am sick I dared not omit the ritual of invoc.it ion and offerings to the goddess for fear that she will be offend* - I Afterwards I am taking her into my bed. Even though my I ><>•!', is weakened my penis stood strongly. The pounding of blood m my brain was almost too much to tolerate. In the light of m\ lamp I saw her hovering upon the air above and at the sid<- oi my bed, but she is flashing away with the quickness of thomdd when I turn my gaze directly toward her. 1 think for a tim<- I fell asleep with her image in my arms but am not certain.

Now 1 understand the direction in the manuscript that In । lover must wear a cloth about the sexual member when h< comes into his bed. My under shorts and the sheets are wet ;”•”.! sticky with the oil that has flowed from my penis. I would n<>i have believed that so much fluid could come out witlmui

ejaculation.

May 7 (Monday )

Very sick. I cannot keep food in my stomach. Even ih< thought of eating makes my body seek to vomit. All last imdii I am having nightmares of hideous shapes and ugly twi m <1 faces that were laughing with madness and shouting al m< words I could not understand. It was Hippocrates who .nd that an illness in which the dreams are troubled is fatal, bul .”•> illness with peaceful dreams is not fatal. Each time I woke up my penis was stiff and aching with pain. All this happi n* d even though I left the doors of the cedar house shut and did । ”• >i put the pentacle under my bed.

I believe Lilith is draining me of vitality. While I was healthy this is not a significant loss but. now that I am sick I cannot afford to sacrifice this vital force. Tonight I will wrap the serpent circle around my bed in the opposite direction so t hat it is reading clockwise with the purpose that it shall bar Lilith from coming into my bed. Also I will recite the banishing prayer. I am reluctant to take this step but really I think that il l do not protect myself I will die.    203

My breathing is so much restricted that any movement even Io get out of bed and walk to the bathroom almost is causing me to lose consciousness. This morning someone knocked on the door but I was too weak to answer it. Tomorrow if 1 am not getting better I will call the hospital. I think I have pneumonia.

May 8 (Tuesday)

Still sick, but I believe I am not so weak as yesterday. I slept for twelve hours without waking. In the morning 1 was able to cat three oranges without throwing them up. Now 1 am taking an aspirin every four hours, and after 1 take it, 1 can feel the aches in my muscles fade away and my body begin to sweat. The heat is turned up in the house and I am having great care not to let myself become chilled.

All day I am staying in my bed with the serpent circle reversed around it. Not once did I become erect. This is very unusual. Since I have been invoking Lilith 1 am always erect part of the day. The serpents are making a wall of occult force that is keeping her outside. Even so I do not wish the goddess Io think 1 have abandoned her. Tonight I got out of bed and made offerings before her cedar house and said her prayer and invocation in a brief ritual. Then 1 closed the doors of the house of cedar and at once returned into bed.

The Journal of Karl Steiger

May 9 (Wednesday)

Definitely 1 am growing stronger. Today I was able to eat two light meals of eggs and toast without vomiting. Also I ate

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Liber Lilith

six oranges. My lungs are opening. When 1 cough much phl< ••in of a dark brown and reddish colour is coming out. Howe\< । I still feel as weak as a little child.

When I consider that I might die, and it would be da\ <i” even weeks before someone is coming to investigate and findmr my corpse, I wonder if it is any good the way I am living al<”o< I should have a wife and children. At least then someone won 14 be mourning my death. The truth is that not a single hum.m being on the face of the earth would be having any real sadm if tomorrow I cease to live.

May 10 (Thursday)

The danger is definitely in the past. Today my appriii-returned with force. I began to cat and could not stop until I had devoured enough for three full meals. After this I al mo I became sick but was able to retain the food in my stomach M body is much stronger. The difference from yesterday is iil <■ day from night. Even so I intend to continue to take aspire। and spend most of my time in bed.

I was shocked to look into the bathroom mirror. My han '♦ standing up like dry straw, my lips are cracked and swell-ⁱd and there are pits of blackness all around my eyes. Almost I imagine 1 can see the bones of my cheeks through the pji< whiteness of my skin. With several good nights of sleep tin sickliness should pass away.

Tonight 1 have preformed the full invocation to the goddie. She came to me with moderate force and caused me to beconn aroused. Even in the few short days apart from her J have noai h forgotten how delicious are her caresses. She is not men A touching the skin but caressing the pathways of the? nerves .t well. No mere fleshy caress can compare with her care However because of my weakness 1 have decided not to call b<i into my bed during the night for several nights. I will not cre< I the serpent barrier against her, but neither will 1 place It-pentacle under my bed to draw her while 1 sleep.

After the invocation I am trying the silver bowl for the first time. Into it 1 have put water that has been blessed and dedicated to the goddess in her true name. Since it is not possible for me to get well water in the city I am using bottled spring water. Then I am anointing my forehead and eyelids with the oil and speaking the words of power revealed in the manuscript. The oil is dripped into the water. The bowl is placed before the house of cedar upon a low table that I am able to slide my knees under. Upon the table under the bowl I am putting the pentacle y---

and seal of Lilith.

Since this was the first attempt I tried to keep all expectation|

out of my heart. For about ten minutes I stared into the water|

that is filling the bowl nearly to the brim. Reflected on its surface is the smoking flame of the lamp and below it the invertedy

image of Lilith. I direct my gaze into her left pupil as during

the invocations. Soon everything except her face grows black.g

I ler inverted features have a fierce and insane appearance. The■

blackness closes over the water until it covers the face of the goddess. Then it begins to change colour from moment to moment, each colour Hooding across the colour preceding it and covering it in the space of only a few seconds.

I ask Lilith to reveal her true features in the bowl. After a while I am discovering that my mind has wandered and many minutes have passed. Again I concentrate and induce the changing colours. Again my attention wanders from the bowl and I am thinking about trivial things. It is the same state of mind I often experience just before falling asleep. All this has taken about an hour of time. I decide to end the attempt and dose the divination with a prayer of praise to the goddess.

Although the first attempt with the bowl has not been successful neither has it been completely a failure. The changing colours were distinct and the altered expression on the inverted features of the image showed a face of the goddess I have not before seen.

May 11 (Friday)

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Liber Lilith

Last night I dreamed that 1 was sitting up in bed in my b< d room. In the dream it is my bedroom but really it is nothin-like my true bedroom. The dream room is large with a hu-H ceiling and panelled with dark wood and the dream bed ha.. .“ canopy. A woman is standing in front of the open window which extends from the floor to the ceiling. The morning sunlight shines in brightly and a gentle breeze makes the white gam < curtains billow into the room on either side of her. She is wi \ beautiful with long golden hair and fair skin. Suddenly : h< raises her arms in invocation and the sky turns black. Thum hi crashes once and the wind rises. She has become dark of st. m and her long hair is now black. It rises on the wind and whip fiercely around her shoulders and face like a thousand bla< I snakes. Her blue eyes have also turned dark in an instant . Sh< glares with a twisted expression of fury. Then I woke up.

This dream has made me do serious thinking. I am not sun-it is possible to invoke white Lilith without invoking black Lilith also. Where tin* maiden is coming, not far away l In destroyer is also waiting to come forth. Is it even possible Io gain her love and favours without being consumed by hei ’ Although I was thinking the malicious presence I sensed in ih<-streets was some other spiritual being who was jealous of m\ contact with Lilith, suppose it is really Lilith herself who is tryiif to hurt me even as she is giving me her caresses? What if sh< is loving me and hating me at the same time?

The same results came as last night when 1 divined into t h.-silver bowl. My mind is wanting to slip into daydreaming jnsi as I am about to see visions. If 1 am not able to have success I must consider seeking the help of a woman or child to act as .• medium. Children are supposed to make good agents for di\ (nation. Unfortunately 1 am not knowing any children and c.ih hardly invite a stranger into my house for such a purpose Perhaps Marta would be willing to try. I am reluctant to asi.. because the method described in the manuscript involves sexu.il connection. She will be thinking I merely want to make lc\< with her. In fact I would much rather be making love to Li hi h

May 12 (Saturday)

For several days the poison I have been setting out has not been disturbed. The mouse is surely dead. I only hope he has crawled some place to die where his corpse will not stink up the entire house.

Today I have resumed the exercises and breathing, but not so strenuously as before my sickness. I am still as weak as an old cripple. Any effort makes me double over with coughing and then I see flashes of light and bright spots in front of my vision. Really we human beings are each as brief and fragile as a soap bubble that floats for a few moments in the sunlight upon the breeze and then pops into nothingness. It is requiring all our ingenuity and will-power and self deception to pretend to ourselves that we are more important than this.

Today I ingested a single drop of the oil of Lilith with a small amoun t of red wine. I will continue to take the oil each day unti l 1 can determine if it is having any effect on my health or the progress of my rituals. Until now I have only been using the oil for anointing. I don’t know why it did not occur to me to try the oil while I was sick. Nowhere in the manuscript does it say to consume the oil alone, only when it is mixed with the white or red powder, so by itself the oil may be having no virtues whatsoever. I am eager to begin making the white powder but Lilith has yet to make me ejaculate my semen while 1 am awake.

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May 13 (Sunday)

A young man I have never seen before knocked on my door and wanted to talk to me. I thought be was selling something and told him to go away. He is assuring me it is a personal matter, so at last I invite him into the sitting room which I have made into my library. He is blushing and seems very embarrassed. Finally he says that he wishes to come to live in my house and serve me as my personal secretary and assistant in r^tiirii lor my teaching him about magic and alchemy.

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Liber Lilith

At first 1 thought he was joking but he was quite sim<i“ h seems that he has heard about me from Otto Faber, a tncmh. • of Fritz’s occult study circle two years ago who Heft to live in 1 h. United States. The moment was very awkward for me. All h* I. I am flattered by his confidence I cannot have a com pl* i. stranger living in my house. In any case what can I teach I.....

when I myself know so little? I am a student, not a teach* ■> \i last I was able to get rid of him by sending him away to locate Fi h

Out of curiosity J asked him if he had called at the h*>n . last week but he answered that he has only just arrive*I m Berlin. It must have been someone else who knocked al ih. door while I was sick.

May 14 (Monday)

This evening 1 telephoned Marta at her apartment. As I :.u pected she is the person who was knocking at my door I h“ Monday of last week. I explained to her why I could not answ * * and she is becoming quite concerned. She even offered to <*”m< over and help me with the cleaning of the house and wash nr-of clothes. With many thanks I told her this was unnecessm \ She was kind to offer. I do not believe there is another hum in being in all Berlin who would do so much.

The oil seems to have a calming and balancing effect on m\ mind. I am better able to concentrate during invocations to I l”< goddess and not distracted by trivial events so easily. Tom; I a my penis stood strongly and I was able to replenish the bolt I* that keeps the oil. With taking it internally, anointing my-< H and the goddess during invocations, and dripping it into th. divining bowl, it is being quickly used up.

May 15 (Tuesday)

Today I wish to record a very strange event that may be havm-nothing at all to do with my invocations of Lilith. Early in th* morning before the sun was above the buildings at the easteim

tmd of my street I woke up to hear bangings and veilings from I hr house next door through the brick wall that divides our houses. The police arrived with flashing lights and rushed into the house. After about three quarters of an hour an ambulance rmne and the police escorted the Frenchman from the house Into the ambulance. He was dressed only in his underwear and bleeding from a cut in his scalp. Also he was shouting and talking into the air and rolling his head around on his shoulders. The police held him up on each side so he would not fall and also one of them got into the ambulance with him.

The meaning can only be that the Frenchman has gone crazy. But is this just a coincidence or something more sinister? When I wrote in these pages that 1 would send Lilith to the Frenchman I was not serious but merely expressing my feelings of irritation. Now I am wondering if the influence of the goddess extends behind the boundary of these walls. If at the times when I am not actually invoking the goddess she has begun to wander into the nearby houses, (he potential exists for her to commit some mischief. I must consider the erection of an occult circle around the house that will confine the goddess within lliese walls.

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May 16 (Wednesday)

When 1 was a boy at school I remember one day the teacher felling his students about a Greek youth who had fallen in love with the statue of a goddess and had renounced living women m favour of his marble lover. At the time I remember I am Ihinking how foolish the Greek boy must have been and that he must have had some defect in his mind to do such a thing. Now I understand. He was not loving a block of marble but the goddess who came to him through the stone. His delights were tenfold greater than he could ever have experienced in the arms of a mortal woman.

Liber Lilith

May 17 (Thursday)

I do not yet think I have recorded a detail that may hr -J interest to some men. When the goddess is making my pm erect with desire it is not only harder but also much longer .mJ thicker than it becomes during normal erection. I believe Hu is due to the greater amount of blood that is forced iniu J length. The pressure of this additional blood is expandm;¹ Hu 210 sides and also extending the length of the penis to make for itself. The difference between when it is erect normal l\ .mJ * when Lilith arouses it is clearly noticeable.

While invoking the goddess there is danger in becoming (<•.. much preoccupied with these minor physiological details, m■<m though they have their own fascination. From time to lim< I am reminding myself of the greater purpose to these rilu.J which is to gain increased vitality and health and also to obi am knowledge of occult mysteries and secret matters. The plea m< that is coming from the caresses of Lilith should never hr p • in it ted to become the central object. It is difficult to keep Hu in mind because her touch is so intoxicating.

I am not attempting to use the bowl every night but onh ^1,11 those nights when my inner vitality is strong. So far I mu i report no success beyond the perception of changing colom This is frustrat ing, but even more frustrating is my inabihl \ m ejaculate by the touch of the goddess alone. Even though six । commonly making me erect and filling my entire body wiifi maddening lust that sometimes causes me to wish to tear al m-.. hair and beat my own flesh with my fists to relieve the tnit.lm ek?ctric sensations that tickle at the endings and pathway • nerves all throughout my body, for some reason I am no! .J J-to understand she does not allow me to ejaculate.

May 18 (Friday )

For the first time 1 have had some success with the bow ! In the late afternoon I decided to attempt divining in the sm I >■ ■ of the water. Always before I have tried it at night after

invocation. I closed the curtains to darken my bedroom but there was more illumination than at night. The brightness is similar to twilight. All other matters were identical to my usual practice. For a long time after speaking the words of power I am not seeing anything. Then I am becoming aware in an indifferent way that the image of the goddess is moving in the water. Curiously this is not a matter of excitement to me. I watch her as she begins to dance upon her pedestal, Somehow she is no longer inverted in the water but upright, and I am seeing her as if I am looking through a round window set in a vpry thick wall. She seems far away even though I am able to h<“o every detail with great clarity.

Her smile is gentle and full of love as she dances. 1 can hear the music, which is composed of a kind of flute and cymbals and n drum, not directly with my ears but as if I am hearing only a memory of music 1 have heard at some previous time. There is nothing else before my (’yes except the goddess. She moves with graceful bendings and swagings and waving gestures of her arms without actually taking a step away from her place.

Somehow as 1 watch she changes into a swaying cobra. 1 do not notice the process of change. Only when she has completely transformed into the snake do I suddenly realise how strange il is that she should be able to transform her shape. The very moment 1 have this thought the image becomes less real. I am grasping for it with my awareness but it slips away in only a lew moments and I am staring into the water of the silver bowl.

This vision is very encouraging. Just when I am beginning Io believe I have no ability to use the bowl the goddess is sending tn<’ her beautiful image. 1 feel in my heart it is her loving gift Io her faithful lover. She rewards me for my unfailing adoration. Really I do love her with great ardour and tenderness. Deep in my heart I feel that Lilith is the only being in all this universe who truly has love for me.

Tonight I will begin to invite her into my bed once again with the pentacle and circle of serpents that is reading anti-

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clockwise. My strength is almost all returned. I believe Hm drop of oil that I am taking each morning through my moui fi । balancing the systems of my mind and body. Never before m <11 my life have I felt so clear thinking. 1 see without conlo .....

many matters that before were puzzles to me.

May 1.9 (Saturday)

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Liber Lilith

AH through the course of last night I was tormented b\ rible nightmares. Most are not remembered by me after \\ m; but two terrible dreams are clear. In the first mv bodv is cm < i < <1 •/

with boils that are crusted with yellow pus and dried blood I pick at one on my arm and the scab comes off. Out of the si n I ■ and bloody hole beneath it a black serpent with a mnov rounded head almost like the head of a giant black wum thrusts into my face. I pull it out and throw it away from m-with disgust. However other scabs are coming off from I In >> places on my chest and legs, and dozens of black snake- ,n. wriggling out through the holes, which are reminding m<- ot bloody and filthy anal openings.

In another dream I am walking through dark woods loll <>i shadows when I am attacked by wasps that sting me and !< <

their barbs sticking in my flesh when they fly away. The bol-are like stiff black bristles with little hooks on the ends ih a stick under my skin when 1 try to pull them out. When I -iu stung my flesh is turning a purple colour and swelling up

In yet another dream which was not so frightening Io while I was dreaming it, I am making love to the corpse <>i ” woman on a stone slab in some kind of crypt. She is not partici । Lui-beautiful but has red hair and very fine, thin features. Ihi IL h is icv. None the less I am filled with lust for her. At the niomi oi when I climax the corpse is opening its eyes and its mouth h-fl< wide because it also is experiencing sexual pleasure.

1 awoke in my bed still in the process of ejaculating m\ “ • <1 with a sense of soft pressure upon my abdomen below my o . < I and also on my hips and thighs. This sensation vanisln d •

soon as 1 became completely awake. Since it was early morning I decided not to try to go to sleep again but got up and prepared tor my morning exercises. During the morning hours I felt a curious sensation of hollowness in my body but this has now passed away and 1 am feeling perfectly normal.

The divination in the bowl was not successful today. 1 must not allow myself to be discouraged. It is not to be expected that progress will always be uniform and without reversals. The goddess is testing my love. My faithfulness must remain constant. I have decided to seek verbal communication with Lilith Ihrough two common instruments for communicating with spiritual beings, the pendulum and the talking board called Ouija. Both of these methods are highly reliable and proven to yield good results.

The Journal

May 20 (Sunday)

Marta came in the morning. In spite of my assurance¹ that I a in completely recovered she insisted on giving me a herbal potion she compounded from various whole grains, herbs and oils. She says it is excellent for building up the strength after Hickness. I accepted the container with thanks. When she had left I immediately poured the mixture down the drain. It was I hi¹ most revolting liquid I have ever seen.

1 have decided that when the time is correct I will tell her I he nature of these experiments and seek her participation. The reasons for this are several. I am certain she has greater mediumistic abilities than 1 possess and will have more success with the divining bowl. Also I need her i f I am ever to procure I he red powder. But t he main reason is that I wish to present her body to Lilith as an offering of love so that the goddess can possess her flesh and have physical union with me.

'This evening I tried the pendulum in a ritual setting before lhe house of the goddess. The device of the pendulum is simply a natural rock crystal held suspended from a piece of silk thread. The elbow of the hand holding the thread is rcshii;*

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Liber Lilith

upon the table, and the crystal is allowed to dangle inside a \ • < I of glass near the side so that at the least motion of the hand th. crystal knocks against the inner surface of the vessel li । more successful after the arm holding the crystal bet <.....

fatigued and conscious control of the movements of the hand ■ less perfect. One tap against the glass stands lor the affirm at 1 v । •. 11 > • I two taps for the negative. Thus only questions that ran l“. answered with yes or no are asked through the pendulum.

These are the questions I am asking before the image ol i Ih goddess:

• 1) Is there a spiritual awareness present in the room*?

Answer YES

• 2) Are you Lilith?

Answer — YES, then more strongly NO

• 3) Are you one of the children of Lilith?

Answer — YES

• 4) Are you Naamah?

Answer — NO

• 5) Would I recognize your name if I saw it?

Answer - YES

• 6) Are you a loving spirit?

Answer -- YES

• 7) Do you seek to help me*?

Answer — a rapid series ofclicks

• 8) Does that mean yes? t ■

Answer — silence

• 9) Is there more than one spirit present?

Answer — YES

After this the responses are ceasing to make any sense .m<l must be considered to be mere random knocking. The <>if< । possibility is that there is more than one spirit seeking to coni > "I

the pendulum with the result that consistent answers arc frustrated. It is my belief based on many years of experience with the spirit world that communications with spirits often appear contradictory and confusing for the very reason that first one Hpirit, then another, are seizing command of the instrument only to lose it in the next moment.

May 21 (Monday)

In the afternoon I am attempting to use the Ouija board on the small table in front of the house of Lilith. Success is much more definite than was the case with the pendulum. When I nsk what is the most suitable offering to make before the goddess the pointer is moving strongly under my hands to spell out the (terman words for ’red milk’. This could mean many things, but intuitively 1 sense what is intended by the goddess.

After invoking the goddess in the usual way during the night, I made a small cut in my chest just over my left nipple with the silver knife and caught some of the blood that dripped oif the point of the nipple in the dish used for offerings. I was very much tempted to make the cut in my erect penis but was afraid to risk the possible consequences. I am standing erect so forcefully the blood might be squirting for half a metre and even the skin itself might tear open if I cut it.

21 ,^r>

Next 1 forced myself to ejaculate by masturbating w^rith my hand. This was very difficult. For some reason 1 do not vet understand, the presence of Lilith actually inhibits my climax even at the same time she is making me strongly aroused. It required all my concentration to emit my semen. 1 was only able to accomplish this by imagining a sexual connection with I he goddess. The semen 1 am catching on the pottery dish and mingling with the blood using the point of the silver knife. I si 11 I hem together anticlockwise.

Part of this mixture I then dri nk and the rest I set at the feel ol'the goddess as an offering. During the night the vitality of t he mingled blood and semen will be absorbed into her spiriln.il

body. This offering is many times more potent than they offermr of sweet fruit, more potent even than the monthly burnt offoi mi of pig meat. I am happy that I am able to give an offering <>l i H-substance of my own body to my dear lover. So great is my Im < for the goddess that no sacrifice seems too great.

May 22 (Tuesday)

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Liber Lilith

Today 1 wept before the house of the goddess and asked h< ■ forgiveness for killing her worshipper. Suddenly in the night n is coming to my mind that the mouse who often paused to kn<■< I before her image was one of ber creatures. He came to ;id“-i< Lilith even as I adore her. In this act of worship we were brotlu i When 1 killed him 1 committed the sin of Cain against Abel 11 only I possessed the power to restore her poor faithful creatm. back to life. If I could exchange my own life for his I would <l<-it. The enormity of my sin is clear to me. So many questions .o ■ now clear in my mind.

May 23 (Wednesday)

Lilith spoke to me through the talking board. She wishes into perform an act of contrition f'or my crime against her creatm -I know' what 1 must do. Tomorrow I will cut off my hair an-1 make my face black with soot. Then I will put on black cloth-and hang t he noose of a rope around my neck with a plarm d that reads MURDERER and walk through the streets m mourning for her poor innocent creature. Only in this way cm I make my heart peaceful again.

May 24 (Thursday)

I have done mv act of contrition and mv heart is once num easy in my breast. Almost I did not have the courage to face t n“-ridicule and contempt from the people walking in the stret ' What seemed so necessary in the darkness appeared mad nr in the light of day. Then I am reflecting that, all my actions will

lippear crazy to the average person. I took scissors and cut my hair short, which was anyway getting too long, and put soot from the fireplace on my forehead the way the Catholics do it, and hung a small sign with cord around my neck and went out.

For about an hour I am walking through the streets of' Jlerltn with my head bowed and not one person is asking me what it all means. Many pedestrians are giving me strange looks and a few, especially the teenagers, are laughing at me and making remarks, but no one questions my purpose. This 1 find to be an interesting fact. What they do not understand they turn away from or mock but they never seek to learn about it. They are all sheep. Some are sheep wearing the masks of.sheep, and some are sheep in the masks of wolves, but they are all sheep. Really they would make appropriate sacrifices to t he goddess.

Tonight is the night of the new moon. I am writing these words before the invocation, which 1 will begin earlier than usual so that 1 will have more vitality for a prolonged communion with the goddess. Tonight I am attempting to obtain the white powder. Physically I feel ready' for this ordeal. The sickness has changed my body by making it thinner and lighter, and also I perceive myself to be more permeable to spiritual energies. A hollow chamber now runs through the centre of my body that can be charged with sexual energy like a battery.

Since also tonight I will be making the burnt offering of pork heated on the brass disk over the flame of the lamp, 1 have prepared a second circle of brass in every way like the first for catching my semen upon, should Lilith condescend to release it from the confines of my testicles.

The Journal of Karl

May 25 (Friday)

Some mvstcries are too sacred to be revealed. About the events of the previous night 1 can only say that all of mv prayers and hopes have become realized. For the first tirin' Lilith is coming into my arms as my bride and giving hcrm'lf io

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Liber Lilith

me without reservation. She has revealed her true face Io uh and I flinched not to look upon it and kissed it with the pas .i<>n of a lover. She has given into my hands the sacred white powd< । of alchemy about which so much ignorant nonsense has bm. written through the centuries by materialistic fools. Also h< confided in me her true purpose on earth, about which I cim -o, little except that it is involving the creation of an entire I \ nrv race of beings who are part human and partly composed olApo ii

After the ritual of invocation with its offerings and pra\<i and the time of union with the goddess, she came into m\ h* .1 and we spent the night in lovemaking. With Lilith, to ejacutm the seed does not diminish masculine potency. I am climaxm;-twice more before the morning and after each release my pem is not shrinking but is remaining erect. It is obvious to me I b.ri she has control over the physical mechanism of sexual erect inn which she can make to operate independently of any niem.il desire or even from the hormonal balance in the body.

About the pleasure that comes in her arms 1 can say I th J* except that it is as far superior to the love of an earthly wouem as the flight of the hawk is above that of the dove. Its ecsia- \ cannot be described in words. It is sexual pleasure magudo <1 many times and coupled with the delight of the most fascinal in;' dream fantasy and the physical sensuality of opium and olljr* narcotic drugs. While lying in her embrace I longed to di< rather than be parted from her.

In the morning I carefully reduced the dried semen into .i fine powder and stored it in a small bottle in a safe place. Il > more precious than gold. I will try a grain of it tomorrow mix< d with a drop of the oil and mingled in a small amount ofwin<-All day my mind has been reeling with wonder at the niemoi ■■ of my wedding night. That is the way I consider last night, I In consummation of my loving union with Lilith that shall endm< for the rest of my life. I no longer am seeking any watered prizes from this union. Only to lie in her arms and look into 1>< । eyes is enough.

May 26 (Saturday)

In th e morning I took a tiny grain of the white powder with t he oil. So far I am not noticing any physical differences. It may require several days or even several weeks for the changes to reveal themselves since the ones described in the manuscript seem to be mainly of a psychic nature.

All the afternoon I occupied my mind with writing brief replies to the correspondence that has accumulated due to my neglect. 1 had little interest in the letters. They seem so trivial mid foolish in the light of my recent awakening. I think that 1 will try to break off my letter writing as quickly as possible without being rude. There are a few exceptions who I wish to retain a communication with, since their minds are open to new ideas and may accept the astonishing facts of my experience with the goddess. At some later time 1 may reveal a portion of the truth to these intelligent men.

Tonight union with the goddess was not so strong as last night. I am not surprised or disappointed. My physical body could not endure such ecstasy as I am experiencing in the previous night without igniting and consuming itself in fire. Even today I still feel the currents of electricity coursing along the nervous pathways of my limbs and up and down my spine like liquid Hames. Lilith is loving me too well to destroy me with her <unbrace. I have complete trust in her.

The Journal of Karl

May 27 (Sunday)

Last night I dreamed of my perfect soul mate. In the dream 1 open the Bible and look into it for a verse that is applicable. I find in the book of Peter the following words: “In bliss have I chosen her. She is written from the soul of the Earth for my awakening.” Of course there is no such verse in tbe Bible.

Marta came to visit in the afternoon. I was expecting her to call or come to my house since she often is doing this on the weekends. In fact if she had not come 1 would have myself enn

tacted her. I have reached the decision that I am neednm. Im . participation in my researches. I asked for her help ami I" agreed with eagerness. 1 have the impression that siw v • waiting for me to invite her to join me in my work.

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In only the most general terms I told her that I am attempt m> to establish close communication with an ancient Suniemn goddess through invocation and devotions before her ima She believes I wish her help in divining with the silver bow I l am saying nothing about Liber Lilith or the sexual aspect <>l m-, work or my desire to obtain the red powder. If she learn . th. details too soon I am afraid she will become disgusted.

The supreme reason I am needing her help was reveal'•• I m me by Lilith through the talking board. I asked the goddr what I must be doing to serve her and she replied in (lersn.ih with the words that mean ’beget a child’. At once I undersi<".<l her meaning. She wishes me to impregnate a woman wim । possessed by her to engender the first in a new race of sup“ . humans. She will gift such a child with beauty, health and ih< occult powers of the angels.

Before I can even suggest this noble service I must '<• i Marta’s fidelity both to me and to the goddess. She is comm A

back tomorrow evening to try divining in the bowl. If there ■ >< signs of success over the next few days I will begin to reveal i h< true sexual nature of my work. Fortunately she is not read nr English so 1 can be completely honest in this record and do i-i need to conceal it from her.

May 28 (Monday)

The white powder has begun to operate upon my pswd.< While out walking in the streets this morning I could clem I hear the thoughts of’ persons who passed by me on the walk. More than this I am seeing bright clouds of coloured led t around their heads and to a lesser extent also circling tin .■ hands. This must be the aura which 1 have never before p. i ceived clearly. Clothing seems to inhibit its perception. Tin

ii fact I have not read in books about the aura. Now I under wtand perfectly the halos around the heads of saints in religious paintings. These halos are auras.

Lilith spoke to me in sleep. She confided in me that she had visited the Frenchman and driven him mad because she knew I disliked him. For seven consecutive nights she is coming to him in sleep again and again in a single night in the form of the terrible destroyer and cutting him into little pieces with her curved sword. For this reason he is terrified to go to sleep. Fatigue then is making him see her image during the daytime¹ ho he is never able to escape.

Also Lilith confided in me another matter I had begun to suspect on my own, that the decadence of the people of Atlantis which led to the downfall of the Atlantean civilization was really * ■ intercourse with her daughters by the priests of Atlantis, who began to sacrifice the children of the people before her altars. I am wondering if Moloch is one other forms, since the sacrifice of children is especially her sacrifice. She is grown very powerful in modern time as is proved by the countless abortions of healthy babies done in modern clinics and hospitals. All these aborted foetuses are offerings before the altar of Lilith.

When Marfa camo she seemed surprised that 1 wanted to perform the divination m my bedroom. At first the poor child thinks I am merely wanting to have sex with her. She did not nay anything but I can hear her thoughts. 1 explained that it was necessary because that is where the house of cedar is located. She actually gasped in ber breath when she saw the house of the goddess. Iler reaction is making me realise how impressive and beautiful it is, like a primitive shrine yet completely unique in its style.

1 perform the ritual of divination before the image of the goddess exact ly as it is written in the manuscript, except, only I do not have connection with Marta from the back. She is put l mg <>ii her own ritual robe which she has brought for the dismal inn I instruct her to sit before the little table and I sit beimid h<■”

Liber Lilith

with my calves pressing into her lower back. When the godd* comes I know of it because as usual 1 am getting an er<<......

Marta is not aware of this fact because my penis does nol t<>n< i< her. The divination is disappointing except for one him Marta reports to me that she cannot see clearly becam< U*” black wing of a large bird is constantly concealing the ■■ from her sight.

Afterwards we talked about the experiment in the kib h< i> over coffee. She is agreeing to come back tomorrow' mgld u>. I try again. We are both very formal and proper in our beha\......

toward each other. Poor Marta. She is really quite vulnri at this place in her life. Her boyfriend has just left her at id h< is questioning her beliefs in the occult. She looks to mr .1 ■

teacher who is going to help her unravel all these many twi n <1 threads. 1 feel sorry for her. However her receptivity is mu fin; her an excellent instrument for the service of the goddess

May 29 (Tuesday)

This evening I have instructed Marta in the correct va\ m present the offerings of milk, wine and sweet fruit before 1 L< goddess. We conducted this ritual together prior to the di vino I i>“i I anointed her with the oil but did not explain what is its com position or where it is coming from. I believe it aroused h< 1 slightly, because I observed that her pupils became wider. h> > face is getting Hushed in the cheeks and perspiring, and sh<- । breathing in shallow breaths between parted lips. Or perhap it is the goddess that is coming’ to her.

In the bowl she saw the blackness, and after she had told u to depart with the name of Shaddai the bowl became radi.mi and glowing with pearly whiteness. Although she saw nothin more than this it is very encouraging because it is in keepui with the description in the manuscript. This means two thirm First, the methods in the manuscript have effectiveness .ml are not mere fantasies. Second, Marta is a suitable medium i“>i Working with the bowl.

Afterwards she is wanting me to explain the letters I have written on her forehead so I tell her they are Hebrew for I he truth. I showed to her in the Liber Lilith the place where the direction appears to write the letters on her brow. She is very excited to learn about the book. Really her genuine interest and excitement is warming my heart to her more than ever before. Since she is unable to read Latin I translate for her in a general way the first chapter.

May 30 (Wednesday)

Tonight Marta and I performed the ritual of invocation and offering before the cedar house together. We shared the substances of the offerings with the goddess in common between us. For the first time as she is looking down into the silver bowl I am taking her earlobes between my fingers. This caused her Io lean back against my body so I reached around her with my hands and gently began to caress her as it says to do in the manuscript. Still we are not joined sexually. I believe my touch is distracting her from the work of divination. Obviously it will require great concentration on her part to continue to seek visions in the bowl while she is at the same moment feeling arousal.

The Journal ut Karl Steigc

Afterwards since Marta is not mentioning my caresses I nlso say nothing. Over coffee I read to her the chapters in Liber Lilith, from two to seven, which is the part that describes the ancient history of the goddess. Marta has brought her camera with her and asks for permission to photograph the cedar bouse and the image of Lilith. The purpose is so that she can have the picture enlarged until the image of Lilith in the picture is the same size as the actual doh. This she intends to pul on her wall so that she can make morning devotions before it I ler words bring delight to my heart because I have not sugpr: I<al Ibis course to her in any way.

May 31 (Thursday)

When I woke up in the morning there was a stiffness m m joints that is like a mild arthritis. I am mentioning tin. !”“ ”. because never before have I felt a trace of arthritis in m\ Hl. Whether this has anything to do with my research there i n-way to determine at this point. Several days over the Iasi u •. I I have also felt this stiffness, but not so clearly as this mm nm After I had been awake for about an hour it is going a wav w 11 h out a tr ace.

Walking in the streets today to buy groceries I felt comphi. I invulnerable to any harm. Even once I crossed a busy ¹' - • ¹ without bothering to look for cars. When 1 heard the shrwi m< of tyres and the blasting of horns I did not even bother to l<”ol around, so confident am I that no harm can come to me. Alw .r. I am feeling the goddess wit h me as if she walks close .......I

me and looks over mv shoulder. 1/

Tonight I was able to devote all my love to Lilith wiIIkhiI distraction since Marta had other personal matters to attend m and could not be coming to the house. I welcomed the chaise m express my love to my lover through the entire evening, iu i>r heart I have been feeling guilty in giving so much of my attorn mu to a mortal woman, even though J have not been unfaithful i<> Lilith and really am not wishing to be unfaithful. Above all I <I.• not want Lilith to become jealous or turn her beautiful s.“.“ away from me.

June 1 (Friday)

A woman came to the Frenchmans house in the mos inn

things around through the wall while I was performing n>

daily exercises. Finally she carried three cardboard boxc m her car and drove away. The Frenchman has not yet return’ d Really I wish him no great harm. I have decided to ask Lb if to release him from his torment. However 1 am not knon •.■ whether she will comply

Marta showed me the enlargement other photograph which was made into a poster for the wall. I did not know the shops could do such work so quickly. When I looked at the face of the goddess in the picture after a few minutes awareness is coming into her eyes and she is regarding me back from the photograph. Marta should have good results. 1 have told her how to focus I he attention on the left, eye and project into it the thoughts with the force of the will. Unfortunately she does not possess the pentacle, seal and serpent circle so her results may not be perfect. Still it is good practice for later.

In scrying into the water of the bowl she saw for the first lime clear images. She reported a distant image of barren stone hills and then a scene of an ancient city of stone and red mud bricks. One detail is interesting. She said the walls of some of the buildings are not vertical but sloped slightly to narrow at the tops. This does not sound to me like Egyptian or Greek building. After this she is seeing scenes quickly one after the other of beautiful young men and woman making love. This is wry encouraging.

I read to her from Liber Lilith chapters eight to twelve. She was affected by the erotic images of the eighth chapter and asked me to read it again, saying it was very beautiful. But she was also troubled and wanted to know how I can be sure Lilith is a true goddess and not a demon. Then I am explaining that the god of one culture is turned into the demon of the next by its priests. I do not believe she is completely convinced. Really there are many evil aspects to Lilith and these must be faced openly and not pretended not to exist.

The Journal of Karl Steiger

•June 2 (Saturday)

In the morning Marta came and remained almost the entire day and evening. I showed to her how to do the stretching and breathing exercises and we went through them together. She is doing much better than 1 was expecting because she has already had some experience with yoga. Also 1 instructed li<r

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Liber Lilith

upon her diet and read to her the passage in Liber Lilith rel.ii n>i to diet.

While I was meditating she insisted upon vacuum inf- I Im house from foundation to roof and dusting everything. Realh ii was badly in need of being cleaned but the result was that I .a for an hour and listened to the machine suck up dust instead <>i contemplating the beauty of Lilith. We listened to a huh music. I am discovering that she likes Liszt and Debussy al ■> I read to her chapters thirteen to sixteen from the Liber Lihih These are the chapters about the way of spirit love, the making of the pentacle, the prayer and invocation and the extraction <>i the oil. After this there was no pretending about the sc.mm I nature of my relations with the goddess.

She asked me straight out why I did not make love to h**i and I explained that I could only do this in the setting of rilo.il devotion to the goddess. To make love to her in any other would be to lose the love of Lilith, and this would be not ooh regrettable but at this stage in my progress also very danger* m 1 am not wishing to have Lilith grow angry with me. Theo I read to her the passage of the twenty-second chapter lli.d describes divining in the bowl through a female mediam Marta is asking if I could have sexual connection with her during the divination and 1 tell her yes, providing that she is will onto become a passive vessel to receive the goddess. She agreed to try this and in the night I entered her sexually from the ba< I while sitting before the silver bowl and the house of the go<l dess. All through our union I am keeping my eyes only direct*-d to the¹ face of Lilith, and as I feel the passion of Marta rising al the same moment I can see expressions of lust in the eyes and on the face of the goddess.

Afterwards Marta was quiet and pale. I thought she w.i feeling shame at what she had done but the cause was som<-thing else. At last she is telling me that at the instant she । climaxing she saw in the water of the bowl a horrible face hl < the face of a demon that wore an evil and also a very cru< I k-

expression of lust. This has shaken her courage. I understand nil this. Such faces come to me now so often in sleep that I am not in the least troubled by them but for Marta it is something unknown and frightening. I tried to reassure her and told her not to be afraid if tonight she is having some nightmares.

June 3 (Sunday)

Tonight 1 have read to Marta the remaining chapters of Liber Lilith with the exception only of chapter twenty-one, which is the chapter on sexual congress with a corpse. I did not dare to read her this part because I am certain she would be horrified and repulsed. She is not aware that I have left anything out and believes she has heard all of the manuscript.

She was very interested in the white powder which I showed to her. For a long time we discussed the making of the powders. She also is wanting to procure the red powder so that we can mingle the red and white and thereby magnify their power. I have decided to give her the white powder with the oil in wine even though there is little enough of it for my own use. We also talked about the need for her to begin to generate her own oil.

Since Marta was reluctant to use the bowl tonight we only sat side by side on the mat and adored the goddess after her invocation. Later I asked Marta if she had been troubled by dreams. She did not want to talk about it, but finally said that none of the nightmares had bothered her much except for the persistent conviction that there was something dead lying beside her in the bed all through the night. For this reason she is losing sleep. I reassured her mind and told her to pay no attention to such fantasies since they have no power to harm her.

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The Journal of Karl Steiger

June 4 (Monday)

Today I have composed a ritual of invocation for Marta designed to quicken the flowing of the oil from her sexual parts. When first 1 described it to her she was reluctant but. al last

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she agreed to try it. The ritual I will describe here in d” i “J because it does not occur in the manuscript and may bo o.t lol to other researchers.

After invoking the goddess into her house in the usual nun uh ” I am causing Marta to lie down naked on the floor of in\ 1>“ <1 room, with her head just below the image of the goddess .iml her feet toward the south. Around her is the circle of serp<oi in the shape of an elongated oval. Under her bottom I am pin mi the pentacle and seal of Lilith so that their power will o upon her sexual organs. I have anointed her with my own I m the hope that this will aid in the coming forth of Lilith.

Standing with my feet on either side of Marta’s hips l .n hh the house of cedar I am speaking the following invocation i-> the goddess which 1 have composed for this ritual:

"(treat Lilith. mother of demons, who are called the ancient and the sinful, who are both maiden, and harlot, creator and destroyer, bring forth the true oil from the loins of this woman Marta who is your servant and your lover upon the earth. Purify her with your caresses and anoint her with your hisses. Enable that she may love you *                   A '    T--

even as I am loving you with all of my body and mind and soul. So lei it bed'

Then I kneel down and begin to caress and kiss the huk< J body of Marta with my fingertips and lips, beginning ai In t head on her right side and circling her body anticlock wi < Gradually her eyes are becoming distant and glazed over will, an expression of passion. She is not looking at me but upv. .nJ at the face of the goddess, which to her sight is inverted jie i .” it is in the water of the silver bow l.

After continuing in this way for about twenty minutes I u-n myself strongly aroused. I stand up then with my feet or; <•;““ h side of her hips looking at the goddess. Marta’s body at Hu point is undulating softly beneath me. My erect metnber props । through the opening in the front of my robe but 1 am feefuit <•“. impulse to conceal it. In a strong and commanding voice I <. Ji the goddess with her true name. The effect on the bods > i Marta is like electricity She moans and opens her thighs m J

arches her back so that her hips no longer are making any contact with the mat. I can see that tbe oil is flowing from her sexual opening which is itself considerably inflamed with desire. The oil also is flowing from me strongly and dripping from my scrotum onto her lower belly.

Suddenly Marta cries out with a long falling of the voice that changes its tone. It is difficult to describe in mere words. The sound she is making is not a scream or a groan of passion hut almost like the cry of some strange jungle beast. I notice that her eyes are turned back in her head. The sound has a completely unexpected effect on me. It causes me to ejaculate suddenly just as if a needle has pierced into the length of my penis. The sensation is so painful that it is really beyond pleasure. I am discovering afterwards that there is some blood in my mouth because I have bitten my lower lip without realizing it. My seed falls upon Marta and even some of it upon the image of the goddess. Afterward I measured the distance in a rough way and discovered that I had emitted my semen not less than one and one half metres. Before today | would have said that this was not possible.

After my moment of surprise that I had ejaculated I moved quickly and collected some of the oil from Marta using the spoon and bottle we bad earlier consecrated to this function. 'Then before it dried I was also able to collect most of the semen upon the clean brass plate and set it over the flame of the lamp to bo reduced to a white crust. Marta also had climaxed al the moment she was making that strange cry. This she told me later. For about ten minutes I could not. awaken ber from the trance she had fallen into. She continued to writhe on tbe mat with her bead tilted back and her eyes rolling without seeing anything. The movement of her body is reminding me of a serpent. Really I became very worried and even thought about calling the hospital before she finally began to recover her senses.

The rest of the night she is so unfocused and vague in her behaviour that 1 was reluctant to allow her to return to her apartment. At last she is telling me she must go because she has work in the morning. I am afraid that I have moved too

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quickly in introducing her to Lilith. Now she is frightencil h.J probably will want to give up the work altogether. Rea I L I such a fool to move so fast with her. 1 have done in a week v. h a

should have taken a month.

June 5 (Tuesday)

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Liber Lilith

In bed last night I was troubled by a dream of giant scot .......

as long as my outstretched hand, that crawled all over m\ I and left their barbed tails embedded in my flesh. I did rml mind except, that they always were trying to strike at my eyes As nn and again 1 was waking up and hatting them away from m-face. After waking I could still see them all over the bid .m<l under the blankets for several seconds.

As I had feared Marta did not come to the hous< lie evening. I will not phone her. If she is wanting to contimn ili< invocations of the goddess she will come without the ri< < “l me to urge her or argue with her. Probably she is merely frigl d<n>”I at losing control of her body.

Today 1 have reduced the dried semen to a line powder AH - । much regret I am throwing away the old powder before pul I m_f the new powder into the bottle. Although it is more pr< < imi than pearls I believe it is best that it is always kept fresh

June 6 (Wednesday)

It is possible that the astrological sign through which Lie moon is passing may be playing a part in the coming of I ihii” upon the earth. I have noticed that for the past three day I moon was in Scorpio. This is interesting because of the snl>p > i matter of my dream on Monday night, and also because id i h> sentence in the twenty-first chapter of the manuscript win । < a is directed to conduct the necromantic ritual while the nn”.....

in the Scorpion. I am thinking it may have been unw i < i-> invoke Lilith into the body of Marta at this astrological t urn

Looking back over this record and comparing it with the almanac I am finding that Lilith came to me strongly with the moon in Scorpio in April, and also that in May during this astrological phase I was near to death with sickness. This leads me to believe that this period is both potent and highly dangerous. Probably a number of factors must conspire for the goddess to be coming with maximum force. If I am correct in my speculations Lilith is most strong on the night of the new moon in Scorpio when it falls upon a Monday during a rain storm with very low barometric pressure. Also planetary hours may be a factor to consider, with lunar hours the most suitable for invocations.

Apparently my prayer of intercession for the Frenchman Ims been answered, though not in the merciful way I intended. Today I heard from the old woman who lives across the street that he is dying last night in the hospital. She says her niece who works in the hospital told her that he killed himself by rutting his own throat with a piece from a broken water glass. This is not what I intended when I asked Lilith to release him from his suffering.

Marta still has not called. I am becoming worried in view of what I have learned about the sign of Scorpio. Yet I do not wish Io appear to be begging her to return, or for that matter commanding her either. It is her choice. She must decide if she has enough dedication to truth and sufficient love for the mysteries Io go forward.

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June 7 (Thursday)

This morning while walking in the street I heard a dog barking and suddenly realized what it was saying. It wanted another dog to come over and fight. I am not meaning tbat I can hear the barks of the dog as words of German, but only that the meaning in the barks was plain in my mind. Even I saw in my thoughts an image of the other dog. This must be what is meant when old writers say that some saints and sages could understand the tongues of beasts. However this ability is not cimstant with me, since later I heard birds singing and did not

understand anything from their chirps. It is the same wd h 111. thoughts of people. Sometimes I hear them as if they an' sp<”l < h and other times I cannot hear them at all.

Liber Lilith

I must record an incident that happened while I was .1 l< < |. last night. It was not a dream but a sense impression. 1 h<-< .....

aware of a great roaring in my head, louder than the b>nd< 1 thunder that went on and on without changing its tom It. only thing I can compare to this sound, which I am feel i nr \ ji t my nerves and bones more than actually hearing with m\ <-.n is a vast maelstrom surrounding me on every side and th*. >1 ening any moment to draw me into its depths which are v at out any bottom. The sound is electric, like the whirling. <•! > mighty dynamo that produces limitless power. It is makm- m< so terrified that I force mvself awake before I even ex.u......

* ' what is causing the sound.

Can it be possible this sound is the churning mill ol it. great blind dragon that enabled the union of Samael and I .iti t before it was castrated by the mighty angel of the If la Armozel? Today I have been speculating that this vorn . >4 power is the same as the coiled length of the serpent of \ called kundalini that is said to lie coiled up at the base ot L spinal cord. Perhaps the red dragon lies sleeping within < ■ < • human being and only awaits the correct conditions for a i-awaken and make creation possible through the annihiian h. -I opposites.

Still Marta has not phoned or come to the house. I seriously worried that her experiences may have affected !”■ । psychic balance. Not every person is possessing the menud . । bilitv to endure communion with the goddess vet still rco. .m wholly sane.

June 8 (Friday)

Still Marta has not appeared. 1 am worried, If she doc< ">1 call tonight I will phone her apartment in the morning, h t i . be that she is being tormented by Lilith in the same manor) ।

The Journal o

the Frenchman. If this is so I can protect her. I can be teaching her the words of banishing and lending her the serpent circle Io invert around her bed. It is only this last measure I am certain in my own mind that saved my life while 1 was sick and could not sleep.

While performing the ritual offerings before the house of cedar, I am getting very clearly the impression that the offering ol'dried dates is not showing enough dedication by my soul to 233 my dear lover. In a kind of trance I allow Lilith to guide my hand. She causes me to cast away my ritual robe so that I am Handing naked before her, and with the sharp point of the silver knife to cut my breast in several long diagonal cuts in the flesh over each nipple.

Strangely I do not feel any pain nor is there the least trace of fear in my heart. The blood pours forth in long red streams that flow down my chest and even down my naked thighs and shins. I take some of the blood on the palms of my hands and rub them together to make them red, t hen transfer the redness Io my cheeks. In my heart I feed an impulse to cut my cheeks with the knife but I am retaining enough sense? to realise this will make it impossible to walk in the streets and not be stared at.

All this time my penis is standing strongly erect against my belly. The thought comes to my mind that if I take up the knife and cut it off now at the roots and cast it at the feet of the goddess it will be the supreme demonstration of my fidelity since it will then become impossible for me to betray Lilith by lying in the arms of a mortal woman. However I recognize the madness of this idea and am having no trouble dismissing it from my mind each time it returns.

June 9 (Saturday)

Since Marta did not contact me yesterday I phoned her at midday. She was reluctant to speak with me. Her voice was subdued and even sounded fearful. I am asking her why she has not come to my house or spoken to me. She tells me sbe has

234

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decided not to continue with the rituals. Naturally 1 am ask iop her if she is sick. She replies that she is not sick but that h* feels the experiments with the goddess are too dangerou i.. continue. I tell her the danger is only existing in her mind .uni she becomes angry.

Then she begins to say foolish things. She calls me a m.ui man and tells me that I am wasting away to a skeleton. II I <l“. not immediately abandon the goddess and seek profession. help I will soon be dead from malnutrition. Also 1 have cr.”. s eyes that make her frightened even to be near to me. She |u burned the photograph of Lilith and never is wanting to see I In goddess again. In her opinion Lilith is a demon from Hell, lull her she has acted with too much haste and may change h< > mind but she says she has been reunited with her boyl’rn n.l and that all her relationship with me was a terrible mistake

I am angry with myself over my poor judgement in show m; Marta too much too early. Her expressions of eager enthusei.m deceived me. I should have realized that they were only a m.i I. and that her real interest was in forming a love relationship with a man to replace her boyfriend. The worst thing is ih.it the bad experience with the goddess has driven her back iuh-the arms of that vulgar animal. I am feeling truly sorry for I hi She has great occult gifts that only need to be properly develop- <1

Tonight I mixed in a random pattern the twenty-two phcTUh cards from the Tarot face down upon the mat within the cin b of serpents before Lilith and asked the goddess to select iln single card that is best revealing the quality of our future hl-together. It will be easy to imagine my happiness when 1 : .i\ that. I drew from the scattered cards the one that is called Tin Lovers. This card is showing on its face the scene of a nun standing between two women. The one on his left is a fair ;iihl chaste maiden, while the one on his right is a bold harlot wlu wears a crown of gold upon her head. His is having to chon . between these lovers. A winged cupid in the air above point his arrow at the maiden.

June 10 (Sunday)

Today I fell down and was unable to get to my feet for the space of over twenty minutes, even though I tried several times. Each time the bathroom where I was lying seemed to spin around and the blood roared in my ears. My heart was racing out of control with no regular rhythm to its beats. Then in the space of a few minutes I returned completely to normal and was able to stand with only a slight dizziness. When I am looking into the bathroom mirror for an instant it is as if a skull is staring back at me with only pale skin stretched across its bony corners. After a moment the illusion vanishes and I am seeing my normal face once again. I do not know what to think of this puzzling episode.

It has not been necessary today for me to use the circle of serpents or the pentacle to invoke the goddess. All that I need to do is think other and at once she is with me and I am feeling her clinging caresses. There is no question about her presence because my penis is rising strongly. When I turn my mind away from her to common matters such as cooking or reading a book she withdraws from me and my penis falls. It must be emphasized, for those who will not understand the reality of this event, that I am not thinking of sexual matters when 1 am becoming erect, but only of the face and name of the goddess.

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June 11 (Monday)

Marta has completely betrayed my trust in the most malicious way by calling my sister on the telephone and telling her all manner of evil lies about my work and the condition of my physical and mental health. In the afternoon Louisa is phoning me with great concern and asking many very specific questions about my research that she can only have learned from Marta. How this treacherous slut is able to learn her number I don't know, unless she has also told everything to Fritz. This is my reward for trusting her with my secrets. Women always will betray men. It is a part of their essential nature.

In spite of my efforts to reassure her, Louisa is determine! to visit on the weekend and see for herself whether I am m.i<l I could not persuade her that it is unnecessary She would Im coming sooner only she is unable to leave Bonn before Erol.n evening. At least this will give me time to conceal all impoi I .mi instruments and writings so that these things cannot incnim nate me in her mind.

June 12 (Tuesday)

Liber Lilith

In the morning 1 went out shopping for a new bathn"^:ii scale because mine is broken and does not read the prop । weight any lunger In the store 1 am noticing that many per -hi are staring at me. This is causing me some pleasure becau < ti means that t he potencies of the oil and the white powder ha\-begun to transform my body. I am beginning to radiate wdh light like the angels. The electrical energy charge in my cool i< is grown so powerful it now crackles over the surface of my sk111 and makes the hairs on my arms and the back of my nark to stand up.

Also I bought some groceries although I no longer need l<-eat. The air itself is providing me with all necessary noun h ments. In the morning when I get out of bed I am hungry. Lui after I have completed my deep breathing exercises with retent inn of the air and visualization of the pranic energy filling my bods the hunger goes away and I have no appetite for the rest of I h< day. Even so I am forcing myself to take in foods high in carl--hydrates because this is directed in the manuscript and I <l-> not wish to run down the reserves of vitality in my body through union with Lilith and thereby risk again failing ill. Real I\ d does not matter what I eat. My body is now able to convert am substance no matter how foul or noxious into energy;

The visions are coming easily tonight in the water of the si h ■ । bowl. First I see a vast black cloud. I banish it with the num* of Shaddai and it becomes white, but after a few minutes l b-blackness is returning. Again I send it away and it changes mi--a sandy beach at twilight. A woman in a long black clrnd

approaches me. 1 know it is Lilith even though 1 cannot see her lace, which is concealed in the shadows of a hood. She gestures (hat I should follow her. She is leading me into a small hole in the bank of sand that opens into a large cavern all ablaze and glittering with precious stones of many colours set in the walls.

In the middle of the cavern is an ancient book with bindings and hasps of black iron. I go to it and try to open it but it is locked. Then the dark figure draws a sign in the air with fire and out from it drops a silver key onto the floor of the cave. With this I am able to open the book. It is filled with many strange diagrams and unfamiliar writings that look similar to hieroglyphs. 1 turn to the goddess for help but sbe holds up her hand in admonition and it is not flesh but only bare bones. In clearly the words “All this will be

The Journal of Kar

my head I am hearing

revealed to you.”

The symbols in the book were

Figure 8: Steiger’s Dream Symbol

Liber Lilith

June 13 (Wednesday)

All through the night Lilith whispered secrets into m\ < >■ In the morning I am weeping like a small child because ! caiiiK-i remember them. Only I remember knowing that they would • i■ < me freedom from death and the ability to accomplish any dr h ■

The lightness of my body is so much that when I take a ,i< p almost I am floating. My foot glides through the air bed err ii comes down. I believe I could walk on the surface of wafer d I wish, or even on a heavy mist in the air. In the afternoon 1 \\ • ni to the barber to get my ragged hair cut evenly so that it wonM be presentable to Louisa. While waiting for the chair to ber<.....

empty I read the thoughts of the barber and realized he ha become possessed by some evil intelligence and is intendirip. slit my throat with his razor when I sit down. I wanted io i nr away at once but 1 forced myself to ask him who it is that । controlling him. 1 asked him three times but he only stared a me without saying anything, so I ran out before he is killing lain the attic is a small door that leads to an eave over one ->i the upper windows. The space is never being used for anythin" not even storage, and I don’t think my sister realizes it exr t It is a good place to hide this record and the instruments of rit u. d while Louisa is staying here. I have swept and vacuumed ii ■■ that none of my precious things will become soiled.

June 14 (Thursday)

Everything now is safely hidden in the chamber of the aih-except this ledger. Even I am putting away any writings <>a serious occult questions in case Louisa is snooping through m . papers behind my back. I will also conceal this record tone de because I am not knowing how early tomorrow she will arrn.< She is pretending this is only a friendly visit but I know L i true purpose. She intends to search for some evidence thm I am unfit and trv to force me to consult a doctor. Alwavs Lom . ■ has hated my study of the occult, which she pretends to hold m contempt but really is terrified about,

Today I have cleaned the house entirely of dust and even washed the floors and walls so that she cannot say I am letting its maintenance deteriorate. Always she is attacking me on four fronts: 1) that I am not keeping properly the house; 2) that I have no job and cannot support myself; 3) that I am not married with a family; 4) that my occult interests are a foolish waste of time. I have decided to tell her that a printing shop has offered me a job, and also that I have been dating a woman. These lies will take two rocks out other hands. When she also sees no sign of occult objects and that the house is clean, all her large cannons will be spiked and she will be reduced only to sniping with small arms.

239

Now I will take this record to the attic and pull the old bureau across the little door to the space in the eave. The bureau is at least two hundred years old and very heavy. Louisa will not be able to move it herself even if she thinks of the little door. Almost I could not move it myself. It is much heavier than I remembered it to be.

June 17 (Sunday)

At last she has gone. All evening I have been sweating like a sow to return my ritual possessions to their rightful places. Shortly I will perform a devotion to the goddess and apologize humbly for neglecting her these past two days. I know that she understands and is not angry but I am ashamed over my long absence from proper devotions at her threshold.

Louisa arrived late in the afternoon on Friday. Much to my surprise her husband Charles came with her. I was expecting her at once to begin a long tirade about how odd I am behaving, how strange I look, and so on, but instead she is talking in a bright and cheerful manner and never once mentioning my work or the state of my health. This caused me to hope my suspicions about her purpose were lacking in foundation but I should have remembered how devious is her mind.

240

Liber Lilith

Later she makes the offer to help me with preparing th-dinner. As usual she is deciding what we will eat, pasta with her own specially made sauce. Even she has brought the n< < essary vegetables and meat. She is very insistent that I mu ! help her to prepare it. At first I think she only wants to I a It (“■ me alone away from Charles, but as we work in the kilclun I hear the sounds of movement upstairs. Almost I am lauglmc out loud at the depths of their deceitfulness. They must h,i\< decided before even coming into the house that she would dis’ i .i< i my attention while he searched my rooms lor incrimiiim ntr evidence. Naturally he discovered nothing. I ate some of lit* pasta and even enjoyed it because it is in keeping with m\ r.u bohydrate diet, but the meal was later in the evening than I usuallv eat.

On Saturday my sister is becoming frustrated because¹ h< has found nothing strange either in my behaviour or my Iwa -In the morning she is sullen and watchful. The afternoon । spent very entertainingly in discussing the merits of occuli beliefs. Both of them try to make me say something tbc\ * .m write down later and show to the psychiatrists. I pretend ih.u my interest is less serious now' than it was before. Charles a i me if 1 have any magic wand or cabalistic pentacles and 1 n-ll him that I have some time ago burned all this rubbish.

Finally my sister is mentioning a telephone call from .i friend of mine that is causing her some concern. She does j actually say Maida’s name or tel! me what the call was ahoiii I say in a careless way that many of my friends connected \\ ^if t mv old occult interests are not altogether stable in their mind and that some of them resent my opinions. As an example I a that one young woman named Marta is even forming an irrai i<”r >. 11 personal fixation on me. and that she is becoming very aimo when 1 begin to see another woman not connected wit!) <>-occult circles.

Then my sister is asking me what is the name of m\ hr.. > and where does she work and what is her family like. To all 1¹ f '

I make up convincing lies. At the same time I mention in a casual way that I will soon be getting a new job with a large printing firm. Of course this is exactly what my sister has been longing to hear. She is delighted and congratulates me. Even Charles is shaking my hand and slapping me on the back because he thinks I will no longer need to live on the money Louisa is sending me each month.

On Sunday the three of us went out for a late breakfast. When we returned my sister is asking me what 1 weigh. She says I am losing a lot of' weight and have 1 had a doctor to examine me because it is a common sign of cancer. I tell her I do not know my weight because the scale is broken. However she tells me it looks perfectly new and anyway she tried it this morning and it is working perfectly.

Much to my annoyance she makes me get on the scale. According to the machine I have lost twenty-seven kilos in the past three months. Fortunately Louisa has no way to know what my weight was three months ago. I (ell her I am on a diet to try to get rid of the fat around my middles She looks at me very strangely and says that 1 don't have any fat around my middle, that she is able to count all my ribs. At last I am growing no angry I cannot control myself and tell her to mind her own business.

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Before they leave Louisa tells me she wishes to go over all Ihe rooms in the house carefully because she is thinking of putting it up for sale. With the shortage of living space in the city she would get a very good price for it. This threat to sell the house. hIio is making at least three or four times a year, whenever she ih feeling angry with me. Of course there is nothing I can say. The house belongs to her. They go over all the rooms looking in Ihe trunks and cupboards and spend almost an hour digging through the junk in the cellar. Then they go into the attic.

Just when I think everything will be well Louisa is remembering the little door that leads into the eave. She tries to move I he bureau but it is much too heavy for her. Then (’harles

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comes to help her and I am certain my occult materials will l<. discovered and it will precipitate a loud and ugly scene. Sm< I. the goddess watches over me. Charles who all the time is ha\ m₍ trouble with his lower back strains himself and must at <”n.. return to the bedroom to lie down on the bed. Louisa i.-. concerned about his pain that she is completely fbrgclfmr about the little door until it is too late and time for them to l< m •

Before she goes she takes me aside and is asking me w > gently if I am well and if anything is troubling me. So concern, d is her tone almost I am feeling guilty about the things I ha'. < thought about her. Just in time I realise that this is <ml another ploy to deceive me. With great brotherly affect mi• 1 assure her that everything is well, that my health is perl. . i and that I am happier than 1 have been in many years All these facts, incidentally, are quite true.

It is not likely that she will come again to visit before the <m.l of the summer. This will give me several months at least privacy in which to continue my work and form an even cl<“ . । bond of love with Lilith. If mv sister believes what 1 have : .ml about Marta it is not likely Marta will be able to do any n.....

mischief. 1 am hoping she really has burned her photograph of i h. goddess as she said she has done. Even if she makes another l>m.. the negative there is no proof she took the picture in my hous<-

June 18 (Monday)

In joyful celebration over my reunion with the goddr: I decided this morning to make another sacrifice of mv upon the threshold of the house of cedar. Consequently I .m> using a razor to shave off entirely the hair upon my head ami the rest of my body. This took several hours. First I am shax m; my scalp, then my pubic hair in my groin and under my arm then my chest and the hairs on my belly, then my legs and H.< tops of my arms, and finally I am removing my eyebrow¹- ”mi use scissors to cut out my eyelashes and the hairs growing li. >m my ears and nose.

It will require some days for me to become accustomed to the strange face that stares back at me from the bathroom mirror. It is a face that seems almost to be made of white wax because the sun has never touched my scalp and I am naturally pale in the face. The oddest thing is not to have any eyebrows. Almost I imagine that I must be looking similar to the priests of ancient Egypt or Babylonia.

All the hair I am gathering up and laying as an offering of love at the feet of the goddess. Some of the pubic hair I burn on the brass plate over the flame of the lamp. It makes a harsh, dark scent that is stinking up the whole room so much I am forced to open the window. The act of sacrifice has made my heart once more peaceful in my chest. 1 feel that 1 am truly a hairless newborn infant dedicated to Lilith.

June 19 (Tuesday)

Last night Lilith revealed many marvellous secrets as she lay in my embrace in the darkness. These things are too sacred and also much too dangerous to be revealed to those who have not dedicated themselves into her service. However two matters she is allowing me to record in writing. The first is that Samael will incarnate in flesh upon the earth within the next, seven decades. The second is that all who worship her shall enjoy the pleasures of lust after death without pause or ending.

As she instructed me to do, this afternoon I went to a place where they make tattoos, and had the image in the book which 1 saw in the depths of the silver bowl tattooed upon the top of my skull, so that the centre of the image is directly above the rmitre of my scalp and the four limbs are curving down the sides of my skull above my ears. The limbs of the cross are in blue ink and the four blind eyes in red. It was more painful Ilian I thought it would be, but I am not minding this because I am dedicating my suffering with joy in my heart to Lilith.

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June 20 (Wednesday)

244

Liber Lilith

Last night I am dreaming always of Lilith, and when I w H • in my bed in the darkness still she is clearly before my ।"hi and I can feel ber caresses, so that I do not know when I .m> f

sleeping and when I am waking. Sometimes her face is th. H ..1 a beautiful woman but often she is letting it dissolve into a pal t < h that is determined completely by her emotions and thorn 4 “i because .she knows that my love is certain and I will newt repulsed by her features. Always now she is talking wiIIh-hi ceasing so that her words are like my own thoughts.

I know that I ejaculated at least twice. Fortunately I \\ -wearing my cloth and the semen did not make a mess ol th. sheets. I would use the semen 1 spend in dreams to mala ih< white powder, only I believe it is not so potent or pure as schk n released by the goddess while I am wholly conscious. All ni:-M my penis stood like a pillar of stone and today there is si HI > dull ache in its root that really is quite painful.

Each day I am consuming a grain of the white powder mi ■< H with the oil. It is making me so light and so much filling me* \\ ii I-magnetic vitality that I feel myself becoming more spirit lli.m flesh. For this process to be fulfilled I must somehow obtain Hired powder. There is surely some way to procure menstiu.il blood that has flowed from a woman during sexual com a-with Samael. The thought is coming to my mind today that il I have sex with a woman wh ile I am myself possessed by Sama. I any blood that is (lowing forth from her vagina, whether m- h strual blood or blood that is released by violence, will also c.ii । ■ the occult potencies to manufacture the red powder.

June 21 (Thursday)

Todav is the summer solstice when the sun is nearest Io i1--R. <

earth of any day of the year, and tonight is the night of im-l summer when supernatural creatures become perceptible i--the human senses. Moreover tomorrow is the night of the n-

moon. Already her crescent is invisible. I feel this to be a time of exceptional potency and significance in my work. The barriers of my consciousness that prevent me from easily seeing and hearing Lilith and her children while awake are on this day stretched to the thinness of rice paper. The air around my head is thronged with spirits of all different shapes and dimensions. I hear their voices mingled like the distant roar of the ocean.

I have decided not to wear clothing while going about the 2-15 house. There Is no one being here to offend with my naked skin, and the clothing is acting as a barrier between me and the spirits, ?

just as my hair was a barrier. I realise now that this is the reason |

J Lilith instructed me to shave my scalp. My hair is growing S back with surprising quickness. I will need to be shaving my A entire body at least as often as every three days. This tedious task is necessary to obtain the most free communication with h

Today one of the daughters of Lilith said that she has her mother’s permission to lie with me and will soon be coming into my bed. In form she is very slender and not much more than a metre in height with straight dark hair and oriental eyes. Also her teeth are sharp but this defect is not visible except when hIio is licking her lips. Otherwise she is completely beautiful.

•lune 22 (Friday)

Tonight I am suffering greatly from pain in my left hand but. my heart is at peace. As 1 have already indicated, on the night of the new moon an offering of burned pork is given to Lilith in place of the usual offering of sweet fruit. The extreme astrological Hignificance of this solstice period coupled with my rw'iii int imate communion with the goddess was making me reluctant In offer only the usual offering. My heart ached for some offering of my body. Again I thought of giving her my sexual organs but was fearful of taking so bold and irrevocable step I iim not afraid of death by this act but only of losing i h<’ abdit \

to make love with Lilith. At last when I am half mail v. nl. indecision and confusion over what to do clearly into mv .....■

is coming the answer.

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Liber Lilith

Taking up the silver knife I firmly and without any frat hesitation cut off the last joint from the small finger of m\ l< it hand. There is much blood and with this I am anointing all m-naked body. After I bind up my wound with the cloth I h.r • made ready for this purpose I am cooking the bit of m v H< I. upon the disk of brass over the flame of the oil lamp. I'a it ..I this flesh I myself eat, and the rest along with the bone .mJ fingernail 1 let sizzle and smoke upon the brass so that il<< fumes rise up around the smiling face of my beloved goddv.

Then she is coming to me with greater insistence and pas .....

than she has ever before shown and almost is ripping i Im semen from my testicles, but the pain of this is submerged m the throbbing ache from my finger. So great is this pain that ii makes a red haze like a curtain in front of my sight. Even - I was able to collect the semen for making into more of the w Im. powder.

When 1 went into the bathroom to wash the dried blood f ”< >” <* my skin I am passing the mirror, and it is no longer my I•<Hithat 1 see reflected there but. a creature from another v.mld Except for this poor vessel of flesh 1 am entirely composed <>i spiritual elements. No longer have I any sense of being hum.m Human interests are not my interests nor are human passion my passions. I have ascended to a higher level of being. I w.dl with the gods and angels upon the air and my voice has bcrmm as thunder. My words are all prophecies.

After flunking about it 1 have decided not to continue mal.m_:-regular entries each day into this record. All that is nenes .n to know in order to attain contact with Lilith has already l”<" written. Regarding the higher mysteries, unfortunately 1 m> not permitted to reveal them. However anyone who is comm; so far as 1 have progressed will easily be able to learn lb* , matters from the goddess herself.

You fearless researchers who follow after me in my footprints will find the way if you are truly desiring it with your entire passion. 1 will tell you something that is true. Only one night spent lying in the arms of Lilith has greater pleasures and deeper happiness than an entire lifetime of common love. What is love with a woman except to be grunting and rolling in excrements like pigs? Spiritual love is love cleansed of all pettiness and dirt. During union with the goddess your soul will be elevated out of your flesh and you will learn that you yourself are a god. 'Phis knowledge is worth any sacrifice.

Note

The entries in Steiger's Journal following that given for June 22, 1990 are undated. There are thirty-three of them comprising in total a text of approximately seven thousand tvords. Many are incoherent. The rest consist for the most part of random thoughts on the in vocation of spirits and the possible historical origins of Liber Lilith. / have incorporated a large portion of Steiger's speculations about the manuscript in my Introduction.

'There is one brief passage toward the end of the Journal that shows Steiger was not so completely under the thrall of Lilith us his dated entries suggest. I will reproduce it here:

If all men are truly gods under the skin, what then is hap pening to a man who worships a goddess? How can a worshippot adore his equal unless he is debasing himself into somethin;-that is lower than the thing he worships? Fl ven the social a“ i cn of bowing to a superior shows this to be true. But whal Impawn

248

to a heavenly soul that by its own free will is castiii:¹ d < H down into the dust? Is it possible that this is the true jo Lucifer - that he was cast out of heaven and into eternal dot I o< not because he defied God but because he worshipped lion n this is true then I have made a greater sacrifice than m<>. । i.....

would be daring even to contemplate. Yet 1 have no i< i-i. i because I know that she loves me.

Part Three

Liber Lilith'.

Background and Analysis

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Liber Lilith

I

Gnosticism

Gnosticism was a religious movement that flourished in i h-region of the eastern Mediterranean in the first few centm >< following the time of Christ. The name comes from gnosn. . Greek word meaning wisdom. Attainment of gnosis was .....

sidered necessary by members of the movement in ordei i<< achieve elevation of the soul into heaven after death. The wisdom they pursued was not the analytical speculation of Ci<•< I philosophy but was an ecstatic revelation of spiritual tri uh The various Gnostic cults claimed to hold the exclusive ke\ this revelation in their symbols, rites and magical name <.i power.

The first use of the word gnosis in this technical sen < occurs in / Timothy 6:20, where the apostle Paul caulimi Timothy to avoid “oppositions of science falsely so called ’Science’ is the word the King James Bible translators h e. substituted for the Greek ’gnosis’. Gnosticism did not gain v id. prominence until early in the second century, but there is e\ <•> •, reason to believe that it existed at a considerably earlier d.m and that its essential beliefs predate Christianity.

The Gnostic universe is a duality of good and evil, light and darkness. The supreme deity is without qualities except perha|.

im essential goodness and is remote from the world of matter. Emanating from him/her is a heavenly mother goddess who is the active creating deity. She has various names. Among the Barbelognostics she is called Barbelo. The Simoniani called her Helena. She is descended from the Great Mother goddess of Asia who is known under various names in different cultures, mnong them Ishtar, Astarte, Atargatis and Cybele.

So closely connected witb the Great Mother as to be at times indistinguishable from her is Sophia, the heavenly virgin or light-maiden. If a distinction can be drawn it is that Barbelo is elevated and exalted whereas Sophia is near the bottom level of the successi ve layers of heaven, called aeons after the deities who define them, even as the successive levels of the lower realm are called archons after the demonic powers by which they are defined. In practice the heavenly mother and the lightmaiden are two aspects of the same divine feminine principle.

Sophia presumptuously loves the great god and falls or descends from heaven to give birth to the seven powers called nrchons. Often these powers are said to have a leader, the chief archon Yaldabaoth, who is the same as the creator god Yahweh of the Hebrew Bible. He is also called Samael, the Hebrew equivalent of the Christian Satan. The archons are either a mixture of good and evil, or in some sects wholly evil.

Background and Analysis

Another Gnostic figure is the Primal Man or Heavenly Adam who comes into being before the creation of the world, mid who voluntarily descends into matter as a warrior to combat the forces of darkness. Human souls are members of this divine body or portions of his light. After his victory over evil they wil l be set free from the bonds of matter’ and arise with him to heaven. The myth of this Primal Man is more important in early Gnostic sects such as that of the Ophites.

Earthly man is created by the archons, who are often called । in gels, from a pattern of heavenly man which has been revealed to them. Onlv after his creation is this first man of Hay infused with a divine spark by the chief archon.

Yaldabaoth. In the myth of the Ophites Adam gives ih.inl i. the Supreme Being for his life. The jealous chief archon < .< i • veil of forgetfulness over his eyes and creates Eve in I- ill-instrument of his destruction. The Mother of Heavm Um. sends the serpent to teach Adam and Eve to eat of the Ti ■ ■ Knowledge against the order ofYaldabaoth and thereby h I ”. • > <i. themselves from his despotism. In rage he casts them mil ..i Paradise.

Liber Lilith

The seven archons are the seven planets of ancient asi 1 which rule over the Earth. They ultimately derive from H,. religion of the Babylonians, who worshipped the plain 1 ।

deities. The strong dualism of a supreme deity of light .in-1 > contesting supreme power of darkness in Gnosticism pr<-l-.<l.l descends from the Persian dualism of the good god Alim ” Mazda and the god of evil Angra Mainyu. The duality in ( h - • I philosophy between spirit and matter undoubtedly also pLo,. -t a part in the evolution of the Gnostic ideas, but the P- । । >>. duality would seem to have had a greater influence.

It is a gross error to view Gnosticism as merely a Chri 11 m heresy. Christianity owes much more to Gnosticism Him Gnosticism owes to Christianity. The Christian sacra m-oi were introduced into the early Church through the G110: h-who also gave to Christians their strong belief in tbe sfilx.it.....

of the soul through religion. Indeed the myth of Christ, win. I. exists apart from the historical life of Jesus, is in m.m. respects a Gnostic myth. That Christ existed in heaven In he the creation of the world, that he descended into flesh thi-m I-an immaculate virgin, that his victory over evil is shaml I--, those men and women who have true knowledge of him 1 m -are Gnostic ideas.

Two key differences between these faiths are responsible i..” the victory of Christianity over Gnosticism in the fourth c<mi m

Gnosticism was an elitist religion whereas Christian 11 \ . । open to everyone. The greater mass of humanity was view- I Gnostics to be mired in ignorance with no hope of sal\ ou.h

whereas they saw themselves as enlightened and lifted above the defilement of the flesh through their cult initiation and per-Honal experience ofgTw.shs. Not everyone was innately suited to lifeivo this revelation of the spirit. By contrast Christianity (unbraced everyone, wealthy and poor, intellectual and fool nlike, regardless of social status or cultural background.

The second factor that led to the downfall of Gnosticism was lhi lack of any strong central authority to regularize its doctrines imd provide an administrative social structure for its churches find rites. Gnosticism was divided into a multitude of small cults with charismatic leaders who supplied their own secret revelations. Often the belief's of these splinter groups conflicted. With no single historical tradition to act as a stabilizing influence Uh* result was chaos.

Gnostics relied heavily on rites, formulae, initiations and consecrations. They conducted baptisms by fire, by water, by wpirit, and for protection from demons. In some systems, notably that of the Ophites, the worship of serpents was prominent. The overt reason for worshipping serpents was gratitude for their part in conveying knowledge to mankind. When Eve received the apple of the Tree of Knowledge from the Hcrpent in Paradise and bit into it, hers was the first experience i if spiritual revelation which came to be called gnosis. Eve conveyed t his gnosis* to Adam. Each Gnostic sought the same revelation of' I ruth that had been given to Adam through the apple.

253

’rhe correct understanding and use of occult symbols, names of power and other magical elements was required by the soul in its ascent through the successive levels of the universe if it was to attain the realm of light, or heaven. It was also necessary lor a believer to live a life as much as possible elevated above I bo obscuring density of matter. This caused most Gnostic sects Io be ascetic and scholarly in their practices. The Gnostic tried Io live a life of spirit separated from the earth.

In striking contrast to this ascetic life a minority of Gnostic juris encouraged prostitution and gave free license tn their

believers to indulge in every imaginable sexual vice. Tlw < • H . nation was that recourse to prostitutes prevented the bn it . children. It was considered evil to bring children into tin* <h ■ and wickedness of the flesh.

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Liber Lilith

This sexual indulgence is reflected in one version <>l il,. myth of Sophia the heavenly virgin, who prostitutes Iwi < H n the archons in order to excite their lust and thereby lak< I” >> । > ■

the fire of heaven which they have unlawfully stolen. Sumin I Simon Magus, the leader of the Simoniani Gnostics, is nnd m have found Helena, who is equivalent to Sophia and ;i l<n■. _t reflection of the Mother of Heaven, in a brothel in lyre Ii । likely that Helena is no more than a mythic figure. The S\ ।। m Astarte, one of the deities closely connected to the Gi< >i Mother of the Gnostics who is both virgin and whore, w.c .ml in legend to have spent ten years in Tyre in a brothel.

These myths of a holy virgin who voluntarily defiles In i . Ii in the sins of the flesh parallel the equivalent myth <>l H>, Primal Man who willingly takes on the torments of mallei m order to combat the forces of evil. Only in the act of lust it < It can the active temptations and harmful influences of Im i b. confronted and vanquished. The Gnostic who indulges in In i in order to triumph over its influence, and the Gnostic v. seeks to renounce all earthly cares and temptations thmn-b asceticism, are at root striving to attain the same goal: eleva I.....

of the spirit f rom the prison of the flesh.

It would seem inconceivable that there could ever be su< b . thing as Jewish Gnosticism in view of the malicious identify ;ii i<-n of the Hebrew creator god with the chief archon, Yaldahaol h In effect Gnostics are calling the god of the Jews the Devil V i many early Gnostic sects were composed of Jewish memb< । Gershom Scholem writes that the Ophites “were basic.ilI Jewish rather than Christian’'¹ {Kabbalah, Keter Publishing Jerusalem, 19'74, p. 12). He further states that the early tical doctrines of the rabbis may be termed Jewish and rabbin h Gnosticism.

The Kabbalah had its origins in this Jewish Gnosticism of the third and fourth centuries. The Kabbalistic doctrine¹ of emanations comes from the Gnostics who used it to explain how evil could exist in the universe. The Gnostics postulated a HCries of successive worlds, each one darker and more gross than the former, through which the light of the supreme deity was progressively made thinner and weaker. In the Kabbalah this became the ten spheres of the Sephiroth which are replicated in the four worlds of Atziluth (Archetypal World), Briah (Creative World), Yetzirah (Formative World) and Assiah (Material World).

Also Gnostic is the concept in the Kabbalah of Adam Kadmon, the heavenly Adam or Primal Man who is the image of the Invisible God. According to the Zohar the entire universe was created by him and also exists within his vast body. As in (tnostic doctrine, the earthly Adam is only a limited and imperfect copy of this heavenly Adam. The higher is the macrocosm and the lower the microcosm.

Scholem asserts that descriptions of the Throne of the Chariot of God based upon the first chapter in Ezekiel, which form one of the earliest types of Kabbalistic literature under the name nta'aseh merkabah, are Jewish esoteric parallels with the Gnostic revelations concerning the realm of the aeons of light. Also, the complex angelology of the Kabbalah finds its correspondence in the detailed classes of angels and demons assigned by Gnostics to the parts of the human body, the emotions, the elements, the planets, and so on.

In the Kabbalah there exist many names of God and the angels which possess occult power, and one supreme name that roles over all the others, the Tetragrammaton (IHVH). In Gnosticism there are also many names which must be used to achieve specific magical ends such as divination or protection from sickness, and often there is one supreme name that super-nodes all the others. In one tradition the ultimate name is ('aulacau, for example.

256

Liber Lilith

However, the true occult names of God appear to con. i i ..i series of extended vowel sounds that were vocalized m Imn wailing cries which took the voice* through the spectrum <>( i vowels. The exact pronunciation of the vowel strings cann >i known with certainty. Perhaps they were closely <•“”..”1 occult secrets of the Gnostic sects, even as the true .....h

pronunciation of the Hebrew IHVH is one of the mosi .....I

mysteries of Jewish occultism.

Both Gnostics and Kabbalists believed that thc\ v < • • elevated above the squalid mass of humanity by an initiation and a received secret wisdom that cannot be ini el I* ■ tually disputed. Both sought a personal revelation of the div n>< spirit. Both movements followed the inspired teaclmm ”•< charismatic leaders who defined their own sects. Both v-. _t. largely made up of extreme ascetics who shunmM mJ denounced luxury and sensuality.

Gershom Scholem writes that from the begimiim: "I U development “’the Kabbalah embraced an esotericism' < i<> • । akin to the spirit of Gnosticism, one which was not reslrmn J instruction in the mystical path but also included ideas <m ... mo logy, an gel o logy, and magic.'¹ This was the Kabbalah m.i '<> a or practical Kabbalah, which achieved its maturity much mu G • than the Kabbalah iyyunit or speculative Kabbalah. Tim-., <■ h. devoted themselves to the practical Kabbalah were forenm tl seeking an inflective system of magic and were only seeomlm o concerned with recondite theological speculations. With ihi tn mind il becomes more understandable how a Jewish urn >•। might accept the effective magical methods of Gnosla tm■> ml turn a blind eye to its heretical Leachings.

Lilith

The folklore of Lilith has its origin in Babylonian demonology, nnd perhaps even in the more ancient demon myt hs of Sinner, where malefic spirits are divided into two sexes, male demons called Lila and female demons calk'd Lil it it. Among the LiHtu lire assigned various roles. The Anhit Lilith preys on num. the demon Laniashtu endangers women in the act ol giving birth, mid also threatens newborn infants. Against the power of this lai ter spirit incantations have been found written in Assyrian. A winged female demon who strangles children is described in a Hebrew inscript ion dating from the 8th century BC that was unearthed in northern Syria. It is conjectured to read: “To her who flies in rooms of darkness -- pass quickly, quickly, Lilith.”

There is only a single reference to Lilith in the Old Testament. It occurs in Isaiah 34:14. which in the Knox trans-hit ion of the bible reads: “Devils and monstrous forms shal l haunt it, satyr call out to satyr; there the vampire lies down mid finds rest.” In the King James version this is translated "fin' screech owl also shall rest there, and find for herself a place of rest,’ a not unreasonable t ranslation because in Greek mid Boman folklore the screech owl was believed to fet'd on the blood of children as they lay sleeping in their beds.

258

Liber Lilith

The Lilith of the Babylonian Talmud, composed in l’..il*. !*.”♦ by Jewish writers of the 3rd century, is described as a l<m <i-demon with the face of a woman, long hair and win:'. v !”.. comes to seize men who sleep alone. In the Teshuneiti > Solomon, a Greek grimoire dating from the 3rd ccnlm, female demon cal led Obizoth is mentioned who has ten 111< >u m. I names and who moves through the night to visit woium m labour and wait for the opportunity to strangle their m \\ babies.

The Jewish Midrash literature contains the story that dm m_f < ■

the time Adam turned away from sexual relations with l<\“ • Lilith named Piznai came to his bed and bore from this <l union male and female demons. Her offspring filled up (I*, whole world. In tin* Alphabet of Ben Sira (11th century ) (!<• Lilith is the first wife of Adam who was created out of ( he *’.n tI* at the same time as the creation of Adam.

Lilith did not receive her full development until the ho•> < ture of the Kabbalah. Here she has two main roles which h.i-. carried down from Babylonian times, the seducer of men ,m*l the strangler of children. In later Kabbalistic texts the firsi ml. is sometimes given to the demon Naamah, who was the dawlm t born to Lamech and his demon wife, Zillah. Naamah is men I. the younger version of Lilith, while old Lilith is given the ph* < of a grandmother or nanny who has charge over children.

A further subdi vision of Lilith appears in the Zohar of M<> .<• de Leon (1270-1300) where she is numbered among the hit mothers of demons. The other three are Naamah, Agra! m.l Mahalath. Lilith, also called the Northerner on the authorii \ < *i Jeremiah 1:14, rules Rome (North). Naamah rules Damn.-* >< (East), Mahalath rules Egypt (South), and Agrat ml-Salamanca (West). Sometimes the demon Rahab is subsiitiii. *1 for Mahalath.

The hosts of demons under the rule of these queens g<> *>m across the face of the world to w⁷ork mischief. At certain dm* they gather together on a mountain w'here they have sexJ

relations with Samaei, the Jewish Satan. This calls to mind the European folktale of the great witches' sabbat that was convened on Walpurgis night (April 30) atop the Blacksburg in the Hartz Mountains of Germany. Other lesser sabbats of witches were also said to occur on high places.

The legend of Lilith evolved in Kabbalistic literature in a fitful and confused manner, each writer adding a bit here and a bit, there, so that there exists no single authoritative version. She is said to have been sawed off from the side of Adam while he

259

lay asleep {Zohar) or created as an androgynous being that was half Samaei and half Lilith iMoses ben Solomon. c. 1.300), or to have emanated from the flame of the sword that guards the entrance to Eden (Zohar }, or to have been made from the “scum of the earth” in the same way Adam was created (Yalqut R'uveni, published 1681).

It is in the Kabbalah that Lilith is elevated from a night-flying succubus vampire to the rank of Queen Consort to Samaei and mother of all demons. In the Midrash Konen (11th century) Samaei is merely one of the three princes of Gehenna, but in the Hebrew Book Of Enoch (3rd century) he is said to be “greater than all the princes of kingdoms who are in the heights.” He is known as the Prince of Accusers and the Evil Inclination and the Shadow of Death, and is the Serpent who seduced Eve, but in the Kabbalah this seduction is sexual.

A parallel comparison is made between the demonic lovers Samaei and Lilith, and the human lovers Adam and Eve. Samaei resembles the form of Adam and Lilith resembles the form of Eve. Both pairs were created androgynously according to this late evolution of the mythology, and split into opposite sexes by God. In effect Samaei is Adam's evil shadow, as Lilit h is the evil double of Eve. This is why, in the Jewish charms against Lilith composed to protect very young infants and women during childbirth, the four names occur together.

In the Valley Of the King (published 1648), a late text of I he Kabbalah, it is Lilith herself who seduces Eve and lies with her

before Adam: “And the Serpent, the Woman of Harlotry , m< u< <i and seduced Eve through the husks of Light which in it'll < holiness.” This agrees with Liber Lilith, which portray: Ld uh as the Serpent who offers the forbidden apple to E\“- mJ which often refers to Lilith and Samael as if they arc mn ■ changeable.

260

Liber Lilith

The figure of a blind dragon or sea monster who enable 11>< “adhesion and coupling” of Samael and Lilith appears <nik m the later literature of the Kabbalah, although it may l>.......

siderably older — Kabbalistic writers often drew on the aut Imi a , of ancient texts, many of which have been lost. The draym . mention by Moses Cordovero in his Orchard Of Pome^anmh (Cracow, 1592) and also in the Valley Of the King of Null J< Herz Bacharach (Amsterdam, 1648). It seems to have origin, a* .1 from speculation on the meaning of Isaiah 27:1. Bach.n.•■ l< says that the blindness of the dragon signifies that it is colon ।I. — in other words, spiritual rather than material. He fmih. । states that it was castrated to prevent its eggs from hau 6 mi vipers that would destroy the world.

There seems to be no extant text in which Lilith is the co m.i of Adam, and thus the mother not only of demons but ol inhuman race as well. In Gnostic writings it is Samael v. I... shapes Adam. This usurping of the creative function by I aL11, is perhaps the most startling and original single detail in / •

Lililh. By this act Lilith steals centre stage away from her .....

sort. She becomes the author of the human drama, manipm a m, Samael to cause him to animate with his breath what sic h > made for her own purposes.

In Jewish folklore Lilith is sometimes identified with :h< Queen of Sheba who asked Solomon riddles to test his w; <: m Joseph Angelina set forth the belief in his book Liinia: / .< Sappir (.1325-7) that these riddles were really the won! seduction - magical words of power - spoken by Lilith to.Ao m> In English folk stories Lilith appears as the Devil’s Damr h-is the concubine of Satan, and in German tales as Sn..-o grandmother, a distant echo of Lilith the Ancient

261

III

Structure of the Grimoire

The Latin manuscript of 1563 that is at present the only known surviving version of Liber Lilith is a composite of three primary elements which, through multiple copying by different hands, have become fused into a single work. By closely analyzing the underlying style and content of the manuscript it is possible to distinguish its parts. In this task i have been greatly aided by Steiger’s notes.

The first, and in my opinion the most ancient, section extends from Chapters 11 through VI1. This gives every appearance of being the nucleus of a genuine Gnostic book of creation. At the very least it shows unmistakable signs of having been closely based upon Gnostic texts. Many of the key tenets of Gnostic doctrines are present, notably the postulation of a supreme deity composed of radiance or spiritual essence that is sexless, or androgynous and somewhat removed from the affairs of the universe, and also the arising out of this supreme deity of a creative female principle and the subsequent creation by this secondary principle of the chief archon, Yaldabaoth, who in the manuscript is called Altabaoth or Samael, the actual maker mid lord of the first earthly man, Adam.

Also belonging to this original Gnostic source or sources is Un* first pari of Chapter XI which concerns the names of spirits.

Background and Analysis

The spirits of the planets, elements, passions and part.'-. <•! ih< human body are all of Gnostic origin. The latter pari al I In chapter appears to have been influenced by the apocwph*! Book of Enoch. The names of the angels who lusted nfh i th* daughters of mankind and taught, various arts are drawn bom this source, or some earlier unknown text of angel lore l.hai - .• t h e b a s i s fo r E n tx • h.

Liber Lilith

A textual detail that proves the integration of Chaph। II through VII. and their separation from the rest of the w<n I । the lack in these chapters of opening sentences that Rer\< il>“ same function as titles and indicate to the reader the 1upi< “•! the rest of the eha|itei> All other chapters with the except mo <4 the first have these title sentences. By contrast the six cbnph । telling the Gnostic story of creation flow so seamlessly mi" each other that chapter divisions are almost superfluous

The second section of the work is the magical grimoire prep. • that deals with practical aspects of invoking spirits, di vine I i<*n necromancy, occult names with magical potencies, <><•< uli images, and so on. This runs from Chapter IX to the end •.<1 i Ih work. The names and descriptions of Lilith that appem m Chapters IX and X are either drawn from Hebrew occult literal m < or have as their source an older verbal tradition in Jewish I <41 tales passed down from generation to generation, which wm themselves the foundation for the wondrous and magical stun, recorded in the literature of the Talmud, Midrash wd Kabbalah.

There is a strong element of syncretism in the descript of Lilith. Several of her forms have obviously been inspired monsters in Greek mythology. In the early centuries of ill* present era Greek legends were a common intellectual cm y> •“< of the Mediterranean. The woman with vipers in place of It m who freezes her victims with terror and turns their hem I n> stone is an echo of the Medusa myth, while the bird of i>i< with the head and breasts of a woman, who shrieks io 'I,, desert and pursues travellers, is a version of the harpy.

Even more diverse influences may be suspected. The woman who is a sea monster below the navel sounds very similar to the god Dagon, which the Philistines adopted from the Canaanites, but she may simply have been inspired by the mermaid legends. Lilith the Destroyer who comes as a black giant covered with (’yes and brandishing a sword is reminiscent of a Tibetan demon.

There exists a 16th century depiction of a Panchararaksha goddess in Tayul Monastery in the Lahaul Valley of the Himalayas in which the goddess is depicted rising from the churning waters of chaos. The lower part of her body is a serpentine monster of the sea while the upper part is female with muscular, masculine proportions and a very dark skin covered all over with eyes. She has a fierce glare and curving fangs visible in her snarling mouth. In her right hand she holds a writhing viper and in her left a war bow. 'Phis Himalayan goddess appears to be a combination of two of the forms of Lilith.

263

Background and Analysis

It may seem far-fetched even to suggest a connection between the theological figures of the Himalayan region and a Gnostic work that was probably composed in Alexandria in the early centuries of the Christian era. were it not for the fact that one of the Nag Hammadi gnostic texts, which bears the title 'Rhe Thunder, Perfect Mind, is clearly of Eastern origin. Some form of limited intellectual trade between northern India and the Middle East at this early period is not beyond the bounds of possibility.

The third section is made up of poetic passages that have been interpolated into the body of the text and have no causal connection with the rest of the work. It is comprised of Chapter VI11, the Song of Lilith, which bears some superficial resemblance to the Song of Songs of Solomon, along with that part of Chapter III described in the text as the “psalm of the beauty of Lilith” and the brief description of Lilith that is given near the opening of the first chapter. Other bits such as the prayer to Lilith in Chapter XV, the dramatic dialogue between Lilith and

Lameeh in Chapter I and the dramatic curse that close ilu work may also belong to this section, but in these I fli< । instances the integration of the poetic passages is mon¹ gra< • Ini and their later interpolation thus more difficult to demonsii ii<

264

The fourth element in the manuscript does not deserv** t<> i.. called a separate section. It consists of the brief interject iop I • the early copyist, Solon the monk of Alexandria, which p? •* " only following the curse at the close of the work. Who this S, d-m was it would be impossible to determine without more mlei mation. His name suggests that he was Greek.

Christianity flourished at Alexandria in the early ienim u of the present era alongside other pagan cults and role i-i> which included Gnosticism prominently among them \l m men and women converted to Christianity from paganism m<l some later renounced Christ and converted back to the d of their birth. It was not unusual tor Christian monks h> l” completely schooled in the rites and beliefs ofthe Mystery rebel* having been initiated into these cults as children, and r\. u i>. possess strong intellectual sympathy for these m m ( Presumably Solon was one of these converted but not em*" I c o n v i n c e d p a g a n s.

Solon writes that he copied the teachings of Lilith ’Th ih“ consolation of my solitude.” At this early period in the ofthe Church. celibacy was not strictly enforced but her a ■> > * “            1. ■

and asceticism were in vogue, and it is possible that Sol > one of the many solitary monks living in isolation in the • "l i of the desert iiimIit extremely harsh conditions. To such a m "• file visits ol Lilil h would be, to say the least, consoling. ! • > - i

erence to the I Inly Mother may be intended for Lilith । than the Virgin Mary.

To determine with certainty the different nut Ina-. ¹ *

parts of a manuscript such as Liber Lilith is virt.mdly ime- mt

when restricbaJ to onlv the translation of' a late cog' ' •• । A '                   J -

translator, each copyist, tends to merge the parts and . -il over irregularities in the text. Even my own translation . ■

upon the Latin version and Steiger’s incomplete English version, has impressed my personal literary style on the work. As regrettable as this is from a scholarly perspective, it is unavoidable.

Background an

Liber Lilith

IV

Analysis of Liber Lilith

Lilith is called here the Queen of Harlots because she promoi■ • lust outside the bounds of lawful marriage and for purport other than the engendering of children. To pious Jews this wa a great sin. The sanctity of the family was of paramount impm tance. For this reason the knowledge (gnosis) she brings t® Lamech is characterized as forbidden.

Lamech is a natural recipient other confidence because m rabbinical lore he is the murderer of Cain, and by this acl <>i patricide completed the cycle of the curse that was laid up"o the head of Cain by Cod for the murder of his brother AL I Lilith says that the seed of Cain is given to her to the seventh generation, which consists of the children born to Lamech and is the last generation to be born during the life of Cain.

The direction by Lilith that Lamech should record h< । words on leaves of papyrus is regrettably of very little use hi fixing either the period in time or place of origin of this pari <“! the manuscript. Papyrus manufacture was mostly confined t“> Egypt but extended over a vast span of centuries, from around 3500 BC down to at least the 10th century. Moreover it wa used throughout Europe and Asia as the preferred writing material, existing alongside the less desirable vellum.

Lilith s instruction that the book be buried in clay vessels is not surprising in view of its demonic contents. This was a common method used in the Middle East to preserve valuable writings from destruction. It was in fact used for keeping the Gnostic documents of Nag Hammadi safe for over a dozen centuries, and similar methods were employed to preserve the Dead Sea scrolls.

267

II

The concept of' a Supreme Deity who is unknowable and without qualities is found in the Hermetic writings as well as Gnostic texts. It also appears in the higher speculations of the Jewish Kabbalah. Here the nature of this inconceivable god is suggested through the use of paradoxes. If the god is neither one thing nor its opposite then it must be the nothingness that is left when these extremes are brought together and cancel each other out of being.

From the reflection of the Supreme Deity comes forth the Heavenly Mother Barbelon (Barbelo). The use of this name suggests that, the work belongs to or is descended from the literature of the Barbelognostics whose sect is described by Irenaeus and other Church fathers. How^rever in later Gnostic

Background and Analysis

texts such as the Pistis Sophia there is a great deal of crossfertilization of ideas and pure Gnostic systems are not to be encountered.

Barbelon is the active creative principle of the Supreme Deity that allows him/her to engender Autogene (Autogenes) his son, who is identified with Mashia (the Jewish Messiah) in what is perhaps a later interjection, even as Barbelon is said to lie |he Shekhina, the nurturing spouse of God the Father in later Kabbalistic myth. She is also called the Heavenly Adam became he exists in potential within her all-encompassing womb.

From this trinity is created the Primal Man who is called Geradanias (Pigeradamas) and is the prototype of the universe.

268

Liber Lilith

The wording of the text is not clear but it appears ili.a Barbelon is excluded from an active part in this creation, whi“ h may explain why she is jealous of his beauty. In an act of rebellion she takes a portion of the light of the Father without his con: and brings forth the first archon Altabaoth (Yaldabaoth), \\f<> is imperfect because the consent of the Father was not gi\<•>. In a sense Barbelon is here foreshadowing the part of Ldiili who comes to men when they are asleep and steals away Ihm seed without their consent.

Altabaoth, also called Samael, is said to issue forth a . writhing mass to indicate that he is a child of chaos. Ih becomes a serpent with a lion's head, which is a common ima lor Yaldabaoth (see Eliphas Levi, Transcendental Moi'.k Weiser, New York, p. 338). His throne within a radiant cloud > the same as the throne of the Hebrew creator god Yahweh.

In a parallel process that apes the creation of Barbelon b\ the Supreme Deity, Samael brings forth Lilith as his consort She is said to transform into a serpent to mate with the serpent Samael, perhaps to indicate that they are two aspects of a sini-.L being. Because Samael i.s imperfect, Lilith is also imperils I Where their sexual parts unite is engendered yet a third serpent the enigmatic red dragon or sea monster that is blind.

Mention of this curious but compelling beast occurs in fli< Orchard Of Pomegranates of the Kabbalist Moses Cordovem which was published in Cracow in 1592. Moses also describe: the dragon as blind and states that it is a necessary element n< the sexual union of Samael and Lilith. He adds the interest in: detail that had the dragon been created whole it would ha' < annihilated the entire world in a single minute.

Although it is impossible to demonstrate a link, I tend n.

believe along with Steiger that the blind dragon which arises out of a sexual vortex and shapes itself into three and one half coils is the fiery serpent Qi kundalini yoga, which arises from the awakened sexual energy of the body and ascends up the spine to the crown of the head, in the process gifting its possessor with various magical powers.

From the endless fecundity of this dragon, Samaei in union with Lilith is able to create the other archons and lesser angels of the lower regions, which presumably sprang into existence along with them. It is noteworthy that the seven archons of the planetary spheres, called here kings, exist apart from Samaei. In later Gnostic literature these seven powers gradually declined in significance until at last they were eliminated from the Gnostic cosmology entirely. Also created at this time were five kings, which stand for the four elements plus the quintessence, and twelve authorities, which almost certainly are intended for the twelve houses of the Zodiac.

It is emphasized in the text that Samaei created these angelic beings with his fiery heat., not with the light, of spirit that lay in potential existence hidden within him, to show that they also were imperfect and incomplete. Samaei does not recognize this imperfection because he is able to see nothing beyond tht¹ obscuring cloud cast around his throne by his mother Barbelon. Consequently he believes himself to be God, and says as much in almost the same words that appear in Isaiah 44:8.

In shame over her sin Barbelon does not return to the aeons

but wanders through the darkness. Her weeping discomforts all of heaven. There is an echo here of the Greek rnvth of

Demeter who wandered the earth searching for her daughter

270

Persephone, who had been abducted by Hades the god <>i ih< Underworld so that he could possess her sexually against ■ will. As long as Demeter was absent from her proper plm <■ vegetation grew. This myth of Demeter figured promimm th m the Eleusinian Mysteries, so the resemblance is sureh m.i accidental. In this Gnostic version the place of Persephom- ” taken by the divine spark held captive within Samael.

Through the mercy of the invisible Spirit the glm \ <“i Barbelon is restored and she is elevated to the highest lu-.i\• <> by her consort Autogene. Then the Father sends the anp-l light Armozel to castrate the blind dragon so that Samael cami<“i use its power to destroy. It is perhaps indicative of the iinp*”i tance of the dragon that the highest angel of the aeons is :mi to accomplish this task.

No longer able to copulate due to the mutilation of the Hr; i' Samael and Lilith wander apart. Lilith goes into the hr-li mountains and sees in the sky an image of heavenly Ad .m which the supreme god has deliberately revealed to her. V once she is moved with desire to lie with this image, because ii is perfect and therefore more beautiful than anything slit h.i ever before seen. She fashions a replica from material thiur an action parallel to that of Barbelon when she made Alta bam h in imitation of the heavenly Adam.

Since Lilith is twice removed from the perfection <>! Barbelon she does not possess the power to animate the es'iim Adam. It is necessary that she be guided by the aeon-deceive Samael into releasing his divine spark into Adam Th. purpose is that eventually this spark, diversified into ah im souls of mankind, can be made to ascend once again to hear . and be restored to the perfect Light.

The animation of Adam bv Samael has a sexual connotat hi-Adam is given life by means of a kiss. In stretching his body oiu across the body of inert matter, Samael is in effect maknr. e into his magical reflection. The breath is considered to lie d ■ essence of life in many systems of esoteric thought. It is o-.i

Background and Analysis

stated but we may assume that Samael was aided by the aeons in releasing his divine spark into Adam, since he was not able to convey it independently to Li lith or any of his other creations. Indeed after the dimming of his fire, which occurred during his making of Lilith, Samael was no longer able to create without sexual union.

The superior beauty of earthly Adam was as obvious to Samael as the beauty of heavenly Adam had been to Lilith. The 271 moment he recognized it he knew he had been deceived, and that moreover there existed an entity wiser and more powerful than himself. His outburst is that of a petulant child that has been contradicted. He loudly denies the very thing he knows to be true, calling himself a “jealous god” Again this is an indication that Samael and Yahweh are the same, since the god of Moses also declares himself to be jealous (Exodus 20:5), yet unrivalled. The angels quite reasonably ask each other what Samael has to be so jealous about, the same question the Jewish Gnostics undoubtedly asked in private about Yahweh.

The Gnostic account of the creation of woman, and the expulsion of'Adam and Eve from Paradise, should not be looked upon as a mockery of the story in Genesis from verse 2:8 to verse 3:24 but more as a didactic recension. They believed the biblical version to be a malicious distortion and their own revision merely a restoration of the truth. There are many fascinating differences between the Gnostic account of the Fall and that of the Hebrews. The role of Lilith as the actual instrument ofgno.szs appears to be unique to this manuscript.

Paradise is here created not as a sheltered playground but as a disguised prison. It is made by the archons and angels rather than by Samael himself. Samael is determined to keep

272

Liher Lilith

Adam securely under his control until he can steal hack limn the first man that divine spark he inadvertently gave to him through his vanity and ignorance. The Tree of Life is proh i bi h d but not concealed so that Adam may be tempted to sin l>\ breaking his oath to Samael not to eat of it, whereas the !i < < of Knowledge is carefully hidden because it is the key to mi< I lectual freedom. The luxury and abundance of Paradise । designed only to lull Adam into complacency and cause him m>i to question his own nature or that of the lord he worships.

Samael creates Eve from the substance of Adam so that 11< can have sexual connection with her and in this act utilize I In power of the divine spark that extends itself into her limn Adam. Apparently he attempted a kind of spiritual rape.....

Adam himself while Adam lay in an enchanted sleep, bul .• unable to steal back the portion of the perfect radiance will mi him. As it says in the manuscript, “The spark was not a tlum that could be captured or held apart."

Lilith is jealous of both the divine beauty of Eve and lh< interest paid to her by Samael. She lures Eve to the Tree m Knowledge so that the sin of eating from it will fall first on i in head of the woman and not upon her adored Adam. I n< screech owl is a familiar animal of Lilith the Night Has later Jewish folklore, and indeed fills much the same myi’i < function in the legends of the ancient Greeks, who belie'> -i that owls Hew in through open windows at night and lea o i on the blood of childrim.

She changes into the serpent of wisdom and becomes actual instrument of Eve s experience of gnosis. By eatins <-i the apple Eve is reborn into her true estate and recognizes h< । innate divinity. In turn she passes this gnosis on to Adam h i fascinating that in this unique Gnostic account Lilith recer. <■ no prompting from the aeons. She acts out of jealousy.

As soon as Samael learns what has transpired he knows । G deception is ended. No longer can he strut through Param < and play the part of a supreme benign lord whose only concm n

is the well-being of his poor created creatures. In a burst of irrational frustration he curses both Adam and Eve and drives them out of the garden forever.

As soon as Eve is outside the gates of Paradise the chief archon flies after her and rapes her, seeking both to sire a son and also to defile the light within her since he cannot possess it for himself. Watching all this from heaven the Father sends the angel Armozel to snatch the light out of Eve just in time. The violence of this rape causes Eve to bleed and this is said to be the first menstrual discharge.

Because the divine light has gone out of Eve it becomes impossible for Adam to love her as his equal. Eve experiences for the first time sexual desire and is able to arouse the lust, of Adam, who lies with her as he would lie with a prostitute. Th® mingled seed of Samael and that of Adam that is spent in this unlawful and loveless union produces the murderer Cain. After him was born Abel from the seed of Adam alone: but since Adam was still lying with Eve in her blood and Eve no longer possessed the spark of divine light, even Abel was cursed, only not so darkly as his older brother.

Both Cain and Abel give offerings to Samael, who they naturally regard as their God. Samael looks with favour upon Abel but turns his back upon Cain. It is interesting to consider why this is so. in the manuscript the stated reason is that Cain's offerings are given in arrogance whereas Abel's offerings are humbly given. However it may be conjectured that Samael rejects Cain because Cain is his own son and therefore less beautiful than the son of Adam.

When Cain kills Abel in a fit of jealous rage he is cursed by his father Samael. He flees to the land of the east and takes a wife from the demonic daughters of Lilith. Therefore all his

274

line is tainted by evil blood on both sides. His descrm! mi Lamech takes two demons as his wives. This is a drp.ii i -from the accepted Jewish doctrine, where it was belieyrd H> a only Zillah, the mother of Tubal-Cain and Naamah. was a

The medieval biblical commentator Rashi (10-10 I Hr., states that in those antediluvian days it was the cuslom men to take two wives, one for breeding children and flu- • ”!!”• ” as a sexual consort. The second wife was given a potion l<> m.il ■ her sterile so that her beauty would never be marred l> pregnancy. In effect she was little more than an imp.ii.i prostitute. It is easy to see why those holding this view w<<ul.l identify the second wife with Lilith, queen of harlots and moi h< ” of abortions. In fact in the manuscript it is the children ..I Zillah who are more evil than the children of the firsi wH< Adah. All the children of Lamech are¹ skilled in various forhnht n occult arts.

Naamah lies with both her brother Tubal-Cain and her >” father Lamech. apparently from no other motive than sh< < * wickedness and to doubly curse them. In an agony of remors< Mt his sin Lamech kills Cain, because he recognizes that the ore-m 4 sin of murder committed by Cain is responsible for his own mi fortune. It is interesting to observe that the recorder of lh< < events, Lamech, is supposed to be writing down the events I h.d will happen in his own future, since¹ at the time of the rerep¹.....

of Lilith into his bed Lamech has not yet killeel Cain.

In the 130 years between the murder of Abel and the munl< ■ of Cam, Adam did not have sexual relations with Eve. Insft ul he slept alone and received the embraces of both Lilith ;nd Naamah in his sleep. From his spiritual heat and seed th* < succubi engendered demons. After the death of'Cain the di vim

npark was once more returned to Eve by Arrnozel. Looking upon her renewed beauty, Adam again fell in love with her and had sex with her as an equal in accordance with the Hebrew Law, which prohibits sexual, relations during the time of a woman s menstrual period.

Finally the divine spark in Adam and the spark in Eve that were kept apart for so many years are united in their son Seth, who is twice as beautiful for this reason. There is great rejoicing in heaven and the sin of Barbelon is erased by this holv event.

Ik/

The future ascent of Adam, and that of his descendants who live in accordance with the Law, into the realms of the aeons is prefigured. The descent into Gehenna of those among his line who are evil is also foreshadowed. Gehenna is the Jewish version of Hell. The use of the term here is probably a later interpolation.

The song of Lilith is written in the form of a monologue in which Lilith persuades a lost traveller to spend the night making love to her. In the beginning her approach is nurturing. Gradually her tone becomes clinging and more insistent, until at last she resorts to threats in order to keep her lover from abandoning her. When she is sure of her prey she once more becomes tender and maternal.

The original poetic meters of this poem have long since been lost. Steiger attempted to translate only a small portion into English. Although Ins effort is accurately rendered from the Latin, it is quite awkward and unpoetic. I have done my best in restore some of the poetry to the poem in terms of the grace ami rhythm of its language lint have not altered the imageiy or metaphors of the Latin version.

The most interesting feature of the poem in terms <il t-onioii is the dichotomy of white Lilith and black Lilith. ’I'hm is mo .1

evident in two descriptive paragraphs, each of’which con\< \ the physical characteristics of these opposite sides of LiliiH White Inlith is a houri of Paradise whereas black Lilith r < vengeful demon of destruction and decay.

276

Liber Lilith

That the poem is a completely separate composition mu< pointed into the body ofthe text is proved by its disconnect.....

from the logical progression of ideas that characterizes th“ work as a whole. Its extravagant and erotic imagery, combimrlithe spiritual with the sexual, calls to mind the Song Of Son:; However the biblical poem (or set of poems) is far superior ■ , work of art.

This extensive list of the various names and descript titles by which Lilith has been called gives an insight into tic diversity other character. No mythic figure remains always 1l><-same but evolves and changes over tbe centuries, someimu-taking on the powers and characteristics of the gods or her”c of a conquered people, sometimes being reduced and degrad- <1 beneath the mythological figures of a conquering race.

This list of names had a magical function. Through its itw a god or spirit may be summoned and controlled. When a spa o has many naiiK's it is magically possible to invoke only a sp->- didesired aspect of t he spirit through the?; name correspond< n -with that aspect. When some power or quality of a spied । given its own distinguishing name, for all practical purpose a becomes a unique spiritual being in its own right. Thereb-i-Lilith the Ancient and Lilith the Maiden are not merely tv. <--r names for the same being, but two separate beings who ha\< an underlying connection.

Bearing this in mind it is possible to understand how diflet - | a aspects of Lilith might have conflicting purposes, and might < \. h

<! 'I *

7

be at war with each other. In his Journal, Steiger was unable to understand whether the malignant influence he sometimes felt haunting him was Lilith or some other spirit. The thought was slow to occur to him that it might be another persona of Lilith herself, and that Lilith could love him in one guise and yet simultaneously plot his destruction in another.

The description of the physical appearances of Lilith is divided into two parts: the first her form and manner when she comes to her lover for the purpose of sexual union, and the second a list of mythological shapes attributed to her. The first part may be subdivided into her appearances when she comes to a woman in her male aspect of Samael, and her appearances when she comes to a man in her female aspect of Lilith.

Samael comes in his familiar form of a serpent with the face of a lion. An alternate appearance is given, a serpent with the head of a man who has golden hair and wears a crown of gold. Both the lion and the crown are symbols of monarchy. The lion is king of beasts. It is fascinating to note that the sexual member of Samael is said to be hard and cold. This is identical to the description of the Devil's penis given at some of the European witch trials by women accused of witchcraft who admitted to sexual congress with Satan.

The description of Samael as a golden-curled youth who deceives women with his beguiling words and songs of love is (’vocative of the description in 7 Samuel 16 of the young David who is loved, presumably in a homosexual manner, by Saul. David has the power to drive evil spirits from Saul when he plays upon the harp and sings. Significantly, at the same moment the spirit of the Lord (in Gnostic beliefs the spirit of Yaldabaoth) comes into David, King Saul is possessed by an evil demon for the first time - see I Samael 16:16 4.

Background and Analyst

When Lilith first, appears she comes as a modest rnaidrn m kindle love. Gradually she seduces her lover and puts on m appearance of a whore to excite his lust to a fever pitch \n< > she is quite certain that she has gained control over his de n< and caused him to damn himself with sins, she adopts the Im m of an avenging demon to punish him for his violation of the l.r of Moses. The last image of Lilith should not be thought । 278 her true image, which would imply that her other guise n< somehow false. It is merely one facet other complex natun

Liber Lilith

The second part oft his chapter is devoted to mythical mon o । that each express some aspect of Lilith. They al! belong m Hi. general class of demons known as lamia, or man-devum o spirits. Laima comes from tile Greek word for abyss, and lilei til-signifies ’giipibg moulh . In Greek mythology the lamia i serpent with the* head and breastsofa woman. This very mon i< ■ appears al the end of the list in a somewhat modified form

The other forms appear to be the mermaid or undine v. h-. dwells in the water and pulls men to their deaths beneath Hn waves, the Medusa who in Greek mythology was original!', .m entire class of serpent-haired monsters, the harpy, and ih< sphinx which in modern times is a symbol of wisdom but m ancient times was a man-devouring beast.

In the guise of the lamia, Lilith is said to eat the male sc>.n d member, so that when the man awakes he is lacking in extern d sexual organs. This is another detail that has a corresponded < in tbe history of European witchcraft. Witches were repute* I m be able to steal away the penis and testicles of the man ili<-induced to lie with them, so that when the unfortunate !'•.< awoke in the morning he discovered only a smooth patch • skin where his genitalia should have been. For an accoum <>i this practice see the Malleus Maleficarum of Kramer mel Sprenger, Part 1, Question 9.

The names of spiritual beings in this chapter, who are calk'd the children of Lilith born from the vortex of the blind dragon with no material component in their nature, represent a debased hierarchy of the Gnostic cosmos. The order <*l their coming forth is opposite to that given in Chapter III. Here the twelve authorities first come into being. They assist in the ’con centration’ of the seven kings, the familiar archons of the planets common to most Gnostic literature. Presumably this would indicate that the twelve are superior in power over the seven, although the power of the seven is no doubt more active, .just, at the influence of the planets is more active in astrology than the influence of the Zodiac. In astrology the planets ’rule’the signs.

Each of the seven kings has its own sphere of heaven, its own animal likeness, and its own day of the week. Seven archangels, presumably each dwelling in one of the planetary spheres, are set over the three hundred and sixty-five lesser angels of the days of the year.

Five spirits, who are called in Chapter III “kings,” are set over the four elements and the quintessence, while five corresponding demons rule the passions of the body. In ancient medicine it was the humours, which were based upon the elements, that by tbeir combinations gave rise to the emotions. Thus a choleric man was one in which the humour cboler dominated, making

him irritable and quick to anger.

There is probably intended to be a correspondence between the lesser demons of t he parts of the human body and the 365 angels of the days of the year, although these demons are far fewer in number than the days. The body was considered to be an exact replica of the universe, which in turn was represeiUed by the year because of its roundness and completeness. The parts of the human body are a totality just as t he 365 days ;ir<-a totality.

280

The two hundred angels that lust after mortal women .m<l descend to Earth are to be found in the apocryphal /G. < c

Enoch. They are also mentioned in Gnostic texts arid m H>“ Jewish legends that gave rise to the Kabbalah. They i<•->< l> mankind sorceries and warfare and create great destrm ......

until the angel Michael casts them into a pit. This r t Im Christian legend of the fall of Lucifer and his rebel ano I except that in Gnostic doctrine the leader of the fallen urns -I । the Hebrew god himself, Yaldabaoth, who gives them lem. < m descend and copulate with the daughters of mankind.

The second class of Lilith's children are those part spirO .m>l part matter. They are said to dwell upon the Earth, Chai । m say in the elemental realm of the atmosphere, waters. Ik.....

and ground which mankind also inhabits. These are the >pn o most often encountered by human beings. Among them h< said to be the giants born of earthly women from the seed >>l i |_u fallen angels.

There are two types of spirits, the Lilttu and the Lilin. 'i h< type a spirit belongs to depends upon whether its mother । a spirit or a woman of flesh. Like produces like. Natural e > spirit cannot give birth to a material being. Neither run .“ woman of flesh produce a child out other womb that is \vi; .out a body.

Those spirits born of spiritual mothers such as Lilith hei > Ii or Naamah are called Lilitu. In the manuscript they are ’-mm receive bodies made from the essence of fire or air or mist I Im use of the word ’essence’ is significant because it indicate ^: ..>i physical elements are not intended, but the internal spira •< properties of those elements. These spirits are then ah>> ¹ draw the attenuated physical elements around themse'vo

make semblances of bodies due to their natural affinity for these elements. For example, a Lilitu of the essence of elemental fire will tend to remain close to fire and take its visible shape from the flames, although its actual body is not flame but the essence of fire.

The second type of earthly spirit, called Ulin, has a living woman for a mother. Consequently these spirits are in their outward aspect human beings. There are some differences noticed in the manuscript. Such children of Lilith have greater animal vitality than normal children. They grow faster and are stronger. They are hairier than ordinary human beings and also more deceitful. But the cardinal sign of their origin is a bald spot on the crown of their head, which they begin to show wh il e sti 11 youth fu 1.

Cain and his descendants arc all Lilin. Interestingly, the manuscript declares that the line of Cain has not perished front the Earth, but that its seed is mingled with the seed of men. This is contrary to the commonly held rabbinical view that the line of Cain ceased utterly after seven generations.

Children born from unions that arc contrary to Jewish law are said to be given over to Lilith. It is not clear if a distinction is being made between the Ulin, who are partly spirit, and the children of unrighteousness who presumably are flesh on both sides. It may be implied that when a man and woman have sexual union outside the law, the seed of Samael mingles with the seed of the earthly father, just as the seed of Sa mac 4 was mingled with the seed of Adam when he lay with Eve in her impurity. Therefore such children would be as much Lilin as Cain

The spirits who serve Lilith number 480 legions. The assignment of legions of spirits to demons is common in magic. The most familiar examples occur in the grimoire called tin-Lemegeton, or Lesser Key Of Sot onion, fragments of whit n per meate Western occultism. Here the number is ohvitnir.lv Kabbalistic. The Hein*ew letters in the name- I ./dith total ih< numerical value 480: L --- 30; 1 ™ 10; L - 30; I . 10. I'h loo

2 <81

Liber Lilith

The term Lilin occurs in Jewish folklore, where they n< described as demons created by Lilith from the drops of se......

stolen away by her from the marriage bed, when husband .nd wife copulate without the benefit of a protective magical in< .n“ tation. This charm has been preserved in the Zohar. The I .dm of Jewish folklore are said to be covered with hair from head i.. foot but bald on the tops of their heads. The term Lilitu can h. traced back to Sumerian demonology, where it stands Im class of harmful female spirits (see Scholem, Kabbalah, p. .;><•> The name of the corresponding male spirits is Lilu.

XIII

The physiological effects of lovemaking with a spirit ai< described so precisely that it seems probable they are drawn from experience. Worth noticing are the ways in which spoil love differs from human love. Excitation of the sexual organ . । produced solely by the presence of Lilith or one of her child n a without the added inducement of physical manipulations m lustful thoughts. The male member becomes larger and stiffs than during ordinary arousal. Curiously the glans of the pent remains numb. Sensation occurs both outside and inside ih< sexual organs. In men there is a hard swelling behind the scroti mm during erection.

Apparently Lilith has the power both to induce arousal against the will of her lovers and to prolong it for as man. hours as she wishes without bringing it to sexual climax During this suspension of climax the penis emits a copiou stream of clear sexual fluid. This is the first mention in th-

manuscript of the mysterious oil of Lilith about which so much is later written. There seems no reason to believe that biologic;dh it is any different in composition from the fluid emitted durim ord i n a ry co p u I a ti on.

Ejaculation is more copious and forceful than during ordinal \

love, so intense that it actually hurts. Part of this painful sensation is undoubtedly due to the uncommon length of time erection is maintained. However it may be that the actual mechanism of ejaculation operates at a more intense level. Steiger writes in his Journal that he once ejaculated his semen a distance of one and a half metres, or five feet. While perhaps not beyond the bounds of physiological possibility, this distance is at the outer extreme. It is emphasized in the manuscript that climax is spontaneous, provoked solely by the caresses of the spirit.

Also very interesting is the lethargy or lassitude induced by Lilith during intercourse. Along with this comes a difficulty in breathing, described as a thickening of the air. Many people who have experienced oppressive nightmares report a similar inability to move their limbs and a weight upon the chest that makes breathing difficult. It is probable that the same underlying mechanism is at work.

Background and Analysis

The increased rate of heartbeat is due to the intense sexual arousal of spirit love. This would tend to raise the blood pressure and cause both ringing in the ears and in extreme cases dizziness. I can offer no natural explanation for the odour of incense, except to say that saints who have recorded visitations by Christ or the angels over the centuries sometimes report, a very pleasant smell that is similar to incense. The dryness of the mouth and throat which provokes coughing is also difficult to explain in any ordinary manner. Lilith seems able to affect the central nervous system of the body and this dryness may have something to do with an inhibition of the saliva glands.

If the pleasurable sensations of arousal are induced directly through the nervous system, it is not surprising that her lovemaking is said to exceed in intensity that of a woman, or that men addicted to spirit love sometimes reach a stage where the embrace of a woman no longer has the power to arouse them. This should be a significant point of cautious consideration for anyone who is tempted to imitate Steiger's experiments. If successful, the invocation of Lilith may lead to eventual sexual dysfunction in the ordinary sense.

284

Liber Lilith

The description of a hard swelling at the root of the pcm behind the scrotum brings to mind the muladhara chakra. occult centre of kundalini yoga said to be located behind ih< base of the penis at the perineum. This chakra is the seat <-i kundalini herself, who is both a goddess and a fiery power I h.”i can be excited to rise up the spine to the crown of the head where she produces exquisite bliss.

The muladhara controls sexuality in the body. Often win n kundalini awakens she produces spontaneous sexual aron <1 Practitioners are sternly directly by their teachers to igm“i< this arousal and concentrate upon raising kundalini to 1 Im crown where she gives spiritual enlightenment. However soon followers of what is called t he ’left hand path’ of tantric y<>:*.” deliberately seek the sexual delights of kundalini fortheir on n sake. Not much is known about their specific practices becan .< little has been openly written.

The induction of sexual arousal in kundalini yoga and al <■ during the invocation of Lilith are at their root the same pirn nomenon. 'lb say this is not to dismiss it as a mere biologn id function. In kundalini yoga spirits are also sometimes deliberan ^!.\ invoked for sexual purposes. Because these spirits affect tl>> mind of human beings through the human nervous system this does not deny them an identity and an awareness. If’such spirits are dependent on the physical organ of the human brom for their external expression, they are not for this reason ;im less real than human consciousness, which is equally depend; toi upon the brain.

It appears to be much easier for Lilith to express her. < H through the human senses of touch and smell than thrum 4: those of sight and hearing. Taste does not seem to bo involved at all. Smell and touch were in ancient times regarded b>. Greek philosophers such as Aristotle as the more anima.I lower senses, whereas hearing and especially sight were considore to be the higher intellectual senses, because they engage logic

mental processes through the media of spoken and wrdr

higher cognitive processes seem in some way not yet understood to be inimical to the manifestation of spirits.

Much more space is devoted to a description of the male physiology during spirit intercourse than to the female, presumably because the writer of the manuscript was a man writing from personal experience. There is every reason to believe that the sensations of a woman who receives the embrace of Samael in one of his numerous guises has a pleasure that is equally intense.

XIV

The direction in medieval grimoires such as the Key Of Solomon that the magician should slaughter an animal to procure a parchment should not be interpreted too literally by modern readers. To some extent the animal was intended as a sacrificial offering to the gods or spirits of the occult work, but primarily it was a way of obtaining a clean, pure writing surface. The common writing material of ancient times was vellum, and the only way to get it was to kill an animal and make it from the hide. New parchment is used because it can be completely devoted to its magical purpose from the moment of its creation.

Background and Analysis

The details of obtaining the parchment all have magical significance. The whiteness of the ewe indicates its dedication to white Lilith, as does its sex. The directive that the ewe should be strangled after coupling with the ram is a reference to both the sexual aspect of Lilith and her identity as the strangler of children. The? strangling cord has eleven knots because eleven is a number devoted in the lore of the Jewish Kabbalah to the Qliphoth or Shells, lower spirits generally held to be of an evil nature. Lilith is placed among the Qliphoth in the Kabbalah, so to this extent eleven is her number.

Li her Lilith

The Hebrew words written on the eleven strips of par* h merit that make up the magic circle are taken from Isaiah > I - ’Tn that day the Lord with his sore and great and strmi: sword shall punish Leviathan the piercing serpent, cm n Leviathan that crooked serpent; and he shall slay the dr;ijy>u that is in the sea.’' Leviathan is generally understood to Ik < sea monster, that is a monster dwelling in the waters of cha““.

286 The “piercing serpent"' is intended for Samael, the “crooked < । pent’’ for Lilith, and the “dragon that is in the sea" for the blmd dragon. That these three terms are intended to signify thn • separate beings is demonstrated, at least to the satisfaction Kabba lists, by the threefold description ofthe punishing hW"! d ofthe Lord.

The Hebrew word AMN, meaning ’verily’ or ’truly’, has hmi added to Ila* verse* to render it more emphatic and perhaps of <> to achieve a total of 22 words, magically a number of complot ion because there an; this many letters in the Hebrew alphabet. It is the origin of the Christian prayer termination Amen and occurs elsewhere in the manuscript in the invocations to Lilit h where it is repeated three times.

This biblical verse is, by its subject and by the fact that it contains the Tetragrammaton, IHVH, endowed with the power both to command and to punish Lilith and her consort, Sama< I Hebrew is written from right to left. When the verse is read m the ordinary manner it causes the reader at the centre of th< circle to turn completely around once in a direction opposite to the course taken by the sun across the heavens. This is calf u turning widdershins. Laid out in this manner the circle compel the presence of Lilith or Samael. However when a word or sentem < is written backwards, its magical meaning is also inverted, i'w example the Lord's Prayer is recited backwards at the Sa tan h black mass, transforming it into a prayer to Satan. Invertin; the verse around the circle, so that it reads upside down and sunwise, causes it to act as a potent barrier that bars the entrs of Lilith and the rest of her brood.

The magical rationale for this polarity may be that when laid out around the circle in the ordinary way so that it reads widdershins, the verse can only be read from the inside. Thus when Lilith enters the circle she reads the potent words from the Torah and is held. When laid out in the reverse direction, the words can then be read from outside the circle by walking around it sunwise. Lilith reads the potent words while still outside the circle, recognizes their meaning, and so cannot cross them to enter.

The use of menstrual blood is directed in writing the words because this substance is more than any other magically appropriate, to Lilith. It is female, it is sexual, and it is unclean in its occult associations. In the ancient world a vast lore grew up around the potent and malefic supernatural properties of menstrual blood - see the Natural History of Pliny the Elder, Book XXVIII, Ch. XXIII. In the late Kabbalistic text called The Valley Of the King, published in Amsterdam in 1648, menstrual blood is referred to as “the filth and the impure seed of the Serpent who mounted Eve before Adam mounted her.”

Although I have expended hours in experimenting with pieces of string that have small loops in the ends, in an attempt to find some more elegant way of closing the circle of eleven serpents than that proposed by Steiger in his Journal, I have been unable to improve upon his method. It appears impossible due to the underlying geometry involved to make the final connection in the same way as all the others. In my opinion Steiger's solution is correct.

It is probably intended that the verse be written upon the serpent from head to tail although this is nowhere stated. In this case the loop should be made in the end of the joined strips of skin where the first two words of the verse are written, causing it to function as the jaws of the serpent, and the other end upon which the final two words appear is then passed through this loop to serve as the tail of the serpent.

287

Background and Analysis

I । i ! ’r i

The symbolism of the pentacle and seals is examined the section of this essay dealing' with the illustrations.

>88

The prayer of Lilith is a kind of hymn or song of praise rerimd regularly by her worshipper in order to secure her continum-' indulgence and protection. Concealment is sought from wrath of Geradamas, more properly Pigeradamas, the heavrub Son. Given the many sinful and unlawful acts the worship <-i Lilith entails, this was very probably a matter of serious wh sideration lor her lovers.

At one place in tbe hymn Lilith is asked to cast down upon the head of the enchanter droplets other scented oils. This ■ probably merely a reference to the production of the oil of Ld-i ii from the penis, but it may also refer to a common phenomenon of.spiritualism, theapport of fine droplets of water or other litimd during the seance. An upport is the sudden appearance ou” thin air of various physical substances. During the in vocal hh, ol spirits there is occasionally felt upon the face and oil < ? exposed areas of bare skin a sprinkling of drops.

In the invocation Lilith is said to be white on one side oi i s fact¹ and black on t he other. This is the same descript in applied in Teutonic mythology to He I, the goddess of the und<" world In a more general sense it refers to the moon. The ■ divine names with three letters that stand for the six directio: of space, and also occur on the pentacle of Lilith, appear i.<. derive from the first chapter of the Sepher Yetzirah, a vr>¹ early work of the Kabbalah — Gershom Scholem writes tL-” this work contains no linguistic form that cannot be ascribed ; the Hebrew of the 2nd or 3rd centuries (Kabbalah, p. 26). In m opinion the names, which contain the first three letters of i.h> Tetragrammaton. IHVH. in different ordering, an* substitute-::

for the Gnostic Greek word of power, IAO. Significantly, this word also appears in the invocation repeated three times, along with other Gnostic names.

Most important of all is the actual occult narnr of Lilith. It is this name that lends authority to the invocation. Because it represents the essential being of Lilith, manipulation of the name allows a corresponding manipulation of the spirit herselL In the Latin manuscript it occurs as a series of extended Greek vowels interspersed and concluded by triple combinations of letters. Since the rest of the manuscript is completely in Latin, apart from the Hebrew that occurs in invocations and illustrations, it is reasonable to assume that in the Hebrew version of the manuscript this true name was also rendered in Greek.

There is no way of knowing what the correct pronounciation of these vowels may have been. It is quite probable that there was an accepted method for sounding them. The intention seems to have been to produce a long changing cry interspersed and closed by short squeals or yelps, perhaps to simulate the cry of a wolf or ot her wild beast. Since in ancient magic vowel sounds themselves possessed occult power, to sound all the vowels was to liberate the maximum possible amount of magical force.

The three names of angels that occur in the banishing formula of Lilith are common in Jewish occultism, especially written upon charms to protect infants from her influence. According to the legend connected with these names, Lilith the first wife of Adam was created from the earth at the same time Adam was created. Since she considered herself to be his equal, she Wanted to lie on top during sex. Adam refused to allow this. In a rage she flew off into the air. At the request of Adam. t he Almighty sent three angels after her to bring her back. They were named Senoi LSNV1), Sansenoi (SNSNVI) and Samangeloph (SMNGLVPh >. The angels threatened that if she did not pel urn to her husband they would kill one hundred of her sons cvirv day. She refused, pointing out that the only reason she had been created in the first place was to strangle children Then

the angels made her swear that when she saw their ima;? upon an amulet she would lose her power to harm the child who possessed it. ■

I I

XVI

290

Liber Lilith

The emphasis upon the oil of Lilith, sexual fluids collected from both the male and female during arousal by the spirit appears to be unique in the magical literature of the Western world, unless is happens that some of the more obscure rcb-i ences to the Elixir Of Life in the literature of alchemy alhid< obliquely to it. There is no reason to think that these fluids ;u<-any different from the ordinary lubricating fluids emitted l”\ the sexual organs in preparation for intercourse, although Steiger in his Journal has put forward the intriguing not ion that the emotional dynamic at work in the body during arousal by Lilith affects the hormonal composition of the oils.

It is emphasized that the flow of the fluid is more copion than during ordinary arousal, that it occurs without physical manipulation of the sexual organs and even when the mind । turned away from sexual thoughts, and that the fluid is unusual I \ clear. Mention is also made of the swelling behind the scrotum which may be related to the prostate gland. The prostate emd a clear alkaline fluid during ejaculation.

The exaggeration of the occult virtues of the oil is a common device used by writers of magical and mystical texts to emphasiz* the value of their practices. It is not to be accepted literally, y<i at the same time it should not be dismissed as outright lien Ancient writers used this literary trick to highlight matters ol especial worth. It is common in the texts of yoga. In Western magic the inflated powers attributed to various demons an*I spirits in such grimoires as the LemegeUm serve the same function

Men are directed to use the oil of the male kind, which । fluid emitted from the male sex organ, whereas women use 1h<

oil of the female kind. This is to be inverted where t he man or woman is “addicted to unnatural vice/’ presumably homosexuality. The rationale seems to be that. Lilith is attracted by the scent of the male oil and Samael by the female oil. Therefore a man wishing connection with Samael would use the female oil,

XVII

The manufacture* of the spirit vessel of Lilith, a small figure of red clay shaped and painted to resemble the female form, makes up the heart of that section of the manuscript devoted to practical magic. It is of extreme interest and significance because it explains in detail the Gnostic method for creating a living statue possessed of magical and oracular powers.

A living statue is an inanimate physical object, usually moulded into a human or animal shape, or a shape which combines human and animal features, that is made to become the residence or prison for a god or other spiritual being through ritual observances. There is no other technique in ancient magic so poorly understood or so vitally important. This is the true meaning of the worship of graven images prohibited in the bible (see Exodus 20:4). It is not merely a biblical stricture against the adoration of foreign gods but also the prohibition of' a common and well known method of magical invocation.

Many of the beautiful and famous statues of gods and god desses in ancient Greece and Rome were living statues. This is also true of the statues and icons, particularly of the Virgin Mary, in the Christian church. Although there existed pneefee rituals, prayers and adorations in the Mystery traditions designed to infuse spirits into statues, these are not absolulelv necessary. The mere practice of intense concentration upon a figure wit h an attitude of adoration or devotion can cause t hat, figure to become animated and responsive to human consciousness.

Liber Lilith

Statues of saints or angels in churches are often subjected to intense devotions and prayers over centuries. It is hard I \ surprising that occasionally they are reported to wink, cham-< position, weep tears, bleed, sweat or perform other inexplicable actions looked upon as miraculous. Such events indicate th.a the statue is ’living’ in the ancient magical sense. They mo .1 commonly happen to statues or painted images of Christ or I Virgin, because these figures receive the most intense intei < and devotion in Christianity.

Many church-goers are well aware that when they speak inwardly to such living statues, the figures respond through movements which are usually seen from the corner of the ey< or occur when the gaze is temporarily turned away. Then* movements may be a smile, grimace, nod of the head, wink twitch of the finger, intake of breath, or others of a similar type In ancient Roman temples such signs were often observed b\ children and interpreted in an oracular way. In Christianil\ they are dismissed as delusions. The phenomenon is identical in both cases. Statues continue to come alive and mala-responses to human thoughts, even though these responses an-disregarded in modern times.

The most explicit description of living statues occurs in flu Asclepius, one of the many texts attributed to the mythical Hermes Trismegistus. In an effort to emphasize that such slatin' are more than mere representations of the gods, Herim-defines their nature precisely so that there can be no doubt. ; mean statues, but statues living and conscious, filled with ila breath of life, and doing many mighty works; statues wines have foreknowledge*, and predict future events by the drawn ; of lots, and by prophetic inspiration, and by dreams, ami <i many other ways; statues which inflict diseases and heal them dispensing sorrow and joy according to men s deserts'’ (Scon Hermeticu, Vol. I. pp. 339, 341).

Sometimes these statues wore endowed with so much lit force they were said to be able to get down from their pedeMm

and walk away. Of this type were the small crude wooden images of gods in rural Greek temples. Called daidala after th<' mythical Daidalos who constructed automatons, these wooden figures were so ancient that even in the time of Pausanias (2nd century AD) their origin was unremembered - see Pausanias, Guide to Greece, Bk. IX, Ch. 3, Sec. 2.

Another type of living statue endowed in folklore with the power of free movement is the golem, created by tin* Kabbalistic magician Rabbi Loew to be the defender of the Jews. It is interesting to note that thegoZe/u was created from clay even as is the image of Lilith. It was animated by a magical ritual in which occult combinations of Hebrew letters were spoken by Rabbi Loew and his two disciples. Although it could hear and understand it was unable to speak, and so was forced to communicate by means of signs and gestures.

The stories of the daidala and the golem are fables, but they arose out of the actual practice of creating living statues, both consciously in the Mystery traditions and unconsciously in the churches and temples. They are exaggerations of the truth. Living statues cannot walk about, but they can understand the thoughts and feelings of human beings and respond through small movements, or at least through what are perceived to be movements by onlookers. Probably the perception of these movements is subjective. However there are many reports of large groups of people who see miraculous changes in statues at the same time. Whether such animated statues can predict the future accurately or heal the sick, as was believed by the ancients, is another question entirely.

The technique for awakening the statue of Lilith is bast'd upon adoration. Using the powerful emotion of love to form a link with the spirit, the will is projected in prolonged sessions through the gaze into the left eye of the statue. In magic the left side is usual I v considered to be the magnetically negal i\ e or female side, the side that is receptive. The eyes truly are, as the poets have observed, the windows of the soul. This is l.lw

reason the great statues on Easter Island were originally ere ah •<! with shining oval inserts of bright shell in their eye sockets All have fallen out, with the result that these ominous staim-

have lost their occult power and their awareness. At preset 11

they are asleep.

294

Love drives or energizes the invocations, which fall iimlri the general class of imitative magic. By treating the statue । a living conscious being, gradually over a period of weeks m months consciousness is infused into the statue. The magnipn repeatedly talks to the statue as if the statue could hear, and caresses the statue as if the statue could feel, and eventualh /

the statue truly is able to hear and feel. Of course the chany< occurs in the mind of the magician, not in the inanimate cla\ <>l the statue itsel f. But to the magician it is exactly as if the stalo*-has taken on life. In Jungian terms the magician projects a fragment of his unconscious into the statue. Yet the statue t none the less alive.

Once invoked into the statue Lilith is able to travel out ul il to lie sexually with her lover, and by implication at least In cause change to occur in the outer material world, either at I he direction of the magician or for her own purposes. Her present* is signaled by spontaneous sexual arousal and by movemeni and changes in the statue. Eventually a point is reached where the statue is no longer necessary for communication will) Lilith, yet her lover is directed to continue to adore it becaus. of the clarity with which he is able to perceive and comnumi cate with the spirit through its use.

It is difficult to judge how large a part anointing the bo<h with the oil of Lilith aids in her invocation. The manuscripi stresses its use, but it is obviously not essential. Steig<a achieved some success without the oil after only a few Week though admittedly his devotions consumed all his energies and most of his time. The oil appears to play an important bill nonessential role in facilitating the entry of Lilith into the sial tie and into the conscious awareness of her lover.

XVIII

The conduct of the bridegroom consists of a fanat ical dedication of both mind and body to the adoration of Lilith that extends over the entire course of the day and involves (’very facet of life. It is reminiscent of the total devotion given by members of modern religious cults to a leader or a cause.

At the outset the lover binds himself (or herself — the directions could easily apply to a female bride of Samael) to Lilith with an oath and renounces all other love bonds. Thereafter he ceases to have sex with anyone but the spirit. He avoids social gatherings and spectacles, even the conversation of old friends and acquaintances, and instead spends his hours in contemplation of Lilith. He changes his diet radical ly, bathes in a ritual manner and dresses himself for her benefit. In fact his every thought and action is directed toward achieving union with the spirit. Even when insulted in the street he does not react with anger because the insult cannot reach him. He is no longer an independent man with the vanity and pride of a man, but a servant and devotee of Lilith. He is nothing, she is everything.

295

The house of cedar described in this chapter acts as a miniature temple of the spirit. Since it is impossible to build a large building which the lover could physically enter for the purpose of adoring and sacrificing before Lilith, he makes a small structure which he enters in his imagination. The cedar house fulfils much the same role as that filled by the portable shrine for early Christians forced to travel into barbarian lands far from their fixed houses of worship. They could not carry their churches on their backs so they fashioned small portable churches for their sacred images. As is pointed out elsewhere in the manuscript (Ch. XIV), it is the bedchamber itself that is the actual temple of Lilith where her rites and devotions are performed.

The reason for the exceptional sacrifice, of pork before the image of Lilith on the night of the new moon may bo simply to sever the link between her Jewish lover and the faith of his

race by forcing him to commit a prohibited act. It is by such prohibitions as not eating pork that Jews separate themselves from the rest of the world and define themselves as a group. H was Christ himself who said when attempting to persuade Jews to renounce their traditional ways of living and follow him: “No man can serve two masters: lor either he will hate th< • one and love the other; or else he will hold to the one, ano 296 despise the other.” (Matthew 6: 24). The exceptional sacrifice makes much the same point. No man can adhere to the law m Moses yet at the same time lie on a bed of sinful lust with Lilith.

Liber Lilith

There may also be an occult reason for the offering of pork The pig is mythologically the animal of Demeter, Marpessn Cerridwen and other forms of the great Goddess of the moon particularly in her baneful aspect as t he witherer of crops ami the hr in ger of death, the fell deity of witches. Marpessa literal h. means ’snatcher’. Pigs are very prolific beasts that have tin-disturbing tendency to eat their own young, as well as to food on dead flesh. Robert Graves points out that their colours an reddish, black and white, the lunar colours (the moon turns red during partial eclipse), and that their tusks are crescent shaped (The While Goddess, Farrar, Straus and Giroux, 19Gn p. 2221 It is significant that Circe the sorceress transformed the ni('n of Odysseus into pigs with her magic. On the who’* question of the role of the pig in the dark aspect of the greal Mother Goddess, see Graves.

'fhe white powder is made from semen ejaculated spool < neously in sexual union with Lilith. Similarly the red powd” > is formed from menstrual blood that flows from a woman at t h* same time she has carnal connection with Samael. It is m explicitly stated but it appears necessary that the worn;*-

achieve sexual climax during this union for the powder to have potency. The semen and blood are separately dried on a dish of brass over the flame of a lamp fed by sheep's fat and then pulverized. A small bit is taken internally each morning mixed with wine. Neither powder has any efficacy unless it is dissolved in the oil of Lilith. The power of both powder's mingled in this way is said to be a thousand times greater than either individually.

There is a curious inversion in the symbolic associations of each powder. The virtues associated with the white powder appear to be generally feminine - eloquence, grace, skill in divinations and enchantments, knowledge of herbs. The virtues of the red powder seem masculine - victory in battle, protection from weapons, endurance, command over men and spirits. Even the colours are reversed by gender. White is more a feminine and lunar colour while red is masculine and martial.

Perhaps the symbolic inversion reflects the yin-yang polarity in every human being. Out of woman comes the? masculine virtues, and out of man the feminine¹ virtues, because within every woman is hidden a man and within every man is concealed a woman. When a man consumes the white powder generated from his own body he is taking on the feminine qualities that lie within his own secret core of being. A woman who eats of the red powder liberates her own inner masculine potent ial. It is interesting to note that the original instrument of gnosis, the apple, is both red and white in colour.

The reason the combined powders are said to be a thousand times more powerful than either powder alone is simply that m union they complete each other and become¹ capable of creat ion. as man and woman are only able to create when united. In a sense the white powder is Lilith, the red powder is Samaei, and the oil is the blind dragon that allows them to come together. A person who consumes the combined powders is completely actualized in all aspects of human potential and perfect ly balanced.

298

Liber Lilith

There are definite echoes of Western alchemy in these three primal substances, the red powder, the white powder and the oil. On its more material level the red tincture generates gold, the white tincture silver, and the elixir gives health and longevity. However, Western alchemy is completely focused on the manipulation of external substances not connected with the body. The alchemy of internal substances is Eastern. For example in Taoist alchemy the saliva in transformed into a kind of elixir through certain physical exercises, the semen is retained and becomes a source of superhuman vitality, and the breath itself is filled with occult energy.

At some period in the early centuries of the present era, perhaps among the Gnostic sects of Egypt, there must have existed an alchemy that involved the creation of magical substances from the body and their reintegration into the body for beneficial purposes. As Western consciousness became more obsessed with the manipulation of externals and indifferent to internal processes, alchemy gradually evolved into a completely external art, where aspects of the unconscious were projected onto various metals, acids, salts and so on. The alchemy of Liber Lilith predates this externalization, at least in methodology if not in time. It marks a midway point between the internal alchemy of the East and the external alchemy of the West.

Tbe invocation of Lilith into a living vessel involves voluntary possession of a woman by the spirit. It is a love offering to Lilith because it permits the spirit to feel the pleasure of sexual intercourse with the intensity of human senses through the body of the woman who serves as her host. It also provides Lilith with a medium through which she can more readily communicate in words with her lover.

Obviously it will be helpful if the woman who agrees to receive Lilith is a trance medium or channel ler. She will then be less frightened by the experience and more likely to give a clear transmission of the words of the spirit. In the manuscript it is stressed that she should be young, strong and without defect or handicap. Any deformity would be an insult to the* spirit and would limit the free expression ot her period beauty.

To the liberal modern mind this stricture may seem prejudiced but it is common in mystical and occult writings. The ancient priests and priestesses of many pagan religions were rejected if they were not perfect in body and behaviour. Human and animal sacrifices to the ancient gods were usually required to be without blemish. In the Kabbalah it was unacceptable to pass on the secret doctrines to any man with a physical deformity. This prejudice was based upon the belief that the outer expression of a human being was an accurate reflection of the inner soul. Someone with an external deformity or defect was deemed to be deformed in their essential nature and thus unfit to hold any serious commerce with the gods, who are perfect.

The female vessel can be either white or black because Lilith herself has a white aspect and a black aspect. However a black vessel may be more likely to receive black Lilith the destroyer who by her nature is more dangerous and treacherous than white Lilith. This danger is not mentioned in the manuscript. The dictum that the eyes of the vessel must be of the same colour may seem ridiculous, but this probably refers to women with a cataract in one eye which would cause that eye to become cloudy.

The type of possession is ecstatic. The woman who serves as the spirit vessel falls into a trance state and exhibits uncontrolled movements. She speaks in the tongue of the angels, which is the same as saying she makes incoherent sounds. Presumably when the possession is successful I he spirit is able to gain control over the vessel and cause her to speak in an intelligible manner.

Background and

too

Liber Lilith

The description of the phenomena of possession are similar to those exhibited in many ecstatic possession cults such as among the Shakers of America, or the worshippers of Voudoun in Haiti. In these cults the spirit or spirits are invoked through rhythmic music, chanting and prolonged dancing. Lilith appears to be invoked primarily by sustaining an intense physical arousal, perhaps for a period of hours, in the body of the female vessel. The anointing of the woman with the oil of Lilith may contribute to the attainment of the trance state. Also it should be noted that wine is given to the woman at the outset of the¹ invocation.

It is said to be equally possible to invoke Samael, the masculine aspect of Lilith, into a young man, so that a woman who is the lover of Samael in his spirit guise can have physical union with him through the body of his vessel. Details of this procedure are not given but presumably it is carried out in much the same manner as the invocation of Lilith into the body of a woman. It would be necessary for the lover of Samael to anoint the young man with the oil of Lilith of the female kind, then sustain his arousal for an extended period until he was able to attain an ecstatic state of possession.

Children born to the female vessel are said to be of a watery nature, incomplete and unbalanced in their constitution. Children engendered upon the female lover of Samael by the* male vessel ;in* of a nature but equally unbalanced. Only when a man possessed by Samael lies with a woman simultaneously possessed by Lilith is the child of the union perfect and balanced. He or she is said to rule creation and destruction, meaning that it lies within the power of such a child either to create or destroy as it pleases.

This ritual of voluntary possession is similar to practices in tantric yoga, where the yogi uses the body of a young woman, usually a prostitute, as the vessel of the divine goddess, Shakti, and has sexual union with her. However in yoga the semen is not released. To ejaculate the seed is thought to waste its spiritual

energy, which through certain practices can be made to ascend to the crown of the head and bring about an ecstat ic revelation.

One very unusual feature Liber Lilith is its advocation of consummation with the spirit and emission of the seed. This is in direct contradiction to most of the esoteric sexual pract ices of India and China. However, since the semen is transformed into the white powder and taken back into the body, its occult potency is not actually lost. It is only that the ascending path 301

taken by the semen lies in the Liber Lilith technique partly tu

outside the body, whereas in tantric and Taoist yoga the path is completely within the body.    3

XXI    |

The contents of this chapter are disturbing. Occult rituals that can be classed unequivocally as black magic are surprisingly rare in the grimoires despite the large amount of portentous nonsense that has been written about them.

The purpose of the ritual is to obtain information that is only known to dead souls, and to black Lilith the destroyer who has charge over those who have damned themselves through sinful acts during life. The dead are presumed to know the burial places of treasure and where forbidden books and objects lie concealed, because they can hold conversation with those who have hidden these things and have died before them. This is the rationale of necromancy.

The fresh corpse of an attractive young woman is either stolen from its resting place or rented from the embalmers. II' the manuscript is to be believed, the selling of corpses fin^- magical purposes was a common practice. After the magic the corpses were apparently returned and cosmetically restored and the families of the departed remained none the wiser. The corpse of a woman killed by violence or in childbirth is preferred because

these events are in harmony with black Lilith. Because the wealthy could afford charms that rendered necromantic rituals void, the corpse of a poor woman was preferred.

The reason for binding the corpse to iron stakes was probably not that the magician feared the dead flesh itself would rise up and kill him, but rather to contain black Lilith so that her spirit would not possess the magician during the course of the invocation. Iron is able to restrain and even to cause pain or injury to spiritual beings.

The preferred tallow for the candles that surround the corpse is taken from an infant that has died in its crib whether by natural or unnatural causes is not specified - or failing this from a man. As a last resort the tallow from a lamb strangled by a cord with eleven knots may be used. Because necromantic rituals involve the soul and body of the dead, materials from corpstvs often play a prominent role.

The doorways of the senses are opened by dropping the oil of Lilith into the two eyes, two ears, and mouth of the corpse Also into the mouth is inserted a charm on vellum designed to allow the corpse to speak, or perhaps to insure that the words spoken are true. The charm must be drawn with ink that has been mixed with menstrual blood.

The sexual connection with the corpse may be a magical imitation of Samael who lay upon Adam in a way that was suggestive of sexual union in order to animate his body of clav This premise is supported by the act in the ritual of blowing the breath into the mouth of the corpse in order to interpret words from the sighing sound the air makes as it slowly escapes from the lungs and throat. It was this transfer of the vital breath that Samael used to awaken Adam.

The lovemaking to the corpse is not done for pleasure but as payment to black Lilith for the information she has given her lover. The magician is careful to banish the spirit with the potent name of Shaddai, one of the names of God used by the Jews to assert power over demons. The name means 'Almighty and is very ancient. It is stressed that Lilith must be released

from the corpse or she will suffer intense agony as it decays, and then come seeking the magician for revenge.

XXII

Divination by water or by other liquids such as oil or ink was the most commonly accepted method in ancient times, particularly in Egypt. The reflective surface ofthe water acts as a focal point, for the induction of a receptive trance state. Barbarous words of power are used to open the ritual and the same words are inverted to close it. They were called barbarous because they were foreign words from the lands ofthe barbarians -• anyone not Egyptian was considered to be a barbarian — corrupted over time until their meaning had been lost. Only the conviction that they possessed occult power remained.

Background and Analysis

At first black Lilith tries to intrude through the bowl but she is resolutely sent away, and then white Lilith comes in the form of a maiden and answers questions. Black Lilith is not questioned because she is malicious and her answers are not to be trusted. It is not clear how the answers of the spirit are delivered, whether through images in the bowl or by spoken words. The method of response seems to be images, or sometimes written characters that are copied out of the bowl by a medium. Perhaps a direct verbal response was possible but uncommon.

Children were used as mediums in divination throughout the ancient world because they were considered pure of heart, never having been polluted with sexual desire, and therefore closer to the angels. It is unusual to encounter a form of divination that utilizes an adult woman as a medium. Either a pregnant woman or a virgin who has just experienced her first menstrual period is specified in the manuscript. Both these types are related to aspects of Lilith, who is the prolific sow of heaven and also the maiden newly awakened to desire.

304

Liber Lilith

Sexual connection occurs with the medium from the back m a sitting posture, presumably so that the magician can look over her shoulder into the bowl or at the imago of Lilith. Ii i. not consummated until after the desired visions are received m the bowl. As was also the case with the ritual of invocation inn. a living vessel, prolonged sexual arousal appears to be used n” attract Lilith into the circle of serpents. It is the medium, imi the bowl of water, which the spirit actually enters. By modify in; , the visual perception of the woman, Lilith is able to make ho see visions in the bowl. The woman then repeats these image to the magician, or copies down the words she sees in the water on paper.

The Sevenfold Curse

During the period when literary works were disseminated in manuscript form through individual hand copying, it w;o the occasional practice of those who composed texts to admonish future copyists not to change the wording, in the hope that tin-would inhibit their natural tendency to interject their own observations, or even to rewrite the text to suit their own views This was sometimes done by means of a curse to he visited upon the head of anyone who would dare to corrupt the text.

What is meant by the angelic characters from which tin copyist Solon of Alexandria asserts he transcribed Liber Lilith is not clear. It is possible that ho referred to Hebrew letters, but more probably they were the letters of an occult alphabet. It was a common practice to hide magical writings from the eyes of the profane by employing a kind of cipher writing in which obscure symbols, substituted for Hebrew letters. Several ol these magical alphabets have come down to us but it is unlikeh that the one transcribed by Solon is preserved.

Notes on the Illustrations

All of the illustrations in the manuscript were seriously disfigured by water stains, dirt and mildew spots. In the photocopy these show up as black smudges and marks that completely pepper the surface of the page, in places obliterating parts of the lines. This damage is worst in the case of the title illust ration that shows the serpent rising from the egg, and the one following it which depicts the pentacle of Lilith, but all the illustrations have suffered.

Background and Analysis

Rather than attempt to retouch them I have redrawn them. Considerable care was taken to ensure accuracy. In fact it was possible to correct some errors in the Hebrew lettering of the verses. As much as possible I have attempted to ret ain the style of the originals. Because I had only the photostatic copy with which to work there was no wav to distinguish with certainty the parts drawn in red ink from those drawn in black, Bed reproduces as black in photocopy. Many of the places where* the* red ink appears, such as on the title page and in the initial letters of the chapters, were labelled by Steiger in pen. Unfortunately he did not state that he had indicated all the place's where the red ink is used, and rather than risk inaccuracy 1 have chosen not to not ice the use of red in the reproductions.

• 1. The Crowned Serpent

Manuscript title page I see title page!.

306

Liber Lilith

A coiled serpent or dragon raises the upper part of its b<”d\ through the irregular opening in a shattered egg. It faces to 1 hr left as though confronting some invisible presence. Its month i partially open. There are three coils in its lower body within the egg and a small fourth coil or loop separated from the other in the extreme end of its tail. A crown with three points rest., upon its head, and a wavy crest or mane runs down the upper portion of its back. There is also a bulge in its throat jo si behind the head. The eye is a blank white dot without a pupil

In the mythology of the ancient world the crowned serpeni was a monster known as the basilisk. It was credited with many fearful properties. All portions of it were said to be deadh poison, even its glance. Its breath burned vegetation and carried pestilence, its touch stripped the flesh from the bone, and its look killed unless reflected back upon it with a mirror. Because it was lord of all beasts the Greeks called it basiliscus (little king), which the Romans sometimes translated as regulus. It is pictured with a crown or crest upon its head. The basilisk was often confused with the cockatrice, a monster with the wings of a fowl, the tail of a dragon and the head of a cock that was generated from an egg laid by an old cock and hatched by a serpent. The sound of a crowing cock would kill it.

Obviously the basilisk is derived from the hooded cobra which was credited in folklore with the power to kill an elephant with its venom, to spit its venom into the eyes of its prey and blind it, or to mesmerize any creature and render it motionless with its gaze. Some cobras have a white marking on the back of their hood that might easily be mistaken for a crown in badl.v copied illustrations.

The serpent with the head or face of a lion represents Yaldabaoth, or Samaei, in Gnostic literature. Since the lion was recognized as the king of beasts as early as the time of the

Romans, it is not surprising that a fusion might occur between basilisk the crowned serpent and Yaldabaoth the lion-headed serpent. Both were deadly evil, the rulers of their respective realms.

It is also possible that this figure represents the blind dragon arising from the egg of cosmos. The crest along the back may be intended for the dorsal fin of a sea monster. It is suggestive that the eye of the serpent lacks a pupil, although this may be 307

mere coincidence. The arising of life from the egg generallycc

Ci stands for the act of creation, which brings forth into the light V what is unformed and hidden.5

• 2. The Pentacle Of Lilith

• Chapter XIV (see page 931.S

An ornamental square encloses a circular band that touches it on all four sides. In the corners of the square outside the circle are the names in Hebrew characters of the four rivers of Paradise, from the upper right corner clockwise: Pishon (PIShVN), Prath (PRTh), Hiddekel (HIDQL), and Gihon (GIHVN). Inside the circle is written in Hebrew the words of Isaiah 27:1 with the addition of the emphatic Amen (AMN) at the end. Two lens-shaped figures cross at right angles and span the circle. At the four outer points of this cross are the Hebrew characters I-H-V-H, the Tetragrammaton or fourfold name of God. Inside each arm of the lens-cross is a Hebrew name. From the top clockwise the names are Adam (ADM), Lilith (LILITh), Samael (SMAL) and Eve (ChVH). Between the arms of the lens-cross are pairs of occult symbols. Seven are the same¹, each formed of two interlocking crescents, while the eighth is a double cross with eight points.

In the space at the centre of the lens-cross is a square grid with twenty-five cells set in an ornamental border. Each cell contains a Hebrew character. The upper row of cells reads Lilith (LILITh) from left to right; the lower row reads Lilith from right to left. The right column reads Lilith from bottom to

Liber Lilith

top; the left column reads Lilith from top to bottom. The nine remaining cells within this border of Lilith make a square ol their own and are filled up with the letters of the divine natiw of the six directions of space: 1HV in all its combinations. The top row reads IHV from right to left (Height); it reads VH1 from left to right (North). The middle row reads HV1 from right to left (West); it reads IVH from left to right (Depth). The bottom 30g of the three inner rows reads V1H from right to left (South ); it reads HIV from left to right (East). Similarly, the columns of this inner square also yield the six divine names of the directions in space.

The circle inside the square is a common form of occult diagram known as the mandala. It is used extensively in Eastern magic, and also in the magic of the West but less deliberately. The Hermetic puzzle of the squared circle is an example of the mandala in alchemy. All magic circles, particularly those that are divided into four or multiples of four, are mandalas.

Carl Jung devoted many years to a study of the complex psychological meaning of the mandala in occultism, art, and dreams. The centre of the circle is the nucleus of the psyche, the unknowable essence of being, while the circle itself represents the citadel of the self. In Tibetan and Indian art gods are often depicted seated in the centre of the circle. Meditation on the mandala diagrams brings about an internal integration and feeling of harmony. The circle stands for wholeness and the square signifies realization. To reach the centre of the mandala is to attain union between human and divine consciousness.

It is interesting that the Hebrew character at the exact ceiitri of the pentacle is Van, 'the Nail’. A nail may act as a pivot on which everything else turns. It may also fix things down in one place so that they cannot escape or be lost. In Western magic, Van is related numerically with the Tarot trump The Lovers, which is the same card drawn by Steiger during his experiments see the Journal entry for June 9th. Kabbalistically Van spelled out (V-A-V) has the numerical total of 13, the number

of lunar months in the year. This total may be reduced by occult addition (1 + 3 = 4) into four, the number of material realization.

The four rivers at the corners of the square emphasize the four extremities of the physical world, in the exact cent,re of which sits the circle. Self is always at the centre of the world from its own perspective. The circle itself should be understood to be actually composed of the Hebrew letters of the verse Isaiah 27:1, not merely the physical letters of ink but the mystical letters of holy fire written upon the firmament by the finger of God. This is how the Jewish Kabbalists understood the circle. In Jewish magic there is nothing more powerful than the living letters of the divine Torah. The most potent combination of these letters is the Tetragrammaton, IHVH, which appears in the verse and also at the points of the lens-cross.

The reason for the lens figures may relate to the lunar associations of Lilith. Each is composed of two opposite crescents joined together, even as is the case with the seven curious occult symbols that are drawn between the arms of the cross. Additionally they may be intended to suggest the opening of the vagina in reference to the sexual mysteries of Lilith. To enter the intersection of the lenses is to penetrate to the secret centre of the spirit. This penetration of Lilith is accomplished by sexual acts.

309

Background, and Analysis

As is so often the case in Jewish occult diagrams t hat concern her, Lilith and her consort Samael are juxtaposed with their opposites, Adam and Eve. Both pairs are sexual. The names Samael and Adam appear on the vertical axis of the lens-cross, the male axis, while the names Lilith and Eve appear on the horizontal or female axis.

The interlocked crescents with small balls at their points are clearly lunar in nature. That they are seven in number indicates that they stand for the seven planets of ancient astrology. The double cross with eight points in the lower right corner of the pentacle may be intended to indicate the earth, or

sublunar realm, which the seven planets circle and rule through the occult influence of their rays.

• 3. Seal Of Lilith

Chapter XI V |see page 941.

no

Liber Lilith

Two circles are enclosed by a double loop ofcord in the shape of'a figure eight on its side. The left circle bears around its edg“ the Hebrew words of Job 26:13 — “By his Spirit he hath garnished the heavens; his hand hath formed the crooked serpent.” Inside this verse is an upright pentagram. The Hebrew characters t”l the name Lilith are written in its points. At the centre is a lens shaped figure with small lines radiating from it on all skies. The right circle bears the Hebrew names of the three angels, from the top clockwise Senoi (SNVI), Semangeloph (SMNGLVPh), and Sansenoi (SNSNVI). Inside this circle is a hexagram with the divine names ofthe six directions of space from the top clockwise IHV, HVI, VHI, IVH, HIV and VIH. In the centre of the hexagram appears a stylized version ofthe name of God, Shaddai (ShDI) the Almighty. At the points in the Hebrew letters of this name are a total of seven small circles.

The braided border that crosses over itself is intended b> indicate that the circles are opposite sides of a single disk. Tin verse from Job on the left circle refers to the creation of the “crooked serpent,” which Kabbalists understood to mean Lilith Probably a pentagram is used because it has five points, the number of letters in her Hebrew name. However it has mam potent occult associations. In modern Western magic it is used to invoke and banish the powers ofthe elements. An uprighl pentagram is usually considered to be a positive symbol and an inverted pentagram a symbol of evil, although there is no hard and fast rule about this. The strange figure in the contre i almost certainly intended to stand for the female vulva, the gateway to the womb. The halo of radiant light around it. indi cated by the small lines, shows that it is a heavenly symbol rather than one of earth.

The three angels on the right circle are those created by God to rule over Lilith. In the Jewish Midrash called the Alphabet Of Ben Sira, first published in Constantinople in 1519 but written during the 11th century, these three are sent by God to compel Lilith to return to Adam after she has fled away from him in anger. Although she refused to return, she swore an oath to the angels that whenever she saw their names or likenesses on an amulet she would not harm the child who possessed it. These names, usually accompanied by stylized images of the angels, appear on charms to protect women in childbirth and young infants. They seem to be used here both to compel the obedience of the spirit and to turn away her malice.

The hexagram, called the Shield of David, is one of the most ancient Hebrew occult symbols. It was used as early as the 7th century BC, and during the period of the Second Temple it often appears alongside the pentagram. No magical use can be proved for these early examples, however. Its employment for magical purposes can be demonstrated from the early Middle Ages. The Arabs used it also, calling it the Seal of Solomon. At some point in folklore the hexagram replaced the Tetragrammaton on the ring that Solomon used to compel the obedience of demons. Next to the Tetragrammaton it is the most potent instrument used in Jewish magic.

Background and Analysis

Frequently on Jewish magical drawing of the late Middle Ages and the Renaissance, the divine name Shaddai appears written in the centre of the hexagram. In the seal of Lilith it has seven small circles at its points to represent the seven ancient planets. In Gnostic terms they would stand for the seven archons of which Shaddai, or Yaldabaoth, is the head. The divine names of the? directions of space are arranged about the hexagram in pairs of opposites, with IHV the name for Height at, the top point and IVH the name for Depth at the bottom, and likewise for the other pairs.

• 4. Seal of Samael

Chapter XIV [see page 951.

The seal of Samael is identical to the seal of Lilith, except that in place of the pentagram there is a star formed from a central square and four triangles with their bases congruent to its sides. In these triangles are written the Hebrew characters of the name Samael (SMAL). Within the central square is a stylized phallus surrounded by short radiating lines.

Liber Lilith

The choice of the square is probably determined by the numbet of Hebrew letters in the name Samael. The erect phallus in the centre indicates masculine potency. It is radiant with rays o' light to show that it is a divine, not an earthly, sexuality. Such undisguised sexual imagery is rare in Western occult drawings, but common in those of the East, where the lingct (phallus) and yoni (vulva) are frequently given prominent display. The exception is Western alchemv, the illustrations of which are laden with sexual imagery.

• 5. True Image Of Lilith

Chapter XVII |see page 1091.

A stylized female figure composed of circles, spirals and curves sits lacing outward with her sexual parts exposed. Her breasts, hands and feet are formed from mirror-opposite pairs of spirals. In her abdomen, above the vulva, a spiral serpent emerges from an upright open flask that is womb-shaped, curves around and between her breasts, and arches over her forehead with its mouth open and its forked tongue extended. The serpent is made up of alternating sections of black and white. The expression on the face of the figure is one of attentive calm. Three streams of particles extend from tin crown of the head around both sides of the body to the lowei part of the vaginal slit.

The first impression of this figure is that it is more Chinese or Indian than European. It almost appears to be a kind ol

female Buddha sitting in profound contemplation. The serpent arising from the abdomen by a circuitous route to the point between the eyebrows may have been inspired by the serpent power of kundalini yoga. Its alternating colours, together with the pairs of opposite spirals, give an echo of the yin-yang dynamic balance of the universe and the doctrine of the cyclical return of the soul into bodies of flesh. It may be significant that the lower body of the serpent that lies inside the vessel has 313

three and a half* coils. This is the number of times kundalini is“

said to lie wrapped around the base of the spine.

There is also an impression of some alchemical influence. 5 The vase from which the serpent arises has the appearance of 1, the hermetically sealed flasks used in alchemy to mature the|

matter of the Great Work. If this view has any validity, they

image obviously represents the moment of realization, when the Work has reached its fulfilment. Rainbows or electrical z streams of energy How out from t he top of the head and return to the base of the spine, enclosing the body of the figure in a aural envelope¹ that has much the shape of an apple when it is cut Hi rough the core from top to bottom.

A more probable influence is the doctrine of emanations of the Jewish Kabbalah, which postulates that the universe was not created all in one step, but is the final stage in a series of ten emanations of' divine names or essences of progressively denser and darker substance. These emanations arc represented in later diagrams by the Kabbalistic Tree which has ten fruit calk'd wphiroth (from the Hebrew sappir, sapphire) upon it.> ten boughs. If the circular shapes of t he head, the two breasts, the two hands, the womb-like vase, the abdomen and the two feet are regarded as standing for these sephiro/h. then the figure bears a rough resemblance to the Kabbalistic 'free.

Even before the sephirolh were related to the model of a free they were attributed to the various parts of tlie body of the heavenly man. Adam Kadrnon. In abstract diagrams of the Tree of the Sephirotb, where the divine names aro shown as

circles connected by lines or channels, the body of Adam Kadmon is sometimes laid over this framework to illuStralr that the entire universe exists within him. Thus there is a well established precedent for equating the body of a divine bewg with the ten sephiroth, although Jewish mystics would find H sacrilegious to set these names within a female form. Less con ventional Kabbalists working in a Gnostic tradition would not experience such strong scruples.

Liber Lilith

• 6. The Seal For Opening the Mouth

Chapter XXI I see page 133|.

This is a lens-shaped figure in which is written the Hebrew words ol Hosea 13:14, which literally translate: “1 will ransom them from the power of the grave, 1 will redeem them from death: O death, I will be thy plague, O grave, I will be thy devouring.' Within this figure is a large hexagram that has a star of live' points in each angle and in its centre an open eye surrounded by five nails or pins. To the right of the hexagram is written in largo Hebrew characters the name Abaddon (ABDVN), white to the left of the hexagram appears the name Lilith (LILITh).

As pointed out earlier, the lens may signify either the eye or the opening of the vagina. Since the reference in the verse is to the opening of' the grave the latter meaning is more likely. There is a close occult connection between the passage into birth and the reverse but analogous passage into death. For this reason, in ancient societies corpses are often buried in the foetal position, sometimes in fat clay vessels that possess a womb shape. Some rites of passage simulate the act of childbirth to proclaim the death of the old life and rebirth into the new. The grave is the womb of Mother Earth. All living things issue from it and eventually return to it.

It may only be coincidence but there seems to be a numerical motif of seven and five. Each side of the lens-shaped figure is formed of seven words for a total of fourteen. If the pentagonal arrangement of the nails in thfe centre of the hexagram is

counted as a star, there are seven stars in the hexagram — an obvious reference to the seven ancient planets, the first or highest of which, Saturn, is given over to rule death. At the same t ime there are five nails and five letters in both the names.

The nails are a reference to the text of the manuscript., where it is directed that the magician should secure the corpse' by five nails. They are pointing inward at the vulnerable eye in the centre of the hexagram because the eye is the way of access 31.6

to the soul. In folklore, malefic influences are cast through the cc evil eye of sorcerers into the receptive eyes of innocents. Usually the evil eye was only considered to be dangerous if it S was met with the gaze. People could protect themselves by Eg

turning away from it. The nails are intended to fence in the S

soul of t he corpse, or more probably the spirit of black Lilith which enters the corpse, in exactly the same way that the actual nails of iron secure the dangerous spirit to t he earth. They also z prevent the malefic intentions of Lilith from issuing forth from the mouth of the corpse, in the form of lies and deceits.

Abaddon, in later mythology the ruler of Hell, is more properly the name of Hell itself. Whether it is intended here as a substitute for Samael or to stand for the place of torment and burning, Gehenna, is not clear. Both meanings are appropriate. Abaddon is often confused in occult writings with the Greek devil, Apollyon.

• 7. Steiger’s Seal Of Lilith

Journal entry of April 8, 1990 (see page 176|.

The formation of this seal or sigil is quite simple and is explained in full by Steiger in his Journal. In the nine compartments of a tic-tack-toe grid the 22 letters ol the Hebrew alphabet plus the final, or word-ending, forms ol five of these letters art* written in order, beginning with the lop right cell and ending with the bottom left. This is done three times until al! 27 of tbe letters have been entered onto the grid, and each cell has three letters. Then the* letters in the name Lilith

(LILlTh) are located on the grid, a piece of paper is placed over it, and straight lines are traced from letter to letter to form a figure, which is usually called a spirit sigil in modern magic. The sigil graphically embodies the occult power of the name.

16

Li her Lilith

Figure 9: Kabbalistic Sigil of Lilith

Steiger has disguised this simple figure and made it more sexual by rotating it ninety degrees counter-clockwise and curving the lines, so that, it resembles a stylized vulva in the form of the yin-yang symbol, with a male sperm cell at the top and a female egg at the bottom that has divided into four new cells.

• 8. Steiger's Dream Symbol

Journal entry of June 12, 1990 jsee page 2371.

This figure is a variation on the solar cross or swastika that is so common in magical and religious art throughout the ancient world. Gershom Scholem (Kabbalah, p. 362) mentions a synagogue in Capernaum dating from the 2nd or 3rd centuries in which the swastika appears as a frieze decoration alongside the pentagram and hexagram. It is a mandala in its own right, being composed of four arms that turn in a circle, like scythes about a centre point.

Features that distinguish Steiger’s swastika are the hooked and barbed terminations of the arms and the blind eyes or open vulvas within their compass. It has a vicious, almost insectiva! appearance as though ready to whirl and cut into living flesh with its envenomed hooks. Indeed if it is presumed to rotate in a counterclockwise direction it seems ready to cut into the already blind and bloody eyes with its curved blades, in Tibetan lore the swastika rotating clockwise is a positive constructive symbol whereas the swastika rotating counterclockwise is negative and destructive.

A rediscovered Gnostic grimoire contains the stunning revelations that it was Lilith, Queen of Hell and Mother of all Demons, who fashioned Adam from the clay of the earth, and who visited Eve in the form of a great serpent to teach her the secret wisdom of Heaven.

The grimoire reveals in precise detail a practical system of sex magic taught to mankind by Lilith, with which she may be summoned as a lover and teacher. The working journal of the ill-fated German magician who rediscovered this lost necromantic text, and put into practice its obscene rituals, provides terrible evidence that some books are too dangerous to be permitted to exist.

Donald Tyson is a Canadian who lives in Halifax, Nova Scotia. He has written numerous works on the history and theory of Western ritual magic, scrying, runes, the Tarot, and the Kabbalah. The author of two occult novels, he edited the annotated edition of Cornelius Agrippa’s Three Books of Occult Philosophy, and is the inven tor of rune dice.

Cover illustration: Stafford Stone