The Goetia: The Lesser Key of Solomon the King: Lemegeton – Clavicula Salomonis Regis, Book 1 [Aleister Crowley, Hymenaeus Beta, Samuel Liddell. Lemegeton – The Complete Lesser Key of Solomon [Mitch Henson, Jeff Wellman] on The Goetia: The Lesser Key of Solomon the King: Lemegeton – Clavicula. The Lesser Key of Solomon: Lemegeton Clavicula Salomonis and millions of other . of this famous magical grimoire, “The Lesser Key of Solomon the King.

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Goetia the Lesser Key of Solomon the King: Lemegeton, Book 1 Clavicula Salomonis Regis

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Lessser can search through the full text of this book on the web at http: The student is warned, and most seriously admonishedi to forbear from devoting his time to a study of cheap and inaccurate copies of this book which we understand are now being offered ky sale.

The price at which this book is sold is unquestionably a small one, and those who obtain it for less run the risk of becoming llemegeton by studying a book which has not been properly translated and edited. This book has been published under the editorship of Dr. It is not always convenient for the student to obtain any of the precious metals, such as gold or silver to trace their Talismans and Seals upon.


In fact, metal is used very little today for this purpose, and most everybody uses Virgin Parchment Paper, made from the skin of new-born lambs, as it is much more satisfactory. Again, it is many times difficult for the student to obtain any of the different things which are to be used for burning and making a suitable fumigation for the invocation of Spirits and Occult powers.

Indeed, there are few who use anything now except gen- uine Oriental Temple Incense, for it is much better than any of the things recommended to bum by certain writers in their books on Magic. The investigation of a compe- tent Skryer into the house of our unhappy Fra.

Waite was and still is probably a member of a society claiming to be the B.

For by a childish and easy magical trick did S. Aleister Crow- ley, a poet, and skilled student of Magical Lore, and an expert KabbaUst, to complete openly that which had been begun in secret. This is that which is written: Given forth from our Mountain of A. IHe that ia appointed to complete in secret that which had been begun openly is BJft. Thee, that didst create the Night and the Day.

Thee, that didst create the Darkness and the Light, Thou art Osorronophris: Whom no man has seen at kesser time. Thou art Jdbas Thou art Jdpos: Thou hast distinguished thw the Just and the Unjust.

The Lesser Key of Solomon

Thou didst produce the Seed and the Fruit. Thou didst form Men to love one another, and to hate one another. Thou didst produce the moist and the dry, and that which nourisheth all created Life. Who dwellest in the Void Place of the Spirit: Ape, The Bornless Or This is the Lord of the Gods: This is the Lord of the Universe: This is He Whom the Winds fear.

Strong, and the Immortal Fire! Who hate that evil should be wrought in the World! I am He, that lighteneth and thundereth. I am He, Whose mouth ever flameth: I am He, the Begetter and Manif ester unto the Light: I am He; the Grace of the World: Come Thou forth, and follow Me: Such are the Words! It is loftily amusing to the student of Magical litera- ture who is not quite a fool— and rare is such a com- bination!

Truly, since our child- hood has ingrained into us not only literal belief in the Bible, but also substantial belief in Alf Tje wa Laylah, and only adolescence can cure us, we are only too liable, in the rush and energy of dawning manhood, to overturn roughly and rashly both these classics, to regard them both on the same level, as interesting kfy ments from the standpoint of folk-lore and anthropology, and as nothing more. Even when we learn that the Bible, by a profound and minute study of the text, may be forced to yield up Qabalistic arcana of cosmic scope and importance, we are too often slow to apply a similar restorative to the companion volume, even if we are the luck holders of Burton’s veritable edition.

What is the cause of my illusion of seeing a spirit in the triangle of Art? Every smatterer, every expert in psychology, will answer: Those Europeans who go a little deeper learn from Fichte, that the phenomenal Universe is the creation of the Ego; Hindus, or Europeans studying under Hindu Gurus, are told, that by Akasa is meant the Chitakasa.

By assuming higher dimensions of space, we can assimilate this fact to Realism ; but we have no need to take so much trouble. Conscious- ness is a function of the brain Huxley.


The circle, square, triangle, vessels, lamps, robes, implements, kinb.

Lemegeton Clavicula Salomonis (‘The Lesser Key of Solomon’)

The combination of all these and reflection on their significance. These unusual impressions produce unusual brain-changes; hence their summary 6 is of unusual kind. Its projection back into the apparently phenome- nal world is therefore unusual. But can any of the effects described in this our book Goetia be obtained, and if so, can you give a rational explanation of the circumstances? I can, and will. The spirits of the Goetia are portions of the human brain. Spencer’s pro- jected cube methods of stimulating or regulating those particular spots through the eye.

The names of God are vibrations calculated to estab- lish: Establishment of functions relative to the subtle world. Rank or type of the Spirit. Name of the Spirit.

The perfumes aid this through smell. Usually the perfume will only tend to control a large area ; but there is an attribution of perfumes to letters of the alphabet enabling of, by a Qabalistic formula, to spell out the Spirit’s name. I need not enter into more particular discussion of these points ; the intelligent reader can easily fill in what is lacking. Leemegeton, then, I say, with Solomon: Philosophy has nothing to say; and Science can only thee judgment, pending a proper and methodical investigation of the facts alleged.

Unfortunately, we cannot stop there. Solomon prom- ises us that we can 1 obtain information; 2 destroy our enemies; 3 understand the voices of nature; 4 obtain treasure; 5 heal diseases, etc. It is curious to note the contrast between the noble means and the apparently vile ends of magical rituals. The latter are disguises for sublime truths.

Waite, the world of Magic is a mirror, wherein who sees muck is muck. Even a child knows the difference of a cat’s miauling and purr- ing. The faculty may be greatly developed. So for all other phenomena. There is no effect which is truly and necessarily miraculous. Our Ceremonial Magic fines down, then, to a series of minute, kry of course empirical, physiological ex- periments, and whoso will carry them through intelli- gently need not fear the result. I have all the health, and treasure, and logic, I need; I have no time to lemegeeton.

But I reach an end. Boleskine Htmse, Foyers, N3. Lemegeton Yel Clavicula Salomonis Regis. Origen saith that the Magical Art doth not contain anything subsisting, but although it should, yet that it must not be Evil, or subject to contempt or scorn; and solpmon distinguish the Natural Magic from that which is Diabolical, ApoUonius Tyannaeus only exercised the Natural Magic, by the which he did perform wonderful things. Philo Hebraeus saith that true Magic, by which we do arrive at the understanding of the Secret Works of Nature, is so far from being contemptible that the great- est Monarchs and Kings have studied it.

Hence it is that Magic lieth under disgrace, and they who seek after it are vulgarly esteemed Sorcerers. The Fraternity of the Rosie Crusians thought it not fit to style themselves Magicians, but father Philosophers. This is taken from several MS. Codices, of which the four principal variations are here composed together in parallel columns as an example of the close kiny of the various texts of the Lemegeton.