Nakala ya asili ya Goetia

[Saad30]

Mamlaka ya Goetia

Kiasi chao kikubwa cha uwezo na hadhi ya uongozi miongoni mwa pepo wadogo pia humpa kila Goetia mamlaka ya kutoa amri juu ya nguvu nyingine za Lusifa ndani ya Kuzimu.
Lusifa mwenyewe ana uhakika wa kutosha wa uwezo wa Ars Goetia kuwatuma kwenye misheni inayoweza kuwa hatari, kama vile kukusanya habari katika Ulimwengu wa Binadamu, kupigana na malaika wenye nguvu kama Seraphim peke yao na kutafuta vitu ambavyo vitamnufaisha Mfalme wa Kuzimu au hata kuharibu. mambo fulani ambayo yanaweza kuwa kikwazo.

Cha kushangaza, wengi wa Ars Goetia sio pepo safi, lakini kwa uhakika walikuwa malaika walioanguka ambao waliasi pamoja na Lusifa wakati wa Vita vya Mbinguni.
Heshima ya Lusifa na hata kujali Ars Goetia inaonekana katika namna yake ya kuwahutubia, mara nyingi akiwataja kama "ndugu zangu wapendwa" au "wapendwa wangu walioanguka". Ingawa wote ni waaminifu kabisa kwa Lusifa, zaidu ya waaminifu pia wanamwogopa kwa busara sana hivi kwamba wanakaribia kutamani kukataa kumfuata.
Lusifa mwenyewe anajulikana kuwa mkali na mkatili kwao ikiwa watashindwa katika kazi fulani, lakini hana huruma kabisa kwani anachagua kuwaepusha na adhabu ya kikatili tofauti na Shetani.


ANGALIZO:
Kuna badhi ya maandiko usiyasome kwa kukurupuka! Maana yanaweza kuyumbisha imani yako
Ukimsoma mfalme Suleiman kwenye Ars Goetia na Mfalme Suleiman kwenye Bible kuna vitu vya kutisha kama si kushangaza utavigundua


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Kumbe kuna Lucifer na Shetani mkuu

 

[Mshana Jr]

Kumbe kuna Lucifer na Shetani mkuu

Nadhani tofauti ni lugha

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[Saad30]

Kumbe kuna Lucifer na Shetani mkuu

Lucifa mwenyewe anajulikana kuwa mkali na mkatili kwao ikiwa watashindwa katika kazi fulani, lakini hana huruma kabisa kwani anachagua kuwaepusha na adhabu ya kikatili tofauti na Shetani.


Hapa tueleweshe mkuu

Mshana Jr

 

[Mshana Jr]

Lucifa mwenyewe anajulikana kuwa mkali na mkatili kwao ikiwa watashindwa katika kazi fulani, lakini hana huruma kabisa kwani anachagua kuwaepusha na adhabu ya kikatili tofauti na Shetani.


Hapa tueleweshe mkuu

Mshana Jr

Lusifa dhidi ya Shetani: Kuna tofauti gani? Wote Lusifa na Shetani ni majina ya ibilisi, mfano halisi wa uovu. Shetani anaonekana kama malaika aliyeanguka na adui wa wanadamu na Mungu katika Ukristo na Uislamu, lakini kama chombo kilicho chini ya Mungu katika Uyahudi. Lusifa ni mtu wa mythological ambaye baadaye jina lake lilipitishwa katika Ukristo kumrejelea Shetani. Uhusiano kati ya takwimu hizo mbili ulienezwa na shairi kuu la John Milton Paradise Lost.



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[Mshana Jr]

KUNYWA BIA: Pepo wa uponyaji wa wagonjwa aliyechochewa na Aleister Crowley na Frater Achad kuponya pumu ya Allan Bennett.

Katika mapepo, yeye ni pepo, rais wa utaratibu wa 2 wa kuzimu, akiwa na majeshi hamsini ya mapepo chini ya amri yake.
Inatoka wakati Jua liko kwenye Sagittarius. Kama Chiron, centaur mkuu wa mythology ya Kigiriki, hufundisha falsafa ya asili na ya maadili, mantiki na fadhila za mimea na mimea yote, na pia anaweza kuponya magonjwa yote (hasa wanadamu) na kuwapa wanafamilia nzuri.
Pia inasemekana kwamba unaweza kumponya mpendwa mgonjwa badala ya nafsi ya yule anayemwomba. Kulingana na Kitabu cha Mtakatifu Cyprian, Buer yuko chini ya amri ya pepo Agaliareth.

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[Mshana Jr]

Habari marafiki. Wazo tu. Mfumo wa elimu ya kipepo, unyanyasaji wa pepo na grimoires kama Ars Goetia ni kamilifu sana hivi kwamba ni vigumu kufikiria kwamba zimeundwa tu.

Usinielewe vibaya, siku zote nimekuwa nikiamini katika mapepo na sina shaka kuwepo kwao, nataka tu kufikiria jinsi mifumo hii ya kuabudu ilivyotokea. Unaposoma grimoires na mapepo binafsi, karibu kila mara unafika kwenye ustaarabu fulani wa zamani ambamo waliabudu miungu fulani ambayo tunaijua leo kama pepo.

Iwe ni Baali, Ahtarothi, Beelzebuli au Belfago kutoka kwa Wababiloni, Waashuri, Wafilisti, au Sethi au Haagenti (Bastet) kutoka Misri ya kale, Naberios na kufanana kwake na Cerberus kutoka katika hekaya za Kigiriki, inaonekana kuna mambo mawili yanayowezekana. Ama mtu alijitahidi sana kujifunza yote kuhusu dini na miungu ya kale na kisha kuugeuza kuwa mfumo wa utendaji kazi wa uongozi usio na kikomo (ambao ninauona kuwa utendakazi wa ubinadamu), au yote ni kweli na ukweli ulifichuliwa kwa namna fulani kwa watu. Una maoni gani kuhusu hayo yote?






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[Mshana Jr]

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[Mshana Jr]

Astaroth,

sehemu ya kwanza Picha hii ya pepo Astaroth inatoka kwa Dictionnaire Infernal ya 1863 na sigil inatoka kwa Ufunguo Mdogo wa Sulemani.

Kanza tuangalie Dictionnaire inasema nini juu yake...

ASTAROTH Duke mkubwa, hodari katika ulimwengu wa chini. Ana sura ya malaika mbaya sana, na anajionyesha akitembea kwenye joka lisilo na kiburi; ameshika nyoka katika mkono wake wa kushoto.

Baadhi ya wachawi wanasema kwamba yeye anasimamia mwamba wa Magharibi, kwamba hutoa urafiki wa mabwana wakubwa, na kwamba lazima aamshwe.
Jumatano ndio siku ambayo Wasidoni na Wafilisti walimsujudia. Anasemekana kuwa mweka hazina mkuu katika Kuzimu.
Wierus anatufundisha kwamba anajua yaliyopita na yajayo, na kwamba angefurahi kujibu maswali ambayo tunamuuliza kwa siri zaidi. mambo ambayo Ni rahisi kumfanya azungumze ni juu ya uumbaji na, makosa na anguko la Malaika, ambalo yeye anajua hadithi nzima.

Lakini katika mazungumzo yake anabisha kwamba kwake yeye aliadhibiwa isivyo haki. Anafundisha sanaa huria kwa kina, na anaamuru majeshi arobaini.
Anayeita roho hii lazima awe mwangalifu kujiruhusu asogelee, kwa sababu ya uvundo wake usiovumilika. Ndiyo maana ni busara kwa mchawi kushikilia chini ya pua yake pete ya uchawi, iliyofanywa kwa fedha, ambayo ni ulinzi dhidi ya harufu mbaya ya pepo.

Astaroth ina alikuwepo katika mali kadhaa. Amenukuliwa kama mmoja wa wakuu saba wa kuzimu waliotembelea Faust, kulingana na mapokeo ya Kiingereza. Alionekana kama nyoka mwenye mkia wa rangi kama matofali yanayobadilika, miguu miwili mifupi, tumbo la manjano, nyeupe na manjano, shingo nyekundu ya kahawia, na alama za mshale, kama zile za hedgehog, hadi urefu wa kidole. Sasa kwa maandishi ya Goetia ...

(29.) ASTAROTH.—Roho Ishirini na tisa ni Astarothi. Yeye ni Duke Mwenye Nguvu, Mwenye Nguvu, na anaonekana katika Umbo la Malaika mwenye kuumiza akipanda juu Mnyama asiye na udongo kama joka, na amebeba nyoka katika mkono wake wa kulia. Usimruhusu akukaribie kwa vyovyote, asije akakudhuru kwa Pumzi yake mbaya.

Kwa hiyo Mchawi lazima ashike Pete ya Kichawi karibu na uso wake, na hiyo itamtetea. Anatoa majibu ya kweli ya Mambo Yaliyopita, Yaliyopo, na Yajayo, na yanaweza gundua Siri zote. Atatangaza kwa kujua jinsi Roho zilivyoanguka, ikiwa ilitaka, na sababu ya kuanguka kwake mwenyewe.
Anaweza kuwafanya watu kujua ajabu katika Sayansi zote za Kiliberali. Anatawala Majeshi 40 ya Roho. Yake Muhuri ni huu, unaovaa kama Lameni mbele yako, la sivyo hataonekana wala hatakutii, n.k.



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[Mshana Jr]

Pepo Asmoday, sehemu ya kwanza tuliandika kitabu kizima juu ya roho hii kiitwacho Lore of Asmoday, ili hata kukwaruza uso wa kile kinachojulikana juu yake itabidi nifanye angalau masomo manne au matano mfululizo juu yake.

Acha tuanze na Dictionnaire Infernal, iliyoandikwa mnamo 1863, ambayo picha yake imechukuliwa. Haya hapa maandishi kutoka kwa Dictionnaire...

ASMODEE Pepo la uharibifu, sawa na Samael, kulingana na baadhi ya marabi. Yeye ni msimamizi wa nyumba za kamari. Anapanda utawanyiko na makosa. Marabi wanasema kwamba wakati fulani alimtoa Sulemani; lakini hivi karibuni Sulemani alimwajibisha kwa chuma, na kumlazimisha kumsaidia kujenga Hekalu la Yerusalemu.

Tobiti, kuwafuata marabi wale wale, wakamfukuza, na moshi wa wengu wa samaki, kutoka kwa mwili wa Sara mchanga aliokuwa nao (maana Asmodeus alimpenda Sara), Malaika Raphael. ilisemekana kuwa alimfunga Asmodeus kwenye miisho ya Misri. Paul Lucas anasema alimwona katika mojawapo ya safari zake.
Alikuwa amused kuhusu hilo; hata hivyo, iliwezekana kusoma katika Courrier de l’Egypte kwamba watu wa nchi hii bado wanaabudu nyoka Asmodeus, ambayo ina hekalu katika jangwa la Ryanneh. Inaongezwa kuwa nyoka hii hujikata vipande vipande, na muda mfupi baadaye, hupotea. Asmodée ni, katika hukumu ya wengine, nyoka wa kale aliyemshawishi Hawa. Wayahudi, wanaomwita Asmodai, walimfanya kuwa Mkuu wa Mapepo, kama inavyoonekana katika tafsiri ya Wakaldayo. Yeye yuko katika ulimwengu wa chini, kama ilivyoelezewa na Wierus, mfalme mwenye nguvu na mwenye nguvu, ambaye ana vichwa vitatu: cha kwanza kinafanana na kile cha ng'ombe, cha pili cha mwanadamu, cha tatu cha kondoo-dume.

Ana mkia wa nyoka, miguu ya goose, na pumzi ya moto. Anajionyesha akiwa amepanda joka, akiwa amebeba bendera na mkuki. Hata hivyo, anatawaliwa na uongozi wa infernal, kwa Mfalme Amaymon. Unapomtoa roho, unapaswa kuwa imara kwa miguu yako, na kumwita kwa jina.

Anatoa pete zilizofanywa chini ya ushawishi wa kundi fulani la nyota; anafundisha watu kujifanya wasioonekana na pia, jiometri, hesabu, astronomia, na sanaa za ufundi. Pia anajua (mahali pa) hazina, ambazo anaweza kulazimishwa kugundua; vikosi sabini na viwili vinamtii.

Pia anaitwa Chammadai na Sydonai. Asmodée alikuwa mmoja wa pepo waliokuwa na Madeleine Bavent. Le Sage alimfanya Asmodeus kuwa shujaa wa moja ya riwaya zake (TheLame Devil).



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[Mshana Jr]

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[Mshana Jr]

“But magic spells; how can their efficacy be explained?

By the reigning sympathy and by the fact in Nature that there is an agreement of like forces and an opposition of unlike, and by the diversity of those multitudinous powers which converge in the one living universe.

There is much drawing and spell-binding dependent on no interfering machination; the true magic is internal to the All, its attractions and, not less, its repulsions. Here is the primal mage and sorcerer- discovered by men who thenceforth turn those same ensorcellations and magic arts upon one another.

Love is given in Nature; the qualities inducing love induce mutual approach: hence there has arisen an art of magic love-drawing whose practitioners, by the force of contact implant in others a new temperament, one favouring union as being informed with love; they knit soul to soul as they might train two separate trees towards each other. The magician too draws on these patterns of power, and by ranging himself also into the pattern is able tranquilly to possess himself of these forces with whose nature and purpose he has become identified. Supposing the mage to stand outside the All, his evocations and invocations would no longer avail to draw up or to call down; but as things are he operates from no outside standground, he pulls knowing the pull of everything towards any other thing in the living system.

The tune of an incantation, a significant cry, the mien of the operator, these too have a natural leading power over the soul upon which they are directed, drawing it with the force of mournful patterns or tragic sounds- for it is the reasonless soul, not the will or wisdom, that is beguiled by music, a form of sorcery which raises no question, whose enchantment, indeed, is welcomed, exacted, from the performers. Similarly with regard to prayers; there is no question of a will that grants; the powers that answer to incantations do not act by will; a human being fascinated by a snake has neither perception nor sensation of what is happening; he knows only after he has been caught, and his highest mind is never caught. In other words, some influence falls from the being addressed upon the petitioner- or upon someone else- but that being itself, sun or star, perceives nothing of it all.”

-Plotinus, Enneads 4.4.40

 

[Licking Wounds]

Shalom
Mama mkwe kanifuata chumbani kwangu akawa anagombana na mimi kama vile anataka kupigana na mimi, mimi nikaona nitoke niende sebuleni bado akawa anifuata kufika sebuleni nikamkuta mume wangu nikasimama mamkwe akaja akashika mkono wangu wakulia akaupitisha makalioni kwake nikauvuta mkono wangu lkn ulitoka ukiwa na mavi

Hii kesi mliimalizaje?

 

[Nyabhakangala]

“But magic spells; how can their efficacy be explained?

By the reigning sympathy and by the fact in Nature that there is an agreement of like forces and an opposition of unlike, and by the diversity of those multitudinous powers which converge in the one living universe.

There is much drawing and spell-binding dependent on no interfering machination; the true magic is internal to the All, its attractions and, not less, its repulsions. Here is the primal mage and sorcerer- discovered by men who thenceforth turn those same ensorcellations and magic arts upon one another.

Love is given in Nature; the qualities inducing love induce mutual approach: hence there has arisen an art of magic love-drawing whose practitioners, by the force of contact implant in others a new temperament, one favouring union as being informed with love; they knit soul to soul as they might train two separate trees towards each other. The magician too draws on these patterns of power, and by ranging himself also into the pattern is able tranquilly to possess himself of these forces with whose nature and purpose he has become identified. Supposing the mage to stand outside the All, his evocations and invocations would no longer avail to draw up or to call down; but as things are he operates from no outside standground, he pulls knowing the pull of everything towards any other thing in the living system.

The tune of an incantation, a significant cry, the mien of the operator, these too have a natural leading power over the soul upon which they are directed, drawing it with the force of mournful patterns or tragic sounds- for it is the reasonless soul, not the will or wisdom, that is beguiled by music, a form of sorcery which raises no question, whose enchantment, indeed, is welcomed, exacted, from the performers. Similarly with regard to prayers; there is no question of a will that grants; the powers that answer to incantations do not act by will; a human being fascinated by a snake has neither perception nor sensation of what is happening; he knows only after he has been caught, and his highest mind is never caught. In other words, some influence falls from the being addressed upon the petitioner- or upon someone else- but that being itself, sun or star, perceives nothing of it all.”

-Plotinus, Enneads 4.4.40View attachment 2732017

Mkuu hii triangle ina Siri gan ndan yake maana naiona sehem nyingi naomba msaada tafadhal

 

[Mshana Jr]

Mkuu hii triangle ina Siri gan ndan yake maana naiona sehem nyingi naomba msaada tafadhalView attachment 2735382

Ina maana nyingi lakini maarufu ni hizi
Utatu mtakatifu
Utatu mwingine wowote
Mbingu, ardhi na maji
Jicho la tatu
Miungu watatu
Mungu, dini na uchawi

 

[DR Mambo Jambo]

Shalom
Mama mkwe kanifuata chumbani kwangu akawa anagombana na mimi kama vile anataka kupigana na mimi, mimi nikaona nitoke niende sebuleni bado akawa anifuata kufika sebuleni nikamkuta mume wangu nikasimama mamkwe akaja akashika mkono wangu wakulia akaupitisha makalioni kwake nikauvuta mkono wangu lkn ulitoka ukiwa na mavi

Tanzania ya Vi-Wonder 🤣🤣🤣🤣

 

[Mshana Jr]

Treasure hunting with fairies

(Part one of three, from the book Fairy Magic in the Grimoires)

1. Oberon, Mycob, and the 7 sisters (Sloane MS. 3824)

Note: The following text is from MS 3824. I have edited it in a few places for clarity and punctuation.

Operation One

There is also another sort of terrestrial spirits that dwell on the surface of the earth and in the caves and caverns thereof. They haunt houses and other places and have the keeping of treasures that are hidden or buried in these places.

These spirits are somewhat more humane and
courteous by nature than others and are more feminine. They delight in the company of women and children, and more especially of such who are wholly inclined to housewifery as maidservants. But these poor souls, being by fear and ignorance also, are many times frightened and astonished at the least unusual sight or noise made by the spirits and do thereby lose many benefits.

Yet, to those as they bear love and kindness to, they are very benevolent and friendly: and are again as obnoxious and offensive to them as they hate.

And they are evening and nocturnal wandering spirits, who many times will come to some, even from the sun setting to it rising the next morning.

These kinds of spirits are more frequently visible than any others and are the least of the (fairy) hierarchies, and where they haunt or do keep any hidden treasures, they make no great matter of noise or disturbance. Their noise seems as the footsteps of many people, and sometimes as if there were a preparation of some great feast, as if there were two or three cooks at work in the kitchen, the bread rolling to and fro in the oven, and all such kind of noises, as if many folks were all at work. These sorts of things are not so hideous or terrible as what other spirits do.

These spirits may be also called upon in such places where either they haunt or foremost frequent in. The master should wear a white mantle (a religious vest, optional) and the place which is appointed or set apart for action must be suffumigated with good aromatic odours. (Incense)

A clean cloth must be spread on the ground or a table nine foot distant from the circle, upon which there must be either a chicken or any kind of small piece of meat handsomely roasted, a basin or little dish like a coffee dish of fair running water, half a pint of salt in a bottle, a bottle of ale containing a quart, some food, and a pint of cream in a dish.
These ceremonies they are much pleased and delighted with; and it doth allure them to friendly familiarity willingly and readily fulfilling your desires and such without much difficulty.

And some have used no circle at all, to the calling of these spirits, but only being clean and well dressed, sit at another table or place only covered with clean linen cloth, (without food) nine foot distant and so invocate the spirits.

Those kinds of terrestrial spirits are vulgarly called
Fairies or Elves, and the natures and quality of them are well known to many. Of those spirits there are two who are set over the hierarchy as the supreme heads thereof, and whose names are Mycob the fairy Queen and Oberon the fairy king. Under Oberon and Mycob are seven sisters, placed as the next principal spirits, whose names are, Lilia,
Rostilia, Foca, FolIa, Africa, Julia, and Venulla, and under whom again are many legions as subjects and servants.

These spirits wander to and fro upon the earth and have the keeping also of many treasures that are hidden or buried, especially such as are hidden in those places that they frequent, inhabit, or delight in. These treasures are innocently hidden by good honest people either for security or future preservation, and who many times die, and leave it so unrevealed. Then are such treasures seized
on and kept by these terrestrial elves; if ever they happen to come upon where it is.

The magical philosopher who, understanding that any treasures are kept by the terrestrial spirits of this order, and would obtain the same, and would have converse with them, let him observe the foregoing directions, and at the appointed time repair to the place designated for action, and invocate as follows:

I Exorcise, adjure, call upon, urge, and earnestly
require you terrestrial spirits that are the supreme head of the hierarchy of those that are called fairies, and who are called by the names of Mycob and Oberon.

In the name of the Almighty, ever living and heavenly God Jehovah, and of his only begotten and well beloved son Jesus Christ our Lord, Messias, Sother, Emanuel, the high King and Lord of all the world, I do hereby call upon the Spirits Mycob and Oberon, to command the Seven Sisters Lilia, Rostilia, Foca, Folla, Africa, Julia, and Venulla, or some one of them, to appear visibly to us, or in your friendly benevolence, to send someone or other spirit or spirits, of your hierarchy or orders, to accommodate instruct and assist us, in such of our requests wherein they may be.

I confidently and earnestly ask this of you as you are our friends, and we are your friends, and all of us are servants to the Highest in whose name I now call upon you and humbly urge, and most earnestly desire you, to send one of the seven sisters next subservient under you, to appear visibly to us, and to assist us in the obtaining and recovering of their treasures, that are hidden or buried in the house or place, or elsewhere adjacent hereabouts, or to send someone subject subservient of your hierarchy, to assist and help us herein, and also in all such matters and things as we shall desire their instructions and accommodations in.

The magicians may continue this invocation for seven nights from the hour of eleven till two, and invocate nine times an hour, observing that if any apparition or vision should appear, in form and manner, willing to commune with them, they may then cease, and desire to know the name and seal of such spirit.

And when you have taken a note thereof you may
proceed to your demands, which you ought to have fairly written down, because then they are in a greater readiness. And charge not the memory to recollect itself, for being so hobbled in your conceptions, you may chance to lose that opportunity and peradventure your design too.

 

[robert sendabishaka]

Ngoja nikomae tu kuitangaza phd yako ya heshima uliyovikwa kwa niaba ya jamii huria ya jf inayonufaika na machapisho yako. Maarifa yako ni mengi na yamejichimbia sehemu ya chini kabisa na imepanda juu zaidi kileleni mbali na ufahamu wangu. Hayo ni machache yaliyonisukuma nikutunuku falsafa yako ya heshima. Hima jf tumpe heshima yake huyu mwamba.

Mshana jr phd. Pokea maua yako

 

[Mshana Jr]

Ngoja nikomae tu kuitangaza phd yako ya heshima uliyovikwa kwa niaba ya jamii huria ya jf inayonufaika na machapisho yako. Maarifa yako ni mengi na yamejichimbia sehemu ya chini kabisa na imepanda juu zaidi kileleni mbali na ufahamu wangu. Hayo ni machache yaliyonisukuma nikutunuku falsafa yako ya heshima. Hima jf tumpe heshima yake huyu mwamba.

Mshana jr phd. Pokea maua yako

[emoji3][emoji1545][emoji173][emoji419][emoji375][emoji818][emoji817]

 

[Mshana Jr]

Treasure hunting with fairies

(This is part 3 of a three part lesson from the book Fairy Magic in the Grimoires. To get the full picture of what I am talking about here see the previous two lessons as well.)

A magician stands within the circle shown in operation one, with a censer of burning incense
on the floor. In one hand he holds a book, and in the other, the magic wand. Opposite the magician on the star is a small table with a white tablecloth and 3 plates, 3 cups, and 3 knives with white handles. A saltshaker, a basin of water, cream in a dish, and a bottle of ale is on the table. A piece of roasted meat, and a slice of bread and butter is on every plate. Every glass has ale in it. Around the table are standing the King and Queen of the Fairies, and flying around them, the 7 sisters. (Previous picture description)

Comments:

The previous ritual is for treasure hunting with the
fairies, but it can also have more than one purpose. The first portion of the text begins by describing fairies or elves a little, saying they are the sort of spirits that haunt caves, and houses. The idea was to go to an abandoned house, someone’s house who had died, and there make a meal for the fairies who might be living there in the hopes that they would show you where a treasure was buried by
the previous owners, perhaps someone who had died, and now no one knew where their money was hidden anymore.

In the days before banks, people often buried their
money or hid it in the walls of houses or such places. Sometimes these people died unexpectedly, and the money remained on the grounds. The idea here was to conjure the King and Queen of the fairies and the 7 sisters, and get them to tell where the treasure was, or to instruct the local fairies to do so, as the King and Queen of the fairies could command any lesser fairy to do their bidding.

The work is divided into two operations. The first part takes place on the 7 nights following the new moon. If there are no results by this time, on the eighth night, switch to a different conjuration. The text does not say what to do when the spirits arrive, or any way to send them away when they have taken of the meal. Perhaps it was believed that they lived at that location so there was no need to send them away.

I live in an apartment. There is no buried treasure
anymore, as people have been using banks to store their money for a long time now. I don’t know of any old, abandoned houses or castles to go explore that I might be able to carry this ritual out in, so my plan is to carry it out in my apartment, and draw the magic circle on the underside of a carpet. Then, get a small table, lay out the fairy meal on it and then invocate.

Since it seems impossible to place meals for 9 at a small table, my plan is to set 3 plates. One for the King, One for the Queen, and one for the 7 sisters. The wand is not mentioned in the ritual, but I feel that it strengthens the power of the Invocations. The wand I would use for this work is from the Sibylia ritual and will be described in spell 7 of this book.

Since operation 7 in this book also describes offering Frankincense to the Fairy Sibylia, that is the incense used in all operations in this book. Also, the same table setting when making a meal for the fairies will be used each time, with the same three plates, cups, and knives.

It is valuable to make a book which contains all the
rituals and place them in plastic sheet protectors, this way you can lay the book on a small table to the left of you and hold the wand in your right hand. (If you are right-handed.) This is called the “Book of Conjurations,” or sometimes the Book of Shadows and contains all the spells the witch uses and the names and sigils of the spirits they summon.

Tools needed:
1. The magic circle with a hexagram inside and a
pentagram outside
2. The Hazel Wand (from operation 7)
3. The Book of Conjurations
4. Frankincense
5. The Fairy Table
6. Three small plates, cups, and knives. Bread and
butter, and a piece of meat on the plates. Ale in the glasses.
7. A saltshaker
8. Cream in a dish
9. A basin of water

 

[Whitney Houston]

Paimon

Labda hii ni mojawapo ya pepo maarufu zaidi katika nyakati za kisasa. Kielelezo hiki kilitolewa na timu yangu ya sanaa na kinaweza kupatikana katika toleo langu la Black Dragon grimoire, mojawapo ya grimoires nyingi ambazo pepo huyu anapatikana. Kwanza tuangalie maelezo yake katika Ufunguo Mdogo wa Sulemani...

(9.) PAIMON.—Roho wa Tisa katika Mpangilio huu ni Paimoni, Mfalme Mkuu, na mtiifu sana kwa LUSIFA. Anaonekana katika umbo la Mwanadamu
ameketi juu ya Dromedary na Taji tukufu zaidi juu ya kichwa chake. Pia hutangulia mbele yake Jeshi la Roho, kama watu wenye Baragumu, na matoazi yavumayo, na aina nyingine zote za muziki.
Vyombo. Anayo Sauti kuu, na hunguruma kwa ujio wake wa kwanza, na usemi wake ni kwamba Mchawi hawezi kuelewa vizuri isipokuwa anaweza kumlazimisha. Roho hii inaweza kufundisha Sanaa na Sayansi zote, na mambo mengine ya siri. Anaweza kukubainishia jinsi ardhi ilivyo, na kinachoishikilia majini; na Akili ni nini, na iko wapi
ni; au jambo lingine lolote unaloweza kutaka kujua. Yeye ndiye mwenye utukufu, na huthibitisha sawa. Humfunga au kumtiisha mtu kwa Mchawi akitaka. Huwapa watu wazuri wa ukoo, na wanaoweza kufundisha Sanaa zote. Anapaswa kuangaliwa kuelekea Magharibi. Yeye ni wa Agizo la Utawala. Ana chini yake Legion 200 za
Roho, na sehemu yao ni wa Mpangilio wa Malaika, na sehemu nyingine ya Watawala. Sasa ukimwita Roho huyu Paimoni peke yake, lazima umfanyie sadaka; na wafalme wawili watahudhuria
aitwaye LABAL na ABALIM, na pia Roho zingine ambazo ni za Daraja la Wenye Uwezo katika Jeshi lake, na Majeshi 25. Na hizo Roho zinazo wanyenyekea haziwi pamoja nao ila mchawi atawalazimisha. Tabia yake ni hii ambayo lazima ivaliwe kama Lameni mbele yako, nk.

Paimon pia inapatikana katika grimoires kama vile Uchawi Mtakatifu wa Abramelin, Kitabu cha Oberon, na Grimoire ya Papa Honorius. Katika grimoires nyingine zote anazopatikana, yeye ni mmoja wa wafalme wanne wanaohusishwa na pande nne. Wafalme wengine ni Oriens, Amaymon, na Egyn. Hapo awali Paimon alikuwa mfalme wa magharibi, na hii ilibebwa hadi katika maelezo yake katika Ufunguo Mdogo wa Sulemani, angalia kifungu kinasema "anapaswa kuangaliwa kuelekea magharibi." Unaweza pia kuwa umegundua kuwa Paimon ana zaidi ya vikosi 100 vya roho chini yake kuliko pepo mwingine yeyote wa Goetia. Hii ni kwa sababu yeye ni mmoja wa wafalme wanne, na anapaswa kuwa "juu" ya orodha badala ya ndani yake.View attachment 2688336

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Mi nieleweshe kuhusu grimoire ya papa honorius, hiki kitabu mi sikielewagi,mbona kina kama mambo ya kichawi halafu ktk practice zake na Zaburi tena zimetumika kukamilisha uchawi Ili mtu apate matokeo anayoyataka??
Kwani hiki kitabu cha Zaburi si ni kitakatifu kabisa na hua naskia wachawi wanakiogopa sana na kwenye dini tumakitumia kabisa? Sawa inakuaje tena kinatumika sambamba na uchawi?

Halafu huyu honorius si ni alikua pope kiongozi wa katoliki kabisa akiongoza kanisa? Inakuaje tena hiyo grimoire ikawa niyakwake, au alikua ndo anafanya matendo yale ya kichawi akichanganya na Zaburi Ili shughuli za kanisa ziende?,sasa akatumiaje uchawi tena wakati yeye ni papa wa kimungu?

Hiki kitabu sikielewagi jamani hua kinanipa maswali mengi hebu nieleweshe mkuu.
Inakuaje uchawi tena uchanganywe na Zaburi?

Paimon

Labda hii ni mojawapo ya pepo maarufu zaidi katika nyakati za kisasa. Kielelezo hiki kilitolewa na timu yangu ya sanaa na kinaweza kupatikana katika toleo langu la Black Dragon grimoire, mojawapo ya grimoires nyingi ambazo pepo huyu anapatikana. Kwanza tuangalie maelezo yake katika Ufunguo Mdogo wa Sulemani...

(9.) PAIMON.—Roho wa Tisa katika Mpangilio huu ni Paimoni, Mfalme Mkuu, na mtiifu sana kwa LUSIFA. Anaonekana katika umbo la Mwanadamu
ameketi juu ya Dromedary na Taji tukufu zaidi juu ya kichwa chake. Pia hutangulia mbele yake Jeshi la Roho, kama watu wenye Baragumu, na matoazi yavumayo, na aina nyingine zote za muziki.
Vyombo. Anayo Sauti kuu, na hunguruma kwa ujio wake wa kwanza, na usemi wake ni kwamba Mchawi hawezi kuelewa vizuri isipokuwa anaweza kumlazimisha. Roho hii inaweza kufundisha Sanaa na Sayansi zote, na mambo mengine ya siri. Anaweza kukubainishia jinsi ardhi ilivyo, na kinachoishikilia majini; na Akili ni nini, na iko wapi
ni; au jambo lingine lolote unaloweza kutaka kujua. Yeye ndiye mwenye utukufu, na huthibitisha sawa. Humfunga au kumtiisha mtu kwa Mchawi akitaka. Huwapa watu wazuri wa ukoo, na wanaoweza kufundisha Sanaa zote. Anapaswa kuangaliwa kuelekea Magharibi. Yeye ni wa Agizo la Utawala. Ana chini yake Legion 200 za
Roho, na sehemu yao ni wa Mpangilio wa Malaika, na sehemu nyingine ya Watawala. Sasa ukimwita Roho huyu Paimoni peke yake, lazima umfanyie sadaka; na wafalme wawili watahudhuria
aitwaye LABAL na ABALIM, na pia Roho zingine ambazo ni za Daraja la Wenye Uwezo katika Jeshi lake, na Majeshi 25. Na hizo Roho zinazo wanyenyekea haziwi pamoja nao ila mchawi atawalazimisha. Tabia yake ni hii ambayo lazima ivaliwe kama Lameni mbele yako, nk.

Paimon pia inapatikana katika grimoires kama vile Uchawi Mtakatifu wa Abramelin, Kitabu cha Oberon, na Grimoire ya Papa Honorius. Katika grimoires nyingine zote anazopatikana, yeye ni mmoja wa wafalme wanne wanaohusishwa na pande nne. Wafalme wengine ni Oriens, Amaymon, na Egyn. Hapo awali Paimon alikuwa mfalme wa magharibi, na hii ilibebwa hadi katika maelezo yake katika Ufunguo Mdogo wa Sulemani, angalia kifungu kinasema "anapaswa kuangaliwa kuelekea magharibi." Unaweza pia kuwa umegundua kuwa Paimon ana zaidi ya vikosi 100 vya roho chini yake kuliko pepo mwingine yeyote wa Goetia. Hii ni kwa sababu yeye ni mmoja wa wafalme wanne, na anapaswa kuwa "juu" ya orodha badala ya ndani yake.View attachment 2688336

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