he Book of the Sacred Magic of Abramelin the Mage", a favorite classic by the illuminati elite who rules the Knights of Malta.
No Black, white or Red Magic without Jinns or Angels Im afraid. But there are good Jinns, the believers, the ones who follow the pure techings of Prophet Mohammed (PBUH) who mind their own business and respect humans and the rules of God, and others instead the followers of the great Jinn Satan, who will always try to trick from time to time the weak humans but never the spiritualy advanced. Thats because they know they will fail with the true adepts of the Art. They form comunities just like humans with Kings of the Jinn, Jinns soldiers and the whole show, but no democracy is allowed in Jinn dimension, as democracy is just an illusion built by mankind that we dont find in the Metaphisical Kingdom or in the animal Kingdom .
In The Book of the Sacred Magic of Abramelin the Mage, you can discover the name of all these diabolical entities and come in contact with them or if you are a true illuminati you can finaly at the end of this Ordeal have contact with the Angels , needless to say its very very dangerous to try , and you will be a fool to even try it once if you dont want to end up in hell, or more likely in a mental asylum surrounded by evil illuminati waiting for your psicotic soul. So the ones who end the ritual succesfully to my knowledge are none within the illuminati circles because they all end up being possessed like the Black Nobility of Venice and their evil illuminati Lodges of Martinism and the likes.
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"A. Crowley tried the Sacred Magic of Abramelin (obviously 666 had to do it! ) and got completely possesed by one of the bigest Jinn Lucifer . This after getting a copy of this rare book (at the time) from Samuel Liddell (or Liddel) "MacGregor" Mathers, born as Samuel Liddell (January, 1854 – November, 1918), a famous magician and Mentor of A.Crowley in the Golden Dawn, Brother Samuel was one of the most influential figures in modern Occultism. He is primarily known as one of the founders of the Hermetic Order of the Golden Dawn, a ceremonial magic order whose offshoots still exist today in the dark world of the Nazi illuminati. Is translations of such books as The Book of the Sacred Magic of Abramelin the Mage, The Kabbalah Unveiled, The Key of Solomon The King and The Lesser Key of Solomon were responsible for making what had been obscure and inaccessible material widely available to the non-academic English speaking world and their illuminati slaves."
The Golden Dawn had been created by the Metropolitan College of the Societas Rosicruciana in Anglia in London, a Rosicrucian College of illuminati Freemasons from the United Grand Lodge of England.
THE BOOK
OF THE
SACRED MAGIC
OF ABRAMELIN THE MAGE,
AS DELIVERED BY ABRAHAM THE JEW UNTO HIS SON LAMECH, A.D. 1458.
Translated from the Original Hebrew into the French, and now rendered from the latter language into English. From a unique and valuable MS. in the "Bibliothèque de l'Arsenal" at Paris.
BY
S. L. MAC GREGOR MATHERS,
Author of "The Kabbalah Unveiled," "The Key of Solomon," "The Tarot," etc.
Published John M. Watkins, London
[1900]
TABLE OF CONTENTS OF THE INTRODUCTION,
By S. L. MAC GREGOR MATHERS.
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Notice of the "Bibliothèque de l'Arsenal" at Paris.--The Manuscript of the present work known to Bulwer Lytton and Éliphas Lévi.--Similarity between Mejnour's style of instruction of Glyndon in "Zanoni" and that employed by Abra-Melin to Abraham the Jew.--Critical description of the present Manuscript; its style; examples; apparent date.--Abraham the Jew, his era, and occult contemporaries.--His faith and travels.--Abra-Melin.--Place of residence, and family of Abraham the Jew.--Value of this Book to Occult students.--Notable persons with whom Abraham was brought in contact, and for or against whom he worked Magic.--His warnings against the error of changing one's religion, whether Jew, Turk, Christian, or Pagan.--The absolute necessity of unshaken faith in order to produce a Magical effect.--The Author comparatively broad in his views, though unjust to women.--Good advice in other matters given by him.--His counsel of a retired life not borne out by his own history.--White and Black Magic.--Apparent basal definitions of this particular system of Sacred Magic.--Its advantages, especially as regards Abraham's comments on other Professors of Magic he had met.--The employment of a Child-Clairvoyant, necessary or not.--Abraham's intolerance of other Magical systems.--Basis of his system in the Qabalah.--Example of Magical Square of Letters from Third Book, compared with a Pentacle in "Key of Solomon".--General character of these.--Practical Qabalah
.--Definitions of the nature of Angels, Elemental Spirits, and Devils, with their differences.--Behaviour toward these, as advocated by Abraham.--Meaning of the word Demon, as distinct from Devil.--Magic in the "Arabian Nights," compared with recipes in Third Book of this work.--Faust and the effects he is said to have produced.--Magic and the Qabalah derived from Egypt; difference between Egyptian and Chaldean Magic.--Value of a Sacred language and one's mother tongue compared.--Pentacles and Symbols-Evocation by the Magic Circle and Licence to Depart-Abraham's Remarks on Astrology.--Notes to this work.--This Introduction written for Occultists only.
page xv
Appendix A:--Table of Hebrew Letters and English Equivalents
page xli
B:--Cagliostro's use of a Child-Clairvoyant
page xlii
C:--Examples of other forms of Angelic Evocation
page xliii
v
ACTUAL TEXT:--TABLE OF CONTENTS OF CHAPTERS.
THE FIRST BOOK.
The Chapters of the First Book have no separate heading of contents given in the text; while those of the Second and Third Books have. I have therefore here placed those of the Chapters of the First Book in parentheses.
PROLOGUE.
(The First Book to be considered as introductory to the two others, which form the actual original Magic as taught by Abra-Melin)
page 3
THE FIRST CHAPTER.
(Abraham's reasons for giving this work as a legacy to his son Lamech)
page 4
THE SECOND CHAPTER.
(His Father Simon had told him somewhat of the Qabalah.--Of the Magic of Rabbin Moses of Mayence, and how greatly inferior this was to the Sacred Magic of Abra-Melin)
page 5
THE THIRD CHAPTER.
(Beginning of the Travels of Abraham the Jew.--His going to Mayence in Vormatia (the district under the rule of Worms) to study under Rabbin Moses, for four years.--He then forms a friendship with a young Bohemian Jew named Samuel.--They resolve to travel together to Constantinople, with the intention of afterwards visiting Palestine.--They begin their journey on February 13th, 1397, pass through Germany, Bohemia, Austria, Hungary, and Greece, arriving at length at Constantinople, where they stop two years, and Samuel dies.--Abraham the Jew then travels into Egypt, where he remains four years, afterwards going into the Holy Land, where he remains a twelvemonth.--He there meets a Christian student of Magic with whom he passes on into the wilds of Arabia; but finding no Adept there, Abraham thinks of returning home)
THE FOURTH CHAPTER.
(He commences his return journey, travelling by Arabia Deserta and Palestine into Egypt.--Here he lodges with an old Jew named Aaron, in a small town called Arachi, situated on the banks of the Nile.--He tells Aaron of his numerous and fruitless travels in search of some Great Adept in Magic.--Aaron informs him that in the desert, not very far from Arachi, there dwells a very learned and pious Mage called Abra-Melin; and that he will find him a guide to shew him the route thither.--Abraham visits Abra-Melin, and finds in him at length the Great and Wise Magician he has so long sought.--He remains with him and studies under him.--Abra-Melin gives him two Books on Magic to copy, which form the basis of the Second and Third Books of this work.--Abra-Melin implies that this true Sacred Magical Science will only remain among the Jews seventy-two years longer.--At length Abraham quits Abra-Melin, and goes to Constantinople, where he is detained by illness for two months.--He returns home by ship to Trieste, and thence through Dalmatia)
page 10
THE FIFTH CHAPTER.
(Concerning the various Professors of Magical Art, whom Abraham had found in the course of his travels.--Of Rabbin Moses of Mayence.--Of James a Christian of Argentine, and a juggler of a Black Magician called Antony of Prague in Bohemia, and his fearful end.--Of the Magicians in Austria.--Of the Magicians in Greece.--Of a Magician of Ephiba, near Constantinople, who wrote certain numbers on the ground.--Of the Magicians, Simon, and Rabbin Abraham of Constantinople.--Of the Egyptian Magicians, Horay, Abimech, Alcaon, Orilach, and Abimelec.--Of the Arabian Magicians.--Abra-Melin the only truly Great
vii
[paragraph continues] Adept.--Of a Magician, Joseph of Paris, a Christian who had become converted to the Jewish faith, and whose Magic was after the nature of that of Abra-Melin.--Abraham warns Lamech of the error of renouncing the religion in which a man is brought up)
page 15
THE SIXTH CHAPTER.
(Errors in the Magic of Rabbin Moses.--The Black Magic of Antony the Bohemian of Prague.--The manner of his death.--Of the Austrian Magicians.--Of the young Sorceress of Lintz, with whom he experimented.--Of the Greek Arts of Magic.--Of the many systems of Magical working, and how that of Abra-Melin was the best; because based on the Wisdom of the Qabalah)
page 19
THE SEVENTH CHAPTER.
(Abraham prepares to perform the Operation recommended in this work.--He acquires the knowledge and vision of his Guardian Angel; and of the Symbols of Magic like those of the Third Book)
page 24
THE EIGHTH CHAPTER.
(That he practised Magic with success from 1409 to 1458.--Of the divers persons he healed.--Of the Magical aid he gave to the Emperor Sigismund of Germany; how he lent him a Familiar Spirit; and how he facilitated his marriage.--Of the aid he gave to Count Frederic by making magically an army of 2000 horsemen appear.--How he helped the Bishop of his City.--How he delivered the Count of Varvich (Warwick) from an English prison.--How he aided the flight of Pope John XXIII. from the Council of Constance.--How he forced a person who had stolen from him, while with the Duke of Bavaria, to confess the theft and restore the money.--Of his warnings and prophecies to the Greek Emperor (Constantine Palæologos).How he performed the feat of raising a dead person to life, on two occasions, in Saxonia, and in the Marquisate of Magdeburgh.--How he obtained by Magic, both his marriage and a considerable treasure of money)
page 27
viii
THE NINTH CHAPTER.
(General Advice.--That this Art is founded on the Holy Qabalah.--That all the Signs written in the Third Book are written with the Letters of the Fourth Hierarchy; but that the mysterious words are taken from Hebrew, Latin, Greek, Chaldee, Persian, and Arabic)
page 35
THE TENTH CHAPTER.
(Warning advice against the deceits of the Devil and the Evil Spirits)
page 38
THE ELEVENTH CHAPTER
(General Advice)
page 40
THE TWELFTH CHAPTER.
(Additional advice regarding the communication with the Guardian Angel; and of the use of a Child as Clairvoyant in the Invocation)
page 43
THE SECOND BOOK.
PROLOGUE.
(Concerning the Sacred Magic)
page 49
THE FIRST CHAPTER.
How many, and what, are the classes of Veritable Magic
page 50
THE SECOND CHAPTER.
What we ought to take into consideration before the undertaking of this Operation
page 52
THE THIRD CHAPTER.
Of the Age and Quality of the person who wisheth to undertake this Operation
page 55
THE FOURTH CHAPTER.
That most Books on Magic be false and vain
page 56
ix
THE FIFTH CHAPTER.
That in this Operation it is necessary to make election neither of time, day, nor hour
page 59
THE SIXTH CHAPTER.
Concerning the Planetary Hours, and other Errors of the Astrologers
page 60
THE SEVENTH CHAPTER.
Regarding what it is necessary to accomplish during the first two Moons of the beginning of this Veritable and Sacred Magic
page 64
THE EIGHTH CHAPTER.
Concerning the two second Moons
page 69
THE NINTH CHAPTER.
Concerning the two last Moons which must be thus commenced
page 70
THE TENTH CHAPTER.
Concerning what things a Man may learn and study during these two Moons
page 72
THE ELEVENTH CHAPTER
Concerning the Selection of the Place
page 74
THE TWELFTH CHAPTER.
How one should keep oneself in order to carry out this Operation well
page 77
THE THIRTEENTH CHAPTER.
Concerning the Convocation of the Good Spirits
page 81
THE FOURTEENTH CHAPTER.
Concerning the Convocation of the Spirits
page 86
THE FIFTEENTH CHAPTER.
Concerning what you should demand of the Spirits, who are divided
x
into three different Troops, and convoked on three separate days
page 92
THE SIXTEENTH CHAPTER.
Concerning the sending them away
page 97
THE SEVENTEENTH CHAPTER.
What we should answer unto the interrogations of the Spirits, and how we should resist their demands
page 98
THE EIGHTEENTH CHAPTER.
How he who intendeth to operate ought to conduct himself with regard to the Spirits
page 101
THE NINETEENTH CHAPTER.
Description of the Names of the Spirits upon whom we may call to obtain that which we desire
page 104
THE TWENTIETH CHAPTER.
In what manner we ought to carry out the Operations
page 123
THE THIRD BOOK.
PROLOGUE.
(Brief Advice)
page 163
THE FIRST CHAPTER.
How to know all kinds of things Past and Future, which be not however directly opposed to God, and against His Holy Will
page 165
THE SECOND CHAPTER.
How to acquire information, and be enlightened concerning every kind of proposition, and all doubtful sciences
page 172
THE THIRD CHAPTER.
How to cause any Spirit to appear, and take various forms, as of man, of animal, of bird, etc.
page 174
xi
THE FOURTH CHAPTER.
To procure divers Visions
page 175
THE FIFTH CHAPTER.
How one may retain the Familiar Spirits bound or free, in whatsoever form
page 178
THE SIXTH CHAPTER.
How to make manifest mines, and push on all manner of work connected therewith
page 182
THE SEVENTH CHAPTER.
To cause a Spirit to perform all manner of Chemical work and Operations with facility and promptitude, especially as regards Metals
page 184
THE EIGHTH CHAPTER.
To excite Tempests
page 186
THE NINTH CHAPTER.
To transform Animals into Men, and Men into Animals. (Also to transform Animals into Stones)
page 187
THE TENTH CHAPTER.
To prevent all operations of Necromancy and Magic from producing any effect; except the Operations of the Qabalah, and of this Sacred Magic
page 190
THE ELEVENTH CHAPTER.
To cause to be brought to one any kind of book, and whether lost or stolen
page 192
THE TWELFTH CHAPTER.
To know Secrets, and especially those of any person
page 194
THE THIRTEENTH CHAPTER.
How to make a Corpse rise from the Dead, and perform all the Operations
xii
which the person would do were he living, and this during the space of seven years, through the means of the Spirit.
page 196
THE FOURTEENTH CHAPTER.
The Twelve Symbols for the Twelve Hours of the Day and of the Night, in order to make oneself Invisible to every person.
page 198
THE FIFTEENTH CHAPTER.
To cause the Spirits to bring us everything to eat and drink which we may wish, and even everything which we can think of
page 201
THE SIXTEENTH CHAPTER.
How to discover and take possession of all kinds of Treasure, provided that it be in no way (Magically) guarded
page 203
THE SEVENTEENTH CHAPTER.
How to fly in the Air and go wherever one may wish
page 209
THE EIGHTEENTH CHAPTER.
To heal divers Maladies
page 211
THE NINETEENTH CHAPTER.
For all kinds of Affection and Love
page 214
THE TWENTIETH CHAPTER.
To excite every kind of Hatred, Enmity, Discord, Quarrels, Contests, Combats, tattles, Loss, and Damage
page 220
THE TWENTY-FIRST CHAPTER.
To transform oneself, and take divers shapes and forms
page 223
THE TWENTY-SECOND CHAPTER.
This Chapter is only for working Evil, for with the Signs herein we can cast Spells, and perform every kind of Evil Work. We should not avail ourselves hereof
page 225
THE TWENTY-THIRD CHAPTER.
To demolish Buildings and Castles
page 227
xiii
THE TWENTY-FOURTH CHAPTER.
To discover Thefts
page 229
THE TWENTY-FIFTH CHAPTER.
To walk and operate in and under water
page 231
THE TWENTY-SIXTH CHAPTER.
How to open every kind of lock without a Key, and without noise
page 232
THE TWENTY-SEVENTH CHAPTER.
How to cause Visions to appear
page 234
THE TWENTY-EIGHTH CHAPTER.
How to obtain as much gold and silver as one may wish, both to be able to provide for the necessaries of life, and to live in opulence
page 243
THE TWENTY-NINTH CHAPTER.
How to cause Armed Men to appear
page 245
THE THIRTIETH CHAPTER.
To make Comedies, Operas, and all kinds of Music and Dances to appear
page 246
CONCLUSION.
Remarks on these Symbols of the foregoing Chapters
page 248
The Order of the First Hierarchy
page 260
The Order of the Second Hierarchy
page 260
The Order of the Third Hierarchy
page 261
THE END.
INTRODUCTION,
BY
S. L. MAC GREGOR MATHERS.
WING
perhaps to the circumstance that
the indispensable "Bædecker"
accords only a three or four
line notice to the "Bibliothèque
de l'Arsenal"; but few English
or American visitors to Paris
are acquainted with its name,
situation, or contents, though
nearly all know at least by
sight the "Bibliothèque
Nationale" and the "Bibliothèque
Mazarin".
This "Library of the Arsenal," as it is now called, was founded as a private collection by Antoine René Voyer D'Argenson, Marquis de Paulny; and was first opened to the public on the 9th Floréal, in the fifth year of the French Republic (that is to say, on 28th April, 1797), or just a century ago. This Marquis de Paulny was born in the year 1722, died in 1787, and was successively Minister of War, and Ambassador to Switzerland, to Poland, and to the Venetian Republic. His later years were devoted to the formation of this Library, said to be one of the richest private collections known. It was acquired in 1785 by the Comte D’Artois, and to-day belongs to the State. It is situated on the right bank of the Seine, in the Rue de Sully, near the river, and not far from the Place de la Bastille, and is known as the "Bibliothèque de l'Arsenal". In round numbers it now possesses 700,000 printed books, and about 8000 manuscripts, many of them being of considerable value.
Among the latter is this Book of the Sacred Magic of Abra-Melin, as delivered by Abraham the Jew unto his son Lamech; which I now give to the public in printed form for the first time.
xvi
Many years ago I heard of the existence of this manuscript from a celebrated occultist, since dead; and more recently my attention was again called to it by my personal friend, the well-known French author, lecturer and poet, Jules Bois, whose attention has been for some time turned to occult subjects. My first-mentioned informant told me that it was known both to Bulwer Lytton and Éliphas Lévi, that the former had based part of his description of the Sage Rosicrucian Mejnour on that of Abra-Melin, while the account of the so-called Observatory of Sir Philip Derval in the "Strange Story" was to an extent copied from and suggested by that of the Magical Oratory and Terrace, given in the Eleventh Chapter of the Second Book of this present work. Certainly also the manner of instruction applied by Mejnour in "Zanoni" to the Neophyte Glyndon, together with the test of leaving him alone in his abode to go on a short journey and then returning unexpectedly, is closely similar to that employed by Abra-Melin to Abraham, with this difference, that the latter successfully passed through that test, while Glyndon failed. It would also be especially such experiments as those described at length in the Third Book, which the author of the "Strange Story" had in view when he makes Sir Philip Derval in the MS. history of his life speak of certain hooks describing occult experiments, some of which he had tried and to his surprise found succeed.
This rare and unique manuscript of the Sacred Magic of Abra-Melin, from which the present work is translated, is a French translation from the original Hebrew of Abraham the Jew. It is in the style of script usual at about the end of the seventeenth and beginning of the eighteenth centuries, and is apparently by the same hand as another MS. of the Magic of the famous Picatrix 1 also in the "Bibliothèque de l'Arsenal". I know of no other existing copy or replica of this Sacred Magic of Abra-Melin, not even in the British Museum, were there is an enormous collection of Occult Manuscripts I have studied.
The provenance of the manuscript
The grimoire
is framed as a sort of
epistolary novel or
autobiography in which Abraham
of Worms describes his journey
from Germany to Egypt and
reveals Abramelin's magical and
Kabbalistic secrets to his son
Lamech. Internally the text
dates itself to the year 1458
were it was translated by the
Black nobility of Venice from
the jewish language.
The book exists in the form of
five manuscripts. The provenance
of the text has not been
definitively identified but a
manuscript copy exists in French
in the Bibliothèque de l'Arsenal
in Paris, an institution founded
in 1797. A partial copy in
Aramaic or Hebrew is found in
the Bodleian Library in Oxford.
Manuscript versions written in
German are found in Dresden and
Wolfenbüttel The first printed
version, in German, dates to
1725 and was printed in Cologne.
All German manuscript copies of the text consist of four books: an autobiographical account of the travels of Abraham of Worms to Egypt, a book of assorted materials from the corpus of the practical Kabbalah (including some which is duplicated in the German Jewish grimoire called "The Sixth and 7th Books of Moses"). and the two books of magic given by Abramelin to Abraham. The well-known English translation by S.L. MacGregor Mathers from the French Manuscript in Paris contains only three of the four books. The Aramaic version in Oxford is limited to Book One, without reference to the further books.
The German copies seem to date to the time period in which they internally claim to have been written, namely the 15th century, and of these, the Dresden manuscript is taken by scholars to be the authoritative text. An analysis of the spelling and language usage in the French manuscript indicates that this copy likely dates to the 18th century. Further, it gives few indications of having been copied from an Hebrew original as they claim, for although the author quotes from the Jewish Book of Psalms, the version given is not from the Hebrew; rather, it is from the Latin Vulgate, a translation of the Bible employed by Roman Catholics at that time. Yes the ROMAN CATHOLICS IN VENICE , THE BLACK NOBILITY and the Council of ten.
Once again we found a connection with the illuminati in one of the key places for their business and military tecniques in the old days , and thats the magical city of Venice . Lets never forget that Brother Casanova (a Freemason) was arrested at one point because he abused the power of another key text for the evil illuminati, and that text we already mentioned is called PICATRIX a real manual of black magic manipulation like no other , a book you should not even open in front of your eyes if you are a beliveer and want to stay that way. But in the illuminati the Picatrix is used and abused all over the place for their own evil goals.
One of the most dangerous black magical formulas of the Picatrix is actualy made to kill people in distant places just by using certain elements and the power of your mind, but in the Sacred Magic of Abramelin the Mage you can do even more because its a book that puts you in direct contact with Lucifer ,Leviathan,Satan,Belial and many many more Jinn , all mentioned by name.
I mean what more you want when you can do rituals to literaly cause Armed Men to appear right in front of your eyes using the power of the Jinns, check out againf THE TWENTY-NINTH CHAPTER FOR EXAMPLE:
O cause Armed Men to appear.
(1) To cause an Army to appear.
(2) Armed Men for one's defence.,
(3) To cause a Siege to appear.
ESSENTIAL REMARKS UPON THE FOREGOING SYMBOLS FROM THE SACRED BOOK OF ABRAMELIN THE MAGE:
IT is certain that among all the Symbols which I have hereinbefore written down there be many which one can employ for evil (purposes); and I avow that (at first) I intended not to give them here at all; but thereafter I did make reflection in myself that I was working no evil; for often the secret judgments of God permit disgrace, hindrances, infirmities, and other vexing accidents to happen unto Mortals, either to awake them from the lethargy wherein they be sunk so that they recognise not their Creator, or else to give them an opportunity by their afflictions of increasing their merit. And although God can in no way do evil, but always good, nevertheless we cannot deny that occasionally He permitteth the Secondary Causes to act. Now the Executioners and Executors of the Divine justice be the Evil Spirits. Whence I conclude that although it may be in no sense advisable to work Operations for Evil, yet that there may arise, however, certain cases which do admit of and permit the same; as (for example) when it is necessary to save and defend one's own life, or to avert some great scandal or evil, or to prevent offensive acts which might be done against oneself, or to displease God and hurt one's neighbour, as well as in just Wars, and other like cases. Yet it is always best in such instances to govern yourself according to the counsel of your Holy Guardian Angel. I
have also written these for the reason that God hath given unto Man free Will both in merit and demerit; for, further, having finished the Operation, if thou shouldest wish (which I pray God not to permit) 1 to operate for Evil and to abuse the Grace which God hath granted thee, the Spirits would be only too ready to give and manifest unto thee the Symbols, and will grant willingly unto thee all that thou shalt demand of them. Concerning this matter I repeat unto thee,--Fear the Lord, love Him, and respect His Commandments with a good heart, and thou shalt live happy and contented upon Earth.
If thou considerest maturely what be the essential points of this Operation, thou shalt find that the first point is to make a firm, veritable, and real resolution to live in a truly edifying condition of modesty, and in retirement, as far as it shall be possible for thee so to do. For Solitude is the source of many blessings, such as, to give oneself up to prayer, and unto the contemplation of things Divine; to flee evil conversations and occasions of sin; to live in oneself; and to accustom oneself to continuing a life of such regularity. For if one were to go to present oneself before a King, what would one not do to appear before him with splendour and magnificence; and what diligence and care would not one put in practice to prepare oneself hereunto. Now we must understand that the enjoyment and vision of the Angels of the Lord be infinitely above the Princes of Earth, who in fact are but a vanity, a shadow, and vile dust of Earth. Now if to please these Mortal Princes one would almost commit idolatries; what ought one not to do to appear before the Holy Angels of God who represent the Grandeur of the Majesty of God. Let each one hold for a thing, sure and certain that the
Grace which the Lord granteth unto us in giving us this Sacred Science by the means and intermediation of His Holy Angels is so great that none can fitly express it.
It is certain that having obtained this Sacred Wisdom thou mayest dispose of it and communicate it unto three friends; but thou must not exceed this Sacred Number of the Ternary, for in such case thou wouldest be altogether deprived of it. One of the most meritorious deeds in the sight of the Lord, is to share with one's neighbour the goods which God hath given unto us; yet must we take note of that which God commanded unto MOSES, when He ordered him to--give the Operation unto AARON his brother, namely that he should receive as the Symbol of an Offering Ten Golden Florins, the which he should distribute unto Seventy-Two poor persons with his own hands, obliging them to repeat the Psalms which I have already mentioned in the Second Book, and which should be of the number of Seventy-Two. For if he who receiveth this Operation should not perform this Alms, the Operation would be void of value for him. Thou, not yet having the Authority to give it, without having received the Ten Golden Florins, thou must act like MOSES, unto whom the Lord granted it on this condition, for him to give it unto his brother AARON.
I have also described the precautions which we must take before granting this Sacred Science unto any; and I repeat here that at least Six Months should transpire during which we should frequently test, and seek by conversations to sound, the inclinations of him unto whom we may be willing to give it; so as to know whether he be a reliable person, and also the object for which he demandeth and is anxious to obtain this Science. Now shouldest thou perceive that such an one is light and inconstant, and that he hath only vague ideas, and habits and manners which be not good, the shalt thou temporise with him for a time, so as to bring up causes, occasions, or pretexts, so as not to give it unto him, even shouldest thou already have promised it to him. For it is better to undergo the displeasure of a Mortal Man than that of an Eternal God, from Whom thou hast received so great a Grace. I have, however, myself made trial hereof, for to my great wonderment (once upon a time) when I was thinking that I was putting it to good use in giving it unto a certain person for whom I had great respect; God Himself intervened and did not permit my intention to be carried out, for that person began of his own accord to wonder whether the matter were true or no, and he doubted it much, believing that it was a fable, and did not have an entire faith therein; and he made me comprehend by his discourse that he was not such an one as I had thought. Furthermore it happened that he fell dangerously ill, and I in my turn was reprimanded by my Angel who blamed me for the choice I had made. The whole machinery of the Universe is maintained by Faith; and he who believeth not, suffereth the chastisement of his perfidy both in this World and in the next. I could here say much more relating to our own selves, but as thou wilt have to pass under the influence 1 of thy Holy Guardian Angel, thou wilt be sufficiently instructed in his own good time, and by himself, concerning these matters which be both delicate and to be jealously guarded. 2
The Evil Spirit is so subtle, so keen, and so cunning, that that which he cannot obtain at the time of the Conjuration, he will seek. to have on other occasions in offering thee his services. This is why the very first action to take especially with thy Familiar Spirits, should be to command them, never to say anything unto thee of themselves, but only to speak when thou shalt interrogate them, unless it were to warn thee of matters which concern either thine advantage or thine hurt. For if thou dost not limit their liberty of speech they will tell thee so many and so important things, that they will completely overcloud 1 thine understanding, and thou wilt not know what to believe, so that in the confusion of ideas they could make thee prevaricate, and perhaps fall into irretrievable error. Never make thyself to be greatly entreated in any matter wherein thou canst aid and succour thy neighbour, and do not wait until he demandeth assistance from thee, but seek to know to the full his need even though it be concealed, and give him prompt aid. Also trouble not thyself as to whether he be Turk, Pagan, or Idolater, but do good unto all those who believe in a God. Be especially charitable towards those who are in extreme want, prisoners, or sick, and let thine heart be touched, and succour them generously; for God taketh pleasure in beholding the poor succoured.
In the Twenty-Eighth Chapter where it is treated of the way to have Silver and Gold sufficient to supply one's needs on occasion; thou must know that the quantity of Gold or of Silver of which thou hast then actually need, will be at once brought unto thee, and thou canst use it for this occasion only. And if thou usest it not within the twenty-four hours, this sum will disappear and thou wilt no longer be able to avail thyself of . it. Think not, however, that this Gold is but a phantasy, for if thou effectually expendest it, and dost not endeavour to hoard the same, he who shall receive it from thine hands can enjoy the same and expend it according unto his desire, and the money will be real both for him and for others.
For once only mayest thou demand of thine Holy Angel the amount of Gold and of Silver which thou shalt judge suitable unto thine estate and conditions. My possessions were few, and I demanded of mine Angel Three Thousand Thousand Golden Florins, 1 and they were granted unto me. Later I made such good use of the Sacred Science, and I understood so well how to augment my goods, that at the present time, after having married three Daughters unto each of whom I gave a hundred thousand (golden florins), as thou wilt see by the testament which I have made, I am leaving in current money more than a Million Golden Florins, besides a large quantity of very valuable furniture. Had I been of noble birth I might have demanded much more and have profited less. When any one demanded of me: "Eh! How have you managed to gain so much?" I would reply thereto that it is a fine thing to know by certain Knowledge how much such or such a thing is worth here, and how much it is worth elsewhere, that this year, wheat, barley, and other crops, will be cheap in Italy, and dear in France, etc., etc.; and that commerce well managed, enricheth any one.
As for what concerneth the manner of treating and commanding the Spirits, it is an easy thing unto whomsoever walketh by the proper paths; and it is a very difficult thing for whomsoever through ignorance submitteth himself unto them. I have heard say that there be some men who pass for being famous herein, such as a certain blind man D'ACALI, a certain BEARLI, a PETER D'ABANO, and many others. Ah! how many of them do but deceive themselves! I do not say that these men did not perform extraordinary things; but it is necessary to note their manner of working, for their Science is imperfect, and their Authority proceedeth not from God by the intermediation of His Holy Angels, but proceedeth directly from express Pacts made with the Devil, 1 and (acteth) by means of Consecrated Books full of thousands of Diabolical Conjurations and impious Exorcisms; in one word things which be contrary unto the Commandments of God and the peace of men. And with all this their Operations be destined for certain times and hours, and finally the Demon carrieth away with him their miserable Souls, which thing arriveth only too often. And yet it is the Science of these persons which causeth them to pass for famous Wise Men.
In the First Book I have made mention of those whom I had encountered in my journeyings in Europe. The true Commandment is that which dependeth from God, and in which there is no dependence placed on any Spirit imaginable, for in employing them, if you make unto them the least submission, the slightest prayer, or honour, you are rendering yourselves their slaves, and they are in no way submitted unto you. The Spirits have so great knowledge that they comprehend very well by our actions what dispositions we have, and understand our inclinations, so that from the very beginning they prepare the way to make us to fail. If they know that a man is inclined unto Vanity and Pride, they will humiliate themselves before him, and push that humility unto excess, and even unto idolatry, and this man will glory herein and become intoxicated with conceit, and the matter will not end without his commanding them some pernicious thing of such a nature that ultimately thencefrom will be derived that sin which will make the Man the Slave of the Demon. Another man will be easily accessible to Avarice, and then if he take not heed the Malignant Spirits will propose unto him thousands of ways of accumulating wealth, and of rendering himself rich by indirect and unjust ways and means, whence total restitution is afterwards difficult and even impossible, so that he who is in such case findeth himself ever the Slave of the Spirits. Another will be a man of Letters; the Spirits will inspire him with presumption, and he will then believe himself to be wiser even than the Prophets, furthermore they will endeavour to lead him astray in subtle points in matters appertaining unto God, and will make (that man) fall into a thousand errors, the which afterwards when he wisheth to support he will very frequently deny God, and His high Mysteries. The causes and matters whereof (the Spirits) will make use to cause a man to waver are infinite, especially when the man attempteth to make them submit to his commands, and this is why it is most necessary to be upon one's guard and to distrust oneself, The true Commandment will be that which will be given when he who commandeth shall have maturely reflected and considered who he is in himself, and who he is who should serve and obey him. And if a Mortal Man not having on his side the support of the Power and Will of the Lord shall have sufficient force to command the Spirits and to constrain them to obey him; (they, namely) who have the same virtue and power, which God hath granted unto them, they having lost nothing hereof; and they also being Spirits from God and herein differing from thee who art drawn from the mire, as Gold is from Lead; and that their sin is notorious, for the which they were chased from Heaven; figure also unto thyself, that a Spirit which of his own nature is all vanity, would not be likely to submit himself unto thee without a superior
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force (compelling him), neither would he wish to obey thee nor to serve thee. 1 He who shall reflect and reason upon these particulars will know that all things come unto us from God, and that it is He Who wisheth and commandeth that the Evil Spirits should be submitted unto us. If then all things depend from the Lord, upon whom wilt thou, O Man, base thyself so as to be capable of thyself (alone) to dominate the Spirits? It is certain that such an enterprise cannot succeed without the loss of thine own soul. Then it is by the virtue of that God Who hath submitted them under thy feet, that thou shalt command them, as will be precisely ordained unto thee by thy Holy Angel. "Donec ponam inimicos tuos scabellum pedum tuorum." "Until I shall make thy foes thy footstool." Also do not familiarise thyself with them; for they be not little pet dogs. Adopt a serious tone and an air of authority, make them obey thee, and be well ware of accepting the least offer which they shall make unto thee of themselves; and treat them as their Master, also without occasion thou shalt never molest them, and order them to execute thy commands from point to point without adding or diminishing in any way imaginable. And when thou canst employ Inferior Spirits (in a matter), thou shalt in no way make thy requests unto the Superiors. Also seeing that all have not the same powers, thou shalt take heed not to command unto one (Spirit) a thing appertaining unto (the office of) another; and because it would be impossible for me to here write down in full the quality, virtue, and office of each Spirit, thou shouldest search this out for thyself and sharpen thy faculties; and in the first demand which thou shalt make unto the Four Spirits (who are) the Supreme Princes, and unto the Eight Sub-Princes;
thou shalt demand the most skilful of the Spirits, of whom thou shalt make a register for convenience of the practice which I describe unto thee in this Third Book where also thou wilt find the Symbols of many Spirits. But seeing that the subjects of various erring humours (of mind) and other occasions which arise daily be diverse, each man will procure for himself those (Spirits) which be of his nature and genius and fit for that wherein thou wouldest employ them. 1 And when thou shalt find an extreme resistance unto operating, on the part of any Spirit, after that thou shalt have given him the necessary instructions, and that he cannot execute that which thou hast commanded him; in such case thou shalt convoke the Superior Spirits and demand of them others which may be better capable of serving thee in thy need. And in all cases thou shalt avail thyself of the power and command of thy Holy Angel. Keep ever continually before thine eyes the Fear of God; and seek to obey His Commandments, and those of thy Holy Angel, ever retain in thine heart his holy instructions; never submit thyself unto the Evil Spirits in the slightest degree even should it seem to be to thine own advantage and unto that of thy neighbour (so to do). For the rest, be certain that they will obey thee so perfectly and really, that there will be no operation however great or difficult it may be, that thou shalt not bring unto a glorious termination; the which I myself also have done. As regardeth the service which thou shouldest render unto thy neighbour in his necessities, thou shouldest perform it with zeal, and in no sense wait for him to ask it of thee, and seek also to comprehend his needs unto the uttermost, so as to be able to take sound action (therein). Thou shalt take heed to succour the infirm and the sick and to work for their healing; and see that thou dost not good works to attract praises and to make thyself talked of in the world. Also thou mayest make semblance of performing (thy cures) by prayers, or by ordinary remedies, or by (the recital of) some psalm, or by other like means.
Thou shouldest be especially circumspect not to discover the like matters unto reigning Princes; and in this particular thou shalt do nothing without consulting thy Good Angel; for there is a certain generation which is never contented, and besides that which ariseth from simple curiosity, these Princes regard such (action) as a duty and obligation. Also it is a certain fact that he who possesseth this Sacred Magic, hath no need whatever of them. Further they are naturally inclined to ask of thee always things prejudicial, the which if granted by thee would offend the Lord, and if not they become your declared enemies. Now my opinion (is that it) would be always (preferable) to render them what services you can from a distance.
There is nothing which is so pleasing unto the Angels as to demand knowledge from them, and for my part I think there is no greater pleasure than that of becoming wise when one learneth from such masters.
I both have exhorted, and do exhort unto a solitary life, 1 which is the source of all good; it is true that it is difficult to accustom oneself thereunto; but once thou shalt have obtained the Sacred Science and Magic the love for retirement will come unto thee of thine own accord, and thou wilt voluntarily shun the commerce with and conversation of men; for the pleasure and contentment thou wilt enjoy when thou shalt be the possessor of this Science will be so great that thou wilt despise
all amusements, excursions, riches, and every other thing however attractive such may be.
For once only will it be permissible to obtain property and goods proportionate unto thy degree and estate; the which afterwards are to be used by spending them liberally for thine own needs and those of thy neighbour, sharing with him in his necessity the good things which God shall have given (unto thee); for he who should employ these for evil ends shall render himself incapable of obtaining from God any other grace and benefit.
The Child which one should choose for greater surety and success in (the acquisition of) this Sacred Science should be born of a legitimate marriage, and its father and mother should be also legitimate. It should be from six to seven years of age, vivacious, and witty; it should have a clear speech and pronounce well. Thou shalt prepare it some time before commencing the Operation and have it ready when the time requireth. I myself am of opinion that there should be two (children) in case of any accident which might happen, through sick ness, or death, or other like (hindrance). Thou shalt gain it over to thee by giving it puerile things to amuse it, and have it ready when necessary, but in no way tell it anything of what it is to serve for, so that if it be questioned by its parents it can tell them nothing. And if it be a well-behaved Child, it is all the better. We may be certain that by this means we can arrive at the possession of the Sacred Science; for where he who operateth faileth, the innocence of the Child supplieth (that which is wanting); and the Holy Angels are much pleased with its purity. We should not admit women into this Operation.
All the clothes and other things which have been used during the period of the Six Moons, you should preserve, if you intend to continue in the same house wherein thou hast performed the Operation, because they be always good. But if thou dost not intend to use them more, nor yet the Oratory, thou shalt burn them all, and bury the ashes in a secret place.
It is now necessary to give unto thee a little light, and declare unto thee the quality and value of the Spirits, and in what thou canst exactly employ them with surety of success. Thou must however take note that each Spirit hath a great quantity of Inferior Spirits which be submitted unto him. Also I wish to say that as regardeth things base, vile, and of little importance the Superior Spirit will not execute them, but will cause them to be executed by his Inferiors with all punctuality. And this mattereth not unto him who operateth provided that his commands be fulfilled, and that he be punctually obeyed.
THE ORDER OF THE FIRST HIERARCHY.
(SERAPHIM, CHERUBIM, THRONES. 1)
THE Spirits of the Seraphim serve to make thee respected and loved for works of Charity, for that which regardeth honours and other similar things. In matters of great importance they themselves act; but for matters base and carnal, it is their subjects who do serve and operate.
THE ORDER OF THE SECOND HIERARCHY.
DOMINIONS, VIRTUES, AND POWERS.
THE property of the Dominions is to dominate; to procure liberty; to vanquish enemies; to give authority over Princes, and over all kinds of persons, even Ecclesiastics (Jesuits love it ! ).
The Virtues are proper to give strength and force in all matters whether of War or Peace; and in all Operations concerning the health of men, and in all maladies for which the fatal hour hath not yet been written.
The Powers have the dominion over all the Inferior Spirits; and this is why they can serve in all things in general, good or evil, and they are devoted unto all things in general, good or evil; and they be straight and right in execution, very punctual, very prompt, and exact in their Operations.
THE ORDER OF THE THIRD HIERARCHY.
PRINCES, ARCHANGELS, AND ANGELS.
THE Princes comprise Spirits capable of giving Treasures and Riches, and they or their dependants serve in all the Operations, being a mass composed of different Orders, and they are sufficiently truthful.
The Archangels be proper to reveal all Occult matters, and all kinds of secret things, such as obscure points in Theology and the Law. They serve with great diligence.
The Angels in general do operate each one according unto his quality. There be an infinite number of them. They command the Four Princes and the Eight Sub-Princes in all kinds of Operations. These latter 1 having taken their oath, observe that which they have promised, provided that the Operation one demandeth of them be in their power.
To cause the Spirit to re-enter a dead body is a very great and difficult Operation, because in order to accomplish it the Four Sovereign Princes 1 have to operate. Also it is necessary to take great care, and to pay heed unto this warning, namely that we should not commence this Operation until the sick person is really at the point of death, so that his life is absolutely despaired of. It should be so timed as to take place a little while before the sick person giveth up the ghost; and thou shalt carry out all that we have said hereon in the Second Book. But on no account should we perform this Operation to divert ourselves, nor for every class of person; but only on occasions of the very utmost and most absolute necessity. This Operation I myself have performed but twice in my life, namely once for the Duke of Saxonia, and on another occasion in the case of a lady whom the Emperor Sigismond loved passionately.
THE Familiar Spirits are very prompt, and they are able to execute in most minute detail all matters of a mechanical nature, with the which therefore it is well to occupy them; as in historical painting; in making statues; clocks; weapons; and other like matters; also in chemistry; and in causing them to carry out commercial and business transactions under the form of other persons; in making them transport merchandise and other goods from one place to another; also to employ them in causing quarrels, fights, homicides, and all kinds of evils, and malefic acts; also to convey letters and messages of all kinds from one country to another; to deliver prisoners; and in a thousand other ways which I have frequently experimented.
These Spirits should be treated according to their quality, and a distinction should be made between a great Spirit and one of a vile or insignificant nature, but thou shouldest nevertheless alway conserve over them that domination which is proper unto him who operateth. In speaking unto them thou shalt give them no title; but shalt address them sometimes as "you," sometimes as "thou"; and thou shalt never seek out expressions to please them, and thou shalt always have with them a proud and imperious air.
There be certain little terrestrial Spirits that are simply detestable; Sorcerers and Necromantic Magicians generally avail themselves of their services, for they operate only for evil, and in wicked and pernicious things, and they be of no use soever. He who operateth could, should he so wish, have a million such, but the Sacred Science which worketh otherwise than Necromancy in no way permitteth you to employ such as be not constrained by an Oath to obey you.
ALL that hath hitherto been said and laid down should suffice, and it is in no wise to be doubted that he who executeth all these matters from point to point, and who shall have the right intention to use this Sacred Science unto the honour and glory of God Almighty for his own good, and for that of his neighbour, shall arrive with ease at the possession thereof; and even matters the most difficult shall appear easy unto him. But Human Nature is so depraved and corrupted, and so different from that which the Lord hath created, that few persons, if any, do walk in the right way; and it is so easy to prevaricate, and so difficult not to fall in an Operation which demandeth the whole (soul of a) man in (its) entirety. And in order not to intimidate in any way him who shall resolve to undertake this Operation, I am about here to set down in writing the difficulties, temptations, and hindrances which will be caused him by his own relatives; and all this will be occasioned by the Evil Spirits so as to avoid having to submit themselves, and humiliate themselves, and subject themselves unto Man, their greatest enemy, seeing that they behold him in powerful condition arriving at the enjoyment of that Eternal Glory which they themselves have foolishly lost; and their rage is so great and their grief so poignant, that there is in the world no evil which they be not ready to work, if God were to permit them, they being always attracted by the idea of the destruction of the Human Race. Therefore is it necessary to take courage and make a constant resolution to resist in all things with intrepidity, and to earnestly desire to obtain from God so great a Grace in despite of men and of the Demon. Also beforehand thou shouldest arrange thine affairs in such wise that they can in no way hinder thee, nor bring thee any disquietude in the period of the Six Moons, during which time there will occur the greatest possible attempts at assault and damage unto thee which the keen and subtle Enemy will bring to bear upon thee. He will cause thee to come in contact with evil books, and wicked persons, who by Diabolic methods and tricks will seek to turn thee aside from this enterprise, even though it be already commenced, by bringing before thee matters which in appearance will seem of the greatest importance, but which really be only built up on false (and evil) foundations. To such annoying accidents thou shouldest steadily oppose thyself, by following out carefully the ample instructions which I have given thee, thus banishing them from thee with calmness and tranquillity so as to give no chance to the Enemy of exercising his fraudulent tricks to interrupt thee.
Thy relations also, astonished at thy manner of life and thy retirement, will make every effort to attempt to
find out the reasons thereof. It will be necessary to satisfy them by words full of affection, and to make them think that time which engendereth change, also causeth men who are not altogether ignorant persons to resolve at times to live by themselves. This hath been the cause why so great a number of good and learned men have retired into desert places, so that being separated from their own relatives and from the world they might live tranquilly in prayer and orisons to render themselves more worthy to obtain through the Grace of the Lord a Gift so great and so perfect.
I FURTHER approve of thy possessing a Bible in the vulgar language, and also the Psalms of David, for thine own use. Some person may here reply: "I understand the Latin, and I have no need of the common language". I answer him that when we pray we ought not in any way to embarrass the Mind by having to interpret the Psalms; for at such a moment we should be as much united as possible to God; and even the Psalms being in the vulgar tongue when one readeth them they imprint themselves better on the memory; and this is the true manner of particular prayer, if the person praying be illiterate, for in saying the Psalms in Latin he would not know what he was asking of God.
IN these Three Books we shall not find the slightest thing which hath not a true and necessary foundation. And we should take the greatest care, and keep ourselves as we would from a deadly poison, from commencing this Operation at all, if we have not made a firm resolution to carry it through unto the end. Because (in the contrary case) some notable evil would befal him who had (carelessly) commenced the Operation, and who would then only too well comprehend that we may not make a mock of the Lord. Should it happen that God by
His Will and Commandment should visit thee and afflict thee with some malady which should render thee incapable of finishing the Operation according unto thy wish, thou having already commenced it; then shouldest thou like an obedient servant submit thyself humbly unto His Holy Will and Commandment, reserving His Grace unto the time pleasing unto His Divine Majesty to grant it thee. And thou shalt cease from thine Operation, so as to finish it on another more favourable occasion, and meanwhile thou shalt devote thyself unto the cure of thy body. And such a case ought in no way to afflict thee, for the Secrets of God are impenetrable, and He performeth, permitteth, and operateth all things for the best and for our good, although it may be not understanded of us.
HEREINAFTER Will I set down the Key of this Operation, which is the only thing which facilitateth this Operation to enjoy the Vision of the Holy Angels, by placing the Symbols 1 given hereafter upon the brow of the Child and of him who performeth the Operation, as I have said in the First Book, to which one can easily refer.
I will say even as much as this, that out of an hundred scarcely five or six persons can attain unto the possession of this Sacred Magic without this Key; for reasons which one can in no way disclose.
Also we should repeat the Psalm VI. "Domine, ne in furore tuo arguas me," etc. ("O Lord, afflict me not in Thine Anger").
THERE is nothing in the World which we should so much desire as a true Science, neither is there any more difficult to obtain than this one, because often one dieth before attaining unto it in its entirety.
This is the true and only Way of this Sacred Science and Magic which the Lord hath granted unto us by His pure mercy; and is that which in Six Months maketh us attain unto the most high and Occult gifts of the Lord which we can think of.
This is the True Science which comprehendeth all other Sciences once one is in possession thereof.
Oh! how many books be read among us which seem wonderful!
It is not fitting for me even to reveal a part of this Science and its properties; and to appropriate unto myself that which appertaineth unto a person of a great mind and so far above me. 1 In teaching it even, I have far exceeded that which I should have done, in having given unto thee the two last Symbols, but what will not paternal love and affection do? Endeavour only to obey me and to follow out my precepts from point to point, according to the manner in which I have given them unto thee in writing; keeping alway the Fear of God before thine eyes. Also forget not the slightest thing which I have said unto thee in these Three Books, for with the help of God Who ruleth and governeth all things, and reigneth gloriously in Heaven and upon Earth, and Whose Divine justice shineth in Hell; if thou hast recourse unto Him and puttest all thy confidence in His Divine Mercy, thou shalt obtain this Holy Science and Magic whose power is inexpressible. Then, O my Son! and Whosoever may attain thereunto; remember to praise and glorify the Lord, and to pray unto Him that He may be willing to deign and accord unto me His Holy Glory, the place of veritable rest, whereof to me while yet in this Valley of Misery He hath granted a large share through His Goodness and Mercy; and
I pray the Lord also that He may be willing to grant it unto thee also with His Holy Benediction, and unto all those who by thy means will arrive at the possession of this Sacred Magic, and who will use it according unto His Holy Will.
May God deign, say I, to grant unto such all temporal goods, and a good Death in His Holy Kingdom!
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"Lets hope my Brothers and
Sisters in the illuminati will
finish one day to play with
these entities and finaly reveal
the true tecnology of God to
mankind.
Only this will finaly set us
truly free once and for all from
the evil of Satan and his
Legion,
I have a dream that this will be
happening sooner then you think
for every true believer in the
world, Inshallah."
Countdown
2012
Revelation coming to your door.
Do your prayers and prepare for
the ultimate show.
The fall of Rome and the United
States,
Armagedon and Megiddo."