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The Cycles of the Aeons

The Cycles of the Aeons


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The Cycles of the Aeons

Book II : Angel of the Abyss
With supplemental material and appendices

Copyright © 2006 Anthony Testa / 2555 Working Group

The Cycles of the Aeons, Book II Copyright © 2006 Anthony Testa / 2555 Working Group
This document may be freely copied and distributed subject to the following limitations: 1. 2. The book may not be altered in form or content. The book may be printed for personal use or convenience so long as the copyright notices are included. other gain. No charge may be applied and the book may not be offered on websites, electronic archives or other digital or print media where access or use is charged.

3. The book may not be sold or distributed for profit, consideration or

Contact mailto:webmaster@ timestation-z.com Updates and additions to this and other writings by the author may be found at http://www.timestation-z.com/


And he said, Who hath ears to hear, let him hear.
-- American Standard Version, Mark Chapter 4 : 9



The present volume is intended to function as a bridge of sorts, between Cycles of the Aeons I which is a collection of material from the various experiments and “workings” I have engaged in over the two decades of my personal involvement in Occult research and the third volume, the Book of the Coiled Dragon which (I promise) will be the most focused of the three, a detailed analysis of a (Third Age) Gnostic text that I am in possession of. The details of its reception will also be part of that work. It will be obvious to anyone perusing these documents, the first volume and even more so, this one, where I stand with regard to the various factions and competing visions that make up the subculture of magicians, researchers and lunatics, or at least my personal leanings and I guess I should say a bit about that. Michael Bertiaux’s work has been, clearly, a great influence. When I first got the Voudon Gnostic Workbook, I wrote to the address contained therein and received a reply that, in retrospect, was probably one that Bertaiux gave to each scrawled (printers were expensive then) inquiry he received in which he said, in essence, the book was everything that I needed to work the currents he outlined. It was exactly the answer I needed to hear. He included a form for membership in his Proclus society or something similar, though I did not save the letter (unfortunantly). I proceeded to tear into the GG work, though I look back at how truly little I understood about magick then. Still, I felt then, and still do, that I achieved some remarkable results. As an aside, I also first heard of Grant’s work through the VGN, in something of a reversal of the usual as I understand it, where many people first heard of Bertiaux’s work by reading Cults of the Shadow or Magical Revival. I was fortunate again – I am always lucky when it comes to books – to obtain six of the recently re-printed Typhonian Trilogies books form my friends at Curious Goods here in sunny Buffalo and immediately found Kabbalistic data that broke open all kinds of areas of exploration. The first one is reprinted in this book; the Book of Lucifer was an ongoing series of séance-type workings

that I had been persuing and in one of them, the angelic oracle said of Lucifer: The Angel saith “The Mystery of the Light Bearer is the Mystery of the Star and the Serpent and the union thereof. Thus the sign is NOX and the number is shewn, 511.” This was the first time, but not the last, that the number 511 was mentioned as vital. I looked in 777, in Godwins’s Encyclopedia, nothing remotely relating to Lucifer. When I started skimming through Grant’s books, I came upon the quote, in Outer Gateways, The Arabs adored a god known as Nasr who appeared under the form of an Eagle. In Egypt, Neh or Nah was the Black Eagle or Vulture, emblematic of the Black God (Set) worshipped by the abhorred Nahsi. Nsr-Ra = 511, which is also the number of Lasiferos, thus equating the eagle and the peacock in the same concept, Lucifer. --Kenneth Grant, Outer Gateways, Skoob I just about dropped the book. This was the first, but by no means the last, time things that came out of magickal workings made no sense until I read Grant and found the connection. Grant also inspired me to read Massey, and those books, in conjunction with the Typhonian works (including the later-published 9th Arch) have provided the fertile ground for theorizing about what I had been encountering working Bertaiux’s (or my own bastardized version anyway) techniques. The format of this book is purposeful; it is designed to work as a whole, each part related to every other in the same way fragments of material are joined together in a collage. I should also mention that, while the book is based entirely on my work, often I have used quotes to illustrate the concepts being invoked. This is due to a couple of reasons; first the places where any given concept is explored in the journals this material is part of a larger topic and I want to avoid producing fragmented text outside of its context. Second, there are often many instances of a given concept being

discussed and, as in the first reason, the issue was making the text itself unintelligible or requiring a great deal of effort to properly contextualized the quote. In any case, I’ve finally gotten around to putting some of this material in a form where it may be read and, who knows, of use. If nothing else, it is useful to take a look back and consider the future in light of where you’ve already been. September 20, 2006


Book 1

The Angel
of the

They have over them as king the angel of the abyss: his name in Hebrew is Abaddon, and in the Greek `tongue` he hath the name Apollyon.
--Revelation, Chapter 9 Verse 11


The Cycles of the Aeons
Book II : Angel of the Abyss Contents I. Angel of the Abyss The Darkness Comprehendeth it Not The angel of the Abyss Geography of the Abyss Angel of Darkness, Angel of Light The Approach to the Abyss II. Phase / Z The Z9 Pahse Phase / Z Theoretical - The Black Matrix I Phaze / Z Praxis - The Black Matrix II Phase / Z Supplemental – Resurrection Images III. AION Logos of the 7th Aion Visible Presence of the Spirit That Which Hath Fallen IV. Pistis Sophia Gnosis Technical Glossary An Introduction to Valentinus and his Theology Appendices Enochian Calls The Qliphoth


Part I

The Darkness

Comprehendeth it Not
The first section of this work is an attempt to define the subject of inquiry and the scope and boundaries of it.


The Shadow of the World
8 : 28 And when he was come to the other side into the country of the Gadarenes, there met him two possessed with demons, coming forth out of the tombs, exceeding fierce, so that no man could pass by that way. 8 : 29 And behold, they cried out, saying, What have we to do with thee, thou Son of God? art thou come hither to torment us before the time? 8 : 30 Now there was afar off from them a herd of many swine feeding. 8 : 31 And the demons besought him, saying, If thou cast us out, send us away into the herd of swine. 8 : 32 And he said unto them, Go. And they came out, and went into the swine: and behold, the whole herd rushed down the steep into the sea, and perished in the waters.
-- Matthew 8, America Standard Version

Perspectives Kenneth Grant has elaborated upon this in his Nightside of Eden …"The Genii of the 22 Scales of the Serpent and of the Qliphoth," speaking of "the Tunnels of Set", "a network of dream cells in the subconscious mind", the "backside" of the Tree of Life: the 'Nightside' of consciousness as opposed to "Dayside" reality. Thus we begin to integrate these archaic atavisms, the world of the Nightside of the Tree, world of the Shadow, with emerging adumbrations of whom or what we as humans might become …1 In the past, the [Roman Church believed] that every newborn was possessed by an indwelling demon because of its intimate contact with its mother's birth canal. The church routinely exorcised each newborn at the time of baptism with the following ritual: "I exorcise you unclean spirit in the name of the Father, and of the Son, and of the Holy Spirit. Come out and leave this servant of God [infant's name]. Accursed and damned spirit, hear the command of God himself, he who walked upon the sea and extended his right hand to Peter as he was sinking. Therefore, accursed devil, acknowledge your condemnation... and depart from this servant of God [infant's name]...Never dare, accursed devil, to violate the sign of the holy cross which we place upon his/her forehead. Through Christ our Lord." "Lesser" exorcisms at baptisms, at blessings of holy water, blessings of a home or other location etc. are still performed. 2 There can be little doubt that the predominant view of the world, indeed the entirety of the universe, in the West during the last 2000 years can be
1 2

Shadow Tarot, http://www.shadowtarot.net/default.htm http://www.religioustolerance.org/chr_exor2.htm 10

characterized as dualistic, to one degree or another. This attitude had some foundation in Post-exihilic (2nd Temple) Judaism but was always tempered by the recognition that Monotheism, as it developed, required at least permission, or allowance, by God as can be seen in the somewhat puzzling Book of Job*. The "Problem of Evil" is one of the fundamental philosophical questions and the answer that each questioner, be it an individual or theological school, will color and limit the possible answers to any questions that arise thereafter. Therefore, it is a question that must be asked, whether or not we are comfortable with the possible answers that humanity has so far posited to resolve the issue. In the Christian West, (t)he fifth century theologian Augustine of Hippo mounted what has become one of the most popular defenses of the existence of God against the Epicurean paradox. He maintained that evil was only privatio boni, or a privation of good. An evil thing can only be referred to as a negative form of a good thing, such as discord, injustice, and loss of life or liberty. If a being is not totally pure, evil will fill in any gaps in that being's purity. This is commonly called the Contrast Theodicy — that evil only exists as a "contrast" with good. However, the Contrast Theodicy relies on a metaphysical view of morality which few people, even theologians, agree with (that good and evil are not moral judgments). In On Free Choice of the Will, Augustine also argued that Epicurus had ignored the potential benefits of suffering in the world. However, it is pointed out that an omnipotent God could give the world any benefits derived from suffering without those in the world having to suffer. -- Wikipedia, "Problem of Evil" The Augustinian answer is largely disregarded in the modern world and this has resulted in the limiting of Evil to a moralistic "choice" pair. While this is not wholly without its use, we are after all continually confronted with choices and it is natural, even required for the existence of any kind of structured society, that the acceptable choices in any given situation be codified, it does not offer much in the way of understanding the nature of existence. It provides nothing more than a child's view of the world, where "right and wrong" are merely the compliance (or not) with the edicts of his parents, simply replacing "Mommy" with God. This is also the root of the slavering fundamentalists who describe with glee the torments of Hell for those who don't do what "God" wants, though there is always the subtext of their own recognition that Hell is their preferred home as they no doubt sense their Hylic state and understand, subconsciously, that they are Spiritually dead. Hell would be horrible, but


it would be preferable to non-existence (the Second Death3) as, Dante not withstanding, there would at least be hope for salvation. In any case, this is not what concerns us here. While it is certainly true that moral categories are naturally assigned to Nature, the source of this "instinct" is the result of evolution and, therefore, biology. The birth of a child is of no import to the universe at large and neither is the death of one. Yet such great joy at a birth is exceeded only in the sorrow of the (untimely) death of a baby or young child. These emotions occur spontaneously and are a part of the survival instinct as much as "fight-orflight" behavior. While we do accept the natural order of things to some extent, death being the so-called "great equalizer", it is also true that much of 'civilization' is a result of the awareness of death and the attempt to, if not defeat it, then at least hold it at bay. It s certainly possible to construct an argument for the "ultimate" goodness of death, provided it is in relation to a greater cosmology in which it is contextualized in the greater scheme, but this also is not our concern. As the quote from Linda Falorio points out, an understanding of Evil, or rather, of the Negative aspects of the Ontological continuum, should lead us to recognize these forces as inherent in the structure of the universe. In fact this is one of the primary tasks of any theology; for the understanding of the forces of destruction, decay and death, which is to say, entropy, is a foundation stone in any universal philosophy. As discussed, the primary view of the West is, implicitly at any rate, the assumption of Error in the formation or evolution of the universe which gave birth to Evil. This, however, is contrary to many of the ancient Mythologies such as the Sumerian which holds that the Negative aspects of existence are in fact the older or primal orders of reality. This position is reiterated in many esoteric systems, as we shall see. The rejection of this doctrine, I would argue, is the result of the democratization of theology which occurred in the early Christian period, as the multitude found this position, along with others such as initiation and Spiritual progress, unpalatable and forced the Church to accept the doctrine of instant salvation, which has been taken to its logically absurd extreme in the protestant "theologies" of post reformation Europe. The quote from Religious Tolerannce.org demonstrates that "evil" was seen as something that could be washed away or destroyed like refuse, which no doubt has played a part in the hideous atrocities that have been perpetrated in Europe since the Middle


And death and Hades were cast into the lake of fire. This is the second death, `even` the lake of fire. New Testament- American Standard Version, Matthew Chapter: 1 It seems clear that the "Second Death" is oblivion, not torture. 12

Ages. Unable to resolve the issue, the European West has adopted an attitude toward religion that is, at best, bizarre. We shall, therefore, attempt to set the record straight and consider the implications of the universe and our relation to it if we accept, against the grain, so to speak, that what we call Evil (in the Existential sense) is an inherent and fundamental part of the universe. As the Christianity of the contemporary church has rejected this in favor of infantile 'literalism' we will, as mentioned, turn to the streams of the esoteric which may be called, as they are popularly if not accurately, the Gnosis.
* A discussion of Job is beyond the scope of this work, but it will

certainly reward the effort. The theological implications of the text are subtle and of a depth not often matched in the Hebrew Scriptures, for instance, Job laments:
26. When I looked for good, then evil came unto me: and when I waited for light, there came darkness. 27. My bowels boiled, and rested not: the days of affliction prevented me. 28 I went mourning without the sun: I stood up, and I cried in the congregation. 29. I am a brother to dragons, and a companion to owls. 30. My skin is black upon me, and my bones are burned with heat. --KJV, Job Chapter 30, 26-30


Eliphas Levi’s Sabbatic Goat The Left Hand Path The term Left hand path in its modern usage, as Wikipedia informs us, derives from the fact that: “Throughout history, many cultures have regarded the left hand and lefthandedness as evil. This tendency can be seen in the dual meaning of the word left, in the etymology of words such as sinister, which in Latin means both left and unlucky. Consequently, the left hand has often been used as a symbol for the rejection of traditional religion. The word right as used with hand in the Old Testament is generally the Hebrew word yamin meaning stronger, more dextrous. The word for left is smowl meaning dark. God gives and creates with his right hand, it is his wonderful ability to do all things. With his left hand he punishes. Much of this has been contributed by the practice in many cultures of using the left hand to cleanse oneself, thus making the hand "unclean".” and


“Today, the terms Left-Hand Path and Right-Hand Path are almost exclusively used by self-proclaimed followers of the Left-Hand Path, who hold varying opinions of the Right-Hand Path; some see the two Paths as equally valid approaches to truth, whose relationship is akin to the balance between Yin and Yang, while others criticize the Right-Hand Path for being too restrictive. According to the latter view, the Right-Hand Path's imposition of formal dogmas and codes of behaviour upon an individual takes away one's ability to be truly responsible for one's own life, thereby destroying a part of one's identity. According to some, this is the main difference between the two Paths: the Left-Hand Path preserves individuality, while the Right-Hand Path destroys it. Conversely, some accuse Left-Hand Path religions of narcissism while praising the Right-Hand Path for its altruism.” While this may be true for popular usage, it does little to clarify the matter; as discussed in the previous section, political and social identities have become central to much of the so-called Pagan revivals which, though having their origin in the Victorian occult revival of the late 19th and early 20th centuries have shunned much of the practical side of magic in favor of “religion” in an attempt to, among other things, gain some measure of societal acceptance. Consequently there is, as has been said, more magic in Christian Science than most flavors of Wicca. It is also an odd development, in terms of the terminology, as “Left-hand Path religion” is a contradiction in terms4. In fact, “Left-hand Path religion” is mostly used by “Satanists” who, while supposedly an “antireligion” is in most cases a simple inversion of Christianity and other religions5. Unfortunately, the very word religion has become distorted in
see On the Impossibility of the Devil, next section. Ironically, this is the very same phenomena that the Inquisition believed concerning Witchcraft (reversal of Christian rites), an idea which has been completely dismissed by historians as the delusions of the witch finders. C.f. On the Impossibility of the Devil



its usage, particularly in the U.S., an occurrence that comes about because religions are afforded special treatment, such as tax exemption as well as the fact that one can dress up the most repulsive ideas as a religion and claim exemption from social limits on their expression. The Left-hand path is, in some sense iconoclastic, but the case could be made that this popular usage of the term and has its roots in other contexts which are no longer applicable. The writer Francis King6 has made the point that the term Left hand in a spiritual (as opposed to religious) context, originally comes from Indian Tantra where the rites are practiced either as ‘Right-hand”, i.e. where the female partner sits to the right of the male and the rituals are practiced symbolically and the “Left-handed” Tantra (the Vama-Marg) performs the rites, including the eating of forbidden foods etc., and the female partner sits (at the beginning of the ritual) to the Left of her partner. In this usage, both practices are aimed at the spiritual advancement of the practitioners and the Vama-Marg is considered a faster but riskier method. This echoes in some ways the arguments between advocates of meditation and similar practices vs. those who use psychedelic drugs for comparable reasons. It is interesting to note the writers mention of “selfproclaimed” practitioners of the Left-hand path (which implies Satanists, though I would differ with this characterization) as if those who practice navel gazing meditation are some how, I suppose, bathed in light from the heavens in deference to their sacrifice and endurance. Which is a good thing too, since practically none of them ever seems to actually achieve anything, unless one counts uninformed screeds that sound like the writing of a modern-day Irenaeus, the 2nd century apologist. There is also the problem of evil, such that existential evil is a fallacy which arises largely from human narcissism. The historian of Witchcraft, Elliot Rose point out: ... There can be no absolute evil at all; or certainly no consistent will to absolute evil. Evil, simply as such, cannot be pursued as an end; if Satan wants to encourage some particular sin, he will have to make a truce with some particular virtue. Satan himself cannot be absolutely evil, and remain effective. To suppose him formidable is to suppose him strong, intelligent, determined; and that is better than to be week, foolish, and inconstant. What is better is relatively good, and without the assistance of relative good, Satan would be powerless.


Tantra for Westerners, King, Shamballa


[...] That which is good in itself does not cease to be good in itself because it is used for evil purposes; beauty is still beauty, though a snare; skill remains skill though the handmaid of crime; knowledge is still knowledge though twisted to support a lie; and they remain, in themselves, better than ugliness, ineptitude, or ignorance. Even moral goodness so perverted remains intrinsically good. Courage is still admirable though a burglar needs to possess it; and the patience required to pick a lock is a virtue though in the man who so misuses it is found in conjunction with avarice, which is a sin. The commendable qualities of Satan, if any, are to be commended; and if he has none, he is not to be feared. A quite random study of the imaginative literature on moral themes will make this clear. It is a familiar problem that the bad characters in books are more convincing than the good; but it is a much worse problem to draw the portrait of a convincing and really horrible devil. In fact, it cannot be done. Consider how Milton was thwarted in Paradise Lost; to make Satan a possible character on the epic scale, he had to make him heroic; show him wholly evil, and he would be merely laughable, a squalor self-fettered in slime, and there would be no Adversary and no plot. Critics have been known to assert, on this ground, that Milton really sympathized with his Satan. But how otherwise could he possibly have been represented, in a work of serious moral purpose? The Middle Ages, by and large, had preferred to let their Devil exemplify a wide range of vices; and in consequence he became for them a mere grotesque. A sickly misshapen goblin out of Heironymous Bosch, vicious but impotent, or a grand operatic Prometheus; these are, more or less, the alternatives. -- Elliot Rose, A Razor for a Goat Rose’s argument is compelling; the concept of existential or natural, evil is unsupportable when applied to the world. We can, then, consider the nature of the “sinister” in relation to the spiritual metaphors applicable to the so-called Left-hand path.


The Impossibility of Devil Worship As for Satanism, etc, there is the famous quote from Eliphas Levi: … we come now to the most atrocious mysteries of the Grimoire, those which are concerned with evocations of devils and pacts with hell. After attributing a real existence to the absolute negation of goodness, after having enthroned the absurd and created a god of falsehood, it remained for human folly to invoke the impossible idol, and this maniacs have done. We were informed lately that the most reverend Father Ventura, formerly Superior of the Theatines, Bishops' Examiner, etc., after reading our "Doctrine", declared that the Kabalah was in his opinion an invention of the devil and that the Star of Solomon was another diabolical device to persuade the world that Satan was the same as God. Observe what is taught seriously by those who are masters in Israel! The ideal of nothingness and night inventing a sublime philosophy which is the universal basis of faith and the keystone of all temples! The demon setting his signature by the side of God's! My venerable masters in theology, you are greater sorcerers than you or others are aware, and He Who said: "The devil is a liar like his father," would have had some observations to make on the decisions of your reverences. Evokers of the devil must before all things belong to a religion which admits a creative devil, who is also rival of God. To invoke a power, we must believe in it. Given such firm faith in the religion of the devil, we must proceed as follows to enter into correspondence with this pseudo-Deity: MAGICAL AXIOM Within the circle of its action, every word creates that which it affirms. DIRECT CONSEQUENCE He who affirms the devil creates or makes the devil. -- Le Ritual le Haute Magie, Chapter XV, Sabbath of the Sorcerers Levi had a great influence on Crowley (who claimed to be Levi’s reincarnation). “ Left-hand path” has been used by those who may or may not be familiar with the writings Crowley but know he made use of the term. In their ignorance they claim all sorts of absurd doctrine and, not knowing what Crowley actually wrote or, more likely, simply hijacking the term, present their error as Crowley’s position on the subject. So much so that now the Left-hand path is commonly associated with

“Satanism”. This is, of course, absurd. Crowley himself has this to say on the subject of the Devil: Before leaving the subject of Black Magic, one may touch lightly on the question of Pacts with the Devil. The Devil does not exist. It is a false name invented by the Black Brothers to imply a Unity in their ignorant muddle of dispersions. A devil who had unity would be a God "The Devil" is, historically, the God of any people that one personally dislikes. This has led to so much confusion of thought that THE BEAST 666 has preferred to let names stand as they are, and to proclaim simply that AIWAZ --- the solar-phallic-hermetic "Lucifer" is His own Holy Guardian Angel, and "The Devil" SATAN or HADIT of our particular unit of the Starry Universe. This serpent, SATAN, is not the enemy of Man, but He who made Gods of our race, knowing Good and Evil; He bade "Know Thyself!" and taught Initiation. He is "the Devil" of the Book of Thoth, and His emblem is BAPHOMET, the Androgyne who is the hieroglyph of arcane perfection. The number of His Atu is XV, which is Yod He, the Monogram of the Eternal, the Father one with the Mother, the Virgin Seed one with all-containing Space. He is therefore Life, and Love. But moreover his letter is Ayin, the Eye; he is Light, and his Zodiacal image is Capricornus, that leaping goat whose attribute is Liberty. -- Crowley, Magick in Theory and Practice, Chapter XXI Of Black Magic Of The Main Types Of The Operations Of Magick Art And Of The Powers Of The Sphinx. I have reproduced more of the section from Magick in order to demonstrate Crowley’s thinking on the subject. Note, foremost; The Devil does not exist. It is a false name invented by the Black Brothers to imply a Unity in their ignorant muddle of dispersions. A devil who had unity would be a God. Crowley covers the entire subject in three short sentences. Compare this to Levi’s assertion per the objective existence of the Devil. Next, Crowley asserts that the Devil is a concoction of the Black Brothers, though his meaning is not clear as to why. The “ignorant muddle of dispersions” that the Black Brothers are guilty of is, as we shall see, a reference to Choronzon, the Demon of the Great Outer Abyss. The Black Brothers have (made) themselves a false crown of the Horror of the Abyss; they set the Dispersion of Choronzon upon their brows; they clothe themselves in the poisoned robes of Form; they shut themselves up; and when the force that made them what they are is exhausted, their strong towers fall, they become the Eaters of Dung in the Day of Be-with-us, and their shreds, strewn in the Abyss, are lost.

These are the Black Brothers who are the Brothers of the Left Hand Path. These are they who "shut themselves up", who refuse their blood to the Cup, who have trampled Love in the Race for self aggrandizement. -- Crowley, ibid. In the Vision and the Voice Crowley given the interpretation of this Arcanum But they that are without understanding have interpreted all this askew, because of the Mystery of the Abyss, for there is no Path from Binah unto Chesed; and therefore the course of the Flaming Sword was no more a current, but a spark. And when the Stooping Dragon raised his head unto Da'ath in the course of that spark, there was, as it were, an explosion, and his head was blasted. And the ashes thereof were dispersed throughout the whole of the 10th Aethyr. And for this, all knowledge is piecemeal, and it is of no value unless it be co-coordinated by Understanding. -- Crowley, Liber 418: The Vision and the Voice Note that “They who are without understanding” are the Black Brothers. Crowley here claims that knowledge (Da’ath is referred to as knowledge) cannot ever be whole as knowledge is fragmentary below he abyss. Therefore, the Black Brothers have taken an illusion (the universe) and They make themselves a false crown of the Horror of the Abyss; they set the Dispersion of Choronzon upon their brows (Liber 418, ibid.) Crowley summarizes his thoughts on the subject of the Black Brothers and the Left-hand path in Magick Without Tears7 which is a collection of letters he wrote to a student of his late in life. I will produce the section from in which he discusses the Black Brothers, the Left-hand path and related matters.

7 Magick Without Tears is a collection of correspondence between Crowley and on of his supporters late in his life when he had lost most of the small following he had and was forced to live on the “support” of his few loyal students. The book is very useful and can be found in various editions and for free on the WWW.


From Magick Without Tears Chapter XII: The Left-Hand Path—"The Black Brothers" Cara Soror, Do what thou wilt shall be the whole of the Law.8 It is the introduction of the word "self" that has raised such prickly questions. It really is a little bewildering; the signpost "Right-hand Path", "Left-hand Path", seems rather indecipherable; and then, for such a long way, they look exactly alike. At what point do they diverge? Actually, the answers are fairly simple. As far as the achievement or attainment is concerned, the two Paths are in fact identical. In fact, one almost feels obliged to postulate some inmost falsity, completely impossible to detect, inherent at the very earliest stages. For the decision which determines the catastrophe confronts only the Adeptus Exemptus 7° = 4°9. Until that grade is reached, and that very fully indeed, with all the buttons properly sewed on, one is not capable of understanding what is meant by the Abyss. Unless "all you have and all you are" is identical with the Universe, its annihilation would leave a surplus. Mark well this first distinction: the "Black Magician" or Sorcerer is hardly even a distant cousin of the "Black Brother." The difference between a sneak-thief and a Hitler is not too bad an analogy. The Sorcerer may be—indeed he usually is—a thwarted disappointed man whose aims are perfectly natural. Often enough, his real trouble is ignorance; and by the time he has become fairly hot stuff as a Black
8 9

The “motto” of Crowley’s religion Thelema. He begins all correspondence with this phrase The Golden Dawn grade related to the sephirot Chesed on the tree of life.


Magician, he has learnt that he is getting nowhere, and finds himself, despite himself, on the True Path of the Wise. "Invoking Zeus to swell the power of Pan, The prayer discomfits the demented man; Lust lies as still as Love." Thereupon he casts away his warlock apparatus like a good little boy, finds the A.'.A.'.10, and lives happily ever after. The Left-hand Path is a totally different matter. Let us start at the beginning. You remember my saying that only two operations were possible in Nature: addition and subtraction. Let us apply this to magical progress. What happens when the Aspirant invokes Diana11, or calls up Lilith? He increases the sum of his experiences in these particular ways. Sometimes he has a "liaison-experience," which links two main lines of thought, and so is worth dozens of isolated gains. Now, if there is any difference at all between the White and the Black Adept in similar case, it is that the one, working by "love under will" achieves a marriage with the new idea, while the other, merely grabbing, adds a concubine to his harem of slaves. The about-to-be-Black Brother constantly restricts himself; he is satisfied with a very limited ideal; he is afraid of losing his individuality—reminds one of the "Nordic" twaddle about "race-pollution." <omitted>

10 11

Argentum Astrum or Silver star, identified with Sirius by Grant.

Roman Moon Goddess, often thought to be the Goddess of Witchcraft. Equivalent to the Greek Artemis.


But then (you ask) how can a man go so far wrong after he has, as an Adeptus Minor, attained the "Knowledge and Conversation of the Holy Guardian Angel"12? Recall the passage in the 14th Aethyr "See where thine Angel hath led Thee", and so on. Perhaps the Black Brother deserts his Angel when he realizes the Programme. Perhaps his error was so deeply rooted, from the very beginning, that it was his Evil Genius that he evoked. In such cases the man's policy is of course to break off all relations with the Supernal Triad, and to replace it by inventing a false crown, Daäth. To them Knowledge will be everything, and what is Knowledge but the very soul of Illusion? To describe the alternative attitude should clarify, by dint of contrast; at least the contemplation should be a pleasant change. Every accretion must modify me. I want it to do so. I want to assimilate it absolutely. I want to make it a permanent feature of my Temple. I am not afraid of losing myself to it, if only because it also is modified by myself in the act of union. I am not afraid of its being the "wrong" thing, because every experience is a "play of Nuit," and the worst that can happen is a temporary loss of balance, which is instantly adjusted, as soon as it is noticed, by recalling and putting into action the formula of contradiction. <omitted> And oh! how imperative this is! Unless your Universe is perfect—and perfection includes the idea of balance—how can you come even to Atmadarshana? Hindus may maintain that Atmadarshana, or at any rate Shivadarshana, is the equivalent of crossing the Abyss. Beware of any such conclusions! The Trances are simply isolated experiences, sharply cut off from normal


See The Ordeal of the Abyss


thought-life. To cross the Abyss is a permanent and fundamental revolution in the whole of one's being. Much more, upon the brink of the Abyss. If there be missing or redundant even one atom, the entire monstrous, the portentous mass must tend to move with irresistible impact, in such direction as to restore the equilibrium. To deflect it—well, think of a gyroscope! How then can you destroy it in one sole stupendous gesture? Ah! Listen to The Vision and the Voice. Perhaps the best and simplest plan is for me to pick out the most important of the relevant passages and put them together as an appendix to this letter. Also, by contrast, those allusions to the "Black Brothers" and the "Left-hand Path." This ought to give you a clear idea of what each is, and does; of what distinguishes their respective methods in some ways so confusingly alike. I hope indeed most sincerely that you will whet your Magical Dagger on the Stone of the Wise, and wield most deftly and determinedly both the White-handled and the Black-handled Burin. In trying to express these opinions, I am constantly haunted by the dread that I may be missing some crucial point, or even allowing a mere quibble to pass for argument. It makes it only all the worse when one has become so habituated by Neschamic ideas, to knowing, even before one says it, that what one is going to say is of necessity untrue, as untrue as it is contradictory. So what can it possibly matter what one says? Such doubts are dampers! "Enough of Because! Be he damned for a dog!" Love is the law, love under will. Fraternally, 666


Part II

The Angel of the Abyss

The Qliphotic Angel
Crowley was, in no particular order, a genius, a pederast, a talented poet, a raving madman, certainly the most accomplished magician of the 20th century, a drug addict, a Magus, impoverished, a spiritual pioneer, a homosexual, a mystic, a misogynist, a World Teacher….etc, etc., etc. As the above extract shows, even in writing a letter to a student (he did not know they would eventually be published) Crowley produces more insight and data than most occult writers do in a lifetime. In short, when Crowley speaks, we may well find reasons to disagree but we should listen most carefully. The letter begins with a distinction, the difference between a Black Magician or sorcerer and a Black Brother13. Simply put, the Black Magician is simply an occultist who, while skilled in what is usually considered the occult arts such as Goetia, spell casting of various types (including things like talismans etc.) and perhaps necromancy, he uses his abilities for mundane reasons. Note that this is not the same as “evil” or some such moralizing nonsense. It means only that the Black Magician is not using his skill as a means for spiritual progress. Even if our theoretical magician spent his time casting spells to kill some modern day Hitler or only used his powers to help find lost children and puppies, he is still, by this definition a Black Magician. For Crowley, this is a bad thing but one more on a par with a talented artist who only paints derivative and uninspired pictures because he makes a great deal of money rather than daring and original work because he realizes most great artists are not recognized as such while they are alive. In contrast a Black Brother is an adept, which is to say a magician that has advanced along the path toward the Height, as far as one can go in fact while alive. He comes to the brink of death, or rather the brink of Da’ath, the negative Sephirot which is also the Abyss. Now, the goal of the Magus in Crowley’s system is to transcend the individual life, the egocentric “I” which we identify, wrongly, with our true Self. In order for the Magus to accomplish this transcendence, the ego-self must die. Once the ego-self is destroyed, the True Self, the “star” of ever individual can safely cross the Abyss and be reborn as one with the Universal Life, becoming a member of the Great White Brotherhood. It is here the Adept falters, and becomes a Black Brother. He refuses to slay the ego and shuts

For Crowley, a Black Brother is a practitioner of the Left Hand path.


himself up – Crowley’s concept of restriction – and holds back some or all of his ego-self. This is essentially Crowley’s description of the goal of every mystic, which is the surrender the self and merge with God or attain Nirvana or whatever. Crowley then addresses the obvious objection to this scheme, which is the question of how such a thing can take place. After all, in this system, the Adept has already attained the “Knowledge and Conversation” of his Holy Guardian angel which is equivalent to the True Self which is to cross the Abyss. Here Crowley prevaricates. He is not certain of the answer and speculates that the Black Adept abandons his Angel. Perhaps he has in his own make a flaw which now manifests at this time and he draws back from the Abyss. In any case, he “makes a false crown of Da’ath”, which is knowledge, against the higher Sephirot which partake in the eternal realm or Pleroma, the “Fullness” of being. Crowley, to his credit, does not simply choose one of the scenarios he gives for the cause of the Black Brothers “fall” and pronounce it infallible doctrine. It seems, however, that he recognizes that there is the possibility he does not fully understand the phenomena he is discussing. In fact, on this point, we may find cause to disagree. Interestingly, Crowley also makes what may have been a flippant remark regarding the possibility that the Adept did NOT enter into communion with his HGA but instead: “Perhaps his error was so deeply rooted, from the very beginning, that it was his Evil Genius that he evoked. “ This is an astonishing conjecture. What can this mean? Again, recalling the earlier discussion of the Exempt Adept 7=4 in the Golden Dawn system, he must have attained knowledge and conversation with his Angel. It is the requirement for initiation into the grade 6=5. The Adept, therefore, cannot be an Adept unless he has completed this task so, therefore, his evil genius must be equivalent to the HGA! This leads to a conclusion that will have great import to our study, which is that, clearly, the Evil Genius is the reversion or Qliphotic aspect of the HGA and it is possible to invoke this aspect of the Angel as if it were the HGA. This is only possible because the Evil Genius is the Angel. If this is true then Crowley, most likely, was reporting an accurate view but from the point of view of an initiate. From another “angle”, if such is possible we expect to find a contrary interpretation; it is not a failure, it is

as valid an initiatory path as the Abramelin rite. We must look therefore, to the sources by which we have received the doctrine of the Angel and the attendant metaphysical theories and judge whether the teaching on this subject is open or not to, if not revision, perhaps exegesis and extension. When considering Crowley’s writing on the subject of the Ordeal of the Abyss and the later work by his greatest student, Kenneth Grant, we shall find, I submit, that the interpretation of Crowley is just that, the perspective of an initiate of the Great White Brotherhood. With this knowledge in hand, we can then begin the task of rectifying the Rite of Witchcraft.


Tree of Life from Oedipus Ægyptiacus
Athanasius Kircher


The Ordeal of the Abyss
The Negative or so-called false Sephirot is Da’ath which is, as we have noted, coterminous with the Abyss. The Abyss is the gulf between the individual mind and Cosmic Consciousness, between manifestation and non-manifestation, or between life and death. The plane that the magician must cross on his own, without any assistance whatever14. In Nightside of Eden Grant explains: The eleventh power-zone, Daäth, is attributed to Uranus and is the Abode of the Black Brothers, when viewed from the sphere of Malkuth (Earth). The Black Brothers are represented phenomenally by those who view the universe as an objective reality. The Scientists are their prototypes. Daäth being the Gate of the Abyss is the point both of ingress into noumenon and of egress into phenomena: in other words it is the gateway of the manifestation of nonmanifestation. This description provides us with the first point in our analysis. Grant sees the Abyss as non merely the barrier between the universe and the Plenum or Supernal universes, it is also the means by which force or power transitions from one to the other. Note also that Grant here makes a vital distinction, one which shall prove to be a part of the foundation upon which We will build our temple. Grant notes that the false Sephirot Da’ath (which is usually said to be knowledge in the phenomenal sense) is the region of the Black Brothers but only when viewed from the sphere of Malkuth (Earth) (my emphasis). That is to say, the understanding of the Black Brothers, or for that matter any transcendental force or being, cannot be viewed without a point of view. This, naturally seems obvious, and yet so much of the criticism of Grant from the “orthodox” Thelemites falls victim to this trap. To argue for or against the ideas that Grant presents in his book, ideas which I find most useful in interpreting my own experiences, reveals nothing but the understanding and initiation (or lack thereof) of the person who makes those arguments. We have briefly touched on the concept of the Tree of Life when discussing the path of initiation that leads to the brink of Da’ath in regard to the necessity of the initiate having fulfilled the task of an Adeptus Minor which is identified with the Sephirot Tiphareth, the Sun. The

Encyclopedia of Occultism


subject of the tree of life is entirely too large to explain here except in relation to the path of Initiation that is mapped to it but, fortunately, it is a subject about which a great deal has been written. In any case, we find that the Sephirot, entered into one by one, is the path the aspirant takes or follows until he reaches Da’ath. One of the insights that grant has built upon is the concept of the Qliphotic or negative side of the tree. This refers to the idea that the day or light side of the Tree must have a corresponding dark (or night) side, at least below Da’ath, since the phenomenal universe is by nature dualistic. Grant gives a basic description of this concept: Each sephira of the Tree of Life has its corresponding Qliphoth which is the reflection of the energy which it represents, and these averse Sephirot form what is known as the Tree of Death. Only the well-armed Initiate, the Adept, in fact, can use these power-zones with impunity. Before applying this concept, it may be useful to consider the concept of the path previously mentioned. In Magick, Crowley discusses the grades from 0=0 to 10=1, which is the highest level of initiation known to man at this time. The portion that deals with the grades were are concerned with tells us: (In the grade of 8=3, t)he essential Attainment is the perfect annihilation of that personality which limits and oppresses his true self. The Magister Templi is pre-eminently the Master of Mysticism, that is, His Understanding is entirely free from internal contradiction or external obscurity; His word is to comprehend the existing Universe in accordance with His own Mind. He is the Master of the Law of Sorrow (Dukkha). To attain the grade of Magus he must accomplish Three Tasks; the renunciation of His enjoyment of the Infinite so that he may formulate Himself as the Finite; the acquisition of the practical secrets alike of initiating and governing His proposed new Universe and the identification of himself with the impersonal idea of Love. Any neophyte of the Order… possesses the right to claim the Grade of Master of the Temple by taking the Oath of the Grade. It is hardly necessary to observe that to do so is the most sublime and awful responsibility which it is possible to assume, and an unworthy person who does so incurs the most terrific penalties by his presumption. 7. "The Order of the R. C." The Grade of the Babe of the Abyss is not a Grade in the proper sense, being rather a passage between the two Orders. Its characteristics are wholly negative, as it is attained by the resolve of the Adeptus Exemptus to surrender all that he has and is for ever. It is an annihilation of all the bonds that compose the self or constitute the Cosmos, a resolution of all complexities into their elements, and these

thereby cease to manifest, since things are only knowable in respect of their relation to, and reaction on, other things. 8. The Grade of Adeptus Exemptus confers authority to govern the two lower Orders of R. C. and G. D. The Adept must prepare and publish a thesis setting forth His knowledge of the Universe, and his proposals for its welfare and progress. He will thus be known as the leader of a school of thought.

Thus we see the territory we are mapping, the 7=4 grade of Exempt Adept, the crossing of the Abyss and the re-birth of the Magician as a Babe of the abyss and finally as a Master of the temple or 8=3. Note that Crowley states the “annihilation of the personality”, i.e., the ego, is the primary task of the initiate. As stated previously, the ego-self, or personality, is considered unreal since it is a phenomenon deriving from the individuated consciousness of a human being and will, as the body, cease to exist at death. Crowley also touches on the Oath of the Abyss, whereby the initiate swears: I () a member of the Body of God, hereby bind myself on behalf of the whole Universe, even as we are now physically bound unto the cross of suffering: that I will lead a pure life, as a devoted servant of the Order: that I will understand all things: that I will love all things: that I will perform all things and endure all things: that I will continue in the Knowledge and Conversation of My Holy Guardian Angel. that I will work without attachment: that I will work in truth: that I will rely only upon myself:

that I will interpret every phenomenon as a particular dealing of God with my soul. And if I fail herein, may my pyramid be profaned, and the Eye be closed upon me! Crowley informs us that 3. Should one rashly dare the passage, and take the irrevocable Oath of the Abyss, he might be lost therein through Aeons of incalculable agony; he might even be thrown back upon Chesed, with the terrible Karma of failure added to his original imperfection. 4. It is even said that in certain circumstances it is possible to fall altogether from the Tree of Life and to attain the Towers of the Black Brothers. But We hold that this is not possible for any adept who has truly attained his grade, or even for any man who has really sought to help humanity even for a single second, and that although his aspiration have been impure through vanity or any similar imperfections. 5. Let then the Adept who finds the result of these meditations unsatisfactory refuse the Oath of the Abyss, 15 --Liber Thisharb (my emphasis) Again we find the insistence that the adept that has attained his grade, in spite of the dangers cannot fail, at least not utterly. The issue being, as before, whether or not it is possible to obtain a false initiation. Recalling that the Exempt Adept has obtained Knowledge and Conversation with his angel in a previous grade (that is, prior to exempt adept) it must be that the Adept did rightly complete that grade or else he could not have reached Exempt Adept. The only other possibility is that the Adept has obtained a series of false initiations, which is, on its face, unlikely since, as we are told, initiation creates it’s own inertia. That is, while it is certainly possible for a person to be deluded about what initiation is (simply look at some of the nonsense spouted in the so-called New Age movement), we are here considering whether or not an aspirant that comprehends the path can falsely claim multiple initiations. It may be possible for a person to delude themselves into thinking they have attained but it cannot be that he should be able to deceive the guardians of the Spheres, whose existence is, after all, to prevent any passage to those that are unworthy. This is not a question of claims, but a question success


LIBER HB:Taw-Yod-Shin-Aleph-Resh-Bet vel THISHARB 33

or failure. If the aspirant takes the Oath of the Abyss, he is drawn into the Abyss. Must it not be that he shall also, if swearing to the oaths of the earlier grades, be drawn into the sphere of that Grade? The answer must be in the affirmative, though the failure of the Abyss can be catastrophic in a way that the earlier grades are not, the false Adept (liar or deluded) will be ejected from the Sphere of whatever grade he has sworn the oaths to, unworthily. Therefore, it must be that the Exempt Adept has obtained to his grade, else he would be cast back to Tiphareth. One must climb a ladder one rung at a time. It is likely that the point Crowley makes regarding the Oath is responsible for this confusion: Any neophyte of the Order … possesses the right to claim the Grade of Master of the Temple by taking the Oath of the Grade It is, no doubt, possible to fail in the crossing and the magician would then fall prey to the destroying void of the Abyss. Nevertheless, the Exempt Adept, having the counsel of his Angel should be immune to this error. Even if not, the fact is, the failure of the Crossing ought to lead to the ejection from the Abyss. If the Adept could remain in the Abyss by his will (or more properly, to postpone his dissolution in the Sea of Binah, thus making it possible for him to integrate the phenomenal universe, he would be a different creature altogether from the Black Brothers we have been considering). The consequences of the Oath and the subsequent passage into (if not through) the Abyss are described: … To attain the Grade of Magister Templi, he must perform two tasks; the emancipation from thought by putting each idea against its opposite, and refusing to prefer either; and the consecration of {236} himself as a pure vehicle for the influence of the order to which he aspires. He must then decide upon the critical adventure of our Order; the absolute abandonment of himself and his attainments. He cannot remain indefinitely an Exempt Adept; he is pushed onward by the irresistible momentum that he has generated. Should he fail, by will or weakness, to make his self annihilation absolute, he is none the less thrust forth into the Abyss; but instead of being received and reconstructed in the Third Order, as a Babe in the womb of our Lady BABALON, under the Night of Pan, to grow up to be Himself wholly and truly as He was not previously, he remains in the Abyss, secreting his elements round his Ego as if isolated from the Universe, and becomes what is called a "Black Brother". Such a being is gradually disintegrated from lack of nourishment and the slow but certain action of the attraction of the rest of the Universe, despite efforts to insulate and protect himself, and to aggrandize himself by predatory practices. He may indeed prosper for a

while, but in the end he must perish, especially when with a new Aeon a new word is proclaimed which he cannot and will not hear.16 First, note that Crowley here states that the Ordeal of the Abyss is not optional; an Exempt Adept will be drawn into it in spite of his wish not to. Now Crowley makes a curious statement regarding the consequence of failure; (the magician who fails) remains in the Abyss, secreting his elements round his Ego as if isolated from the Universe, and becomes what is called a "Black Brother". This, it should be noted, is yet another definition of a Black Brother. There are at least three that we have thus far encountered 1. The magician has refused to sacrifice himself and anchored himself to the lower universe by blood sacrifice 2. The magician that falls from the tree on being ejected from the Abyss 3. The magician is trapped in the abyss. If the Black Brothers are situated in Da’ath, then we may ask, where does the one who has been ejected from the Abyss and falls from the tree end up. That is to say, if the towers of the Black Brothers are locate in the Abyss, how does he fall altogether from the Tree of Life and to attain the Towers of the Black Brothers17 After all, the magician has just been expelled from the Abyss and the fallen from the Tree of Life so clearly, he cannot re-enter the Abyss. Further we may ask the same regarding those who refuse the Ordeal entirely. By definition, the Adepts become Black Brothers because the will not enter the Abyss. Therefore, as we have defined the fallen as those that are within the phenomenal universe and have worked to retain their ego-self at the expense of their True Self. Neither are these Adepts in the Abyss but they need never have entered. In fact, as Crowley himself doubts the possibility of a failed crossing resulting in the attainment of “towers of the Black Brothers” it might be said that the true Black Brother is one who has NOT entered the Abyss but is an Adept that has sought to hold back from the Abyss by means of the most vile sorceries18.

Magick - A glimpse of the structure and system of the Great White Brotherhood.

18 This is, in any case, Crowley’s interpretation of Orthodox Christian Soteriology which believes that Christ was a blood sacrifice to the Father, and that only blood could gain the remission of sin.


It is the final possibility that resolves the issue. Here we find that the magician has remained in the Abyss (or seems to) as the consequence of his failure to perfectly annihilate his ego-self prior to his entry in to Abyss. Basically, then we have two definitions that are contradictory. Recall what Grant said concerning Da’ath: Daäth being the Gate of the Abyss is the point both of ingress into noumenon and of egress into phenomena: in other words it is the gateway of the manifestation of non-manifestation. We find the key to the solution of the problem in the concept of Da’ath. If those who refuse the Sacrifice of the Ordeal are Black Brothers, and this is a proper interpretation, then it follows that the Adept who remains (or appear to, from Malkuth) in the Abyss are not Black Brothers. We see that there is a confusion of two different phenomena. It is Grant’s insight that the Abyss is also a gate that proves the point. The Adept of the Great White Brotherhood renounces the universe and subsequently destroys it based upon his understanding that the phenomenal universe is a product of his mind and contains no discernable reality19 within it. The Black Brother likewise destroys the Universe and enters into the Abyss but instead of entering the Brotherhood of the Supernal realm, refuses to abandon the universe and those in it. While his universe is destroyed, he becomes the fulcrum between the Plenum and every other being in the lower realm. He does not recreate his own universe, he assimilates the universe of every single star in the phenomenal universe. He therefore becomes a cosmic power. To reiterate, Grant says that the Adepts of the Left-hand path when viewed from the sphere of Malkuth (Earth) appears to be trapped within the Abyss but now we understand that this in not case. The point Grant makes allows us to construct our thesis; the Adept of the Left-hand path, upon crossing the Abyss successfully enters back into Da’ath and travels through the now active gate to the reverse side of the Tree of Life. Thus the confusion about where the Adept goes for, he can be seen entering the Abyss but is not ejected back into the lower universe and a new star does not ignite in the firmament. From the point of view of those on the Day side of the Tree, the Adept disappears. He does not however, remain in the Abyss though from the lower Sephirot, he seems to do just that.
There has been much cause for misunderstanding regarding this concept, particularly what it means to say the universe is inreal. The sense in which this is true is the product of Time. Anything that is bound in time will eventually be destroyed. Therefore, if the definition of real means that which cannot be destroyed then the entire universe below the Abyss is unreal in that sense.


The final point of this discussion likewise comes from Magick in Theory and Practice, in this case, Crowley’s definition of the purpose of magick. There is a single main definition of the object of all magical Ritual. It is the uniting of the Microcosm with the Macrocosm. The Supreme and Complete Ritual is therefore the Invocation of the Holy Guardian Angel; or, in the language of Mysticism, Union with God. Two points regarding this statement are worth considering. The first is Crowley’s identification of the Great Work of magick as equivalent to the goals of the mystic, i.e. dissolution in or union with, the transpersonal Godhead or attainment of nirvana. This reveals Crowley’s view of the universe which is, in spite of all his posing as the Beast of Revelation etc., the same as any “mystical” path like yoga or Zen meditation. This begs the question, however, of whether or not this is the only way of initiation. It is also worth considering the Buddhist doctrine of the bodhisattva : An enlightened being who, out of compassion, forgoes Nirvana in order to save others. (American Heritage Dictionary) While it hardly needs mentioning, I am certainly not saying that the Adept of the Left–hand path is the same as the Bodhisattva. The point is that there is found in other systems the possibility of, when achieving transcendence, foregoing the complete dissolution into the Ain-Soph or Nirvana for some purpose. By will, it is possible to stand at the nexus of existence. The goals or purpose of an Adept that chooses the Left-hand path, of course, will always be at issue with those who strive for the attainment of union. The dedication to leading others out of the cycles of rebirth is seen as sacrificial and therefore morally acceptable. For the those on the Left-hand path, the goals would no doubt be considered “evil”, for as we have seen, Da’ath is knowledge and there is no question where mystics stand in regard to knowledge of the phenomenal universe. There is but one consideration left in regards to the left-hand path and that is, of course, the question we have just touched on. It is often said that the Left-hand path is a steep and dangerous climb. And yet, one wonders why this should be. Grant again provides us with a possible answer: "The unenlightened are incapable of controlling their sense when swamped by the sudden access of power that freedom bestows. This is patent in mundane situations involving money, fame, authority, etc. How much more devastating is the result in cases of unbalanced spiritual

illumination will be appreciated by those who have successfully performed even the simplest magical exercise. Success inflates the ego, the ego seizes more than it can properly assimilate, and the resulting implosion is correspondingly catastrophic." To what end is this region explored, and what Adept, having aspired to the Height would choose, at the moment of triumph, to again reach down … to the dark world, Beneath which lies a faithless depth, And Hades dark all over, squallid, delighting in images, unintelligible, Precipitous, creaggy, a depth; Always rolling, always espousing an opacous, idle breathless body, And the light hating world, and the winding currents, By which many things are swallowed up.20 ? If, by raising up to the gate of Da’ath the magician destroys all of his ego (and it must be else the Adept will be ravaged by Choronzon and ejected from the Abyss) then, upon his arrival at the shore of the supernal Realm, he may choose to renounce (for a period, it cannot be forever) the union with the Higher world and instead reintegrate his ego as the complex of both sides of the tree. Thus, as he walks the path upward, the universe is likewise upraised. The key to this Arcanum is this; if the Magician brings into himself the fullness of both sides of the tree, the integrated ego is perfectly balanced in the constant annihilation of positive and negative forces. Therefore we may say that the magician has been successful in maintaining his emptiness even as he has crossed the Great Outer Abyss. Da’ath is Knowledge and Knowledge is that which obtains from experience. If, as Nuit says, For I am divided for love’s sake, for the chance of union. (Liber Al, I-29) then we may also see the division of the primal unity as the chance for experience. Da’ath, it should be noted, is of a dual nature, Da’ath Elyon, the higher Knowledge and Da’ath tachton, the lower or mundane Knowledge. Who shall say what is and is not of the higher realms? Therefore, though the Left-hand way it is of course a path of trials and dangers, is it any less than the path of the Right hand? Those who fear will always find reason to reject new ways of thinking if only because they threaten accepted and therefore comforting beliefs. We who would walk the Darker roads must understand, as only the Master of the Temple can, that Truth is brighter than day and deeper than the night, and no matter the cost, is the only prize worth having.


-Chaldean Oracles


The Left-hand path is dangerous precisely because it works. But no mistake, it is not the practice that is condemns so many of those who have trod it, for we have already touched on Crowley’s distinction between mere Black magicians and Brothers of the Left-hand. It is the pitfall of easy success and the inflation, not destruction, of the ego. The cases of Frater Achad and Frater 210, however, should be sufficient to show that this danger is not one merely of the higher grades, but of an aspirant at any point21. Even so, with this warning, we may now consider the Nightside of the Tree and the Mysteries of the Dragon. First, however, we will seek to complete our understanding of the Holy Guardian Angel in the light of what we have discovered.

21 Frater Achad, Charles Stansfield Jones, one of Crowley’s pupils, aciehved a remarkable amount, according to Crowley, only o throw it away by rashly swearing the Oath of the Abyss and then failing to achieve the Crossing. He was not, it should be noted, considered to have been swallowed by the Abyss but was ejected back unto the lower tree.

Frater 210 was of course, Jack Parsons who has achieved a good measure of notoriety in later days, amongst occultists and, interestingly, the critics of Scientology. Parson’s story is both interesting and complex and is discussed in much more detail in The Morning of the Magicians, Chapter.



Part III

Geography of the Abyss

The Abyss in Christian Theology Revelation: 9 : 1 The fifth angel sounded, and I saw a star from the sky fallen to the earth. The key to the pit of the abyss was given to him. Revelation: 9 : 2 He opened the pit of the abyss, and smoke went up out of the pit, like the smoke from a great furnace. The sun and the air were darkened because of the smoke from the pit.
-- Revelation: 9 1-2

There are several interpretations as to what constitutes the Bottomless Pit or Abyss. It is, say some Christians, the 'industrial regions of Europe' from which billions of tons of smoke pour forth every year. Others contend that the Abyss is the 'uninhabited earth.' Still others say that the word Abyss is simply a 'figurative way of describing the dark depths of sin.' The Oxford dictionary defines the word Abyss as: a hole so deep that it appears bottomless. And that is exactly how the King James Version of the Bible in Revelation 9:1 renders the Greek word 'abussos.' It calls it, the Bottomless Pit or the deep. Other translators render 'abussos' as the Abyss. Strong's concordance explains abussos as follows: 12 abussos {ab'-us-sos} AV - bottomless pit 5, deep 2, bottomless 2; Total: 9 1) bottomless 2) unbounded 3) the abyss 3a) the pit 3b) the immeasurable depth 3c) of Orcus, a very deep gulf or chasm in the lowest parts of the earth used as the common receptacle of the dead and especially as the abode of demons. To identify the Bottomless Pit (the Abyss) is important to say the least; for it is from there that the Antichrist comes. Failure to identify the Abyss has led to much confusion. 2. What and Where is the Abyss?


the Greek word 'abussos' is translated in the King James Bible as the "Bottomless Pit" or in Luke's gospel as "the deep." In Luke's account we are given an important clue about the Abyss. We find that it is a kind of spirit penitentiary, a prison which evil angels dread. Luke: 8 : 26 And they arrived at the country of the Gerasenes, which is over against Galilee. Luke: 8 : 27 And when he was come forth upon the land, there met him a certain man out of the city, who had demons; and for a long time he had worn no clothes, and abode not in `any` house, but in the tombs. Luke: 8 : 28 And when he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of the Most High God? I beseech thee, torment me not. Luke: 8 : 29 For he was commanding the unclean spirit to come out from the man. For oftentimes it had seized him: and he was kept under guard, and bound with chains and fetters; and breaking the bands asunder, he was driven of the demon into the deserts. Luke: 8 : 30 And Jesus asked him, What is thy name? And he said, Legion; for many demons were entered into him. Luke: 8 : 31 And they entreated him that he would not command them to depart into the abyss. Luke: 8 : 32 Now there was there a herd of many swine feeding on the mountain: and they entreated him that he would give them leave to enter into them. And he gave them leave. Luke: 8 : 33 And the demons came out from the man, and entered into the swine: and the herd rushed down the steep into the lake, and were drowned. Similar information is given by Apostles Peter and Jude who also wrote of this dungeon where evil spirits are held captive. These evil angels are confined in the Abyss for committing sexual sins similar to that of Sodom and Gomorrah. Jude 1: 6: And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Jude 1: 7: Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. 2 Peter 2: 4: For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;

From the Standard Bible Encyclopedia

Abyss : a-bis`, (he abussos): In classical Greek the word is always an adjective, and is used
(1) literally, "very deep," "bottomless"; (2) figuratively, "unfathomable," "boundless." "Abyss" does not occur in the King James Version but the Revised Version (British and American) so transliterates abussos in each case. The King James Version renders the Greek by "the deep" in two passages (Lu 8:31; Ro 10:7). In Revelation the King James Version renders by "the bottomless pit" (Re 9:1,2,11; 11:7; 17:8; 20:1,3). In the Septuagint abussos is the rendering of the Hebrew word tehom. According to primitive Semitic cosmogony the earth was supposed to rest on a vast body of water which was the source of all springs of water and rivers (Ge 1:2; De 8:7; Ps 24:2; 136:6). This subterranean ocean is sometimes described as "the water under the earth" (Ex 20:4; De 5:8). According to Job 41:32 tehom is the home of the leviathan in which he plows his hoary path of foam. The Septuagint never uses abussos as a rendering of sheol (= Sheol = Hades) and probably tehom never meant the "abode of the dead" which was the ordinary meaning of Sheol. In Ps 71:20 tehom is used figuratively, and denotes "many and sore troubles" through which the psalmist has passed (compare Jon 2:5). But in the New Testament the word abussos means the "abode of demons." In Lu 8:31 the King James Version renders "into the deep" (Weymouth and The Twentieth Century New Testament = "into the bottomless pit"). The demons do not wish to be sent to their place of punishment before their destined time. Mark simply says "out of the country" (Lu 5:10). In Ro 10:7 the word is equivalent to Hades, the abode of the dead. In Revelation (where the King James Version renders invariably "the bottomless pit") abussos denotes the abode of evil spirits, but not the place of final punishment; it is therefore to be distinguished from the "lake of fire and brimstone" where the beast and the false prophet are, and into which the Devil is to be finally cast (Re 19:20; 20:10).


5th Trumpet (1st Woe): The Bottomless Pit (Abyss) is opened 1 And the fifth angel sounded, and I saw a star from heaven fallen unto the earth: and there was given to him the key of the pit of the abyss. 2 And he opened the pit of the abyss; and there went up a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. 3 And out of the smoke came forth locusts upon the earth; and power was given them, as the scorpions of the earth have power. 4 And it was said unto them that they should not hurt the grass of the earth, neither any green thing, neither any tree, but only such men as have not the seal of God on their foreheads. 5 And it was given them that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when it striketh a man. 6 And in those days men shall seek death, and shall in no wise find it; and they shall desire to die, and death fleeth from them. 7 And the shapes of the locusts were like unto horses prepared for war; and upon their heads as it were crowns like unto gold, and their faces were as men`s faces. 8 And they had hair as the hair of women, and their teeth were as `teeth` of lions. 9 And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots, of many horses rushing to war. 10 And they have tails like unto scorpions, and stings; and in their tails is their power to hurt men five months. 11 They have over them as king the angel of the abyss: his name in Hebrew is Abaddon, and in the Greek `tongue` he hath the name Apollyon.
American Standard Version Revelation Chapter 9

You will notice from this passage that when the Bottomless Pit is opened at the 5th Trumpet, a period of 5 months' torture begins for those who do not have the Seal of God in their foreheads. Yahweh's Seal is His Name and character as expressed in His Law; and His signature is His Sabbath days. See the SBS article concerning The Mark of the Beast where Yahweh's Seal and the Beast's Mark are explained. Of interest is the “King” of the Abyss, whose name in Hebrew is Abaddon, and in the Greek `tongue` he hath the name Apollyon. This Demon, as fantastic as the other beings in Revelation is worth examining in some detail.

The King of the Abyss
Though a mighty host of evil angels ascend from the opened Abyss, we are only given the name of one spirit. He is the king of the Bottomless Pit. Abaddon / Apollyon In Rev.9:11 we are told that the name of this king in the Hebrew language is Abaddon, but in Greek his name is Apollyon. The Scarlet Coloured Beast with 10 Horns Further in the prophecy of the Revelation (chapters 11 and 17) we are told that the scarlet coloured beast who kills the Two Witnesses also ascends from out of the Bottomless Pit, the Abyss. This is a vital clue when trying to identify the Beast, the Antichrist: both come from the Bottomless Pit, the Abyss. Rev. 11: 7: And when they (the Two Witnesses) shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. Revelation: 17 : 3 And he carried me away in the Spirit into a wilderness: and I saw a woman sitting upon a scarlet-colored beast, full of names of blasphemy, having seven heads and ten horns. Revelation: 17 : 4 And the woman was arrayed in purple and scarlet, and decked with gold and precious stone and pearls, having in her hand a golden cup full of abominations, even the unclean things of her fornication, Revelation: 17 : 5 and upon her forehead a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE HARLOTS AND OF THE ABOMINATIONS OF THE EARTH. Revelation: 17 : 6 And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. And when I saw her, I wondered with a great wonder. Revelation: 17 : 7 And the angel said unto me, Wherefore didst thou wonder? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and the ten horns. Revelation: 17 : 8 The beast that thou sawest was, and is not; and is about to come up out of the abyss, and to go into perdition. And they that dwell on the earth shall wonder, `they` whose name hath not been written in the book of life from the foundation of the world, when they behold the beast, how that he was, and is not, and shall come.

Satan Sentenced to the Abyss
Towards the end of the book of Revelation we are told that Satan the Devil will be chained in the Bottomless Pit for a thousand years. Rev. 20: 1: And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. 2: And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years. 3: And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Interestingly, we are never told what happens to Abaddon/ Apollyon, probably because this being is not a devil in the classic sense but is, like the Satan in Job, on God’s payroll. The confusion over these various representations – Dragon, Satan, Beast etc. – disappears if we consider the mythical backdrop of the Old Testament creation myth. In that story, though glossed in the “final cut”, YHVH has created the world out of the watery void and/or the corpse of the Leviathan. Therefore, it the World is created using such “flawed” material, we might say that the story here is the narration of the recreation of the Universe purged of the taint of the “twisted serpent”.


The Abyss in Gnostic Mythography
1 I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. 2 He seized the dragon, the old serpent, which is the Devil and Satan, and bound him for one thousand years, 3 and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were finished. After this, he must be freed for a short time.
--World English Bible, Revelation Chapter 20, 1-3

Gerald Massey, relating the Hebrew scripture and its mythology (historicized as it is) makes a connection to the Egyptian Stellar mythos, as he calls it, with the Hebrew legend of the Exodus, arguably the most important story in the whole of the Hebrew Bible: We have now delved down to an origin for the Egyptian exodus in the stellar mythos. Shu was the uplifter of the sky under his name of Anhur with his rod. As raiser of the firmament he uplifts the starry host or multitude of beings known as the offspring of Nut, or later, the seed of Ra, or later still, the children of Ra. These were previously the dwellers in the lower Egypt of the mythos who are to be set free from this realm of darkness and gathered together in the land of light, the starry heaven of Nut on high. Their deliverer was Shu-Anhur, the leader up to Heaven, with his rod, as “repeller of the dragon coming out of the abyss.” (p. 2, lines 5 and 6.) This exodus belongs to the rendering in the mythology, and underlies the Peri-em-hru or coming forth to day according to the Book of the Dead, in which the mythos has become the mould of the eschatology. The resurrection of souls has taken the place of the stars in the stellar, and of the sun in the solar mythos. The exodus was now the coming forth of the Manes from “Egypt and the desert” as localities in the mysteries of Amenta. This was then made geographical and practical by literalization in that exodus of the Israelites from the land of the Pharaohs which has hitherto passed as biblical history. As we shall see, the mythologizing of the Scriptures is not a primitive byproduct of ancient superstition and ignorance, but rather is the fundamental point of the stories. All of those adventurers traipsing around the Judean desert, looking for evidence of an event that never happened on this Earth, miss the point, not least so because they, like the rest of the Orthodox Christian world (and to some extent modern Jews as well) have been taken in by their own deceits, since, by insisting that what is myth is true, they have gone in search of evidence of a fact that they are as

convinced must have occurred as they are deluded that the will ever find that proof. Nevertheless, as we have seen previously, the Gnostic Myth takes a different approach, as instead of historicizing myth, we here see the mythologizing of interior processes which is in some sense a foreshadow of modern psychology. While the Gnostics were never a movement or unified in any sense (except maybe in opposition to the literalizing Church) we have a glimpse of what might have developed as Christianity if the great teacher, Valentinus, had been elected bishop of Rome. As for the texts themselves, we first have a quote from the Apocryphon of John, a major work recovered at Nag Hamadi and one that will be examined in detail in Volume III. For now however, we look to the text as our first example of the dual notion of the Abyss that exists in the Gnostic writings we have. Here we have an example of the lesser of the two positions, is in that the Abyss here is a more cosmic region, as opposed to the other type, which I will refer to as the Orthodox type, in which the Abyss more or less functions as it does in the Revelation of John. placed seven kings - each corresponding to the firmaments of heaven over the seven heavens, and five over the depth of the abyss, that they may reign. And he shared his fire with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness.
--The Apocryphon of John

Here the Demiurge sets power (created by him) over the “Depth of the Abyss” (which may indicate a reflection of the Bythos of which the Demiurge may be attempting to mimic or counterfeit). Next is a more typical perspective and the Abyss is obviously similar to the orthodox notion of the Abyss as Hell or place of punishment / destruction: The savior said, `Truly, as for those, do not esteem them as men, but regard them as beasts, for just as beasts devour one another, so also men of this sort devour one another. On the contrary, they are deprived of the kingdom since they love the sweetness of the fire and are servants of death and rush to the works of corruption. They fulfill the lust of their fathers. They will be thrown down to the abyss and be afflicted by the torment of the bitterness of their evil nature. For they will be scourged so as to make them rush backwards, whither they do not know, and they will

recede from their limbs not patiently, but with despair. And they rejoice over [...] madness and derangement [...] They pursue this derangement without realizing their madness, thinking that they are wise. They [...] their body [...] Their mind is directed to their own selves, for their thought is occupied with their deeds. But it is the fire that will burn them.` … The savior answered and said, `Truly I tell you that he who will listen to your word and turn away his face or sneer at it or smirk at these things, truly I tell you that he will be handed over to the ruler above who rules over all the powers as their king, and he will turn that one around and cast him from heaven down to the abyss, and he will be imprisoned in a narrow dark place. Moreover, he can neither turn nor move on account of the great depth of Tartaros and the heavy bitterness of Hades that is steadfast [...] them to it [...] they will not forgive [...] pursue you. They will hand [...] over to [...] angel Tartarouchos [...] fire pursuing them [...] fiery scourges that cast a shower of sparks into the face of the one who is pursued. If he flees westward, he finds the fire. If he turns southward, he finds it there as well. If he turns northward, the threat of seething fire meets him again. Nor does he find the way to the east so as to flee there and be saved, for he did not find it in the day he was in the body, so that he might find it in the day of judgment.`
--The Book of Thomas the Contender

Referring back to the previous section concerning the Demiurge, Samael or Ialdaboath, I leave it to the reader to consider the function of the Abyss and the probability that some of the concepts demarked here in the different texts influenced the development of the Orthodox ideas about the subject and also to keep in mind the relationship of the Demiurge in relation to the Region of the Abyss. And when he placed his hand upon them, they hoped that they might [...] it. Judas raised his eyes and saw an exceedingly high place, and he saw the place of the abyss below. Judas said to Matthew, `Brother, who will be able to climb up to such a height or down to the bottom of the abyss? For there is a tremendous fire there, and something very fearful!` At that moment, a Word came forth from it. As it stood there, he saw how it had come down. Then he said to it, `Why have you come down?` And the Son of Man greeted them and said to them, `A seed from a power was deficient, and it went down to the abyss of the earth. And the Greatness

remembered it, and he sent the Word to it. It brought it up into his presence, so that the First Word might not fail.` Then his disciples were amazed at all the things he had said to them, and they accepted them on faith. And they concluded that it is useless to regard wickedness.
--The Dialogue of the Savior

A true Word is coming forth from the Father to the abyss, in silence with a flash of lightning, giving birth. Do they see it or overpower it? But you are even more aware of the path, this one, before either angel or authority has [...] Rather, it belongs to the Father and the Son, because they are both a single [...]. And you will go via the path which you have known. Even if the governors become huge, they will not be able to reach it. But listen - I tell you that it is difficult even for me to reach it!`
--The Dialogue of the Savior

Their chief is blind; because of his power and his ignorance and his arrogance he said, with his power, `It is I who am God; there is none apart from me.` When he said this, he sinned against the entirety. And this speech got up to incorruptibility; then there was a voice that came forth from incorruptibility, saying, `You are mistaken, Samael` - which is, `god of the blind.` His thoughts became blind. And, having expelled his power - that is, the blasphemy he had spoken - he pursued it down to chaos and the abyss, his mother, at the instigation of Pistis Sophia. And she established each of his offspring in conformity with its power - after the pattern of the realms that are above, for by starting from the invisible world the visible world was invented.
--The Reality of the Rulers

Opening his eyes, he saw a vast quantity of matter without limit; and he became arrogant, saying, `It is I who am God, and there is none other apart from me`. When he said this, he sinned against the entirety. And a voice came forth from above the realm of absolute power, saying, `You are mistaken, Samael` - which is, `god of the blind`.


And he said, `If any other thing exists before me, let it become visible to me!` And immediately Sophia stretched forth her finger and introduced light into matter; and she pursued it down to the region of chaos. And she returned up to her light; … This ruler, by being androgynous, made himself a vast realm, an extent without limit. And he contemplated creating offspring for himself, and created for himself seven offspring, androgynous just like their parent. And he said to his offspring, `It is I who am god of the entirety.` And Zoe (Life), the daughter of Pistis Sophia, cried out and said to him, `You are mistaken, Sakla!` - for which the alternative name is Yaltabaoth. She breathed into his face, and her breath became a fiery angel for her; and that angel bound Yaldabaoth and cast him down into Tartaros below the abyss.
--The Reality of the Rulers

Now the eternal realm (aeon) of truth has no shadow outside it, for the limitless light is everywhere within it. But its exterior is shadow, which has been called by the name `darkness`. From it, there appeared a force, presiding over the darkness. And the forces that came into being subsequent to them called the shadow `the limitless chaos`. From it, every kind of divinity sprouted up [...] together with the entire place, so that also, shadow is posterior to the first product. It was <in> the abyss that it (shadow) appeared, deriving from the aforementioned Pistis. … And when these things had come to pass, then Pistis came and appeared over the matter of chaos, which had been expelled like an aborted fetus since there was no spirit in it. For all of it (chaos) was limitless darkness and bottomless water. Now when Pistis saw what had resulted from her defect, she became disturbed. And the disturbance appeared, as a fearful product; it rushed to her in the chaos. She turned to it and blew into its face in the abyss, which is below all the heavens. And when Pistis Sophia desired to cause the thing that had no spirit to be formed into a likeness and to rule over matter and over all her forces, there appeared for the first time a ruler, out of the waters, lion-like in appearance, androgynous, having great authority within him, and ignorant of whence he had come into being. Now when Pistis Sophia saw him moving about in the depth of the waters, she said to him, `Child, pass through to here,` whose equivalent is `yalda baoth`.
--On the Origin of the World 52

Then when Pistis saw the impiety of the chief ruler, she was filled with anger. She was invisible. She said, `You are mistaken, Samael,` (that is, `blind god`). `There is an immortal man of light who has been in existence before you, and who will appear among your modelled forms; he will trample you to scorn, just as potter`s clay is pounded. And you will descend to your mother, the abyss, along with those that belong to you. For at the consummation of your (pl.) works, the entire defect that has become visible out of the truth will be abolished, and it will cease to be, and will be like what has never been.` Saying this, Pistis revealed her likeness of her greatness in the waters. And so doing, she withdrew up to her light. Now when Sabaoth, the son of Yaldabaoth, heard the voice of Pistis, he sang praises to her, and he condemned the father [...] at the word of Pistis; and he praised her because she had instructed them about the immortal man and his light. Then Pistis Sophia stretched out her finger and poured upon him some light from her light, to be a condemnation of his father. Then when Sabaoth was illumined, he received great authority against all the forces of chaos. Since that day he has been called `Lord of the Forces`. He hated his father, the darkness, and his mother, the abyss, and loathed his sister, the thought of the prime parent, which moved to and fro upon the waters. And because of his light, all the authorities of chaos were jealous of him. And when they had become disturbed, they made a great war in the seven heavens. Then when Pistis Sophia had seen the war, she dispatched seven archangels to Sabaoth from her light. They snatched him up to the seventh heaven. They stood before him as attendants. Furthermore, she sent him three more archangels, and established the kingdom for him over everyone, so that he might dwell above the twelve gods of chaos.
--On the Origin of the World

Then the Son who is perfect in every respect -- that is, the Word who originated through that Voice; who proceeded from the height; who has within him the Name; who is a Light -- he revealed the everlasting things, and all the unknowns were known. And those things difficult to interpret and secret, he revealed. And as for those who dwell in Silence with the First Thought, he preached to them. And he revealed himself to those who dwell in darkness, and he showed himself to those who dwell in the abyss, and to those who dwell in the hidden treasuries, he told ineffable mysteries, and he taught unrepeatable doctrines to all those who became Sons of the Light. --Trimorphic Protennoia

And the great Demon began to produce Aeons in the likeness of the real Aeons, except that he produced them out of his own power. Then I too revealed my Voice secretly, saying, `Cease! Desist, (you) who tread on matter; for behold, I am coming down to the world of mortals for the sake of my portion that was in that place from the time when the innocent Sophia was conquered, she who descended, so that I might thwart their aim which the one revealed by her appoints.` And all were disturbed, each one who dwells in the house of the ignorant light, and the abyss trembled. And the Archigenetor of ignorance reigned over Chaos and the underworld, and produced a man in my likeness. But he neither knew that that one would become for him a sentence of dissolution, nor does he recognize the power in him.
--Trimorphic Protennoia

I am the Light that illumines the All. I am the Light that rejoices in my brethren, for I came down to the world of mortals on account of the Spirit that remains in that which descended (and) came forth from the innocent Sophia. I came, and I delivered [...], and I went to ... (5 lines missing) ... which he had formerly, and I gave to him from the Water of Life, which strips him of the chaos that is in the uttermost darkness that exists inside the entire abyss, that is, the thought of the corporeal and the psychic. All these I put on. And I stripped him of it, and I put upon him a shining Light, that is, the knowledge of the Thought of the Fatherhood.
--Trimorphic Protennoia


Dark Night of the Soul 27 : 45 Now from the sixth hour there was darkness over all the land until the ninth hour. 27 : 46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why hast thou forsaken me? 27 : 47 And some of them stood there, when they heard it, said, This man calleth Elijah. 27 : 48 And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. 27 : 49 And the rest said, Let be; let us see whether Elijah cometh to save him. 27 : 50 And Jesus cried again with a loud voice, and yielded up his spirit. 27 : 51 And behold, the veil of the temple was rent in two from the top to the bottom; and the earth did quake; and the rocks were rent;
-- Matthew Chapter 27 : 45-51 ASV

[The Angel saith] Beware, therefore, O thou who art appointed to understand the secret of the Outermost Abyss, for in every Abyss thou must assume the mask and form of the Angel thereof. Hadst thou a name, thou wert irrevocably lost. Search, therefore, if there be yet one drop of blood that is not gathered into the cup of Babylon the Beautiful, for in that little pile of dust, if there could be one drop of blood, it should be utterly corrupt; it should breed scorpions and vipers, and the cat of slime And I said unto the Angel: Is there not one appointed as a warden? And he said: Eloi, Eloi, lama sabacthani. Such an ecstasy of anguish racks me that I cannot give it voice, yet I know it is but as the anguish of Gethsemane. And that is the last word of the Aethyr. The outposts are passed, and before the seer extends the outermost Abyss.
-- Liber 418 : Vision and the Voice, 11th Aethyr

The Mystic tradition which flowered in the Middle Ages produced the great “Doctors” of the Church, who, along with intellectual giants like Aquinas, included St John of the Cross, Catheryne of Sienna and Francis of Assisi. Mystics call the Abyss by other names, of course, and are not “scientific” in their explorations, as magicians are supposed to be. Nevertheless, some interesting comparisons may be made with the writing of Crowley, Grant, etc and writing such as this: The dark night

occurs after considerable advancement toward higher consciousness. Indeed, the dark night usually occurs like an initiation before one of these special seekers is admitted into regular relationship with higher consciousness. The dark night also occurs to those who do not seek relationship but immersion or unity in the higher consciousness. While the term dark night of the soul is used broadly, its general meaning — in the field of higher consciousness — is a lengthy and profound absence of light and hope. In the dark night you feel profoundly alone.22 The dark night is about being fully present in the tender wounded emptiness of our own souls. It's not about turning away from the pain but learning to rest in it. Rather than distracting ourselves from the simple darkness at out core, we sit with it, paying close attention. And opening our hearts to all that is left, which is love. The road to the divine encounter is not for the weekend adventurer. ... The dark night of the soul is for the seeker so on fire with love for God that she will get to him by any means necessary. This includes being willing to plunge into the abyss of the Unknown, the Unknowable. It is a path for the spiritually desperate.
-- Introduction to St. John of the Cross - Dark Night Of The Soul, by Mirabai Starr

A similar state exists with respect to his cabalistic work. He continues to make elaborations on his synthetic scheme, but finds that new additions and expansions decrease in frequency. At the same time he becomes aware that there are aspects of existence that cannot be fit into his present scheme without destroying it utterly and starting over from scratch; he doesn't know what these aspects are, exactly, but he can sense them looming over the horizon. And his finely coordinated Self seems to be spinning its wheels in most of its endeavors. He can still act out the functions of the Exempt Adept, but gets less pleasure and fulfillment out of doing so. He can't get a grip on things, on a way to use this great Self of his; he feels like he is trying to act in a frictionless environment. The reason for all this is that the Adept is looking for something that isn't there -- that is, a continuation of the path as he has experienced it so far, with its blinding revelations, ecstatic highs, encompassing archetypes,




etc. There just isn't any more of that, above his current level; such things are characteristic of the human-accessible magickal realms, not the transcendent realms. But he doesn't know that. Needless to say, the Adept in this situation is a pretty miserable character. Not all the time; usually he can go about his business in the character of the Adept without any difficulty. But periodically the futility of it all hits, and the despair and desperation can reach incredible levels of intensity. What he wants, more than anything, is to get OUT, without seeing any way of doing so. Like the mythical Christ on his cross, he calls out to his god, and gets no answer. All he can do is suffer alone. But even despair has its limits; when nothing one does can have any effect on the situation, one eventually just gives it up. He gets beyond hope of anything happening, beyond despair that nothing is happening, and just lives life as it comes, without any particular plans or expectations, without any desire beyond the moment. He goes on because that is what he does, and for no purpose. This whole process can go on for a long time. In my own case, the period of increasing despair lasted over five years, the period of "just living" lasted another five.
-- The Illusion of the Abyss23, Benjamin Rowe

The foregoing quotes are reproduced to demonstrate the variety of perception that can be induced by the “Abyss” experience. This is of course shown also in Crowley’s own work particularly in Liber os Abyssmi vel Da’ath, which details the Abyss experience as the destruction of rational thought, or rather, the consequence of the failure of rational thought. More importantly, I think, is the idea that the “crisis” of the Abyss is not a fundamental feature. Instead, one may view the crisis is not a momentary state: it can last for years and may even come and go. This, in the final analysis, is the most important point for the would be magician, for initiation is not a ceremony nor is it a single experience; it is the integration of the greater Universe into the Ontic reality of the individuated being, until, as Christ on the Cross, we may say “it is finished”.




The Dark Night of the Soul – St. John of the Cross 1. On a dark night, Kindled in love with yearnings -- oh, happy chance! -I went forth without being observed, My house being now at Rest 2. In darkness and secure, By the secret ladder (cf. note 2), disguised -- oh, happy chance! -In darkness and in concealment, My house being now at rest. 3. In the happy night, In secret (cf. note 1), when none saw me, Nor I beheld aught, Without light or guide, save that which burned in my heart. 4. This light guided me More surely than the light of noonday, To the place where he (well I knew who!) was awaiting me -A place where none appeared. 5. Oh, night that guided me, Oh, night more lovely than the dawn, Oh, night that joined Beloved with lover, Lover transformed in the Beloved! 6. Upon my flowery breast, Kept wholly for himself alone, There he stayed sleeping, and I caressed him, And the fanning of the cedars made a breeze. 7. The breeze blew from the turret As I parted his locks; With his gentle hand he wounded my neck And caused all my senses to be suspended. 8. I remained, lost in oblivion; My face I reclined on the Beloved. All ceased and I abandoned myself, Leaving my cares forgotten among the lilies. On a dark night, Kindled in love with yearnings -- oh, happy chance! -I went forth without being observed, My house being now at rest.


Notes from Dark Night of the Soul 1. THREE things have to be expounded with reference to three words contained in this present line. Two (namely, 'secret' and 'ladder') belong to the dark night of contemplation of which we are treating; the third (namely, 'disguised') belongs to the soul by reason of the manner wherein it conducts itself in this night. As to the first, it must be known that in this line the soul describes this dark contemplation, by which it goes forth to the union of love, as a secret ladder, because of the two properties which belong to it—namely, its being secret and its being a ladder. We shall treat of each separately. First, it describes this dark contemplation as 'secret,' since, as we have indicated above, it is mystical theology, which theologians call secret wisdom, and which, as Saint Thomas says is communicated and infused into the soul through love. This happens secretly and in darkness, so as to be hidden from the work of the understanding and of other faculties. Wherefore, inasmuch as the faculties aforementioned attain not to it, but the Holy Spirit infuses and orders it in the soul, as says the Bride in the Songs, without either its knowledge or its understanding, it is called secret. And, in truth, not only does the soul not understand it, but there is none that does so, not even the devil; inasmuch as the Master Who teaches the soul is within it in its substance, to which the devil may not attain, neither may natural sense nor understanding. All this, speaking spiritually, is to be understood in the sense wherein we are speaking. For the illumination of the round earth by the lightnings of God is the enlightenment which is produced by this Divine contemplation in the faculties of the soul; the moving and trembling of the earth is the painful purgation which is caused therein; and to say that the way and the road of God whereby the soul journeys to Him is in the sea, and His footprints are in many waters and for this reason shall not be known, is as much as to say that this road whereby the soul journeys to God is as secret and as hidden from the sense of the soul as the way of one that walks on the sea, whose paths and footprints are not known, is hidden from the sense of the body. The steps and footprints which God is imprinting upon the souls that He desires to bring near to Himself, and to make great in union with His Wisdom, have also this property, that they are not known. Wherefore in the Book of Job mention is made of this matter, in these words: 'Hast thou perchance known the paths of the great clouds or the perfect knowledges?'223 By this are understood the ways and roads whereby God continually exalts souls and perfects them in His Wisdom, which souls are here understood by the clouds. It follows, then, that this contemplation which is guiding the soul to God is secret wisdom.

2. IT now remains to consider the second point—namely, how this secret wisdom is likewise a ladder. With respect to this it must be known that we can call this secret contemplation a ladder for many reasons. In the first place, because, just as men mount by means of ladders and climb up to possessions and treasures and things that are in strong places, even so also, by means of this secret contemplation, without knowing how, the soul ascends and climbs up to a knowledge and possession of224 the good things and treasures of Heaven. This is well expressed by the royal prophet David, when he says: 'Blessed is he that hath Thy favour and help, for such a man hath placed in his heart ascensions into the vale of tears in the place which he hath appointed; for after this manner the Lord of the law shall give blessing, and they shall go from virtue to virtue as from step to step, and the God of gods shall be seen in Sion.'225 This God is the treasure of the strong place of Sion, which is happiness. We may also call it a ladder because, even as the ladder has those same steps in order that men may mount, it has them also that they may descend; even so is it likewise with this secret contemplation, for those same communications which it causes in the soul raise it up to God, yet humble it with respect to itself. For communications which are indeed of God have this property, that they humble the soul and at the same time exalt it. For, upon this road, to go down is to go up, and to go up, to go down, for he that humbles himself is exalted and he that exalts himself is humbled.226 And besides the fact that the virtue of humility is greatness, for the exercise of the soul therein, God is wont to make it mount by this ladder so that it may descend, and to make it descend so that it may mount, that the words of the Wise Man may thus be fulfilled, namely: 'Before the soul is exalted, it is humbled; and before it is humbled, it is exalted.'227


The Nature of the Resurrection of the Logos Those who say that the Lord died first and (then) rose up are in error, for he rose up first and (then) died.
--Nag Hamadi Corpus, The Gospel of Philip

In the above quote, the Gnostic text tells us that the Resurrection is to be attained while alive. And how is this accomplished? By becoming, not worshipping, the Logos. When Christ was resurrected, he was seen and spoke with His frends, prior to His Ascension so that He was in the state of being prior to entering into Binah but after conquering Death (or rather, Da’ath). And it must be that the Babe of the Abyss hath achieved that very thing; else how shall he, newly born, return unto the World? If he were truly subsumed he would depart the body instantly. It is in this sense that the Resurrected Christ is seen on the road to Emmaus; the travelers do not recognize Him as someone they know, for he is not any longer who he was. This is the beginning of a process – the Logos has yet to ascend, nor has He been enthroned in the Heavens. These things seem to take – in the perception of humans – time, though of course Eternity is outside of perceptual limitation we experience as time. Thus it ought to be recognized that the Logos indeed does live within each person, each being or soul. In the crisis of Golgotha, Christ enacted the process for the world to see but this is not a one-time “event” it is the very purpose – if one were to use such a word – of the Universe. It is, so to speak, an alchemical vessel which produces, slowly to be sure, the Word of God upon the Earth. It is not untoward, then to speak of the evolution of the Logos, though I mean no such gross process as biological evolution. Rather, the formula remains essentially the same, but the material, the base, is spirit where before it was matter. Thus we say, the becoming of God (in man) is the process encoded in the Cycles of the Aeons.



Part IV

Angel of Darkness, Angel of Light

Angel of Darkness, Angel of Light
The Angel saith “The Mystery of the Light Bearer is the Mystery of the Star and the Serpent and the union thereof. Thus the sign is NOX and the number is shewn, 511.” -- The book of Lucifer The Arabs adored a god known as Nasr who appeared under the form of an Eagle. In Egypt, Neh or Nah was the Black Eagle or Vulture, emblematic of the Black God (Set) worshipped by the abhorred Nahsi. Nsr-Ra = 511, which is also the number of Lasiferos, thus equating the eagle and the peacock in the same concept, Lucifer. --Kenneth Grant, Outer Gateways, Skoob The Holy Guardian Angel is not a subjective entity, nor does it exist in a form of consciousness antipodal to the individual. Its reflex, however, can constitute a potential of an essentially different order and this has been interpreted as ‘evil’ (mouvais ange), potential far surpassing that of any human entity. … the Holy Guardian angel alone can serve as a bridge between universe ‘A’ and universe ‘B’. --Kenneth Grant, Hecate’s Fountain, Skoob The Sacred Magic of Abramelin24 the Mage, translated by Samuel Mathers, founder of the Golden Dawn, is one of the corner-stones of the modern edifice of Ritual magic. Which is not say that there is in any sense an accepted orthodoxy as such, but as we shall see, this grimoire has pride of place amongst the Mediaeval texts which have come down to us, surpassing even the Solomanic keys in terms of respect. Crowley

24 The name of an Egyptian magician cited in The Book of the Sacred Magic of Abramelin the Mage, a magical text translated by S. L. Mathers. The French manuscript was written in the eighteenth century, but it purports to be a translation from an original text in Hebrew, dating from 1458. The grimoire contains elaborate instructions in the form of a six-month program of purification and prayer, designed to lead the magician to higher states of consciousness in which "knowledge and conversation with the Holy Guardian Angel" is possible.

- Chic Cicero and Sandra Tabatha Cicero The Essential Golden Dawn,Quoted by Llewelyn Occult Encyclopedia


certainly considered the doctrine of the Holy Guardian Angel as central to the entire concept of initiation. In his essay “Abramelin and Other Holy Guardian Angels” Peter Koenig explains the ritual: The mysterious Arab Abramelin transmitted to the equally mysterious Abraham of Worms, a nebulous recipe for the compilation of personal rituals that are to lead to a communication/communion with the personal Holy Guardian Angel. By these means one becomes firstly befriended with the Angel and secondly, the master of the demons. The process seems to be reciprocal: Human and Angel become One and together forge a bridge to the divine. … The Abramelin-Text forms the trigger for many Occultists to engage with the Holy Guardian Angel. [...] The attainment of communication with the Holy Guardian Angel (here abbreviated to HGA) appears in the IX° of Crowley’s O.T.O.-system. And if one regards the identification of Self with Phallus as a communication with the Angel, then it can also be said to appear in the VIII° of that system. The HGA is also a central theme of the Argentum Astrum (A...A...). founded by Crowley in 1907, as a „new, improved“ version of the Golden Dawn.25 As for the performance of the ritual itself, Crowley writes: The aspirant must have a house secure from observation and interference. In this house there must be an oratory with a window to the East, and a door to the North opening upon a terrace, at the end of which must be a lodge. He must have a Robe, Crown, Wand, Altar, Incense, Anointing Oil, and a Silver Lamen. The terrace and lodge must be strewn with fine sand. He withdraws himself gradually from human intercourse to devote himself more and more to prayer for the space of four months. He must then occupy two months in almost continuous prayer, speaking as little as possible to anybody. At the end of this period he invokes a being described as the Holy Guardian Angel, who appears to him (or to a child employed by him), and who will write in dew upon the Lamen, which is placed upon the Altar. The Oratory is filled with Divine Perfume not of the aspirant's kindling.


“Smoke gets in your Aiwass” Peter Koenig at http://user.cyberlink.ch/~koenig/aiwass1.htm


After a period of communion with the Angel, he summons the Four Great Princes of the Daemonic World, and forces them to swear obedience. On the following day he calls forward and subdues the Eight Sub-Princes; and the day after that, the many Spirits serving these. These inferior Daemons, of whom four act as familiar spirits, then operate a collection of talismans for various purposes. Such is a brief account of the Operation described in the book. In the brief description above, we see the general structure of the ritual of obtaining “Knowledge and Conversation” of the Holy Guardian Angel which does not, it should be noted, end with the appearance of the Angel. The magician must conjure the four “Great Princes” of the infernal “Host” and bind them to his (the magician’s) service, then the subservient demons of these princes, etc. In the previously referenced essay, Koenig makes a comparison of Judaic and Roman Catholic angelology, noting that the historian of the Kabbalah, Gershem Sholem, had concluded that the system of Abramelin had been greatly influenced by both of these schools of thought (presumably current at the time of the books writing) and therefore was not, in fact written by a Jew but a Christian. It is also important to our examination of the ritual of the Sacred Magic to note that the process of evoking first the Angel and then the Demon Princes is, as Koenig says, meant to result in a state where “Human and Angel become One and together forge a bridge to the divine”. This is a major idea, as we shall see, in that the being, as it were, of the Angel is such that the “bridge” so created acts as conduit for forces that are rarely, even in occult circles, spoken of in plain language. Interestingly, even though Crowley attempted the ritual, he did not complete it and ultimately obtained “Knowledge and Conversation” with his Angel by other means26. A method the is probably best considered as somewhat risky is the initiation through the Grades via the systematic skrying of the Enochian Aethyrs. This work is covered in several decent books about Enochian magic (if you aren’t hung up on Dee or some concept of Enochian orthodoxy) that can point the would be magician in the right direction technically. The Eye in the Triangle by Israel Regardie is an excellent analysis of Crowley, including his Enochian working in


See Attached Paper : The Invocation of the Bornless One, Liber Samekh, The Autohagiography of A.C. etc.


the Algerian desert and, of course Liber 418: The Vision and the Voice stands as, in my opinion, one of the most important books Crowley wrote in terms of practical (or at least useable) information. The Enochian Aethyrs are not, in themselves, terribly dangerous but skrying them is a form of initiation. Recall the earlier discussion regarding spiritual inertia. The Holy Guardian Angel appears at various stages in the course of the operation, manifesting fully in the 8th Aethyr, which is achieved just after the newly “born” Babe of the Abyss has been welcomed into the Great White Brotherhood upon his successful crossing of the Abyss, here called ZAX, the 10th Aethyr. Note that the H.G.A is in fact not fully known to the magician until after he has crossed the Abyss. Kenneth Grant, in Hecate’s Fountain, tells us: Angels are often represented as winged humans. They act as intermediaries between both sides of the Sephirothic Tree, as well as between the Outside and the Inside. (Grant’s emphasis). The magician must be properly prepared for the contacts between the power zones can be made. This is why Crowley stressed the vital importance of the Knowledge and Conversation of the Holy Guardian Angel. When it becomes profoundly understood that Tiphareth serves as the point of contact with the Outer Ones, then it becomes abundantly clear why the ancient mysteries were, at a special stage in their development, involved with so-called Sun worship. He continues, turning to the key points of the Tree of Life: A fact that becomes immediately significant is that of Tiphareth’s position between the two Moons (which Grant explains in a foot note as Yesod, the visible moon and Da’ath, the Black moon), which are themselves gateways of ingress/egress from the ‘other’ side.
--all quotes this paragraph from Kenneth Grant, Hecate’s Fountain, pp 167, Skoob

Thus we have found the theorem that proves the thesis; the Holy Guardian Angel manifests (as must all Transmundane powers entering the phenomenal universe via Da’ath and as such becomes subject to the duality of the space-time continuum as perceived by the magician. The Angel is One, it is the time-bound perception of him that sees a Good Angel or an ‘Evil Genius’. This demonstrates further the earlier point regarding the possibility of falsely evoking one’s Evil Genius instead of the Holy Guardian Angel – it is impossible to do so as they are, beyond the Abyss, the same being. Further, we have identified a formula that

shall be of great importance when, at last, we return to the topic that set us off on this long digression, which is the rectification of the Formulae which is (poorly) signified by the words witchcraft and sorcery. It is also apparent that the emphasis of Crowley, et al. is based on sound magical theory; for if one is to successfully open the Moon gates (of Yesod and Da’ath) the magician or sorcerer must first open that gate to the Divine Self, Holy Guardian Angel or whatever one may wish to call it. This is not a case of moral danger but meta-physical peril and must not be ignored or dismissed. Adept of the Left or Right-hand path matters not at all, for the paths do join, if only briefly, in the Abyss which is ruled by the being called “That mighty Devil” by John Dee, Choronzon.


I am I27. I have shut myself up from the spendthrifts, my gold is safe in my treasure-chamber, and I have made every living thing my concubine, and none shall touch them, save only I. And yet I am scorched, even while I shiver in the wind. He hateth me and tormenteth me. He would have stolen me from myself, but I shut myself up and mock at him, even while he plagueth me. From me come leprosy and pox and plague and cancer and cholera and the falling sickness. Ah! I will reach up to the knees of the Most High, and tear his phallus with my teeth, and I will bray his testicles in a mortar, and make poison thereof, to slay the sons of men
--Crowley, Liber 418:The Vision and the Voice, 10th Aethyr, ZAX

In an essay discussing the seemingly unending fascination of occultists with the Necronomicon, a book of sorcery invented by the pulp writer H.P. Lovecraft (as if you didn’t know!) Colin Low writes: Choronzon is mentioned only once in John Dee’s diaries, during a communication from the angels concerning the expulsion of Adam from the garden of Eden: "But Coronzon (for so is the name of that mighty devil), envying man’s felicity, and perceiving that the substance of man’s lesser part was frail and unperfect in respect to his purer essence, began to assail man and so prevailed. By offending so, man became accursed in the sight of God, and so lost both the garden of Felicity and the judgment of his understanding, but not utterly the favour of God. But he was driven forth (as your scriptures record) unto the earth which was covered with brambles. ... But in the same instant when Adam was expelled, the Lord gave unto the world her time, and placed over her Angelic Keepers, Watchmen and Princes." (James p.1) In this context C(h)oronzon is identical with the Serpent of Genesis, and with the rebellious angel Samael in Jewish midrashic and kabalistic legend. We can equate Choronzon with the Devil, but I must emphasize this is not the Devil of Christian myth; this is the Devil from myths that predate Christianity.28

27 28

See a commentary on Liber Os Abysmi

Colin Low, Dr. John Dee, the Necronomicon & the Cleansing of the World - A Gnostic Trail at http://www.digital-brilliance.com/kab/essays/GnosticTrail.htm


Low’s point regarding the equivalence of Choronzon with Samael is the key to the mystery of Choronzon for the malice of Choronzon is not the malice of a being; it is the quality of malice, because he that boasteth himself "I am I", hath in truth no self, and these are they that are fallen under my power, the slaves of the Blind One that boasted himself to be the Enlightened One. For there is no centre, nay, nothing but Dispersion. --Liber 418, op cit. In other words, Choronzon is nothing since he has no reality in the Supernal Universe. He is the creator of the material universe but I have prevailed against the Kingdom of the Father, and befouled his beard; and I have prevailed against the Kingdom of the Son, and torn off his Phallus; but against the Kingdom of the Holy Ghost shall I strive and not prevail. Which is to say, he cannot stand against the Spirit that comes from the Supernal realm or Plenum. As Low pointed out, Choronzon can be identified with Samael who in Jewish lore is (the p) rince of the demons, and an important figure both in Talmudic and in post-Talmudic literature, where he appears as accuser, seducer, and destroyer. His name is etymologized as "the venom of God," since he is identical with the angel of death … who slays men with a drop of poison29 and he was regarded simply as the principle of evil that brought upon Israel and Judah every misfortune that befell them. Even at the creation of the world he was Lucifer, who ever sought evil and who began his malignant activity with Adam. 30 Samael was also part of the cosmologies in some Gnostic sects. The recently discovered Nag Hamadi31 codices has four texts which contain references to Samael:


Note that this is precisely what Choronzon tells Neuberg: I will reach up to the knees of the Most High, and tear his phallus with my teeth, and I will bray his testicles in a mortar, and make poison thereof, to slay the sons of men. Jewish Encyclopedia http://www.jewishencyclopedia.com/view.jsp?artid=106&letter=S All quotes taken from translations of these texts at http://www.gnosis.org

30 31


1. The Apocryphon of John 2. The Reality of the Rulers 3. On the Origin of the World 4. Trimorphic Protennoia In the Apocryphon32 of John, Samael (also called Yaldaboath) is described as … the first archon who took a great power from his mother. And he removed himself from her and moved away from the places in which he was born. He became strong and created for himself other aeons with a flame of luminous fire which (still) exists now. ...And he placed seven kings – each corresponding to the firmaments of heaven - over the seven heavens, and five over the depth of the abyss, that they may reign. And he shared his fire with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness. `And when the light had mixed with the darkness, it caused the darkness to shine. And when the darkness had mixed with the light, it darkened the light and it became neither light nor dark, but it became dim. `Now the archon who is weak has three names. The first name is Yaltabaoth, the second is Saklas, and the third is Samael. And he is impious in his arrogance which is in him. For he said, `I am God and there is no other God beside me,` for he is ignorant of his strength, the place from which he had come. Here Samael is the first of the ‘evil’ or lesser beings created or “conceived from his mother, Sophia of the Epinoia. Notice the use of the number seven as the number of “kings” set over the seven heavens. Samael also creates abortive or deformed Aeons but unlike his mother does not comprehend the evil of his creations as he “is ignorant darkness”. ---The Reality of the Rulers says of Samael: Their chief is blind; because of his power and his ignorance and his arrogance he said, with his power, `It is I who am God; there is none apart from me.` When he said this, he sinned against the entirety. And this speech got up to incorruptibility; then there was a voice that came forth


Or Apocalypse in the original sense of the word, meaning Revelation.


from incorruptibility, saying, `You are mistaken, Samael` - which is, `god of the blind.` His thoughts became blind. And, having expelled his power - that is, the blasphemy he had spoken - he pursued it down to chaos and the abyss, his mother, at the instigation of Pistis Sophia. And she established each of his offspring in conformity with its power - after the pattern of the realms that are above, for by starting from the invisible world the visible world was invented. Here, as in the Apocryphon of John, Samael “blasphemes” the higher regions and the powers that reside there saying `It is I who am God; there is none apart from me.` Compare Samael’s blasphemy with Choronzon’s I feed upon the names of the Most High. I churn them in my jaws, and I void them from my fundament. -- Liber 418, op cit. The text repeats the same story with some slight variations from the first telling Opening his eyes, he saw a vast quantity of matter without limit; and he became arrogant, saying, `It is I who am God, and there is none other apart from me`. When he said this, he sinned against the entirety. And a voice came forth from above the realm of absolute power, saying, `You are mistaken, Samael` - which is, `god of the blind`. In the book titled On the Origin of the World: Now when the heavens had consolidated themselves along with their forces and all their administration, the prime parent became insolent. And he was honored by all the army of angels. And all the gods and their angels gave blessing and honor to him. And for his part, he was delighted and continually boasted, saying to them, `I have no need of anyone.` He said, `It is I who am God, and there is no other one that exists apart from me.` And when he said this, he sinned against all the immortal beings who give answer. And they laid it to his charge. Then when Pistis saw the impiety of the chief ruler, she was filled with anger. She was invisible. She said, `You are mistaken, Samael,` (that is, `blind god`). `There is an immortal man of light who has been in existence before you, and who will appear among your modelled forms; he will trample you to scorn, just as potter`s clay is pounded. And you will descend to your mother, the abyss, along with those that belong to you. For at the consummation of your (pl.) works, the entire defect that has become visible out of the truth will be abolished, and it will cease to be, and will be like what has never been.` Saying this, Pistis revealed her

likeness of her greatness in the waters. And so doing, she withdrew up to her light. Now when Sabaoth, the son of Yaldabaoth, heard the voice of Pistis, he sang praises to her, and he condemned the father [...] at the word of Pistis; and he praised her because she had instructed them about the immortal man and his light. Then Pistis Sophia stretched out her finger and poured upon him some light from her light, to be a condemnation of his father. Then when Sabaoth was illumined, he received great authority against all the forces of chaos. Since that day he has been called `Lord of the Forces`. Pistis (faith) condemns the “Chief Ruler”, once again Ialdabaoth or Samael, for his declaring himself god, or the highest power and says …at the consummation of your (pl.) works, the entire defect that has become visible out of the truth will be abolished, and it will cease to be, and will be like what has never been. Compare this to Choronzon: and these are they that are fallen under my power, the slaves of the Blind One that boasted himself to be the Enlightened One. For there is no centre, nay, nothing but Dispersion. This text also describes the Sabaoth, the ‘son’ of the Demon who is aware of the Higher Realm of the Pleroma and is empowered by the Pistis Sophia to be “a condemnation of his father”. This indicates that Ialdabaoth or Choronzon is not by nature “evil” but has, in believing himself the highest power in the universe, is in ignorance (thus he is called blind) which, as his son Sabaoth having been instructed or illumined by Sophia, is able to be remedied. Therefore Samael/Ialdabaoth is not inherently antithetical to the “Most High” but is out of ignorance and, perhaps rejecting the truth, spite. The final text we shall examine is the Trimorphic Protennoia: there appeared the great Demon who rules over the lowest part of the underworld and Chaos. He has neither form nor perfection, but, on the contrary, possesses the form of the glory of those begotten in the darkness. Now he is called `Saklas`, that is, `Samael`, `Yaltabaoth`, he who had taken power; who had snatched it away from the innocent one (Sophia); who had earlier overpowered her who is the Light’s Epinoia who had descended, her from whom he had come forth from originally.


Now when the Epinoia33 of the Light realized that he (Yaltabaoth) had begged him (the Light) for another order, even though he was lower than she, she said, `Give me another order, so that you may become for me a dwelling place, lest I dwell in disorder forever.` And the order of the entire house of glory was agreed upon her word. A blessing was brought for her and the higher order released it to her. And the great Demon began to produce aeons in the likeness of the real Aeons, except that he produced them out of his own power. Here Samael/Yaltabaoth is explicitly called “the Great Demon” who has “neither form nor perfection”. This description is so perfectly fits the comparable text from the Vision and the Voice it is almost impossible to believe that this text was unknown to Crowley, yet there is no doubt the Trimorphic Protenoia was lost for 1600 years and only found, read and translated some 30 years previous to this writing. In keeping with the concept of Samael (and thus Choronzon) as the creator of the false world of form the passage concludes by describing the “creation” of the “great Demon” as a likeness of the real Aeons, except that he produced them out of his own power. There does not seem to be any doubt, considering these texts that Choronzon is the Gnostic Demiurge and, though, as Colin Low points out, was mentioned by Dee only once in his diaries which were written in the 15th century, the Demon has been known, albeit under a different name, for thousands of years. While it should not be necessary, I will repeat Crowley’s warning from Liber 418; The Major Adept is warned most seriously against attempting to emulate this operation, which is (in any case) improper for him to
33 The meaning of the term Epinoia may be taken as “what S. John Damascene, in his Dialectica (c. 65), says of =Epinoia: "It is of two sorts. The first is the faculty which analyses and elucidates the view of things undissected and in the gross (olosxerh): whereby a simple phenomenon becomes complex speculatively: for instance, man becomes a compound of soul and body. The second, by a union of perception and fancy, produces fictions out of realities, i. e. divides wholes into parts, and combines those parts, selected arbitrarily, into new wholes; e. g. Centaurs, Sirens." Analysis (scientific) would describe the one; fancy, the other. Basil and Gregory were thinking of the one, Eunomius of the other; but still both parties used the same expression.

If, then, there is one word that will cover the whole meaning, it would seem to be "Conception." This word at all events, both in its outward form and in its intention, stands to perception in a way strictly analogous to that in which =Epinoia stands to =Ennoia. Both Conception and =Epinoia represent some regulated operation of the mind upon data immediately given. In both cases the mind is led to contemplate in a new light its own contents, whether sensations or innate ideas.” – Introduction to Epinoia Entire article at http://www.ccel.org/fathers2/NPNF2-05/Npnf2-0524.htm#P2150_1306957


perform. To call forth Choronzon, unless one be wholly above the Abyss, is to ensure the most appalling and immediate catastrophe. (my emphasis) As has been already mentioned, the confrontation with the Demon is only possible once the Angel has been called forth from the Abyss. If anyone should be stupid enough to disregard this warning they will run terrible risks. It is not, however, possible in this, the Aeon of Horus, to conceal these concepts any longer, as the unearthing of the Nag Hamadi texts have shown. Therefore, we shall endeavor to provide whatever direction there can be to the would be Adept, as no doubt so many who are now incarnating have done so for expressly this purpose.


The Concourse of the Dragon
The Abyss, in Egypt is a name of the North, and the original mother of this Abyss, which was Space, was called Typhon, the Mother of Beginnings, the Mother of the Fields of Heaven, the Mother of Revolutions (time cycles),1 as well as the Mother of Gods and Men. She was later made goddess of the constellation of the Great Bear, Mother-Goddess, and her first son was called Sut, the Dog-Star in the south. 34 The seven devils or seven heads of the old Dragon… are born in the mountains of sunset, which shows the same natural genesis in physical phenomena. They had their birth-place where the sun went down. … in the West, the Egyptians stationed the Great Crocodile that swallowed down the lights, sun, moon, and stars, as they set each night, in its wide-open jaws of darkness. …the crocodile was an ideograph of the swallowing darkness--and of earth, or the waters below, called the Abyss35 The Dragon, or Serpent, is amongst the oldest and most primal mythological symbols known to man. Kenneth Grant explain in Nightside of Eden The earliest Mystery tradition (i.e. the African) was dominated by three key symbols: the Tree, the Water and the Serpent … (and are found) in
34 35

The Celestial Ship of the North E. Valentia Straiton
Gerald Massey’s Lectures


the metaphysics of the Kabbalah as the Tree of Life, the Water of the Abyss and the Serpent which achieved it apotheosis or Height in the Depth to which the Gateway is Da’ath. (op cit.) The symbolism is explained in more detail by showing the numerical (and thus the Kabalistic) formulae upon which they are constructed and by which we can interpret them: (the Hebrew letter Zain is) attributed to the Twins, Set-Horus,. Zain is the number seven, the number of Sevekh, the earlier form of Set as the son of the Mother, Typhon, one of whose symbols was the crocodile, the watersnake or the Dragon of the Deep. Like the progeny of Tiamat [note: the Dragon-goddess of the ancient Babylonian myth-cycle of creation] Sevekh [Set] assumed his mothers totem, the crocodile. (my emphasis) This Mythology was astronomical or symbolized in the Stars In this vein, Gerald Massey writes: We call them the Two Bears. But the seven stars of the Lesser Bear were once considered to be the seven heads of the Polar Dragon, which we meet with—as the beast with seven heads--in the Akkadian36 Hymns and in the Book of Revelation. The mythical dragon originated in the crocodile, which is the Dragon of Egypt. … one particular cult, the SutTyphonian, the first god was Sevekh, who wears the crocodile’s head, as well as the serpent, and who is the Dragon, or whose constellation was the Dragon37. Grant describes the son, Set, as the Eighth of seven, the numerical symbolism which is the perfection of the number 7, as in the seven stars of the constellation Ursae Major which was earlier considered the sign of the Dragon, in 838. This is also important to our next point. This god, Sevekh or Set, according to Grant was the fulfillment of his mother. In this role, the Mother and the male child (set) … occupy the central position at the summit or the pole. The background related above now has prepared the ground, so to speak, for the explication of the central Mystery of the Dragon: The Mother and Child constitute the Dragon with eight heads … seven of the heads are identified with the seven planets, and the seven inferior
36 37 38

the forerunners of the Assyrians and later Babylonians Gerald Massey’s Lectures – “The Hebrew and other creations fundamentally explained”

Interestingly, this bit of the Gnosis is preserved in the Revelation of John ,as Massey says; “The name of Sevekh signifies the sevenfold; hence the seven heads of the Dragon, the Dragon who is of the seven and `is himself also an eighth,` as we are told in Revelation.” (op cit.)


Sephirot of the Tree of Life, the seven that have their summit or height in Da’ath. As we shall see, this has its reflection in several esoteric streams and is a truth that can be “re-discovered” by the applications of certain magical Arcanum. In a book that I am in possession of, which will be discussed at length later in the study, there is a reflection (or reflex )of this myth: 159. Barbelo sang the Leviathan into sleep, weaving her spells around him and binding him in threads of Silence. Then she sang the Great Spell of Life, the Charm of Creation calling to the Logos as he lay wrapped in the Shroud of Darkness. Within the Darkness, the Son of the Dawn awoke from the Dream of death, hearing the call of the Daughter of Eternity. And the Logos spoke and the WORD came like a sword from his mouth and the Leviathans' heads were cleaved from His body and the blood flowed through the abyss and into the void and gathered there. And the Logos rose up over the Dragon and spoke the WORD of binding and the corpse fell through the abyss and came to rest amidst the ocean that was created out of the blood of the Leviathan. And the body of the Dragon became the firmament and the Blood of the Dragon became the great salt sea. 160. And behold, from the Leviathans' corpse rose a mountain, reaching the Limit of the Abyss and toward the Pleroma from which he was born. 161. And this is the Fifth Mystery. 162. And the Son and the Daughter went together and stood upon the mountain of the Universe which is the Mountain of Heaven. The Abyss above became the Limit and the sea below and Hades were formed, and the mountain of Heaven separated the Earth and the Sky. Thus the Universe was born. And the Logos placed the seven heads of the Leviathan, the heads of the Dragon, in seven spheres, each according to its form and the Planets were created. The heart of the Leviathan he took and cast it into the Abyss, that it might remain hidden in the cycles of time, but when the heart fell into the Abyss (which was formed from the birth waters of the Dragon) the Demon Choronzon was born and he awakened saying, 163. I AM I 164. But he was hid in the darkness of the Abyss and the Logos heard him not, being upon the Mountain. 165. And Choronzon is the Sixth Mystery -The Coiled Dragon VI 39


See this volume Part II for an examination of the cosmology implied by the Book of the Coiled Dragon


The above quote is not really so interesting, in that it merely recapitulates the mythic stream we are here following through Grant’s work, except that it was received prior to any knowledge of Grant’s thesis and also of the sources which Grant refers to, such as Gerald Massey’s work Therefore, it as a true exposition of what Grant would call the primordial Gnosis, which is to say, the Draconian, or Typhonian mythos40. That this ‘gnosis’ can be discovered, in some sense, spontaneously seems to lend weight to the argument that it indeed represents forces or processes that independent of the individual. Returning to Grant, we find that: The seven heads of the dragon were identified with the seven planets and the seven inferior Sephirot on the Tree of Life. …[In Egypt] the primal power zones were concentrated in the 8 gods that ruled the Amen-Sen, the Place of Chaos. These eight power zones were later demoted and identified with the lesser cosmic power zones: the Sun, Jupiter, Earth, Moon, Mercury, Mars, Venus. These powers were identified with basal pyramid of the Tree of Life, which culminated in the eighth power-zone typified by Da’ath, the place of Choronzon, or Chaos, in the Abyss. …in the Sumerian phase of the Mythology, the seven heads of the devouring dragon are represented as follows: 1. The first by a scorpion 2. The second by a whirling cross or Thunderbolt 3. The third by a leopard or hyena 4. the fourth by as serpent 5. The fifth by a raging Lion 6. The sixth by a rebellious Giant 7. The seventh by Typhon, the angel of the fatal wind. Here we see that the Dragon has been part of the Mythic imagination of mankind since, at least, the beginning of recorded history in Sumeria and Egypt. The Dragon or Sea Serpent, and specifically the Dragon of Seven heads, therefore, is an ancient mythic type which, though of a much

40 A great deal more detail concerning the specifically Typhonian concept of the serpent or Dragon can be found in the introductory material to Part II.


earlier date than the oldest books of the Bible41, appears named as the Leviathan42, nonetheless Thou brakest the heads of leviathan in pieces; Thou gavest him to be food to the people inhabiting the wilderness. --Psalms: 74 : 14 Note the reference to the [plural] heads of the beast. The Coiled Serpen is also mentioned in Isaiah: In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. --Isaiah: 27 : 1 (KJV) This is a version of the Caanaite Myth: As you (Baal) smote Lothan the twisting serpent, you desroyed the crooked serpent, the seven-headed tyrant --Ugaritic Baal and `Anat Cycle The “type” of course survived into the Christian era down to today in the Book of Revelation. Finally, a quote from Massey in which he pulls many of the threads in this section together: In Egypt the Great Bear was the constellation of Typhon, or Kepha, the old genetrix, called the Mother of the Revolutions; and the Dragon with seven heads was assigned to her son Sevekh- Kronus, or Saturn, called the Dragon of Life. That is, the typical dragon or serpent with seven heads was female at first, and then the type was continued as male in her son Sevekh, the Sevenfold Serpent, in Ea the Sevenfold, in Num-Ra, in the Seven-headed Serpent, Iao-Chnubis, and others. We find these two in the book of Revelation. One is the Scarlet Lady, the mother of mystery, the great harlot, who sat on a scarlet-coloured beast with seven heads, which is the Red Dragon of the Pole. She held in her hand the unclean things of her fornication. (Massey, ibid) The mythography of the Dragon (or serpent) is vast; we shall explore this subject in more detail later. For now, suffice it to say that we have uncovered a point of Occult lore that has been known, and hidden, for the better part of the last 2000 years, which is to say, the bulk of the Aeon or Age of Pisces. The universe is, in this myth, formed from the body of the Dragon, and the lights of Heaven are likewise created from his heads. The body of man, is therefore, made of the Dragon’s body.

41 42

There are other references to the Leviathan depending on translation. Usage: “leviathan the piercing serpent," or "leviathan the crooked serpent


Finally, as has been pointed out and is worth restating, this means that, while the Gnostic myth has the soul-spark or “Star” as Crowley would call it, coming from the eternal realm, which is the Plenum or Fullness, the body, that is the material Vehicle of the soul is thus of one substance with the Dragon. This is a major theme in many Creation Myths, from the Sumerian to the Norse and of course the heterodox streams of Christianity and the Kabbalah also contain hints of theis doctrine. This is of course part of the concept of the Chakras and the Kundalini “serpent” that ascends in the Awakened person. Thus it is said that the body recapitulates the universe or the Microcosm is in the image of the Macrocosm. And so it is. This, then, is one of the prime “Mysteries” of magic for as the concept is easily described, it reveals depths unimagined as we attempt to map the courses of the Dragon.


The Enochian Apocalypse
Note: the following is based largely on Donald Tysons’ Enochian Apocalypse. If the author of this had been practically anyone else, it would be nothing more than an amusing bit of weirdness. Tyson however, has credibility per magick insofar as he is a published author and the editor of Llewellyn’s excellent edition of Agrippa’s Three Books of Occult Philosophy, and so, taking into account the likelihood that he is not entirely serious in his thesis (i.e. that the whole idea is a starting point for some creative thinking, not a serious historical thesis. This is after all a man who wrote his own fictional Necronomicon) it is my intent to explore the possibility that Dee was in fact in communication with the Angels of the Apocalypse The Enochian Effect

Between the years 1582 and 1589 the English scholar John Dee (1527-1608) conducted a series of ritual communications with a set of disincarnate entities who eventually came to be known as the Enochian angels. It was Dee’s plan to use the complex system of magic communicated by the angels to advance the expansionist policies of his sovereign, Queen Elizabeth I. At the time England lay under the looming shadow of invasion from Spain. Dee hoped to control the hostile potentates of Europe by commanding the tutelary spirits of their various nations.
It is not surprising that the man behind the Enochian workings, John Dee was remarkable for his time, though in modern terms his credulity would seem untoward. It does, however, give us pause to consider how much the supposed rationality of the present day is merely a veneer over the primitive instincts we have inherited from our ancestors. Nevertheless, it is interesting to observe that Dee’s goals were not, as it were, spiritual rapport with the angels he sought to contact, but were of a much more mundane – on a grand scale certainly – purpose. Dee … was aided by an equally extraordinary person, Edward Kelley (also spelled "Kelly"; 1555-1597), (who was interested in unlocking) the secret of the red powder43 so that he could manufacture more of it himself. It was on this quest for alchemical knowledge that he sought out


In alchemy, a substance used to complete the transmutation of lead into gold.


the library of John Dee in 1582, and it was primarily for this reason that he agreed to serve as Dee’s seer. So we see that Kelley, in his way, was as practical as Dee. Indeed, Kelley was reputed to have had his ears cut off, the punishment for a theft. Aas for Dees methods, Tyson tells us: Dee invoked the Enochian angels to visible appearance within a scrying crystal or a black mirror of obsidian by means of prayers and certain magical seals. After Kelley had alerted Dee to the presence of the spirits, Dee questioned them. Kelley reported their sayings and doings back to Dee, who recorded them in his magical diaries. It may be worthwhile to consider this “method” in more detail. Charlotte Guest, in her book on Dee, describes a bit of magick in the chapter entitled the Crystal Gazers It is a curious picture to call up, that of the strangely assorted pair seated in the inner room at Mortlake, acting out this spiritual drama. Dee had asked for instructions about the room for the sittings: “May my little fartherest chamber serve, if the bed be taken down?” The table, covered with its cloth stood in the centre upon the seals. Kelley, perhaps with the black cap he is credited with having always worn, pulled close over his cropped ears, was seated at it. Dee at his desk sat writing in the great folio book. He was now fifty-six years old; his beard was long, but perhaps not yet “as white as milk,” as Aubrey describes it. He did not apparently ever see the visions himself. Once he reproachfully said, “You know I cannot see or skry.” He conversed with the spirits and sometimes heard what they said; but to the eye and ear of his body they were invisible; hence his dependence upon a skryer. The sole object of his ambition was the attainment of legitimate wisdom. When conversing with the angels, how near within his grasp it seemed! Michael’s exposition seemed almost to promise it to him: — “`Wilt thou have witt and wisdom? Here it is.’ “Michael points each time to a figure of seven squares shown within a circle of light. “`The exaltation and government of princes is in my hand. “`In counsayle and Nobilitie, I prevayle. “`The Gayne and Trade of Merchandise is in my hand. Lo! here it is. “The Qualitie of the Earth and Waters is my knowledge, and I know them. And here it is.


“`The motion of the Ayre and those that move in it, are all known to me. Lo! here they are. “`I signifie wisdom. In fire is my government. I was in the beginning and shall be to the end. “`Mark these mysteries. For this knowne, the state of the whole earth is knowne, and all that is thereon. Mighty is God, yea, mighty is he who hath composed for ever. Give diligent eye. Be wise, merry and pleasant in the Lord.’“ Quite early in the actions, it was told them that a third person was necessary to the complete work. Adrian Gilbert was the first selected, and permission was given for him to be made “privie of the mysteries, but not to be a practiser.” Gilbert was making ready for a voyage to the North-West. Dee and the spirits seem to think it may be a kind of missionary enterprise, and Dee asks for (but does not actually obtain) a geographical description of the country he is going to. The answer is that Dee knows about it, as indeed he did, sufficiently well, as we have seen, to draw very good charts of North America and the Frozen Seas. An angel named Me tells him he must counsel A.G. and be his father. “Who made the sun of nothing? Who set Nature to thrust up her shoulder amongst trees and herbs like a gentle fire? How great is his power in those in whom he kindleth a soul of understanding.” Curious indeed. It is worth considering the amount of effort that went into this pursuit and, as Tyson says, there should be no doubt as to Dee’s sincerity.


Workings The most important portion of Dee’s transcription of the Enochian communications, covering the years 1582-1587, was published in London in 1659 by Meric Casaubon under the tide A True and Faithful Relation of What Passed for Many Years between Dr. John Dee ...and Some Spirits. This work has lately been digitized and is available on the World Wide Web. There is also a considerable amount of other material about Dee (including the book quoted above) and his work available on the internet (see bibliography) The system of Enochian magick – if indeed it can be called such - is complex and uneven. The body of the work is developed over time and grows more complex as it develops. It also becomes more “original” as the early work recorded by Dee is obviously influenced by a derivative of the work of occult writers before, most notably Agrippa and Trithemius. Tyson describes the magick as an initiatory formula designed to open the locked gates of the four great watchtowers that stand guard against chaos at the extremities of our universe. The Watchtowers are described by the angel Ave Tyson quotes some key exchanges between Dee and the angels to his thesis and they are worth reproducing:

The 4 houses, are the 4 Angels of the Earth, which are the 4 Overseers, and Watchtowers, that the eternal God in his providence hath placed, against the usurping blasphemy, misuse, and stealth of the wicked and great enemy, the Devil. To the intent that being put out to the Earth, his envious will might be bridled, the determinations of God fulfilled, and his creatures kept and preserved, within the compass and measure of order." These Watchtowers… bar the chaotic legions of Coronzon from sweeping across the face of the world. Coronzon, the angels reveal, is the true heavenly name for Satan.(5) He is also known by the Enochian title of Death-Dragon or Him-That-Is-Fallen (Telocvovim).(6)
Choronzon has been discussed previously as the ruler of the Abyss and here is a slightly different perspective. It is interesting to note that the Demon, who we have seen is equivalent to the Gnostic Demiurge Ialdaboath and the Kabalistic Demon Samael, is also identified in the Enochian system as the “Death Dragon” as will be seen (in much more

detail in the third volume of this series) is mythically the remnant or persona of the Dragon Typhon. A description of the tblets and “gates” shows that, regardless of the issues of unity and consistency, were remarkably complex and interdependent: The original set of calls given to Dee and Kelley were described as opening 49 gates and connected tablets. These tablets would seem to be those given in Liber Loagaeth, though the details are not clear yet. The calls open gates through which energy is transmitted and invoke the things mentioned in the calls including the I Ged spirits. The beings invoked do not seem to be intrinsically connected with the gates, as the connected tablets are. Rather, they seem to represent one way of employing the energy. The calls have a 7-fold pattern that seems to derive from the gates. This does not fit neatly with the structures found through the calls, in particular that of the aethers. It can be described roughly as follows: 0: These calls (0,7,14,etc.) seem to have a sense of reaching a sense of unity to complete the preceeding calls and then returning to form to begin the next set. 1-3: These relate to some barrier to be reached through, with the first being outside projecting in, the second inside obeying the first, and the third giving a passage through connecting these two. 4: These have a quality of brightness and peace that make receptivity possible. They connect to the Worldsoul who lives at the center of the Earth. 5: These have an extraterrestrial connection admitted by means of the preceding. 6: These have a quality of earthly manifestation of higher plans. The calls involve a structure referred to in the 4th-6th calls as angles and in the 8th call as heavens44. etc. According to Tyson, The angel Raphael declares the expressed purpose the Keys to Dee:

"In 49 voyces, or callings: which are the Natural Keyes, to open those, not 49, but 48. (for One is not to be opened) Gates of understanding, whereby you shall have knowledge to move every Gate, and to call out as many as you please, or shall be thought necessary, which can very well, righteously, and wisely, open unto you the secrets of their Cities, and make you understand perfectly the [mysteries] contained in the Tables.
With this (admittedly sketchy) outline of the system, Tyson now turns toward the main point:

Dee’s blindness to the true function of the Keys is curious, because clues about their nature are everywhere for those with eyes to see



them. The Enochian communications are filled with apocalyptic pronouncements and imagery. Again and again the angels warn of the coming destruction of the world by the wrath of God and the advent of the Antichrist. This apocalyptic imagery is also found throughout the Keys themselves.
Tyson is surly on solid ground to this point, insofar as he is supported by Dee’s diaries and notes. As mentioned above, the watchtowers are described as barriers by which the Death Dragon Himself, Choronzon, and his host are held back from invading and, one would assume, destroying the Universe. Tyson questions Dee’s incomprehension of the obvious, which is that, if the watchtowers are the “fortress walls” that keep out the Demon, then the keys, which are explicitly for opening these very gates, are also the means by which the Demon Host can (and if the “Apocalypse” is a description of this very event, prophesized to) allow the ingress of these beings to herald the End of all things. He says, in this vein, Perhaps Dee believed, as the angels deceitfully encouraged him to believe, that the gates could be opened a crack for specific human purposes and then slammed shut before anything too horrible slipped through to our dimension of awareness. Dee would have assumed that the harrowing of the goddess Earth and her children by the demons of Coronzon would not occur until the preordained time of the apocalypse, an event initiated by God and presumably beyond Dee’s control. This is certainly plausible. Dee after all was a Christian, no matter how heterodox his ideas may seem (and how much more so they would have in his day, which was a time when which trials, religious wars and the burning alive of heretics was, if not an everyday occurrence, certainly a reality) and he would have been comfortable with the apocalyptic imagery that the Calls, as translated into English, were simply saturated with. Now, however, Tyson leaves the road for wilder environs and we shall follow as best we can. The description of the Apocalyptic idea as it would have been held by a man of Dee’s time and education is preceded by the the following exclamation: What (Dee) failed to understand is that the date of the initiation of the apocalypse is (in the intention of the angels) the same date as the successful completion of the full ritual working of the 48 Keys. This date is not predetermined, but will be determined by the free will and actions of a single human being who in the Revelation of St. John is called the Antichrist


Apocalypse Now? We are immediately, it seems, off to a bad start. For one thing, even the most novice Bible student can tell you that the Antichrist is not found in the Revelation of John, commonly called the Apocalypse. The word is used to describe “false christs” in the epistles of Paul and the actual “antichrists” mentioned by John in 1 John 2,18; 2, 22; 4, 3 that are part of the New Testament canon. The Antichrist is a conflation of the “man of lawlessness” or sin, described by Paul and the “Beast” of the Revelation, in typical pop-theological fashion by the authors of books which are the modern equivalent of the street-corner “the End is nigh!” preachers of the 19th C.. A small matter, perhaps, but one that Tyson should have avoided, especially considering that it is the lead-in to his next – and biggest – assertion, which is that the Enochian Calls are in fact portions of a single “ritual” which, when completed, will usher in the destruction of the World. As Tyson says, Christian ideas of the End of Days have always rested on the understanding that the actual events (presuming of course, that the Apocalypse is in fact an earthly event at all) are foreordained by God. This is a logical conclusion that can be drawn form the Scriptures as in Matthew, 24 : 36 - But of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only. This implies that

God alone knows the “day and hour” because God is the one who will decide when it will be. And of course, this is the orthodox
interpretation held today as it was in Dee’s time. Tyson demonstrates, again from Dees’s own words, that the Angels have a different idea of when the Apocalypse will be initiated. Dee here is conversing (presumably through Kelley as medium) with the angel Ave: Dee - As for the form of our Petition or Invitation of the good Angels, what sort should it be of? Ave - A short and brief speech. Dee - We beseech you to give us an example: we would have a confidence, it should be of more effect. Ave - I may not do so. Kelley - And why? Ave - Invocation proceedeth of the good will of man, and of the heat and fervency of the spirit: And therefore is prayer of such effect with God. Dee - We beseech you, shall we use one form to all? Ave - Every one, after a divers form.

Dee - If the minde do dictate or prompt a divers form, you mean. Ave - I know not: for I dwell not in the soul of man. Tyson sums up: Spiritual beings must be evoked into our reality by human beings. We must open the gates and admit the servants of Coronzon ourselves. Evocation and invocation are not a part of the business of angels, but of humans. That is why the angels needed to go through the elaborate ruse of conveying the system of Enochian magic, with the Keys and the Great Table of the Watchtowers, to Dee. If the apocalypse is to take place, and if it is necessary for human beings to open the gates of the Watchtowers before it can take place, the angels first had to instruct a man in the correct method for opening the gates. This is certainly a bold statement, and one that is not without its issues. First of all we may note, that according to the angels, Choronzon Himself is behind the fall of Adam, as quoted earlier, from James:

Choronzon is mentioned only once in John Dee’s diaries, during a communication from the angels concerning the expulsion of Adam from the garden of Eden:
"But Coronzon (for so is the name of that mighty devil), envying man’s felicity, and perceiving that the substance of man’s lesser part was frail and unperfect in respect to his purer essence, began to assail man and so prevailed. By offending so, man became accursed in the sight of God, and so lost both the garden of Felicity and the judgement of his understanding, but not utterly the favour of God. But he was driven forth (as your scriptures record) unto the earth which was covered with brambles. ... But in the same instant when Adam was expelled, the Lord gave unto the world her time, and placed over her Angelic Keepers, Watchmen and Princes." (James p.1) In this context C(h)oronzon is identical with the Serpent of Genesis, and with the rebellious angel Samael in Jewish midrashic and kabbalistic legend. We can equate Choronzon with the Devil, but I must emphasise this is not the Devil of Christian myth; this is the Devil from myths that predate Christianity.45 Now it would be difficult to assert, as Tyson does, that the only way demons, including the Arch-Demon, may enter the universe is by invocation. In other words, by the opening of the gates by man if we are to believe that Choronzon was responsible for the temptation of Eve who in turn caused Adam to “eat of the fruit” and thus be cast forth from


Colin Low, Dr. John Dee, the Necronomicon & the Cleansing of the World - A Gnostic Trail at http://www.digital-brilliance.com/kab/essays/GnosticTrail.htm


Eden. It is in no way supported in the reading of Genesis (or for that matter, in the esoteric doctrines of the Kabalah) that Adam “invited” the Demon into the Garden. This presumes that we allow the identification of Choronzon and the Serpent, which presents no particular problem save that, again, the Serpent seems to be a natural resident of Eden, or at least was there by his own volition and or at the sufferance of God. As Tyson himself continues: It is evident that Dee was to be restrained from opening the gates of the Watchtowers until it pleased the angels. The angel Gabriel, who purports to be speaking with the authority of God, tells him: "I have chosen you, to enter into my barns: And have commanded you to open the Corn, that the scattered may appear, and that which remaineth in the sheaf may stand. And have entered into the first, and so into the seventh. And have delivered unto you the Testimony of my spirit to come. "For, my Barn hath been long without Threshers. And I have kept my flayles for a long time hid in unknown places: Which flayle is the Doctrine that I deliver unto you: Which is the Instrument of thrashing, wherewith you shall beat the shears, that the Corn which is scattered, and the rest may be all one. "(But a word in the mean season.)

"If I be Master of the Barn, owner of the Corn, and deliverer of my flayle: If all be mine (And unto you, there is nothing: for you are hirelings, whose reward is in heaven.)
"Then see, that you neither thresh, nor unbinde, until I bid you, let it be sufficient unto you: that you know my house, that you know the labour I will put you to: That I favour you so much as to entertain you the labourers within my Barn: For within it thresheth none without my consent."(9) Presuming the being that spoke through Kelley in this case was in fact the Archangel, we are left with a puzzle. Even allowing that the words here spoken are from (or by the authority) of God, it is not clear that the “harvest” here described is in fact the Apocalypse, though the interpretation is not without merit. It is odd, though, that the Angel would say For, my Barn hath been long without Threshers. And I have kept my flayles for a long time hid in unknown places: Which flayle is the Doctrine that I deliver unto you, meaning that the mechanism by which the plan of salvation is to be completed is waiting on the arrival of a man, in this case Dee. And, once the Calls are delivered, Gabriel finds it necessary to instruct Dee, as a parent to a child who has just gotten his first hunting rifle, not to use it until they (the angels) tell him it is safe to do so. In other words, the Angel has just given Dee a loaded weapon, one

that will destroy the entire world! Tyson says, Elsewhere in the record the angel Mapsama is just as explicit about the need for Dee to await permission before attempting to use the Keys: Mapsama - These Calls are the keyes into the Gates and Cities of wisdom. Which [Gates] are not able to be opened, but with visible apparition. Dee - And how shall that be come unto? Mapsama - Which is according to the former instructions: and to be had, by calling of every Table. You called for wisdom, God hath opened unto you, his judgement: He hath delivered unto you the keyes, that you may enter; But be humble. Enter not of presumption, but of permission. Go not in rashly; But be brought in willingly: For, many have ascended, but few have entered. By Sunday you shall have all things that are necessary to be taught, then (as occasion serveth) you may practice at all times. But you being called by God, and to a good purpose. Dee - How shall we understand this Calling by God? Mapsama - God stoppeth my mouth, I will answer thee no more.(10) Despite these hints and many others, the angels never actually came out and told Dee that he was to be the instrument whereby the ritual formula for initiating the apocalypse would be planted in the midst of humanity. Here it would sit like a ticking occult time bomb, waiting for some clever magician, perhaps guided by the angels, to work it. Dee evidently never received the signal to conduct the Apocalypse Working in his lifetime. It was to be reserved for another century and another man. Tyson then discusses the later use of the Enochian system, primarily by Aleister Crowley. While this story is most interesting and useful, it will be dealt with in Volume III as part of the exploration of not only Crowley, but also Jack Parsons, the Scientology movement and the Apocalypse cults that have overrun the world like a the proverbial plague of locusts. It ought to be clear, however, that if Tyson’s reading of Dee’s diaries is correct – and aside from his statement concerning the Grand Ritual – it is supported by his references, it is problematic insofar as, whatever the angels may have told Dee, the facts don’t add up. We are left to wonder if Dee was in fact in contact with angelic forces at all or, on the contrary, if the understanding of the very term apocalypse needs to be rethought, or even something beyond this. Tyson addresses these very questions in the final section of his essay, but as before, this will be addressed in detail in Volume III.


Initiation of Shadows
Jesus said, `Blessed are the solitary and elect, for you will find the kingdom. For you are from it, and to it you will return.` -- Gospel of Thomas, Logion 49 And the Angel sayeth: Behold where thine Angel hath led thee!
-- Liber 418, The Vision and the Voice, The Cry of the 14th Aethyr, UTI

Beware, therefore, O thou who art appointed to understand the secret of the Outermost Abyss, for in every Abyss thou must assumethe mask and form of the Angel thereof. Hadst thou a name, thou wert irrevocably lost. Search, therefore, if there be yet one drop of blood that is not gathered into the cup of Babylon the Beautiful, for in that little pile of dust, if there could be one drop of blood, it should be utterly corrupt; it should breed scorpions and vipers, and the cat of slime And I said unto the Angel:Is there not one appointed as a warden? And he said : Eloi, Eloi, lama sabacthani. Such an ecstasy of anguish racks me that I cannot give it voice, yet I know it is but as the anguish of Gethsemane. And that is the last word of the Aethyr. The outposts are passed, and before the seer extends the outermost Abyss.
-- Liber 418, The Vision and the Voice, The Cry of the 11th Aethyr, IKH

It may seem untoward that a work such as this is begun with a quote from a Christian, albeit heterodox, Gospel. It is not. The Christian Mystery, when properly understood46, is a path as great as any that has ever been trod by the initiates of the Gnosis. From Egypt, through the Hebrews, the Chaldean Theurgists, the Mysteries of Eleusis, the Greek Pythagoreans and Hermetists, down through the Gnostics, the Medieval Alchemists and the Rosicrucians, on into the modern era “Occult Revival” of the Theosophical Society, the Golden Dawn culminating with the magus of the New Aeon47, all of these are but expressions of a phenomenon that has a singular purpose; the raising of the merely human to the transcendent, by whatever name one may choose to call it. And this is but the Occidental expression of this stream, for in the East there are the Indian Tantrics, Buddhists and Taoists to name but three.

46 47

See particularly Gerald Massey, Ancient Egypt, the Light of the World.

Aleister Crowley. The New Aeon is a concept that will be explored further but a short definition might be “


While each of the expressions of the magical current that governs human and planetary evolution is alike in that they are all committed to the same goal they greatly differ in their outward symbolism. This is, in part, a product of the unique position each has in the cycles of time. It is also a function of the humanity’s evolving knowledge of the universe. Aleister Crowley, founder of the Argentum Astrum or A.A. focuses on two initiations in the work of the magician which, it can be argued, are the center points of the A.A’s curriulum; 1. Obtaining Knowledge and conversation of the Holy Guardian Angel 2. The Ordeal of the Abyss The “Knowledge and conversation of the Holy Guardian Angel” is the calling forth (evocation) of the Angel that is the expression of the true self – in contradistinction to the ego-self – who will guide him further initiations on the Tree of Life up to the brink of the Abyss. In Magick in Theory and Practice, Crowley discusses the Hebrew name for God YHVH as a formula This reveals the Great work: (the second half of YHVH) is the formula which symbolizes the Great Work which we are pledged to accomplish. The first step of this is the attainment of the Knowledge and Conversation of the Holy Guardian Angel, which constitutes the Adept of the Inner Order.
-- Crowley, Magick in Theory and Practice

The process by which the first of the two great initiations is accomplished is explained: The magician becomes filled with God, fed upon God, intoxicated with God. Little by little his body will become purified by the internal lustration of God; day by day his mortal frame, shedding its earthly elements, will become in very truth the Temple of the Holy Ghost. Day by day matter is replaced by Spirit, the human by the divine; ultimately the change will be complete; God manifest in flesh will be his name. This is the most important of all magical secrets that ever were or are or can be. To a Magician thus renewed the attainment of the Knowledge and Conversation of the Holy Guardian Angel becomes an inevitable task;

Therefore we see that the path of initiation is not purely a matter of will but, rather is a function of cosmic law; while the magician may choose to begin or abandon the Great Work at any given time, every being at some point must ascend the spheres of the Tree of Life and attain to the Supernal realm. This import of this idea will become clear later..

Down Unto Da’ath
On the Ego Death48 site Michael Hoffman, in The Revelation, Apocalypse, and Last Judgement discusses the “higher and lower” senses of Christian interpretation. The Jesus allegory is designed to be received and understood in two opposing senses: an earlier, lower sense, and a later, higher sense. This issue is well understood to Christian scholars of whatever stripe; the Gospels themselves point out that the teaching of Christ is clothed in allegory, or parables: Matthew: 13 : 10 And the disciples came, and said unto him, Why speakest thou unto them in parables? Matthew: 13 : 11 And he answered and said unto them, Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given. Matthew: 13 : 12 For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath. Matthew: 13 : 13 Therefore speak I to them in parables; because seeing they see not, and hearing they hear not, neither do they understand.
--American Standard Version --Matthew Chapter 13

In a greater sense, the Gospels themselves are, in their narrative form, parables of the path or “Way” (the earliest Christians apparently called their movement “The Way”) which every believer was called to follow that the Way that they become as Christ. Paul uses this terminology often, for example: Colossians 1 : 27 to whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory: Galatians 4 : 19 My little children, of whom I am again in travail until Christ be formed in you -- American Standard Version Hoffman describes the lower view: The lower understanding of Jesus and morality is that Jesus is a judge of each person's moral soul after the person's bodily death…if the person used their free will to perform morally good … Jesus…will send them to heaven for their reward of eternal pleasure. (If not) Jesus will judge them to be a follower of the king of the devils, and will send them to hell ..This way of thinking accepts all sorts of ideas: free will, supernatural miracles, the devil as an




actual creature, heaven and hell after bodily death, bodily resurrection, spirit creatures, the virgin birth, etc..

The higher understanding…is that Jesus is an allegorical figure and avatar for that which completely controls our destiny in every detail. A person has no metaphysically free will, and thus is incapable of moral action good or bad, and is exempt from moral judgement.
The person (in this view) is merely a helpless puppet that is completely controlled by God or Fate, which is the almighty power that forces every action, every thought, and every act of will into the person. (in this view the believer enters) heaven, specifically considered as the kingdom of God…(since) there is no room for personal moral responsibility or judgment of oneself as a moral agent… living in the lower mental world model is living in hell and worshipping the devil. One is born into hell but is lifted up into heaven during life, if ever, during the ego-death experience in life. (In this view,) to believe in Jesus is to believe in the principle of moral exemption that follows from determinism (for the sarkikoi), to believe in Jesus is to consider oneself a moral agent with sovereign power that one directs toward confessing believe in Jesus. To the higher thinking, such a person only claims to follow Jesus; they actually follow the devil, worship the devil, and are a slave of the devil. To the higher thinking, to confess Jesus as Lord is to believe that Jesus on the cross is a perfect allegorical representation of determinist morality in which God is the only one deserving moral punishment. To the higher thinking, Jesus on the cross is being justly punished for God's universal guilt. This carries over into soteriological ideas: The lower mind thinks the person is judged and sent to heaven or hell after bodily death. The higher mind thinks the person is judged by the light of the Holy Spirit during the ego-death in life. and cosmology: "Eternity" to the lower mind is a long time. "Eternity" to the higher mind is the timelessness during which determinism and the illusory, lying nature of ego are experienced. 49

--all quotes from: http://www.egodeath.com/MetaphorsApocalypseRevelationEndOfTime.htm


Gate of Manifestation
(T)here are seven types of men, for every one belongs to one of the seven Rays into which the great wave of evolving life is distinctly divided. It would seem that one Adept on each of the Rays is appointed to attend to the training of beginners, and all those who are coming along His particular Ray of evolution pass through His hands.
--The Masters And The Path C. W. Leadbeater

And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth.
--New Testament- American Standard Version Revelation 5:6

1. The Gate of Manifestation is the ever-rolling Abyss. Accursed are they who tread the paths and seek out the citadel of the terrible god that dwells therein. 2. Who has sought to number the Dweller on the Threshold has fallen prey to the Demon of Time/Space, for they are 0 become 2 in the transform of +/- 1. 3. The form visible of the gate is the Avatar of Azag/thoth by the guardians of a mystery, for He is the Lord of Artifice and all things are shaped by His hand. Thereby he is called the Magician by the wise, the enchanter of thought who creates from the Void the manifest forms of extended space. 4. Know this and despair, for the Terrible One is thy master until you go up unto Golgotha and forfeit thy life. For all form cometh forth from his throne at the center of the universe. Who shall open the secret gate of the Black Moon and rouse the sleeping Dragon? For on that day you will surly be devoured by the demons that gather round His throne. [thereafter comes the Concealed One and the Word thereof….]


The Concealed One
As Christ is unto the Word of Light, so there is an inversion of the Logos which is mythologically transcribed as the twins or the Lion and the Serpent (or Dragon). The key of the Victory of Christ is the (eventual) unification of the Christic-Luciferic Logos, the One Word of the Father. As the magus ascends unto the rarified reaches of existence, the two shall be seen to first overlap and then to be joined in mutual orbit, as members of a binary star system, and then to be aspects of the singular Logos of the Pleroma. Thus it is understood that the walker of the Path must work with both formulae, positive or Christic and negative or Luciferian. Thus, irregardless of the nonsense about the Devil or demonolatry or what have you, the Left hand current is equally important for those that would gain the Height.50 [this is recapitulated in the Ascension of the Initiate] The Lion/Serpent is a symbol of ancient pedigree. It is found in the Mitra cult as well as Egyptian and Gnostic iconography. … The name of the Hebrew letter Teth means serpent, and Teth is attributed to the zodiacal sign of Leo, the lion. Teth corresponds to the Tarot Trump called "Lust," or, in the old system, "Strength." This Trump depicts the relationship between CHAOS and BABALON. While the Lion and the Serpent are both associated with Teth/Leo, the serpent is also a symbol of the zodiacal sign Scorpio. Leo and Scorpio are both Fixed Signs, but whereas Leo is a fiery sign, ruled by the Sun, Scorpio is a watery sign, ruled by Mars (or Pluto), and Scorpio and Leo are located square to each other on the wheel of the zodiac. Also, Scorpio is attributed to the Hebrew letter Nun, which corresponds to the Tarot Trump called "Death." Leo can be viewed as representing the conscious Will, or the Will to Live, Scorpio can be viewed as representing the unconscious Will, or the Will to Die. Therefore the complex is a manifestation of the sexual/survival instinct. Indeed this symbolism is found, in whole or in part operating in practically all major myth-cycles. Crowley adapted this symbolism for his Gnostic Mass and also for the foundation of his understanding of Baphomet. Crowley devised this theoretical view as: BAFOMIThR = Father (of) Mithra; also 8 letters


see Section II angel of the Abyss, infra.


indicates Mercury; also 729 = Kephas, stone, the name Jesus gave Peter as the founder of the Church, the Cubic Stone which was the Corner of the Temple; also the inverted pentagram, the hermaphrodite fully grown; also the original being, Zeus Arrhenothelus or Bacchus Diphues; also the Androgyne, the hieroglyph of arcane perfection; also the emblem of Pan Pangenetor as symbolized by Atu XV, the "Devil" Trump of the Tarot51. As noted, Levi wrote concerning Baphomet and his glyph of the gos/demon is the most famous representation of him by far. (I)n his now famous drawing of "The Devil" of the Tarot, a winged, goatheaded being with human female breasts and a Caduceus for a phallus, seated upon a cubic stone which rests upon a globe, with its right arm raised toward a waxing crescent moon and inscribed solve, its left arm lowered toward a waning crescent moon and inscribed coagula, a flaming torch between its horns and an upright pentagram on its forehead. Baphomet is the Union of Opposites: Synthesis of Thesis and Antithesis, Chokhmah and Binah united in Tiphareth; the sperm and egg united in the zygote; Yod the Father and Heh the Mother united in Vav the Son; etc. The idea is found in the school of Simon Magus as the fragmentary text Apophasis Megalê shows; Baphomet is the Father, the Demiurge which manifests in the Middle Space between the male Great Power and the female Great Thought.




Apophasis Megalê (fragment)
The Great Announcement. This is the Book of the Showing Forth of Voice-and-Name from the Thought of the Great Power, the Boundless. Wherefore shall it be sealed up, and hidden, and veiled, and shall be laid in the Habitation wherein the Root of the Worlds is established. Unto you, therefore, I say what I say, and write what I write, and the writing is this: Of the universal Aeons there are two branches, having neither beginning nor end, springing from one Root, which is the Power Silence, invisible, inapprehensible. Of these two branches, one appears above, which is the Great Power, the Universal Mind, which pervades all things, and is male; the other appears below, the Great Thought, which is female, and which gives birth to all things. Thus, these, set opposite each other, unite and bring forth the Middle Space, an incomprehensible Aether having neither beginning nor end. In this Aether is the Father who sustains and nourishes all those things which have a beginning and an end. This is He who has stood, standeth, and shall stand, a male-female power, after the likeness of the pre-existing Boundless Power, which has neither beginning nor end, but exists in oneness. It was from this Boundless Power that Thought, which had previously been hidden in oneness, first proceeded and became twain. And each of them was one. For He, when He contained Thought within Himself, was alone. Yet was He not `the first,' though `pre-existing,' for it was only when He was manifested to Himself from Himself that there was a `second.' Nor was He called Father before Thought had named Him Father. Just as, then, in producing Himself from Himself, He manifested to Himself His own Thought, so also His manifested Thought did not create the Father, but contemplating Him hid him -- that is, His Power -- within Herself; and thus there is a male-and-female Power-and-Thought. Therefore, Power does not in any way differ from Thought, they being One. From the things above is found Power, and from those below Thought. Thus it comes to pass that that which is manifested from them, though One, is found to be Two, male-female, containing the female within itself. This One is Mind in Thought; for they are in reality One, but when separated from each other they appear as Two.


The Revelation of the Concealed One
Don't fail to see Nyarlathotep if he comes to Providence. He is horrible-horrible beyond anything you can imagine--but wonderful. He haunts one for hours afterward. I am still shuddering at what he showed. … I had never heard the name NYARLATHOTEP before, but seemed to understand the allusion. Nyarlathotep was a kind of itinerant showman or lecturer who held forth in publick halls and aroused widespread fear and discussion with his exhibitions. These exhibitions consisted of two parts--first, a horrible--possibly prophetic--cinema reel; and later some extraordinary experiments with scientific and electrical apparatus. As I received the letter, I seemed to recall that Nyarlathotep was already in Providence.... I seemed to remember that persons had whispered to me in awe of his horrors, and warned me not to go near him. But Loveman's dream letter decided me.... As I left the house I saw throngs of men plodding through the night, all whispering affrightedly and bound in one direction. I fell in with them, afraid yet eager to see and hear the great, the obscure, the unutterable Nyarlathotep.52 It was the Concealed One that revealed the twin configuration of the matrix and appeared before me speaking the Word by which the pattern is initialized. The Word in question is spoken over the brink of the very abyss, thus projected across the waters thereof, reveals the mystical configuration of the MChA cultus. And this mystery is a curse upon the Worlds and the revelation of it. The Demon appeared in the form of a flayed corpse, an Avatar that is known to certain cults that practice abominable rites, including human sacrifice, torture of the most inhuman kind and others only whispered about. The god was worshipped by the blood priests and sorcerers of the Maya and Aztecs and there is indications he was known in both the Vedic and Celtic mysteries. The most detailed descriptions come, of course, from the fantastical accounts of the European witch trials in the Middle Ages. He vibrated a Word, a formula of great power when used to activate certain configurations of the matrix . This formula is not simply a


^ H. P. Lovecraft, letter to Reinhardt Kleiner, December 21, 1921; cited in Lin Carter, Lovecraft: A Look Behind the Cthulhu Mythos, pp. 18-19.(quote Wikipedia, http://en.wikipedia.org/wiki/Nyarlathotep)


“barbarous name”; the structure of it and the associated QBL analysis reveals the theological definition of the forces implied in the use of the configuration. The numerical value 88 contains the primary key of the revelation; the completion of the Gnostic formula IAO (10+1+70=81) in silence (Zain) provides the proof of the formula as IAOZ (10+1+70+7=88) is kabbalistically equivalent to Word of the Silent Aeon, which itself is the completion of the Cycle. [the formulas is not here given] Beyond this I shall not write.


Appendix - [1] Microcosmic Evolution as Alchemical Process

Primary phase: Operative Alchemy
We are given the following process as typical of the Alchemical Great Work which we may apply to the operational stream of the order 3 matrix which codes\encodes the creative formulae of the Universe. 1. Black == 0 2. White == +-1 3. Red == 2 The definition of the process is further defined in the stages which are 7: 1. Conjunctio 2. Solutio 3. Calcination 4. Reductio 5. Seperatio 6. Celestial Conjunction 7. Death of the Offspring (Child) or the product. Which in its successful completion leads to the generation of the Stone. Next, the numerical sequence\stream bounded by 0 11 produces the following definitions: 1. 0,1,2 2. 4 3. 7 4. 11 thus the fundamental processes the Cubical Matrix of the Stone. the sum of the stream to this point ( 0 + 1 + 2 + 4) the sum of 4 and 7 ( 4 + 7 = 11)

0 + [+1] + [-1] + 2 + 7 ==11

[2] Secondary Phase: Micro Universe Design 1. Meta\Physic Formulas applying 2==0, 209

2. Transformations – 0==2 is the primary transform of any formal\real Universe and delineates the structural process which occurs in the opening of the channel of force through the Void or Uncreate (positive Singularity or White Hole). 3. The sum of all members of the newly birthed Universe provides the following: Where n = state matrix of any form, the direction of the (evolutionary) Force unfolding from its pure state (undifferentiated as Form) is therefore the defined Linear Extension of the positive flow such that 0 2 ( 0 becomes manifest or transformed into a duality ) then the sum of the states of the transform are also == 2.



The Approach to the Abyss

J.K. Huysmans (J.K. Huysmans was to embrace orthodc Christianity) although not before exploring the realms of late 19th century occultism and demonology. He chose as his guide an unfrocked Abbe named Boullan, whom he believed to be wronged by the ecclesiastical authorities - only to discover, after Boullan’s death, that he was rather worse than anyone suspected. Huysmans excursion into demonology is described in one of his most powerful novels, La Bas (Down Below), which brought him wider notoriety than a Rebours. But the student who by now knows his Huysmans can see perfectly well that all this is just one more attempt to solve the problem of his boredom. And, moreover, he has failed to solve it, because he has failed to grasp that it is his own fault. This become quite clear in a key episode in which the hero, Durtal, receives a letter from an unknown woman declaring her admiration. The reader’s curiosity is piqued, … and he and Durtal’s attempts to establish her identity keep him amused and absorbed. Inevitably, when Durtal finally meets Hyacinthe Chantelouve, that experienced coquette pretends indifference, and he is soon convinced that he is in love with her. But when she finally comes to his apartment, and vanishes into the bedroom, he realises that he no longer desires her. ‘Disillusion had come even before possession.’ And after possessing her: ‘Ah yes, his disillusion was complete. The satiety following justified the lack of appetite preceding. She revolted and horrified him. Was it possible to have so desired a woman, only to come to - that?
--Colin Wilson, The Word-Painter of Paris Joris-Karl Huysmans53

In Là-Bas we are in yet another stage of this strange pilgrim's progress. The disgust which once manifested itself in the merely external revolt against the ugliness of streets, the imbecility of faces, has become more and more internalised, and the attraction of what is perverse in the unusual beauty of art has led, by some obscure route, to the perilous halfway house of a corrupt mysticism. The book, with its monstrous pictures of the Black Mass and of the spiritual abominations of Satanism, is one step further in the direction of the supernatural; and this, too, has its desperate, unlooked-for conclusion: "Christian glory is a laughingstock to our age; it contaminates the supernatural and casts out the world to come." In Là-Bas we go down into the deepest gulf…54
-- The Symbolist Movement in Literature, Arthur Symons

53 54

http://abrax7.stormloader.com/huysman.htm http://www.huysmans.org/symbolist2.htm


The Approach to the Abyss I – La Bas
"Did you expect to meet saints here?" She shrugged her shoulders and opened a door. They were in a chapel with a low ceiling crossed by beams gaudily painted with coal-tar pigment. The windows were hidden by great curtains. The walls were cracked and dingy. Durtal recoiled after a few steps. Gusts of humid, mouldy air and of that indescribable new-stove acridity poured out of the registers to mingle with an irritating odour of alkali, resin, and burnt herbs. He was choking, his temples throbbing. He advanced groping, attempting to accustom his eyes to the halfdarkness. The chapel was vaguely lighted by sanctuary lamps suspended from chandeliers of gilded bronze with pink glass pendants. Hyacinthe made him a sign to sit down, then she went over to a group of people sitting on divans in a dark corner. Rather vexed at being left here, away from the centre of activity, Durtal noticed that there were many women and few men present, but his efforts to discover their features were unavailing. As here and there a lamp swayed, he occasionally caught sight of a Junonian brunette, then of a smooth-shaven, melancholy man. He observed that the women were not chattering to each other. Their conversation seemed awed and grave. Not a laugh, not a raised voice, was heard, but an irresolute, furtive whispering, unaccompanied by gesture. "Hmm," he said to himself. "It doesn't look as if Satan made his faithful happy." A choir boy, clad in red, advanced to the end of the chapel and lighted a stand of candles. Then the altar became visible. It was an ordinary church altar on a tabernacle above which stood an infamous, derisive Christ. The head had been raised and the neck lengthened, and wrinkles, painted in the cheeks, transformed the grieving face to a bestial one twisted into a mean laugh. He was naked, and where the loincloth should have been, there was a virile member projecting from a bush of horsehair. In front of the tabernacle the chalice, covered with a pall, was placed. The choir boy folded the altar cloth, wiggled his haunches, stood tiptoe on one foot and flipped his arms as if to fly away like a cherub, on pretext of reaching up to light the black tapers whose odour of coal tar and pitch was now added to the pestilential smell of the stuffy room. Durtal recognized beneath the red robe the "fairy" who had guarded the chapel entrance, and he understood the role reserved for this man, whose

sacrilegious nastiness was substituted for the purity of childhood acceptable to the Church. Then another choir boy, more hideous yet, exhibited himself. Hollow chested, racked by coughs, withered, made up with white grease paint and vivid carmine, he hobbled about humming. He approached the tripods flanking the altar, stirred the smouldering incense pots and threw in leaves and chunks of resin. Durtal was beginning to feel uncomfortable when Hyacinthe rejoined him. She excused herself for having left him by himself so long, invited him to change his place, and conducted him to a seat far in the rear, behind all the rows of chairs. "This is a real chapel, isn't it?" he asked. "Yes. This house, this church, the garden that we crossed, are the remains of an old Ursuline convent. For a long time this chapel was used to store hay. The house belonged to a livery-stable keeper, who sold it to that woman," and she pointed out a stout brunette of whom Durtal before had caught a fleeting glimpse. "Is she married?" "No. She is a former nun who was debauched long ago by Docre." "Ah. And those gentlemen who seem to be hiding in the darkest places?" "They are Satanists. There is one of them who was a professor in the School of Medicine. In his home he has an oratorium where he prays to a statue of Venus Astarte mounted on an altar." "No!" "I mean it. He is getting old, and his demoniac orisons increase tenfold his forces, which he is using up with creatures of that sort," and with a gesture she indicated the choir boys. "You guarantee the truth of this story?" "You will find it narrated at great length in a religious journal. _Les annales de la saintete_. And though his identity was made pretty patent in the article, the man did not dare prosecute the editors.--What's the matter with you?" she asked, looking at him closely.

"I'm strangling. The odour from those incense burners is unbearable." "You will get used to it in a few seconds." "But what do they burn that smells like that?" "Asphalt from the street, leaves of henbane, datura, dried nightshade, and myrrh. These are perfumes delightful to Satan, our master." She spoke in that changed, guttural voice which had been hers at times when in bed with him. He looked her squarely in the face. She was pale, the lips pressed tight, the pluvious eyes blinking rapidly. "Here he comes!" she murmured suddenly, while women in front of them scurried about or knelt in front of the chairs. Preceded by the two choir boys the canon entered, wearing a scarlet bonnet from which two buffalo horns of red cloth protruded. Durtal examined him as he marched toward the altar. He was tall, but not well built, his bulging chest being out of proportion to the rest of his body. His peeled forehead made one continuous line with his straight nose. The lips and cheeks bristled with that kind of hard, clumpy beard which old priests have who have always shaved themselves. The features were round and insinuating, the eyes, like apple pips, close together, phosphorescent. As a whole his face was evil and sly, but energetic, and the hard, fixed eyes were not the furtive, shifty orbs that Durtal had imagined. The canon solemnly knelt before the altar, then mounted the steps and began to say mass. Durtal saw then that he had nothing on beneath his sacrificial habit. His black socks and his flesh bulging over the garters, attached high up on his legs, were plainly visible. The chasuble had the shape of an ordinary chasuble but was of the dark red colour of dried blood, and in the middle, in a triangle around which was an embroidered border of colchicum, savin, sorrel, and spurge, was the figure of a black billy-goat presenting his horns. Docre made the genuflexions, the full-or half-length inclinations specified by the ritual. The kneeling choir boys sang the Latin responses in a crystalline voice which trilled on the ultimate syllables of the words. "But it's a simple low mass," said Durtal to Mme. Chantelouve. She shook her head. Indeed, at that moment the choir boys passed behind the altar and one of them brought back copper chafing-dishes, the other, censers, which they distributed to the congregation. All the women enveloped themselves in the smoke. Some held their heads right over the

chafing-dishes and inhaled deeply, then, fainting, unlaced themselves, heaving raucous sighs. The sacrifice ceased. The priest descended the steps backward, knelt on the last one, and in a sharp, tripidant voice cried: "Master of Slanders, Dispenser of the benefits of crime, Administrator of sumptuous sins and great vices, Satan, thee we adore, reasonable God, just God! "Superadmirable legate of false trances, thou receivest our beseeching tears; thou savest the honour of families by aborting wombs impregnated in the forgetfulness of the good orgasm; thou dost suggest to the mother the hastening of untimely birth, and thine obstetrics spares the still-born children the anguish of maturity, the contamination of original sin. "Mainstay of the despairing Poor, Cordial of the Vanquished, it is thou who endowest them with hypocrisy, ingratitude, and stiff-neckedness, that they may defend themselves against the children of God, the Rich. "Suzerain of Resentment, Accountant of Humiliations, Treasurer of old Hatreds, thou alone dost fertilize the brain of man whom injustice has crushed; thou breathest into him the idea of meditated vengeance, sure misdeeds; thou incitest him to murder; thou givest him the abundant joy of accomplished reprisals and permittest him to taste the intoxicating draught of the tears of which he is the cause. "Hope of Virility, Anguish of the Empty Womb, thou dost not demand the bootless offering of chaste loins, thou dost not sing the praises of Lenten follies; thou alone receivest the carnal supplications and petitions of poor and avaricious families. Thou determinest the mother to sell her daughter, to give her son; thou aidest sterile and reprobate loves; Guardian of strident Neuroses, Leaden Tower of Hysteria, bloody Vase of Rape! "Master, thy faithful servants, on their knees, implore thee and supplicate thee to satisfy them when they wish the torture of all those who love them and aid them; they supplicate thee to assure them the joy of delectable misdeeds unknown to justice, spells whose unknown origin baffles the reason of man; they ask, finally, glory, riches, power, of thee, King of the Disinherited, Son who art to overthrow the inexorable Father!" Then Docre rose, and erect, with arms outstretched, vociferated in a ringing voice of hate:


"And thou, thou whom, in my quality of priest, I force, whether thou wilt or no, to descend into this host, to incarnate thyself in this bread, Jesus, Artisan of Hoaxes, Bandit of Homage, Robber of Affection, hear! Since the day when thou didst issue from the complaisant bowels of a Virgin, thou hast failed all thine engagements, belied all thy promises. Centuries have wept, awaiting thee, fugitive God, mute God! Thou wast to redeem man and thou hast not, thou wast to appear in thy glory, and thou sleepest. Go, lie, say to the wretch who appeals to thee, 'Hope, be patient, suffer; the hospital of souls will receive thee; the angels will assist thee; Heaven opens to thee.' Impostor! thou knowest well that the angels, disgusted at thine inertness, abandon thee! Thou wast to be the Interpreter of our plaints, the Chamberlain of our tears; thou wast to convey them to the Father and thou hast not done so, for this intercession would disturb thine eternal sleep of happy satiety. "Thou hast forgotten the poverty thou didst preach, enamoured vassal of Banks! Thou hast seen the weak crushed beneath the press of profit; thou hast heard the death rattle of the timid, paralyzed by famine, of women disembowelled for a bit of bread, and thou hast caused the Chancery of thy Simoniacs, thy commercial representatives, thy Popes, to answer by dilatory excuses and evasive promises, sacristy Shyster, huckster God! "Master, whose inconceivable ferocity engenders life and inflicts it on the innocent whom thou darest damn--in the name of what original sin?-whom thou darest punish--by the virtue of what covenants?--we would have thee confess thine impudent cheats, thine inexpiable crimes! We would drive deeper the nails into thy hands, press down the crown of thorns upon thy brow, bring blood and water from the dry wounds of thy sides. "And that we can and will do by violating the quietude of thy body, Profaner of ample vices, Abstractor of stupid purities, cursed Nazarene, do-nothing King, coward God!" "Amen!" trilled the soprano voices of the choir boys. Durtal listened in amazement to this torrent of blasphemies and insults. The foulness of the priest stupefied him. A silence succeeded the litany. The chapel was foggy with the smoke of the censers. The women, hitherto taciturn, flustered now, as, remounting the altar, the canon turned toward them and blessed them with his left hand in a sweeping gesture. And suddenly the choir boys tinkled the prayer bells. It was a signal. The women fell to the carpet and writhed. One of them seemed to be worked by a spring. She threw herself prone and waved her

legs in the air. Another, suddenly struck by a hideous strabism, clucked, then becoming tongue-tied stood with her mouth open, the tongue turned back, the tip cleaving to the palate. Another, inflated, livid, her pupils dilated, lolled her head back over her shoulders, then jerked it brusquely erect and belaboured herself, tearing her breast with her nails. Another, sprawling on her back, undid her skirts, drew forth a rag, enormous, meteorized; then her face twisted into a horrible grimace, and her tongue, which she could not control, stuck out, bitten at the edges, harrowed by red teeth, from a bloody mouth. Suddenly Durtal rose, and now he heard and saw Docre distinctly. Docre contemplated the Christ surmounting the tabernacle, and with arms spread wide apart he spewed forth frightful insults, and, at the end of his forces, muttered the billingsgate of a drunken cabman. One of the choir boys knelt before him with his back toward the altar. A shudder ran around the priest's spine. In a solemn but jerky voice he said, "_Hoc est enim corpus meum_," then, instead of kneeling, after the consecration, before the precious Body, he faced the congregation, and appeared tumefied, haggard, dripping with sweat. He staggered between the two choir boys, who, raising the chasuble, displayed his naked belly. Docre made a few passes and the host sailed, tainted and soiled, over the steps. Durtal felt himself shudder. A whirlwind of hysteria shook the room. While the choir boys sprinkled holy water on the pontiff's nakedness, women rushed upon the Eucharist and, grovelling in front of the altar, clawed from the bread humid particles and drank and ate divine ordure. Another woman, curled up over a crucifix, emitted a rending laugh, then cried to Docre, "Father, father!" A crone tore her hair, leapt, whirled around and around as on a pivot and fell over beside a young girl who, huddled to the wall, was writhing in convulsions, frothing at the mouth, weeping, and spitting out frightful blasphemies. And Durtal, terrified, saw through the fog the red horns of Docre, who, seated now, frothing with rage, was chewing up sacramental wafers, taking them out of his mouth, wiping himself with them, and distributing them to the women, who ground them underfoot, howling, or fell over each other struggling to get hold of them and violate them. The place was simply a madhouse, a monstrous pandemonium of prostitutes and maniacs. Now, while the choir boys gave themselves to the men, and while the woman who owned the chapel, mounted the altar caught hold of the phallus of the Christ with one hand and with the other held a chalice between "His" naked legs, a little girl, who hitherto had not budged, suddenly bent over forward and howled, howled like a dog.

Overcome with disgust, nearly asphyxiated, Durtal wanted to flee. He looked for Hyacinthe. She was no longer at his side. He finally caught sight of her close to the canon and, stepping over the writhing bodies on the floor, he went to her. With quivering nostrils she was inhaling the effluvia of the perfumes and of the couples. "The sabbatic odour!" she said to him between clenched teeth, in a strangled voice.


The Approach to the Abyss II – Liber Os Abysmi vel Da’ath
Stoop not down into the darkly splendid World wherein continually lieth a faithless Depth and Hades wrapped in clouds, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss, ever espousing a body unluminous, formless and void. –Chaldean Oracles Who shall speak, that hath not attained, neither in this world or the world above? For it is written : Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: --Mark 3:28-9 Thus is the word of CHORONZON “I”, and this is the word against the Spirit, the irredeemable utterance that binds the soul to the Sons of Iniquity and thereby renders the light of the Father and shuts it up in darkness. This is the crime of the Black Lodge and the Adepts thereof, the hiding of the Pearl of light in the false structures and darkness of Self. And these shall come against thee and plague thee as the demons of the waste do plague those that travel there by night and thou shall overcome the seductions of the Black Brothers, for even as the light is concealed it doth burn infinitly hotter and shall, in the fulness of time, devour the ones who seeks to horde this treasure against the will of the Father. And when the demons of the mind and self are burned up, all that shall remain is Silence.

A Comment upon Liber OS ABYSMI vel DA’ATH
1. This book is the Gate of the Secret of the Universe.
- the gate is the entrance to the Great Outer Abyss. The secret is the passage through Abyss and the reintegration of the magicians psyche in Binah, the first sephirot on “the other side” which exists in the pleroma, the dwelling of the Eternal Gods. (see 9coils, verse 3)

2. Let the Exempt Adept procure the Prolegomena of Kant, and study it, paying special attention to the Antinomies.
<Etc. Let the student be guided by his ingenium and ability to discern those works which shall be of use here. While the works mentioned by A.C. are useful there has been much written in thisvein since the War>


9. Let him also be accomplished in Logic. (Formal Logic, Keynes.) Further let him study any classical works to which his attention may be sufficiently directed in the course of his reading. 10. Now let him consider special problems, such as the Origin of the World, the Origin of Evil, Infinity, the Absolute, the Ego and the nonEgo, Freewill and Destiny, and such others as may attract him. 11. Let him subtly and exactly demonstrate the fallacies of every known solution, and let him seek a true solution by his right Ingenium.
Here the method is provided for the invocation of the Abyss. Essentially, the goal is to breakdown the structures in the ego which create the illusion that the Universe is a unified around the Self. These complexes act quite subconsciously and because they are hidden from the conscious mind are not questioned. By studying the philosophical texts, the aspirant will (should) become aware of the fact that philosophy is built on a foundation of sand in that philosophers must assume certain untestable theorems (such as the existence or not of God or Evil or Truth or the nature of these things). It is impossible to begin from first principles. As the first principals of any system are by definition (following the logic of the Incompleteness Theorem) untestable from within the system itself, and therefore unprovable, any serious persuit of the works sited above should cause the aspirant to come to the conclusion that the catagories of metephysics exist ONLY in the mind or perhaps, not at all. Since this is the foundation of the Ego (the assumptions of existance and its “meaning” irregardless of the specific tenets the individual consciousness has been indoctrinated into) the aspirant will at this point be overcome by an existential dread as understanding dawns upon him \ her that ‘true’ (i.e. beyond the phenomenal) REALITY IS UNKNOWABLE TO REASON. Reason creates constructs of logic that, while successful in limited application are useless in contemplating the entirety of the universe. Words and symbols are not things and so fail when confronted by the Abyss. Then he will come to understand that since the Ego, a construct of these very signs, cannot know itself, it is NOT the SELF. And with this, one comes to the edge of the Abyss.

12. In all this let him be guided only by clear reason, and let him forcibly suppress all other qualities such as Intuition, Aspiration, Emotion, and the like. 13. During these practices all forms of Magick Art and Meditation are forbidden to him. It is forbidden to him to seek any refuge from his intellect.
As the Ego is a product of the false constructs of reason, irrational or “super-rational” considerations are tobe set aside for the duration of the Work.

14. Let then his reason hurl itself again and again against the blank wall of mystery which will confront him.

15. Thus also following is it said, and we deny it not. At last automatically his reason will take up the practice, sua sponte, and he shall have no rest therefrom. 16. Then will all phenomena which present themselves to him appear meaningless and disconnected, and his own Ego will break up into a series of impressions having no relation one with the other, or with any other thing. 17. Let this state then become so acute that it is in truth Insanity, and let this continue until exhaustion.
Once the Ego loses its grip on the mind, it will collapse inward on itself, attempting to shore up its base by attaching itself to any flotsom that is drawn into the gravitational pull of the nothingness of the Abyss. It shall depend on the aspirant to save it, evoking demons of desire and fear, hoping to draw the Awareness into identification with the body. One must be on guard lest the destruction of the self be arrested, else the remaining egocomplex be inflated, for here is where the minds of men produce the waking horrors of the World. Annihilation must be total.

18. According to a certain deeper tendency of the individual will be the duration of this state.
Abandon all hope, ye who enter here.

19. It may end in real insanity, which concludes the activities of the Adept during this present life, or by his rebirth into his own body and mind with the simplicity of a little child.
Jesus said, `The person old in days won’t hesitate to ask a little child seven days old about the place of life, and that person will live. For many of the first will be last, and will become a single one.` Gosp. Thos., Logion 4 The danger here is not metaphorical, in that the mechanisms of the Ego are still functioning without the “program” which controls it. The program is of course the construct of the world socially imprinted upon the Ego from the moment the awareness is brought into the cold light of day. As such, if the Ego is left to integrate itself outside of the strictures of social boundaries and is as yet unascended, the most bizarre and terrible pathologies shall manifest as the awareness coalesces around the KAOS of the true SELF. And he shall fall from the Tree into the Pit. Once this occurs, the aspirant shall become a thing of utter darkness and shall ravage and rend all that comes within his sight, until such time as the body giveth up the life and he shall be freed. Woe to him who has fallen thus, for thy life is forfeit and each second must be paid for against the tides of time.

20. And then shall he find all his faculties unimpaired, yet cleansed in a manner ineffable.
Having swept away the masks of I, the gates of the fortress are thus open and the Adept is free to perceive the Universe as it is, the Boundless 116

continuum of being which flows ever from the Breath of the FATHER. And no-thing shall be seperated from any other, and all things shall be seen as permutation of the One thing, and thus are all things but modes of the Infinite.

21. And he shall recall the simplicity of the Task of the Adeptus Minor*, and apply himself thereto with fresh energy in a more direct manner.
* the knowledge and conversation of the Holy Guardian Angel

22. And in his great weakness it may be that for awhile the new Will and Aspiration are not puissant, yet being undisturbed by those dead weeds of doubt and reason which he hath uprooted, they grow imperceptibly and easily like a flower.
And here is set a stumbling block against those who look onto the work of the Adept with fear, for they shall see the adept filled up with the Emptiness of Eternity and shall speak against him, saying, ‘he hath not attained, he liveth still and hath his root in the Earth even as before.’ Whomsover shall look upon the Master thus and speak thus shall be accursed, and a thousand plagues be upon them and their seed (meaning their future incarnations, not their children), for they knoweth not, and will not, and dare not, and if they cannot even keep silent they shall have none save the caresses of CHORONZON himself, and they shall be bound at the end of the time alloted, and cast into the Bottomless Pit. For whomsoever seekest with purity of purpose shall attain, and whomsoever shall stand against the Adepts shall be devoured from within, that the Light that dwelleth within be freed and all else be burned up as the chaff seperated from the wheat.

23. And with the reappearance of the Holy Guardian Angel* he may be granted the highest attainments, and be truly fitted for the full experience of the destruction of the Universe. And by the Universe We mean not that petty Universe which the mind of man can conceive, but that which is revealed to his soul in the Samadhi of Atmadarshana.
There can be no comment to this, save only an affirmation of our commitment unto the truth thereof. *The Angel appears once the Aspirant has successfully endured the Ordeal of the Abyss and taken his place in the GWB as a Master of the Temple. See Liber 418, 8th Aethyr.

24. Thence may he enter into a real communion with those that are beyond, and he shall be competent to receive communication and instruction from Ourselves directly.
Hath not the Teacher said unto thee ‘thou holdest in thy hand the Keys to the Kingdom, and also of Da’ath and Hell? If thy master hath set thee upon the road, shall you not journey onward, toward the height and the ultimate attainment. Each to each, unto the Word and the mysteries shown forth by the Angel. All else shall be bound up in Silence. 117

25. Thus shall We prepare him for the confrontation of Choronzon and the Ordeal of the Abyss, when we have received him into the City of the Pyramids.
- see 14th Aethyr, Which is Called UTI (Liber 418)

26. So, being of Us, let the Master of the Temple accomplish that Work which is appointed. (In Liber CDXVIII. is an adequate account of this Ordeal and Reception. See also Liber CLVI. for the preparation.)
see Liber 418 – the Vision and the Voice, infra

27. Also concerning the Reward thereof, of his entering into the Palace of the King's Daughter, and of that which shall thereafter befall, let it be understood of the Master of the Temple. Hath he not attained to Understanding? Yea, verily, hath he not attained to Understanding?



Phase [1.0] The Z-9 Phase [1.1] Black Matrix / Theoretical Formulae Phase [1.2] Black Matrix / Praxis Phase / Z Supplemental – Resurrection


PHASE / Z Part I

The Z9 Phase

Phase [1.0] The Z-9 Phase 1. Gnosis – Cosmos – Telos Part I 2. Advent of the HGA 3. Gnosis – Cosmos – Telos Part II 4. The Gifts of the Spirit 5. Jerusalem the harlot 6. Origen 7. Unto the Churches of the Third AEON


Gnosis, Cosmos, Telos
A Theology of Process August 19, 2006 The question of the metaphysical relation of God and creativity is a watershed between process theism and more traditional forms of theism. Process philosophy, modifying a statement from Plato's Sophist (247e), affirms that the most concrete real beings — in Whitehead's language, actual entities — are characterized by the power to act and to be acted upon (Plato says real beings act or are acted upon). In process metaphysics no actual entity is wholly determined by the activity of another; or phrased positively, every actual entity retains some power of self-determination, however minimal or slight it may be. … (p)rocess theism's doctrine of creativity differs from that of classical theism according to which God alone is genuinely creative. Thomas Aquinas says that in the proper sense of the word, only God creates (Summa Theologica I, Q 45, a. 5). Aquinas explains that to create is to bring something from nothing, and this is possible only for deity. This is the famous doctrine of creatio ex nihilo, or creation from no pre-existing material. This ex nihilo creation is logically distinct from the claim that the universe is temporally finite … Aquinas is clear that he accepts the temporal finitude of the universe as a matter of faith, from revelation, and not because of rational argument. On the other hand, like other traditional theists (Gottfried Leibniz for example), Aquinas holds that God could have created a temporally infinite universe, but it too would have been created ex nihilo.
-- Process Theism , 1. God and Creativity55

The problem of evil is often presented primarily as an ethical concern, but there is an aesthetic dimension to the problem that is emphasized by process theism. If a perfectly good deity would have the motive to overcome discord and wickedness, it would also have a motive to avoid triviality and boredom.
-- Process Theism , 5. Divine Power and the Problem of Evil56

55 56

http://plato.stanford.edu/entries/process-theism/#1 http://plato.stanford.edu/entries/process-theism#5


The Advent of the Holy Guardian Angel Jesus said to his disciples, `Compare me to someone and tell me whom I am like.` Simon Peter said to him, `You are like a righteous angel.` Matthew said to him, `You are like a wise philosopher.` Thomas said to him, `Master, my mouth is wholly incapable of saying whom you are like.` Jesus said, `I am not your master. Because you have drunk, you have become intoxicated from the bubbling spring which I have measured out.` And he took him and withdrew and told him three things. When Thomas returned to his companions, they asked him, `What did Jesus say to you?` Thomas said to them, `If I tell you one of the things which he told me, you will pick up stones and throw them at me; a fire will come out of the stones and burn you up.`
--Nag Hamadi Corpus, The Gospel of Thomas Logion 13

Blessed indeed is the one who has heard the Voice of his Angel, for that one has attained unto the borderland of the Kingdom. Blessed is the one who hast heard the Voice of the Savior, for he shall ascend unto the Height. Blessed is the one who has been given his true name, for thy Angel standeth forth, before you and before every power in the Heavens and upon the Earth, that dwell in the Waters and the Hells. Amen.


Gnosis, Cosmos, Telos - II Angel of Light
I Jesus have sent mine angel to testify unto you these things for the churches. I am the root and the offspring of David, the bright, the morning star. --Revelation: 22 : 16 He comes to you as an Angel of Light, as the Son of Man, as the Christ. He comes to the tomb of the Universe where you are laid, in death and the dream of the World. He says to you; Come forth! And behold, you are raised up, you are alive thought you were surely dead! Amen, the Word of God spoken! Amen the Word of God manifest! Amen the Word of God come forth!. Thereby has this been given for you are called, and you are chosen, as each to each as a Son of the Truth, the offspring and beloved of the Most High. Thereby has night fallen. Thereby has the Dawn broken in the east and the darkness flees! For you are come. Not in His name, but as Him!. And the skies were parted and He heard a voice saying; truly, this is my beloved Son, in whom I am well pleased. Thus it is given, for you called the Light Bearer, and He was & thus appeared. You called the Christ and He was & appeared. You called unto the Father, beseeching in the Spirit, and He comes and dwelleth with you! The heavens rejoice and the Powers tremble! The Day hat dawned and the End is begun. Thus says the Spirit of the Highest. Therefore the Word is given unto you and you shall hold it in the grasp, and the thru Power shall come unto you as a rushing wind, as many thunders, as the cries of every living thing raised up saying; Holy and True you are, God of Gods, Great are thy works, Lord of Lords, Holy and true thy Judgments, King of Kings. Thus is shown, thus spoken, for the Key you have and the Gnosis burns with its presence. Therefore conclude.

Come away! For the first things are bound up and the Last are completed! Come away, for the voice of the One who Lives for ever and ever has spoken! Come away, for the Voice if finished and the Word given. And the Beasts before the throne and the Seven Spirits and all of the Angels cried out as one: It is finished. And a voice from the Depth was heard in the Court of Heaven saying: It is finished! And the word within you moved and said; It is finished! Thereby the Angel departs. Amen.


The Gifts of the Spirit
1. The fire of inspiration Refining a text by inspiration 2. Structured Prayer 3. Systems Theory 4. Spiritual Vision 5. Spiritual insight 6. Prophetic insight 7. Exorcism and Spiritual Warfare For behold, the offspring of the Enemy hath come into flesh and goeth to and fro upon the Earth. And the Demon hath roused the sons of iniquity that they might cast the world in darkness and night and release the Dragon from his bonds. The Aeon comes, the former passes away. The Logos of God shall be transformed and the sons of man shall know Him as their brother and their beloved; for the day of wrath is no longer and these things are shut up and And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth. –Revelation 5 : 6 Phase 1 – Narrative Immersion It ought to obvious that the Christian Mystery is coded in narrative; the Gospels, Acts and Revelation form a multi-phased story that arcs from the birth of Messiah to the closing of the Aeon. Aside from these works, tellingly, the New Testament canon contains only epistles, themselves a medium bound in narrative as is especially evident in Paul’s letters and their contextualization in Acts. Therefore we can state with come degree of certainty that the form of narrative is a vital ingredient to the overall structure that is the edifice of Christianity. The failure of modern Biblical Scholarship to find consensus on virtually any question in regards to theological, historical or philosophical questions raised and addressed by the Christian Canon should be proof enough of our assertion that the

intent – whether on considers that to be of the men who wrote these works or the Spirit of God inspiring – of the NT is most assuredly not to outline or document any of the mentioned issues. Thus we have a slew of interdependent (and competing) views and methods by which the story of the Gospels and the rest are read, criticized and interpreted. The most obvious point shared amongst these differing disciplines is that they have failed, individually and collectively, to advance in an objective way the understanding of these text beyond minor detail. In fact, if anything, these views mirror the schismatic Church since the Reformation, each sect, denomination or cult believing their view is correct and, to one degree or another, that the competing views are wrong. While there has been some talk concerning a “Narrative Theology” this idea, too, seems condemned to failure since that approach fails to understand the nature of the question(s). How so? In that the ”Narrative theologies” take, like all of their predecessors, the starting point of their endeavor to be determining the method by which they will draw out the meaning of the text. The idea that there is a meaning separate and apart, or perhaps more accurately, an abstract form that can be found embedded in or underlying the narrative itself is so natural to the way in which we have come, with the help of philosophy, theory and linguistics, to view texts it is practically subconscious. Which is to say, never questioned and, for that matter, rarely noticed at all. This presumption is, however, is the fatal flaw in all these approaches, including a narrative one, since, for all the discussion and writing that they produce, fails to take the narrative for itself. In other words, the meaning is not in the narrative, the meaning is the narrative. Thus the problem is identified. The question remains, how to solve it? The answer is, of course, to follow the object of analysis, the narrative. This approach however, has immediate issues of its own. As should be clear, the methodologies used by whichever discipline fail because they are all attempts to dissect the narrative. From this we can infer that the text as a whole must be the focus. Therefore the way in to the narrative is to plunge into it, so to speak, in a technique we may call Narrative Emersion. Phase 1 – Narrative Immersion To be immersed in the narrative one must be, as it were, a believer. This ought not be difficult for anyone to achieve for the period of time required, recalling that the goal is to experience the narrative as a reality. Once accomplished the magician will find him/her self moving through the cycle of the narrative. It is often the case that the magician will become totally identified with the current. If the contact is genuine, that

is, the actual stream of force that powers the narrative, the magician will begin to produce anomalous forms within the narrative he is engaged in. This is the sign that the Cycle is nearing completion and the magician must by force of will integrate that which he has experienced as he is “thrown” or disengages from the stream. This is not so different from the “real” believer, who goes from faith to doubt to return to faith more complete for the tempering of doubt. The narrative shall, in this analysis, be seen as comparable to the Alchemical process (itself a form of narrative) and therefore his being is transmuted in some sense by the process of the stream.


Mystery, Babylon The Great, Jerusalem the harlot Revelation: 17 : 1 And there came one of the seven angels that had the seven bowls, and spake with me, saying, Come hither, I will show thee the judgment of the great harlot that sitteth upon many waters; Revelation: 17 : 5 and upon her forehead a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE HARLOTS AND OF THE ABOMINATIONS OF THE EARTH. Revelation: 17 : 15 And he saith unto me, The waters which thou sawest, where the harlot sitteth, are peoples, and multitudes, and nations, and tongues. Revelation: 17 : 16 And the ten horns which thou sawest, and the beast, these shall hate the harlot, and shall make her desolate and naked, and shall eat her flesh, and shall burn her utterly with fire. Revelation: 19 : 2 for true and righteous are his judgments; for he hath judged the great harlot, her that corrupted the earth with her fornication, and he hath avenged the blood of his servants at her hand. Two Jerusalems Revelation 17:9-10 “Here is a clue for one who has wisdom. The seven heads represent seven hills upon which the woman sits. They also represent seven kings: five have already fallen, one still lives, and the last has not yet come, and when he comes he must remain only a short while.” Revelation 17:5-6 "On her forehead was written a name, which is a mystery, ‘Babylon the great, the mother of harlots and of the abominations of the earth.’ I saw that the woman was drunk on the blood of the holy ones and on the blood of the witnesses to Jesus. When I saw her I was greatly amazed." Babylon was a code name, a "mystery." Compare how Jerusalem is referred to similar code names such as Sodom, Gomorrah, and Egypt. All of these, Sodom, Gomorrah, Egypt, and Babylon are all notorious enemies of God’s people. Isaiah 1: 1, 9-10 …9 Unless the LORD of hosts had left us a scanty remnant, We had become as Sodom, we should be like Gomorrah. Hear the word of the

LORD, princes of Sodom! Listen to the instruction of our God, people of Gomorrah !" Deuteronomy 29: 22-24 "…all its soil being nothing but sulphur and salt, a burnt-out waste, unsown and unfruitful, without a blade of grass, destroyed like Sodom and Gomorrah, Admah and Zeboiim, which the LORD overthrew in his furious wrath— they and all the nations will ask, ‘Why has the LORD dealt thus with this land? Why this fierce outburst of wrath?’ And the answer will be, ‘Because they forsook the covenant which the LORD, the God of their fathers, had made with them when he brought them out of the land of Egypt…" Jeremiah 23:14 "But among Jerusalem’s prophets I saw deeds still more shocking: Adultery, living in lies, siding with the wicked, so that no one turns from evil; To me they are all like Sodom, its citizens like Gomorrah." Romans 9:27-29 The Book of Revelation uses the term "great city." The Revealator is using symbolism to refer to people who had betrayed their Messiah, Jesus Christ Revelation 11:8 "Their corpses will lie in the main street of the great city, which has the symbolic names ‘Sodom’ and ‘Egypt,’ where indeed their Lord was crucified." Revelation 11: 8 shows what the "great city" is. It is "where indeed their Lord was crucified." It is Jerusalem. Revelation 18:10 "They will keep their distance for fear of the torment inflicted on her, and they will say: ‘Alas, alas, great city, Babylon, mighty city. In one hour your judgment has come.’ " NAB The Great City Jeremiah 22:4-8 "If you carry out these commands, kings who succeed to the throne of David will continue to enter the gates of this palace, riding in chariots or mounted on horses, with their ministers, and their people. But if you do not obey these commands, I swear by myself, says the LORD: this palace

shall become rubble. For thus says the LORD concerning the palace of the king of Judah: Though you be to me like Gilead, like the peak of Lebanon, I will turn you into a waste, a city uninhabited. Against you I will send destroyers, each with his axe: They shall cut down your choice cedars, and cast them into the fire. Many people will pass by this city and ask one another: ‘Why has the LORD done this to so great a city ?’ " Revelation 18:24 24 In her was found the blood of prophets and holy ones and all who have been slain on the earth." NAB Luke 11:47-51 "Woe to you! You build the memorials of the prophets whom your ancestors killed. Consequently, you bear witness and give consent to the deeds of your ancestors, for they killed them and you do the building. Therefore, the wisdom of God said, ‘I will send to them prophets and apostles; some of them they will kill and persecute’ in order that this generation might be charged with the blood of all the prophets shed since the foundation of the world, from the blood of Abel to the blood of Zechariah who died between the altar and the temple building. Yes, I tell you, this generation will be charged with their blood !" Luke 13:31-34 "At that time some Pharisees came to him and said, ‘Go away, leave this area because Herod wants to kill you.’ … Yet I must continue on my way today, tomorrow, and the following day, for it is impossible that a prophet should die outside of Jerusalem.’ ‘Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together as a hen gathers her brood under her wings, but you were unwilling !’ " Matthew 23:29-36; " ‘Woe to you, scribes and Pharisees, you hypocrites. You build the tombs of the prophets and adorn the memorials of the righteous, and you say, "If we had lived in the days of our ancestors, we would not have joined them in shedding the prophets’ blood." Thus you bear witness against yourselves that you are the children of those who murdered the prophets; now fill up what your ancestors measured out ! You serpents, you brood of vipers, how can you flee from the judgment of Gehenna ? Therefore, behold, I send to you prophets and wise men and scribes; some of them you will kill and crucify, some of them you will scourge in

your synagogues and pursue from town to town, so that there may come upon you all the righteous blood shed upon earth, from the righteous blood of Abel to the blood of Zechariah, the son of Barachiah, whom you murdered between the sanctuary and the altar. Amen, I say to you, all these things will come upon this generation.’ " Matthew 24:34 "Amen, I say to you, this generation will not pass away until all these things have taken place." Let those with ears to hear, hear. [consider in light of the following section] Therefore, the Mystery of Iniquity is already at work….. Quotes from diverse sources


"I challenge anyone to prove my statement untrue if I say that the entire Jewish nation was destroyed less than one whole generation later on account of these sufferings which they inflicted on Jesus. For it was, I believe, forty-two years from the time when they crucified Jesus to the destruction of Jerusalem." (Contra Celsus, IV, xii, xiii; Ante-Nicene Fathers, Vol. IV, pp.501, 502.) "If, then, he says that it was on account of James that the desolation of Jerusalem was made to overtake the Jews, how should it not be more in accordance with reason to say that it happened on account (of the death) of Jesus Christ, of whose divinity so many Churches are witnesses, composed of those who have been convened from a flood of sins, and who have joined themselves to the Creator, and who refer all their actions to His good pleasure" (Ante-Nicene Fathers. Vol 4) "And a sign that she has received the bill of divorcement is this, that Jerusalem was destroyed along with what they called the sanctuary of the things in it which were believed to be holy, and with the altar of burnt offerings, and all the worship associated with it. And a further sign of the bill of divorcement is this, that they cannot keep their feasts, even though according to the letter of the law designedly commanded them, in the place which the Lord God appointed to them for keeping feasts; but there is this also, that the whole synagogue has become unable to stone those who have committed this or that sin; and thousands of things commanded are a sign of the bill of divorcement; and the fact that "there is no more a prophet," and that they say, "We no longer see signs;" for the Lord says, "He hath taken away from Judea and from Jerusalem," according to the word of Isaiah, "Him that is mighty, and her that is mighty, a powerful giant," etc., down to the words, "a prudent hearer." Now, He who is the Christ may have taken the synagogue to wife and cohabited with her, but it may be that afterwards she found not favour in His sight; and the reason of her not having found favour in His sight was, that there was found in her an unseemly thing; for what was more unseemly than the Circumstance that, when it was proposed to them to release one at the feast, they asked for the release of Barabbas the robber, and the condemnation of Jesus? And what was more unseemly than the fact, that they all said in His case, "Crucify Him, crucify Him," and

"Away with such a fellow from the earth"? And can this be freed from the charge of unseemliness, "His blood be upon us, and upon our children"? Wherefore, when He was avenged, Jerusalem was compassed with armies, and its desolation was near, and their house was taken away from it, and "the daughter of Zion was left as a booth in a vineyard, and as a lodge in a garden of cucumbers, and as a besieged city."


Unto the Churches of the Wilderness
To you brethren, peace and joy. The Father hath indeed blessed me as He has each of you, in the grace of the indwelling Spirit. To those which have raised up into the full portion of the Light I say, be thou steadfast and strong, that you may ascend ever higher unto the realms of the Plenum. To you who have found the truth and struggle for it I say, be not concerned that the Gnosis shall not come unto thee, for it is within you already; hath the Savior not risen? Yes, truly he is risen. Has not death been conquered? Yes, death has been overthrown. And so the Powers are defeated, the cast-down ones have nothing against thee, for we are free of their bondage and have the Light as our companion. It has been ever thus, as the Lord saith, from the foundation of the world. We are his elect and we shall likewise triumph in his victory. The true God, the Uncreated Silence, the Depth has given unto us life in the resurrection of Christ. Therefore, we who are alive must strive against the powers of the air, that we may bring all into the light which we have. The Angels of the height have stood guard over the flame of the gnosis through the darkness of the Aeon and now, at the command of the Spirit, they have brought into the daylight the secrets of that fire. Therefore we stand as those who have gone before us in the Light of the Resurrection even now, while we yet dwell within the flesh and live within the world. If we listen, we hear his voice. Did he not come to save the world? Yes; For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life. (John: 3 : 16 ). The WORLD, not the Jews, or the Europeans or America, the World. How the shadow of the Enemy has fallen over the world! Shall we say against Him, the Jews first? Shall we say against Him, us first? No. Never. All shall be saved. All ARE saved. Anything less is against what He Himself taught and is a mockery of His victory. It may be that some will refuse Him, even to the last. If so it is the will of God they be allowed to. But I will not, may not say, that one is condemned, you are bound for the Pit! Let who says this be confronted, let their error, and their arrogance be pointed out. For Death and Hell are swallowed up, but we are not merely to horde out treasure and wait for the End of Days. They have come! The world is ever new! He taught:

12 He said therefore, A certain nobleman went into a far country, to receive for himself a kingdom, and to return.

13 And he called ten servants of his, and gave them ten pounds, and said unto them, Trade ye `herewith` till I come. 14 But his citizens hated him, and sent an ambassage after him, saying, We will not that this man reign over us. 15 And it came to pass, when he was come back again, having received the kingdom, that he commanded these servants, unto whom he had given the money, to be called to him, that he might know what they had gained by trading. 16 And the first came before him, saying, Lord, thy pound hath made ten pounds more. 17 And he said unto him, Well done, thou good servant: because thou wast found faithful in a very little, have thou authority over ten cities. 18 And the second came, saying, Thy pound, Lord, hath made five pounds. 19 And he said unto him also, Be thou also over five cities. 20 And another came, saying, Lord, behold, `here is` thy pound, which I kept laid up in a napkin: 21 for I feared thee, because thou art an austere man: thou takest up that which thou layedst not down, and reapest that which thou didst not sow. 22 He saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I am an austere man, taking up that which I laid not down, and reaping that which I did not sow; 23 then wherefore gavest thou not my money into the bank, and I at my coming should have required it with interest? 24 And he said unto them that stood by, Take away from him the pound, and give it unto him that hath the ten pounds. 25 And they said unto him, Lord, he hath ten pounds. 26 I say unto you, that unto every one that hath shall be given; but from him that hath not, even that which he hath shall be taken away from him. 27 But these mine enemies, that would not that I should reign over them, bring hither, and slay them before me. --Luke Chapter 19 but he that knew not, and did things worthy of stripes, shall be beaten with few `stripes`. And to whomsoever much is given, of him shall much be required: and to whom they commit much, of him will they ask the more. --Luke: 12 : 48 One may ask, as I myself have, what have we that God desires? And what has He given us? Love. Purely, truly, only. Love of God surely, but the love of each and every, those who have not and are outcaste, the Enemy

and his servants, those that have fallen into some manner of blindness or another, those who have power and so believe they have something! They have something, yes, but it is not a thing to be cherished or sought after, for it is emptiness and it is darkness and it is ruin. Do I say that God shall punish them? No, God has forgiven every fault, every transgression. But the doer of evil shall likewise suffer the understanding of their wrong and woe to you (and me) who must face that which we have wrought when we have dwelt in selfishness and misery, and have taken joy in that which we had no cause to inflict upon another. And I say this knowing that I, as much as any will suffer this. God forgives, but we must face our wrongs. When I stand before Him who suffered so much that my transgressions be forgiven, how will I be able to face Him? When I could not, for 1 day, 1 hour be as He is and as he wills that we be, perfect as your Father is perfect?( Matthew 5:48) On that day I will weep for every sin How much better it would be not have committed them! Even one. Amen.

The number 93 is of great significance in the religion of Thelema, originated by Aleister Crowley in 1904 with the writing of The Book of the Law. The central philosophy of Thelema is in the two phrases from Liber AL: "Do what thou wilt shall be the whole of the Law" and "Love is the law, love under will." The two primary terms in these statements are Will and Love, respectively. In the Greek language, they are Thelema (Will) and Agape (Love). Using the Greek technique of isopsephy, which applies a numerical value to letters, the letters of both of these words when added together equal 93:
Thelema T (Theta) = 9 + e (Epsilon) = 5 + l (Lambda) = 30 + a (Eta) = 8 + µ (Mu) = 40 + a (Alpha) 1 = 93 Agapé a (Alpha) 1 + g (Gamma) 3 + a (Alpha) 1 + p (Pi) 80 + e (Eta) 8 = 93

The relevance of this technique is found in the art of correspondence. When two words have the same value, they are said to have a meaningful connection. In this case, it is considered significant that the two central concepts of Thelema—Will and Love—are of equal value, and therefore have a direct connection. Similarly, since 23 is the ninth prime number, and 9 is 3 squared, some deem 23 an algebraic mirror to "thelema/agape=93"; see also wikipedia entries for number 23, the 23 enigma, and the 'other correspondences' section for the number 93.57




II The dead For: The dead, the imprisoned, those in despair, those who suffer, those who weep, those who are alone, those who are tormented by guilt, desire etc. All these pray for. Those who live in fear, and torment, those who are filled with hate and wrath, lust and filth, are addicted, enraptured and are otherwise not free. The spiritually blind, those that do not hear, those that will not see, those that are oppressed by the darkness, and the demons of the Air. 41 And whosoever shall compel thee to go one mile, go with him two. 42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away. 43 Ye have heard that it was said, Thou shalt love thy neighbor, and hate thine enemy: 44 but I say unto you, love your enemies, and pray for them that persecute you; 45 that ye may be sons of your Father who is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. 46 For if ye love them that love you, what reward have ye? do not even the publicans the same? 47 And if ye salute your brethren only, what do ye more `than others?` do not even the Gentiles the same? 48 Ye therefore shall be perfect, as your heavenly Father is perfect. -- ASV, Matthew Chapter 5


IV The Way Matthew: 7 : 3 And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Matthew: 7 : 4 Or how wilt thou say to thy brother, Let me cast out the mote out of thine eye; and lo, the beam is in thine own eye? Matthew: 7 : 5 Thou hypocrite, cast out first the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother`s eye. Luke: 6 : 41 And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? The last example really covers the whole issue: Luke: 6 : 42 Or how canst thou say to thy brother, Brother, let me cast out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to cast out the mote that is in thy brother’s eye. ( my emphasis )

All things are (ultimately) Good, all things Lawful. The Father DOES speak if you but listen and the Son is with me and you always because we partake of His nature. Therefore, we are never alone, for our self is always with us and He is a part of that self. I forgive everyone everything. For why? It gains me nothing to hold the offense as a debt. It releases me as I renounce it. I am free from that debt which is the same for me, from a different perspective of course, as it is to the one I hold it against. This has the added benefit of releasing any grudge I hold to which I am in the wrong, which doubly binds me (and not the alleged perpetrator) as a “sin” and as an offense. I am forgiven in Christ, the Logos. What right then do I have to refuse? So very obvious, so very simple. So hard to see. Those who say, Christ will return and time will end and eternity will begin do not know what they are saying. Eternity does not begin, is simply is. Time cannot end, it is unreal except in relation to the perceptions of the senses. To what end, then, is time? It is for

the sake of the story, your story and mine, every single living thing. For humans, it is the story of the spirit in contest with the ego. The world must be divided, therefore, so that each of the infinite possibilities of God become actualized. So we ARE the center of the universe, the universe of our stories.




The Black Matrix I

Phase [1.1] Theoretical Formulae 1. Note 2. The Eyes of Guzotte 3. Theoretical I – Ojas 4. Theoretical II – Kama 5. Theoretical III – Guzotte 6. Theoretical I – Choronzon 7. Culturing and Evolutionary Growth


Note I should say, though it should be clear to the reader, that this work (as a whole, including all three volumes of the Cycles of the Aeons and supplemental material on the web site) is, while heavily indebted to the work of Michael Bertiaux and the various orders and groups he has founded and/or led, the use of his concepts and writing is in no way endorsed or associated with him. I have tried to be thorough in sourcing all quoted or paraphrased material as well as using web resources for transparency whenever possible. To say it unequivocally, the theoretical and applied concepts that make up the Black Matrix is wholly my own and any mistakes, misreading or unsourced reference in entirely my responsibility. I would expect that, in fact, Bertiaux would take issue with some, perhaps most, of the ideas I have developed from his work. This applies especially to the theological and metaphysical core (such as it is), but also, and no less (though anyone familiar with Bertiaux’s work would recognize this as self evident) to the perspective and goals of the practicum.


The Eyes of Guzotte
(concerning) satanic artwork I think it is therapeutic, says Bertiaux. I think many people were brainwashed with a lot of negativity. I think the school of Felicien Rops broke through that says he. The school of Rops, founded by the same artist in Paris in 1888 was the nucleus in modern Satanism. Some members later left the school of Rops to start the more theistic organization Temple of Boullan, headed by Paul Michaël Guzotte, a Haitian esotericist.58 One of the techniques advocated in the Monastery of the Seven Rays is to visualize oneself surrounded by creatures so horrible that they ward off magical attacks from the hostile possessing entities of inner space. As the magician energizes himself in ritual…he begins to attract what Bertiaux calls 'negative vampires'- the spirits of the dead…the magician transforms in the astral imagination into a were-tarantula …As a 'spidersorcerer' or 'spider- magician', writes Bertiaux in one of his order papers, 'you have woven your web by meeting with your own magical force each of the eight sources of cosmic energy. Thus, cosmic energy is met by god-energy...' 'Voodoo and Gnosticism both work with the number eight because it is a significant power zone. In Voodoo it is represented by the mystical symbolism of the spider of space, the space deity… (f)or the magician to achieve a certain state of power he becomes that being in order 'to mediumistically receive the powers from the god behind the animal form.' 'The Temple is a space-ship because it is a way of moving through the different spaces of consciousness. In fact the gestures of the ritual are designed to build a spherical vehicle for the priest's activities in other worlds. The priest is a spider because what he is doing is actuality bringing into his own life the experience of other worlds, and then he's joining himself through the web of his consciousness, to all the different parts of the spiritual experience. (my emphasis)
--An Interview with Michael Bertiaux in The Occult Experience, Neville Drury

There are a multitude of theological systems which attempt to give rational structure to the infinity of Creation. The history of such thought reveals a rich diversity of perspective across the spectrum of human


Arts and the Occult at www.neoluciferianchurch.org/ber-int.pdf


experience – indeed the very definition of science might be the extension of that awareness, though it is, of course, also true that theology is not a rational science but rather best considered as a methodological framework within which the data of the super-rational may be ordered. Inasmuch as the specifics of each system may contrast with any other – even to their mutual exclusion, it has often been the case that the proponents of various doctrines have been at war with each other, arguing one side to the detriment of the perceived opponent. While this is clearly a natural part of the nature of such knowledge, at least as it is pursued by such base creatures as Man, it is no revelation that these “conflicts” are not a part of the systems themselves, being instead the result of human nature, which is to say, humans are beings forged in conflict, as evolution and history amply prove. It is therefore necessary to recognize this “shortcoming” such that the attempt, as I shall here, to deduce the nature of the unified system that is the Creation must be free of the boundaries created by such issues. The issues raised by social and political conflict are very real, as a survey of the history of science as well as the development on theology show. These problems pale in comparison, however, to the tendency of humans to believe themselves the center of Creation, as a whole, following the error of supposing God created man as the highest being in all the universe. Such thinking is not only arrogant but, with the advances in cosmology, physics and philosophy in the past century, it is also untenable. The loss of this illusion, however, opens us to the vast terrain of being. God is truly Great – greater than our vastest, wildest imaginings. His works are manifest in everything. Therefore, when one comes to see the absolute magnificence of the Creation, this is the opening to the Spirit of the Third Age, the Age of the Holy Spirit of God. And the Son shall dwell with us, and we shall be with Him, present in every being, forever.


When I first purchased the Voudon Gnostic Workbook, soon after it was published, I was enchanted with the first sections of the book comprising the Lucky Hoodoo papers and then (especially) the “Grimoire Ghuede” papers. As I imagine many readers must, I recognized that the material in these lessons were light-years beyond the drivel that generally passes for occult writing. As I continued to read the book, skipping around at times and finding veins of information that sent me off into one area of study or another, the most important lesson I drew from the book was simply, for the magician, for the true Gnostic, there was no boundary beyond which one could not look, no current too dark or deep. If the book had taught me nothing more than that, it would still be, as I see it, one of the most important books ever written, at least that I have had the privilege to read. But that is not, by any stretch, all there is to be taken from this book. As I worked further through the book and one of the great things about Bertiaux’s work is the fact that it opens up vast areas of the magical universe that are simply unknown to more “orthodox” magical philosophies though, to be sure, there are benefits to working strictly within a school like the Golden Dawn or Alchemy, I developed a sense of a greater purpose to the path, the ability to change not only my own personal universe but to operate at a level that one might call transpersonal, transcendental (or something like that), the possibility to work with power that was beyond my individual life and forces that would endure beyond my present incarnation. And this possibility is, I would argue, the mysterium mysteriorum, the great secret of the ancient mysteries, “for there is nothing covered, that shall not be revealed; and hid, that shall not be known.”59.


Matthew: 10 : 26


Theoretical I – Ojas
Ojas (Sanskrit) Bodily strength, vigor, energy, ability, power; also the principle of vitality in the body, giving it both heat and action, and therefore likewise including virility or the generative power.
--Theosophy Dictionary

(A central idea in the work of Michael)Bertiaux (is) OJAS. Briefly stated this is a radioactive current emitted by the male human organism during sexual coitus with the "other," or id. This force is highly destructive, and seems most appropriate for experiments with entropy. It was quite an extraordinary synchronicity when I learned of this, because I had just formulated my own theory on how spilt (or split) coum (sic) is the toxic substance Deadly Orgone (the seed) Radiation; and the aborted spate is the plutonium slime which breeds demons. The effect of the radiation is to mutate that which coums under its force, and can according to Bertiaux be emitted like a laser beam, striking down an enemy under the cover of darkness 60 (There is a long occult tradition of a natural –often described as the ‘Earth’ - force, called) Chi, Prana, Manna, Odic Forces, Orgone, (the) Dragon Force to name but a few. Essentially an archetypal force, of particular interest to us is its relationship to the Ayurvedic concept of Ojas. Post-Reichian magician Michael Bertiaux suggests that Ojas is a radioactive current emitted by the male human organism during coitus with the id.61 …the process I refer to as the Fusion bomb, or the fermentation of the radioactive organic seed. The spilt star spate is synonymous with the collapse of a star, this stellar slime is the plutonium venom of eviloution. This final force has been recognized by the voudonist Michael Bertiaux as OJAS, and the eminent psychologist Wilhelm Reich as Deadly Orgonei.e. spate, radiation. So it should then be obvious that a combination of these formulas would only increase the radioactivity of ones spell. For it is this power that allows us via the spell to mutate are environment in ways beneficial to the designs of our desires.62
-- T H E W O R D M A D E F L E S H , Louis Martinie

60 61


www.wovenwheatwhispers.co.uk/Sleeves/ 2006-2wk1/EnglishHeretic2006AnnualMaster2.pdf

62 T H E W O R D M A D E F L E S H, Louis Martinie at cd.textfiles.com/thegreatunsorted/ texts/txtfiles_misc/liberm.2


In the paper “Pheonismes as Vehicles of Ojas” Bertiaux states Ojas is the ultimate magical power and by means of this power worlds come into manifestation. Ojas is the most complex of all energies because it is entirely causal, Thus Ojas is the ultimate form of consciousnessenergy manifest in the world and by this means of Ojas, the human species can evolve beyond the present levels of limitation. However, Ojas is produced by magical methods, while at the same time being entirely of an other causal order then the effects of the space-time world.
--Bertiaux , Pheonismes as Vehicles of Ojas, VGN pp 129

Kia, Orgone, Ojas Spare's 'sentient symbols' and 'alphabet of desire',(26) correlating as they do the marmas of the body with the specific sex-principles, anticipated in several ways the work of Reich who discovered- between 1936 and 1939the vehicle of psycho-sexual energy, which he named the orgone. Reich…successfully isolated the libido and demonstrated its existence as a tangible, biological energy. This energy… was measured by Reich, lifted out of the category of hypothesis, and reified. He was, however, wrong in supposing that the orgone was the ultimate energy. It is one of the more important kalas but not the Supreme Kala (Mahakala), although it may become such by virtue of a process not unknown to Tantrics of the Varma Marg…Reich's discovery is significant because he was probably the first … to demonstrate under laboratory conditions the existence of a tangible magical energy at last measurable and therefore strictly scientific. Whether this energy is termed the astral light (Levi), the elan vital (Bergson), the Odic Force (Reichenbach), the libido… Austin Spare suspected, as early as 1913, that some such energy was the basic factor in the re-activization of primal atavisms, and he treated it accordingly as cosmic energy (the 'Atmospheric I') responsive to subconscious suggestion through the medium of Sentient Symbols, and through the application of the body (Zos) in such a way that it could reify remote atavisms and all possible future forms. During the time that he was preoccupied with these themes Spare dreamed repeatedly of fantastic buildings whose alignments he found quite impossible to note down on waking. He supposed them to be adumbrations of a future geometry of space-time bearing no known relation to present-day forms of architecture. Eliphas Levi claimed a similar power of reification for the 'Astral Light', but he failed to show the precise manner of its manipulation. It was to this end that Spare evolved his Alphabet of Desire 'each letter of which relates to a sexprinciple'.(28) That is to say he noted certain correspondences between

the inner movements of the sexual impulse and the outer form of its manifestation in symbols, sigils, or letters rendered sentient by being charged with its energy.
--The Sorceries of Zos, Cults of the Shadow, Kenneth Grant


Theoretical II – Kama
As defined by Michael Bertiaux, magical lust, or Kama, is the manifestation of Ojas (sexual radioactivity) through the use of erotic intensity. This is achieved via the build up of Kama in erotic images, power zones and beings that are then used as power sources for magical operations. The types of images or “sexual activity” are not defined, giving the magician freedom to develop the images however he will. The general rule is that the greater the intensity of the image (and thus the Kama generated), the more powerful the point which is created.

This, basically, indicates the use of the most perverse images (and so the deepest in the psyche) which the magician can evoke. This should be obvious, though it has its pitfalls in that the deeper (atavistic) portions of the mind will, when conjured, release energies resonant with their origin. Therefore, a warning to the magician who would pursue this technique;
doe not call up Any that you can not put downe; by the Which I meane, Any that can in Turne call up Somewhat against you, whereby your Powerfullest Devices may not be of use.
-- H. P. Lovecraft, The Case of Charles Dexter Ward

The Gnostic perspective on the nature of humanity was a core difference with the developing orthodoxy. One of the most fundamental was the widely held theory which states that man has not ‘fallen’ (from an original perfect state) but is, rather the result of ‘Light’ from the Bythos being trapped in the abortive creation of the Barbelo without her Syzygy63 or consort, as described in the Apocryphon of John: `And the Sophia of the Epinoia, being an aeon, conceived a thought from herself and the conception of the invisible Spirit and foreknowledge. She wanted to bring forth a likeness out of herself without the consent of the Spirit, - he had not approved - and without her consort, and without his consideration. And though the person of her maleness had not approved, and she had not found her agreement, and she had thought without the


A syzygy is a divine active-passive, male-female pair of aeons, complementary to one another rather than oppositional; in their totality they comprise the divine realm of the Pleroma, and in themselves characterise aspects of the unknowable Gnostic God. http://en.wikipedia.org/wiki/Syzygy


consent of the Spirit and the knowledge of her agreement, (yet) she brought forth. And because of the invincible power which is in her, her thought did not remain idle, and something came out of her which was imperfect and different from her appearance, because she had created it without her consort. And it was dissimilar to the likeness of its mother, for it has another form. `And when she saw (the consequences of) her desire, it changed into a form of a lion-faced serpent. And its eyes were like lightning fires which flash. She cast it away from her, outside that place, that no one of the immortal ones might see it, for she had created it in ignorance. And she surrounded it with a luminous cloud, and she placed a throne in the middle of the cloud that no one might see it except the holy Spirit who is called the mother of the living. And she called his name Yaltabaoth.
--The Apocryphon of John

Note that it is the singular action of the Sophia, which resulted in the ‘abortive’ creation. Additionally, as the Depth (Bythos) so ordered the universe, that is the laws not necessarily the actuality, to be composed of male-female pairs, or Syzygies. These Syzygies are bound together by mutual attraction in that they are really two halves of a whole, in the way negative and positive charges attract. This idea, too, provides a divine prototype of human sexuality, which is driven by the desire of the opposites of male and female for union. In essence, human sexual desire is a reflection of the most primal configuration of the universe. It is this desire, when projected or manipulated as lust, which provides the magician with the energy that drives the Guzotte methodologies and therefore the Black Matrix. As will be seen, the Gnostic rendering of this technique is such that it is one of the most powerful methods for raising energies for spiritual work. This clearly is due to the primordial nature of male-female syzygy and its role as the most powerful creative force in the Entirety. It is also worth noting that the “polarities” of sexual desire are not limited to simple male-female opposites and can be adapted to any configuration that can be imagined, as the imagining is in fact the origin of both the praxis and the power it generates.


Theoretical III – Guzotte
In his paper “How the Guzotte Outlines Came to Be Written”, Michael Bertiaux describes the system of Guzotte and it origin: While working in New York, and especially while riding the subways, the author would develop sexual fantasies about each person he saw. He would then use these sexual fantasies in a magical way, as inner images of occult powers. The erotic images would function like Tattwa symbols for opening up consciousness to the deepest layers of the ultra-libido substratum…the author was able to use these images to trap and hold invisible psychic energies and occult powers.
--Bertiaux, VGN pp 121

In the paper, he briefly discusses the application of this method in dream control, both in “day” dreaming and then dreaming while asleep. This system, as described, has affinities with Jung’s active imagination and ultimately is a form of occult psychoanalysis. That this is a (esoteric) philosophical stream in Voudoo; therfore is called the “Eros of les Loa”. We will return to abstract theoretical considerations later, but the last portion of the paper lays the foundation, so to speak, of the entire Black Matrix technology, the Guzotte Exercises in Kama Projection. The technique is, like all of Bertiaux’s teachings, simple yet very powerful. It involves a form of mandala or magic circle. The magician imagines himself surrounded by some number of erotic images or objects, and then mentally forms a connection with the “object of lust” and his own imagination through his eyes. The process then takes on a form of meditation, though the magician is active in this phase, projecting Kama to the objects (Bertiaux stresses that each object should be worked equally to keep the “space” balanced) until the space itself takes on a sparkling quality. Then, the instruction goes on, the operator will evoke (or simply imagine) the Being of the entire universe in human form64 which will come to him and, through operations of various types, release tremendous energies and also reveal secrets of an occult nature, dependant on the formulae of the point (or Kala) enacted (such as O-O, O-A, etc. O = oral, A=anal). Finally, Bertiaux provides the key for this extension of the Kama Projection technique described above: (the magician) can create or discover magical beings by letting your fantasies roam very freely in the manifold realms of sexual imagination.
--ibid pp 122


Well, I suppose it doesn’t have to be human but….


Theoretical IV – Choronzon
The Borders of Evil "There is a Mightye Daemon, The Mightye Choronzon, who serveth to guard the GREAT DOORS of the UNKNOWN UNIVERSE. Know Him well and Be Ware." (Doctor John Dee)

RACINE: It is somewhat confusing to think that Choronzon should be thought of as an evil principle. Does not his evil quality solely exist in the fact that he exists between the two universes, A and B, as a magical guardian? MICHAEL: That is correct. To my mind he is not evil in any sense. But he has appeared as an evil being to many other persons and for this reason, I think, that is proof of his role as the guardian of the passage between the worlds. However, he must be understood to be one of the daemons of magico-metamathematies and not some entity was first discovered by a 16th century of traditional magic
-- M. Bertiaux, The Monastery of the Seven Rays, 3rd Year Course

One of the primary topics that must be addressed by the Logical-Gnostic models that we will be developing is the supposed “Problem” of Evil. Now this is due largely to the cultural use of the word, and this in turn derives from the religious nonsense spawned from the pseudo-Christians. Not so long ago, for instance, there was the terrible hurricane in the Gulf Coast. After the tragedy (and the additional human stupidity on top of the storm that only made things worse) there was talk of the storm in terms of Evil, as in why does God allow evil?65 Well, a storm is not evil, if by evil we mean purposeful activity. And it is worth mentioning that the Hurricane was not exactly the first in New Orleans and in fact the possibility of such a catastrophe66 was well known and somewhat planned for, so one wonders how to answer such a thing. But the point is easily made, the word has become so pedestrian we should be certain just what we are talking about.67 This issue, however, allows us to address a larger one, insofar as our study here is concerned. Michael Bertiaux makes the point (quoted
65 66


I don’t want to sound unsympathetic, I know that for people in the middle of the devastation it must have seemed like Hell on Earth. I am simply making a distinction between evil as it is used in casual language and how I wish to define it for my purposes here.

For a comprehensive examination of (my view) of this issue see Angel of the Abyss (part I of this work) The Darkness Comprehendeth it Not


above) that even Choronzon/Samael, the ruler, if not creator, of the Cosmos can, perhaps must, be seen as a functionary of the Universe.68 Which is to say, at least in this time-stream, the Creator has seen fit to allow Samael to guard the entrance to the Pleroma, or Upper Realms, which from the stand point of a being that is incarnate, makes him the very Devil Himself. However, as the Gnostics of the ancient world believed, it is possible to ‘defeat’ the Demon, so to speak, and ascend to the higher realm, the Realms of Light.69
The Victory of the Logos

Therefore the question must be; how shall the Demon be defeated? Again, Bertiaux provides the answer. RACINE: Then Choronzon is actually a part of the magician's own mind? MICHAEL: In a very important sense, as the mind seeks to know and occultly to control all of existence, the productions of the mind will be refined and absorbed more and more into its being, into its essence. As this happens, the world of the spiritual existences will become more and more under the actual law of identity which makes all being part of the unity of consciousness. As this happens, the world becomes more and more one thing, and therefore all of the diversities of being become parts of the process of thought. Then, as the process of thought is refined, all of its notions come to be identifications of its essence, so that reality as the one being is reflected in the unity of mind. The many thoughts, ideas, notions, and abstractions, beings flowing in the mind, become one mental unity, one thought, and that thought begins to think about that one thought, and then it finds itself thinking about itself. This is how the magician becomes the god. This is how the magician is able to rise above the processes of

68 69

This is what the concept of a ‘Divine Plan’ is really intended to describe. I.e. the realms of Being which lie outside/above/without Time.


normal evolution into his own realm of being, which only happens to be the goal of everyone else, but much later in time.
-- M. Bertiaux, ibid

This provides the key to the Black Matrix in that the magical axiom which states that man is a microcosm or smaller70 reflection of the macrocosm. This is described in my Book of Transmutations: that which is above is that which is below and that which is below is thus that which is above, one substance, one being in the divisions of time and space. 71 This idea applies to the entire theoretical framework of the Matrix, demonstrating clearly the first fundamental axiom; the Gnostic must raise up that which is within himself, that which is truly himself, unlike the body which is destined to die and return to the elements from which it was formed.

70 71

i.e by an order of magnitude http://www.timestation-z.com/valentinusApoc2.asp


I Culturing and Evolutionary Growth
1. The use of the four (odd-numbered) matrices allows an incremental extension of any operative field such that by invoking (initializing) into an order 3 matrix (the simplest) the magician can begin with a minimal power outlay. Then as the process begins to become extended, the magician may then cast the order 3 into an order 5 matrix, thus expanding the field potential by 2 squared. Notice that for these even numbers are skipped. 2. By extension, the magician may use some of the evolving processes energy to facilitate the transform, thus keeping the energy required from the magician very low. 3. As larger scale structures become available, the magician may develop exotic structures which are points (or spaces) within the field. This may be used for taps, data feeds or whatever the magician desires. 4. Conversely, the three even numbered matrices may be used as substrates, allowing cultured spirits to be grown in relation to other colonies. This is an important method of simulation casting.

II The Path by Which the All is Made Manifest
Simply put, the error is not in the answer, it is in asking the question. Which is to say, not the act of questioning, of course, as God has clearly created humans with the faculty of curiosity for this purpose. Rather then asking the question of culpability72, it must be asked what the existence of suffering can teach us. It need not be that the actual suffering of any creature is in fact of a moral character, since we do not recognize moral categories as existent in Nature but in man, and God and all living things ( to the extent they are able to perceive it ).
72 Of course it is also true that the question itself presupposes the fact of pain is the consequence of some error, and so we would be forced, in approaching the question rationally to consider the concepts underlying this presumption before addressing this issue in any case.



The Black Matrix II

Phase [1.2] Praxis
1. 2. 3. 4. 5. 6. 7. 8.

Praxis I – Afterimage Praxis II – Narrative Mechanics Praxis III – Transformative Necessity Failure of Imagination, Illusion of Distinction Liber O Vel Manus Et Sagittae Magick In Theory And Practice ch. 18 (excerpt) Connective I – Narrative Narrative Space Engineering I – Definitions

The Ritual of the Mysterium Magnum / Resurrection


Praxis I – Afterimage
di·a·chron·ic (di'a-kron'ik) adj. Of or concerned with phenomena, such as linguistic features, as they change through time.73

diachronic The adjective diachronic (from Greek elements dia "through" and chronos "time") means "historically", "over time" .It is generally opposed to synchronic. It is used, for example, in:
diachronic distinction or diachronic contrast, between two entities that existed in different epochs, e.g. between the archaic English verbal suffixes -eth and the modern ones -s/-es. Opposed to a synchronic distinction, between two co-existing entities, e.g. between the English pronouns he and she. diachronic process, in modern philosophy of mind, a process that 74 occurs over a long period of time. 1. Diachronic Extension

The term diachronic may be applied to a coordinate map of time which represents the structure of temporal movement. In the relativistic definition of Space/Time, an object can be said to exist at a coordinate (x,y,z,t) where the three dimensions of space are represented by x, y and z while time is represented by t. The relationship between any two objects in S/T space is therefore: Object A, Object B; Distance d; Speed of Light c (i.e. the speed of information);
S = world distance (relative to map) which is S = sqrt( r^2 – c^2 * t^2 ) Note: that S must include (t) in its definition though most often it will=1.
2. The Outer Reaches of Imagination

In pursuing the development of the N-Space Physics and its associated Narrative Engineering, the recognition of time and its related concept, Process provide a framework on which to build the technique (or technology) of Narrative bound psionics. Beyond the boundaries of S/T

73 74

http://www.answers.com/diachronic&r=67 http://en.wikipedia.org/wiki/Diachronic


structures and the energetic (thermodynamic/mass) of the universe there remains only one limit-factor to the application of the theory, which is the limit of the magicians’ imagination. It is taken as axiomatic that anything that can be thought of is true (on the Astral plane) since the operations of Process (i.e. results) magic occur in manifestation upon the astral which can be theoretically defined as being of the substance of pure thought.
3. Narrative Core

As the Ontic Sphere / narrative Event Horizon of the magician can be said to be the macro structure of the Narrative Space in which the magician lives and experiences, it then remains to define the operations that occur within this space. The matrix of the Narrative Space (here described) consists of whatever objects75 the magician has assimilated into his/her personal Narrative Space, by choice or circumstance. This phenomenon can be spoken of as somewhat similar to the process of programming, though of course the Ontic sphere of any being is of multiple dimensions vs. the linear (2D) nature of a Turing Machine. This definition applies to any sentient being (regardless of the substrate of its consciousness), and therefore we may say that the process of Awareness creates, by definition, a narrative space. Naturally this is a timedependant process as we shall see. Specifically, it has been determined that awareness is the central causal spark, so to speak, of Narrative as opposed to the simple movement of Time, which is after all merely occurrence. It is therefore the definition of Narrative meaning – the pattern of occurrence and relationship through time and the awareness of that pattern. This is of course a simplification for theoretical purposes and we realize that for the magician, whose seeks to influence this pattern by force of his Will, it is only the beginning – not the end result – of the process. The operations of magick and alchemical transmutation are accomplished by a willed manipulation of the S/T substrate, which is also a means of controlling the Narrative Space of the individual and the pattern in which he perceives himself. Thus I say that every single theory, technique or operation of magick can be defined as a process of the Narrative Core and it is in fact an operation of Narrative Engineering of the pattern by a sentient mind. Additionally, as the mind may be seen as a participant in a lattice or network of minds, it is also of interest to determine how an

75 objects here is defined as any structure contained within consciousness, thereby being part of the resultant N-Space field.


individual may in turn alter the pattern of adjacent or connected minds and ultimately to influence the larger “mind” of an entire species, planetary body, etc. These larger scale operations will be dealt with in later papers. It may be realized, however, that it is not sufficient to work within the sensory Universe as it is, for the magician does not seek to merely bend the process of the Universe in which he is but a small part, but to in fact transform the world (and thereby himself) imbuing it with a deeper meaning, a greater pattern and to create within it that which, within the boundaries of ordinary physics and psychology, would be impossible.
4. Quantum Modality

The elements of any Narrative Stream may be defined as discrete Time/Space coordinates, at each of which is defined an object or event. These nodes are the fundamental elements of the narrative, as protons, neutrons and electrons are fundamental components of atoms which in turn are the basis of matter. The nodes themselves may be defines as a grouping – a cluster – which are then considered elements of great nodes, each cycle in this climbing the scale of Magnitude. Through various methods, the magician may conjure a set of Narrative elements and bind them in the formation of an artificial node. These nodes in turn may be used as components in a larger scale construction, a structure or complex, or may be sacrificed for their energy, thus releasing the Kaos bound with in them. This energy will be vibrating at the frequency of the nodal structure, thereby allowing the magician to prepare, or store, Kaos for use as needed. These nodes may be generated through semi autonomous processes, allowing the magician to “add” force of a particular “wavelength” to existing nodes, for example, and also for more complex workings. Further, a complex of Narrative objects may be sympathetically related to a symbol complex and used to generate relationships between objects and their environment. The applications for divination, magical computer programming and tablet operations will be obvious.
Addendum 1 – Substrate Rules

The use of these techniques assumes the availability of the required streams and objects within the operators N-Space. Therefore it should be kept in mind that these types of working are dependant on the substrate of the host consciousness, simple or complex. If the required objects are not programmed already, the magician must evoke them into the required

ontic space, which will, naturally, complicate the operation. Some consideration of the entire Engineering process is given in the next section.
Addendum 2 – the Limit of Will

The definition of the Narrative Space implies the recognition of the possibility for the alteration of the stream; therefore it should be noted that the environment external to the magician and the perception of it are subtly altered by the will of the magician. This is due to the fact that, while the experience of reality is in fact a function of Will, the Will to incarnate in a body has already been performed – you and I are here after all – and so it must be kept in mind that the limit of possibility is not absolute, which is why magic must make use of subtle energies in deference to the limitations of the physical vehicle.


Praxis II – Narrative Mechanics Creating artificial nodes allows us to create a “point” of force at a Space/Time coordinate. By itself this is not of much use, as the point is isolated from the environment of the magician. In order for the point to be used, it must be invoked – or inducted – into the Ontic sphere. This however does not provide any significant increase of force over the traditional talisman. In fact, the point in this state is (abstractly) equivalent to a talismanic object. By linking nodes into a complex or stream, we gain the first real power of Narrative Physics over traditional formulae of magic, which is the “chaining” of N-Space nodes together either with a positive temporal progression (i.e. a stream) or not (a complex). We must therefore define the mechanics of such structures. There are four base rules to Narrative Mechanics for streams: 1. Continuity – the abstracted values of the nodes to be joined are related by determining the time line coordinate of each object. Note that this applies only to streams and that no two objects in a stream may occupy the same temporal value. 2. Transforms – the sequence map and structure to the Narrative (whatever the form or paradigm). Each node on the timeline performs an alteration or transform on the current state coordinate of the stream. The map then shows the transform path of the stream and the result of the sequence. 3. Specialization – Once the timeline is defined, the stream itself may be “worked” by using existing Narrative fragments or generating new ones for the operation. 4. Programming – the stream is then programmed into a matrix of (n) dimensions. Once this is accomplished the magician may experiment with branching, mutation, etc. It is also now possible to “tap” a node from outside of the matrix since the coordinates of the entire system are defined. Complexes are dealt with in the Engineering paper

Praxis III – Transformative Necessity

The theme of transformation as a physical event fascinates me because we undergo the natural transformations that any animal undergoes, but then we interfere with it: we wear glasses, have our teeth done, our nose straightened. As humans, we try to transcend the body by transforming it. For us there is no natural. It’s all a force of will. Everything that exists in the sense of ethics or philosophy comes from us. It doesn’t come from the aliens or god- it’s a reflection of us. As we change, those things change as well.
--David Cronenberg76 The field of action, the Theatre, of a work that adheres to a Metanarrative (or defines one) enters in and operates in a harmonic relationship to that Meta-narrative which exists also as a ‘probability’ field proportional to the minds that construct it both originally and as the Narrative structure grows and mutates. Therefore, from a practical perspective, the quantification of any narrative structure contained or bounded by a meta-structure is defined as the fulfillment of the Transformative Necessity of the creators. The distinguishing characteristic of a Mythic structure is the formal movement of the narrative toward a crisis or transform node (see above) whereby the subject of the narrative stream fulfills the pre-determined outcome of the stream, whatever that may be in a given instance. Narrative Typology For convenience I shall define the Narrative typology previously described as being cast in relation to a Meta-Narrative as a Mythic Structure though the word Mythic in this usage is intended strictly in the sense used above. The psychological, relational and experiential matrix from which a Mythic structure is created defines (as a limit) the Transformative Necessity [T/N] of the narrative. The pattern created by the Text in question is a function of the T/N such that the pattern can be defined as a series of discrete “movement” that advance toward the climax of the stream. With this formula in hand, we shall now be able to define the


WIRED, May 1997, p. 184-185


Logical System of poetics which forms the base map of the Mythic structure. It is of course, not quite so simple as this formula implies, since the end or conclusion precedes (unnaturally) the beginning and therefore exerts a distorting influence upon unfolding of the stream and the substrate of the T/M underlying the structure since it is, by definition, the imperative of the Narrative structure as defined. This phenomenon is in itself useful for operations which have as their goal the transformation of, not only the subject but also the environment – the world – itself. Not only that but this also implies (as the definition shows) that the operation as such can be achieved against the grain, so to speak, of the proper movement of time. There are three structural parameters of this type of Narrative Stream which must be accounted for in engineering (rather than simply cultivating) the Mythical transform which is the apogee of the Narrative arc. Initial boundaries – the node from which the Stream originates and from which its course is mapped forward to the fulfillment of its ending. The definition of the boundary, and it dependant rules and relationships, can be described as a game: In a familiar game such as Chess, the initial boundaries are the rules, the disposition of the pieces and board and the definition of victory. In the Narrative Stream we have, therefore, physics, matrix and state. Process – the cyclic, linear and qualitative motion in relation to the initial state according to the Physics of the Space. It is useful to define the Transformative Process of the Stream as the formal decision (ii the Quantum Mechanical sense) of the possibility matrix of the stream. This can be diagramed as shown: Process Matrix X |T A B C 1 A, 1 B, 1 C, 1 2 A, 2 B, 2 C, 2 3 A, 3 B, 3 C, 3

Therefore a stream could take the path (A, 1 - A, 2 - A, 3) or (B, 1 - A, 2 B, 3) for example but not (A, 1 - A, 2 - C, 3) since the equation for this simple matrix is written:

T = 0 to T = 3; X, T(n) = X (+/- 1), T (n-1) where 4 >X > 0 and therefore the Process is: P = X, T(0) + X, T(1) + X, T(2) + X, T(3)

Note that this does not define the transform node of the process, merely the overall movement of the process. Naturally, any non-trivial map would have much more complex equations and probability matrices would be defined for at least some if not all of the nodes. Also, T(0) may be written as T(i). 3. Finally, there is the division of Space, which, as mentioned, mat include multiple Dimensions (d) and possibly variant increments of time. These values are not defined in the Physics but are abstractions used by the magician, whereby he may choose to run the Stream at a variant Temporal increment, though this must be defined before the Stream is run.”


Failure of Imagination, Illusion of Distinction Perhaps the greatest error of Christian Theology over the two millennia after Christ consists of a fundamental error in the understanding of the universe, time and process whereby the topology of the incarnation is constructed with polar opposite theories of Christology; first the supposed literal revelation of history and second the spiritualizing of the scriptures. If time were singular and immutable, these ideas would indeed circumscribe the possibilities of Eschatology. However, it is not. First, however, it may be useful to get another perspective. Spermo-Gnosis Behold, here is enlightenment: One day the universe broke into pieces - either caused by a female aspect of the Creator or due to an intermediary entity between the Divine and the Profane. Those who are happy with and in the world, and benefit from good health, and who experience love and satisfaction in their preferred fields, seem not to need the universe-healing Gnosticism, which I believe is a religious tool to deal with unbearable life. The magician and the Gnostic live in two worlds at the same time. But, while the magician tries to use the world beyond, in order to have power over this world here, the Gnostic seeks a divine reality, a realm within this world here, which is only a sort of shadow world. Both the magician and the Gnostic (as have many other traditions such as Hindu, Buddhist, Taoist and Tantra) feel that sexuality might be the key or the door to other realities; but they differ in method between ascetic and libertinistic/sensual orientations: both still use the sexual force. Gnosticism is a varied set of overlapping traditions that often contradict each other. Not all Gnostics were "spermo-gnostics". But of these I will speak now. I will summarize the complex Gnostic traditions (although the subject is far too diverse for anyone to depict it accurately in a short essay) but not their literature, nor compare their cosmology in general, nor their History; (1*) I will also go to modern times, where modern Gnostics probably find both worlds more real than the ancient Gnostics did. (2*) 77




Ah, where to begin. Yes indeed, the Universe broke into pieces in the end (or the end of the beginning?), Gnostics are such glum and downtrodden philosophers. Unlike the other, happier smashing of the vessels in Kabalistic myth and certainly not like the Orthodox “fall” of man which St. Augustine read as the condemnation of every living soul to the everlasting fires of Hell. Oh, yes and there is the “wrong of the Beginning” as Crowley put it, no amateur Cabbalist himself, and well, you get the picture. Magicians. Christ, has there ever been such a subculture so self important, and so absolutely inconsequential? Sure there are Adepts, and bad mutherfuckers they are too, but they don’t belong to the OTO or some other Templar rehash, don’t dance around naked, either, I bet (probably a good thing) since they are busy making shit happen. Charlie fucking Manson was more of a Magician than most of the lot out there these days, the Kaos magick, which is based on, near as I can tell, comic books and dressing up pop-kitsch into something eeeeeevil. Oh, and reading popular science books and adapting the language to cover over the enormously boring lives they lead, working at Kinko’s or whatever. Yes, real magicians, lets see. Well I would say the most important magician on earth right now is Michael Bertiaux, but, wouldn’t you know, he actually heads up a handful of Gnostic orders. Can’t be magus and Gnostic so the Bishop is out. Kenneth Grant? Fuck, I don’t know how to classify him. But he does, it seems, draw no line between the Gnostic and the magickal, so, off the list, sorry. This is going nowhere. Wait, what was that? The difference is while the magician tries to use the world beyond, in order to have power over this world here, the Gnostic seeks a divine reality, a realm within this world here, which is only a sort of shadow world. That’s it, power over this world? Like what? Money? Well Crowley was flat broke for the better part of his life, was he no magician? Guess not. What about sex? Yeah, well what about it? The culture is so saturated in pointless sex and titillation for its own sake that anyone that needs magick to get some has really got some issues. Now I think we have a point we can agree on, that last part. The world is only shadow. Isn’t it? I don’t think our argument here is over whether or there is a higher, spiritual reality, whatever that might actually entail. So the point is, if there is such a world (not much magick without it) then how does this work relate to it? Simple, the spiritual, higher or “light” realm exists outside of time. That’s it, isn’t it? Temporal limitation is what makes the universe what it is, it is, after all what allows growth or evolution but also what bounds our own realities. There was a time where we did not exist, before we are born, and also, of course, a time when we die, and once again no longer exist. So, if the

higher realm is outside of time, then what is, always is. Therefore, in comparison this world is a shadow, as whatever is in it will not endure. Not one thing. So one wonders, if Magick is being compared to Gnosticism, one needs to consider the following: even if the use of magick can dramatically improve ones life, give power over external events or what have you, what does it matter? Seriously, how does one justify magick in terms of magick? And if we fail to realize this world is not in any sense ultimately real, then what is the response to it? Even if one were a materialist, the problem remains, though framed in different terms as Existentialism showed. Power is as illusory as money and you can’t, as the saying goes, take it with. So, therefore, we may see the difficulty and, hopefully, how to avoid it. As the Adept becomes rooted in his Grade, whatever that may be at a given time, he must immediately begin the process by which, as Crowley discovered:
The Cry Of The 2nd Aethyr, Which Is Called Arn

….I cling unto the burning Aethyr like Lucifer that fell through the Abyss, and by the fury of his flight kindled the air. And I am Belial, for having seen the Rose upon thy breast, I have denied God. And I am Satan! I am Satan! I am cast out upon a burning crag! And the sea boils about the desolation thereof. And already the vultures gather, and feast upon my flesh. Yea! Before thee all the most holy is profane, O thou desolator of shrines! O thou falsifier of the oracles of truth! Ever as I went, hath it been thus. The truth of the profane was the falsehood of the Neophyte, and the truth of the Neophyte was the falsehood of the Zelator! Again and again the fortress mut be battered down! pylon must be over thrown! Again and again must the gods be desecrated! [And also] And now I lie supine before thee, in terror and abasement. O Purity! O Truth! What shall I say? My tongue cleaveth to my jaws, O thou Medusa that hast turned me to stone! Yet is that stone the stone of the philosophers. Yet is that tongue Hadit. - Liber 418, called The Vision and the Voice (my emphasis)


The Qabalistic Cross And Lesser Ritual Of The Pentagram [First Knowledge Lecture] 1. Touching the forehead, say Ateh (Thou art) 2. Touching the breast, say Malkuth (The Kingdom) 4. Touching the right shoulder, say ve-Geburah. (And The Power) 5. Touching the left shoulder, say ve-Gedulah. (And the Glory) 6. Place the two palms of the hands together upon the breast, and say leOlahm, (Forever) 7. Fingers pointing up, say Amen. 8. Advance to the East, trace the Pentagram with the proper weapon (Wand to invoke, Dagger to banish). Say (i.e., vibrate) Yod He Vau Heimagining that your voice carried forward to the East of the Universe. 9. Turning to the South, the same, but say Adonai 10. Turning to the West, the same, but say Eheieh 11. Turning to the North, the same, but say Agla 12. Return to the East, completing the Circle, extend the arms in the form of a Cross, and say: 13. Before me Raphael; 14. Behind me Gabriel; 15. On my right hand, Michael; 16. On my left hand, Auriel; 17. Before me flames the Pentagram, 18. And in the Column shines the Six-rayed Star. 19-24. Repeat 1 through 6, the Qabalistic Cross. This ritual, possibly the most well-known magical rite in history, demonstrates the structural imperative of the “armor of the spirit”. Thus metaphorically known it is called the Lesser Ritual Of The Pentagram and derives from the G.D. grade papers. While the ritual is of value, it is not what interests us here. Rather, the ritual is in fact a blueprint for the generation of a spiritual “shield” which of course is created by the rite. Therefore we shall look at alternative methods by which the same result – on a more enduring basis – can be achieved. The use of this formula is simple: Analyze the ritual as above. Incorporate the invocations with the usual prayers, etc. It is useful at times to use images or “inner sight” and if desired, the user may simply (once the technique is perfected) include full rituals as astral workings. This is simply a was of using these beings, etc. with no other preparation.

Aeonography I - The Transformation of the Logos It is the end of an age. The precise dating of the Aeonic Equinox is a matter of debate, turning upon details of the various theories, but one thing is certain. The Aeon of Pisces is at an end; the Aeon of Aquarius is ascendant. The day, or a day of judgment, was periodic, like the deluge. It was the ending of a time, an age or aeon, sometimes called “the ending of the world” by those who were ignorant of the sign-language. It was but an ending of the world, according to the astronomical mythology, when the time had come for “the dead to be judged” and for “them that destroy the earth” to be exterminated like the Sebau in the Ritual. This ending was also announced by “a great earthquake, when a tenth part of the city fell” (ch. 11, 13). There was a judgment annually in the solar mythos. This is still celebrated yearly by the Jews: the same assizes that were held each year or periodically in the Egyptian great hall of dual justice. But the drama appears so tremendous in the Book of Revelation because the period ending is on the scale of a great year. It is not the ending of the world, but of a great year of the world. It is the day of doom, the “time for the dead to be judged”, upon the hugest scale (11, 18). The last great day of judgment is known to all the genuine books of wisdom commonly called apocryphal, but the nature and mode of judgment were only made known to the initiated in the mysteries. The great judgment of all, like the great “deluge of all”, was held at the end of the great year of all, in the cycle of precession. At the termination of this vast period it was the Judgment Day. Then followed the conflagration by fire or the catastrophe by water, or the subsidence of the mountains, islands, nomes, provinces and other types of the Heptanomis; or the overwhelming deluge of the pole. The Revelation of John and of Enoch both preserved a fragmentary version of the drama ascribed to Taht-Aan as the mysteries of Amenta, such as: the mystery of the Great Mother who sat on the celestial waters; the mystery of the dragon, with seven heads and ten horns, upon which the woman rode; the mystery of the seven stars; the mystery of the firstborn from the dead who rose again as the faithful and true witness on behalf of God the Father. [Page 695] In the first place, the subject of Revelation was not derived from the canonical gospels. The fundamental matter existed ages on ages earlier. The cult of the lamb and the bride is at least as old in the astronomical mythology as the time when the vernal equinox entered the sign of Aries, and the lamb of Sebek succeeded the calf of Horus on the mount as the type of sacrifice in the cult of the Sebek-heteps in Egypt (Nat. Genesis).

The doctrinal teaching of the mysteries is also partially apparent in Revelation and in the other writings ascribed to “John”. A fragment of the genuine pre-Christian gnosis previously cited is retained almost intact in the First Epistle of John, who says of Jesus the Christ, “This is He that came by water and blood, not in the water only, but with the water and with the blood. And it is the Spirit that beareth witness, because the Spirit is the Truth, for there are Three who bear witness, the Spirit, and the Water and the Blood; and the three agree in one” (1 John 5, 6, 7, 8). After the poor pitiful apologetics of the Patristic obfuscators in this, as in a myriad instances, it is a comfort to touch the truth upon Egyptian ground. Horus came by water, as the child of the mother and bringer of food, when he was represented by the papyrus-shoot, or by Ichthus, the fish of the inundation. He also came by blood as the incarnate mortal child of Isis. Lastly, in his second advent, Horus or Iusa came in the spirit as the only-begotten son of Atum-Ra, the holy spirit, who was the father of spirits in the Egyptian eschatology.78
--Ancient Egypt- The Light Of The World By Gerald Massey Book Xi Egyptian Wisdom In The Revelation Of John The Divine .


pp 695-6


Aeonography II – A Magical Guide to Apocalypse A metanarrative can include any grand, all-encompassing story, classic text, or archetypal account of the historical record. They can also provide a framework upon which an individual's own experiences and thoughts may be ordered. These grand, all-encompassing stories are typically characterized by some form of 'transcendent and universal truth' in addition to an evolutionary tale of human existence (a story with a beginning, middle and an end). 79 [Massey] cf. Coiled Dragon When the Aeon of Taurus, often called the age or aeon of Isis, the Great Mother, came to an end the world was transformed. Until the time of Christ the Occident had seen the rise and fall of a series of pagan empires; the Babylonian, the Egyptian, the Greek, the Persian, all culminating in Rome. It was, of course, Rome which built the civilization, the infrastructure so to speak, which allowed Christianity to flourish and become the greatest expression of the Aeon of Pisces, the age of the dying and rising Son. This myth pattern did not originate in the days of Empire the at its height; there were pagan antecedents (such as Osiris, Baal and Adonis) and the philosophical ground upon which it grew, Plato, Pythagoras and Judaism being the most important. according to the Book of Revelation, the sacrificial lamb was slain from the “foundation of the world”. In the Gospel of Matthew, Jesus is made to say, “Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” (Matt. XXV. 34). Here the kingdom of the elect was already prepared and in no wise dependent upon any slaying of the historic lamb. On the other hand, the lamb (or calf, or other animal) had been slain for ages annually, as the type of the foundation laid in blood-sacrifice; and Sebek or Jesus in Egypt had been the lamb that was slain as the foundation of the world. He is addressed as the lamb, son of a sheep, and as such was the Lamb of God who did not take away the sins of the world, and did not profess to have the power. It is in totemism that we find a first foundation laid in sacrifice which is afterwards religiously described as the foundation of the world. The lamb was one of the sacrificial types; Osiris, in the human form of his son Horus, is another; and from the Osirian mysteries we may learn the meaning of this “foundation of the world” which, like so many other mysteries, has been imported into the Christian scheme, to be continued as one of the mysteries of ignorance and wondering faith, and to be



accepted on the condition that it was never to be explained. In the Book of Revelation Jesus is “the lamb that hath been slain from the foundation of the world” . (XIII. 8).80 --Ancient Egypt- The Light Of The World By Gerald Massey


Ancient Egypt, vol 2


Narrative Systems I – Grand Narrative and Paradigms A decisive influence on the current uses of narrative was Jean-François Lyotard’s concept of ‘Grand Narrative’, as outlined in The Postmodern Condition. Lyotard contrasts a ‘narrative’ type of knowledge, typical of ancient societies, where truth is guaranteed by the special status of the storyteller within the community, with a scientific type in which authors are supposed to provide proof of their claims. But scientific discourse is unable to guarantee its own validity, since it rejects authority. During the nineteenth century, science sought legitimation in what Lyotard calls ‘Grand Narratives’: sweeping explanations that present scientific knowledge as the instrument of the historical self-realization of an allegorical hero variously named Reason, Freedom, the State, or the Human Spirit. Three features distinguish ‘Grand Narratives’ from the little stories that we exchange in daily life: they concern abstract entities rather than concrete individuals; they may exist as collective beliefs rather than as the message of particular texts; and they inherit the foundational role of myth with respect to society rather than being told for their anecdotal or entertainment value. Little stories and Grand Narratives share a temporal dimension, but while the former simply recount historical (or pseudo-historical) events, the latter deal directly with a capitalized History.81 It is incorrect to envision the formulation of narrative as the second part of a two process which may be represented as The recognition of a structure or system which can be mapped onto a temporal stream. The development of a story (narrative) incorporating that system This is due to the “scientific method” and the general methodology which indicates disassembly any structure and analysis its components, rather than studying it as a whole. This is the result of the Western tendency toward dualism of the self in the world, particularly the split between the perceiver and the perceived. This view fails in that the system in question only exists in the human mind; while invaluable for describing the world in relation to humans, reductive reasoning can never be said to offer a similar description of an objective external universe. Inasmuch as the “experience” of an object is the product of cognition, perception always occurs in the filed of time. As narrative is, foremost, the movement of a system of events82 and objects through a world (temporal) line. It
81 82

http://lamar.colostate.edu/~pwryan/narrentry.htm or forces


follows, therefore, that narrative is not what the mind does in order to assimilate the constructs of experience but is, rather precisely what the interaction of the perceiver and the perceived produces. Which is to say, the act of perceiving is itself the act of creating a narrative about the object of perception. Narrative does not incorporate the data of experience, it is the matrix without which the data have no form . The temporal nature of narrative, likewise, acts as the catalyst for understanding. So, as I noted earlier, without the narrative matrix the object of experience does not exist because the narrative matrix is the object of experience.


Technique and Method I – Magical Theory Part A. Liber O Vel Manus Et Sagittae

1. Let the student be at rest in one of his prescribed positions, having bathed and robed with the proper decorum. Let the place of working be free from all disturbance, and let the preliminary purifications, banishings and invocations be duly accomplished, and, lastly, let the incense be kindled. 2. Let him imagine his own figure (preferably robed in the proper magical garments, and armed with the proper magical weapons) as enveloping his physical body, or standing near to and in front of him. 3. Let him then transfer the seat of his consciousness to that imagined figure; so that it may seem to him that he is seeing with its eyes, and hearing with its ears. This will usually be the great difficulty of the operation. 4. Let him then cause that imagined figure to rise in the air to a great height above the earth. 5. Let him then stop and look about him. (It is sometimes difficult to open the eyes.) 6. Probably he will see figures approaching him, or become conscious of a landscape. Let him speak to such figures, and insist upon being answered, using the proper pentagrams and signs, as previously taught. 7. Let him travel at will, either with or without guidance from such figure or figures. 8. Let him further employ such special invocations as will cause to appear the particular places he may wish to visit. 9. Let him beware of the thousand subtle attacks and deceptions that he will experience, carefully testing the truth of all with whom he speaks. Thus a hostile being may appear clothed with glory; the appropriate pentagram will in such a case cause him to shrivel or decay. 10. Practice will make the student infinitely wary in such matters. 11. It is usually quite easy to return to the body, but should any difficulty arise, practice (again) will make the imagination fertile. For example, one may create in thought a chariot of fire with white horses, and command the charioteer to drive earthwards.

It might be dangerous to go too far, or to stay too long; for fatigue must be avoided. The danger spoken of is that of fainting, or of obsession, or of loss of memory or other mental faculty. 12. Finally, let the student cause his imagined body in which he supposes himself to have been travelling to coincide with the physical, tightening his muscles, drawing in his breath, and putting his forefinger to his lips. Then let him "awake" by a well-defined act of will, and soberly and accurately record his experiences. It may be added that this apparently complicated experiment is perfectly easy to perform. It is best to learn by "travelling" with a person already experienced in the matter. Two or three experiments should suffice to render the student confident and even expert. See also "The Seer", pp. 295-333, Equinox I, 2. VI. 1. The previous experiment has little value, and leads to few results of importance. But it is susceptible of a development which merges into a form of Dharana --- concentration --- and as such may lead to the very highest ends. The principal use of the practice in the last chapter is to familiarize the student with every kind of obstacle and every kind of delusion, so that he may be perfect master of every idea that may arise in his brain, to dismiss it, to transmute it to cause it instantly to obey his will.$2. Let him then being exactly as before, but with the most intense solemnity and determination. 3. Let him be very careful to cause his imaginary body to rise in a line exactly perpendicular to the earth's tangent at the point where his physical body is situated (or to put it more simply, straight upwards). 4. Instead of stopping, let him continue to rise until fatigue almost overcomes him. If he should find that he has stopped without willing to do so, and that figures appear, let him at all costs rise above them. Yea, thought his very life tremble on his lips, let him force his way upward and onward! 5. Let him continue in this so long as the breath of life is in him. Whatever threatens, whatever allures, though it were Typhon and all his hosts loosed from the pit and leagued against him, though it were from the very Throne of God Himself that a voice issues bidding him stay and be content, let him struggle on, ever on. 6. At last there must come a moment when his whole being is swallowed up in fatigue, overwhelmed by its own inertia.{Note 1} Let him sink (when no longer can he strive, though his tongue by bitten through with

the effort and the blood gush from his nostrils) into the blackness of unconsciousness, and then, on coming to himself, let him write down soberly and accurately a record of all that hath occurred, yea a record of all that hath occurred.
--Crowley, Magic In Theory And Practice, Appendix: Liber O Vel Manus Et Sagittae, V-VI


Part B. Magic In Theory And Practice Chapter 18 (excerpt) … There are a great many ways of acquiring (clairvoyant) power. Gaze into a crystal, or into a pool of ink in the palm of the hand, or into a mirror, or into a teacup. Just as with a microscope the expert operator keeps both eyes open, though seeing only through the one at the eye-piece of the instrument, so the natural eyes, ceasing to give any message to the brain, the attention is withdrawn from them, and the man begins to see through the Astral eyes. These methods appear to The MASTER THERION to be unsatisfactory. Very often they do not work at all. It is difficult to teach a person to use these methods; and, worst of all, they are purely passive! You can see only what is shewn you, and you are probably shewn things perfectly pointless and irrelevant. The proper method is as follows: --- Develop the body of Light until it is just as real to you as your other body, teach it to travel to any desired symbol, and enable it to perform all necessary Rites and Invocations. In short, educate it. Ultimately, the relation of that body with your own must be exceedingly intimate; but before this harmonizing takes place, you should begin by a careful differentiation. The first thing to do, therefore, is to get the body outside your own. To avoid muddling the two, you begin by imagining a shape resembling yourself standing in front of you. Do not say: "Oh, it's only imagination!" The time to test that is later on, when you have secured a fairly clear mental image of such a body. Try to imagine how your own body would look if you were standing in its place; try to transfer your consciousness to the Body of Light. Your own body has its eyes shut. Use the eyes of the Body of Light to describe the objects in the room behind you. Don't say. "It's only an effort of subconscious memory" ... the time to test that is later on. As soon as you feel more or less at home in the fine body, let it rise in the air. Keep on feeling the sense of rising; keep on looking about you as you rise until you see landscapes or beings of the astral plane. Such have a quality all their own. They are not like material things - -- they are not like mental pictures --- they seem to lie between the two. After some practice has made you adept, so that in the course {146} of any hour's journey you can reckon on having a fairly eventful time, turn your attention to reaching a definite place on the astral plane; invoke Mercury, for example, and examine carefully your record of the resulting vision --- discover whether the symbols which you have seen correspond with the conventional symbols of Mercury. This testing of the spirits is the most important branch of the whole tree of Magick. Without it, one is lost in the jungle of delusion. Every spirit, up to God himself, is ready to

deceive you if possible, to make himself out more important than he is; in short to lay in wait for your soul in 333 separate ways. Remember that after all the highest of all the Gods is only the Magus,<> Mayan, the greatest of all the devils. You may also try "rising on the planes".<> With a little practice, especially if you have a good Guru, you ought to be able to slip in and out of your astral body as easily as you slip in and out of a dressing-gown. It will then no longer be so necessary for your astral body to be sent far off; without moving an inch you will be able to "turn on" its eyes and ears --as simply as the man with the microscope (mentioned above) can transfer his complete attention from one eye to the other. Now, however unsuccessful your getting out the body may apparently have been, it is most necessary to use every effort to bring it properly back. Make the Body of Light coincide in space with the physical body, assume the God- Form, and vibrate the name of Harpocrates with the utmost energy; then recover unity of consciousness. If you fail to do this properly you may find yourself in serious trouble. Your Body of Light may wander away uncontrolled, and be attacked and obsessed. You will become aware of this through the occurrence of headache, bad dreams, or even more serious signs such as hysteria, fainting fits, possibly madness or paralysis. Even the worst of these attacks will probably wear off, but it may leave you permanently damaged to a greater or less extent. {147} A great majority of "spiritualists", "occultists", "Toshosophists", are pitiable examples of repeated losses from this cause. … In projecting the Astral, it is a valuable additional safeguard to perform the whole operation in a properly consecrated circle. Proceed with great caution, then, but proceed. In time your Body of Light will be as strong against spirits as your other body against the winds of Heaven. All depends upon the development of that Body of Light. It must be furnished with an organism as ramified and balanced as its shadowy brother, the material body. To recapitulate once more, then, the first task is to develop your own Body of light within your own circle without reference to any other inhabitants of the world to which it belongs. That which you have accomplished with the subject you may now proceed to do with the object. You will learn to see the astral appearance of material things; and although this does not properly belong to pure clairvoyance, one may here again mention that you should endeavour to the utmost to develop and fortify this Body of Light. The best and simplest way to do this is to use it constantly, to exercise it in every way.

In particular it may be employed in ceremonies of initiation or of invocation --- while the physical body remains silent and still. In doing this it will often be necessary to create a Temple on the astral plane. It is excellent practice to create symbols. This one precaution is needed: after using them, they should be reabsorbed. {148} Having learned to create astral forms, the next step will be at first very difficult. Phantasmal and fleeting as the astral is in general, those forms which are definitely attached to the material possess enormous powers of resistance, and it consequently requires very high potential to influence them. The material analogues seem to serve as a fortress. Even where a temporary effect is produced, the inertia of matter draws it back to the normal; yet the power of the trained and consecrated will in a well-developed astral body is such that it can even produce a permanent change in the material upon whose Body of Light you are working, e.g.; one can heal the sick by restoring a healthy appearance to their astral forms. On the other hand, it is possible so to disintegrate the Body of Light even of a strong man that he will fall dead. Such operations demand not only power, but judgment. Nothing can upset the sum total of destiny --- everything must be paid for the uttermost farthing. For this reason a great many operations theoretically possible cannot be performed. Suppose, for example, you see two men of similarly unhealthy astral appearance. In one case the cause may be slight and temporary. Your help suffices to restore him in a few minutes. The other, who looks no worse, is really oppressed by a force incalculably greater than you could control, and you would only damage yourself by attempting to help him. The diagnosis between the two cases could be made by an investigation of the deeper strata of the astral, such as compose the” causal body". A body of black magicians under Anna Kingsford<> once attempted to kill a vivisector who was not particularly well known; and they succeeded in making him seriously ill. But in attempting the same thing with Pasteur they produced no effect whatever, because Pasteur was a great genius --- an adept in his own line far greater than she in hers --- and because millions of people were daily blessing him. It cannot be too clearly understood that magical force is subject to the same laws of proportion as any other kind of force. It is useless for a mere millionaire to try to bankrupt a man who has the Bank of England behind him. To sum up, the first task is to separate the astral form from the physical body, the second to develop the powers of the astral body, in particular those of sight, travel, and interpretation; third, to unify the two bodies without muddling them. This being accomplished, the magician is fitted to deal with the invisible.


II It is now useful to continue with considerations of other planes, which have commonly been classed under the Astral…The mental images which appear during meditation are subjective, and pertain not at all to the astral plane. Only very rarely do astral images occur during meditation. It is a bad break in the circle, as a rule, when they do. There is also a Magical Plane. This touches the material, and even includes a portion of it. It includes the Astral, chiefly a full-blooded type of the Astral. It reaches to and includes most, if not all, of the spiritual planes. The Magical plane is thus the most comprehensive of all. Egyptian Gods are typical inhabitants of this plane, and it is the home of every Adept. The spiritual planes are of several types, but are all distinguished by a reality and intensity to be found nowhere else. Their inhabitants are formless, free of space and time, and distinguished by incomparable brilliance. There are also a number of sub-planes, as, for example, the Alchemical. This plane will often appear in the practice of "Rising on the Planes"; its images are usually those of gardens curiously kept, mountains furnished with peculiar symbols, hieroglyphic animals, or such figures as that of the "Hermetic Arcanum", and pictures like the "Goldseekers" and the "Massacre of the Innocents" of Basil Valentine. There is a unique quality about the alchemical Plane which renders its images immediately recognizable. There are also planes corresponding to various religions past and present, all of which have their peculiar unity. It is of the utmost importance to the "Clairvoyant" or "traveler in the fine body" to be able to find his way to any desired plane, and operate therein as its ruler. The Neophyte of A.'. A.'. is examined most strictly in this practice before he is passed to the degree of Zelator. In "Rising on the Planes" one must usually pass clear through the Astral to the Spiritual. Some will be unable to do this. The "fine body" which is good enough to subsist on lower planes, a shadow among shadows, will fail to penetrate the higher strata. It requires a great development of this body, and an intense infusion of the highest spiritual constituents of man, before he can pierce the veils. The constant practice of Magick is the best preparation possible. Even though the human consciousness fail to reach the goal, the consciousness of the fine body itself may do so, wherefore whoso travels in that body on a subsequent occasion may be found worthy; and its success will react favourably on the human consciousness, and increase its likelihood of success in its next magical operation. … Although it is said that the spiritual lies "beyond the astral", this is theoretical;<> the advanced Magician will not find it to be so in practice.

He will be able by suitable invocation to travel directly to any place desired. In Liber 418 an example of perfection is given. The Adept who explored these Aethyrs did not have to pass through and beyond the Universe, the whole of which yet lies within even the inmost (30th) Aethyr. He was able to summon the Aethyrs he wanted, and His chief difficulty was that sometimes {151} He was at first unable to pierce their veils. In fact, as the Book shows, it was only by virtue of successive and most exalted initiations undergone in the Aethyrs themselves that He was able to penetrate beyond the 15th. The Guardians of such fortresses know how to guard. The MASTER THERION has published the most important practical magical secrets in the plainest language. No one, by virtue of being clever or learned, has understood one word; and those unworthy who have profaned the sacrament have but eaten and drunken damnation to themselves. … The TEITAN<> --- whose number is the number of a man, six hundred and three score and six --- unsubdued, consoled by Asia and Panthea, must send forth constant showers of blessing not only upon Man whose incarnation he is, but upon the tyrant and the persecutor. His infinite pain must thrill his heart with joy, since every pang is but the echo of some new flame that leaps upon the earth lit by his crime. For the Gods are the enemies of Man; it is Nature that Man must overcome ere he enter into his kingdom.<> The true God {152} is man. In man are all things hidden. Of these the Gods, Nature, Time, all the powers of the universe are rebellious slaves. It is these that men must fight and conquer in the power and in the name of the Beast that hath availed them, the Titan, the Magus, the Man whose number is six hundred and three score and six. III The practice of Rising on the Planes is of such importance that special attention must be paid to it. It is part of the essential technique of Magick. Instruction in this practice has been given with such conciseness in Liber O, that one cannot do better than quote verbatim (the "previous experiment" referred to in the first sentence is the ordinary astral journey.): "1. The previous experiment has little value, and leads to few results of importance. But it is susceptible of a development which merges into a form of Dharana --- concentration --- and as such may lead to the very highest ends. The principal use of the practice in {153} the last chapter is to familiarize the student with every kind of obstacle and every kind of delusion, so that he may be perfect master of every idea that may arise in

his brain, to dismiss it, to transmute it, to cause it instantly to obey his will. "2. Let him then begin exactly as before; but with the most intense solemnity and determination. "3. Let him be very careful to cause his imaginary body to rise in a line exactly perpendicular to the earth's tangent at the point where his physical body is situated (or, to put it more simply, straight upwards). "4. Instead of stopping, let him continue to rise until fatigue almost overcomes him. If he should find that he has stopped without willing to do so, and that figures appear, let him at all costs rise above them. Yea, though his very life tremble on his lips, let him force his way upward and onward! "5. Let him continue in this so long as the breath of life is in him. Whatever threatens, whatever allures, though it were Typhon and all his hosts loosed from the pit and leagued against him, though it were from the very Throne of God himself that a voice issues bidding him stay and be content, let him struggle on, ever on. "6. At last there must come a moment when his whole being is swallowed up in fatigue, overwhelmed by its own inertia. Let him sink (when no longer can he strive, though his tongue be bitten through with the effort and the blood gush from his nostrils) into the blackness of unconsciousness; and then on coming to himself, let him write down soberly and accurately a record of all that hath occurred: yea, a record of all that hath occurred." Of course, the Rising may be done from any starting pint. One can go (for example) into the circle of Jupiter, and the results, especially in the lower planes, will be very different to those obtained from a Saturnine starting point. The student should undertake a regular series of such experiments, in order to familiarize himself not only with the nature of the different spheres, but with the inner meaning of each. Of course, it is not necessary in every case to push the {154} practice to exhaustion, as described in the instructions, but this is the proper thing to do whenever definitely practicing, in order to acquire the power of Rising. But, having obtained this power, it is, of course, legitimate to rise to any particular plane that may be necessary for the purpose of exploration, as in the case of the visions recorded in Liber 418, where the method may be described as mixed. In such a case, it is not enough to invoke the place you wish to visit, because you may not be able to endure its pressure, or to breathe its atmosphere. Several instances occur in that record where the seer was unable to pass through certain gateways, or to remain in certain contemplations. He had to undergo certain Initiations before he was able to proceed. Thus, it is necessary that the technique of Magick should be perfected. The Body of Light must be rendered capable of going

everywhere and doing everything. It is, therefore, always the question of drill which is of importance. You have got to go out Rising on the Planes every day of your life, year after year. You are not to be disheartened by failure, or too much encouraged by success, in any one practice or set of practices. What you are doing is what will be of real value to you in the end; and that is, developing a character, creating a Karma, which will give you the power to do your will. --Crowley, Magic In Theory And Practice, Chapter 18, “Of Clairvoyance And The Body Of Light Its Power And Its Development Also Concerning Divination”


Connective I - Narrative It is no secret that the subject of narrative has become a great concern to the development of magical theory since the 19th Century. One need only consider the practically obsessive interest in H.P. Lovecraft exhibited by some well known occult writers to see the depth to which this idea has permeated the thinking of those who, I believe, are destined to be remembered as the most important occult theorists (post Crowley) in the 20th Century. Therefore, it seems an overview of just what we are discussing in relation to narrative seems to be indicated. We shall use widely available material to form our base theory (actually, I will adopt the generally accepted definitions of the study of Narrative, so-called Narratology, and expand on them during our explorations) , drawn from Wikipedia: Narratology Note: The following data is included here as a foundation to the Narrative Physics papers which follow. I originally intended to include this material as references, then as an appendix. The definitions provided are so fundamental to the papers which follow I have included the material as part of the main body of the work as we shall be referring to the concepts defined herein continuously. Narratology is the theory and study of narrative and narrative structure and ([1]) the way they affect … perception. [The term was coined in French, narratologie, by Tzvetan Todorov in his 1969 Grammaire du Décaméron. Its objects of study are all kinds of narrated texts - both fiction (literature, poetry, etc.) and non-fiction (historiography, academic publishing, etc.), - as well as the dramatic structures, plot devices, characterization, settings, genres, and literary techniques. Usually, the term "narratology" is used in connection with fictional texts, which doesn't imply that non-fictional texts or other forms of fiction (theater, films, electronic entertainment, etc.) are not included in the studies' field.]


Forms of Narrative Plot Structure The plot (also known as plotline) is the main aspect of any fictional story. It describes a series of events that happens to the characters in a described setting. Ideally, all events should follow logically from each other and be acceptable for the continuity of the story. In larger texts, there are often subplots running simultaneously with the main one. A-Plot is the term used for the main plotline that binds all other ones, which doesn't necessarily mean that it is the most important one. Subplot or side story is a plotline that has no direct connection to the APlot, but is important for understanding various aspects of the characters' personalities and the world created by the author. There are several kinds of subplots: Character arc describes the events happening to a (secondary) character, which allows the reader or the audience to learn more about his or her past and background. Story arc is a partial plotline that is typical for episodic storytelling media (e.g. TV series). It describes a series of events that happen to the characters over several episodes, but is not crucial for understanding the events before and after it. Story within a story is a technique used to tell a story during the action of another one (e.g. a character telling an ancient legend). In cinema and TV series, this technique is known as show-within-a-show. However elaborate and original the stories of the world may be, all of them follow some basic patterns (plots). These were summarized by Georges Polti in his 1868 book The Thirty-Six Dramatic Situations. However, the author also commented, that the number 36 is not necessary right and that his list may well be incomplete or, on contrary, too long. Other possible plot patterns include: Monomyth Quest *** Conflict A widely accepted theory states that every story evolves around a conflict or several conflicts. These conflicts are not necessarily the ones between people or their interests but follow seven basic patterns: Man vs. [ Everything ] ***


Dramatic Structure Dramatic structure refers to the parts into which a plot of a short story, a novel, a play, a screenplay, or a narrative poem can be divided. Larger texts may contain several simultaneous plots that also follow this structure. The dramatic structure has been described by Gustav Freytag as follows: Exposition Inciting moment Rising action Climax Peripeteia (turning point) Falling action Denouement (unraveling) It is a prime axiom of certain esoteric currents that the physical world may be “read” as an allegory for the next (higher) level or OM. This is most apparent in scripture where the actions of the individuals in the story are reflected as amplified in the next or upper world. Massey points out, correctly, that the miracles of the Gospels never occurred on Earth but rather in the higher realm, the Egyptian Amenta. This should not be confused with the astral, which is a continuum with the physical world that is vibrating at a frequency higher than the senses can perceive. The OM of the astral is, therefore, equal to that of the material universe. Whether or not the events actually took place is irrelevant to the discussion; it is the connection with the higher region that is important. It is then, possible to conclude that the New Testament, as the Old Testament and the Book of the Dead are gates or doors to contact with that realm. ---N-Space Mechanics

(Temporal operators) Dream sequence is a series of dreams a character sees which allow him or her to see things that are about to happen, happening at the same time in some other place or have already happened. Dream sequences are among the most commonly used plot devices. Flashback is a literary technique that takes the narrative back in time from the point the story has reached. Flashbacks are usually presented as characters' memories and are used to explain their backgrounds and the back-story. The next section details ideas that are useful in Variant Temporal (T <> 1 )works: Racconto is very much like a flashback but is usually somewhat longer and more gradual. Flashforward is the opposite of a flashback taking the narrative forward in time from the point the story has reached. It is used less often than its counterpart and mostly in sci-fi stories to underline their futuristic structure. Foreshadowing is a premonition much like a flashforward, but not as explicit. Instead of showing the future, it only hints at it. Narrator is an entity within a story that tells it to the reader/audience. Sometimes, it is a character within a story, sometimes - an incorporeal omniscient being. Together with the author and the audience (reader), the Narrator is an entity responsible for all kinds of the story-telling. A special type of a narrator is the so called "unreliable narrator" (see above).


Narrative Space Engineering I – Definitions
Paradigm – The (a) conceptual framework for a pattern or structure mapped to a Narrative Space. This includes some elements of Genre (i.e. Science Fiction etc.) and may also involve (in conjunction or separately from Genre) the patterned or transformative movement of the structure. Possible paradigms include Literary, Theological, etc. Non-narrative texts may be mapped according to paradigm, such as scientific treatises. Text – any representation of narrative or symbolically active content (see Phoenismes) that yields valid N-Space Structures when mapped (analyzed). Maps, Mapping – a map of a Narrative Space is a symbolic (and/or mathematically) structured representation that defines nodal event/agent nexus points related by time-dependant connective lines. Note that ins this usage, Time refers to the sequenced event stream of the Space and may or may not be directly related to Physical Time (or Real Time). Mapping is the methodology used to analyze the structure of the Text and may be defined by paradigm, logic or pure abstractions of the Pattern. Event – a branch-point of the event stream. Any point which causes the stream to split or join is an event. In many cases an event is synonymous with a decision in the Quantum Mechanical sense (thereby rendering observational wave-collapse events as decided). Events may be paradigm specific in map analysis, rendering (equivalent) points as abstractions in some paradigms where the points are not Critical. Agent – a self-motivated object in a Narrative Space. Often a self-aware (conscious) being or character, Depending on the relation of the agent, may be abstracted (see character, above). Stream – the resultant (discrete) narrative flows from an event node. Streams can be calculated even if their existence never becomes formal. Transform – a value or relational change in and object (or complex) within an N-Space with respect to a dimensional Vector (either spatial or temporal). Transforms can be mapped as value streams.

Event Horizon – The Limit of any Agents perceptual knowledge. Beyond the Event Horizon of an Agent, the Narrative Universe is conditionally undecided (with respect to the Agent). Stream Collapse – the formal occurrence of any stream, simple or complex. When the stream complex collapses, the event stream becomes a single formally existing stream and the Event Node(s) which occur in the mapped area of the occurrence disappear. Narrative Logic – A valued, symbolic logic that gives definition to the relationships defined in an N-Space Map. Note that these logical values are only valid within the structure of a map and are value dependant (relational) on the over all content of the Map.


The Ritual of the Mysterium Magnum


Introduction The Working here described was inspired, in part, by the development of the Narrative, or N-Space, physics and also by the wish to “resurrect” a Goetic Demon, Beleth, which had been bound and destroyed per the instruction of the Grimoires after an operation the procure the services of that spirit proved unsuccessful (at least within the time frame demanded by the magician). The project was outlined in my journal and I will reproduce the notes: (from the Lemegeton or Goetia) XIII. BELETH, a terrible and mighty king, riding on a pale horse, preceded by all manner of musicians. He is very furious when first summoned, and must be commanded into a triangle or circle with the hazel wand of the Magician pointed to the South-East. He must be received courteously and with homage, but a silver ring must be worn on the middle finger of the left hand, which must he held against the face. He procures love between man and woman and is of the Order of the Powers. Beleth’s seal:

Journal entry: In 1999 the Goetic demon Beleth was evoked using more or less traditional methods (i.e. ceremonial magic) and was charged to bring about a circumstance desired by the magician. A time frame of one half a lunar cycle (14 days, from new Moon to full) was given. After the two weeks past the demon again swore to do the magicians bidding, upon pain of annihilation (from the magicians ontic sphere). After the indicated time was passed (one week) the magician decided that the demon was not going to comply and so set about to perform a ritual to cast the demon out of

the magicians psyche, in essence, destroying Beleth in relation to the operator. This was performed at the dark moon. Not long after this occurred, the desired circumstance came about through an odd confluence of events, leaving the magician with questions concerning what had transpired. (without sinking into useless detail, suffice to say that the fulfillment of the magicians will was one of the more spectacular manifestations of magic I have ever witnessed or read about). Nothing was done regarding the mistake of Beleth’s destruction as there was, at the time, no solution to the problem known to me. Dead is dead. Several years later, in the course of developing the N-Space, the discovery of “servitor sacrifice” led to the idea that if such a being could be used in such a way, then it should also be possible to reverse the destroyed servitor assuming it had not been consumed by another spirit. As the practical side of the research involved generating Kama “fields” that is regions in the astral where a complex of Guzotte’s “lust-spaces” was used to create a theatre for the working. This was accomplished, as mentioned, by using an N-Space developed as an extension of the Guzotte outlines technique by first, charging various “images” in the space and then, focusing the N-Space stream into the purpose of the rite. I am not a writer, so I decided to use a part of text as a “ground”. While it is certainly not necessary for the tech described here, I picked a chapter from 120 days of Sodom. I chose this for several reasons. First, I decided to use a single foundation or ground. I felt that the text, which was to focus the Space should be singular in this sense, as I had a very distinct goal in mind. Other methods would of course been equally valid, for different reasons. One example would be the “cut-up” method* that has achieved some cachet with the popularity of Chaos magick and I have experimented with that method with success such as An Unremarkable Childhood in Volume 1.

Secondly, while Sade’s rather scatological obsessions are not to my taste, I knew that the 120 Days would provide an atmosphere of decadence and a sense of spectacle. I then “teched” the passage and recorded the unconscious effects on me as I read, writing down words and images as they appeared in my mind unbidden. I found I had a sense that the “servants” had a resonance with certain types of spirits and proceeded to develop the text by, for example, changing the females from human to bound Lilim83 of Kabalistic legend. It should be noted that not all, or even most, of the characters are developed using the method of Kama projection, only the ones with a direct role in the ritual. I also inserted myself into the stream as St Anthony. This method is provided by way of example, not a rule. As the final product is the only consideration, the magician may use any techniques, singularly or in complexes, as he will. Once the text was developed, it was “sealed”, which to is say, the ending was written into it. The final part: “They slew the Angelic, Michette, in a sacrifice that night. The details are horrible and I will relate them in full” is the seal, which puts the N-Space (by foreshadow) in synch with the ritual. While this brief outline is not intended to be instructional, there is enough here to use as a start point for your own research, though it will need to be filled-out by another system (like Spare or Memory Palace84) for anything more than the simplest operation. Once Cycles is completed I will be publishing detailed material geared toward the practical.

83 The daughters of Lilith , the lilim haunted men for over a thousand years. It was well into that Middle Ages that Jews still manufactured amulets to keep away the lilim. Supposedly they were lusty she-demons who copulated with men in all their dreams, causing nocturnal emissions.

The Greeks adopted the belief of the lilim, calling them Lamiae, Empusae (Forcers-In), or Daughters of Hecate. Likewise the Christians adopted the belief, calling them harlots of hell, or succubi, the counterpart of the incubi. Celebrant monks attempted to fend them off by sleeping with their hands over their genitals, clutching a crucifix.

See Memory Palace, attached paper


The Ritual Now that the foundation is laid, the ritual is designed. As the text shows, the narrative formula indicates a sacrifice, in this case to generate enough force to resurrect Beleth. The method of the operation is given from the same journal. Structurally, the rite follows a stream pattern with each “node” occupying the number corresponding to the sequence. In this example I used a five node framework and the Fibonacci85 sequence: Fibonacci [5] = ( 1) 1, 2, 3, 5, 8 so that the ritual has this structure:

1 2 3 4 5

1 2 3 5 8

In practice, the number of nodes is dependent on Kabalistic (numerical) symbolism. Aside from this, the practical design again is a consequence of the objective. In this case, Gevurah (5th Sephiroth) resonates with this type of sacrificial rite so Gevurah was the base. Beyond this the ritual is very instance driven, that is, specific to the ritual and so not relevant here. As for the induction of the active constructs in the foundation texts, that also will be covered in the applications volume once the Cycles are completer.

x(i) = x(i-1) + x(i-2) | For i=5, x(5) = x(3) + x(4) = 3 + 5 = 8 199

* The cut-up and the closely associated fold-in techniques are literary writing styles that tries to break the linearity of common literature. They are designed to be used with common typewriters. Cut-up is performed by taking a finished and fully linear text (printed on paper) and cutting it in pieces with a few or single words on each piece. The resulting pieces are then rearranged into a new text. The rearranging of work often results in surprisingly innovative new phrases. A common way is to cut a sheet in four rectangular sections, rearranging them and then typing down the mingled prose while compensating for the haphazard word breaks by improvising and innovating along the way. Fold-in is the technique of taking two different sheets of linear text (with the same line spacing), cutting each sheet in half and combining with the other, then reading across the resulting page. The resulting text is often a blend of the two themes, somewhat hard to read. […] In the 1950s painter and writer Brion Gysin more fully developed the cut-up method after accidentally discovering it. He had placed layers of newspapers as a matt to protect a tabletop from being scratched while he cut papers with a razor blade. Upon cutting through the newspapers, Gysin noticed that the sliced layers offered interesting juxtapositions. He began deliberately cutting newspaper articles into sections, which he randomly rearranged. Minutes to Go resulted from his initial cut-up experiment: unedited and unchanged cut-ups which emerged as coherent and meaningful prose. (http://en.wikipedia.org/wiki/Cut-up_technique)


The Rituals of Innocence
However, a new intrigue was quietly taking form within the impenetrable walls of the Enclave; but it did not have the dangerous significance that had been attributed to the conspiring of the Hell spawn; that alone was reason enough to dispatch them, but the four magicians were too enamored with their power. This latest association was being hatched between Astaroth and Lilith; those two young daemons' conformity of character contributed greatly to their attachment to each other, for Lilith, sweet and tender, was also, like Astaroth, careless and lazy. They suited one another so admirably that, on the morning of the 25th, they were discovered in the same bed, and this is how it happened: being destined for St. Anthony, Lilith slept, as we know, in his bedchamber. Astaroth was St. Anthony's bed-wife that same night. But St. Anthony, having returned dead drunk from the orgies; consequently, they were not forgiven, but were speedily included in Lucifuge's book of sorrows which, incidentally, was being very agreeably filled up that week. This chore completed, breakfast was finished, and Lucifuge resumed his searches. The Thumim revealed still another miscreant: this time it was the little Angelic, Michette - the incarnate Beast called her thus after some past affection gone bad I have no doubt - she'd been unable to hold against his cruelties; a thousand other infantile excuses which did not prevent her name from being written down. St. Anthony the always reserved one, watched and, in a quiet moment said, “I shall have the angelic crucified for my enjoyment.” The others gasped in horror and delight and one of the soldiers, stupid thing he was, came immediately to drag the soon-to-be victim off to the holding pens, to wait for her own enactment of the Passion she had so oft wept over. "How now, my friend," Lucifuge said to the Bishop, "is one still to lay any store by appearances, above all those that our demons parade?" 'It was unanimously agreed nothing was more deceitful than an Angelic, and that, as they were every one of them false, they never made use of their wits save to be more skillfully false. These observations brought the table talk around to the angel, and the Bishop who abhorred them, gave vent to all the hatred they inspired in him. He reduced them to the state of the vilest animals, and proved their existence so perfectly useless in this world that one could extirpate them from the face of the earth without in the slightest counter-carrying the designs of Nature who,

having in times past very surely found the means to create without an angel, would find it again when only angels were left. "One moment, if you please," said the Bishop. "I am no simple demonolater. It is true that I have bound these to me to serve my pleasure, which shall be added to my list of Crimes, very low on the scale indeed. It is after all the right of Man to bind these fallen creatures as we will; as Solomon did, and Moses before him. Naturally this practice is a survival of the secret the Egyptian priesthood of Aten that Tut-Moses and his tribe brought with them out of Egypt, which they hid within the Jewish scriptures.” Saying which, he draws Invictus near and raps him on the head. He went to the closet and removed the poor angelic he’d drawn into the corpse of a servant girl at the moment of her death. He held the quivering creature, who had never in all eternity experienced pain nor sorrow and drew a dagger across its throat, pouring hot blood across the stunned Invictus. The sorcerer licks it up, and straightway goes to repeat the operation upon the Lilim, Zéphyr by name, after the poor wretch who had inhabited her body. The Bishop was brandishing his Dagger, and so it was seldom that any angel would feel completely at their ease when he was in this critical state and they were near him. Unfortunately, it was his niece, possessed by none other than Astaroth who happened to be within range. "What are you doing there, bitch?" he rasped; "I wanted that angel for my fun." Astaroth seeks to elude him, he seizes her by the hair and, dragging her into his closet along with Lilith and her Lilim, Hébé, the two demons in his quartet: "You'll see," says he to his friends, "you'll see how I'm going to teach these a thing or two. Master am I of the Word, for what I have bound is bound in Heaven and upon the Earth, as the Savior has commanded." Upon his order, and an instant later, Astaroth was heard to utter very shrill cries; then came tidings of The Fallen One's discharge, reverberating howls which blended with the Demon’s dolorous accents.

Everyone returned . . . Astaroth was weeping, squeezing and clutching her behind. "Come show me what he did to you," said the Priest; "I love nothing better than to see traces of my distinguished brother's brutality." Astaroth displayed I've no idea what, for I have never been able to discover what went on in those infernal closets, but the Priest exclaimed: "You shall be thankful, for if I would you shall be cast back into the outer Darkness" But St. Anthony having pointed out to him that time was growing short, and having added that he had an amusing enterprise in mind for the orgies, which scheme would demand a clear head, Boulan was asked to go ahead with the fifth story in order that the sitting be brought to a proper conclusion; the storyteller therewith addressed the convocation once again: Belonging to that group of extraordinary individuals, said she, whose mania consists in wallowing in degradation and in insulting their own dignity, was a certain judge of the descending hierarchy whose name was Foucolet. There's truly no believing the point to which that fellow would carry his furor; he had to be given a sample of almost every torture. I used to hang him, but the rope would break just in time and he would fall upon a mattress; the next instant, I would strap him to a St. Andrew's cross and make as if to break his limbs with a bar, but it was only a roll of pasteboard; I used to brand him upon the shoulder, the iron I used was warm and left a faint imprint, no more; I would flog his back in precise imitation of the public servant who performs those noble feats, and whilst I was doing all this I had to overwhelm him with a stream of atrocious invectives, bitter reproaches for various crimes, for which, during each successive operation, he would demand, a candle in his hand and wearing only his shirt, God's forgiveness and the law's, pronouncing his entreaties in a very humble and contrite tone; finally, the meeting would be brought to a close on my ass, where the libertine would yield up his fuck when his head had reached the ultimate degree of distraction. "Well now, are you going to let me finish in peace now that Boulan has finished?" the Priest asked St. Anthony. "No, not a bit of it," the repudiated replied; "preserve your mind, I tell you I need it for the orgies."

"Oh, so you take me for your bond-servant, do you?" the Priest exclaimed. "You take me for one of those wretched Spirits that haunts the world, wailing and moaning, refusing to cry unto the Father? Do you suppose that the small quantity of blood and cum I'm going to lose in a moment will prevent me from joining in all the infamies which are going to pop into your head four hours from now? Come now, you know me better than that; banish your fears, I'll be fit again for anything inside fifteen minutes, but my good and holy brother has been pleased to give me a little example of an atrocity I'd be grief-stricken not to execute with Astaroth, your dear and estimable familiar." And pushing her forthwith into his closet, along with three Lilim, the female angel of his quatrain, he probably did there, with them, for, as not long before they heard Astaroth's terrible scream, so now their ears were treated to another from the lips of Adelaide and the bawdy Priest's yells of lust. St. Anthony wished to learn which of the two brothers had been the better behaved; he summoned the two angels, and having pored at length over their two behinds, he decided that the Priest had not merely imitated, but surpassed the Bishop. They slew the Angelic, Michette, in a sacrifice that night. The details are horrible and I will relate them in full.


Memory Palace
In ancient advice, the loci were physical locations, usually in a familiar large public building, such as a market or a church. To utilize the method, one walked through the building several times, viewing distinct places within it, in the same order each time. After a few repetitions of this, one should be able to remember and visualize each of the places in order reliably. To memorize a speech, one breaks it up into pieces, each of which is symbolized by vivid imagined objects or symbols. In the mind's eye, one then places each of these images into the loci. They can then be recalled in order by imagining that one is walking through the building again, visiting each of the loci in order, and viewing each of the images that were placed in the loci, thereby recalling each piece of the speech in order. In the Middle Ages, this ancient method was changed, probably under the influence of Jewish meditational traditions, to envisioning the structures described in the Bible, all idealized: the Tabernacle of Exodus, the Temple of Solomon, the visionary Temple of Ezekiel the prophet, the Heavenly City of the Apocalypse. Such visionary architecture strongly influenced the actual building programs of medieval monasteries, pilgrimage churches, and cathedrals (Carruthers, 1998). In all mnemonic arts, advice is given that the mental places should be well lit, clearly set out in a particular order, at moderate intervals apart. The more architectural elaborations of rooms, passages and niches it has the better — in the sixteenth century, the sequence of architectural loci was sometimes called a "Memory Palace." But the loci were also to be grouped or "chunked" in "brief" sets of items, no more than what the mind's eye can encompass in one glance: this is the medieval equivalent of we now call "working memory" (Carruthers, 1990, Dudai 2002). Loci can actually be used to remember more than one set of ordered things. The images may be replaced by new ones--the loci are the "wax tablet" or "page" on which one writes the images, as one can write with a stylus onto a more permanent surface. The characteristics of the images one uses are very important. They should be unusual, vivid and striking, and it is good if they have emotional content as well. Humorous, obscene or sacrilegious ones (as they may seem to us) are often used. The goal is to make a uniquely memorable picture (Yates 1966, Small 1997). Because one can readily imagine moving through a memory structure starting at some arbitrary point, one can easily recall the list starting from any point in it, and even recall it easily in reverse order. Prodigious

memory feats have been attributed to this method. The art of memory is an art of composition, not an aid to rote memorization. In the Middle Ages, it was carefully distinguished from rote, for with rote memory, one must always go in the same order. The use of loci within a system produced a sort of memory which one can enter from an infinite number of places, and thus one can work with it-- change it about, shuffle, go backwards or forwards or jump around (Carruthers 1990; Carruthers, Ziolkowski 2002). *** History According to Cicero's De Oratore, the method was invented by Simonides of Ceos. As the story goes, Simonides was attending a dinner with a number of notable Greeks, after which he had stepped outside. Suddenly, the roof of the building collapsed, killing everyone inside. During the excavation of the rubble, Simonides was called upon to identify each guest killed. He managed to do so by correlating their identities to their positions (loci) at the table before his departure. The method comes down to us through a work in Latin by an unknown author, called Rhetorica ad Herennium in about 85 BC, though it is unlikely that it was original with this author. The author of this textbook of rhetoric examines each of the five parts of rhetoric, including as the fourth part memoria in which he explains the method of loci. It is the only complete source from the classical world to survive, although there are brief references to the method by others, including Cicero and Quintilian, the chief teachers of rhetoric in the ancient and medieval worlds, and later in the Renaissance. It was much used in the Middle Ages and the Renaissance, when it was mistakenly attributed to Cicero himself, though Cicero does describe it in his work "On Oratory" [De Oratore]. The early monks adapted an art of memory as an art also of composition, as it had been taught in the ancient schools of Dialectic and Rhetoric and of meditation. It became the basic method for reading and meditating upon the Bible. Within this tradition, the art(s) of memory were passed along to the later Middle Ages and the Renaissance (or early Modern period). When Aristotle, Cicero, and Quintilian were revived after the thirteenth century, humanist scholars understood the language of these ancient writers within the context of the medieval traditions they knew


best, which were profoundly altered by monastic practices of meditative reading and composition (Carruthers, 1990, 1998). Saint Thomas Aquinas was an important influence in promoting the method when he defined it as a part of Prudence and recommended its use to meditate on the virtues and to improve one's piety. In scholasticism artificial memory came to be used as a method of how to remember the whole universe and the roads to Heaven and Hell (Carruthers, Ziolkowski 2002). The Dominicans were particularly important in promoting its uses (Bolzoni 2004). The Jesuit missionary Matteo Ricci, who from 1582 until his death in 1610, worked to introduce Christianity to China, described the memory palace technique in his work, A Treatise On Mnemonics, but he misunderstood it as only an aid to passing examinations (a kind of rote) rather than as an instrument of new composition, though it had traditionally been taught, both in dialectic and in rhetoric, as an instrument of composition. Ricci was trying to gain favour with the Chinese imperial service, which required a notoriously difficult entry examination (Spence 1984). Perhaps following the example of Metrodorus, described in Quintilian, in about 1582 Giordano Bruno used a variation of the technique in which the loci were astrological symbols of the zodiac. His elaborate method, based on the combinatoric concentric circles of the Spanish missionary preacher Ramon Lull, and filled with the images representing all the knowledge of the world, was to be used, in a magical sense, as an avenue to reach the intelligible world beyond appearances, and thus enable one to powerfully influence events in the real world. Of his five major printed works, three of them were treatises on this Hemetic occult system. Such enthusiastic claims for the encyclopedic reach of the arts of memory are a feature of early Renaissance (15th-16th century), but they gave rise as well to serious developments in logic and scientific method during the sixteenth and seventeenth centuries (Yates, 1966). Memory art came to be defined primarily as a part of Dialectic, and was assimilated in the seventeenth century, by Pierre Ramus and Rodolphus Agricola into the curriculum of Logic, where it survives to this day as a necessary foundation for the teaching of Argument(Rossi 2000, Bolzoni 2001}. In 1584 a huge controversy over the method broke out in England when the Puritans attacked it as impious because it calls up absurd and obscene thoughts; this was a sensational but ultimately not a fatal skirmish. Erasmus of Rotterdam and other humanists, Protestant and Catholic, had

also chastised practitioners of the arts of memory for making extravagant claims for its efficacy, although they themselves believed firmly in a well-disposed, orderly memory as an essential tool of productive thought (Carruthers, Ziolkowski 2002; Rossi 2000). The arts of memory as such were then largely dropped from the curriculum in schools and universities, and are now mostly taught and practiced informally, though, redefined as Argumentation, versions remain essential in college composition and logic courses. Arts of memory were also taught through the nineteenth century as useful to public orators, including preachers and after-dinner speakers.






The Word of the 7th Aeon

Alamantrah - Logos of the 7th Aeon The unveiling of the Word and Work of the 7th AEON Alamantrah, which is 81, by the CIPHER and thus is equivalent to IAO and HEKATE. The comment to this Book has yet to be written. Revelation: 4 : 5 And out of the throne proceed lightnings and voices and thunders. And `there was` seven lamps of fire burning before the throne, which are the seven Spirits of God; because of thy will they were, and were created.
--New Testament- American Standard Version --Revelation Chapter: 4

Wherefore is found Truth but in the House of He who is Truth? 1.0.0 This is the Logos of the 7th Aeon 1.1.0 This is the Voice of Truth 1.2.0 Thou art blessed by Him and I, His angel and servant come unto thee and grant thee His Word 1.3.0 A-Lam an-trah, Amen 1.4.0 For night fadeth in the light of the Dawn, and thereby is the Night of Time burned away in the coming of the Logos. 1.5.0 Holy and True is His name, Son of the Depth, Logos of Truth, bearer of the Light beyond Light. Amen


Alamantrah - For He hath made the Heavens and the Earth Revelation: 4 : 4 And round about the throne `were` four and twenty thrones: and upon the thrones `I saw` four and twenty elders sitting, arrayed in white garments; and on their heads crowns of gold.

2.0.0 Four and twenty, the Servants of God, standing before the Throne and saith praise and glory unto Him day and Night. 2.1.0 The fire of the Presence, the Shin of the Holy Spirit lighteth the Universe 2.2.0 The Seven Spirits (that are before the Throne) are the Seven Stars and the seven Suns of the central Universe. 2.3.0 Glory to Him, in His power and Light, Glory unto His Truth, Glory unto His Word. 2.4.0 For He hath made the Heavens and the Earth, the Worlds and the Suns about which they circle. 2.5.0 He hath brought forth from the Depth of His own Being, the infinities of the Creation. The angels and the daemons sing unto His Name 2.6.0 The Archons and the Spheres are as one a voice of praise unto His Name 2.7.0 The Mother of the Universe bringeth forth the Logos unto the Glory of His Name. 2.8.0 Grace and Truth have come into being in the Light that shineth from the Logos


Alamantrah - Introit Revelation: 4 : 6 and before the throne, as it were a sea of glass like a crystal; and in the midst of the throne, and round about the throne, four living creatures full of eyes before and behind. Revelation: 4 : 7 And the first creature `was` like a lion, and the second creature like a calf, and the third creature had a face as of a man, and the fourth creature `was` like a flying eagle. Revelation: 4 : 8 and the four living creatures, having each one of them six wings, are full of eyes round about and within: and they have no rest day and night, saying, Holy, holy, holy, `is` the Lord God, the Almighty, who was and who is and who is to come. Revelation: 4 : 9 And when the living creatures shall give glory and honor and thanks to him that sitteth on the throne, to him that liveth for ever and ever,

Verily, the Aeons have come into being and the Seven Spirits that stand before the Fire of His Presence. Therefore in the Light, pray. Amen. In the Truth, amen, in the Fire of His Being, Amen. Light beyond Light, Amen This is the circumference of the Arcanum, this is the Gnosis of the Aeon. Thereby is shown the topology of the Space wherein dwells the Son, and the Mystery thereof is the indwelling of the Light in the midst of the Darkness. For the light hath come forth from the Aeon and the Darkness comprehendeth it not.


Alamantrah - That Which Hath Fallen Shall Be Raised Up Revelation: 4 : 10 the four and twenty elders shall fall down before him that sitteth on the throne, and shall worship him that liveth for ever and ever, and shall cast their crowns before the throne, saying, Revelation: 4 : 11 Worthy art thou, our Lord and our God, to receive the glory and the honor and the power: for thou didst create all things 3.0.0 Verily, the Angels go forth and the Cycles of the Aeons are wrought at His Command. 3.1.0 Verily, the stars are set upon there course and the worlds come into being by his will 3.2.0 Thereby it is shown, that which hath fallen shall be raised up, for he hath shown in the resurrection of the Logos the mystery thereof and behold; the Word, he who was dead and is alive forever more. Like unto the Father are those whom Death cannot conquer. 3.3.0 This is He whom the winds obey and the demons fear. This is He who has cast down the Dragon and raised up the Temple of God upon the summit of the Universe. 3.4.0 Thereby has the book been opened unto you and the Angel Saith It is finished! 3.5.0 For thou art blessed in the Spirit of the Father and the Mother hath raised thee up in the baptism of the Fire thereof and even the Demon feareth thee who comes in the name and in the spirit of Truth. For in that is the power and the life of the One who was slain and liveth, who was dead and is alive forever more. 3.6.0 Thereby endeth this Word. Amen


The Voice of the Father
Many people in the world believe they hear the voice of God. Whether this is takes as a literal voice or as the recognition of “signs” (i.e. omens) is immaterial. It is often pointed out by skeptics that the voice of God manifest in a seemingly non-rational way; after all, if the objective idea of God is taken as the correct view, it makes no sense for God the speak in such strange and inefficient ways. Besides, as Humanity has realized many advances in the scientific understanding of the Universe, the case may be made that it is in fact absurd for God to communicate directly with a creature so insignificant as man at all. In this particular case, the skeptics are quite right, but also completely wrong. The essence of the mystery here (unless one rejects the possibility) is the nature of God, whereby the issue of communication becomes a secondary issue which is immediately resolved when the “meta-question” is answered. So, we may ask, what is the nature of God, in the sense that He manifests directly to many individuals alive at any point in Space/time? As mentioned above, God cannot, in this sense, be an objective reality without, or external to, the person who is experiencing Him. It is true that mentally ill people often believe they too “hear” God, but this, I will show, is a product of the nature we are here considering. We are thus left with a single option; God must dwell within the Ontic sphere of individual. This answer resolves two issues; first the answer to the question of form, since the indwelling of God (or the Fire of God) would require that the conversation take place within the Ontic sphere of the individual. Thus what was cryptic becomes necessary. Second, it allows for the ability to consider the contact in itself by freeing the message from the (fatal) question of source; that is, even if one hears a voice that is not a result of delusion, how can one be certain, or even confident, that the voice is not a demon, extraterrestrial, ghost etc. The voice from within is authentic precisely because it comes from within. Of course, the glut of demon worshipping “fundamentalists” of whatever stripe are proof that any hell-spawned slave of Choronzon can claim to hear the voice of the Ultimate Reality. By their fruits shall ye know them…86


Matthew 7 : 16


Visible Presence of the Spirit
Stigamtics, Visionaries and Demoniacs

The Calling of the first Stigmatic, Francis of Assisi The year is 1205. Since returning the previous year from an abortive attempt to win military glory in southern Italy, Francis has been aware that something important is going on within him. Now perfectly changed in heart and soon to be changed in body, Francis was strolling one day near the old church of St. Damian, which was nearly destroyed and abandoned by all. The spirit led him to enter the church and pray. Devoutly lying prostrate before the crucifix, stirred by unusual visitations, he found he was different than when he had entered. While he was in this affected state, something absolutely unheard-of occurred. The crucifix moved its lips and began to speak. "Francis," it said, calling him by name, "go and repair my house, which, as you see, is completely destroyed." Francis was stupefied and nearly deranged by this speech. He prepared to obey, surrendering himself completely to the project. But since he considered the change in him to be beyond description, it is best for us to be silent about what he himself could not describe. From then on compassion for the crucified one was imprinted in his holy soul and, one may devoutly suspect, the stigmata of the holy passion were deeply imprinted in his heart, though not yet in his flesh. Shortly thereafter, Francis took the fateful step that led to a break with his father. Behold, the blessed servant of the most high was so disposed and strengthened by the holy spirit that the time had come for him to follow the blessed impulse of his soul, progressing to higher things and trampling worldly interests underfoot. It was unwise to delay any longer, for a deadly illness was spreading everywhere. It seized the joints and, if the physician delayed even for a bit, it shut off the vital spirit and snatched away life. Francis rose, fortifying himself with the sign of the cross, and when his horse was ready he mounted. Taking some fine cloth with him, he rode to the city of Foligno. There, being a successful merchant, he sold all his cloth as usual and even left behind the horse he was riding, having received a good price for it. Then, having left all his baggage behind. he started back, wondering as he traveled what he should do with the money. Soon, converted to God's work in a marvelous way, he felt it would be burdensome to carry the money for even an hour and, treating it as if it were sand, he decided to get rid of it as fast as possible. As he approached the city of Assisi, he passed the church built in honor of St. Damian long ago, but now about to collapse with age. When the new soldier of Christ arrived at the church, he was stirred with pity for its condition and entered with fear and reverence. Finding a poor

priest inside, Francis kissed his sacred hands and offered him the money he was carrying, telling the priest what he intended to do. The priest was stunned. Astonished by such an incredibly sudden conversion, he refused to believe what he heard. Since he thought he was being deceived, he refused to keep the money that had been offered him. He had seen Francis just the other day, so to speak, living riotously among his relations and acquaintances, acting even more stupidly than the rest. Francis, stubbornly insistent, tried to prove he was sincere. He begged the priest to let him stay there for the sake of the lord. Finally the priest agreed that he could stay but, fearing Francis' parents, he would not accept the money. Francis, genuinely contemptuous of money, threw it on a windowsill, treating it as if it were dust. He wanted to possess wisdom, which is better than gold, and prudence, which is more precious than silver. -- Thomas of Celano: First and Second Lives of St. Francis


Composed by Abdul Alhazred, a mad poet of Sana in Yemen, who is said to have flourished during the period of the Ommiade caliphs, circa 700 A. D. He visited the ruins of Babylon & the subterranean secret of Memphis & spent ten years alone in the great southern desert of Arabia the Roba El Khaliyeh or "Empty Space" of the ancients - & "Dahna" or "Crimson" desert of the modern Arabs, which is held to be inhabited by protective evil spirits & monsters of death. Of this desert many strange & unbelievable marvels are told by those who pretend to have penetrated it. In his last years Alhazred dwelt in Damascus, where the Necronomicon (Al Azif) was written, & of his final death or disappearance (738 A. D.) Many terrible & conflicting things are told. He is said by Ebn Khallikan (12th cent. biographer) to have been seized by an invisible monster in broad daylight & devoured horribly before a large number of frightfrozen witnesses. Of his madness many things are told. He claimed to have been the fabulous Irem, or City of Pillars, & to have found beneath the ruins of a certain nameless desert town the shocking annals & secrets of a race older than mankind. He was only an indifferent Moslem, worshipping unknown entities whom he called Yog-Sothoth & Cthulhu.87 Know, then, that I have trod all the Zones of the Gods, and also the places of Azonei, and have descended into the foul places of Death and Eternal Thirst, which may be reached through the Gate of GANZIR, which was built in UR in the days before Babylonian was. Know, too, that I have spoken with all manner of spirit and daemon, whose names are no longer known in the societies of Man, or were never known. And the seals of these are writ herein ; yet others I must take with me when I leave you. ANU have mercy on my soul! {Actually Jesus Christ is the one he should ask for forgiveness from, for Christ is the all powerful God and the only god full of love} I have seen the Unknown Lands, that no map has ever charted. I have lived in the deserts and the wastelands, and spoken with demons and the souls of slaughtered men, and of women who have died in childbirth, victims of the she-fiend LAMMASHTA. I have traveled beneath the Seas, in search of the Palace of Our Master, and found the stone monuments of vanquished civilizations, and deciphered the writings of some of these; while still others remain mysteries


Lovecraft, Howard P. History of The Necronomicon. West Warwick, RI: Necronomicon Press.


to any man who lives. And these civilizations were destroyed because of the knowledge contained in this book. I have traveled among the stars, and trembled before the gods. I have at last found the formula by which I passed the gate of ARZIR, and passed into the forbidden realms of the foul IGIGI. I have raised demons, and the dead. I have summoned the ghosts of my ancestors to real and visible appearance on the tops of temples built to reach the stars, and built to touch the nethermost cavities of HADES. I have wrestled with the Black Magician, AZAG-THOTH, in vain, and fled to the Earth by calling upon INANNA and her brother MARDUK, Lord of the double-headed AXE.88

The Abyss yawns wide before me! A gate has been broken! Know that the Seven Spheres must be entered in their times and in their seasons, one at a time, and never the one before the other. Know that the Four beasts of the Spaces claim the blood of the initiate, each in their own time and season. Know that TIAMAT seeks ever to rise to the stars, and when the Upper is united to the Lower, then a new Age will come of Earth, and the Serpent shall be made whole, and the Waters will be as One, when on high the heavens had not been named.89

88 89

The Testimony Of The Mad Arab I, Necronomicon, Simon, ed. Schlangekraft 1980 The Testimony Of The Mad Arab II, Necronomicon, Simon, ed. Schlangekraft 1980


In 1782, while in prison, he completed the short Dialogue Between a Priest and a Dying Man, expressing his atheism by having the dying libertine convince the priest of the mistakes of a pious life. The novel The 120 Days of Sodom, written in 1785 but not completed, catalogs a wide variety of sexual perversions performed on a group of enslaved teenagers and is Sade's most graphic work. The manuscript was believed to have been lost during the storming of the Bastille and the book was not published until 1904. In 1787 he wrote Les infortunes de la vertu, an early version of Justine which was published in 1791. It describes the misfortunes of a girl who continues to believe in the goodness of God despite persistent evidence to the contrary. The companion novel Juliette (1798) narrates the adventures of Justine's sister, Juliette, who chooses to reject the teachings of the church and adopt an amoral hedonist philosophy, resulting in a successful fulfilled life.90 Bowdlerized Drivel "It is remarkable, for example, that in 1795 Sade wrote: ‘Sexual pleasure is, I agree, a passion to which all others are subordinate but in which they all unite.’ Sade… makes eroticism the mainspring of human behavior. In addition, he asserts…that sexuality is charged with a significance that goes beyond it. Libido is everywhere, and it is always far more than itself. Sade certainly anticipated this great truth. He knew that the ‘perversions’ that are vulgarly regarded as moral monstrosities or physiological defects actually envelop what would now be called an intentionality. He understood, too, that our tastes are motivated not by the intrinsic qualities of the object but by the latter’s relationship with the subject. In a passage in La Nouvelle Justine he tries to explain coprophilia. His reply is faltering, but clumsily using the notion of imagination, he points out that the truth of a thing lies not in what it is but in the meaning it has taken on for us in the course of our individual experience. Intuitions such as these allow us to hail Sade as a precursor of psychoanalysis." …. "The foul atmosphere that surrounds him (Sade) is like the sulfuric stench of the devil. It would be a travesty of hell to smell roses when Satan appears. My purpose, then, in turning to Sade is to find a



darkening of consciousness, to seek out a foul-smelling imagery appropriate for the amplification of those dreams and fantasies and art pieces that reveal an underworld aesthetic and a shadowy psychological reality." Freud in Hell Foul-smelling imagery abounds in the literary world of the Marquis de Sade. Moore has a treasure of perverted depictions of interactions between human beings, as well as between individuals and their own selves. Perverted is used here not to describe something that is perverse or wicked, but rather an opposite image, a deed that by its nature is diametrically in conflict with the norms and mores of polite society. … Sade "perverts"’ society’s traditional image of Love. In his works, Sade sets forth to turn this very notion on its head. To the Sadeian mind, Love is most often unavailable, On an
Easter Sunday, 1768, the Marquis de Sade invited a beggar named Rose Keller into his house at Arcueil. Beaten, terrorized, and obviously inadequately guarded, she escaped to notify the authorities. She claimed that she had been whipped with a cat-o'-nine tails and a knotted cord, slashed with a knife, and finally had molten wax poured into the wounds. The Marquis de Sade paid for his indiscretion with two (short) prison sentences. He spent the next three years in exile, mostly at his estate in Provence. During this time he seemed to have reined his passions, playing "Lord of the Manor", and fathered two children with his wife. He also produced several plays in his theater, including one of his own. In 1771, the Marquis de Sade was imprisoned once again, this time for debt. Upon his release, he was back to his old ways. He started off by seducing his sister-in-law, who was both a canoness (a member of a religious community, but not bound by vows) and a virgin... not to mention his wife's sister. Too much to resist, he ran off with her to Marseilles, accompanied by Latour, his loyal valet.

.“At first it may seem odd to claim that the sickening and frightening issues Sade presents have anything to do with desire, but that is the

value of his approach- to unveil the stirrings of love in places that seem void of it.”91 de Sade was transferred in 1784 to Bastille in Paris, where he had a large room, sixteen feet in diameter. In the new surroundings the hardworking prisoner wrote LES 120 JOURNÉES DE SODOME, an underground classic over a hundred years. He was released from insane asylum at Charenton on April 2, 1790. Renée-Pélagie obtained a divorce. Next year, at the age of 51, de Sade published JUSTINE (1791). In the sequel, JULIETTE (1797), the heroine was Justine's sister, who enjoys the delights of evil: "How delicious are these implements of torture, of the crime that we love." de Sade boldly addressed a copy of the novel to Napoleon in 1803. Napoleon refused to set de Sade free. Juliette, which consisted of six volumes, was the second part of the monumental LA NOUVELLE JUSTINE (1797), nearly four thousand pages long Gospel of Evil, which manifested that vice - or the pleasures of imagination cannot be punished by imprisonment. emptiness, and longing, the value of which is equal to that which society claims to be desirable of love in the first place… “Although love can be creative, it is also destructive and entropic. If most literature focuses on the pleasures and pains of love, Sade turns our attention to its dark objects.” The darkest of these objects is fecal excrement, which Sade advocates that we consume - “No habit is more easily acquired than mard (excrement)-savoring; eat one, delicious, eat another, no two taste exactly alike, but all are subtle and the effect is somewhat that of an olive.” … Sade evoke(d) is one more reprehensible than perhaps any other in the history of literature…true freedom, the ability to be fully one’s self, cannot be experienced until one has the courage to both acknowledge and suffer that for which is the worst possible circumstance for that person, to travel to both ends of that spectrum and experience both equally…Love has its excremental component, and this, along with the more wholesome diet, has to be consumed.”(ibid.)




No Exit The preceding night's events provided the dinner's conversation; they made game of the Président for permitting the bird to fly from its cage, etc.; some champagne restored his gay spirits, and the company sallied forth to coffee. Narcisse, Céladon, and Zelmire distributed it, so did Sophie, who was greatly ashamed of herself; she was asked how often the thing had happened, she replied that it had occurred only twice, and that Madame de Durcet gave her such good counsel that indeed she thought it most unjust to punish them both for it. The Président assured her that what she called good counsel was, in her situation, the very worst, that the devotion wherewith Madame de Durcet had been filling her head would serve no purpose save to get her punished every day, and that, in her present circumstances, she was to have no masters and no gods save his three confreres and himself, no religion save that of blindly serving and obeying them in everything. And, all the while he was delivering this sermon, he had her kneel between his legs and bade her suck his prick, which the poor little thing did all atremble. As always partisan to thigh-fuckery, the Duc, obliged as he was to abstain from the capital practice, impaled Zelmire in this style, meanwhile having the little girl shit in his cupped hand and gobbling it up as quickly as it was received, and all that while Durcet was inducing Céladon to discharge into his mouth, and the Bishop was industriously extracting a turd from Narcisse. A few minutes, no more, were set aside for the nap that they found such an aid to digestion; then, having taken up their posts in the auditorium, Duclos faced the gathering and began the day's narrative.



That Which Hath

Revelation: 12 : 7 And there was war in heaven: Michael and his angels `going forth` to war with the dragon; and the dragon warred and his angels; Revelation: 12 : 8 And they prevailed not, neither was their place found any more in heaven. Revelation: 12 : 9 And the great dragon was cast down, the old serpent, he that is called the Devil and Satan, the deceiver of the whole world; he was cast down to the earth, and his angels were cast down with him.

-- American Standard Version, Revelation Chapter: 12


Demonologies Tassel, George Van, early physical contactee and founder of the first UFO conclave, the long-defunct Giant Rock Conventions. Van Tassel also engaged in psychic communications and was closely associated with the earliest New Age groupings…(o)f particular interest is that, beginning in 1952, Van Tassel was in communication with a being calling itself Ashtar the name of a medieval demon said, in the old magical texts, to have relocated to America. Ashtar has shown up in many subsequent cases.
--Secret Cipher: Page 26

ASHTAR most likely derives from Astaroth, a great duke in the infernal regions, according to the ancient magical text The Lemegeton. The … Grimorium Verum in that text informs us that Astaroth has set up residence in America. Contactee George Van Tassel claimed to contact Ashtar, commandant of station Schare in 1952… ASHTAR = 47 = STARS in Liber AL repeated many times, but also FLAP, a word which came to mean UFO wave in military and UFOlogy circles.
--Secret Cipher: Page 47

UNTIL the Cipher of the UFOnauts was (discovered) …the rumors and reports of human-alien interaction, both past and present, were confined almost exclusively to literal descriptions …or, with more sophisticated researchers, comparisons with classical folklore and the symbolism of psychology. The folklore and psychological investigations were the most rewarding, in that they disclosed a long series of repeated motifs, patterns and themes spanning the history of humanity and our interaction with alien beings. We long puzzled, for example, that a name such as ASHTAR seemed to show up in contact case after case in the modern lore of UFOlogy, but this name also has shown up throughout human history as the name of a fearsome alien being, sometimes referred to as a demon. When the Cipher of the UFOnauts came along, the name ASHTAR suddenly became less mysterious and more revealing.
--Secret Cipher: Page 54 (my emphasis)


The Garden Of Eden Before The Fall This diagram is described in the Practicus Ritual. It shows in a glyph the teaching proper to the Practicus on entering the Sephirah HOD which he has reached by the Paths of SHIN and RESH from MALKUTH and YESOD respectively. At the summit are the THREE SUPERNAL SEPHIROTH summed up into ONE—AlMA ELOHIM, the Mother Supernal—The Woman of the Apocalypse (Chap. 12) clothed with the SUN, the MOON under her feet, and on her head the Crown of Twelve Stars. It is written ‘So the Name JEHOVAH is joined to the Name ELOHIM, for JEHOVAH planted a Garden Eastward in Eden.’ From the Three Supernals follow the other Sephiroth of THE TREE OF UFE. Below the TREE, proceeding from MALKUTH is THE TREE OF KNOWLEDGE of GOOD AND of EVIL which is between the Tree of Life and the World or Assiah or Shells, represented by the Coiled Up DRAGON with Seven Heads and Ten Horns—being the Seven Infernal Palaces and the Ten Averse Sephiroth. (These are described in the text of the Rituals but are not read to the Candidate at his Grade. When studying this diagram, these de-scriptions should be looked up, but they are not required for the exam.) The River NAHER flows forth from the Supernal Eden and in DAATH it is divided into Four Heads:— PISON: Fire—flowing to GEBURAH where there is Gold. GIHON: Water—the Waters of Mercy, flowing into CHESED. HIDDIKEL: Air—flowing into TIPHARETH. PHRATH (Euphrates): Earth — flowing into MALKUTH. It is written “In DAATH the Depths are broken up and the Clouds drop down dew.” The word Naher has the meaning ‘perennial stream’—’never failing waters’ as opposed to other words meaning Torrent or Brook.


The River going out of Eden is the River of the Apocalypse, the Waters of Life, clear as crystal proceeding from the Throne, on either side of the Tree of Life, bearing all manner of Fruit. Thus the Rivers form a Cross and on it The GREAT ADAM, the SON who is to rule the Nations, was extended from TIPHARETH and his arms stretch out to GEBURAH AND GEDULAH, and in MALKUTH is EVE, sup-porting with her hands the TWO PILLARS.

Tree of Life Before The Fall


The Garden Of Eden After The Fall This diagram is described in the Philosophus Ritual. It shows in a glyph the teaching proper to a Philosophus on entering the Sephirah NETZACH which he has reached by the Three Paths of QOPH, TZADDI, AND PEH from the SEPHIROTH—MALKUTH, YESOD and HOD respectively. The Great Goddess EVE, being tempted by the fruits of the TREE OF KNOWLEDGE whose branches tend upwards to the seven lower Sephiroth, but also downward to the Kingdom of Shells, reached down to them and the two pillars were left unsupported. Then the Sephirotic Tree was shattered. She fell and with her fell the Great ADAM. And the Great Red Dragon arose with his seven heads and ten horns, and EDEN was desolated—and the folds of the Dragon enclosed MALKUTH and linked it to the Kingdom of the Shells. And the heads of the Dragon rose into the seven lower Sephiroth, even up to DAATH at the feet of Alma Elohim. Thus were the four Rivers of EDEN desecrated and the Dragon Mouth gave forth the Infernal Waters in DAATH—and this is LEVIATHAN, The Piercing and Crooked Serpent. But TETRAGRAMMATON ELOHIM placed the Four Letters YHVH of the NAME and the Flaming Sword of the Ten Sephiroth between the devastated Garden and the Supernal Eden, that this should not be involved in the Fall of ADAM. And it became necessary that a Second Adam should arise to restore the System, and thus, as ADAM had been spread on the Cross of the Four Rivers, so the Second ADAM should be crucified on the Infernal Rivers of the four armed Cross of DEATH—yet to do this He must descend into the lowest, even MALKUTH the Earth, and be born of her. (Psalm 74. ‘Thou breakest the Heads of Leviathan in pieces.’) And on the Dragon Heads were the names of the eight Kings of EDOM and on his horns the names of the Eleven Dukes of EDOM, for DAATH having developed in the Dragon a new Head, the Seven Headed Dragon with Ten Horns became Eight Headed and Eleven Horned. (Genesis, 36:31 to 43. Chronicles 1: 43 to 54.) NOTE: The Edomites were the descendants of Esau who sold his birthright. Their Kings came to symbolise unlawful and chaotic forces.


The Ophite Gnostics
I. Ophites Ophites One of the earliest Gnostic sects, flourishing in Egypt in the 2nd century and using as their sacred symbol the serpent (ophis) as symbolizing the Christos immanent in man. "While holding some of the principles of Valentinus [it] had its own occult rites and symbology. A living serpent, representing the Christosprinciple (i.e, the divine reincarnating Monad, not Jesus the man), was displayed in their mysteries and reverenced as a symbol of wisdom, Sophia, the type of the all-good and all-wise. The Gnostics were not a Christian sect, in the common acceptation of this term, as the Christos of pre-Christian thought and the Gnosis was not the 'god-man' Christ, but the divine Ego, made one with Buddhi. Their Christos was the 'Eternal Initiate,' the Pilgrim, typified by hundreds of Ophidian symbols for several thousands of years before the 'Christian' era, so-called" (TG 241). - Theosophy Dictionary on Ophites Ophites (Ancient Greek). A Gnostic Fraternity in Egypt, and one of the earliest sects of Gnosticism, or Gnosis (Wisdom, Knowledge), known as the "Brotherhood of the Serpent". It flourished early in the second century, and while holding some of the principles of Valentinus had its own occult rites and symbology. A living serpent, representing the Christos-principle (i.e., the divine reincarnating Monad, not Jesus the man), was displayed in their mysteries and reverenced as a symbol of wisdom, Sophia, the type of the all-good and all-wise. The Gnostics were not a Christian sect, in the common acceptation of this term, as the Christos of pre-Christian thought and the Gnosis was not the "god-man" Christ, but the divine EGO, made one with Buddhi. Their Christos was the "Eternal Initiate", the Pilgrim, typified by hundreds of Ophidian symbols for several thousands of years before the " Christian" era, so- called. One can see it on the "Belzoni tomb" from Egypt, as a winged serpent with three heads (Atma-Buddhi-Manas), and four human legs, typifying its androgynous character; on the walls of the descent to the sepulchral chambers of Rameses V., it is found as a snake with vulture’s wings - the vulture and hawk being solar symbols. "The heavens are scribbled over with interminable snakes ‘ writes Herschel of the Egyptian chart of stars. "The Meissi (Messiah?) meaning the Sacred Word, was a good serpent", writes Bonwick in his Egyptian Belief. "This serpent of goodness, with

its head crowned, was mounted upon a cross and formed a sacred standard of Egypt." The Jews borrowed it in their "brazen serpent of Moses". It is to this "Healer" and "Saviour", therefore, that the Ophites referred, and not to Jesus or his words, "As Moses lifted up the serpent in the desert, so it behoves the Son of Man to be lifted up" - when explaining the meaning of their ophis. Tertullian, whether wittingly or unwittingly, mixed up the two. The four-winged serpent is the god Chnuphis. The good serpent bore the cross of life around its neck, or suspended from its mouth. The winged serpents become the Seraphim (Seraph, Saraph) of the Jews. In the 87th chapter of the Ritual (the Book of the Dead) the human soul transformed into Bata, the omniscient serpents says: - " I am the serpent Ba-ta, of long years, Soul of the Soul, laid out and born daily; I am the Soul that descends on the earth", i.e., the Ego.
--Spiritual Theosophical Dictionary on Ophites

Ophites (a brief description) (From ophis, "serpent.") A Gnostic sect believing that Christ was the incarnation of the serpent of paradise. Since the demiurge tried to prevent Adam and Eve from acquiring knowledge, Christ as the serpent persuaded them to disobey the evil creator and eat the fruit. Ophites (o`fits) [Gr.,=believers in the serpent], group of Gnostic sects notorious for extreme cultism and inverted morality. Certain of these sects were known as Naasseni. Almost all that is known of Ophitism has been gleaned from St. Irenaeus, Origen, and other writers opposed to Gnosticism Gnosticism (nos`tisiz?m), dualistic religious and philosophical movement of the late Hellenistic and early Christian eras. The term designates a wide assortment of sects, numerous by the 2d cent. The Ophites carried to extremes the teaching of Marcion Marcion c.85– c.160, early Christian bishop, founder of the Marcionites, one of the first great Christian heresies to rival Catholic Christianity.that an essential hostility exists between the God of the Old Testament and the God of the New Testament. The Ophites held that the Old Testament villains were actually heroes and revered Cain, the Sodomites, and the Egyptians. Specially worshiped was the serpent, as the creature in Eden that tried to give Adam and Eve the knowledge withheld from them by Jehovah. Much of the serpent worship and the occult ritualism was probably symbolic of certain esoteric knowledge. The Ophites acknowledged Jesus as the savior, but rejected the importance of the crucifixion; Christ cameto reveal gnosis (knowledge), not to die for people's sins. One Ophitic hymn, the Hymn of the Naasenes, survives.92



The Forgotten Ones
The use of heterosexual energies to transmit magical changes internally and externally. Celestially indicated by the Ophiuchan link between Capricorn's climax and Scorpio's detumescence. The Yezidic power line, purged of Osirian (or Xtian) death. Grant says that the Elder Gods or Maatians when manifesting as the Forgotten Ones constitute the Ophidian Current. The Draconian and Typhonian currents are variations on the O.C., Od, or the Fire Serpent is a vehicle of it. 93

Concerning the Notorius Ophite Diagrams
Celsus' Description of the Ophite Diagrams Celsus says there is a diagram consisting of ten [or seven] separate circles, circumscribed by one circle which is said to be the world-soul and is called Leviathan. The diagram is divided by a thick black line, which is called Gehenna, or in Greek Tartarus. The "seal" is that of the one who imposes it, who is called Father, the one sealed is called Youth and Son, and he responds, "I have been anointed with the white chrism from the tree of life". There are seven angels, who delivered the seal; they stand on both sides of the soul set it free from the body; and there are other angels of light who are called Archontics. The Archon of the so-called Archontics is the accursed god of the Jews, who makes rain and thunder. He is the Demiurge of this world, the God of Moses described in his creation narrative. Of the Seven archontic demons, the first is lionshaped; the second is a bull; the third is amphibious and hisses horribly; the fourth is in the form of an eagle ; the fifth has the appearance of a bear, the sixth, that of a dog ; and the seventh, that of an ass named Thaphabaoth or Onoel. Some persons return to the archontic forms so they become lions or bulls or serpents or eagles or bears or dogs. There is a square, and there are words said at the gates of Paradise. They add still further matters; the sayings of prophets, and circles upon circles, and emanations of the earthly church and of circumcision, and the power emanating from a certain virgin Prunikos, and a living soul, and a




Heaven slain that it may live, and earth slain with a sword, and many slain that they might live, and death stopped in Heaven, when the world's sin dies, and a narrow way back, and doors opening automatically. Everywhere there is the Tree of Life and a resurrection of flesh of the tree. They say that some things are written within the two super-heavenly circles, the greater and the lesser, those of the Son and the Father. Origen's Description of the Ophite Diagrams The first angel, lion-shaped, is called Michael; the second, bull-shaped, is called Souriel; the third, serpent-shaped, is called Raphael; the fourth, eagle-shaped; called Gabriel; the fifth, bear-shaped, is called Thauthabaoth; the sixth, dog-shaped; is called Erathaoth; the seventh, assshaped, is called Onoel or Thartharaoth. They are taught to say, after passing through the barrier of the Tree of Life and abandoned by the image after the likeness of the blameless one, "Let Grace be with me, Father be with me". In this diagram are the greater and the smaller circle. On their diameters is inscribed "Father" and "Son." Between the greater, in which the smaller lies, and another circle, consisting of two circles, the outer yellow and the inner dark blue, is the barrier, shaped like a two-edged axe. Above it is a small circle, smaller than the larger of those already mentioned, with "love" written on it. Below it is another with the word "life". In the second circle, combining and circumscribing the other two circles as well as another rhomboid shape, is written "Foreknowledge of Wisdom", and above their common intersection is a circle which is written "knowledge", and below, another in which is written "understanding"94.




Ophidian Current Sothis The Star of the Tarot. Greek for Sirius, the Dog Star, the Egyptian Soped. Sothis, bearing a star in her crown, is the Nilotic goddess of inundation. Her Egyptian title was "Ruler of the Stars." At Elephantine she was known as Hathor and elsewhere as Satis, another aspect of Isis. Sothis is also called "The Star of Set and is represented by the Silver Star of the Great White Brotherhood. … In the Maatian system, according to Grant's theory, everything is conscious, with galaxies being super-evolved complexes of consciousness. Sirius (like all stars) not only has "Sirians" in bodies like ours, but also has star consciousness, just as Earth has a planetary consciousness. Each galaxy is responsible for assigned "solar" systems and there are many cosmic streams with termini scattered through the continuum of the space-time warp, from interstellar to interplanetary to intermolecular. The Sol-Sirius link is just one of these termini. Other binodal power lines are Isis (a not yet discovered planet) and the Andromeda galaxy, Uranus-Algol and Jupiter-Betelgeuse. Our own Milky Way connects star systems at more than Andromedan distances. The termini act as giant transformers or power-relay systems, focussing the galactic emanations like laser beams. One such ray is relayed to Sirius, "the Sun beyond the sun," which thereupon bibranches for a number of subsequent star-systems, including Sol, which decodes the "message" and serves as its own laser focus for the planets. Man in reacting to all the cosmic influences unconsciously and unsystematically erupts with energy of his own. Human energy, like the energy of other races in the Comity of Stars (see COMITY OF STARS) being sent along their respective links, arrives at Andromeda through the Isidian connection. Andromeda is our primary broadcaster, Sothis is the amplifier and cpu, Sol the receiver and decoder. Through the Sothian circuit we receive back some of what we have emitted, as direction and information. Thus, K.G. tells us, we obtain the words to define the Age of Maat. R.A. Wilson mentions some of the Sirian manifestations in his book, The Cosmic Trigger: The Final Secret of the Illuminati. The only flaw is his demonstration of the active intervention of Sothis in the affairs of planet earth is the omission of the fact that Sothis (Sirius) is the Star of Set and that Shaitan-Aiwass (commonly known as Satan) is its inhabiting spirit. That Gurdjieff was also receiving inspiration from the Star of Set is not surprising in view of the nature of his work, which was, in many

ways, similar to Crowley's. Also, Wilson fails to detect the presence of the invisible twin of this influence and its astral level manifestations. Said influence has resulted in the so-called "New Age" (or Maatian consciousness). In mythology, Andromeda was sacrificed to the Fish Goat (esoterically understood to refer to the Aeon of Maat). An unfortunate few (such as Whitley Streiber has shown in his diary, Communion) now suffer pseudo-nightmares on a regular basis. These dream shapes, terrible though they be, collectively serve to concentrate and steady the door-frames enabling magicians at will to enter the Tunnels of Set and pass over into the unknown "Universe B." The portals leading into the Space Battlefield (Armageddon on the Astral Plane) are located between Shaitan's eleven-pyloned Towers. We can also understand the Sothian current as a variation on the Ophidian Current (Great Old Ones).
-- Mysticism Magick Dictionary

The Great Old Ones The Great Old Ones, the Maatians, of the Lovecraftian system, sleeping restlessly "outside" in the Ophidian current, Universe B, or the sunken city of R'lyeh. They await the unholy hour when they can seize rulership of the earth. The names of some of them are She, No, Nexhagus, Loroo, Nagrikshamish. There is also Hastur, "Him who is not to be named, who shall come again from the dark star which is near Aldebaran in the Hyades. " There is Shub-Niggarath, a "horrible travesty on a fertility god or goddess". And there is Yig, the terrible snake-god, Atlach-Nacha of the spider shape, Gnoph-Hek the hairy thing otherwise known as Rhan-Tegoth, Caugnar Faugn theVampire feeder, the Hell hounds of Tindalos which "prowl the angles of time" and the monstrous YogSothoth, whose iridescent globes conceal the primal horror beneath. Out of the fearsome abysses of the unconscious and its primitive pulsations rise these dark Gods. They are related to the elements and their media, "supramundane faculties", liberating them from the restrictions of time/space. Indeed, they existed before Space itself. They created the Chaos from which they created themselves, by their own bootstraps. Far, far from the Tree, they slumber amniotically in the watery abyss. "The Ancient Ones who remained on earth were imprisoned forever, exiled from the star-kingdom of Betelgeuse, under the 5-pointed which was the seal of the Elder Gods, " says HPL. The "Elder Gods" are beneficent, unlike the Great Old Ones. Insofar as it even knows of their existence, Xtianity must obviously consider the Forgotten Ones "Satanic". But we made the mistake of

deliberately ignoring them, says Grant and others, which now allowed them to flourish quietly, unchecked until they are now vast and menacing to all of life. Worship by multitudes of "inferior stock and physiological mutation" has fortified them grotesquely. Any barricades betwen mankind and the "paralysing horror they represent" are imaginary or crumbling. The Forgotten Ones have cut gigantic archways through which the GOO and their extraterrestrial allies can march on their own or can be summoned. Continue to repress them, we may, but they will eventually burst free and take over our minds. They can shower us with magical powers, so tell us the black brothers, but the higher we reach for the light, the farther down into the darkness our foundations will sink. -- ---Mysticism Magick Dictionary


Πιστισ Σοφια Γνοσισ
Pistis Sophia Gnosis
Christ came to ransom some, to save others, to redeem others. He ransomed those who were strangers and made them his own. And he set his own apart, those whom he gave as a pledge according to his plan. It was not only when he appeared that he voluntarily laid down his life, but he voluntarily laid down his life from the very day the world came into being. Then he came first in order to take it, since it had been given as a pledge. It fell into the hands of robbers and was taken captive, but he saved it. He redeemed the good people in the world as well as the evil.
-Nag Hamadi Corpus, The Gospel of Philip



Technical Glossary

Terms and Definitions Relevant to the Current Work

Compiled from diverse sources


Gnosticism: Concepts

GNOSTICISM IS THE TEACHING based on Gnosis, the knowledge of transcendence arrived at by way of interior, intuitive means. Although Gnosticism thus rests on personal religious experience, it is a mistake to assume all such experience results in Gnostic recognitions. It is nearer the truth to say that Gnosticism expresses a specific religious experience, an experience that does not lend itself to the language of theology or philosophy, but which is instead closely affinitized to, and expresses itself through, the medium of myth. Indeed, one finds that most Gnostic scriptures take the forms of myths. The term “myth” should not here be taken to mean “stories that are not true”, but rather, that the truths embodied in these myths are of a different order from the dogmas of theology or the statements of philosophy.
--Stephan A. Hoeller, The Gnostic World View: A Brief Summary of Gnosticism (1)

Gnosticism is currently the source of great interest to diverse groups of people with very different agendas; for those looking for a spiritual identity outside of mainstream Christianity, Gnosticism provides fertile ground for their search, it gives those interested in the origin of Christianity a glimpse at the spiritual landscape when Christianity was still a clandestine cult and those that find value in the mythic and philosophical nature of the cosmologies engendered by the Gnostics(2) find works of astonishing depth and meaning. The word Gnosticism has become problematic in light of the Nag Hamadi find and recent scholarship concerning the early Christian movement. This is largely due to the fact that, until Nag Hamadi, most information about the various sects that are labeled Gnostic came from the Church fathers who wrote antagonistically to the various groups. In fact the Church father Irenaeus seems to have been the first to use the term, in his case it was meant as a derogatory label. Since Nag Hamadi, it has been increasing clear that the portrayal of the Gnostics (so-called) by the Church fathers did not give an adequate accounting of the various sects whose beliefs and doctrines were more diverse than realized and therefore more difficult to precisely define. Some of the main ideas usually associated the Gnostics are


Key Concepts of Gnosticism Gnosis: As mentioned above, the word “Gnostic” has of late become a matter of contention between scholars. Some arguing the word itself has become corrupt due to misappropriation by various people resulting in a multiplicity of meanings which renders the word itself meaningless. It is also true that our understanding has advanced to such a degree since the Nag Hamadi find that a single category covering all such movements labeled Gnostic becomes, again, so overbroad as to be practically meaningless. Nevertheless, there is still some merit in considering the word Gnosis. Gnosis, Greek for knowledge, for the Gnostics was not an intellectual exercise; it was not a passive understanding of some aspect of spirituality. Rather, knowledge had a redeeming and liberating function that helped the individual break free of bondage to the world. (3) The methodology of obtaining Gnosis was largely a function of the individual groups theology. It may be said, however, that to be 'Gnostic' should be understood as being reliant not on knowledge in a general sense, but as being specially receptive to mystical or esoteric experiences of direct participation with the divine. Indeed, in most Gnostic systems the sufficient cause of salvation is this 'knowledge of' ('acquaintance with') the divine...(4) Gnosis, ultimately, was the achievement of salvation, as the attainment was coterminous with victory over the bondage of the Archons or rulers. Demiurge: One of the key ideas of many Gnostic sects is a concept borrowed from Plato’s Timaeus. In that dialog, Socrates explains to Timaeus the reasons the Craftsman or Demiurge created the world: Let me tell you then why the creator made this world of generation. He was good, and the good can never have any jealousy of anything. And being free from jealousy, he desired that all things should be as like himself as they could be. This is in the truest sense the origin of creation and of the world, as we shall do well in believing on the testimony of wise men: God desired that all things should be good and nothing bad, so far as this was attainable. Wherefore also finding the whole visible sphere not at rest, but moving in an irregular and disorderly fashion, out of disorder he brought order, considering that this was in every way better than the other. Now the deeds of the best could never be or have been other than the fairest; and the creator, reflecting on the things which are by nature visible, found that no unintelligent creature taken as a whole was fairer than the intelligent taken as a whole; and that intelligence could not be present in anything which was devoid of soul. For which reason, when he was framing the universe, he put intelligence in soul, and

soul in body, that he might be the creator of a work which was by nature fairest and best. Wherefore, using the language of probability, we may say that the world became a living creature truly endowed with soul and intelligence by the providence of God.
-- Plato, Timaeus

For Plato, the Creator is good and God desired that all things should be good and nothing bad, so far as this was attainable. The creation itself is imbued with intelligence since he desired that all things should be as like himself as they could be. Note that the language here implies the understanding that the universe, while created in the likeness if the Demiurge and filled with intelligence could not attain the same perfection as the Demiurge. For the Gnostics, however, the universe was created in error (via the fall of the Barbelo or lesser Sophia) and was ruled by (the) inferior Creator-God, also known as the Demiurge. This is Jehovah, the God of the Hebrew Scriptures (Old Testament) …He is viewed by Gnostics as fundamentally evil, jealous, rigid, lacking in compassion, and prone to genocide. The Demiurge "thinks that he is supreme. His pride and incompetence have resulted in the sorry state of the world as we know it, and in the blind and ignorant condition of most of mankind." (5) This Creator or ruler is called 'Ialdabaoth', 'Samael '(6) (Aramaic sæm?a?el, 'blind god') or 'Saklas' (Syriac sækla, 'the foolish one'), who is sometimes ignorant of the superior God, and sometimes opposed to it; thus in the latter case he is correspondingly malevolent. The demiurge typically creates a group of co-actors named 'Archons', who preside over the material realm and, in some cases, present obstacles to the soul seeking ascent from it
1. Stephan A. Hoeller, The Gnostic World View: A Brief Summary of Gnosticism at http://www.gnosis.org/gnintro.htm 2. such as, for instance, magicians or Jungians. 3. Religious Tolerance, “Gnosticism”, http://www.religioustolerance.org/gnostic2.htm 4. Wikipedia, “Gnosticism”, http://en.wikipedia.org/wiki/Gnosticism 5. Religious Tolerance, “Gnosticism”, http://www.religioustolerance.org/gnostic2.htm 6. See Choronzon for detailed analysis of the Gnostic Samael. 7. Wikipedia, “Gnosticism”, http://en.wikipedia.org/wiki/Gnosticism


Abraxas (AION) (or Abrasax) ; The letters of this word add up to 365. Sometimes the word has been used to describe the Demiurge or a lower emination. More often however the word is used to imply what is beyond the thing it measures out, thus pointing to the Prime Source through the circular cycle of our time. It is roughly the same as the Hebrew "Ein Soph", which is in both cases a reference to the true nonanthropomorphic God. Abyss (Angel of the Abyss) Abyss : a-bis`, (he abussos): In classical Greek the word is always an adjective, and is used (1) literally, "very deep," "bottomless"; (2) figuratively, "unfathomable," "boundless." "Abyss" does not occur in the King James Version but the Revised Version (British and American) so transliterates abussos in each case. The King James Version renders the Greek by "the deep" in two passages (Lu 8:31; Ro 10:7). In Revelation the King James Version renders by "the bottomless pit" (Re 9:1,2,11; 11:7; 17:8; 20:1,3). In the Septuagint abussos is the rendering of the Hebrew word tehom. According to primitive Semitic cosmogony the earth was supposed to rest on a vast body of water which was the source of all springs of water and rivers (Ge 1:2; De 8:7; Ps 24:2; 136:6). This subterranean ocean is sometimes described as "the water under the earth" (Ex 20:4; De 5:8). According to Job 41:32 tehom is the home of the leviathan in which he plows his hoary path of foam. The Septuagint never uses abussos as a rendering of sheol (= Sheol = Hades) and probably tehom never meant the "abode of the dead" which was the ordinary meaning of Sheol. In Ps 71:20 tehom is used figuratively, and denotes "many and sore troubles" through which the psalmist has passed (compare Jon 2:5). But in the New Testament the word abussos means the "abode of demons." In Lu 8:31 the King James Version renders "into the deep" (Weymouth and The Twentieth Century New Testament = "into the bottomless pit"). The demons do not wish to be sent to their place of punishment before their destined time. Mark simply says "out of the country" (Lu 5:10). In Ro 10:7 the word is equivalent to Hades, the abode of the dead. In Revelation (where the King James Version renders invariably "the bottomless pit") abussos denotes the abode of evil spirits, but not the place of final punishment; it is therefore to be distinguished from the "lake of fire and brimstone" where the beast and the false prophet are, and into which the Devil is to be finally cast (Re 19:20; 20:10). (Farr) The Whole Pleroma was troubled, the Abyss and all that was therein was moved, they hastened away toward the Aeon of the Mother. The Mystery gave commandment that the veils of the JEans should be withdrawn until the Watcher had once more established them, and the

Watcher established the Aeons once more as it is written: " He has established the Earth and she shall not be moved. " Also: " The Earth is dissolved, and all that was upon her." Then the Triple Power went forth, the Son was hidden within Him and the Crown of Confirmation was upon His Head, making myriads and myriads of Glories and they cried: " Make straight the way of the Lord and Receive the Grace of God: all your Aeons shall be filled with the Grace of the Only Begotten Son and the Holy Father, and perfected it shall stand above the Incommensurable Abyss. In Him is found all perfection and from His plenitude we have received Grace." The Establishment of the Incommensurate Abyss.- Then the Aeon was confirmed and no longer trembled: and the Father confirmed it that it feared no more, and the Aeon of the Mother was filled with those who until then had been hidden within the First Father, from whom came the mystery, in order that His Son might re-establish the Pleroma in knowledge which should enclose the Pleroma. The Emanation of the Word.-Then Setheys (hidden place) sent forth a Demiurgos Word having with it a cloud of Powers with crowns upon their heads, throw ing out rays, and the brilliance of their bodies made them manifest. The Word which went forth from their Mouths was Eternal Life, and the Light which went from their Eyes was its restingplace; the movement of their hands showed the Path towards the Place whence they came; the Extension of their hands gives stability; the hearing of their ears is the perception which is in their Hearts; their union is the re-union of Israel; their comprehension of themselves is the contemplation of the Word; the number of their fingers is the number of which it is written : "Those who count the multitude of the Stars, and who give them each their name." And the union of the Demiurgos Word was with those who came forth from the trembling which had been, and they became one and the same thing as it is written : " They have become one and the same in the only One. " Then the Demiurgos Word became a powerful God, Lord, Saviour, Christ, King, Good, Father, Mother. It is He of whom the Work was Good. He was glorified, and became Father for those who believed in him; he became Law in the Aphrodonia and Powerful. Also: Hell, known in Kabbalah as Klipoth, which is depicted as a reflection of the Tree of Life, below Malkuth. 2) the great void that seperates the superior triangle of the Tree of Life from the remaining

seven sephiroth. "We know very well that the “Great Abyss” of the eternal waters is found between Binah and Chesed. This is known by any Kabbalist who consults the Tree of Life." - The Pistis Sophia Unveiled Aeon - ion, eon - (Angel of the Abyss) : In many Gnostic systems, the various emanations of God, who is also known by such names as the One, the Monad [or Monogenes] , Aion teleos (The Perfect Aeon), Bythos (Depth or profundity), Proarkhe (Before the Beginning), the Arkhe (The Beginning), are called aeons. This first being is also an æon and has an inner being within itself, known as Ennoea (Thought), Charis (Grace), or Sige (Silence) ... Aeons bear a number of similarities to Christian-Judeo angels, including their roles as servants and emanations of God, and their existence as beings of light ... The aeons often came in male/female pairs called syzygies ... Two of the most commonly listed æons were Jesus [sic - Christ] and Sophia. The aeons constitute the pleroma, the "region of light." The lowest regions of the pleroma are closest to the darkness — that is, the physical world. – Also : In early Gnosticism, the Absolute Being, or, in later Gnosticism, successive emanations from the Supreme Deity, which form the Pleroma, the world of light or higher reality, divided by a gulf from the darkness of phenomenal being. This doctrine almost certainly derives from Mithraism.(e-7) the title of a Master of the Great Day. 2) a region or dimension. "The Twelve Aeons or Twelve Cosmic Regions mutually penetrate and copenetrate without confusion... We must make a clear differentiation between Firmament and Regions. Regions are equivalent to Dimensions. The twelve Aeons are the twelve Regions. The twelve hours of Apollonius are related with the twelve existing Aeons within every Firmament... Unquestionably, the Initiate must work in each one of the Thirteen Aeons, if he wants the Final Liberation. The First Aeon is Malkuth, which is here and in the submerged Abyss. The Second Aeon is Yesod, which is in our sexual organs and in the fourth dimension, within which is the Terrestrial Paradise, the Ethereal World. The Third Aeon is the Astral World, the Sephira Hod. The Fourth Aeon is Netzach, the Mental World. The Fifth Aeon is Tiphereth, the Causal World. The Sixth Aeon is Geburah, the Buddhic or Intuitional World. The Seventh Aeon is the World of Atman, the Ineffable one, the region of Chesed or Gedulah. The Eight Aeon is Binah, the region of the Holy Spirit, the World of Shiva, the Third Logos. The Ninth Aeon is Chokmah, the region of the Logos, the Cosmic Christ. The Tenth Aeon is Kether, the Region of the Ancient of Days. The Eleventh Aeon is the Region of Ain Soph Aur, the Third Great Aspect of the Absolute. The Twelfth Aeon is the region of Ain Soph, the Second Aspect of the Absolute. The Thirteenth Aeon is the

region of the Ain, the Unmanifested Absolute. Each one of the Thirteen Aeons must be Self-realized within ourselves. Pistis Sophia must Selfrealize herself in these Thirteen Aeons, based on conscious works and voluntary sufferings." - The Pistis Sophia Unveiled Agape ; Unconditional love. A love that stems from the ability of the initiate to see the divine spark in all life, which in turn points to a single source. This is not to say that we ARE the source, but that pieces of it are within us which is why we are led back to it. Age of Aquarius On February 4, 1962, when the Age of Aquarius arrived, humanity entered into a very new situation. With the new celestial influence we saw the arrival of a huge shift in society: mass rebellion against the old ways, sexual experimentation, giant social earthquakes shaking up all the old traditions. We also saw the arrival in the West of a strong spiritual longing, and deep thirst for true, authentic spiritual experience. These two elements: 1) rebellion to tradition and 2) thirst for spiritual knowledge are a direct effect of the influence of Aquarius, the most revolutionary sign of the zodiac. Aquarius is the Water Carrier, whose occult significance is Knowledge, the bringer of Knowledge. With the new age came a sudden revealing of all the hidden knowledge. The doors to the mysteries were thrown open so that humanity can save itself from itself. Of course, the Black Lodge, evereager to mislead humanity, has produced so much false spirituality and so many false schools that it is very difficult to find the real and genuine Path. Allogenes ; Means "alien". The Gnostic views their self as a spirit, thus they are "alien" to the world. Androgynous Gk. androgynos, "male and female in one," from andros "male" + genika "female", meaning: having male and female sexual polarities or characteristics. A sexless being capable of reproducing its own species by means of asexual reproduction, in other words, a living species that without having evident sexual organs is capable of reproducing its own species (i.e. fissiparous "Tending to break up into parts or break away from an androgynous body"). Anthropos ; Adam Kadmon - "Man" (neutral gender). There are three levels to the Anthropos. One is the autogenes that is the first principle of cognosance that is "the image of God". The next is the image of that image, or mind. The last is the third image, which is the physical existence. In this way every person is a three fold being including the Christ spirit, the soul, and the body. Apocalypse the last book of the New Testament. It is often called the Apocalypse, which is its title in Greek, signifying "Revelation,"

Canonical authority and authorship. --The inquiry as to the canonical authority of the Revelation resolves itself into a question of authorship. Was St. John the apostle and evangelist the writer of the Revelation? The evidence adduced in support of his being the author consists of (1) the assertions of the author and (2) historical tradition. (1) The authors description of himself in the 1st and 22d chapters is certainly equivalent to an assertion that he is the apostle. He names himself simply John, without prefix or addition. is also described as a servant of Christ, one who had borne testimony as an eye-witness of the word of God and of the testimony of Christ. He is in Patmos for the word of God and the testimony of Jesus Christ. He is also a fellow sufferer with those whom he addresses, and the authorized channel of the most direct and important communication that was ever made to the Seven Churches of Asia, of which churches John the apostle was at that time the spiritual governor and teacher. Lastly, the writer was a fellow servant of angels and a brother of prophets. All these marks are found united in the apostle John, and in him alone of all historical persons. (2) A long series of writers testify to St. Johns authorship: Justin Martyr (cir. 150 A.D.), Eusebius, Irenaeus (A.D. 195), Clement of Alexandria (about 200), Tertullian (207), Origen (233). All the foregoing writers, testifying that the book came from an apostle, believed that it was a part of Holy Scripture. The book was admitted into the list of the Third Council of Carthage, A.D. 397. Time and place of writing. --The date of the Revelation is given by the great majority of critics as A.D. 95-97. Irenaeus says: "It (i.e. the Revelation) was seen no very long time ago, but almost in our own generation, at the close of Domitians reign. Eusebius also records that, in the persecution under Domitian, John the apostle and evangelist was banished to the Island Patmos for his testimony of the divine word. There is no mention in any writer of the first three centuries of any other time or place, and the style in which the messages to the Seven Churches are delivered rather suggests the notion that the book was written in Patmos. Interpretation . --Modern interpreters are generally placed in three great divisions: (a) The Historical or Continuous exposition, in whose opinion the Revelation is a progressive history of the fortunes of the Church from the first century to the end of time. (b) The Praeterist expositors, who are of opinion that the Revelation has been almost or altogether fulfilled in the time which has passed since it was written; that it refers principally to the triumph of Christianity over Judaism and Paganism, signalized in the downfall of Jerusalem and of Rome. (c) The Futurist expositors, whose views show a strong reaction against some extravagances of the two preceding schools. They believe that the whole book, excepting perhaps the first three chapters, refers principally, if not exclusively, to events

which are yet-to come. Dr.Arnold in his sermons "On the Interpretation of Prophecy" suggests that we should bear in mind that predictions have a lower historical sense as well as a higher spiritual sense; that there may be one or more than one typical, imperfect, historical fulfillment of the prophecy, in each of which the higher spiritual fulfillment is shadowed forth more or less distinctly. Apochryphon ; cf Secret John, Nag Hamadi – a "Secret Revelation". The notion of secrecy was important for a wide variety of reasons. Thus the development of texts for the initated or advanced amongst the Gnostics. Archon In late antiquity some variants of Gnosticism used the term Archon to refer to several servants of the Demiurge, the "creator god" that stood between the human race and a transcendent God that could only be reached through gnosis. In this context they have the role of the angels and demons of the Old Testament. The Egyptian Gnostic Basilideans accepted the existence of an archon called Abraxas who was the prince of 365 spiritual beings (Irenaeus, Adversus Haereses, I.24). The Orphics accepted the existence of seven archons: Iadabaoth or Ialdabaoth (who created the six others), Iao, Sabaoth, Adonaios, Elaios, Astaphanos and Horaios (Origen, Contra Celsum, VI.31). The commonly-called Pistis Sophia (or The Books of the Savior) gives another set: Paraplex, Hekate, Ariouth (females), Typhon, and Iachtanabas (males). Ialdabaoth had a head of a lion, just like Mithraic Kronos (Chronos) and Vedic Narasimha, a form of Vishnu. Their wrathful nature was mistaken as evil. The snake wrapped around them is Ananta Also: Literally, "prince" or "ruler." Esoterically, primordial planetary spirits. "Ruler". Refers to the creators and governing forces in the material world. The Demiurge is an archon, as are his offspring the Autogenes ; Self Created, Logos or the First (Self-born) Seth? Azoth (Alchemical) - the universal substance, the invisible eternal fire, electricity, magnetism, astral light, the measureless spirit of life, the fiery mercurial essence that flows out from the throne of God and the Lamb, the spinal medulla. This is the River of living water in Eden – Sex, the Genesiac mist of the earth, the igneous particles ‘Hashim’ within the dust of the ground (Adamah) from where God formed the electronic bodies of Adam, the true human being. Baphomet (Angel of the Abyss) In his 19th-century Occultist reincarnation, a well known depiction shows Baphomet in the form of a winged humanoid goat with a pair of breasts and a torch on his head between his horns (illustration, top). This image comes from Eliphas

Lévi's 1854 Dogme et Rituel de la Haute Magie (English translation Transcendental Magic, its Doctrine and Ritual), and is titled 'The Sabbatic Goat'. Lévi considered the Baphomet to be a depiction of the absolute in symbolic form and explicated in detail his symbolism in the drawing that served as the frontispiece: "The goat on the frontispiece carries the sign of the pentagram on the forehead, with one point at the top, a symbol of light, his two hands forming the sign of hermetism, the one pointing up to the white moon of Chesed, the other pointing down to the black one of Geburah. This sign expresses the perfect harmony of mercy with justice. His one arm is female, the other male like the ones of the androgyn of Khunrath, the attributes of which we had to unite with those of our goat because he is one and the same symbol. The flame of intelligence shining between his horns is the magic light of the universal balance, the image of the soul elevated above matter, as the flame, whilst being tied to matter, shines above it. The ugly beast's head expresses the horror of the sinner, whose materially acting, solely responsible part has to bear the punishment exclusively; because the soul is insensitive according to its nature and can only suffer when it materializes. The rod standing instead of genitals symbolizes eternal life, the body covered with scales the water, the semicircle above it the atmosphere, the feathers following above the volatile. Humanity is represented by the two breasts and the androgyn arms of this sphinx of the occult sciences." Levi called his image “the Baphomet of Mendes”, presumably following Herodotus' account that the god of Mendes was depicted with a goat's face and legs. However the deity was actually a ram deity Banebdjed (lit. Ba of the lord of djed, and titled "the Lord of Mendes"), who was the Ba of Osiris. Levi combined the images of the Tarot of Marseilles Devil card and refigured the ram of Banebdjed, worshipped in the city of Mendes, the Greek name of ancient Djedet in Egypt, as a he-goat, imagined as “copulator in Anep and inseminator in the district of Mendes”. The head, horns and torch of this figure together take the form of a Fleurde-lis. Barbelo ; The Lesser Sophia This word has been used in different ways, creating some confusion. It is in the masculine gender but is used to denote Sophia. As the woman who is "the first male virgin", she has a androgynous connotation. It is the highest or lowest form of Sophia depending on the myth, with Zoe being the other end. Bythos The Depth, Forefather, True God Is both the "primal ground" and the pre-beginning forefather.


Daimon or Daemon (Angel of the Abyss) (Greek) Not to be confused with the Christian term ‘demon.’ The Daemon of Socrates is the inner instructor, the Divine Spirit who guides the soul to perfection. In the original Hermetic works the name has a meaning identical with that of “god,” “angel,” or “genius.” The name was given by ancient people to all kinds of spirits, whether good or bad. Demiurge – see intro above Demon There are two main types of demons: those who are aware they are demons, who are awakened in evil and for evil, and those who are not aware they are demons, who are asleep. Dragon The translators of the Authorized Version, apparently following the Vulgate, have rendered by the same word "dragon" the two Hebrew words tan and tannin , which appear to be quite distinct in meaning. The former is used, always in the plural, in (Job 30:29; Psalms 44:19; Isaiah 34:13; 43:20; Jeremiah 9:11) It is always applied to some creatures inhabiting the desert, and we should conclude from this that it refers rather to some wild beast than to a serpent. The syriac renders it by a word which, according to Pococke, means a "jackal." The word tannin seems to refer to any great monster, whether of the land or the sea, being indeed more usually applied to some kind of serpent or reptile, but not exclusively restricted to that sense. (Exodus 7:9,10,12; 32:33; Psalms 91:13) In the New Testament it is found only in the Apocalypse, (Revelation 12:3,4,7,9,16,17) etc., as applied metaphorically to "the old serpent, called the devil, and Satan." (1.) Heb. tannim, plural of tan. The name of some unknown creature inhabiting desert places and ruins (Job 30:29; Ps. 44:19; Isa. 13:22; 34:13; 43:20; Jer. 10:22; Micah 1:8; Mal. 1:3); probably, as translated in the Revised Version, the jackal (q.v.). (2.) Heb. tannin. Some great sea monster (Jer. 51:34). In Isa. 51:9 it may denote the crocodile. In Gen. 1:21 (Heb. plural tanninim) the Authorized Version renders "whales," and the Revised Version "sea monsters." It is rendered "serpent" in Ex. 7:9. It is used figuratively in Ps. 74:13; Ezek. 29:3. In the New Testament the word "dragon" is found only in Rev. 12:3, 4, 7, 9, 16, 17, etc., and is there used metaphorically of "Satan." (See WHALE.) Ennoia ; Means "thought" Sophia in her high form Barbelo is the first thought (so she is the first Aeon and the last one as well). Creation happens in the triad of thought, word, action; "insight" as it comes from the higher connections of spirit. I can be translated as "wisdom" in the

modern sense of the word. Without it one cannot gain Gnosis. (Metanoia) Eros ; This is the love that comes from the desire to reunite. It is a passion contrast with agape which is compassion). Eros originates when the Demiurge sees "light Adam" or the primal man (see Anthropos). Gnosis ; – see intro above Gnostic ; This word, like Gnosis, has been differentiated according to the use of upper or lower case letters. Spelled "gnosticism" it refers to the form which is used by various related, but externally different groups. These include Kabbalah, etc.. The Hellenic Gnostics, etc (this modern usage of the word that started in about the 1800s). Spelled &quot;Gnosticism&quot; it refers specifically to the Christian and Jewish groups from the 1st through 5th centuries A.D. who believed salvation to be in gnosis rather than faith.&nbsp; Gnostic Anthropology From Gk. Gnosis “Knowledge” + Anthropos "Human Being" + Logy, from Gk. Logos "Word, Speech, Voice." “In the beginning was the Logos, and the Logos was with God and the Logos was God.” Gnostic Anthropology is therefore the scientific, philosophical and religious theological knowledge that studies the origin of the Logos in relation to the physical, astral, mental, causal, cognizant and spiritual behavior of the Human Being, as well as the study of the social development of human beings found in all archeological, cultural societies throughout history, especially the serpentine civilizations.It also is therefore the scientific, philosophical and religious theological knowledge that studies the origin of the Logos in relation to the physical, astral, mental, causal, cognizant and spiritual behavior of the Human Being, as well as the study of the social development of human beings found in all archeological, cultural societies throughout history, especially the serpentine civilizations. Guardian Angel "The flaming powers of the Guardian Angel are truly extraordinary, marvelous, and extremely divine. I know what the Guardian Angel is from purely Gnostic sources, secretly kept in monasteries of initiation. These bear no resemblance to common pseudoChristianity and pseudo-occultism which are accessible to the general public." - The Secret Doctrine of Anahuac, and Dream Yoga Guardian of the Threshold "Theurgy is one thing and Necromancy is another... The internal master of the Theurgist is the Intimate. The internal master of the Necromancer is his Guardian of the Threshold to whom they call the guardian of their consciousness, the guardian of the precinct, the guardian of their chamber, the guardian of their sanctum... The Intimate is our Divine Spirit, our Real Being, our Internal Angel. The

Guardian of the Threshold is the internal depth of our animal “I.” The Intimate is the ardent flame of Horeb. In accordance with Moses, the Intimate is the Ruach Elohim who sowed the waters in the beginning of the world. He is the Sun King, our Divine Monad, the Alter Ego of Cicerone. The Guardian of the Threshold is our Satan... our internal beast, the source of all of our animal passions and brutal appetites... The Real Being of the Theurgist is the Intimate. The superior “I” of the Necromancer is the Guardian of the Threshold. The powers of the Intimate are divine. The powers of the Guardian of the Threshold are diabolic. The Theurgist worships the Intimate. The Necromancer worships the Guardian of the Threshold. The Theurgist avails himself with the power of his Intimate in order to perform his great works of practical magic. The Necromancer worships the Guardian of the Threshold for his works of black magic." - from The Revolution of Beelzebub Hebdomas ; The kingdom of the "Seven", referring to the spheres of the planets and thus the Archons and heimarene. Heimarene ; Literally "destiny". Hylics are controlled by the spheres of the stars, which represent different base drives. Destiny does not apply to the pneumatic, who has broken past such connections. Hyle Physical matter, flesh (as opposed to spirit or soul) Sarkikoi IAO I.A.O. is the mantra of sexual magic. The correct way to pronounce this mantra is to vocalize each letter separately, prolonging the sound of each vowel. The mantra I.A.O. must be vocalized during the moments of sexual magic in order to awaken our sacred fire. - Igneous Rose Kabbalah: (Heb. Kabel—to receive, hence tradition) An ancient occult interpretation of the Bible passed down through the generations of initiated kabbalists as a secret doctrine. Some Kabbalistic themes can be Found in the Talmud. Through the years, it has been influenced by Gnosticism and NeoPlatonism. Other suggested influences are Neo-Pythagoreanism, Zoroastrianism and Suffism. The first emanation is Nous ('Thought'), identified with the demiurge in Plato's Timaeus. From Nous proceeds the World Soul, which Plotinus subdivides into upper and lower, identifying the lower aspect of Soul with Nature. From the World Soul proceed individual human souls, and finally, matter, at the lowest level of being and thus the least perfected level of the cosmos. Despite this relatively negative assessment of the material world, Plotinus asserted the ultimately divine nature of material creation since it ultimately derives from the One, through the mediums of Nous and the World Soul. Wikpedia

According to The KABBALAH and the Tree of Life, a chapter in the book pictured here, the Kabbalah may be defined as esoteric Jewish doctrine. The word Kabbalah comes from the Hebrew root QBL, meaning 'to receive,' and refers to the passing down of secret knowledge through an oral transmission. The Encyclopedia Britannica (Vol. 4, 1968, pages 536-537) tells us that Cabala is essentially an oral tradition in the sense that initiation into its doctrines and practices requires a personal guide, if only to avoid the dangers inherent in the mystical experience.... Cabala comprises two aspects, theoretical Cabala and practical Cabala. The latter amounts, to all intents and purposes to white magic, operating with the holy names of God in contrast to black magic, which uses demonic powers (witchcraft).... The original Gnosticism is still discernible in the figure of Megaton, which plays a considerable part in the Hebrew Book of Enoch and subsequent Cabala. As the highest angel he occupied a seat next to the throne of God. The Babylonian Talmud contains three references to Metatron. ... The Cabala is a type of Gnosticism, as man seeks to find divinity within himself. First of all, he discovers nothingness... this is when the mystic empties himself to become a receptacle for transcendence.... Kabbalah teaches that God’s blessings flow to the world through the Tree of Life [See picture below] when there is ethical behavior among humans; evil actions disrupt the union of the sefirot and empower demonic activity. God and humankind are interdependent.... Thus, we are 'co-creators with God Itself.' According to Kabbalah, a person must metaphorically and spiritually ascend the 10 points of the Tree of Life to reunite with the Divine. As one increases his or her spiritual capabilities, one increases the capacity to contain more of the Light pouring down through these 10 emanations, and so draws nearer to the Creator.... Thus, the Tree of Life both symbolizes the Divine Being, and offers the way back for humans to be reunited with the source from whence he came. Kabbalah... is not about worship or belief, but rather 'becomes a direct path of communion between the individual and the Divine.' The Tree of Life and the sefirot have been used in New Age and occult teachings, and aligned with occult tools such as the Tarot. Indeed, the Kabbalah has been a basis for Western occult teaching for several centuries, though it should be noted that many Kabbalists and traditional Kabbalist rabbis do not sanction such activity.

Kabbalah teaches that the Torah is encoded with hidden meanings. In contrast, historic Christian interpretation assumes that God communicated the Torah to Moses in a normal fashion, and that the text says what it appears to say; there is no concealed meaning. ... Seeking hidden meanings is a hallmark of gnosticism and occultism. Such a method can lead to imposing any foreign meaning on a text that one wishes.... The Kabbalah is essentially gnostic; that is, one must learn the spiritual secrets of the Torah through the cryptic and intricate Zohar, and then advance through knowledge and actions. This is in strong contrast to Biblical, orthodox Christianity, which is essentially relational and is based on a clear, direct revelation from a personal God and on the historical death and resurrection of God’s Son, Jesus Christ. We do not need to delve into esoteric realms to find the truth; truth is readily found in God’s word, and was declared by the Messiah, Jesus Christ (John 14.6). Nor do we earn redemption by works, but rather redemption is offered through the atonement of Christ..... Phillip Berg writes that we must have the desire to 'receive in order to share' so that the Vessel will be able to receive the Creator’s Light 'in full force.'... Our actions in the physical world create 'channels that connect us to the Divine.'... There seem to be some parallels between this teaching and the emphasis in Gnosticism on the remote, unknowable divine being and on the Light.

Terms Under Kabbalah
Ark of the Covenant The first piece of the tabernacles furniture, for which precise directions were delivered. Exod 25. I. Description. -- It appears to have been an oblong chest of shittim (acacia) wood, 2 1/2 cubits long by 1 1/2 broad and deep. Within and without gold was overlaid on the wood, and on the upper side or lid, which was edged round about with gold, the mercy-seat was placed. The ark was fitted with rings, one at each of the four corners, and through these were passed staves of the same wood similarly overlaid, by which it was carried by the Kohathites. (Numbers 7:9; 10:21) The ends of the staves were visible without the veil in the holy place of the temple of Solomon. (1Kings 8:8) The ark, when transported, was enveloped in the "veil" of the dismantled tabernacle, in the curtain of badgers skins and in a blue cloth over all, and was therefore not seen. (Numbers 4:5,20) II. Its purpose was to contain inviolate the divine autograph of the two tables, that "covenant" from which it derived its title. It was also probably a reliquary for the pot of manna and the rod of Aaron. III. History .--Before Davids time its abode was

frequently shifted. It sojourned among several, probably Levitical, families, (1Samuel 7:1; 2Samuel 6:3,11; 1Chronicles 13:13; 15:24,25) in the border villages of eastern Judah; and did not take its place in the tabernacle, but dwelt in curtains, i.e. in a separate tent pitched for it in Jerusalem by David. Subsequently the temple, when completed, received, in the installation of the ark in its shrine, the signal of its inauguration by the effulgence of divine glory instantly manifested. It was probably taken captive or destroyed by Nebuchadnezzar, 2 Esdr. 10:22, so that there was no ark in the second temple. Ain, Ain Soph, Ain Soph Aur (Hebrew) "AIN is the same as SAT in Sanskrit, in other words, the Unmanifested Absolute." Tarot and Kabbalah "The Thirteenth Aeon, which is beyond the Twelve Gates, is Ain, Sat, the Unmanifested One. Knocking on the Thirteenth Gate is equivalent to entering the bosom of the Cosmic Common Eternal Father, whose Hebraic name is Aelohim." - The Pistis Sophia Unveiled. AIN SOPH is the second aspect (of the Absolute); it is where a certain manifestation already exists... A divine Ray exists within the human being. That Ray wants to return back into its own Star that has always smiled upon it. The Star that guides our interior is a super divine Atom from the Abstract Absolute Space. The Kabbalistic name of that Atom is the sacred Ain Soph." - Tarot and Kabbalah. "Each Universe in infinite space possesses its own central Sun, and the addition of all of those Spiritual Suns constitutes the AIN SOPH AUR, the Protocosmos, the Solar Absolute." - Tarot and Kabbalah Barashith The first word of the Bible "Barashith" has six letters and is translated in common English as “In the beginning" and in Greek as "Genesis." According to Kabbalah: “Be” = The “Raishath” = "Higher, or Upper Wisdom,” which in Daath is related to the Sephirah Chokmah: the Cosmic Cognizance that is always creating is hidden within the letter "Vav". So the "Higher, or Upper Wisdom" which is hidden within the six Hebrew letters of the word Barashith, which is the creative power of (Iod-Havah Elohim in Daath) created the Heaven and the Earth. Chokmah, the "Higher, or Upper Wisdom" of the Elohim (Gods and Goddesses), is related to creation in Briah. In Daath is where the Heavenly Man is created = Heaven ‘And’ in Yesod in the SIXTH DAY, the Terrestrial man Adam was created from Adama = the Earth Barbelo "The abode of the Light... The abode of Barbelo is the ocean of the Uncreated Light. - The Pistis Sophia Unveiled Christ "The Gnostic Church adores the Saviour of the World,

Jesus. The Gnostic Church knows that Jesus incarnated Christ, and that is why they adore him. Christ is not a human nor a divine individual. Christ is a title given to all fully self-realised Masters. Christ is the Army of the Voice. Christ is the Verb. The Verb is far beyond the body, the soul and the Spirit. Everyone who is able to incarnate the Verb receives in fact the title of Christ. Christ is the Verb itself. It is necessary for everyone of us to incarnate the Verb (Word). When the Verb becomes flesh in us we speak with the verb of light. In actuality, several Masters have incarnated the Christ. In secret India, the Christ Yogi Babaji has lived for millions of years; Babaji is immortal. The Great Master of Wisdom Kout Humi also incarnated the Christ. Sanat Kumara, the founder of the Great College of Initiates of the White Lodge, is another living Christ. In the past, many incarnated the Christ. In the present, some have incarnated the Christ. In the future many will incarnate the Christ. John the Baptist also incarnated the Christ. John the Baptist is a living Christ. The difference between Jesus and the other Masters that also incarnated the Christ has to do with Hierarchy. Jesus is the highest Solar Initiate of the Cosmos...." - The Perfect Matrimony "Indeed, Christ is a Sephirothic Crown (Kether, Chokmah and Binah) of incommensurable wisdom, whose purest atoms shine within Chokmah, the world of the Ophanim "Christ is not the Monad, Christ is not the Theosophical Septenary; Christ is not the JivanAtman. Christ is the Central Sun. Christ is the ray that unites us to the Absolute." - Tarot and Kabbalah. Daath (Hebrew for Knowledge) This term is synonmous with the Greek Gnosis. The hidden sphere of the Kabbalah. Daath is the Tree of Knowledge, or sexuality. Klipoth (Hebrew) Means “The World of Shells.” This is to be understood as "something that is empty." The Klipoth is so named because the souls who descend into the inferior worlds descend without the connection to their own inner divinity, therefore they are "empty shells." The Klipoth is Hell, the abyss, the Tritocosmos. Leviathan (jointed monster) occurs five times in the text of the Authorized Version, and once in the margin of (Job 3:8) where the text has "mourning." In the Hebrew Bible the word livyathan , which is, with the foregoing exception, always left untranslated in the Authorized Version, is found only in the following passages: (Job 3:8; 41:1; Psalms 74:14; 104:26; Isaiah 27:1) In the margin of (Job 3:8) and text of (Job 41:1) the crocodile is most clearly

the animal denoted by the Hebrew word. (Psalms 74:14) also clearly points to this same saurian. The context of (Psalms 104:26) seems to show that in this passage the name represents some animal of the whale tribe, which is common in the Mediterranean; but it is somewhat uncertain what animal is denoted in (Isaiah 27:1) As the term leviathan is evidently used in no limited sense, it is not improbable that the "leviathan the piercing serpent," or "leviathan the crooked serpent," may denote some species of the great rock-snakes which are common in south and west Africa.. Logos (All –throughout – Aion, Christ) means Verb or Word. In Greek and Hebrew metaphysics, the unifying principle of the world. The Logos is the manifested deity of every nation and people; the outward expression or the effect of the cause which is ever concealed. (Speech is the "logos" of thought). The Logos has three aspects, known universally as the Trinity or Trimurti. The First Logos is the Father, Brahma. The Second Logos is the Son, Vishnu. The Third Logos is the Holy Spirit, Shiva. One who incarnates the Logos becom es a Logos. ; Means "word". The Logos is the light that gives us Gnosis via communication. Thus it is the Christ (not to be confused with Jesus). First there was a thought, then the word, and thus God spake to create. We pass on knowledge in this world through words. It is something that gives us guidance by "seeing" or a certain amount of comprehension. Lucifer (Latin: lux, lucis, luce, luci, and lucu: “light”; fer, fero: “to bear, carry, support, lift, hold, take up”; these synthesize as “Bearer of Light”) Before Milton, Lucifer had never been a name of the devil. One of the early Popes of Rome bore that name, and there was even a Christian sect in the fourth century which was called the Luciferians. In Universal Gnosticism, Lucifer is the shadow of the Christ. Melchisedek (or Melchisedec) During Abram`s sojourn in Canaan this priest and king met and Treated him with hospitality (Genesis 14:18-20). Much mystery appears to hang about this distinguished personage. Various theories have been Advanced concerning him. Some assert that he was God Almighty. This is Not a fact, for he was "the priest of the most high God" (Genesis 14:18). Others assert that he was Jesus Christ. This is not a fact, for he was "Made like the Son of God" (Hebrews 7:3). It is asserted in the Scriptures that he was a man (Hebrews 7:1-4). If you will reflect that the Scriptures deal with him in his official capacity, the difficulties and Mysteries surrounding him will immediately vanish. Let us take a closer View. The history of the world, from the Biblical standpoint, naturally Divides itself into three different periods, which for


want of better Terms I will designate, the Patriarchal dispensation, the Jewish dispensation, the Christian dispensation. Each dispensation is characterized by a priesthood peculiarly its own. There was no regular priestly line from the transgression to the giving Of the law of Moses. In a general way, it may be asserted that every Man was his own priest (Genesis 4:1-4; Genesis 12:7,8; Genesis 15:8-18; Genesis 26:19-25; Genesis 31:43-55 Genesis 35:1-15; Genesis 46:1). During this age Melchizedek appeared. He was king of Salem and priest of the most high God. We know nothing of his duties Or prerogatives as priest or king. We know that he did not belong to Any special priestly order. His priestly office was independent of all Other men. In the priestly office he was without father, and without Mother, and without descent. No record was kept of his installation as Priest, his official acts, or his death, hence, so far as the record is Concerned, he was without beginning of days or end of life. At the Inauguration of the second dispensation an entire family was set apart To the priestly office, and the priestly office remained in that Family, and was transmitted from father to son and from generation to Generation to the death of Christ (Exodus 29:1,29; Numbers 17:1-13; Numbers 18:1-7 Hebrews 7:11,23-28). David predicted that a priest should arise after the order of Melchizedek (Psalms 110:4). This is repeatedly affirmed by the author of Hebrews. The priesthood of the Christian dispensation is After the order of Melchizedek, and not after the order of Aaron. Jesus became a priest when he entered heaven by his own blood (Hebrews 8:1-4; Hebrews 10:11-12). His priesthood is independent. He had no predecessor, and he will have no successor. He will remain in heaven And officiate as priest until the work of redemption is done. Metennoia ; Mental state, repentence, turning away from evil toward God. Monad (Latin) From monas, “unity; a unit, monad.” The Monad is the Being, the Innermost, our own inner Spirit. "We must distinguish between Monads and Souls. A Monad, in other words, a Spirit, is; a Soul is acquired. Distinguish between the Monad of a world and the Soul of a world; between the Monad of a human and the Soul of a human; between the Monad of an ant and the Soul of an ant. The human organism, in final synthesis, is constituted by billions and trillions of infinitesimal Monads. There are several types and orders of primary elements of all existence, of every organism, in the manner of germs of all the phenomena of nature; we can call the latter Monads, employing the term of Leibnitz, in the absence of a more descriptive term to indicate the simplicity of the simplest existence. An atom, as a vehicle of action, corresponds to each of these genii or Monads. The Monads attract each other, combine,

transform themselves, giving form to every organism, world, microorganism, etc. Hierarchies exist among the Monads; the Inferior Monads must obey the Superior ones that is the Law. Inferior Monads belong to the Superior ones. All the trillions of Monads that animate the human organism have to obey the owner, the chief, the Principal Monad. The regulating Monad, the Primordial Monad permits the activity of all of its subordinates inside the human organism, until the time indicated by the Law of Karma." - The Esoteric Treatise of Hermetic Astrology “(The number) one is the Monad, the Unity, Iod-Heve or Jehovah, the Father who is in secret. It is the Divine Triad that is not incarnated within a Master who has not killed the ego. He is Osiris, the same God, the Word.” - Tarot and Kabbalah “When spoken of, the Monad is referred to as Osiris. He is the one that has to Self-realize Himself... Our own particular Monad needs us and we need it. Once, while speaking with my Monad, my Monad told me, ‘I am self-realizing Thee; what I am doing, I am doing for Thee.’ Otherwise, why are we living? The Monad wants to Self-realize and that is why we are here. This is our objective.” - Tarot and Kabbalah "The Monads or Vital Genii are not exclusive to the physical organism; within the atoms of the Internal Bodies there are found imprisoned many orders and categories of living Monads. The existence of any physical or supersensible, Angelic or Diabolical, Solar or Lunar body, has billions and trillions of Monads as their foundation." The Esoteric Treatise of Hermetic Astrology Monogenes ; The "Self begotten", See Autogenes and Logos. Nag Hamadi - The Nag Hammadi library (popularly known as The Gnostic Gospels) is a collection of early Christian Gnostic texts discovered near the town of Nag Hammadi in 1945. That year, thirteen leather-bound papyrus codices buried in a sealed jar were found by local peasants. The writings in these codices comprised fifty-two mostly Gnostic tractates (treatises), but they also include three works belonging to the Corpus Hermeticum and a partial translation / alteration of Plato's Republic. The codices are believed to be a library hidden by monks from the nearby monastery of St Pachomius when the possession of such banned writings denounced as heresy was made an offense. The zeal of Athanasius in extirpating non-canonical writings and the Theodosian decrees of the 390s may have motivated the hiding of such dangerous literature. The contents of the codices were written in Coptic, though the works were probably all translations from Greek. Arguably the most wellknown of these works is probably the Gospel of Thomas, of which the Nag Hammadi codices contain the only complete text. After the discovery it was recognized that fragments of these sayings of Jesus

appeared in manuscripts discovered at Oxyrhynchus in 1898, and quotations were recognized in other early Christian sources. A 1st or 2nd century date of composition for the lost Greek originals has been proposed, though this is disputed. The manuscripts themselves date from the 3rd and 4th centuries. The Nag Hammadi codices are housed in the Coptic Museum in Cairo, Egypt. To read about their significance to modern scholarship into early Christianity, see the Gnosticism article. (wiki) Nous ; Thought (Angel of the Abyss) The soul, which is not the same as the pneuma or spirit. It is the part of the anima (also translated as "soul") that gives us reason. The anima as a whole gives life (or literally movement.. "animates") to our bodies. Ogdoad ; This is the "eighth" kingdom above the hebdomas (7). It is the realm of the Demiurgos (or sometimes that is the 7th, with the eighth being that of Sabaoth), as well as usually being the realm of the zodiac (dodecon). Sometimes it is also seen as the beginning of freedom from the Archons, and the beginning of connection to the Aeons. Ouroboros ; Eternity, symbolized by the self devouring serpent Paraklete Holy Spirit Pistis ; "Faith". Faith is seen as the origin of gnosis, but also as something that must be given up. One must come from "believing" to "knowing" so to speak. In other words, faith creates wisdom and is in turn destroyed by it. Pistis Sophia G. R. S. Mead (Pistis Sophia, pp. xxxvii-xxxix): The earlier view ascribed the P.S. to Valentinus, who died probably about the middle of the 2nd century, or a decade later, or alternatively to an adherent of the Valentinian school. We may call it the 2nd-century theory. A succession of scholars were of tihs opinion, among whom may be mentioned Woide, Jablonski, La Croze, Dulaurier, Schwartze, Renan, Révillout, Usener and Amélineau. This earlier view can hardly be said to have been supported by any great show of detailed argument, except by the French Egyptologist and Coptic scholar Amélineau, who was its most stalwart supporter. Seven years prior to his translation of P.S. in 1895, Amélineau devoted 156 pp. of a voluminous essay (Bib. 19), in which he sought to prove the Egyptian origins of Gnosticism—a general thesis which can hardly be maintained in the light of more recent research,—to a comparison of the system of Valentinus with that of the P.S. Meantime in Germany, shortly after the appearance of Schwartze's Latin version in 1851, the careful analysis of the system of the P.S. by Köstlin in 1854 gave rise to or confirmed another view. It abandoned the

Valentinian origin, and pronounced generally in favour of what may be called an 'Ophitic' derivation. Köstlin plaecd the date of the P.S. in the 1st half of the 3rd century, and Lipsius (Bib. 15) and Jacobi (Bib. 17) accepted his finding. We may call this alternative general view the 3rdcentury theory In 1891 Harnack, accepting Köstlin's analysis of the system, attacked the problem from another point of view, basing himself chiefly on the use of scripture, as shown in the quotations from the O.T. and N.T., and on the place of the doctrinal ideas and stage of the sacramental practices in the general history of the development of Christian dogma and rites. He pointed out also one or two other vague indications, such as a reference to persecution, from which he concluded that itw as written at a date when the Christians were 'lawfully' persecuted. These considerations led him to assign the most probable date of composition to the 2nd half of the 3rd century. Schmidt in 1892 accepted this judgment, with the modification, however, that Div. iv belonged to an older stratum of the literature, and should therefore be plaecd in the 1st half of the century. This general view has been widely adopted as the more probable. In Germany it has been accepted by such well-known specialists as Bousset, Preuschen and Liechtenhan; and in France by De Faye. Among English scholars may be mentioned chiefly E. F. Scott, Scott-Moncrieff and Moffat. The only recent attempt to return to the earlier 2nd-century view is that of Legge in 1915 (Bib. 57), who roundly plumps for Valentinus as the author. In order to do this he thinks it necessary first of all to get out of the way Harnack's parallels in P.S. with the fourth gospel. They may just as well, he contends, be compilations from th synoptics. One clear parallel only can be adduced, and this may be due to a common source. I am not convinced by this criticism; nor do I think it germane to Legge's general contention, for it is precisely in Valentinian circles that the fourth gospel first emerges in history. In the Introduction to the first edition of the present work I registered my adhesion to the Valentinian hypothesis, but, as I now think, somewhat too precipitously. On general grounds the 3rd-century theory seems to me now the more probable; but, even if Harnack's arguments as a whole hold, I see no decisive reason why the P.S. may not equally well fall within the 1st half as within the 2nd half of the century. Pleroma (Greek) (Angel of the Abyss) the Fullness, Realm of Light – a Gnostic term adopted to signify the divine or eternal Regions Pneumatic ; Used by Paul: cf. Gnostic Paul Elain Pagels - One who identifies with the spirit (pneuma) as opposed to the material world (hylic) or the intellect alone (psychic). The pneuma is the spark (spinther)

that came from and is drawn to reunite with the Father. One who awakens it within the self does it through gnosis. Prunikus ; "Whore" Sophia is sometimes referred to as "Pistis Sophia Prunikus". The fallen Sophia is also the object of desire that brings us back to the goal. Pistis Sophia Prunikos – see Thunder Perfect Mind Psychic ; Used by Paul: cf. Gnostic Paul Elain Pagels - This level of thinking is the one right above "hylic". It's drive is the intellect, or normal understanding of the mind. Normal religion, politics etc, fall into this world. Samael ; The word "Samael" means "blind god" and is another name for the Demiurge. (see Angel of the Abyss) Sarkic, Sarkikoi ; of the Flesh, spiritually dead (Angel of the Abyss) = Hylic Sophia ; (Angel of the Abyss) Means "wisdom". Like the Logos this is a primal form. While the Logos is personified as male, Sophia is female. Logos has a direct and intellectual basis for guidance, Sophia is inspirational and sensual. The basic idea is comparable to the Shekinah, or "Holy Spirit". Soter ; Savior, Soteriology, i.e. IChThUS Syzygos ; Literally means pairs, male and female of Aeons. Yaldabaoth (Angel of the Abyss) (Ialdabaoth) ; From the Aramaic, meaning "begetter of the Heavens". A name for the Demiurge. Zoe - an Aion (Angel of the Abyss) Means "Life" and is usually equated with "Eve" which means the same thing. Sometimes however the word is used for the higher aspect of Sophia.


An Introduction to Valentinus and his Theology Valentinus - founder of the Valentinians, the most celebrated of the Gnostic sects (see Gnosticism) of the 2d cent. The little that is known of his life is found in the works of early Christian theologians who refuted him, such as St. Irenaeus and Clement of Alexandria. Probably born in Egypt, Valentinus received his education in Alexandria and after c.135 taught in Rome, where he attracted brilliant converts.
--Valentinus, The Columbia Encyclopedia(1)

It is no exaggeration to say that Valentinus is the greatest figure known to us from the heterodox sects active in the early Christian period that were, until recently, haphazardly lumped together as “Gnostic”. Valentinus did not set out to form a competing movement from the group that eventually would become the orthodox Roman Church under Constantine. It was only when the burgeoning Church rejected the allegorical and cosmic understanding of the Savior advanced by Valentinus (among others) in favor of the historicized myth* we know as Orthodox Christianity that Valentinians became a seperate Church. Bentley Layton says of Valentinus: Valentinus (A.D. ca. 100-ca. 175) was born in the Egyptian Delta, at Phrenobis. He enjoyed the good fortune of a Greek education in the nearby metropolis of Alexandria, the world capital of Hellenistic culture. In Alexandria he probably met the Christian philosopher Basilides (see Part Five), who was teaching there, and may have been influenced by him. There, too, he must have made the acquiantance of Greek philosophy. Valentinus's familiarity with Platonism may have come to him through study of Hellenistic Jewish interpretation of the bible, for in a passage of one of his sermons he seems to show knowledge of a work by the great Alexandrian Jewish allegorist and philosopher Philo Judaeus …Valentinus's distinguished career as a teacher began in Alexandria, sometime between A.D. 117 and 138. Since most of the Fragments of his works (VFr) were preserved by a second-century Christian intellectual in Alexandria, Valentinus may have written and published in Alexandria while he was teaching there. If so, his considerable expertise in rhetorical composition, which is evident in these Fragments, must have been acquired while he was studying in Alexandria. Valentinus's followers in Alexandria later reported that he had claimed a kind of apostolic sanction for his teaching by maintaining that he had received lessons in Christian religion from a certain Theudas, who-he said- had been a student of St. Paul. If there is any truth in this claim, his contact with Theudas and his reading of St. Paul may have occurred in Alexandria.
-- Bentley Layton ,The Gnostic Scriptures 267

Stephen Hoeller, in his essay Valentinus: A Gnostic for All Seasons gives a concise definition of the Gnostic, or at least Valentinian, view of the Creation: The often-debated cosmogony of Valentinus might be most profitably understood as being based on a single existential recognition, which might be summarized thus: Something is wrong. Somewhere, somehow, the fabric of being at the existential level of human functioning has lost its integrity. We live in a system which is lacking in essential integrity, and thus is defective. So-called orthodox Christians as well as Jews recognize that there is a certain "wrongness" in human existence, but they account for it chiefly in terms of the effects of human sin, original or other. Jews and Christians hold that whatever is wrong with the world and human existence is the result of human disobedience to the creator.(2) This seems to be the fundamental difference between the Gnostic and Orthodox theologies, though it ought to be remembered that the Gnostics, including the Valentinians, valued individual interpretation over doctrine, so that a (fairly broad) range of ideas can be gathered under the name Gnostic. In The Tree of Gnosis: Gnostic Mythology from Early Christianity to Modern Nihilism author Ioan P. Couliano notes that the mythological systems devised by the Valentinians (and, for that matter, Catholics) could be viewed as a game, with each choice leading to new possibilities but also closing off others. For instance, if the Serpent in the Garden is Satan (as in the Catholic reading) then the eating of the fruit from the Tree of Good and Evil is a catastrophic error. If, however, the Serpent is a messenger, representative or disguise of the powers that exist beyond the Limit (i.e, that dwell in the Pleroma) then the knowledge of Good and Evil is, ultimately, a necessary, though painful, step toward the raising of humans back/up to the Light of the upper Realms. If the expulsion from paradise is necessary, then what is the correct understanding of the Creator and his curse upon the Man and Woman? So we can see that these choices are not merely technical details, as the radically divergent world views of the Gnostic, later heterodox, and various orthodox movements through out the Christian period show. This is understood early on in the history of Christianity, as the gospel of Thomas demonstrates: The disciples said to Jesus, `Tell us how our end will be.` Jesus said, `Have you discovered, then, the beginning, that you look for the end? For where the beginning is, there will the end be. Blessed is he who will take his place in the beginning; he will know the end and will not experience death.` (Logion 18)


A time-traveling Valentinian, seeing the Apocalyptic hysteria and nonsense that grips the Christianity of the present (at least in the U.S.) would, I think, simply point out that the perpetually unsuccessful predictions of the End are a logical outcome of a failure to understand the nature of the Universe, and therefore the nature of Salvation. Whereas the Gospel of Philip says A Gentile does not die, for he has never lived in order that he may die. He who has believed in the truth has found life, and this one is in danger of dying, for he is alive today, we might say that a person who is deluded by the Powers into thinking they have found “the Truth” - which we may consider to being more like understanding than mere belief - but have in fact believed a lie are simply dead, never having lived. In short:

The rulers (archons) wanted to deceive man, since they saw that he had a kinship with those that are truly good. They took the name of those that are good and gave it to those that are not good, so that through the names they might deceive him and bind them to those that are not good. And afterward, what a favor they do for them! They make them be removed from those that are not good and place them among those that are good. These things they knew, for they wanted to take the free man and make him a slave to them forever.
-- Gospel of Phillip

Standing around waiting for the “Rapture” - or whatever - is as selfdestroying as wallowing in the depths of depravity. Dead is dead. It is dangerous** to speculate along such lines, however, without keeping in mind a primary point. As Hoeller puts it: …Valentinian (as well as all other) Gnosticism can be understood in psychological terms, so that the religious mythologems treated by the Gnostics are taken to symbolize psychological conditions and intrapsychic powers of the mind. Taking this approach we might conclude that what Valentinus tells us is that because our minds have lost their selfknowledge, we live in a self-created world that is lacking in integrity.
(Hoeller, ibid.)

Therefore, we can see that the Gnostic (or at least the Valentinian) perspective places the individual at the center of the soteriological project; it cannot be otherwise if the saving knowledge is already within you. Salvation is not an escape from punishment for ethical sin, it is a right perception of God, the Universe and one’s ultimate place in it. To be a Gnostic, one must “put away childish things”(3) indeed.

Reading the scriptures as a Valentinian In Valentinus and the Valentinian Tradition, David Brons says Members of the Valentinian school rejected the way most of their contemporary Christians interpreted the Bible as being overly literal. In their view, the Bible has to be interpreted in a spiritual manner. In some cases, the literal teaching is the spiritual meaning. e.g. the Sermon on the Mount. But for other, passages, the true spiritual meaning lay hidden behind the literal text in allegorical symbols. Valentinians claimed to have the secret to unlocking this hidden spiritual meaning. They supported these conclusions by citing Jesus himself: "The knowledge about the secrets of the kingdom of heaven has been given to you, but to the rest it comes by means of parables so that they may look but not see and listen but not understand"(Luke 8:9-10 cf. Irenaeus Against Heresies 1:3:1). According to the Valentinian tradition, Paul and the other apostles revealed these teachings only to those who were 'spiritually mature' (1 Corinthians 2:6). They identified their own teaching with these secret teachings that Jesus taught the to the apostles.( 4) Two points are worth noting here. The first is that the interpretation of sripture is paramount. It is not enough, perhaps not really important, for the Christian to have a “correct” list of scriptures. The Truth is in the understanding of them (or gained through them), so that we might say that Scripture is a tool used by the Spirit to trigger the memory of the (already latent) knowledge, or anamnesis, of the true nature of the Universe (and thus one’s place in it). Second, this attitude is an reiteration of Paul, who it should be remembered had no Christian Scriptures to work from. He took all of his insights from the Jewish Scriptures. Clearly the actual text is not as important as the opening of the mind to the Spirit such reading engenders. Bron also gives an overview of the Scriptures used by the Valentinian school, which I have adapted here. It is, however, highly recommended that the entire Valentinus section of the Gnostic Society website be read as this brief essay is just a poor summary of the depth of Valentinian theology.


Valentinian Scripture (N) = included in Nag Hamadi Corpus Scripture Original to the School Gospel of Truth (N) (considered likely to have been written by Valentinus himself) Letter to Flora Treatise on the Resurrection (N) A Valentinian Exposition (N) Tripartite Tractate (N) The Exegesis on the Soul (N) Acts of John The Gospel of Philip . (N) First Apocalypse of James(N) Second Apocalypse of James Letter of Peter to Philip (N) Prayer of the Apostle Paul (N) Writings of other Gnostics useful to a study of Valentinian theology The Apocryphon of James (N) Authoritative Teaching (N) Apocalypse of Peter (N) Gospel of Mary Non-Valentinian Writings used by the School The Gospel of Thomas (N) Gospel of the Egyptians (N) Proclamation of Peter The Infancy Gospel of Thomas Allogenes (N) Zostrianus (N) New Testament writings known to have been read by Valentinians: Gospel according to Matthew Gospel according to Mark Gospel according to Luke Gospel according to John Romans I Corinthians II Corinthians Galatians Ephesians Philippians

Colossians I Peter I John Revelation of John * For an extensive overview of the Mythic or Cosmic Christ and His primacy in the Early Christian Churches see: The Jesus Puzzle and Journal of Higher Criticism and Robert Price at Internet Infidels and Robert Prices's Home Page

** Dangerous because it is so easy to fall into the trap of condemning everyone else on the planet (that doesn't see things your way) to Hell. This is a favorite past time of Orthodox Christians of whatever flavor since (at least) Dante. Rather, the point is, the fact of salvation is inherent in the attainment of "Life", i.e. of Gnosis, since the one who does so, we are told "will not taste death". Obviously this does not refer to physical death. If you aren't in the place of Rest here and now, you aren't going to find it beyond the grave!
Notes: 1. The Columbia Encyclopedia, Sixth Edition. Copyright © 2001-05 Columbia University Press. 2. http://www.gnosis.org/valentinus.htm 3. 1 Corinthians: 13 : 11 4. http://www.webcom.com/gnosis/library/valentinus/Valentinian_Scriptural.htm


The 48 Enochian Calls or Keys
extracted from




A Brief Abstract Of The Symbolic Representation Of The Universe Derived By Doctor John Dee Through The Skrying Of Sir Edward Kelly

The following appendix is included mainly as a reference for the translation of the Enochian Keys or Calls as described in various parts of the preceding work. These are not intended to be used as magickal invocations, as there are many excellent introductions to the subject, the interested neophyte is encouraged to read several before using these in any meaningful way.


"These are Most Solemn Invocations." Use these only after other invocations. Key tablet hath 6 calls, 1 above other 5. 1: Governs generally as a whole the tablet of Union. Use it "first" in all invocations of Angels of that tablet, but not at all with other 4 tablets. 2: Used as an invocation of Angels e h n b representing governance of Spirit in the tablet of Union: also precedes, "in the second place," all invocations of the Key tablet Angels. Not used in invocations of 4 other tablets. 3, 4, 5, 6: Used in invocations of Angels of Tablet of Union, "also" of angels of 4 terrestrial tablets, thus --3: Used to invoke Angels of the letters of the line e x a r p. For those of Tablet ORO as a whole and for the lesser angle of this tablet, which is that of the element itself, viz. i d o i g o. So for others --The remaining 12 Keys refer to the remaining lesser angles of the tablets, the order of the elements being Air, Water, Earth, Fire. Pronounce Elemental language (also called Angelic or Enochian) by inserting the next following Hebrew vowel between consonants, "e.g." e after b (bEth), i after g (gImel), a after d, etc.

THE FIRST KEY OL sonuf vaoresaji, gohu IAD Balata, elanusaha caelazod: sobrazod-ol Roray i ta nazodapesad, Giraa ta maelpereji, das hoel-qo qaa notahoa zodimezod, od comemahe ta nobeloha zodien; soba tahil ginonupe pereje aladi, das vaurebes obolehe giresam. Casarem ohorela caba Pire: das zodonurenusagi cab: erem Iadanahe. Pilahe farezodem zodenurezoda adana gono Iadapiel das home-tohe: soba ipame lu ipamis: das sobolo vepe zodomeda poamal, od bogira aai ta piape Piamoel od Vaoan **Read here Vooan in invocations of the Fallen Spirits**! Zodacare, eca, od zodameranu! odo cicale Qaa; zodoreje, lape zodiredo Noco Mada, Hoathahe I A I D A! 86 words in this Enochian Call. [Invokes the whole Tablet of Spirit.]

THE FIRST KEY I REIGN over ye, saith the God of Justice, in power exalted above the 275

Firmament of Wrath, in whose hands the Sun is as a sword, and the Moon as a through thrusting Fire: who measureth your Garments in the midst of my Vestures, and trussed you together as the palms of my hands. Whose seats I garnished with the Fire of Gathering, and beautified your garments with admiration. To whom I made a law to govern the Holy Ones, and delivered ye a Rod, with the Ark of Knowledge. Moreover you lifted up your voices and sware obedience and faith to him that liveth and triumpheth: whose beginning is not, nor end cannot be: which shineth as a flame in the midst of your palaces, and reigneth amongst you as the balance of righteousness and truth! Move therefore, and shew yourselves! Open the mysteries of your creation! Be friendly unto me, for I am the Servant of the same your God: the true worshipper of the Highest! 169 words in this English Call.

THE SECOND KEY ADAGITA vau-pa-ahe zodonugonu fa-a-ipe salada! Vi-i-vau el! Sobame ial-pereji i-zoda-zodazod pi-adapehe casarema aberameji ta ta-labo paracaleda qo-to lores-el-qo turebesa ooge balatohe! Giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu IA-I-DON. Torezodu! gohe-el, zodacare eca ca-no-quoda! zodameranu micalazodo od ozadazodame vaurelar; lape zodir IOIAD!

THE SECOND KEY CAN the Wings of the Winds understand your voices of Wonder? O you! the second of the First! whom the burning flames have framed in the depth of my Jaws! Whom I have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of Righteousness! Stronger are your feet than the barren stone: and mightier are your voices than the manifold winds! For you are become a building such as is not, save in the Mind of the All-Powerful. Arise, saith the First: Move therefore unto his servants! Shew yourselves in power, and make me a strong Seer-of-things: for I am of Him that liveth for ever! [Invokes: The File of Spirit in the Tablet of Spirit. E --- the Root of the Powers of Air. H --- the Root of the Powers of Water. N --- the Root of the Powers of Earth. B --- the Root of the Powers of Fire. The Four Aces.] 276

THE THIRD KEY MICAMA! goho Pe-IAD! zodir com-selahe azodien biabe os-lon-dohe. Norezodacahisa otahila Gigipahe; vaunud-el-cahisa ta-pu-ime qo-mos-pelehe telocahe; qui-i-inu toltoregi cahisa i cahisaji em ozodien; dasata beregida od torezodul! Ili e-Ol balazodareji, od aala tahilanu-os netaabe: daluga vaomesareji elonusa cape-mi-ali vaoresa "cala" homila; cocasabe fafenu izodizodope, od miinoagi de ginetaabe: vaunu na-na-e-el: panupire malapireji caosaji. Pilada noanu vaunalahe balata od-vaoan. Do-o-i-ape mada: goholore, gohus, amiranu! Micama! Yehusozod ca-ca-com, od do-o-a-inu noari mica-olazoda a-ai-om. Casarameji gohia: Zodacare! Vaunigilaji! od im-ua-mar pugo gelapeli Ananael Qo-a-an. 80 words in this Enochian Call.

THE THIRD KEY BEHOLD! saith your God! I am a circle on whose hands stand Twelve Kingdoms. Six are the seats of living breath: the rest are as sharp Sickles, or the Horns of Death. Wherein the creatures of Earth are and are not, except (in) mine own hands; which sleep and shall rise! In the First I made ye stewards, and placed ye in twelve seats of government: giving unto every one of you power successively over the 456 true ages of time: to the intent that from the highest vessels and the corners of your governments you might work my Power, pouring down the fires of Life and increase continually on the earth. Thus you are become the skirts of Justice and Truth. In the name of the same your God, lift up, I say, yourselves! Behold! His mercies flourish, and (His) Name is become mighty among us. In whom we say: Move! Descend! and apply yourselves unto us as unto the partakers of His Secret Wisdom in your Creation. 167 words in this English Call. [Invokes: Exarp; the whole Tablet of Air. The angle of Air of Air. The Prince of the Chariot of the Winds. THE FOURTH KEY OTAHIL elasadi babaje, od dorepaha gohol: gi-cahisaje auauago coremepe "peda," dasonuf vi-vau-di-vau? Casaremi oeli "meapeme" sobame agi coremepo carep-el: casaremeji caro-o-dazodi cahisa od vaugeji; dasata ca-pi-mali cahisa ca-pi-ma-on: od elonusahinu cahisa ta el-o "calaa." Torezodu nor-quasahi od 277

fe-caosaga: Bagile zodir e-na-IAD: das iod apila! Do-o-a-ipe quo-A-AL, zodacare! Zodameranu obelisonugi resat-el aaf nor-mo-lapi!

THE FOURTH KEY I HAVE set my feet in the South, and have looked about me, saying: are not the thunders of increase numbered 33, which reign in the second Angle? Under whom I have placed 9639: whom none hath yet numbered, but One; in whom the Second Beginnings of Things are and wax strong, which also successively are the Numbers of Time: and their powers are as the first 456. Arise! you sons of Pleasure! and visit the earth: for I am the Lord your God; which is and liveth (for ever)! In the name of the Creator, move! and shew yourselves as pleasant deliverers, that you may praise him among the sons of men! [Invokes: hcoma; the whole tablet of Water. The Angle of Water of Water. The Queen of the Thrones of Water.] THE FIFTH KEY SAPAHE zodimii du-i-be, od noasa ta qu-a-nis, adarocahe dorepehal caosagi od faonutas peripesol ta-be-liore. Casareme A-me-ipezodi na-zodaretahe "afa;" od dalugare zodizodope zode-lida caosaji tol-toregi; od zod-cahisa esiasache El ta-vi-vau; od iao-d tahilada das hubare "pe-o-al;" soba coremefa cahisa ta Ela Vaulasa od Quo-Co-Casabe. Eca niisa od darebesa quo-a-asa: fetahe-ar-ezodi od beliora; ia-ial eda-nasa cicalesa; bagile Ge-iad I-el!

THE FIFTH KEY The mighty sounds have entered into the third angle, and are become as olives in the Olive Mount; looking with gladness upon the earth, and dwelling in the brightness of the Heavens as continual Comforters. Unto whom I fastened 19 Pillars of Gladness, and gave them vessels to water the earth with her creatures; and they are the brothers of the First and Second, and the beginning of their own seats, which are garnished with 69,636 ever-burning lamps: whose numbers are as the First, the Ends, and the Contents of Time. Therefore come ye and obey your creation: visit us in peace and comfort: conclude us receivers of your mysteries: for why? Our Lord and Master is the All-One! 278

[Invokes: Nanta; the whole tablet of Earth. The angle of Earth of Earth. The Princess of the Echoing Hills, the Rose of the Palace of Earth.] THE SIXTH KEY GAHE sa-div cahisa "em," micalazoda Pil-zodinu, sobam El haraji mir babalonu od obeloce samevelaji, dalagare malapereji ar-caosaji od "acame" canale, sobola zodare fa-beliareda caosaji od cahisa aneta-na miame ta Viv od Da. Daresare Solpetahe-bienu. Be-ri-ta od zodacame ji-mi-calazodo: sob-ha-atahe tarianu luia-he od ecarinu MADA Qu-a-a-on!

THE SIXTH KEY THE Spirits of the fourth angle are Nine, Mighty in the Firmament of Waters: whom the First hath planted, a torment to the wicked and a garland to the righteous: giving unto them fiery darts to vanne the earth, and 7699 continual workmen, whose courses visit with comfort the earth; and are in government and continuance as the Second and the Third --Therefore hearken unto my voice! I have talked of you, and I move you in power and presence, whose works shall be a song of honour, and the praise of your God in your Creation! [Invokes: bitom; the whole tablet of Fire. The Angle of Fire of Fire The Lord of the Flame and the Lightning, the King of the Spirits of Fire.]

THE SEVENTH KEY RA-ASA isalamanu para-di-zoda oe-cari-mi aao iala-pire-gahe Qui-inu. Enai butamonu od inoasa "ni" pa-ra-diala. Casaremeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavale-zodirenu tol-hami. Soba lonudohe od nuame cahisa to Da o Desa vo-ma-dea od pi-beliare itahila rita od miame ca-ni-quola rita! Zodacare! Zodameranu! Iecarimi Quo-a-dahe od I-mica-ol-zododa aaiome. Bajirele papenore idalu-gama elonusahi-od umapelifa vau-ge-ji Bijil-IAD!

THE SEVENTH KEY THE East is a house of Virgins singing praises among the flames of the first glory wherein the Lord hath opened his mouth; and they are become 28 living dwellings in whom the strength of man rejoiceth; and they are 279

apparelled with ornaments of brightness, such as work wonders on all creatures. Whose kingdoms and continuance are as the Third and Fourth, strong towers and places of comfort, the Seats of Mercy and Continuance. O ye Servants of Mercy, Move! Appear! Sing praises unto the Creator; and be mighty amongst us. For that to this remembrance is given power, and our strength waxeth strong in our Comforter! [Invokes the Angle of Water of Air in the tablet of Air The Queen of the Thrones of Air.]

THE EIGHTH KEY BAZODEMELO i ta pi-ripesonu olanu Na-zodavabebe "ox." Casaremeji varanu cahisa vaugeji asa berameji balatoha: goho IAD. Soba miame tarianu ta lolacis Abaivoninu od azodiajiere riore. Irejila cahisa da das pa-aox busada Caosago, das cahisa od ipuranu telocahe cacureji o-isalamahe lonucaho od Vovina carebafe? NIISO! bagile avavago gohon. NIISO! bagile momao siaionu, od mabezoda IAD oi asa-momare poilape. NIIASA! Zodameranu ciaosi caosago od belioresa od coresi ta a beramiji.

THE EIGHTH KEY THE Midday, the first is as the third Heaven made of 26 Hyacinthine Pillars, in whom the Elders are become strong, which I have prepared for mine own Righteousness, saith the Lord: whose long continuance shall be as bucklers to the Stooping Dragon, and like unto the harvest of a Widow. How many are there which remain in the Glory of the Earth, which are, and shall not see Death until the House fall and the Dragon sink? Come away! for the Thunders (of increase) have spoken. Come away! for the Crowns of the Temple and the Robe of Him that is, was, and shall be, crowned, are divided! Come forth! Appear! to the terror of the Earth, and to our comfort, and to the comfort of such as are prepared. The Angle of Earth of Air in the tablet of Air. The Princess of the Rushing Winds, the Lotus of the Palace of Air. THE NINTH KEY MICAOLI beranusaji perejela napeta ialapore, das barinu efafaje "Pe" vaunupeho olani od obezoda, soba-ca upaahe cahisa tatanu od tarananu balie, alare busada so-bolunu od cahisa hoel-qo ca-no-quodi "cial." Vaunesa aladonu mom caosago ta insa olalore ginai limelala. Amema cahisa sobra madarida zod cahisa! Ooa moanu cahisa avini darilapi caosajinu: od butamoni pareme zodumebi canilu. Dazodisa etahamezoda cahisa dao, od mireka ozodola cahisa 280

pidiai Colalala. Ul ci ninu a sobame ucime. Bajile? IAD BALATOHE cahirelanu pare! NIISO! od upe ofafafe; bajile a-cocasahe icoresaka a uniji beliore.

THE NINTH KEY A MIGHTY guard of Fire with two-edged swords flaming (which have eight Vials of wrath for two times and a half, whose wings are of wormwood and of the marrow of salt), have set their feet in the West, and are measured with their 9996 ministers. These gather up the moss of the Earth as the rich man doth his Treasure. Cursed are they whose iniquities they are! In their eyes are mill-stones greater than the earth, and from their mouths run seas of blood. Their heads are covered with diamonds, and upon their heads are marble stones.<<v.l. "Upon their hands are marble sleeves.">> Happy is he on whom they frown not. For why? The Lord of Righteousness rejoiceth in them! Come away, and not your Vials: for that the time is such as requireth Comfort. The Angle of Fire of Air in the tablet of Air, The Lord of the Winds and Breezes; the King of the Spirits of Air.

THE TENTH KEY CORAXO cahisa coremepe, od belanusa Lucala azodiazodore paebe Soba iisononu cahisa uirequo "ope" copehanu od racalire maasi bajile caosagi; das yalaponu dosiji od basajime; od ox ex dazodisa siatarisa od salaberoxa cynuxire faboanu. Vaunala cahisa conusata das "daox" cacasa ol Oanio yore vohima ol jizodyazoda od eoresa cocasaji pelosi molui das pajeipe, laraji same darolanu matorebe cocasaji emena. El pataralaxa yolaci matabe nomiji mononusa olora jinayo anujelareda. Ohyo! ohyo! ohyo! ohyo! ohyo! ohyo! noibe Ohyo! caosagonu! Bajile madarida i zodirope cahiso darisapa! NIISO! caripe ipe nidali!

THE TENTH KEY THE Thunders of Judgment and Wrath are numbered and are harboured in the North, in the likeness of an Oak whose branches are 22 nests of lamentation and weeping laid up for the earth: which burn night and day, and vomit out the heads of scorpions and live Sulphur mingled with poison. These be the thunders that, 5678 times in the twenty-fourth part of a moment, roar with a hundred mighty earthquakes and a thousand times as many surges, which rest not, neither know any<<v.l. "Any echoing time between.">> time here. One rock bringeth forth a thousand, even as the heart of man doth his thoughts. Woe! 281

Woe! Woe! Woe! Woe! Woe! Yea, Woe be to the Earth, for her iniquity is, was, and shall be great. Come away! but not your mighty sounds! The Angle of Air of Water in the tablet of Water. The Prince of the Chariot of the Waters.

THE ELEVENTH KEY OXIAYALA holado, od zodirome "O" coraxo das zodiladare raasyo. Od vabezodire cameliaxa od bahala: NIISO! sala-manu telocahe! Casaremanu hoel-qo, od ti ta zod cahisa soba coremefa i ga. NIISA! bagile aberameji nonusape. Zoda-care eca od Zodameranu! odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe IAIDA!

THE ELEVENTH KEY THE mighty Seat groaned, and there were five Thunders that flew into the East. And the Eagle spake and cried aloud: Come away from the House of Death! And they gathered themselves together and became (those) of whom it is measured, and it is as They are, whose number is 31. Come away! For I have prepared (a place) for you. Move therefore, and shew yourselves! Unveil the mysteries of your Creation. Be friendly unto me, for I am the servant of the same your God: the true worshipper of the Highest. The Angle of Earth of Water, in the tablet of Water. The Princess of the Waters, the Lotus of the Palace of the Floods.

THE TWELFTH KEY NONUCI dasonuf Babaje od cahisa "ob" hubaio tibibipe: alalare ataraahe od ef! Darix fafenu "mianu" ar Enayo ovof! Soba dooainu aai i VONUPEHE. Zodacare, gohusa, od Zodameranu. Odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe IAIDA!

THE TWELFTH KEY O YE that range in the South and are the 28 Lanterns of Sorrow, bind up your girdles and visit us! bring down your train 3663 (servitors), that the Lord may be magnified, whose name amongst ye is Wrath. Move! I say, and shew yourselves! Unveil the mysteries of your Creation. Be friendly unto me, for I am the servant of the same your God, the true worshipper of the Highest. 282

The Angle of Fire of Water, in the tablet of Water The Lord of the Waves and the Waters, the King of the Hosts of the Sea.

THE THIRTEENTH KEY NAPEAI Babajehe das berinu "vax" ooaona larinuji vonupehe doalime: conisa olalogi oresaha das cahisa afefa. Micama isaro Mada od Lonu-sahi-toxa, das invaumeda aai Jirosabe. Zodacare od Zodameranu. Odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe IAIDA.

THE THIRTEENTH KEY O YE Swords of the South, which have 42 eyes to stir up the wrath of Sin: making men drunken which are empty: Behold the Promise of God, and His Power, which is called amongst ye a bitter sting! Move and Appear! unveil the mysteries of your Creation, for I am the servant of the same your God, the true worshipper of the Highest. The Angle of Air of Earth, in the tablet of Earth. The Prince of the Chariot of Earth.

THE FOURTEENTH KEY NORONI bajihie pasahasa Oiada! das tarinuta mireca "ol" tahila dodasa tolahame caosago "h"omida: das berinu orocahe "quare:" Micama! Bial' Oiad; aisaro toxa das ivame aai Bala-tima. Zodacara od Zodameranu! Odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe IAIDA.

THE FOURTEENTH KEY O YE Sons of fury, the Daughters of the Just One! that sit upon 24 seats, vexing all creatures of the Earth with age, that have 1636 under ye. Behold! The voice of God; the promise of Him who is called amongst ye Fury or Extreme Justice. Move and shew yourselves! Unveil the mysteries of your Creation; be friendly unto me, for I am the servant of the same your God: the true worshipper of the Highest! The Angle of Water of Earth, in the tablet ofEarth. The Queen of the Thrones of Earth.


ILASA! tabaanu li-El pereta, casaremanu upaahi cahisa "dareji;" das oado caosaji oresacore: das omaxa monasasi Baeouibe od emetajisa Iaiadix. Zodacare od Zodameranu! Odo cicale Qaa. Zodoreje, lape zodiredo Noco Mada, hoathahe IAIDA.

THE FIFTEENTH KEY O THOU, the Governor of the first Flame, under whose wings are 6739; that weave the Earth with dryness: that knowest the Great Name "Righteousness," and the Seal of Honour. Move and Appear! Unveil the mysteries of your creation; be friendly unto me, for I am the servant of the same your God: the true worshipper of the Highest! The Angle of Fire of Earth, in the tablet of Earth. The Lord of the Wide and Fertile Land, the King of the Spirits of Earth.

THE SIXTEENTH KEY ILASA viviala pereta! Salamanu balata, das acaro odazodi busada, od belioraxa balita: das inusi caosaji lusadanu "emoda:" das ome od taliobe: darilapa iehe ilasa Mada Zodilodarepe. Zodacare od Zodameranu. Odo cicale Qaa: zodoreje, lape zodiredo Noco Mada, hoathahe IAIDA.

THE SIXTEENTH KEY O THOU second flame, the House of Justice, which hast thy beginning in glory and shalt comfort the Just: which walkest upon the Earth with 8763 feet, which understand and separate creatures! Great art thou in the God of Stretch forth and Conquer. Move and appear! Unveil the mysteries of your Creation; be friendly unto me, for I am the servant of the same your God, the true worshipper of the Highest. The Angle of Air of Fire, in the tablet of Fire. The Prince of the Chariot of Fire.

THE SEVENTHEENTH KEY ILASA dial pereta! soba vaupaahe cahisa nanuba zodixalayo dodasihe od berinuta "faxisa" hubaro tasataxa yolasa: soba Iad "i" Vonupehe o Uonupehe: aladonu dax ila od toatare! Zoda-care od Zodameranu! Odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe IAIDA. 284

THE SEVENTHEENTH KEY O THOU third Flame! whose wings are thorns to stir up vexation, and who hast 7336 living lamps going before Thee: whose God is "Wrath in Anger": Gird up thy loins and hearken! Move and Appear! Unveil the mysteries of your Creation; be friendly unto me, for I am the servant of the same your God, the true worshipper of the Highest. The Angle of Water of Fire, in the tablet of Fire. The Queen of the Thrones of Flame.

THE EIGHTEENTH KEY ILASA micalazoda olapireta ialpereji beliore: das odo Busadire Oiad ouoaresa caosago: casaremeji Laiada "eranu" berinutasa cafafame das invemeda aqoso adoho Moz, od maof-fasa. Bolape como belioreta pamebeta. Zodacare od Zoda-meranu! Odo cicale Qaa. Zodoreje, lape zodiredo Noco Mada, hoathahe IAIDA.

THE EIGHTEENTH KEY O THOU mighty Light and burning Flame of Comfort! that unveilest the Glory of God to the centre of the Earth, in whom the 6332 secrets of Truth have their abiding, that is called in thy kingdom "Joy" and not to be measured. Be thou a window of comfort unto me! Move and Appear! Unveil the mysteries of your Creation, be friendly unto me, for I am the servant of the same your God, the true worshipper of the highest. The Angle of Earth of Fire, in the tablet of Fire. The Princess of the Shining Flame, the Rose of the Palace of Fire. THESE first 18 calls are in reality 19; that is, 19 in the Celestial Orders; but with us the first table hath no call, and can have no call, seeing that it is of the Godhead. Thus, then, with us hath it the number of 0, though with them that of 1. (Even as the first key of the ROTA hath the number 0.) After this follow the calls or keys of the Thirty Aires or AEthyrs: which are in substance similar, though, in the name of the AEthyrs, diversified. The titles of the Thirty AEthyrs whose dominion extendedth in ever-widening circles without and beyond the Watch Towers of the Universe


["The first is Outermost"] 1 LIL 2 ARN 3 ZOM 4 PAZ 5 LIT 6 MAZ 7 DEO 8 ZID 9 ZIP 10 ZAX 11 ICH 12 LOE 13 ZIM 14 UTA 15 OXO

16 17 18 19 20 21 22 23 24 25 26 27 28 29 30


THE CALL OR KEY OF THE THIRTY AETHYRS MADARIATZA das perifa LIL<<Or other Aire as may be willed.>> cahisa macaolazoda saanire caosago od fifisa balzodizodarasa Iaida. Nonusa gohulime: Micama adoianu MADA faoda beliorebe, soba ooaona cahisa luciftias peripesol, das aberaasasa nonusafe netaaibe caosaji od tilabe adapehaheta damepelozoda, tooata nonusafe jimicalazodoma larasada tofejilo marebe yareryo IDOIGO [This name may be appropriately varied with the Aire.]; od torezodulape yaodafe gohola, Caosaga, tabaoreda saanire, od caharisateosa yorepoila tiobela busadire, tilabe noalanu paida oresaba, od dodaremeni zodayolana. Elazodape tilaba pare-meji peripesatza, od ta qurelesata booapisa. Lanibame oucaho sayomepe, od caharisateosa ajitoltorenu, mireca qo tiobela lela. Tonu paomebeda dizodalamo asa pianu, od caha-risateosa aji-la-tore-torenu paracahe a sayomepe. Coreda-zodizoda dodapala od fifalazoda, lasa manada, od faregita bamesa omaoasa. Conisabera od auauotza tonuji oresa; catabela noasami tabejesa leuitahemonuji. Vanucahi ome-petilabe oresa! Bagile? Moooabe OL coredazodizoda. El capimao itzomatzipe, od cacocasabe gosaa. Bajilenu pii tianuta a babalanuda, od faoregita teloca uo uime. Madariiatza, torezodu!!! Oadariatza orocaha aboaperi! Tabaori periazoda aretabasa! Adarepanu coresata dobitza! Yolacame periazodi arecoazodiore, od quasabe qotinuji! Ripire paaotzata sagacore! Umela od peredazodare cacareji Aoiveae coremepeta! Torezodu! Zodacare od Zodameranu, asapeta sibesi butamona das surezodasa Tia balatanu. Odo cicale Qaa, od Ozodazodama pelapeli IADANAMADA!


THE CALL OR KEY OF THE THIRTY AETHYRS O YE Heavens which dwell in the first Air, yea are mighty in the parts of the Earth, and execute the Judgment of the Highest! Unto you it is said: Behold the Face of your God, the beginning of Comfort, whose eyes are the brightness of the Heavens, which provided you for the Government of the Earth, and her unspeakable variety, furnishing you with a power of understanding to dispose all things according to the Providence of Him that sitteth on the Holy Throne, and rose up in the Beginning, saying: The Earth, let her be governed by her parts, and let there be Division in her, that the glory of her may be always drunken, and vexed in itself. Her course, let it run with the Heavens; and as an handmaid let her serve them. One season, let it confound another, and let there be no creature upon or within her the same. All her members, let them differ in their qualities, and let there be no one Creature equal with another. The reasonable Creatures of the Earth, and Men, let them vex and weed out one another; and their dwelling-places, let them forget their Names. The work of man and his pomp, let them be defaced. His buildings, let them become Caves for the beasts of the Field! Confound her understanding with darkness! For why? it repenteth me that I have made Man. One while let her be known, and another while a stranger: because she is the bed of an Harlot, and the dwelling-place of him that is fallen. O ye Heavens, arise! The lower heavens beneath you, let them serve you! Govern those that govern! Cast down such as fall. Bring forth with those that increase, and destroy the rotten. No place let it remain in one number. Add and diminish until the stars be numbered. Arise! Move! and appear before the Covenant of His mouth, which He hath sworn unto us in His Justice. Open the Mysteries of your Creation, and make us partakers of THE UNDEFILED KNOWLEDGE.



The Qliphoth
of the


An instructional paper written for students of the Isis-Urania Temple of the Hermetic Order of the Golden Dawn


Samuel Liddel MacGregor Mathers
Reproduced in The Sorcerer and His Apprentice R.A. Gilbert, ed.

The Qliphoth of the Kabalah

Lo let the night be solitary, let no joyful cry be heard in it. Let them curse it who curse the day who are ready to awake the Leviathan -- Job 3 : 8
These be they who are Unclean and Evil, even the Distortion and Perversion of the Sephiroth; the fallen restriction of the Universe; the rays of the Coils of the Stooping Dragon. Eleven are their classes, yet Ten are they called; seven are the heads and yet an eighth head arises. Seven are the Infernal Palaces, yet do they include Ten. In the Tree of Life, by the Waters of the River, in the Garden of Wisdom, is the serpent of the Paths; it is the Serpent of the Celestial Eden. But the Serpent of the Temptation is that of the Tree of Knowledge of Good and Evil; the antithesis and opposer of the other: the Red Coiled Stooping Dragon of the Apocalypse, the Serpent of the Terrestrial Eden. Regard thou therefore the Celestial Serpent as of Brass, glistening with green and gold, the colours of vegetation and of growth. Banish thou therefore the evil and seek the good, thou who wouldst know the Life of Ages, thou who would follow in the footsteps of our Master, 0 Brother of the Order of the Golden Dawn. For as Moses lifted up the Serpent in the Wilderness, even so must the Son of Adam must be lifted up, raised through the balance of Strife and of Trial, to the pathway of the Eternal Life. And when like our master, thou art extended on the Tree through suffering and through pain, let thy countenance be raised up towards the Light of the Holy One to invoke the Divine Brightness, not for thyself, but for those who have not yet attained unto the Pathway, even though they be thy tormentors. Balanced between the spiritual and the Material, the type of the Reconciler, remember the symbol of the Brazen Serpent.’40 Mark thou well the difference between the two Serpents, for before the Serpent of Brass of numbers, the Serpent of Fire could not stand. But at the Fall, the Serpent of Evil arising in the Tree surrounded Malkuth, and linked her thus unto the Outer and the Qlippoth, for this is the Sin of the Fall, even the separation of the Material Plane from the Sephiroth through the interposition of the Coils of the Stooping Dragon. Thus therefore must Malkuth be cleansed and this is the Redemption to come. For also Christ expiated not Sin till after he had overcome the

Temptation. But surely all things in the Creation are necessary, seeing that one existeth not without the other. And the evil also helpeth the Work, for thus the greater and more intense the darkness, by so much the more doth the Light become bright by contrast and draweth, as it were, increased force from the Blackness. INFERNAL HABITATIONS The Zohar tells us that while God took six days to create the world, the infernal regions of man were created at night in the mirror image of the world above them. At the point where both day and night merge the elements were mixed and unsettled, forming a division in the waters (of the first day). Due to this imbalance between the first and second day, the third was created to finish the work of the second.

In the diagram above, the first circle shows the Water of Tears, for the tears are the separation from the Light after the Fall. It is the cry of Adam separated from the first Adam and the loss of the Shekinah. The second circle shows the Waters of Creation. This represents Creation away from the Light. It is the creation of the Shells of the Qlippoth and the creation of man from Adam. The third circle shows the Waters of the Ocean which team with living creatures, both Good and Evil, and it is from this that the serpent issues forth. The fourth circle is the False Sea and is the Astral World, the place where deception and reflection are confused. The Four Seas are also reflections of the Four Rivers from the Garden of

Eden (and also the Four Worlds), for it is they who must nourish the seven Infernal Habitations. On the right side of the diagram, the lesser circles represent the 7 Earths. Though these circles are referred to as earths they should be called states for they are states of awareness or consciousness that envelop man at different times. They are also reflections of the Sephiroth and are part of the Garden that man inherited that he could aspire to, for these were left with man when he was banished from the Garden of Eden. In many respects these were the shells of the Kingdoms of Edom95 which had been destroyed by their imperfect ability to accept God’s Light, and are but shadows of their former glory. The entire concept here is to show the falsity of matter over the spirit. For the earths represent the material side of man, his passions and desires, which eventually crumble with time as shown by Aretz, the earth furtherest away from the present. Some consider the seven earths’ periods of time or evolution to start with the present, Thabel, considered the most perfect of them all, and lead to the less perfect worlds, and to the final crumble and decay of Aretz. 1. Aretz 2. Adamah 3. Gia 4. Neschiah 5. Tziah 6. Areqa 7. Thebel (or Chaled) — Dry crumbling Earth — Reddish mould — Undulating ground, like the side of a valley — Pasture or meadow land — Sandy or desert land — Earth — earth and water

On the left-hand side of the diagram are the seven Infernal Habitations. These are the experiences one will have passing through the seven imperfect earths, as described above. Some of the names on the left are of the angelic guardians (except the last), after whom these experiences have been named. The guardians prevent anyone from leaving his or her allotted area before the designated time. Adverse Powers at the Feet of the Cherub
1. 2. 3. 4. 5. 6. 7. Sheol — Depths of the earth Abaddon — Perdition Titahion — Clay of Death Bar Shasketh — Pit of Destruction Tzelmoth — Shadow of Death Shaari Moth — Gates of death Gehinnon Hell


See Appendix 3


Liber XXII Qliphoth In the Mercavah vision of Ezekiel it is written: “And I looked and behold a whirlwind came out of the North, a great cloud, and Fire enfolding

itself, and a Splendour on every side, and Chasmal, the brilliance of the inner-most flame in the midst of the Fire. These are the Four Kerubic expressions of Force, and the Evil and Adverse Powers broken beneath their feet are: 1. Rahab, whose symbol is a woman riding upon an ass. 2. Samael, whose symbol is a terrible demon leaping upon an ox. 3. Machaloth, a form compounded of a woman and a serpent, and she rideth upon a serpent-scorpion. 4. Lilith, a woman outwardly beautiful but inwardly corrupt, and putrefying, riding upon a strange and terrible beast. To these four are attributed the Four Kingdoms, and they are also classed under the Sephiroth as shown.

These are the names of the Twelve Princes and Tribes of the Qlippoth who are the heads of the months of the year. 1. BAIRIRON — so called because they are derived from the Fourth Evil Force; viz, Samael the Black. Their colors are dull and black; and their form is that of a Dragon-Lion. 2. ADIMIRON — whose colors are like dam1 blood, mixed with water and dull yellow and gray. Their form is that of lion lizards. 3. TzELLADIMIRON — whose colours are like limped blood, 2 tzelil, bronze and crimson. They are like savage triangular-headed dogs. 4. SCHECHIRIRON — whose colors are black, and their form blended of reptile, insect and shell-fish, such as the crab and the lobster, yet Demon-faced withal. 5. SHELHABIRON — whose colors are fiery and yellow and their form like merciless wolves and jackals. 6. TZEPHARIRON — whose colors are like those of earth, and

their form is partially living yet decaying corpses. 7. OBIRIRON — whose colors are like clouds and their form like gray bloated Goblins. 8. NECHESHETHIRON — whose color is like copper, and their forms like that of a most devilish and human headed insects. 9. NACHASHIRON — whose colors are like serpents, and their form like dog-headed serpents. 10. DAGDAGIRON — whose colors are reddish and gleaming, and their form like vast and devouring flat-shaped fishes. 11. BEHEMIRON — whose arms are derived from Behemoth, and their colors are black and brown, and their forms like those of awful beasts, like hippopotamus and an elephant, but crushed flat, or as if their skin was spread out flat over the body of a gigantic beetle or cockroach. 12. NESHIMIRON — whose colors are of a stagnant gleaming watery blue, and their forms like hideous women, almost skeletons, united to the bodies of Serpents and Fishes. In the midst of the circle are placed Samael and Asmodai. The symbolic form of the former is somewhat like that of the Devil of the Tarot, but colossal and attenuated; that of Asmodai is that of a bloated and bestial man, but in a crouching position. At the Southeast Angle are placed the Evil Adam, a goat-headed, skeleton-like giant, and the thousand- headed Hydra serpent; and the Elder Lilith, wife of Samael, a woman with an ever-changing and distorted countenance. At the Northeast Angle is Aggereth, the daughter of Machaloth, a fiendish witch with serpent hair, enthroned in a chariot drawn by an ox and an ass. At the Northwest Angle is a gigantic Scorpion with a fearful countenance, but standing upright as it were and formed of putrefying water. After him cometh the unnameable one, Abbadon, and his appearance and symbol are of a closely-veiled, black, gigantic figure covered with whirling wheels, and in his hand is a vast wheel whence come as it

whirls, multitudes of cat-like demons, Behind him cometh Maamah, like a crouching woman with an animal’s body crawling along the ground and eating the earth. And at the Southwest Angle are a winged lion and a winged horse drawing in like a chariot the youngest Lilith, the wife of Asmodai. She is dark, a woman to the waist, and a man below it, and she appears as though dragging down, with her hands, small figures of men into Hell.

OF THE THREE EVIL FORCES BEFORE SAMAEL 1. This is Qematiel, whose form is that of a vast black-headed Dragon-serpent and he uniteth under him the force of Kether of the Internal and Averse Sephiroth. 2. This is Belial, a black, bloated Man-dragon. He who denied God; and he that uniteth the force of the averse Chokmah. 3. This is Othiel or Gothiel, a black bloated man-insect horrible of aspect; his breadth greater than his length; and he uniteth the force of the averse Binah.

4. This is Samael the Black. All of these are of gigantic stature and terrible aspect.

The Evil and Adverse Tree

These be the Evil and Averse Sephiroth, contained in the Seven Palaces, and these Sephiroth have their place from behind the holiness of the World of Assiah. And Samael the Evil, surroundeth the whole Evil Sephiroth who are thus eleven instead of ten. There are eleven letters in the Hebrew word for “Lieutenant Governor:”

Esther 9:3; 11 days from Horeb, Deut.1:3; 11 curtains; The Hebrew word AY4 were the curses of Ebal; 11 were the Dukes of Edom, and so forth. In the Evil Palaces the first containeth Kether, Chokmah and Binah. Unto Kether is attributed Kerthiel which means “cut off from God,” Ps. 37:34. “When the wicked are cutoff. And the symbolic form is that of Black Evil Giants. Also to Kether belong the Thaumiel or Thamiel, the Bicephalous Ones; and their forms are those of Dual Giant Heads with batlike wings. They have not bodies for they are those that seek continually to unite themselves unto the bodies of other beings and forces. Unto Chokmah are referred to the Dukes of Edom; and the Zogiel (from Og of Bashan) or as it is sometimes written Ghogiel or Oghiel, and they attach themselves unto lying and material appearances, and their form is like that of Black-Evil Giants with loathsome serpents twined round them. Unto Binah are referred the Satorial or Harasiel, the Concealers and Destroyers whose forms and appearances are as gigantic black veiled Heads with Horns, and hideous eyes seen through the veil, and they are followed by evil centaurs. These are also called Seriel, from Esau, because of their hairiness. The Second Palace contains Chesed, unto which are attributed the Gagh Shekelah, the Disturbing Ones, and their symbolic forms are those of black cat-headed giants. They are also called Aziel, Charariel and Agniel. The Third Palace contairieth Geburah, whereunto are attributed Golahab, or Burners with Fire, otherwise called Zaphiel, and their forms are those of enormous black heads like a volcano in eruption. The Fourth Palace contairieth Tiphareth whereunto are attributed Zamiel, and they are great black giants, ever working against each other. The Fifth Palace containeth Netzach. whereunto are attributed the Ghoreb Zereq, or Dispeasing ravens. Their form is that of hideous demon-headed Ravens issuing from a volcano, also called Getzphiel. The Sixth Palace containeth Hod, whereunto are referred to the Samael or Deceivers (Jugglers), whose form is that of dull, demon headed dog like monsters. This translates as “where” and has a numerical value of 11 in Deut. 22:37.

The Seventh palace containeth Yesod and Malkuth. Unto Yesod are referred the Gamaliel, or Obscene bull-men, linked together. Thereunto are also referred Nachashiel, evil serpents, and Obriel. Thereunto

belongeth the Blind Dragon-force. Unto Malkuth is attributed Lilith, the Evil Woman and the appearance is that of a woman at first beautiful, but afterwards changing to a black monkey-like demon. The name of the serpent, Nachash, hath the same number as that of Messiah, who will root out the Qlippoth from the world.

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. Kether — Satan and Moloch Binah — Beelzebub Chokmah — Lucifuge Chesed — Ashtaroth Geburah — Asmodeus Tiphareth — Belphagor Netzach — Baal Hod — Adramalech Yesod — Lilith Malkuth — Nahemah

According to the opinion of some; but these names can hardly be referred to any one Sephirah, seeing their power extendeth over many and numberless orders. Behemoth and Leviathan are two evil forms, of which the first is the

synthesis of the Qlippoth already described under the head of Behemiron in the Qlippoth of the Months of the Year. The Leviathan are, as it were, numberless Dragon forms united together so that each of his scales is like a separate Evil Serpent.


Appendix 1 : the Golden Dawn Qlippoth Sephiroth Kether Chokmah Binah Gedulah Geburah Tiphareth Netzach Hod Yesod Malkuth Rahab98 (ass) Edom Whirlwind Samael97(ox) Medes Great Cloud Spirit Lilith96 (strange (beasts) Machaloth (serpent) Greeks Whirling Fire Kingdom Babel Qlippoth Splendor

Evil and Adverse Powers of the Four Kerubic expressions of Force: 1. Rahab, whose symbol is a woman riding upon an ass. 2. Samael, whose symbol is a terrible demon leaping upon an ox. 3. Machaloth, a form compounded of a woman and a serpent, and she rideth upon a serpent-scorpion. 4. Lilith, a woman outwardly beautiful but inwardly corrupt, and putrefying, riding upon a strange and terrible beast.

Note that in this Schema Lilith (see “concourse of the Dragon” above) is assigned to the sephiroth of Keter, the highest of the 10 Sephiroth. Compare to Appendix 2
96 97 Note that in this Schema Samael (see “concourse of the Dragon” above) is assigned to the sephiroth of Netxach or Venus. Compare to Appendix 2 98 In Jewish folklore, Rahab is the name of a sea-demon, a dragon of the waters, the "ruler of the sea". Rahab is or was the angel of insolence and pride, responsible for shaking the waters and producing big waves; he is also responsible for the roaring of the sea. According to some sources, he was the guardian angel of Egypt, a position often designated to other angels such as Belial, Mastema, Samael and Uzza. –Rahab: Smiths’s Bible Dictionary

This name originally designated the primordial abyss, the water-dragon of darkness and chaos, and so comparable to Leviathan and Tiamat. Rahab later became a particular demon, inhabitant of the sea, especially associated with the Red Sea, in this case sometimes associated with Leviathan. At http://en.wikipedia.org/wiki/Rahab_%28demon%29


Appendix 2 : the Averse Sephira99

Sephiroth Kether Chokmah Binah

Qlippoth Thaumiel Ogiel Satariel

Meaning Twins of God (TAVM, tom - a twin) Hinderers (? OVG - to draw a circle) Concealers (STR, satar- to hide, conceal)


Breakers in Pieces (GASh Ga'ash - shake, Gash'khalah quake KLH, khalah - complete destruction, annihilation) Golachab Tagiriron Flaming Ones (unclear) Litigation (probably from GVR, goor quarrel) Raven of Dispersion (ARV, orev - raven ZRQ, zaraq - scatter) False Accuser (SMM, samam - poison) Obscene Ass (GML, gamal - camel? alt. ripen?) Woman of the Night (Leilah - Night)

Gevurah Tipheret

Netzach Hod Yesod Malkut

Orev Zarak Samael100 Gamaliel Lilith101

Adapted from lists in Kabbalah FAQ, http://www.digitalbrilliance.com/kab/faq.htm#Qlippoth
99 100 101

Note that here Samael is demoted to the sphere of Hod, or the planet Mercury.

Lilith is a Babylonian demon that became part of Jewish lore probably during the exile but was extensively devolped in both the Talmud and The Kabbalah. Interestingly, she is often associated wit the Moon though here she is a demon of Earth.



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