T A L O N S T h e O f f ic ic ia l P u b lilic a t io io n O f
H e r u B e h u t et e t O a s is A D u ly C h a r t e r e d B o d y O f
O r d o T e mp lili O r i e n t is is A n n o IV IV x iv S o l i n C a p r ic ic o rn rn W in t er e r S o ls l s t ic ic e 2 0 0 6 e v
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F r o m t he h e E d d itit o r D o what thou wil wilt shall shall be the whole whole of the L aw. aw. W e lclc o me me t o O u r 8 t h is is su su e o v T a l o ns n s ! H o p e f u l lyly t h e l a st st y e a r h a s t r ea ea t e d y o u & y o u r s w el el l . A n o t h e r y e a r h a s p a s se se d & W e c o n t in in u e t o p r o mo mo t e O u r H o l y O r d e r he he r e i n t h e h ea ea r t la la n d , a r ed ed s t a t e @ t h a t ! O u r lo lo c a l O a si si s has seen seen a change change in masters mastership, hip, 2 new C ertified Initiators, Initiators, monthly M asses asses & M an of E arth Initiations. Initiations. W hile hile it migh mightt not sound like much much bo iled iled d own into one sentence, the pro of is in in the p roverbial pud ding (whatever (whatever that means). means). E ven as the vulga vulgarr year ends & begins again again W e look fo rward to t he future, full full ov continual labo labo ur & enjoyment. enjoyment. IfIf I am amiss amiss in not naming naming everyone involved involved in everyt hing W e’ve e’ve accomplished accomplished it is only b ecause I have a tend ency t o hyper self-edd self-edd it personal info info rmation rmation unless unless notified, &/ or p articularl articularlyy justified justified (t hat’s a yoke b tw, & t hat’s a pun, & t his is?). is?). O u r mo mo s t p u b li c e ve ve n t ( b e si si d e s O u r a n nu nu a l 4 . 8 - 1 0 F e a st st s & r e a d i n gs gs ) wa wa s a G n o s t ic ic M a s s in t h e M a in in P a v ililli o n @ C a mp mp G a e a 5 .2 .2 8 . 0 6 d u r i ng ng t h e H e a rt rt l an an d P a g a n/ n/ S p i r itit u a l F e st st i va va l 2 0 0 6 , W i sd sd o m in in t h e W o o d s . W h ilile I p e r s o n al ally d i d n o t s e e i t (s (s o me me 1 h a s t o t y l e t h e d o o r ) , I am am 2 2 0 % s u re re F r a t e r A i n P e h A n i,i, S o r o r S u s an an & F r a t e r A chadraeus did a wonderful job. I believ believee the b est quot e (meani (meaning ng most most humorous) was that it was very very G ardnerian. ardnerian. E ven tho ugh loading, hauling, hauling, checking in, in, unloading, sett ing up & rehearsing S aturn d ay, evening evening & night really really wasn’t wasn’t to o much fun, the end did justify t he means. means. O ld friends were fo und & new ones created . In vino vino veritas, veritas, et vitium vitium!! In all all tho ugh, everyone everyone @ G aea & H eartland eartland were wonderf wonderf ul. W e were were treated well well after M ass & loading up again again to lunch & a walk-around walk-around b efo re heading back to the world, where ov course W e had to unload unload again befo re going back to O ur indiv individual idual tents. S ure I could could go o n ad nauseum, nauseum, but I won’t! won’t! K .I.S I.S .S .!!! I would would b e amis amisss not t o mention mention this was was a n E .G .C . f u n ct ct io i o n a mo mo n g ma ma ny n y . A s n o t ed e d a b o v e, e, R o s e o f B a b a lo lo n S a nc n c t u ar ar y h as as & c o n t in in u es es t o p e r f o r m mo n t h ly ly M a ss ss e s, s, p l u s W e ’v ’ve h a d B a p t i sm sms , C o n f i r ma ma t i o n s & a D e a co co n a t e O r d i na na t io io n . W h e n ca ca lllle d u p o n , b o t h S oror L yceia & R achel have have perfo rmed rmed beautifully beautifully as Priestess. Priestess. T hanks L adies, adies, you make make a po or one-armed one-armed nonpedophilic Priest proud. A n o d d o f f - t h e - p o i nt nt q u e st st i o n : U S R C b i sh sh o p s (o (o v t h e c at at h o l ic ic k in in d ) t h is is y ea ea r sa sa y d g a y p e o p l e a r e welcomed welcomed in their church, but if involved involved in gay activities activities they will not be allowed communion. communion. D oes t hat go 4 t heir own p r i es es t s? s? H in t s o v A r ia ia n is is m? m? J u s t c a llll B i sh sh o p L u c ifif e r ! S o r r y ‘ b o u t t h a t , t im ime t o h y p e r s el elf - e d d i t . N ow fo r O ur current undertaking. F irst irst I would very very much much like like to thank the o ther contribut ors who have have made made this new issue ov T a lo ns n s p o s s ib ib l e. e. T h a nk nk s go go o u t t o J e n n ifif e r M a t h e ws ws f o r h e r t wo wo i ma ma g e s, s, t o R i ch ch a rd rd S p i r itit f o r h is is t w o p o e ms ms , t o S o r o r H a js js hz hzy l f o r h e r R a V ie w o v a B r o t h er er ’s ’s b o o k & t o F r at a t e r T r o y f o r h is is p r in in t s f ro ro m T a l o ns ns III1 . T he more more volkes volkes submi submit, t, the more more T alons W e will will have. have. A s the T rekkies rekkies say say in F rance (or (or so I’ve I’ve been to ld), “ R é si si s t an an ce c e is is f ut u t i le le ” . S o o n O u r W e b ma ma st st e r S o r o r R a ch c h el e l w ilill c o mp mp l et et e u p d a t in in g O u r H e r u B e h ut ut e t O a si si s we we b p a g e & O u r n ew ew is is su su e o v T a l o ns n s will will be up , so sincere sincere prop s go to her also. also. E ven ven as contributing edditor I look fo rward to seeing seeing how itit will will manifest anifest online. online. I hope you enjoy O ur W ork. H ave ave a great great M ithras M ass, ass, or witchev witchever er god name you prefer.
L ove is the law, law, love love und er will. will.
Now this mystery of the letters is done, and I want to go on to the holier place. I am in a secret fourfold word, the blasphemy against all gods of men. Curse them! Curse them! Curse them! With my Hawk’s head I peck at the eyes of Jesus as he hangs upon the cross. I flap my wings in the face of Mohammed & blind him. With my claws I tear out the flesh of the Indian and the Buddhist, Mongol and Din. Bahlasti! Ompehda! I spit on your crapulous creeds. Let Mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you! Also for beauty’s sake and love’s! Despise also all cowards; professional soldiers who dare not fight, but play; all fools despise! But the keen and the proud, the royal and the lofty; ye are brothers! As brothers fight ye! There is no law beyond Do what thou wilt. LL III 48-60
E n t er e r t he h e L ig h t b y m y le le ft h a n d I w a s le d to s e c re t b u rn in in g in s id e o f m e y e a r n in in g fo r w e d o w n th t h e s h a ft ft into the d ark b o u n d h a n d a n d fo fo o t b e fo r e I h a d g o n e t o o fa fa r a v o w to m y s e lf fro m lo n g t im im e p a s t w h e re g iv iv e n w o rd r d s a t la s t m igh ty ara arab b ic w a rrior i w a s b o r n e to t o y o u r p re re s e n c e he a rt is is ra cing cing I ha ve b e e n w a iting s o lon lon g for for thi thiss this his p aath th o n the le ft is is da rk a n d s o o fte n c o ld ld p e rh a p s I h a v e fo fo u n d a c a m p to re r e s t m y w e a ry b o n e s fo o t to h e e l s o o ft fte n th is is s o jo u rn r n h a s s e e m e d t o s o u n re a l I s o m e t im im e s th in in k th th a t I c a n n o t g o o n b u t I kn o w tha t I w ill u n til th e p a th s c o n v e rg e u p o n a s u r g e o f lig h t yo u w ill s e e tha t I am righ t t h a t a ll ll p a th s a r e th th e s a m e w h e n e x p o s e d to t h e li lig h t I w ill s e e yo u a ll in the e terna l n igh t
R i c ha ha rd rd S p iri r itit
S i mo n S a y z
“ K h en e n t y A me nt n t iu i u ” (A (A n ub u b is is ) J e nn n n ifif e r M a t h ew ew s C o p y rir i g ht ht © 1 9 9 6
Pilgrim Pilgrim W atching
From the Master Sex Morality Including Artemis Iota Cara Soror, Do what thou wilt shall be the whole of the Law.
Thank you! I am to cover the whole question of sex in a few well-chosen words? Am I to suppose that you want to borrow money? Such fulsome flattery suggests the indirect approach. As a matter of fact, your proposal is not so outrageous as it sounds at first; for as far as the English language goes, there is really hardly anything worth reading. 98.138 per cent of it is what Frances Ridley Ravergal used to call “fiddlesticks, blah, boloney, Bull-shit, and the bunk.” However, quite recently I issued an Encyclical to the Faithful with the attractive title of Artemis Iota, and I propose that we read this into the record, to save trouble, and because it gives a list of practically all the classics that you ought to read. Also, it condenses information and advice to “beginners,” with due reference to the positive injunctions given in The Book of the Law. Still, for the purpose of these letters, I should like to put the whole matter in a nutshell. The Tree of Life, as usual, affords a convenient means of classification. 1. To the physical side of it psychological laws apply. “Don’t monkey with the buzz-saw!” as John Wesley might have put it, though I doubt whether he did. 2. The “moral” side. As in the case of the voltage of a cissoid, there isn’t one. Mind your own business! is the sole sufficient rule. To drag in social, economic, religious, and such aspects is irrelevance and impurity. 3. The Magical side. Sex is, directly or indirectly, the most powerful weapon in the armoury of the Magician; and precisely because there is no moral guide, it is indescribably dangerous. I have given a great many hints, especially in Magick , and The Book of Thoth—some of the cards are almost blatantly revealing; so I have been rapped rather severely over the knuckles for giving children matches for playthings. My excuse has been that they have already got the matches, that my explanations have been directed to add conscious precautions to the existing automatic safeguards. The above remarks refer mainly to the technique of the business; and it is going a very long way to tell you that you ought to be able to work out the principles thereof from your general knowledge of Magick, but
especially the Formula of Tetragrammaton, clearly stated and explained in Magick , Chap. III. Combine this with the heart of Chap. XII and you’ve got it! But there is another point at issue. This incidentally, is where the “automatic automatic safeguards” safeguards” come in. “...thou ...t hou hast no right r ight but to do thy th y will.” ill.” (AL I, 4 2 ) means that to “go awhoring hori ng after strange” purposes can only be disastrous. It is possible, in chemistry, to provoke an endothermic reaction; but that is only asking for trouble. The product bears within its own heart the seed of dissolution. Accordingly, the most important preliminary to any Magical operation is to make sure that its object is not only harmonious with, but necessary to, your Great Work. Note also that the use of this supreme method involves the manipulation of energies ineffably secret and most delicately sensitive; it compares with the operations of ordinary Magick as the last word in artillery does with the blunderbuss! I ought to have mentioned the sexual instinct or impulse in itself, careless of magical or any other considerations soever: the thing that picks you up by the scruff of the neck, slits your weasand with a cavalry sabre, and chucks the remains over the nearest precipice. What is the damn thing, anyway? That’s just the trouble; for it is the first of the masks upon the face of the True Will; and that mask is the Poker-Face Poker- Face!! As all true Art is spontaneous, is genius, is utterly beyond all conscious knowledge or control, so also is sex. Indeed, one might class it as deeper still than Art; for Art does at least endeavour to find an intelligible means of expression. That is much nearer to sanity than the blind lust of the sex-impulse. The maddest genius does look from Chokmah not only to Binah, but to the fruit of that union in Da’ath and the Ruach; the seximpulse has no use for Binah to understand, to interpret, to transmit. It wants no more than an instrument which will destroy it. “Here, I say, Master, have a heart!” Nonsense! (I continue) What I say is the plain fact, and well you know it! More, damned up, hemmed in, twisted and tortured as it has been by religion and morality and all the rest of it, it has learnt to disguise itself, to appear appear in i n a myriad myriad forms of psychosis, psychosis, neurosis, neurosis, actual insanit insanity y of the the most dangerous types. types. You don’t don’t have to look beyond Hitler! Its power and its peril derive directly from the fatal fact that in itself it is the True Will in its purest purest form. What then is the magical remedy? Obvious enough to the Qabalist. “Love is the law, love under will.” It must be fitted at its earliest manifestations with its proper Binah, so as to flow freely along the Path of Daleth, and restore the lost Balance. Attempts to suppress it are fatal, to sublime it are false and futile. But guided wisely from the start, by the time it becomes strong it has learnt how to use its virtues to the best advantage. And what of the parallel instinct in a woman? Except in (rather rare) cases of congenital disease or deformity, the problem is never so acute. For Binah, even while she winks at Chokmah, has the other eye wideopen, swivelled on Tiphareth. Her True Will is thus divided by Nature from the start, and her tragedy is if she fails to unite these two objects. Oh, dear me, yes, I know all about “spretæ injuria formæ” and “furens quid femina possit”; but that is only because when she misses her bite she feels doubly baffled, robbed not only of the ecstatic Present, but of the glamorous Future. If she eat independently of the Fruit of the Tree of Life when unripe, she has not only the bad taste in the mouth, but indigestion to follow. Then, living as she does so much in the world of imagination, constantly living shadow-pictures of her Desire, she is not nearly so liable to the violent insanities of sheer blind lust, as is the male. The essential difference is indicated by that of their respective orgasms, the female undulatory, the male catastrophic. The above, taken all in all, may not be fully comprehensive, not wholly satisfying to the soul, but one thing with another, enough for a cow to chew the cud on. Good night! Love is the law, love under will. Fraternally, 66 6
Artemis Iota vel De Coitu Scholiae Triviae Dianae sumus sumus in fide f ide Puellae et pueri in integri tegri Dianam pueri integri Pulllaeque canamus (1) Catullus The word of Sin is Restriction. O man! refuse not thy wife, if she will; O lover, if thou wilt, depart! There is no bond that can unite the divided but love; all else is a curse. Accursed! Accursed be it to the aeons! (AL, I: 41) Consent or refusal are to be determined by the impulse itself, without reference to any other motives such as commonly influence action. So with thy all; thou hast no right but to do thy will. (AL, I: 42) Every thought, word, or act without exception is subject to this law. “Do what thou wilt” does not give license to do anything else; lest this be not understood, the doctrine is here explicit: “Thou hast no right but to do thy will.” Every particle of energy must be built into this single-track machine of will; directly or indirectly, it must serve the one purpose. A very small hole in the hull may sink a very large ship. Every act, therefore, with the thoughts and words which determine its performance, is a sacrament. Now of all acts the most intrinsically important is the act of love. Firstly, because the ecstasy which accompanies its due performance is a physical image, or hint, of the state of Samadhi, since the consciousness of the Ego is temporarily in abeyance; secondly, because its normal effect on the material plane is, or may be, incalculably vast. (The emphasis on the word “due” is absolute.) Precisely because it is so powerful a weapon, its use is hedged in with manifold precautions, and its abuse deprecated in injunctions heavily charged with menace. . . . “Also, take your fill and will of love as ye will, when, where and with whom ye will! But always unto me.” (AL I:51) If this be not aright; if ye confound the space-marks, saying: They are one; or saying, They are many; if the ritual be not ever unto me: then expect the direful judgments of Ra Hoor Khuit! (AL, I: 52) This shall regenerate the world, the little world my sister, my heart & my tongue, unto whom I send this kiss . . . But ecstasy be thine and joy of earth: ever To me! To me! (AL, I: 53) . . . Ye Ye shall gather gather goods and store st ore of women women and and spices; ye ye shall wear wear rich r ich jewels; jewels; ye shall exceed the nat nations ions of the earth in splendour & pride; but always in the love of me, and so shall ye come to my joy. (AL, I: 61) There is a veil: that veil is black. It is the veil of the modest woman; it is the veil of sorrow, & the pall of death: this is none of me. Tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well, & I will reward you here and hereafter. (AL, II: 52) There is help and hope in other spells. Wisdom says: be strong! Then canst thou bear more joy. Be not animal; refine thy rapture! If thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein! But exceed! exceed! exceed! Strive ever to more! and if thou art truly mine - and doubt it not, an if thou art ever joyous - death is the crown of all. (AL, II: 70-72) Here is confirmation in detail of AL I: 41. This act is a definite electrical or magnetic phenomenon. No other considerations apply. (It will therefore occasionally seem, to the outsider, unreasonable.) The only exception – it is only apparently so – is when satisfaction of the impulse would manifestly thwart the True Will more than it would help to fulfill it; any such case must be judged on its merits. “But always unto me.” The word “always” admits of no exception; “unto me” may be paraphrased as the
“fulfillment of one possibility necessary to the achievement of the Great Work.” Every act is a sacrament, but this pre-eminently so. The text continues with a plain threat: “if the ritual be not ever unto me: then expect the direful judgments of Ra Hoor Khuit.” To profane this sacrament of sacraments is the most fatal of errors and offences; for it is high treason to the Great Work itself. The next verse repeats: “If the ritual be not ever unto me”; and it is emphasized and fortified with a threat. The offender is no longer in free enjoyment of the caresses of the Goddess of Love; he is cast out into the penal constraint of the merciless and terrible God of Chapter III (2) “. . . Be goodly therefore; th erefore; dress ye all in fine fine apparel; eat rich r ich foods and and drink dri nk sweet sweet wines wines and and wines wines that t hat foam! Also, take your fill and will of love as ye will . . .” This refers to the technique of the art; it will be explained later in this essay. “. . . wit with h whom whom ye will.” ill. ” This This repeats what what has been said already alr eady above above in the the notes not es to AL, AL, I:41 I:41.. Verse 53 asserts the importance of this dogma. Neglect of these prescriptions has been responsible for the endless and intolerable agonies, the hideous and unmitigable disasters of the past. The Qabalist may note that “To me!” at the end of this verse not only repeats the adjuration, but is a Magical Seal set upon the dogma. (Verse 54 is a hint to seek the secret). (3) In Greek letters TO MH (4) adds to 418; it is identical with Abrahadabra, the cipher of the Great Work. Work. Meditation should lead lead the t he student to t o considerati considerations ons even even deeper deeper and more fruitful. fr uitful. Invoke me under my stars! Love is the law, love under will. Nor let the fools mistake love; for there are love and love. There is the dove, and there is the serpent. Choose ye well! He, my prophet, hath chosen, knowing the law of the fortress, and the great mystery of the House of God. (AL, I:57) Beauty and strength, leaping laughter and delicious languor, force and fire, are of us. (AL, II:20) I am the Snake that giveth Knowledge & Delight and bright glory, and stir the hearts of men with drunkenness. To worship me take wine and strange drugs whereof I will tell my prophet, & be drunk thereof! They shall not harm ye at all. It is a lie, this follly against self. The exposure of innocence is a lie. Be strong, o man! lust, enjoy all things of sense and rapture: fear not that any God shall deny thee for this. (AL, II:22) Behold! these be grave mysteries; for there are also of my friends who be hermits. Now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. (AL, II:24) But ye, o my people, rise up & awake! Let the rituals be rightly performed with joy & beauty! There are rituals of the elements and feasts of the times. A feast for the first night of the Prophet and his Bride! A feast for the three days of the writing of the Book of the Law. A feast for Tahuti and the child of the Prophet—secret, O Prophet! A feast for the Supreme Ritual, and a feast for the Equinox of the Gods. A feast for fire and a feast for water; a feast for life and a greater feast for death! A feast every day in your hearts in the joy of my rapture! A feast every night unto Nu, and the pleasure of uttermost delight! Aye! feast! rejoice! there is no dread hereafter. There is the dissolution, and eternal ecstasy in the kisses of Nu. (AL, (AL, II:34 II:34 -4 4) These verses refer once more to the concomitants of the act; they indicate the adjutants to the technique; and they indicate the spirit in which it should be approached. The detached scientific attitude of enquiry and preparation is preliminary; the object is to foresee hindrances, to facilitate and to direct the current: but the impulse impulse itself it self is Enthusiasm. En thusiasm. There is a veil: that veil is black. It is the veil of the modest woman; it is the veil of sorrow, & the pall of death: this is none of me. Tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices
are my service; ye do well, and I will reward you here and hereafter. (AL, II:52) Let Mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you! Also for beauty’s sake and love’s! (AL, III:55-56) The student should assimilate the doctrine of the “Black Brothers.” (5) To refuse to fulfill any of one’s possibilities is the direct negation of the Great Work. There is help and hope in other spells. Wisdom says: be strong! Then canst thou bear more joy. Be not animal; refine thy rapture. If thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do ought joyous, let there be subtlety therein. But exceed! exceed! Strive ever to more! and if thou art truly mine—and doubt it not, an if thou art ever joyous!—death is the crown of all. all. (AL (AL II:70 II:70 - 72 ) Here, in a few simple phrases, is a complete guide – in skeleton – to the Art of Love. Genius without technique is often clumsy and unintelligible; but technique without genius is dry bones. Genius Geni us is there, or is is not there; t here; nor wit wit nor work work avail if it be absent. absent. Yet one may maintain maintain that t hat it it is is always there, since “Every man and every woman is a star.” In any case only technique responds to study and exercise; it has been written that it “demands as much study as theology, and as much practice as billiard.” All one can do is (a) to unleash and (b) to direct, the latent genius. In countries hostile to civilization (horribilesque ultimosque Brittanos) and their colonies, past and present, the technique is almost non-existent; individuals who possess it in any degree of perfection owe their pre-eminence, in almost every case, to tuition and training under the natives of happier and less barbarian parts of the world. Each type of race or culture has its own especial virtues. A. Study: The student should study, bear in mind, and take to heart, such classics as the Ananga-Ranga, the Bagh-i-Muattar of Abdullah el Haji, the Kama Shastra, the Kama Sutra, the Scented Garden of the Sheikh Nefzawi, Nefzawi, and certain scientific scientifi c or pseudo-scientific pseudo-scientific treatises t reatises (usually (usually upon the deformities of nature, n ature, or the abuses of ignorance) by numerous authors, mostly French, German, Austrian or Italian. Energised Enthusiasm (The Equinox, Vol. 1, No. 9) is of palmary virtue. (Liber LXVI, Liber CCCLXX, Liber DCCCXXXI, Liber CLXXV, Liber CLVI and and others, others, also in The T he Equinox, are official official publications publicati ons of the t he A.’.A. .A.’..) .) Ther Theree are also al so various classics of the subject, helpful to assimilate the romantic and enthusiastic atmosphere proper to practice of the Art; one may instance Catullus, Juvenal (especially the Sixth Satire), Martial, Petronius Arbiter, Apuleius, Boccaccio, Masucci, Francois Rabelais, de Balzac (Contes Drolatiques), de Sade (Justine, Juliette, et al), Andre de Nerciat, Alfred de Musset et Georges Sand (Gamiani: ou Deux nuits d’exces), Sacher-Masoch (Venus in Furs), with English and American too numerous to list, but notably the poets in Holy Orders: Swift, Sterne, Herrick, Donne, and Herbert. There is also a complete literature of mysticism which approaches or implies this matter; but this type of work is, for the younger student, as dangerous as it is superficially attractive. It encourages the sense of guilt, teaches the venemous art of self-exculpation, and extols that very hypocrisy which Freedom notably condemns. “Tear down that lying spectre of the centuries.” (AL, II:52). B. Practice: No one teacher, however gifted, can possibly cover one hundredth part of the groundwork of this Art. The best tuition is that of trained and consecrated experts; next, that of men and women of natural genius. C. Original Research: This should be based upon the broadest knowledge possible, and the deepest understanding of the same; and upon the results of the scope and intensity of one’s practice. But exceed! exceed! (AL, (AL, II:72) II:72 ) But always unto me. (AL, I:51)
A note on Our text The above Work was transcribed from the 1989 Falcon Press edition of Magick Without Tears. Chapter and verse references to all Liber AL quotes have been included. Note in Greek Artemis = 656, plus 10 for the Iota = 666. Footnotes 1: The first verse of poem number 34 in the standard edition of Catullus. In Diana’s trust are we Girls and boys unblemished [or “chaste”] Of Diana, unblemished boys and girls, let us sing. 2: This refers to Liber Legis, The Book of the Law, as do the preceding and following quotations in this Chapter 15 . 3: “Change not as much as the style of a letter; for behold! thou, o prophet, shall not behold all these mysteries hidden therein.” 4: H represents here the Greek Eta. 5: See Chapter 12 of this book. [Magick Without Tear]
T 3X B
And that most holy mystery Of which the vehicle am I.
Evangelii Textus Redactus*
The Supreme Ritual Do what thou wilt shall be the whole of the Law. Seeing there are a few places where this ritual employs a code, I have taken take n it upon myself to fill in some gaps. This is only one persons thoughts. thou ghts. Each should see if my divination is close to “correct”, “ correct”, i.e. it’s not written in stone. The Signs were quite easy if you’re familiar with Liber V vel Reguli (The Enchantment 11 and 17) and/or the NOX signs. The other material came about a bout while brainstorming on the subject. B....., M....., and N.... B+5 Brains M+5 Marrow, Muscle, Menses N+4 Neith, Neter, Nuith, Nerve M.... O. T.. W... Mater of the t he Womb, Womb, Mater Mate r on the Wand, Mater Ma ter on the th e Womb Womb M+4 on the W+3 Maker, Mater, Word, Wand, Womb, West M...... O. M... Mystery of Mine, Mystery on Mine M+6 Mercury Mercur y, Master, Mariner, Mansoul, Monster, Mystery Ritual of the S.... of R.... S+4 Snake, Spine, Sleep? R+4 ? As one can see there are still points in question. Is the Mater of or on the Womb? Womb? The ending womb goes good with gloom, but Mater could be Maker!!! The ritual is called The Supreme Ritual, Ritu al, yet that doesn’t match the period count of S.... of R....! Should one extrapolate the words according to the number of periods after the starting letter? Usually with Baconian ciphers this is the case, and it worked in spelling out the signs. Plus, what the hell is “Omari tessala marax etc.”?!** Even Eve n if you get that, the “IX Degree***” notation conc onfronts you before the closing. I’m not finished with this rite or see my Work Work as gospel, gos pel, so work wo rk with it personper sonally. My findings are in bold. All questions, comments, or curses are welcomed. welcomed . . A short summary of what findings restore: O. and I. [“face to face”]. O. What is the hour? I. When time hath no power. O. What is the place? I. At the limits of space. O. What God do we wake?
I. The Lord of the Snake
O. With what do we serve? I. Brains, Muscle, and Nerve O. The shrine in the gloom? [O. mulier which I. destroys by puer, the God I. Is the Maker on the Womb?
O. And the Priest in the Shrine? I. Is this Mystery of Mine! [I. repeats puer, and O. gives mulier *Restored Text of the Gospel **Restored in {} minus etc. See L 418, 2nd Aethyr *** IX = the O.T.O. degree in which heterosexual magical techniques techniqu es were taught, for magical creation by male-female union. Appendix IV, Magical Diaries of Aleister Crowley: Tunisia 1923. Two Fragments of Ritual I The Supreme Ritual [Translated by Fra. Kappa Phi IX from a German MS. said to have been found among the papers of Weishaupt. It by no means appears app ears that the fragments frag ments pertain to the Illuminati; Weishaupt’s MS. was probably a mere transcript from some older ritual which he valued on purely archaeological grounds. — ED.] “A feast for the Supreme Ritual.” “to him is the winged secret flame, and to her the stooping starlight.” — “Liber Legis.” LET a feast be made by the Officers of the Temple. This Temple, into which they then th en retire, may be any convenient place. plac e. An altar is necessary; also a vessel of wine; otherwise as may be appointed appo inted by them: “e.g.” the robes, etc., as said in .......... The officers are two in number, and seek Nuit and Hadit through Babalon and the B east.To con once ceal althem em selves, they ey are disgu guised as Isis an and O siris.
[“The officers meet and clasp hands above the altar. Any preliminary operations, such as opening, banishing, etc., are now down by I., who returns, and they again greet, but as initiates.”] O. and I. [“face to face”]. O. What is the hour? I. When time hath no power. O. What is the place? I. At the limits of space. O. What God do we wake? I. The L... of the S....! (The Lord of the Snake) O. With what do we serve? I. B....., M....., and N....! (Brains, Muscle, and Nerve) O. The shrine in the gloom?
[“Gives the S... of a B... of the A...., (Sign of a Babe of the Abyss X from NOX mulier) which” I. “destroys by the S... of M..T. the God.” (Sign of Men M en Tu, N of NOX puer, puer, 6=5) I. Is the M.... O. T.. W...? W...? (Is the Maker on the Womb) O. And the Priest in the Shrine? I. Is this M...... O. M...! ( Is this Mystery of Mine) [I. “repeats S... of M.. T. (Sign of o f Men Tu, Tu, N of NOX N OX puer, 6=5) and O. gives S... of Baphomet.”(Sign of Baphomet, X from NOX mulier) O. and the wonder above? I. The Quintessence of Love. O. There are sacraments? I. Nine. There are music and wine And the delicate dance — O. To accomplish? I. The trance. O. And are these three enough? I. They are servants of Love. O. And the sacrifice? I. I. O. And the priestess? I. Is thou. I am willing to die At thy hands — even now. O. Worship me first! [I. “seats” O. “upon the Altar.” I. Mistress, I thirst. [O. “gives wine. They drink.” O. My mouth is on fire To my lord’s desire. [“They exchange the holy greeting by a kiss.” I. I kneel at thy feet, And the honey is sweet. [O. “plays music while” I “worships in silence.” silence. ” O. Exhausted, I sink. I. I am dead, on the brink. O. Let us dance! I. Let us dance!
O. I. The Lord give us power To be lost in the trance. For an hour — for an hour! [“They dance together. togethe r. A pause of perfect stillness and silence follows: until O.,” sua sponte, “advances “ advances and places” I. “upon the altar.” O. Exhaust me! I. Nay, drink! O. Ere I sink! I. I shall sink! O. Drink wine! oh, drink wine! I. I am thine! O. I am thine! [“They drink and greet as before.” I. Art thou armed? O. With a knife. [O. “draws the dagger from her hair.” I. Love is better than life. [O. “cuts a” ., “or if possible, the sigil of N.O.X., on” I.”’s breast.” O. Let us dance! I. [“giving wine.”] To the trance! [“they drink, then dance.” O. Back to the throne! [I. “returns, and takes seat thereon.” I. I adore thee alone! [O. “does so. plays music if so inclined, and continues as necessity or inclination may dictate.” O. It is ended, the play: I am ready to t o slay. Anoint me! I. I rise To the fire of thine eyes. I anoint thee, thy priest, Babalon — and The Beast! And I ask of Thee now: Who art Thou?
O. {Omari tessala marax, tessala dodi phornepax. amri radara poliax armana piliu. amri radara piliu son’; mari narya barbiton madara anaphax sarpedon andala hriliu. I am the harlot that shaketh Death. This shaking giveth the Peace of Satiate Lust. Immortality jetteth from my skull, And music from my vulva. Immortality jetteth from my vulva also, For my Whoredom is a sweet scent like a seven-stringed instrument, Played unto God the Invisible, the all-ruler, That goeth along giving the shrill scream of orgasm. }
[“The Ritual of the S.... of R.... is in silence accomplished.” acc omplished.” IX Degree CLOSING I. Mouth to mouth and heart to heart! O. For the moment we must part. I. Time and space renew the illusion. O. Love is swallowed in confusion. I. Love sustains us eminent Till the hour of Sacrament. O. I love you, and you love me. I. Now and ever may it be! I. and O. Hand in hand is heart to heart Love be with us, though we part. [“They greet, as before, and depart.” Let the rituals be rightly performed with joy and beauty! LL II35
Addendum Version ersio n ’04 Originally this piece came about after noticing the khoenseedinks in title with the other Supreme Ritual (LL II40), that being the Invocation of Horus (IH) performed at both equinoxes. I remembered Two Fragments of Ritual from Equinox Vol. Vol. I. No. X (1913) and the previous previou s smaller blue edition ov Book 4 (replaced (rep laced by Testis Testitudinis btw), but had filed both b oth fragments away. away. While Working on Liber Kronos preparing for the 2003 Thelemic Holy Season (~3.19-4.10) (~3.19 -4.10) the khoenseedinks popped poppe d up and I was urged to write the restora-
tion above abov e before St. Valentinus’ Valentinus’ Day and pass it out to a few volkes randomly for their questions, comments, co mments, or curses. My reasoning for this Addendum a year later (2.13.04) is to review these responses and release it again, hopefully to answer that eternal question: What do Thelemites do!? The most asked questio question n (other than what the hell is it) was who wrote it: Crowley or Weishaupt? Fra. Kappa Phi IX btw is Theodor Reuss. There will always be conjecture, but I think the question is answered in the Index of o f Equinox Vol. Vol. I. No. X (1913) where it simply says, “The names in italics are the real names of the authors”, later having “Ritual, Two Fragments of (“Aleister Crowley”), X, 81”. AC knew how to project The Work, notorious for his love ov blinds, b linds, mythopoeia, mythopoeia , and nom de plumes. I say thank tha nk the messenger, but bu t pay attention to the message. Several questions concerned where the Two Fragments Fragme nts were published, witch is alluded to in the opening ov this Addendum. The newest Book 4 (1997, page 450) only describes them as “Fragments of ritual of a very advanced character”. charac ter”. Tru’ dat mon!!! Once you find them they’re riddled fragments! The other fragment btw is ‘A Ritual to Invoke Hice or o r any other Divine One’. As knoeted previously previ ously,, volkes wanted wante d to know exactly exact ly what I was presentin presenting. g. In what We can now call Version ‘03 my watchword was K.I.S.S. K.I. S.S. – Keep It Simple Stupid! Nothing Noth ing revolutionary revolution ary was written (except the Magical Diaries of Aleister Crowley: Tunisia 1923 quote), just some hurried knoetes in need ov feed back. Restored Text may sound presumptuous (no one ever eve r asked how I restored the text), but I was in the mood. I assume(d) the reader knows more than myself and will help complete the Work Work by their experience experien ce ov the ritual. Most (sadly) had questions questio ns and/or apathy, but no real input (being no one performed it). Anyway, Anyway, what the hell is this!? It was/is my intent to expand the understanding ov this beautiful ritual that corresponds wonderfully with the Thelemic Calendar, and imhoal deserves a place in ritual canon. My ba bbling on can only corrupt this so I’ve kept ke pt my minutia @ a minimum. It is my hope the above ab ove Work Work and this thi s Addendum help rather than hurt those who would wou ld understand, or dare two perform, this ritual. Again, I’m not finished with this rite or see my Work Work as gospel, work with it personally person ally if so willed. All questions, comments, comme nts, and/or curses are welcomed welcome d (nay, desired!!!) so this ritual may be completely fleshed out.
Knu Knoetes It may be remarked en passant that a writer must indeed have a disease d imagination to discover phallic worship everywhere… The Secret Doctrine Vol. 1 H. P. Blavatsky
As knoeted previously, volkes either had general questions que stions and/or apathy towards towa rds this “ritual of a very advanced character”. cha racter”. I originally had the same reaction with both fragments, but as you can see am now infatu ated with the first as it pertains to Thelemic ritual. Here I will go through some hypothetical points two help flesh out this “advanced” ritual. Before that though… One question that annoyed annoye d me was how many Officers are necessary? The first paragraph paragra ph ov the ritual proper (after ACs ED knoete & LL quotes) says, “The officers are two in number”! Sure the paragraph makes you think the male would be disguised as Osiris and the woman Isis, but if one read the actual ritual the truth is revealed. I concluded that like old LAN lab students most had not even eve n read or looked over the text. Maybe my original style was too confusing; it did come from energized enthusiasm. Anyway, I would ask the reader to be familiar with the previous material so We We can expand exp and on it. Let Us start from the beginning. After being led down the rabbit hole with the Illuminati reference by ED (i.e. AC) We are told it relates to The Supreme Ritual (LL II40), that being the Invocation of Horus (IH) performed at both equinoxes, and the feast witch pertains to it. See Knosis Khaliph Knoetes 10, TAKK, knoete 5 or Sabazius’ Invisible Basilica http://www.hermetic.com/sabazius/gmnotes.htm. http://www.hermetic.com/sabazius/gmnotes.htm. The second quote is part ov LL I16, “For he is ever a sun, and she a moon. But to him is the winged secret flame, and to her the stooping starlight.” starlight.” Knoete hatha is sun & moon conjoined. We We are given when (3.20 & 9.23), why (to cel-
ebrate the Thelemic Calendar as per LL 34-43), whom (W&M), and slightly how before the ritual proper even begins! The first paragraph explains further what has been divined above and gives Us where. The big O plural used might imply a general or M minimum feast prior to I&O retiring, but I sees the “advanced” nature ov this ritual a flag not to have a crowd. The wording wordin g could imply public feast followed by private ritual (both food foo d for Gods). I think it is better for the Officers to decide and do the latter “secretly in the chambers of our houses.” The obvious point must be stated that this is a sexual ritual, thus thu s the “advanced” moniker. “The “ The officers are two in number, and seek Nuit and Hadit Ha dit through Babalon Babalo n and the Beast.” See L NV and HAD respectively respectiv ely.. Officers could even be unknown un known to each, thus disguise disgu ise (see Mists of Avalon for an eloquent example). That being said, the Officers retire alone to the Temple previously prepared. At minimum it would seem see m there are two chambers. “Any convenient place” it says, maybe hard by a spring or fountain sealed? The Temple proper requires an altar, vessel ov wine, and anything else (knife in Os hair) they might appoint two create c reate magickal atmosphere. Should the altar be Mass size or double cube? It will need to be sturdy enough enou gh for the worshipping, worship (Arabic (Arab ic salat, used twice) being a euphemism two the cunning linguist. The Yoga Vashista says, “The vulva is an altar and the pubic hair the flames upon the altar.” I have as yet to restore “as said in ..........”, but think the robes could allude two how “they are disguised as Isis and Osiris.” Individual ingenue can fill in the gaps on any ov this, I don’t want to be too anal. Knoete again the reversal on whom is disguised as whom. Once alone in the Temple the second paragraph ov instructions are quite specific. The “opening, banishing, etc.” can be taken care ov by LBRP, LBRP, L XXV or other similar rites, each two their own. Knoete they begin by meeting and clasping hands above the altar. After Isis does the preliminaries and returns “they again greet, but as initiates.” Are they still clasping hands above the altar? The first interchange is a beautiful opening in itself, though ending and beginning a string ov code. This is where having a nose no se four purple prose cumz ntwo n two play. O&I begin “face to face”. Is the altar still between them or when after greeting “as initiates” do they stand to a side ov it? One could see the two Officers as altar in their union, “face to face” meaning Tibetan Tibeta n Tantric yab/yum asana. Knoete also how Fra. Scire’s lunar Great Rite has female as altar whereas its solar equivalent male. The next set ov instructions has O give mulier, witch I “destroys” by puer. The nature ov these signs should be knoeted, that and they go so well with the next interchange. The first fragment here is still a problem four me. I stand by my restorations, but this one just doesn’t roll off the tongue as well as the others. It does make sense (and Works) Works) if seen as a guy asking “Is that it?”, but I could be stretching it. Anyway, I stand by my restoration. restora tion. Now I repeats puer and O gives mulier, whereas before O began. The reasoning behind my reversal on whom is disguised as whom should be apparent by now. The following lengthy interchange interchange is quite amazing. We We are told there are nine sacraments, three being music, wine, dance. Th Think ink ACs IAO formula ov wine, women, and song. song . “They are servants of Love.” The M (I) is the sacrifice and the priestess O (W). As any alpha alph a male (though W is disguised within) O declares dec lares “Worship “Worship me first!” I. “seats” O. “upon the Altar.” The quoting q uoting subconsciously makes me think there the re is more two it than setting someone on an altar. Knoete this is the only time altar a ltar is spelt with A. Again, the size ov the th e altar comes ntwo play. It must be able two support Officers and wine. A fallen double cube Works, Works, but one Mass size is more cumfourtable. I calls O “Mistress” and thirsts for wine, witch O gives and they drink. O speaks speak s her desire and “They exchange the holy h oly greeting by a kiss.” I kneels and refers refe rs to the Holy Hive. Again, the size ov the altar alta r can come ntwo play pl ay.. The next instructions have O playing music while I “worships in silence.” Personally Personally music is not a strong point, so I differ to experts or O. Again, worship is a euphemism two the cunning linguist. O opens the next interchange with a safe phrase and both close with a mantra before befo re dancing together.
The dance is not fully described in the instructions (I prefer the Troytown or something like L V vel Reguli), but after “A pause of perfect stillness and silence” Sadie Hawkins “advances and places” I “upon the altar.” What does “sua sponte’ mean? mean ? Look in any Latin dictionary and you’ll yo u’ll find ‘sponte, adv. of one s own free will, spontaneously (sua sponte)’. I find this interchange quite humorous: W basically says Do me! and M replies in course “Nay, “Nay, drink!” Anyway, Anyway, I thought thou ght it was w as funny funn y. “They drink and greet as before.”, i.e.kiss. Now We find O has a knife! knife ! In Her hair! And cuts somethin’ some thin’ on I! L 44 is one ov my m y favorites (hmm, favo rite!?) so personally its not a problem. One must always remember point poin t 10 section VIII G. General Conduct from the O.T.O. Camp, Oasis and Lodge Master’s Handbook, but this is private so it shouldn’t matter. See Book 4, 1997 page 782 on “the sigil of N.O.X.” O now wants two dance! I gives wine and toasts “To the trance!” They drink, then dance. O orders “Back to the throne!” I “returns, and takes seat thereon.” and declares “I adore thee alone!” This might sound odd: would I or O sit on the altar? I take it two mean they return and O sits on the altar with I adoring, but you could see it differently. differently. O “does so”, i.e. whereas I worshipped O earlier here I adores O, who again “plays music if so inclined”. This might sound confusing, and necessity or inclination will dictate, but me thinks it Works for the ritual and next interchange. At some point O decides two initiate another safe phrase ending with “Anoint me!” I “thy priest“ p riest“ rises from adoration “To the fire of thine eyes.” The wording implies I anointing O “Babalon — and The Beast!” AC sure knew women! I then asks, “Who art Thou?” It took me a while to remember the reference, but again khoenseedinks showed me the way. way. That and being familiar with L 418, L LXVI, plus knowing the origination ov hriliu from Mass. I suggest study ov the original Bathyllic from sayd sources along with transliterations. transliterations. There was a Babylonian poem/ritual that went upon the same lines, but for the moment it escapes me (Inanna’s Vulva Song). Song ). ”The Ritual of the S.... of R.... is in silence accomplished.” Unlike these Knu Knoetes Kn oetes to this Addendum ov the Restored Text! This fragment stumps as the next instructions bind me, as you can see. IX Degree After what is done is done We come two the Closing. This goes wonderfully with the opening interchange, witch could mean banishing during preliminary operations and the opening “face to face”. Anyway, Anyway, they end as they began, I&O “Hand in hand”. ”They greet, as before” i.e. kiss, “and depart.” Again, it is my hope hope the above Work Work help rather than hurt those who would understand, u nderstand, or dare two perform, this ritual. I sees a similarity with pujic rites or those described de scribed in Kraig’s Modern Sex Magick, Hyatt & DuQuette’s Way Way of the Secret Lover, and Hyatt’s Secrets of Western Tantra too name a few. This piece is unfinished, but I truly love the Work. Work. Besides, I still don’t know k now what “The Ritual of the S.... of R....” is!? Until then, all questions, comments, and/or curses are welcomed. “The officers are two in number, and seek Nuit and Hadit through Babalon and the Beast.”
Final Facts ‘05 or Finally, Finally, Facts!? Fac ts!? Once again nu nfo coums n right b4 performance ov the Supreme Ritual, this time from Martin P. P. Starr St arr’’s
The Unknown God (pa (page ge 67). Know it doesn’t answer everything every thing (an ’06 version!?), but it does fill n a few gaps & reinforce some ov Our restorations (whereas others not). So, what’s w hat’s nu? The time (1913), author auth or (EAC) & blind (role reversal) reversa l) We’ve already already divined, while while only 2 (#3&7) ov o v the 10 cipher ciph er strings (periods) r restored. We We do learn there r @ least 3 versions (EAC’s holograph, the 1913 printing & n Francis Franc is King’s 1972 Sexuality, Sexuality, Magic and Perversion), Perve rsion), 2 ov witch might nd Our nquiry (tzadly I have neither – yet!). Comparing the first 2 Starr shows further proof EAC reversed I & O n the 1913 printing but not the holograph, where he uses N & H 4 Nuit & Hadit (as per first paragraph ov the ritual proper). prop er). We also learn 1 should not necessarily extrapolate the cipher strings according to the # ov periods after the starting letter, & that that method is more off10 correct than not (out ov the 6 words only 2 r dissimilar from Our previous restorations). So, what was actually restored!? As sayd above, tzadly only 2 ov the 10 cipher strings may b restored using The Unknown God. God . Although King’s version differs from the holograph it may still help flesh out the ritual (that is if only I or any1 else can find it). N the nd only the EAC holograph or a copy can truly restore the text. With that bing sayd, here’s what We now know:
TSR EAC holograph Francis King
Cipher string #3 Brains, Muscle, and Nerve Blood, Muscle, and Nerve Brain, Muscle, and Nerve Cipher string #7
TSR EAC holograph Francis King
Mystery of Mine member of mine Monster of mine
So, does this really change anything? Even with the missing pieces (~23 out ov 868 words) the ritual is still quite self-xplanatory. self-xplanatory. My only hope is that some ov the above abov e has helped. 1day Our Ou r restoration will b finished, but that doesn’t mean the Work should wait till then. Love is the law, love under will. WLLM Little children, love one another! L 333 ch69
H H
III-IIIII-III Do what thou wilt shall be the whole of the Law. What is thy will? It is my will to gather comments on a Holy Book! Book ! To what end? That my body ov Work may be fortified thereby! To what end? That I may accomplish the Great Grea t Work! Work! Love is the law, love under will. I Fall to!
Liber Stellae Rubeae Comments All questions of the Law are to be decided only by appeal to my writings, each for himself. ANKH-F-N-KHONSU Nevertheless have the greatest self-respect, self-respect, and to that end sin not against again st thyself. The sin which is unpardonable is knowingly and wilfully wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudices. L XXX, Librae, v. 15 The following few sources are used in this piece: EQ I 7, 1912 pg. 29, later contains William Heidrick’s 1990/91 editorial note (below). EQ I 10, A Syllabus of the Official Instructions of A ∴A∴, pg. 41. EQ III 9, 1983, Q E L H M A , The Holy Books of Thelema, pg 85. EQ IV 1, 1996, Commentaries of the Holy Books, and other papers, pgs. 348-349, contains comments from transcript ov AC’s notes to EQ I 7 (CAPITALIZED). Gems from the Equinox, 1989. Personal .pdf of AC’s notes ref. 2 n EQ. IV 1 (available up on request). The Magical Diaries of AC, Tunisia 1923, App. IV, Diary Abbrv. & Symbols. Italics mine
WLLM LIBER STELLAE RUBEAE EQ I 10, “This book is sufficiently described describ ed by the title.” AC, Hag., “The Book of the Ruby Star describes an extremely powerful ritual of practical Magick; how to arouse the Magickal Force within the operator and how to use it to create whatever may be required.” WEH: The manner of sacrifice is veiled. v eiled. This is a ritual of sexual sacrifice, not murder. There are suggestions that the sexual act involved both homosexual and heterosexual acts illegal in England at the time of the writing, hence it is characterized characterize d under a metaphor of "child "ch ild sacrifice". See also the Paris Working and Vision and Voice. Voice. Is anal sex with a woman considered a homosexual act? Sodomy and oral sex in some states is still technically illegal. illegal . Do what thou wilt, wil t, but don’t forget Tacere Tacere!P !P.W. .W. contains Grimorium Sanctissimum & V.V. more Bathyllic tongue w/ trans. & LIL Read, don’t just see Book 4, prt 3, cap. 5 & 12.
Originally received 11.25.1907, same year A ∴ A∴ founded. Lat. & lit. Star Ruby, see also L 333, Cap. 25, written 1913 & revised 1929 as L XXV, 25. See 1923 Diaries App. IV, “El. Rub. = Elixer Rubeus = the red elixir, or the physical results of intercourse during menstruation”.
A Secret Ritual Rit ual of Apep, Apep , the Heart Hea rt of IAO-OAI, Delivered De livered unto u nto V.V.V.V.V. V.V.V.V.V. for His His Use in a Certain Matter of Liber Legis, and Written Down under the Figure LXVI. L 777, XIX 24, Typhon, Apep, Khephra The devourer who shits the unbalanced back into existence? Know, the Devourer of Amenta is Amam. Apep = Apophis the Destroyer, Rmn. “He who was spat out”, Underworld snake god who flees morning mandjet & imagined possessing a hideously loud roar resounding throughout the entire Underworld. Apep esp. was slain by the Great Cat Ra @ the foot ov Nut’s sycamore in Heliopolis, On, by the means ov Isis’ words ov power power. Many stories many names, i.e. assumed form @ certain time. In short see snake 3.5*O0*2=7, i.e. cunt&lingum up cockrays, L HHH III, SSS on technique & v. 1 on the eternal story. See Book 4, prt 3, cap. 5 & 12, plus v. 14 on IAO-OAI form. A = red pent. ov L 25? See Liber CCXXXI. Vi Veri Universum Vivus Vici, Lat., By the force of Truth I have conquered the Universe while living, AC’s AC’s 8°= 3,, Magister Templi motto, 12.3.1909 skrying skryi ng 14th Aethyr.In Aethyr.In ref. to what Certain Matter? The Comment? LL I has 66 verses also, compare. 1923 Diaries App. IV, IV, “Red Gold = the menses, Crowley often worked with these to obtain gold or money”. See Book 4, prt 3, cap.12. EQ I 10, “The sum of the first 11 numbers. This book relates to Magic, whose Key is 11.” L 500, Sepher Sephiroth, 66, The Mystic Number of the Qliphoth and of the Great Work; AKYLH= Food, vituals; ALHYK=The Lord thy GOD (is a consuming Fire) [Deut.iv.24]; ANYH=A ship; BChVN=A trial, an experiment; GLGL=A wheel. [Called "Cognomen Schechinae"]; DNHBH=A City of Edom. A∴A∴ Publication in Class A. EQ I 10, “THE publications of the A ∴ A∴ divide themselves into four classes. Class "A" consists of books of which may be changed not so much as the style of a letter: that is, they represent the utterance of an Adept entirely beyond the criticism of even the Visible Head of the Organization.” 1. Apep deifieth Asar. FIRST LETTER OF EACH WORD = ADA ADA LEVERSON, LEVERSON , THE SPHINX ENGLISH NOVELIST NOVEL IST 1862-1933 1862-193 3 WAS AC’S AC’S LOVER, NICKNAME GIVEN BY OSCAR WILDE L 777, XXI 9, Asar and Asi - the Phallus & Vulva. Sati - the Spine Set makes Osiris a god by his murder. murder. M. Apep, V. V. Asar? That would be two males. Isis in heavens = Sept, life-giver @ certain season Khut, pwr ov Nile flood Sati. See L V vel Reguli LAShTAL formula, esp. Set Triumphant.
2. Let excellent virgins evoke rejoicing, son of Night! Evoke (call up, manifest into field of awareness) vs. invoke (call down, manifest into one’s one’s self). Rejoice as others morn Tammuz? More than one one at this point? See v. 21, 39 & 42. 42. Sun @ night is Khephra. Alludes to time as midnight? 3. This is the book of the most secret cult of the Ruby Star. It shall be given to none, save to the shameless in deed as in word. YONI Cabalistic Cunt Cult &/or Kansas Khlysty Kult? See The Yoni Yoni Tantra, also L 25 & L 333. 4. No man shall understand this writing --- it is too subtle for the sons of men. See EQ IV2, 5th Aethyr, Aethyr, “Nemo hoc facere potest, No man can do this thing.” NEMO, i.e M.T. in Binah. See also Tolkien’ Tolkien’s Witch King riddle (ans. a woman) & Odysseus/Polyphemus. 5. If the Ruby Star have shed its blood upon thee; if in the season of the moon thou hast invoked by the Iod and the Pe, then mayest thou partake of this most secret sacrament. “SLEEPING IN CARTHAGE” (F AND MOUTH.) POEM FROM WHITE STAINS (1898) PG. 106; 2ND ED. PG. 93 “The month of thirst is ended. From the lips That hide their blushes in the golden wood A fervent fountain amorously slips, The dainty rivers of thy luscious blood; Red streams of sweet nepenthe that eclipse The milder nectar that the gods hold good- How my dry throat, held hard between thy hips, Shall drain the moon-wrought flow of womanhood! Divinest token of sterility, Strange barren fountain blushing from the womb, Like to an echo of Augustan gloom When all men drank this wine; it maddens me With yearnings after new divinity, Prize of thy draught, some where beyond the tomb.” 1923 Diaries App. IV, “ F = phallus” and “Peh = the mouth, i.e. oral intercourse”Grk Phi = Heb. Pe, Mars Ob. menstruation when an egg is flushed out. Notice use of I for Y, Y, still meaning hand but prob. phallic ref.. Invoke by using hands (nyasa) and mouth on the altar, altar, preferably menstruating, or HH? See v. v. 15 below. below. 6. One shall instruct another, with no care for the matters of men's thought. Only a woman knows how to please a woman or her cycles? 7. There shall be a fair altar in the midst, extended upon a black stone. THE BODY B ODY,, ON A SPECIAL SPE CIAL ALTAR ALTAR “Fallen”, double cube altar w/wmn. See LL I 26. 8. At the head of the altar gold, and twin images in green of the Master. A.L. HAD GOLD HAIR AND GREEN EYES Head @ head.
9. In the midst a cup of green wine. NAVEL FILLED WITH WITH GREEN CHARTRUESE (OR HASHISH?) L 777, CXVIII, Svadistthana (Navel). AC, The Six Câkrâ in the Human Body, “Svadisthâna. the “proper place” of Kundalini i.e. in the Yogi. Situated in the navel. Seat of the Apo tatwa.” A liqueur made from brandy. 10. At the foot the Star of Ruby. Yoni 11. The altar shall be entirely bare. Naked 7-11 describe altar. 12. First, the ritual of the Flaming Star. PENTAGRAM AS USUAL. Preferably Liber 25? Beg. ov ritual proper. proper. 13. Next, the ritual of the Seal. HEXAGRAM AS USUAL. Preferably Liber 36? v. 12 & 13 rituals = 5 & 6 = 11. Note 12+13=25, i.e. L XXV & 25+11=36, i.e. L XXXVI. 14. Next, the infernal adorations of OAI See EQ IV2, 2nd Aethyr, “The reversal of the formula of IAO (see Book 4, prt 3, cap. 5) implies roughly, the general Mystical, as opposed to the general Magical, Process.” Language of the Sappho-Calypso angel commonly called Bathyllic, not orig. trans. L 65 II5,” I suffered the deadly embrace of the Snake and of the Goat; I paid the infernal homage to the shame of Khem.” Pronunciation Text Translation: Mu! Pah teylahi, Mu pa telai, Silence! the moon ceaseth (her motion), Tu wah meylahi Tu wa melai That also was sweet ah, ah, ah! a, a, a. In the air, in the air, in the air! Tu fu tulu! Tu fu tulu! Who Will shall attain! Tu fu tulu! Tu fu tulu Who Will shall attain! Pah, Sah, Gah! Pa, Sa, Ga. By the Moon, and by Myself, and by the Angel of the Lord! Qwi Mu teylahi Qwi Mu telai Now Silence ceaseth Yah Pu meylahi; Ya Pu melai; And the moon waxeth sweet; u, u, u. u, u, u. (It is the hour of ) Initiation, Initiation, Initiation, Initiation. Initiation. 'Sey gu mahlahi; 'Se gu malai; The kiss of Isis is honeyed; Pey fu teylahi, Pe fu telai, My own Will is ended, Fu tu lu. Fu tu lu. For Will hath attained. O khi bahlahey O chi balae Behold the lion-child swimmeth (in the heaven) Wah pah mahlahey: Wa pa malae: --- And the moon reeleth:Ut! Ut! Ut!! Ut! Ut! Ut!! (It is) Thou! (It is) Thou! (It is) Thou Gey; fu lahtrahi, Ge; fu latrai, Triumph; the Will stealeth away (like a thief),
Ley fu mahlahi Le fu malai The Strong Will that staggered Kut! Hut! Nut! Kut! Hut! Nut! Before Ra Hoor Khuit!-Nuit! Ahl OAI Al OAI To the God OAI Reyl moahi Rel moai Be praise Ti --- Ti --- Ti! Ti --- Ti --- Ti! In the end and the beginning! Wah lah peylahi Wa la pelai And may none fall Tu fu lahtahi Tu fu latai Who Will attain Wi, Ni, Bi! Wi, Ni, Bi. The Sword, the Balances, the Crown! See Book 4, prt 2, cap.15, fig. 17, pg. 112, cover of J.F.C. Fuller’s The Star in the West and Ace of Swords on “Wi, Ni, Bi”.
15. Also thou shalt excite the wheels with the five wounds woun ds and the five wounds. PRELIMINARIES, PRELIMINARIE S, UNGUICULATION UNGUICULATION ETC Wounds of Christ (2 hnds/2 ft/ lft sd) or fingers, i.e. hands? See EQ I 3, Stigmata, pgs. 269-276 & GG/Scire 5-fold kiss? 5+5=10 Unguiculation = lubricate, anoint, Mesmeric hand gesticulations, reiki? Ov altar or M.? Middle Pillar Ex.? See L V vel Reguli. Touch chakras chakras w/hands. w/hands. 16. Then thou shalt excite the wheels with the two and the third in the midst; even W and V, Q and R, U and T, and S. THE WHEELS ARE THE CHAKRAS. 2 AND 3RD IN MIDST = R. W and V EARS; Q and R = EYES; U and T = NOSTRILS; S = MOUTH.
= Caput Draconis, Head of the Dragon, North node of the Moon. Saturn & Jupiter = ears, Sol & Luna = eyes, Mars & Venus = nostrils, Mercury=mouth. Two hands holding penis as wand in the midst? Fig? C.P. C.P. = phallus & test.? As ajna? Why facial attributes vs. chakra locations? See Liber 777 columns I, VII, CXVIII, keys 0-10 & XXI, i.e. Ajna & Visuddhi, Anahata & Svadistthana, Anahata & Anahata, Manipura? Notice no muladhara in this scheme. Anal-eyes more, compare with Otz Chi’im and III. Ans. penis.Personal .pdf of AC’s AC’s notes ref. 2 n EQ. IV 1 does not have C.P. C.P. for Leo, but his phallus & test. sigil. In short this verse is simply saying to use the penis as wand to excite by touching main chakras & ears, eyes, nostrils, and mouth of altar – imhoal. Notice 7 chakras & 7 holes in head = 14. Leave out sahasrara (not tech. prop. ch. to some), or the missing muladhara, for 13!Compare with Egyptian mummification rituals such as Opening the Mouth. R
17. Then the five --- and the sixth. DESCENDING ON BODY WITH CARESSES. Wounds or chakras? Why five and not fifth? 5 & 6th = Manipura & Svadistthana or Ajna & Sahasrara? Ref. to v. v. 5 & 6, or 12 & 13? Descend as going down on altar? Into HH or f.o.a., i.e. yoni from v. v. 10? 18. Also the altar shall fume before the master with incense that hath no smoke. Eleusian incense, i.e. blood, desire, or both?
19. That which is to be denied shall be denied; den ied; that which is to be trampled shall be trampled; that which whic h is to be spat upon shall be spat upon. AS IN VI OTO Denying god, stepping & then spitting on x alleged of the Templars Templars in VI? See The History of Magic, Eliphas Levi pg 211 & 1941 Nagasaki Ceremony of Treading on the Crucifix. See also 42 neg. conf. & Rmn. Apophis. 20. These things shall be burnt in the outer ou ter fire. CEREMONIAL DESTRUCTION OF XTIAN SYMBOLS Let the Fire and the Air make sweet the world! X &/or bible? Now We We know there is an outer fire! Lit. or does v. 19 & 20 refer to social-religious mores against the act in question? 21. Then again the master shall speak as he will soft words, and a nd with music and what else he will bring forward the Victim. Altar is not the Victim? Victim? Bring forward by masturbation, i.e. ejaculate or egg V.? V.? Forward as towards but not to climax? climax? See v. 38. Master al Aswad? 22. Also he shall slay a young youn g child upon the altar, and an d the blood shall cover the altar alta r with perfume as of roses. SOME RITE OF CUTTING? V. 21 masturbation & vv.. 22 ejaculation? V. or altar bleeding? bleedin g? Wording suggests M. sacrificing, or V. V. another male? Note “Apep deifieth Asar”, not Asi. Upon could mean lit. on or fig. doing unto another, another, see v. 48. 23. Then shall the master appear as He should appear --- in His glory. ERECTIO PENIS After ejaculation or did AC have erectile dysfunction and needed a boost? See v. 50. 24. He shall stretch himself upon the altar, and awake it into life, and into death. BEGIN ACT Ob. int. 25. (For so we conceal that life which is beyond.) IV as v. 24 indicates II & III? Note v. is only one in parentheses, seems ref. to 24 & uses “we”. 26. The temple shall be darkened, save for the fire and the lamp of the altar. Fire as outer and lamp as inner? Could mean slow intensity ov act. Someone else is present in the outer?
27. There shall he kindle a great grea t fire and a devouring. See L 333, cap. 69, slow boil/heat ov Alkhemystic Analogy? 28. Also he shall smite the altar with his scourge, and blood shall flow therefrom. FLAGELLATION Scourge could be actual, but phallus is alluded to after pulling out?
29. Also he shall have made roses bloom thereon. SUCKED KISSES L 333, cap. 75, Plover’ Plove r’ss Eggs. 30. In the end he shall offer up the Vast Vast Sacrifice, at the mo moment ment when the God licks lick s up the flame upon the altar. alt ar. V.S. = M. licking blood & semen off altar or ejaculation/climax? “In the end” = Eye ov Hoor, i.e. b.d.? “flame” = brandy ov v. 9? Ending ov ritual proper? 31. All these things shalt thou perform strictly, strictly, observing the time. Each step must be accomplished, i.e. ya gotta clean your plate? See v. v. 5 on time. 32. And the Beloved shall abide with Thee. THE LORD WILL DESCEND AND GIVE ECSTASY Metaphorically or cunn.? Lord Hadit uniting w/Nuit? See v. v. 1 & 55. 33. Thou shalt not disclose the interior world of this rite unto any one: one : therefore have I written it in symbols that cannot be understood. “interior ” = mental manipulations/techniques, esoteric meaning, v. 30 V.S., or v. 36? “ any one” = many or couples okay? Note how not as name changes v. into command to do. Cannot be Binah? Da’ath, i.e. biblically/actually biblical ly/actually known? See L CCCLXX, v. v. 20, “All holy things and all symbolic things shall be my sacraments.” 34. I who reveal the ritual am IAO and OAI; the Right and the Averse. Note first v. starting I, also AL-LA, LA-AL & LAShTAL sim. t.n.a.f. L 65 II4, “Stooping down, dipping my wings, I came unto the darkly-splendid abodes. There in that formless abyss was I made a partaker of the Mysteries Averse.” Book 4, prt 3, cap. 5: “This Yod in the "Virgin" expands to the Babe in the Egg by formulating the Secret Wisdom of Truth of Hermes in the Silence of the Fool. He acquires the Eye-Wand, beholding the acting and being adored. The Inverted Pentagram --- Baphomet --- the Hermaphrodite fully grown --- begets himself on himself as V again.” Eliphas Levi, The History of Magic, pg. 211, note 2, Baphomet as “the Christ of dissident sacerdotalism” relates to esoteric Johannism and exoteric RC. 35. These are alike unto me. “unto me” as in reverence? Note un=1, to=2, me=3. See also num. LL “ unto me” instances, 7 in all. Also reference, i.e. perspective, see LL II 23, “ I am alone: there is no God where I am.” & Sufi elephant analogy. O U M H , AC’s 7° = 4,, Adeptus Exemptus motto, 1909. 36. Now N ow the Veil of this operation is called Shame, and the Glory abideth within. “operation” meaning v. 37?L 65 II5,” I suffered the deadly embrace of the Snake and of the Goat; I paid the infernal homage to the shame of Khem.” 37. Thou shalt comfort the heart of the secret stone with the warm blood. Thou shalt make a subtle decoction of delight, and the Watchers Watchers shall drink thereof. REFERS TO IX DEGREE? 1923 Diaries, App. IV, “IX° = the O.T.O. degree in which heterosexual magical techniques were taught,
for magical creation by male-female union.” Interaction inside the vagina with either the blood or secretions of a woman when excited, imhoal. Decoction=boiling down to extract some essence; resulting liquid. 1923 Diaries App. IV, “Elixir (sexual) = the combined sexual fluids consumed as a sacrament after a magically oriented intercourse”. See Watchers Watchers from Book of Enoch & L 25. Watchers = other ritual officers present? From where would a Watcher watch? Enochian Watchtower or Cainian mountain maybe? Cainian = Canaan? Note “secret stone”. Ov the Wise? The Philosopher’s Stone, i.e. 23+23=46 (v. 16, “two and the third in the midst”)? See Indian procreation beliefs, esp. flesh formed from congealed menstrual blood.
38. I, Apep the Serpent, am the heart of IAO. Isis shall await Asar, Asar, and I in the midst. Note second v. starting I, IO w/A/pent. in the midst/heart again, also IAS, IAO, IAI. Await orgasm or gestation/germination? 39. Also the Priestess shall seek another altar, and perform my ceremonies thereon. thereo n. ONE INITIA IN ITIATE TE PASSES IT ON TO T O THE NEXT IN A CHAIN See v. 6. Priestess!? Witch Initiate? Wood altar or Victim Victim (if an actual person @ all) now be Pts, i.e. the ritual is an Initiation? Another altar would be another woman btw. 40. There shall be no hymn nor dithyramb in my praise and the praise of the rite, seeing that it is utterly beyond. Tacere or another degree ref.? Meaning leave out v. 14? 41. Thou shalt assure thyself of the stability of the altar. a ltar. TAKE CARE V. V. IS RELIABLE RELIAB LE Mentally & physically fit also? “Thou” v. 39 or M.? 42. In this rite thou shalt be alone. I.E., WITH THE VICTIM Meaning LXVI? v. 39-41 a rite in itself? 43. I will give thee another ceremony whereby many shall rejoice. SEE “ENERGIZED ENTHUSIASM”. EQ I 9, “A Note On TheurgyI A O the supreme One of the Gnostics, the true God, is the Lord of this work. Let us therefore invoke Him by that name which the Companions Companions of the royal Arch blaspheme to aid us in the essay to declare the means which He has bestowed upon us!” Did AC deliberately use small r to dis masons? IV & PI ref. I will not declare word.Compare word.Compare EE Cap. 15, alternative, RC (V°) Mass and Liber XV. XV. Note both 15 & 15+51=66. "By the way," he remarked in the automobile, "I take it that you do not mind giving me the Word of Rose Croix." Surprised, I exchanged the secrets of I.N.R.I. with him. "And now, now, very excellent and perfect Prince," he said, "what follows is under this seal." And he gave me the most solemn of all Masonic tokens. "You "You are about," said he, "to compare compare your ideal with our real." Theurgy, Grk. God-working, magic used for personal growth, spiritual evolution, and for becoming closer to the Divine. Note third v. starting I.
44. Before all let the Oath be taken firmly as thou raisest up the altar from the black earth. Actually raise as sit up? IV ref.? See LL I 26. 45. In the words that Thou knowest. knowe st. III or IV ref? Note “ Thou” cap. 46. For I also swear unto thee by my body and soul that shall never be parted in sunder that I dwell within thee coiled and ready to spring. 44-46 I HAVE FORGOTTEN THIS OATH: OATH: THERE MAY BE A RECORD SOMEWHERE. IT CONTAINED WORDS LIKE “MY BODY AND SOUL SOU L THAT THAT SHALL NEVER NEV ER BE PARTED PARTED IN SUNDER” SUNDE R” Not ° ref., see 5° = 6, or LL I 32? 47. I will give thee the kingdoms of the earth, O thou Who hast mastered the kingdoms of the East and of the West. Note fourth v. starting I See 17° Memphis & Scottish Rite, Mizraim10°, plus Ours. Knight of East and West, life & death, no longer Adherent or in any triad. GD & AA Dom L. Also, Horus as king ov hooreyezones? 48. I am Apep, O thou slain One. Thou shalt slay thyself upon mine altar: I will have thy blood to drink. Note fifth v, starting I, also IA,OO. “O(siris) thou slain One”? Note Sirius. Meaning Man Blood? Upon could mean lit. on or fig. doing unto another. 49. For I am a mighty vampire, and my children shall suck up the th e wine of the earth which is blood. Ref. v. 37 Watchers? “wine of the earth” = bld. 50. Thou shalt replenish thy veins from the chalice of heaven. DRINKING DRINK ING CATAMENIA? CATAMENIA? Ref. to t o v. v. 5 or 9? Note 1923 Diaries App. IV, IV, “Peh = the mouth, i.e. oral intercourse”“veins” could allude to blood being consumed?Until loss of consciousness? See L CDLI, 451, cap. XV ov L CDXIV, CDXIV, Of Eroto-comatose Lucidity. 51. Thou shalt be secret, a fear to the world. The world fears secrets? 52. Thou shalt be exalted, and none shall see thee; exalted, and none shall suspect thee. IV Exaltation? Mind concentrated and exalted on specific purpose? See Lion in the Thicket, i.e. cunning. play. Note v. v. 50-52 all bgn. b gn. “ Thou shalt”. 53. For there are two glories diverse, and thou who hast won the first shalt enjoy the second. First being El. Rub. & second XI? See 1923 Diaries App. IV, “p.v.n. = per vas nefandum = by the unmentionable vessel, i.e. anal intercourse” and “XI° = the O.T.O. degree in which the techniques of sexual magical involving anal intercourse were taught. Also used for the revitalization of the body.”
54. I leap with joy within thee; thee ; my head is arisen to strike. Note sixth & last v. starting I. 55. O the lust, the sheer rapture, of the life of the snake in the spine! Note v. bgn. IO. 56. Mightier than God or man, I am in them, and pervade them. V. 54-56 ob. kundalini ref. “second” ov v. v. 53? See also v. v. 36 ”the Glory abideth within” Note v. bgn. IOM, see San. OM. 57. Follow out these my words. 58. Fear nothing. Fear nothing. Fear nothing. 3 Neg. Veils? 61+207+414=682, L 500, a'aRBYTh, Of the evening; of the West Note A+L+L=61, Ain. LL I 46, “Nothing is a secret key of this law. law. Sixty-one the Jews call it; I call it eight, eighty, four hundred & eighteen.” 59. For I am nothing, and me thou shalt sha lt fear, O my virgin, my prophet within whose bowels I rejoice. Ani Ain, M - M. motto. LL I 21, “With the God & the Adorer I am nothing: they do not see me. They are as upon the earth; I am Heaven, and there is no other God than me, and my lord Hadit.”See v. 1. 1923 Diaries pg. 207, 671=61*11 the Magick of the Ego and that of Nothing. EQ I 1, Paris 1908, John St. John, 671 means qabalistically Tora, the Law, and Troa, the Gate, and Adonai spelt in full, pg. 36. See also Liber Pyramidos, Ritual DCLXXI & meus Document G, “The Secret Word Word MUAUM or MAH MAHBHM, BHM, both 93 (Blu, Ora, Yel-Gre, Yel-Gre, Yel, Yel, Ora, Blu).” LL I 55, 5 5, “The child chil d of thy bowels, he shall behold them.” ref.? 60. Thou shalt fear with the fear of love: love : I will overcome thee. See LL II 64. 61. Thou shalt be very nigh to death. Orgasm? 62. But I will overcome thee; the New Life shall illumine thee with the Light that is beyond the Stars. “Light” ov LL II 61? See also LL II 64 as v. v. 60. 63. Thinkest thou? I, the force that have created all, am not to be despised. As if thought was break ov trance? Who thinks this? Said as if despised, i.e. called evil to conceal its holiness. 64. And I will slay thee in my lust. See Atu XI & L HHH, III, SSS 12, “If in this hour thou shouldst die, is it not written: "Blessed are the dead that die in the Lord"? Yea, Blessed are the dead that die in the Lord!”
65. Thou shalt scream with the joy and the pain pa in and the fear and the love --- so that the LOGOS of a new God leaps out among the Stars. Grk. L O G O S , word. Lambda, omnicron, gamma, omnicron, sigma, 30+70+3+70+200=373 (pi) =13=4 Pronouncement of a Word, of a Magus, keyword, and/or Equinox password? See Babalon scream in L 333, cap. 25 & LL I 65, plus meus 10-7-96 “To “To me! To me!” me!” 66. There shall be no sound heard but this thy lion-roar of rapture; yea, this thy lion-roar of rapture. See lion roar of Therion/Chaos in L 25/333 & Apep. LL I 66, “The Manifestation of Nuit is at an end.”
W a t ch ch in in g K a os os
“ G r ea e a t o f H e ka k a ” ( I s is is ) J e nn n n ifif e r M a t h ew ew s C o p y rir i g ht ht © 2 0 0 5
Unicursal Hexagram one path through existance undi un divide vided d aga agaii n st i t sel f n o matt er y our dire di rec ct i on or emo emott i on al i n f ecti on all lead to enlighten t he min mi n d i n i t s ey e see y our path at h co come t o l i f e now is the time to fly emblazen mblazen ed wit wi t h f i re the world again agai n st y ou i t seems to t o con spi spi r e desti desti n ati on of t he L ef t i gn or ance of t he Ri ght all al l paths le l ead to t he same same godl godly y l i ght f r om t he same han hand d we f eed r emember t he f i ve pet al l ot us that t hat ble bl eeds. Richard Spirit
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6 Syllable Secret Liu Yin Chueh The Way of the Tao! I must follow that harder path, the Path where he who would advance draws back. Liber LXXXI, The Butterfy Net aka Moonchild
One should take air in through the nose n ose and let it out slowly through the mouth... mouth.. . There is one way of drawing breath brea th in and six ways of expelling breath brea th out. The six ways of expelling breath are represented by the syllables hsü, her, hoo, sss, chway, shee. The six ways of exhalation can cure illness: to expel expe l heat, one uses chway; to expel cold, one uses hoo; hoo ; to relieve tension, use shee; to release anger, use her; to dispel malaise, use hsü; and to regain equilibrium, use sss. - Tao Hung-jing, 5th cent physician, The Maintenance and Extension of Life Liu Yin Chueh is an antient form ov healing qigong from the Tang Dynasty witch uses specific mouth
shapes during exhalation to regulate & energize ene rgize various internal organs & energy systems ov the humane being. The theory is quite hermetic: vibratory rates produced by specific syllables resonate with a specific internal organ & energy system. This harmony ha rmony allows fresh energy to freely flow to the organs & energy systems, thereby opening the meridians & expelling stagnant energy. The benefits are obviously more physical than spiritual, meant to restore balance plus better overall physical health. he alth. Note the practices utilize & are similar to the Yoga Yoga techniques technique s pranayama, asana & mantra, yet ye t they are not exactly the same. Compare also Ba Duan Jin (8 Pieces of Brocade) with Liu Yin Chueh. What I’ve put together above & below is adapted from Daniel Reid’s The Complete Book of Chinese Health & Healing, not to mention private correspondences & personal practice. My intent here is to present the 6 Syllable Secret (without breaking any copyright laws btw) so that others unfamiliar with the material might profit from their practice. Each ov the 6 Syllables Syllab les are broken down into 6 sections: Syllable, Benefits, B enefits, Element, Organ, Season & Method Description. While there are many other othe r correspondences witch I could include (like Direction), the ones I have here are a re the most commonly referred to & should suffice. For more speculative spe culative ma’atters see my 5 Elemental Elementa l Energies (Wu Hsing) & Their Correspondences, Correspon dences, or A 777ish TCM Table. Tab le. We We will deal here with practice, not philosophy &/or theory. It is imperative prior to presenting the 6 sections I mention 6 important points ov practice. prac tice. Before beginning any any Work Work it is essential to completely relax the body, calm the mind & regulate the breath. There T here are many ways in many systems to do this, but the following points should properly prepare you for actual practice: 1. Stand in the Horse stance (Ma Bu, named after afte r position assumed when riding a horse): Lift & step to the left with your left foot. The feet should be shoulder-width apart, apa rt, parallel forward for men & 45 degrees outward for women, with knees slightly bent. Relax muscles & joints, arms hanging loosely at your sides, head held as though suspended from a string, chin drawn slightly in, with a straight line running from the crown of your head down through the perineum & on down to the soles of the feet. 2. It is extremely important to remain as loose & relaxed relaxe d as possible. Your Your entire body should shou ld feel as though you’re being pulled toward towa rd the earth by the force ov gravity. 3. Practice each syllable at least six times, but do not sound them out load. Aspirate ea ch syllable silently in the throat, using your mind to regulate & guide its frequency ov vibration into the related organ (an atomy?!). Take a
few deep-cleansing diaphragmic breaths to remove stagnant air & energy, then start by taking a long, slow, deep inhalation through your nose, followed by a long, slow, silent exhalation through your mouth as to pronounce the Syllable. To help volkes out on their the ir anatomy I have included two images showing where whe re Our organs & meridians/channels are located. 4. It is not necessary to practice all 6 Syllables every time. Select according to specific need &/or as an entire workout. For beginners I suggest memorizing memo rizing & practicing one Syllable a day, day, then begin performing all 6 on the seventh day. 5. The body movements may be excluded, using only the aspirated breaths. This should only be done after practicing/imprinting practicing/imprinting both body movements & aspirated breaths together. 6. Be sure not to tense your muscles or tighten your joints. Keep your shoulders as loose & relaxed as possible. Hsü Hsü Syllable: Hsü, as ‘shoo’ with lips pursed, softened by umlaut. Benefits: “to dispel malaise”; Decongests liver & gallbladder, clearing the liver meridian. Calms & resolves anger. Draws fresh energy into these organs, detoxifying & stimulating stimulating proper function. Element: Woo Wood d Organ: Liver/Gallbladder Season: Spring Method Description: 1. Stand relaxed in Horse stance. Bring hands ha nds forward so palms are facing each other at thigh level. Focus Focu s your attention/mind at the upper & middle dan tien (ajna/anahata, (ajna/anah ata, i.e. between eyebrows/breast). eyebrows/brea st). Shift attention to center ov palms (lao-gung) & tips ov middle fingers. 2. Grip the ground with your big toes to activate liver meridian. Start inhaling slowly & deeply into you r abdomen while slowly raising the hands up & out to your sides, turning palms up towards the sky while raising them. Focus attention on your middle fingers & palms. When the breath is full & your palms pa lms reach shoulder level turn your palms p alms over to face the ground, relax the grips ov your toes & slowly lower your arms back down to your sides while exhaling through the mouth, silently aspirating Hsü with pursed lips lip s while visualizing a stream ov energy ene rgy flowing up & out from the liver with each breath. 3. When breath is empty & your hands are back down in front, pause & relax for a moment, then grip big toes to the ground & commence another cycle cyc le on the next inhalation. 4. Repeat 6 times. Heu Heu Syllable: Heu, as ‘her’ but without final ‘r’, with mouth open, tip ov tongue tong ue pressed against the lower teeth, & syllable aspirating in the top ov the throat on exhalation. Benefits: “to release anger”; Calms & expels excess fire energy in the heart & clears the heart hea rt meridian. This practice is very effective during hot summer weather to eliminate symptoms ov excess heart fire, such as insomnia, palpitations, profuse sweating, & hypertension. hyp ertension. Element: Fire Organ: Heart/Small Intestine Season: Summer Method Description: 1. Stand in Horse stance & hold palms facing each eac h other in front ov your thighs in the same starting point as the
Hsü Syllable. Commence inhalation, inha lation, & as you begin to raise your hands up & out to the sides, turn the palms so they face towards your back & extend your little fingers outward as far as possible in order to activate the heart meridian. 2. When your breath is full & the hands reach shoulder level, begin exhaling through your mouth, aspirating Heu as ‘her’ without the ‘r’ resonating in the top ov your yo ur throat while slowly lowering your hands ha nds back down to your side with the little finger relaxed. Visualize hot fire energy streaming up & out ov the heart with exhalation. 3. When the breath is empty & your hands are back down in front ov the thighs, pause & relax, then begin the next cycle on the next inhalation. 4. Repeat six times. Hoo Syllable: Hoo, as ‘who’ with the lips rounded & the tongue tong ue suspended in mid-mouth, as though blowing b lowing out a candle. Benefits: “to expel cold”; Improves digestive function func tion of the spleen, pancreas, & stomach. This benefits any sort ov digestive problem & helps eliminate halitosis caused by indigestion in the stomach. Element: Earth Organ: Spleen/Pancreas/Stomach Season: Late Summer Method Description: 1. Stand in Horse stance & bring your yo ur hands up in front ov your lower dan tien tie n (chi hai, 3 fingers below navel), nave l), with palms facing up & fingers aligned. Slowly begin inhaling through your nose as you raise both hands up along the center ov your torso. 2. When your hands reach the tan-jung point midway between the nipples & the breath is full, begin exhaling through your mouth aspirating the syllable ‘hoo’ as you turn your right hand palm out & around 360 degrees to face the sky. Continue raising your right hand palm upwards past your face & above your head, while turning your left palm in & around 180 degrees to face the ground, then push your left palm down the front ov your torso back to thigh level. 3. When the breath is empty (right palm extended up towards the sky above head, left palm extended down towards ground below) begin the next inhalation. Turn the right palm down & left palm up, slowly bringing your palms towards your tan-jung midway between your nipples just as the inhalation is complete. 4. When the breath is full & your palms meet mid-chest begin the next mouth inhalation & Hoo Syllable aspiration. Continue pushing your right hand down with palm facing ground while turning your left palm out & around 360 degrees to face up again. Continue raising it up & above your head to full extension. 5. When the breath is empty (left palm extended up above your head towards the sky & right palm extended down towards the ground below) turn your palms over ove r & bring them together again at mid-chest level on the next inhalation. 6. Repeat six times. Sss Syllable: Sss, as in ‘hiss’ without the ‘hi’, with your tongue tong ue behind the lower teeth, the upper & lower teeth slightly parted. Benefit: “to regain equilibrium”; Clears congestion from the lungs & lung meridian, stimulating large intestine energy. energy. Removes excess heat in lungs & improves all respiratory functions. This is an effective remedy for colds, flu & other bronchial ailments. It is also useful for shoulder & upper up per back problems. Element: Metal Organ: Lungs/Large Intestine Season: Autumn
Method Description: 1. Stand in Horse stance, stance , bring your hands out to the front fron t just below the navel, palms up & fingers finge rs aligned as in previous Syllable & slowly raise your palms up along the center ov your torso as you inhale deeply dee ply & slowly into your abdomen. 2. When your hands reach the point midway midwa y between your nipples & the breath is full, turn your palms down, around & up again, facing outwards to either side with your fingers pointing up towards the sky. Begin exhaling & aspirating the Sss Syllable through your mouth as you push your you r hands outward towards the sides, palms outward. When your arms are extended ex tended out to the sides with your elbows elbo ws slightly bent, turn the palms down towards the ground & slowly lower the arms back down to starting position while continuing the mouth exhalation & Syllable aspiration. 3. When your breath is empty & your arms are hanging down loose by your sides, pause briefly to relax & begin another cycle on the next inhalation. 4. Repeat six times. Chway Syllable: Chway, Chway, as ‘way’ with a ‘ch’ ‘ch ’ in front, lips slightly pursed on the initial ‘ch’, then relaxed relaxe d & open on the final ‘way’. Benefits: “to expel heat”; Builds & strengthens kidney energy, energy, clears & tones the kidney meridian, stimulating the adrenal glands. This is a remedy for sexual debility & any kidney bladder ailment. Note: If you suffer from hypertension, avoid this exercise until your blood pressure is normalized. If your knees are too weak, wait until you build up these muscles with other qi gong exercises. Element: Wate Waterr Organ: Kidney/Bladder Season: Winter Method Description: 1. Standing with your feet slightly closer than in the Horse stance, arms hanging loosely down at your sides, palms facing thighs inward. 2. Take a deep inhalation, inhalatio n, bend your arms & raise your hands slightly up in front so palms are facing each other oth er at navel level, then slowly bend ben d your knees & squat down to the ground as you exhale exh ale through your mouth & aspirate the Chway Syllable. Keep your you r spine fairly erect as you crouch, slightly contracting the anus/pelvic a nus/pelvic muscles & keep the palms facing each e ach other in front. 3. When your breath is empty & your body is crouched down in a full squat, with your arms wrapped around your legs/knees & your palms facing out in front, begin the next inhalation & slowly rise up to the original position. Then begin the next exhalation & Syllable aspiration as you squat down again in another cycle. 4. Repeat six times. Shee Syllable: Shee, as ‘she’ with the teeth slightly parted & the lips formed in a small smile. Benefit: “to relieve tension”; This exercise helps correct any ailments caused by imbalances or malfunctions in the Triple heater system, including swollen thyroids, thy roids, sore throat, hot & cold spells, ringing ears, bloated abdomen, profuse sweating, & dizziness. This is a good exercise to balance energy between the three burners, cardiovascular, digestive dige stive & genital urinary urinary.. Note: If you have hypertension you should not raise your arms any higher than head h ead level on inhalation. Upon reaching head level, turn the palms out & around, then push them out to the sides lower them back down to the starting position on exhalation. Element: Fire Organ: Triple Burner/Pericardium
Season: Summer Method Description: 1. This exercise is based on a technique from the Ba Duan Jin (8 Pieces of Brocade) mentioned above. Stand in Horse stance as before before,, bringing your hands han ds together in front ov your body bo dy,, palms up & fingers fingers aligned, & slowly raise them up along the front ov your body while inhaling slowly & deeply. deeply. As your palms rise & your lungs fill, draw in your abdominal wall & slightly contract the anus. When the hands reach chest level (middle dan tien) & the lungs are full, continue up while retaining your breath, turn your palms up at eye level (upper dan tien) & raise your hands towards the sky above your head. 2. When your palms reach full extension above the head h ead start exhaling & aspirate the Shee Syllable as you lower your arms back down do wn to your sides in a smooth, full circle. 3. When your arms are back down in front ov you, turn palms up & begin another cycle on the next inhalation. 4. Repeat six times. Lao Han
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BOOKS
Enochian Initiation
Frater W.I.T. Enochian When Frater W.I.T. W.I.T. contacted me about taking out advertising space for his new book, Enochian Initiation, I was thrilled to see that a Brother was not only following his Will, but was also doing do ing so in a way that it could be shared with others. Luckily, Luckily, he was amenable to allowing me to do a book review and also agreed to send a complimentary complime ntary copy to our library, for which we are gratef grateful. ul. Thank you, you , Frater W.I.T., W.I.T., for your generosity gen erosity.. First of all let me say that I have had no experience personally with Enochian Enoc hian Magick. I know what it is, basically, but have not included any a ny into my own practice. Due to this fact, and my wanting to do proper justice to the book, I enlisted the help of a local Brother who has had some experience in the Enochian realm, and I truly regard this review as a joint effort. Thank you Dann for your yo ur assistance. Your Your input is greatly appreciated. a ppreciated. I have to admit that it is difficult for me to confine my commentary to the one on e page I allow myself to do reviews and express my opinion, etc. (I know I could claim editor’s priviledge priviled ge and all, but I also know that I have a tendency to rant and I try to spare even myself of that at all opportunity.) opportunity.) The reading of Frater W.I.T.’s .I.T.’s book elicited some very profound responses, and I am sure that most who partake of the contents will have a similar experience. The introduction and first two chapters provide concise general and fairly objective information about the history and practice of Enochian Magick and Initiation from a Thelemic perspective. The appendices, appen dices, tables, and end notes provided are also helpful, especially for those who have had limited experience with Enochian Magick and ritual work and meditation meditatio n in general. The main body of Enochian Initiation is the author’s journal record of his practice, and is truly an initiation process for him. Some of the visualizations and conclusions he draws for himself are breathtakingly inspiring and beautiful. Though some readers may not grasp the essence of the entries, or agree with them, I urge them to keep in mind that these the se are subjective accou accounts. nts. The author has allowed the reader a very personal and intimate glimpse into his own journey. A snapshot of the path he is traveling; a glimpse of footprints he has ha s made on his way. Enochian Enochian Initiation is a testament to the process itself, and a reminder that even in fellowship with Brothers and Sisters we all have our own trials and awakenings to experience. I feel confident that upon reading this book one will have the realization that there is always more to explore, more validation for the convictions that are held dear, and more evidence eviden ce that one is never finished growing, ever developing, and should be mindful of, and yet is largely unaware of the vastness of possibility that awaits. We We all have our reasons and desires de sires for our chosen paths, even ev en if not stated. A truly thought provoking read. Soror Hajshzyl Panic in Detroit: The Magician and the Motor City Blue Equinox Journal Issue #2
Richard Kaczynski Tired ov occult books (or anything 4 that ma’atter) overloaded with “fair & balanced” balanced ” opinion & little or no actual information? Sure the snipe hunt for truth is entertaining, but sometimes just the facts will do. This is especially true when dealing with the history ov Our Holy Order. Dr. Kaczynski ov Blue Equinox Oasis does a wonderful job keeping it simple. He begins Panic in Detroit with a 6.1920 photograph ov CS Jones, his adopted daughter Dede & WT Smith somewhere in
Detroit. His 24 page introductory historical essay ov The Detroit Working Working presents the who, what, wh at, where, when & why quite nicely without weighing things down with supposition. Included in the intro are a flyer for Frater Arctaeon’s (Charles Stansfeld Jones) lectures in Detroit & the last page ov Equinox III1 (news clips “confusing” Waite as a real murderer ov same name). In my copy ov The Blue Equinox this is missing, & the laugh is well worth the cover price ov $20. He next presents 43 unpublished letters ov AC, CS Jones & others. While no great secrets are exposed, the letters show a sense ov fraternity & sincerity from another anothe r time. The Illustration section contains 9 images: a 3.14.1922 Gnostic Mass drawing from The New York Alb ert W. W. Ryerson’s O.T.O. affiliation American, CS Jones’ headshot from the HB Camp portrait in EQIII1, Albert certificate & M\M\M\ application, 3 photos pho tos ov Masonic Hall #2 where Jones took his Blue Lodge Lod ge initiations, & the Detroit Athletic Club. My favorite is the Gnostic Mass drawing colorized & tweaked some for the book’s cover design. The bulk ov Panic in Detroit is the 5 appendixes, beginning with the Prospectus & review for EQIII1 followed by 30 1919-1923 newspaper article transcripts dealing with the “mess in the press”. I had no idea such public drama & exposure came from the release ov EQIII1, not to mention who the hell William Desmond Taylor was. Sure I knew ov the Masonic angle & the evolution ov Our rituals, but the hysteria is quite hysterical! Help Blue Equinox Oasis out by buying Blue Equinox Journal Issue #2 & read for yourselves. So, as AC once asked CS Jones, “Is Detroit heaven?” Joseph Smith thought Independence MO was & looked what happened to him. Personally I don’t put much stock in heaven &/or hell, but the fact that there is a Blue Equinox Oasis in Detroit doing such great Work Work speaks for itself. WLLM The GOD Delusion
Richard Dawkins Finally, a must read witch no one will! Even if volkes do I doubt it will matter much anyway. Not a very positive start for a RaView, but I think the masses (not 2 mention magicians &/or mystics) will overlook Mr. Dawkins’ blasphemous book. As volkes made fun ov Darwin he’s gotten dis’n4mational popular exposure exp osure on The Colbert Report & South Park (mistaking Mr/Mrs Garrison 4 a real woman & shagging her/him/it), yet the yucks usually end there. That’s what happens when you’re a happy atheist athe ist telling the puppets & pitis peddlers they’re deluded, & causing the world’s problems. The thinking man’s Costello to the late Madalyn Murray O’Hair’s mad Abbot, Abb ot, Mr. Dawkins’ confidence might strike some as a s smug &/or arrogant (a problem a lot ov us have). ha ve). This is especially true by misreadmisrea ding his 4 “consciousness-raising messages” presented in the Preface & expounded upon throughout the 10 chapters ov The GOD Delusion: 1. Atheists can be balanced, balanc ed, happy, intellectual & moral. 2. ‘Cranes’ such as Natural selection & other scientific scientifi c theories are superior to the “God hypothesis”, hypothesis” , i.e. “God did it”. 3. Children should not be labeled labe led by their parents’ religion. 4. Atheistic pride. I won’t bore volkes with too many details, but bu t I hope you can see the simple logic (& heresy in some states & nations) ov these 4 “messages”. Sure Mr. Dawkins sounds secular (although most equate atheism with communism &/or socialism), yet he reminds me more ov a Scientific Illuminist in his approach. I think most would agree with an Einsteinian versus supernatural superna tural god, & I would certainly be wrong. “You can say I’m a
dreamer, but I’m not the only one.” Even if the Intelligent Designers can figure out Mr. Dawkins’ “Ultimate Boeing 747 gambit” they’ll still disagree on principle, only to protect their power & privilege. Another problem is most do not like to be told they’re wrong, wron g, especially when it co comes mes to religion (& believe me, I’ve tried). trie d). As Mr. Dawkins quotes, “Imagine”. He ends The GOD Delusion with “friendly addresses for individuals needing support in escaping from religion”. So, can one book destroy religion? religion? Know, but it never hurts trying. I personall personally y enjoyed The GOD Delusion & fully realize others will not. Even if you don’t like the contents, the dust jacket is beautiful. The mirror finish reflects the reader, whose eyes are drawn to the capitalized GOD with white raised lettering compared to the others in unraised unra ised black. Deus est Homo. Here’s a little somethin’-somethin’ somethin ’-somethin’ from Liber 65 V: V,34. Also I was in the spirit vision and beheld behe ld a parricidal pomp of atheists, athe ists, coupled by two and by two in the supernal ecstasy of the stars. They did laugh and an d rejoice exceedingly, being clad in purple robes and drunken with purple wine, and their whole soul was one purple flower-flame of holiness. V,35. They beheld not God; they beheld not the Image of God; therefore were they arisen to the Palace of the Splendour Ineffable. A sharp sword smote out before them, and the worm Hope writhed in its death-agony under their feet. V,36. Even as their the ir rapture shore asunder asund er the visible Hope, so also the Fear F ear Invisible fled away awa y and was no more. V,37. O ye that are beyond Aormuzdi and Ahrimanes! blessed are ye unto the ages. V,38. They shaped Doubt as a sickle, and reaped the flowers of Faith for their garlands. V,39. They shaped Ecstasy as a spear, and pierced the ancient dragon that sat upon the stagnant water. V,40. Then the fresh springs sprin gs were unloosed, that th at the folk athirst might be at ease. ease . WLLM The Key to Solomon’s Key Secrets of Magic and Masonry
Lon Milo DuQuette Who needs Dan Brown’s legally non-plagiarized The Da Vinci Code when an actual magician writes about magic & masonry? Magic & Masonry?! Part One ov Lon’s excellent book connects the not too secret story ov Solomon’s Temple & the Knights Templar as told in the Masonic degrees with the Solomonic tradition ov magic propounded in works w orks such as the Goetia, or Lesser Key of Solomon . Part Two is an introductory synopsis ov Workable Workable Goetic magic for the beginner, covering Elements of Spirit Evocation & Excerpts from the Lesser Key of Solomon . Think Aleister Aleister Crowley’s Illustrated Goetia without the illustrations. So, what is The Key to Solomon’ Solo mon’ss Key ? This is a RaView, not a tell all. I will say it pertains to the innocuous fact their Bible is, in some places @ least (for the lawyers sake), historically inaccurate. inaccu rate. In Our modern Western world We sometimes forget how dangerous that statement or even idea is (see The GOD fundamentalists/literalists (Koran thumpers?) might not Delusion RaView). While most Bible thumpers & other fundamentalists/literalists realize it, there has been & is current debate over ove r the existence ov biblical figures other than that never neve r existed mamzer Jesus. The archaeological evidence is still being hotly debated by many sides on how historical David, his son Solomon & especially their kingdoms kingd oms were (didn’t Abram come from Ur now in present day Iraq?). Add to that the past, current & to come territorial te rritorial disputes in the Middle East & things can get g et ultra medieval very fast (anyone got a red heifer?). Thoughts are dangerous, & He who knows the truth (&/or tricks others He does) has power. What if the Promised Land was just that, a “the grass is always greener” scenario but on a biblical scale? Sort ov reminds one ov the call for the Crusades Crusade s themselves, or even Saddam’s desire ov Kuwait (any war will do as an example). In the time ov the Templars, Tem plars, even still today, today, the above is blasphemy blasphe my & tantamount to heresy. he resy. Too bad it had to be a secret, if it was. I personally like conspiracies conspiracie s for entertainment’s sake,
but not for my history. What does any ov this have to do d o with magic &/or masonry? The key ke y here is Solomon & his Temple, fictional &/or pseudo historical. Even from the stories volkes volke s believe to be historical David danced dance d naked & his son Solomon supposedly worshipped worshippe d foreign gods in the Temple he built (not @ the same time ov course), who himself was & is a notoriously famous magician (witch others would later confuse with sorcery, sorcery, a charge leveled against the Templars). As The Necronomicon came from Lovecraftian tales with a dash ov self-fulfilling prophesy, esy, so could one say the Solomonic grimoires came c ame from the biblical stories (exo/eso-terically) (exo /eso-terically) & the desire to know what Solomon knew (even (eve n if you have to make it up yourself). The typical typ ical Templar Tale & Mr. DuQuette postulate their supposed secrets (whatever (whatev er they are) were eventually integrated into the Masonic degrees degre es & lectures, witch also uses Solomon & his Temple. While Mr. DuQuette doesn’t d oesn’t suggest Masons practice magic per se (like in Peggy Sue Got Married & Pike), there is an obvious connection no matter how tenuous tenuo us (& in kabalistic magic that Works). Mr. DuQuette again does a wonderful job enlightening while entertaining. Hopefully his Work will attract Magicians & Masons alike. Even Eve n if you don’t agree with the premise ov Part One, One , the Goetic material in Part Two is unarguably Workable Workable (especially if you like howling in the wilderness). As always, buy, read & decide for yourselves. WLLM The Mystery Traditions Secret Symbols and Sacred Art
James Wasserman Mr. Wasserman’s Wasserman’s 2005 expanded expande d & revised edition ov his 1993 Art and Symbols of the Occult is perfect for your library &/or coffee table, but bu t not the bathroom. The 9 main sections ov images image s range from Astrology to Visionary Art, with concise commentary on symbolism & historical perspective. Check out the section on Secret Societies, especially espec ially the pictures ov Hymenaeus Alpha & a Gnostic Mass Altar. The Suggested Reading List is quite complete & fleshes out the images with source texts & complementary reference material. While not a particular must have, if you see it & have the money mo ney buy it. If you don’t like The Mystery Traditions give it as a gift. WLLM MOVIES
Oculto
2005 strang ers whose lives cross @ a dream interpretation Oculto is a foreign flick (ESP/GBR/ITA) about 3 strangers conference. The Th e title is what attracted my attention as I flipped through throu gh channels @ a friends place & We all became quite enthralled. The subtitles sub titles & lateness certainly helped that, plus the lead actress. I really don’t want to give the ending too much away, so I’ll just say it’s an occult con movie. After you watch Oculto you’ll understand. Seeing I’m not really a movie critic, if you have a better description feel free to e-mail. WLLM V for Vengeance
V.V.V.V.V. on DVD While I didn’t see it @ the movies &/or read the comic book (I mean visual v isual novel), I did enjoy the DVD ov V for Vengeance . Where else can you see Natalie Portman Po rtman in that pink/white schoolgrrl thingy (plus (p lus
the bishop’s reaction) & an AC reference, not to mention the rest ov an ok movie? Written on a mirror was a quote from Goethe’s Goethe’s Faust supposedly supposedl y. Personally I do not remember remembe r it from that source & think they meant Christopher Marlowe’s The Tragical History of Doctor Faustus . I could be mistaken as I haven’t read either in years. While I didn’t analeyes the movie by stopping & starting it ad nauseum, nauseu m, the quote in question is Vi Veri Veniversum eniv ersum Vivus Vici (By the power of Truth, I, a living man, have conquered the universe). From The Cry ov the 4th Aethyr, Which is Called PAZ: Terrible and wonderful is the Mystery thereof, O thou Titan that hast climbed into the bed o f Juno! Surely thou art bound unto, and broken upon, the wheel {SUP:2}; yet hast thou uncovered the nakedness of the Holy One, and the Queen of Heaven is in travail of child, and his name shall be called Vir, and Vis, and Virus, and Virtus, and Viridis, in one name that is all these, and above all these{SUP:3}. 2. Refers to Ixion, who embraced Juno in the form of a cloud. 3. Vi, Veri, Veri, Universum Vivus Vici, the motto of the Seer as Magister Templi. The ‘Seer’ here he re is AC ov corpse. corpse . You’ll You’ll notice a difference in spelling & translation, but these are minor technicalities if that. The Veniversum/Universum derivation depends on classical vs. modern usage while the latter I’ll chalk up to a little ov the same & AC’s transliteration (considered “loose” “loo se” by some). You see if there really is a difference: By the power of Truth, I, a living man, have conquered conque red the universe or By the force of Truth I have conquered the Universe while living WLLM TALONS
I very much enjoy your poetry. It has great symbolic nature and beautiful rhyme schemes, my favorite of which is “My Mind”. I also enjoyed your satirical sense of humor as placed in Ask Mr. Lizard. name withheld
D u d el el 3.19.03
add-vir-tiz-mints T h is is is is wh wh er e r e W e t r y t o h o c O u r wa wa re re s t o s u p p o r t t h e lo l o c a l T h e le le mi mi c C o mm mmu n itit y .
A ll p r o se s e ed ed s ( e xc xc e p t J e n ni n i f e r & T r o y ’ s am a ma zi zi ng ng p r i n t s) s) help help f und f uture issues issues of T a lo ns ns , r en e n t a l o f T e mp mp l e s p ac a c e f o r G n o st s t i c M a ss ss es es plus classes, classes, plays, and any o ther e ndeavor t o p r o mo mo t e T h e le le ma ma in in t h e H e a rtrt l an an d . D O N A T IO N S h t t p :/:/ / o t o - u sa sa .o .o r g / d o n a t e. e .h t ml ml G ot any extra incom incomee just just laying laying around?! around?! L oo king king for a great great tax write-of write-of f?! f?! D o n ’t’t w an a n t t o b e a C a p itit a lili s t ?! ?!
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