The Cycles of the Aeons

Book I : Selected Documents

With supplemental material and appendices

Copyright 2006 Anthony Testa / 2555 Working Group

The Cycles of the Aeons, Book I : Selected Documents Copyright 2006 Anthony Testa / 2555 Working Group
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Contact mailto:webmaster@ timestation-z.com Updates and additions to this and other writings by the author may be found at http://www.timestation-z.com/

Introduction This collection of material is mostly drawn from various journals and notebooks that I have kept over the years in my 20+ years of active occult work. Strange as it may seem to anyone reading it, they represent the more lucid and self contained portions of the several thousand pages of (mostly hand written) material, plus some bits of scratch pad writing I have kept. When I started to work on the Cycles of the Aeons site, I did so out of a sense that my life and the work or whatever you might call it had reached a state of transition. I am more engaged in the Gnostic Christian paradigm than ever and I have found that, after several decades, I find much of value in the Esoteric Christian perspective, armed, as it were, with the tools that my long sojourn through the desert of Magick has equipped me with. If that is the wisdom that comes with age, then all I can say is, some one could have just said so and saved us all a lot of effort. Seriously though, I had originally intended to produce new material and to document my present not the past. It is not the case that I regret or wish to disown it quite the opposite. It simply seemed time to step forward. Fortunately, I made the mistake of looking for material to flesh-out the site and I began to inventory, for the first time, the accumulated records of the various workings, speculations and experiments I have engaged in since roughly 1990, which is when the earliest diary I still have was written. I expected that the diaries and journals would be juvenile and embarrassing. I was not disappointed. There was however, mixed in with the various dead-end enthusiasms and records of workings of various types, a core of writing that documented some surprising successes which in retrospect are more valuable than they seemed at the time. Not least of these is my experiments with the work of Michael Bertiaux and the various writings he has published, most importantly the Voudon Gnostic Workbook. It is no coincidence, I think, that my growth as a magician really started at the same time I lucked into a copy of the VGN, bought from Weisers mail order catalog (there was no Web back in that archaic time) based on an ad which, in truth, said nothing about the work in question. It was, undoubtedly, the best $30 I have ever spent. For these reasons I have decided to put together a collection which is planned as a three part work. The first is this document, a collection of shorter papers. The second will be made up of the Angel of the Abyss (the first draft of which you can read on the website) and a couple of longer works similar to the Theatre of the Abyss, and finally the last will be the Apocryphon of the Dragon (or Coiled Dragon or something like that) which is the reason I started to do the site to begin with. There are mentions of it in some of these papers and I do intend to publish it within the next 6-12 months, depending on how the writing goes. Sometimes the way forward really is through the past.

June 25, 2006 3

The Cycles of the Aeons Book I : Selected Documents Contents

I. The Cycles of the Aeons 1. Proem 2. Cycles of the Aeons 3. Ascension 4. The Art of Magic, Process of Alchemy 5. Pancrator 6. Formulae of Space 7. Contra Ratio 8. Descent of the Word 9. Theological Abstraction 10. The wind bloweth where it listeth 11. Operations Across OM Boundaries 12. The Victory of the Logos 13. Ritual Structure and Process 14. Mutagenic Fields in N-Spaces 15. The Light Shineth in the Darkness 16. The Ritual, excerpted from G. Massey, Ancient Egypt 17. Through a Glass Darkly 18. Of the orders of evil spirits, and of their fall, and divers natures 19. An Unremarkable Childhood 20. The Gnosis of the Enclave 21. The Word of the Tech-Mages 22. The Martyrs Tale 23. That Thou Mayest See 24. Elishas Tale 25. Temporal Cycles: a` Rebours 26. Computer Generated Images 27. Servant of the Archons 28. Concerning the Characters of the Daemons 29. The Century rots in the Grave and the Spirit laughs in the Wind II. Witchcraft and Demonology 1. Demonology I 2. Demonology II 3. The Problem of Witchcraft 4. The Peacock Angel 5. Witchcraft Decoded
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6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18.

Witchcraft restored The Prayer of Honorius Hekate, Evolution of a God Nyx, Mother of the Universe The Tantras A Prayer to the Goddess The Theatre of the Abyss Heptarchic Power Zones Thunder, Perfect Mind The Theory of Consciousness and Ontic Manifestation Conjuration of the Elemental Kings The Vision of the Seven Stars of Darkness The Art of Summoning Spirits

III. Appendix: Dialogs

Invocation
Thou Who Art and Art Not Unbounded, Uncreated, Unknown Seen and Unseen, Sourceless Source, First and Last Revealed from Thyself, to Thyself Great is your Shakti Motion, Fire, Form Great is the Son of the Dawn Creator, Sustainer, Destroyer In Union, the All in All The Thought of the Unbegotten Sings in the wind, And the Birds of the Mid-heaven, The tides of Sea and Time Amen. Great art thou, in me, Great art thou, in the Universe, Great art thou, in Eternity, Great art thou in each Being. The Stars of the Firmament The Stars in Woman and Man The Stars turn round the Timeless Pole Movement and Rest. World without End, Time falls away, become Unto Thee, unto thee, unto Thee, I pray. To Thee, I pray. Amen

Cycles of the Aeons The first key, the Arcanum of the Aeons 1.0.0 The Light of the Plenum interpenetrates the four square Universe through the cycles of the Aeons, for the understanding thereof is forged in the defeat of the Demon. 1.1.0 Therefore, thou shalt count thy dwelling amidst the strongholds of the Archons, their nature subjugated by the Victory of the Logos. 1.2.0 Yet the 7 Angels are great in their place, and terrible, ever seeking to ensnare the climber of the Tree, those who standeth against them and goeth forth unto the realms of the Aeons. 1.3.0 Therefore it is writ, for the first task of the Magus newly crowned, who hath triumphed against the Demon and the powers of the Abyss, to go unto the fortresses of the Archons and bind them and wrest from them their secrets. 1.4.0 It is thus that the map is given and the words of power revealed, that the Magus may gird himself with the Armor of the First and arm himself with the sword of Division. The second key, the opening of the portal 2.0.0 The Map encodes the secret key to the Aeons, the opening and binding of the rulers and lesser spirits unto the service of the Magician. 2.1.0 For this hath the Demon become on Earth through the most foul sorceries, and He makes war upon the Sons of Light, the inheritors of the Kingdom. Having thus succeeded in turning the world against thee, the Demon hath withdrawn to His place. 2.2.0 And this is His downfall and the sign of His defeat, for the Secret Arcanum, called the Philosophers Stone and the Grail, are not thus bound, for the Wisdom of the Magus obtains by the Angel and the Light of the Pleroma which fills the Heart-Temple of the One who hath leapt the Abyss. 2.3.0 Therefore by thy ingenium build the Portal which shall be the Transmission Station and the Alchemical Computer by thou may generate the fields within which the process occurs.
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2.4.0 It is therefore in the activation of the Machine thus constructed via the logic engine that the portal may be opened unto the region thou wouldst invoke. 2.5.0 And the work of the Tech shall have three stages in sympathy with the Great Work and the Magician must therefore perform the Rite correctly and in its proper form, for in the completion of the ritual the Aeon shall lie open before you and thou mayest thereby conquer and bind the one who rules therein. Thus endeth the Key. Aum.Ha.

The Ascension Not much of a name, was all he said as the blinding flame engulfed his mortal self. The Angel that was in command of the detachment smiled as the newly Ascended man emerged from the white Fire. Ah, the man said, looking over his new body, admiring the white garment that covered it. That is so much better, he smiled now, for the first time and the Angel bowed in recognition. So whats all this about Eternity? the man said, a glint in his eye. Another man, Theudas by name, had stood by observing the ritual and now he stepped forward and embraced the resurrected man. Phillip, now really, there is so very much to talk about. But leave the messengers to their work. They dont appreciate humor much, even now. Phillip smiled, a benevolence that was visible in his eyes lighting his entire face. The angels took their leave and the two men stood in companionable silence as the party vacated the Temple. Phillip looked around at the vastness of the place, taking in the subtleties of the architecture, noticing with his improved senses the movement of light . He found he could savor the Presence here, in a way he had only approached only in moments of extreme anguish while alive. There will, of course, be opportunity to Contemplate the Presence, Theudas said, breaking the quiet, his voice soft as if recalling his first moments of Awareness. He is everywhere, here. As He is in all things. You are simply better able to see. Phillip slowly inhaled, closing his eyes. Slowly he returned to his surroundings and he nodded to Theudas. The two turned and went out the way the angels had.

The Art of Magic, Process of Alchemy

Extract from Diary: The Cry of the 22nd Aethyr LIN In one hath two become eleven and by so thirteen, and thereby hath consumed the foursquare universe and laid waste the Garden in the midst of the Waters. Hear, thou, for the One who cometh from the Depth, who is and was from the First and is the First, without birth nor beginning is thy guide. Behold, the blessed City hath been laid waste and the Garden hath become a desert. The Angel hath been withdrawn to the place of Rest and the Mother of the Universe hath lamented at the utterance of the Word, which is sundered by movement and silence. So then is the formula of the Logos found in the number of this Mystery that is 511 whereby BShTR is the Word thereof and NOX the Temple. There are nine shrines in the ruin of the Holy City and to each makest thou a pilgrimage and thereby learn the Mystery of the god there honored. The first is the Mystery of Silence becoming and is the word ARARITA by the formula of speech. The second is the mystery of unity the Word and 511 is thereby found the harmony of the Lion and the Dragon. Third is the one who goeth forth and the Mystery is the mystery of LVX and the ever-flowing Light of Spirit. Fourth is the mystery of the One who beareth the Light in the Darkness and his number is 309 and 69 by the rule of the wise and in silence is encoded in 8880. Fifth is the likewise the Mystery of LVX and LALHAShTI the formula thereof, that is, the Light made manifest. Sixth is the Mystery of Darkness in the temple of NOX, the Night come into being and numbered 210.
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Seventh is AGAPE and the mystery thereof, in 66 is the key that revealeth the secret within the formula. Eight is Thought manifest and the god thereby numbered 209 and the formula of his being is INRI. Ninth is the one who hath been born in the union of the Seventh and Eighth (AGAPE + INRI) which is the formula of Love under Will. And to the profane she is numbered 78 but to the initiates of the secret Arcanum it is 393 And the Cycle is the Mystery of the One becoming Many and the and therefore the Nine are the multiplication of the one in three hundred and thirty three by 3 which is the key (999). Nine and twenty-seven are the foundations that lay the floor of the Temple. Then by 666 is the Sun devoured by the Dragon and so the Sanctuary is numbered as the Mystery of the Dragon Redeemed. And this is the Mystery of Redemption, for the blood of the Dragon is the Life of the Universe and the Life thereof is the Raising of the Dragon. So it is shown, in the Arcanum of the Phoenix whereby 2 becomes 11, thus 13 and Transmuted in 31.

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Pancrator In the Theatre, a small light appeared, and became, like a sunrise, the end of the night. A narrator spoke as the Earth emerged from the mist of the darkness, On the First Morning, the voice began, It constructed a reality-projecting, which then, on command, projected the first stage of the world we know. The artifact is unaware that it is an artifact; it is oblivious to the existence of the Urgrund (in terms that the artifact would understand, the Urgrund is not, rather than is), and imagines itself to be God, the only real God. Studying our evolving reality, the Urgrund more and more adequately comprehends itself. It must allow the reality-projecting artifact to continue to project an evolving reality no matter how defective and mal-shaped that reality is (during its stages) until finally that reality is a correct analog, truly, of the Urgrund itself, at which point the disparity between the Urgrund and the projected reality is abolished -- whereupon an astonishing event will occur: The artifact or demiurge will be destroyed and the Urgrund will assimilate the projected reality, transmuting it into something ontologically real -- and also making the living creatures in it immortal. This moment could come at any time, this entrance of the Urgrund into our otherwise spurious projected framework. The girl who lay next to me shifted around, her eyes shining in the simulacra of dawn. What are you doing? she said, not turning her head. Conjuring the Creator, I told her, my voice sounding more confident than I felt. A familiar worry started pressing at the back of my mind. What if this works, I thought, facing it. What if it really fucking works.

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Formulae of Space
[A narrative is] a message that tells the particulars of an act or occurrence or course of events. [the term parable] translates the Hebrew word mashala term denoting a metaphor, or an enigmatic saying or an analogy. In the Greco-Roman rhetorical tradition, however, parables were illustrative narrative examples. 13 : 10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 13 : 11 And he answered and said unto them, Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given. -- Matthew
Chapter 13 (ASV)

We are born into and live in stories, streams of narrative spun like webs of light around us from the moment we are born. Who we are, where weve come from, these are the building blocks of the Self and each of these stories are incorporated into that larger Story. Central to that greater story is the idea of Purpose, the seemingly natural or inborn propensity of human beings to ascribe meaning to events that transcends the simple cause and effect of history Like all Christians, Valentinians regarded the Bible as authoritative scripture. They were the first Christians to write extensive commentaries on the Gospels. Their unconventional interpretive methods were frequently criticized by their contemporaries.
--Valentinians and the Bible , David Brons

13 : 12 For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath. 13 : 13 Therefore speak I to them in parables; because seeing they see not, and hearing they hear not, neither do they understand.
--Matthew Chapter 13 (ASV)

Narrative meaning is created by establishing that something is a part of a whole and usually that something is the cause of something else. It is usually combined with human actions or events that affect human beings. The meaning of each event is produced by the part it plays in the whole episode. To say what something means is to say how it is related or connected to something else. To ask the meaning of an event is to ask how it contributed to the story in which it occurs. It is the connections or relations between events.

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Contra Ratio
Part I. The Nature of the Logos Phase 1: Myth Cycle: The operation of the Logos occurs through the process of auto (or self) resurrection after His defeat by the Dragon / Leviathan in which he is killed and then swallowed by the Cosmic Dragon. It should be noted that the Logos is born after the Dragon, his brother and therefore is, in some sense, lesser than Typhon. In the Z0 (Gnostic) refraction of this myth, the resurrection takes place as a culmination of events initiated by the Daughter of Eternity, Sophia or Barbelo. This is shadowed in the resurrection of Lazarus in the Gospel of John. John: 11 : 32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died. John: 11 : 38 Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it. John: 11 : 39 Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days. John: 11 : 40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? John: 11 : 41 So they took away the stone. And Jesus lifted up his eyes, and said, Father, I thank thee that thou heardest me. John: 11 : 42 And I knew that thou hearest me always: but because of the multitude that standeth around I said it, that they may believe that thou didst send me. John: 11 : 43 And when he had thus spoken, he cried with a loud voice, Lazarus, come forth. John: 11 : 44 He that was dead came forth, bound hand and foot with graveclothes; and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.
-- American Standard Version John, Chapter 11

Here, while Christ is the operator and is not resurrected himself, it is a gloss on the myth, particularly when it is noted that the story of Lazarus is a foreshadowing of the resurrection. Indeed, the very next event in John is the entry into Jerusalem fulfilling Zechariah 9 : 9 . It is also telling that the raising of Lazarus is instigated by his sisters, one of which is Mary, the Magdalene . Compare with the Secret Book of the Coiled Dragon: Barbelo sang the Leviathan into sleep, weaving her spells around him and binding him in threads of Silence. Then she sang the Great Spell of Creation
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, the Charm of Creation calling to the Logos as he lay wrapped in the Shroud of Darkness. Within the Darkness, the Son of light awoke from the Dream of death, hearing the call of the Daughter of Eternity. And the Logos spoke and the Word came like a sword from his mouth and the Leviathans' heads were cleaved from His body and the blood flowed through the abyss and into the void and gathered there. And the Logos rose up over the Leviathan and spoke the Word of binding and the corpse fell through the abyss and came to rest amidst the ocean that was created out of the blood of the Leviathan. And the body of the Leviathan became the firmament and the Blood of the Leviathan became the great salt sea. Notice, also, that Christ performs the miracle in answer to the entreaties of the sisters, as Jesus loved Martha, and her sister It seems likely that the author of John inserted the story to foreshadow the mythical process that Christ was to enact in at Jerusalem. The defeat of the Leviathan is, of course foreshadowed in the story of Jonah, referenced as a prophecy of the Resurrection: But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given it but the sign of Jonah the prophet: -- Matthew: 12 : 39 An evil and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of Jonah. And he left them, and departed. -Matthew: 16 : 4

These verses are reiterated in Luke 11:29. Therefore, we have the mythological precedent for the resurrection in the Scriptures and we might speculate, that the Jonah story is, like many in the Hebrew scriptures, a refashioning of earlier (non-Hebrew) myths. The defeat of the Leviathan and the conquest of the Abyss is achieved only is the Logos resurrects himself, by force of will. The Barbelos role indicates her relationship with the Logos as syzygy or passive (feminine) half of the male-female personification of a Gnostic aeon.

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Descent of the Word And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth. --John: 1 : 14
The sky was clear and bright as morning but no sun shown; the world, if that was what I should call it, Phillip thought, was alive with Light, like the glow of cities save there was no darkness to emphasize it. Instead, he noted for further consideration, the light had an aspect of perfect clarity. He recalled the waters of the Caribbean islands so clean and clear that fish seemed to be suspended in air, and he thought, with some astonishment, Clear Light. He had heard the term during his life but he had never imagined the subtlety that it demonstrated. The two had exited the Temple Complex onto a street like the ones in most ancient sections of Jerusalem, constructed from stone of magnificent colors. Men and angels going about their business. OK Phillip, you have questions. I know, everyone does. And the first one is- Theudas trailed off, letting Phillip finish the thought. Why dont I just know everything already, Phillip said, his voice light as if he knew this was a sort of ritual in itself. Theudas laughed, and started walking toward the open gates that led out of the City proper. Phillip stepped quickly to catch up and the two passed a creature of incredible form, a foot taller than either of them and its body nearly translucent. Phillip found himself staring in spite of himself. The creature looked at the two and its eyes, not so different from a mans, met Phillips and he felt a recognition pass between them and he could feel the vast intelligence that the creature possessed as it performed what must have passed for a nod to Theudas and they passed out onto the road which wound into a deep, green valley. Birdsong like chimes filled the air. After a few moments Theudas slowed a bit and said, So very like you Phillip, and exactly the same question I asked when I came out of the baptismal flame. That was a Watcher by the way. What do suppose the answer is? Phillip looked at the sky for a moment and said I suppose you are going to tell me that I do already know, he said. Close, better than I did on my first try. I was full of expectation and did not consider the truth. But truth is not the same thing as knowledge. The real answer is, because you havent decided yet. Phillip nodded and stopped looking down at the road. He noted that there was no dust, or even weeds between the cracks of the stones. Then this is not real either. He sighed. An air of disappointment crossed his face.
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No, this world is absolutely real, I am and you are. I mean your experience is based on your choices of perception. And your perception is a function of your will. Theudas started off the road toward a copse of trees where some human looking creatures were resting. Knowledge is not the same here as for the incarnate. You have much more control over the perception of your surroundings, and for that matter, where you are. Time here is not what it is in the Material. Have you noticed? Yes. But I still see as an individual. My experience is still isolated. Good, it took me a while to think that through. Thats the key. You can shift your awareness at will, expand it, constrict it, shape it. Itll take some practice of course. Thats the essence of your station now. He stopped and they watched the people under the trees who seemed to be preparing to go back to whatever they had been doing. Phillip noted with some surprise several of them were in fact women. None of them seemed to have noticed the two as they started toward the road. They watched the travelers as they headed toward the city. They dont see us, Phillip said. No. They are time-bound as we are not. Theudas looked intently as him as if to emphasize the point. Phillip felt understanding slowly come over him. Time, yes. I am no longer bound in time, he said. He looked around at the City and Theudas and smiled. He felt a flutter of vertigo but knew there was nothing to be afraid of. Theudas smiled and stepped back from him, saying I will be waiting for you. Remember this place and you will return instantly. Phillip nodded and closed his eyes. He took a slow deep breath opened his eyes and the world around him dissolved into an infinity of images, moving through an ether, and the he saw the infinity of time, and all the possibilities of time laid out before him. He watched as worlds were born, civilizations rose and the died. He saw stars die. A light caught his attention and he followed it through first one stream of images, then another. He noticed the light grew in some and in others flicker and die. Those streams soon reached a dead end in their motion and died. All at once he knew what the light represented. He moved toward a stream in which the Light had just appeared and stepped forward, willing his perception to synchronize with that stream and he lost awareness of the other streams as he entered the one he had chosen.

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Theological Abstraction Phase 2: The primary method for N-Space theology is a variation on the hermeneutic technique of Narrative Theology An important development in Christian theology during the second half of the twentieth century was what we might call the narrative turn. By narrative turn I mean the idea that Christian theologys use of the Bible should focus on a narrative representation of the faith, rather than on the development of a metaphysical system that draws infallible logical inferences from the data of revelation. Phase 3: Orders of Magnitude a concept abstraction is constructed from properties and forces defined for the Order of Magnitude (OM) of the system where OM=2x . This is required since the definition of a [N]system is defined as having a System Order of Magnitude (OMs) of 3^x and defined by the abstraction values of the macrocosmic reality it is derived from. The absolute value for each level in Order 2 system is calculated: Magnitude: Magnitude Order 1 2 3 2 2 2 Absolute Magnitude (M * O) 2 4 6

Abstracting the definition of the (meta) physics produces the equations defining any Narrative system. This can be seen by applying the method to the physical universe, taking the human order as OM = 2 (x=1).

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Abstract of Universe
Magnitude Macrocosmic Microcosmic Structural

Ojas, a radioactive fluid or current emitted by the male human organism during Electromagnetic sexual coitus with the / Nuclear force "other," or id. This force is highly destructive. Ojas can be refracted into any type of energetic force. Matter: Ojas derived form resonating within a range of wavelength. Gravity: The Matter / Gravity warping of d-space according to the distribution of refined Ojas in space. Time Event precession, relational evolution in any system

Energy

Form

Process

All forms (objects) within the OM=2 layer are formed from matter and therefore made of crystallized Ojas. All object interactions are defined as the exchange of Ojas between any object and its environment (including other objects).

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The wind bloweth where it listeth The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. -- John: 3 : 8 Bear with me now, we have a long road ahead of us. "We saw her a long way off, as travelers can sometimes see the city they are bound for shining in the morning light. I had the good fortune to be amongst the acolytes of the Cult in the days when the Angels were yet regarded as links to Heaven. Little did I know what would befall me and the black miracles I would witness." Samael read from the journal of a student of his from ages past. I knew he wanted me to see myself as the diarist did, but I felt small and ordinary against the legend that surrounded the name of the writer, though the Angel was patient, reminding me that before I was old enough to go about by myself, I had become more aware than most people in their entire lifetime. Perhaps this is why Samael took me to his side and whispered his secrets to me. Once he told me about the desecration of a certain woman who would later be canonized as a martyr and Saint. What he said still makes me shiver, though whether in horror or delight I cannot, even now, say. Their chief is blind; because of his power and his ignorance and his arrogance he said, with his power, `It is I who am God; there is none apart from me.` When he said this, he sinned against the entirety. And this speech got up to incorruptibility; then there was a voice that came forth from incorruptibility, saying, `You are mistaken, Samael` - which is, `god of the blind.` His thoughts became blind. And, having expelled his power - that is, the blasphemy he had spoken - he pursued it down to chaos and the abyss, his mother, at the instigation of Pistis Sophia. And she established each of his offspring in conformity with its power - after the pattern of the realms that are above, for by starting from the invisible world the visible world was invented.
--The Reality of the Rulers

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Operations Across OM Boundaries

Phase 4: Amenta in the mythos was the secret earth of the nocturnal sun. In the eschatology it is the spirit-world in which the dead become once more the living, and attained their continuity by being proved and passed as true for all eternity. If they failed, it was here they died the second death, and never rose again. Amenta was the world of the blind, the deaf and dumb, the maimed, the halt, and impotent because it was the world of the dead. Thus the miracles of the canonical Gospels repeat the mysteries of the Ritual
-- Ancient Egypt - the Light of the World by Gerald Massey

It is a prime axiom of certain esoteric currents that the physical world may be read as an allegory for the next (higher) level or OM. This is most apparent in scripture where the actions of the individuals in the story are reflected as amplified in the next or upper world. Massey points out, correctly, that the miracles of the Gospels never occurred on Earth but rather in the higher realm, the Egyptian Amenta. This should not be confused with the astral, which is a continuum with the physical world that is vibrating at a frequency higher than the senses can perceive. The OM of the astral is, therefore, equal to that of the material universe. Whether or not the events actually took place is irrelevant to the discussion; it is the connection with the higher region that is important. It is then, possible to conclude that the New Testament, as the Old Testament and the Book of the Dead are gates or doors to contact with that realm. It ought to be obvious that this is the fundamental theory underlying ritual and its degenerate cousin, magic. It is not a case of simply reading events in light of the mythic frame, whatever that may be in a particular case, but also, more importantly, the possibility of influencing the future via rightly performing the Rituals on Earth that they may initiate the current we wish to invoke, whether this be the loftiest spiritual union or obtaining (in the case of the sorcerer) the gratification of some base desire. In any case, there is a base formula which can be derived (and applied) by the aspirant in performing the Ritual , in any mythic redaction (Egyptian, Gnostic, Christian or whatever). An example of the fore-mentioned formula is incorporated in the Alchemical document The Vision of the Temple: Hear, you who hath an ear, see, thou whose eyes are opened by the Spirit of God, for the Word hath gone forth, descending unto thee in a pillar of Fire and speaketh. The indwelling of the spark of Light which hath been cast out of the Pleroma and dwelleth in the Heart of every Star: Thus the Spirit Moves and Speaks thus:
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The whispers in dreams and unsaid prayer, a memory, remembering (and so reliving) the Cataclysm, the Battle of the City of God which is upon the Height of the Mountain of the Universe. And behold, the Host gathered, like unto the sand of the Sea, round about the City that standeth upon the Height of the Creation. And I saw the Legions of the Dragons Spawn and the abominations thereof come forth unto the Host, howling and shrieking in lust for blood and the Chaos of Battle as they flew over the primeval Sea. And the Battle was joined and rageth for an Age until the City was laid waste, a ruin and the skies burned. See, I stood with the Host and wielded an Word, as a sword, and fought with my Brothers and slew the demons of the Spawn by the score. All about me, the army of the Host stood forth, and fought, and many were slain. And I heard the Dragon stir, and rage in her grave of the Abyss and she raiseth up, a thousand heads springing forth from the wounds the Logos hath inflicted upon her at the Morning of the Creation. I heard a shout, and the Host rallied and the demons pressed their attack. I saw the Angels of the Great Arcanum, retreat from the sanctuary of the Temple as the Dragon rose up from the watery Abyss. And the Universe trembled and quaked, and the stars fell from the sky

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Part II. Research Lines Phase 5: Technique in his essay Necronomicon: A review Michael Bertiaux discusses the base technique of Field reading from which this portion of the Grimoire is drawn: I also want to suggest that there is another very simple method to use when doing this kind of research. I am referring to the uses of a wordassociation test. The rules for operation could be quite simple, all you need to do is write out [words of power or names] on index cards then flash them before the eyes in order to see what the name is, on the other hand you may stare at the word on a card for a while, or someone may call out the words and names of power. The response which comes next is what is most important. That will reveal what the deep levels of the psyche want to release to the ego or conscious magical mind. Lastly the time-lapse is important, for a long pause may indicate a very deep level is being activated, on the other hand, a quick response may indicate that the transcendental id is in a state of very profound agitation. On the other hand, a quick response may indicate only a shallow or superficial level of the id is being "mined". -- The Necronomicon Review of Magical Literature by Michael Bertiaux This document, while discussing the Necronomicon(s), provides an example of the Instrumentum which has the following properties: 1. The Tech is not complex or esoteric; anyone can experiment with it and determine what value it offers the individual. () 2. The work is contained in the Ontic Sphere of the individual; there are no external powers invoked in the exercise. Thus it is truly a Gnostic technology in that it draws out what is already contained by the one doing the experiment. It is also, therefore, highly individualistic. The work of Bertiaux is of the greatest value, especially as his various orders and contacts are explicitly identified with Gnostic currents, all of which are, of course, Occult but are, also, of a uniquely practical nature. A student could accomplish the work of a lifetime by simply applying and working with the tech in his publicly available writing, a sample of which is available on his web site and much more is found in his famous Voudon Gnostic Workbook. The primary goal is to measure various fields in combination which make up the structure of any universe and, by extension, the N-Space of any being. Certain instruments, tools and artifacts may be used to define and analyze the potential and actual effects of any form / force intersections. The values in question, such as fields in an N-Space construct and individual attributes of similar objects can be as simple as the above word-associative test, more complex as in Astral/Logoic Computers or traditional methods such as Tarot, with the common properties of a field inductive capacity as well as any independent Agent input (spiritual). These types of fields may be theoretically defined as
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1. inner-plane cosmic beings who were experienced by archaic man. The memories of these experiences are stored up deeply in the ancient parts of the soul - i.e., very, very deeply. 2. At the same time there seems to be also an elemental correspondence in the cosmological sphere, so that inner-plane entities could actually causally control the forces of nature through a very deep kind of mind-essence. We see here the primary axiom of the Technology being described; all fields are beings and therefore all beings are fields. We will divide the tech into two categories, more for convenience that any hard division between the two types of Instrumentum: 1. Tools computers, simple measuring techniques (such as the word association test) and low-level (Dimensional) form generators to generate patterns from refracted Ojas, etc. 2. Artifacts Complex machines, astral forms given an anchor in the material world such that persistence in time can be maintained outside of the Quantum containment of observation. These constructs include synthetic intelligences, spirits, Turing machines and devices built along psionic principles.

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The Victory of the Logos 15 : 51 Behold, I tell you a mystery: We all shall not sleep, but we shall all be changed, 15 : 52 in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 15 : 53 For this corruptible must put on incorruption, and this mortal must put on immortality. 15 : 54 But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the saying that is written, Death is swallowed up in victory. 15 : 55 O death, where is thy victory? O death, where is thy sting? 15 : 56 The sting of death is sin; and the power of sin is the law: 15 : 57 but thanks be to God, who giveth us the victory through our Lord Jesus Christ. 15 : 58 Wherefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not vain in the Lord.
New Testament - American Standard Version 1 Corinthians, Chapter 15

Now I will reveal the mysteries of the Fall and Redemption. A scene appears as if a film were projected on a screen that had been invisible. A man, neither young nor attractive holds the face of a girl who was both, trying to force her to look at him. They are alone in the room, a wall barely sketched out in the pale light that surrounds them (they are lit by a lesser light, more diffuse than that which illuminated the Angel before he was hidden), a desk, a mirror, dressed in mourning black as if they were preparing to go to a baptism. With real tenderness he stroked the tears streaked on her face. "Pretty," he rasped, "pretty little whore. How I'll mark you, torment you, kill you to then raise you up. You shall be their only salvation from the destruction that, young as you may be, I see in your eyes."
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The footlights return and the Angel is again in view. It was to no good end that J., whose soul I starved and hunted with deliberate cruelty in every detail, was given over at last to the terminal stages of the disease I allowed to ravage her once lovely flesh. As it is written; speak not of how insufferable would be our case if you and I were to invoke the office of the Devil. Most of the rite was taken from an apocryphal verse detailing a plague upon the lands of Egypt, left out for reasons of aesthetic consistency. I cannot, by reason of my oaths, recite it, but I shall invoke the central image: the moon hung swollen and red as if gorged on blood; ash was falling from the southern quarter of sky. The prophet recording the vision turned to his scribe and said If I fail, you will see me again soon in the Pit, and we may embrace our suffering as servants of the creative Powers. So I achieved understanding in that moment when the final words faded before the alter and the rite was concluded. This world, with its darkness and terror is proper to our nature. It is for this realization, I believe, that the Powers have left the unrepentant free to walk up and down upon the Earth. We were meant for this, and cursed to know it. It is but the will of the Uncreated, and His curse is nothing if not the treachery of hope. We are not exiles, he concluded, eyes flashing with the fire of the Underworld, for the higher world, the Plenum, was never our place, the memory of it a lie. For the rest, I have never denied a single passion, though for me, J. might have curbed my contempt and allowed me the solace of the flesh. But persevering I prepared my own bed, and slept peaceful in the prospect of arriving at the banks of the Jordan just as the Savior was hailed by his cousin the Baptist, that I might witness the descent of the Spirit, in the shape of a dove or raven, my purpose my own, to approve or amend my plans. As for the Sons of God, the more delicate the victim, the less effect it has upon their number; all present beheld the moments arrival, and its passing. When He gave up the ghost, the
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sun was blotted from the sky and the darkness rained blood, for nothing is more illogical than Nature, as the Creator clearly intended. His speech ended, the Angel raised his hands in the attitude of supplication and faded away, his departure exquisite in its subtlety. This is not the end of the dream, however, for now a pin-point of light appears in the air where the messenger had vanished. It grows, becoming a window on a set piece; a girl, nude, an old woman dressed in sky-blue robes as a priestess of Isis; her hand is on the bruised shoulder of the girl as if encouraging her to hold steady; two angels wrapped in flowing black are at the edge of the scene as if watching from the wings waiting for their cue. When the view fills the stage they are brought forward into this place and time sets them in motion. The girl now was hiding her face in her hands and struggling to get free from her bonds, whimpering in shock, her mind fleeing before the onslaught of fever in the eyes of the lesser angels, for now her delirium had given her sight into subtle realms and she heard the chimes of the church bells that would ring on the day when she was married to the grave.

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Ritual Structure and Process The structured (pre-determined) performance of a series of symbolically defined actions in accordance with an archetypal model/map is coded as Ritual. It is the enactment or creation of an NSpace via temporal and Spatial movement. It is also an operation of energetic transformation in the field of Time. Theological Mechanics in order to achieve an Alchemically stable transformation, the map of any potential ritual process must first be drawn. From this the Working is patterned and then performed. The indwelling Logos is the engine of all valid Alchemical transform operations. Considerations : 1. The phallic-tongue is the instrument of the utterance of the Logos (the Light of the instrument, i.e. lingam Grant Hecates Fountain) In the primal myth, the Logos is uttered by the mother and conveyed by Set / Shugal. 2. The Dragon Beast of the Revelation and the Great Whore; The Dragon is the incarnation of the current Logos (of the present Aeon) and so, inductively, shows the union of the Goddess (glyphed as Babylon in the Revelation ) and the Beast is raised up into the Mystery of the Logos (Word) Grant, Magical Revival, pp 45 3. The Word of the Beast is articulated by Babylon (see prev.) in the formula of 56 = 5 + 6 = 11. Only in the conjunction is the Logos manifest. Ibid, pp 112 4. The Voice (breath / vehicle) is Charis, grace or feminine Logos. (ibid, pp 123) 5. Alchemical union produces the Logos; in the current Phase Thelema and Agape produce the Logos Manifest. 6. The logos is coded as 373. 7. The Logos is, therefore, a state of being, the Indwelling of the creative Breath of the Unbegotten. This is the Paraclete, the Son of the Unborn, the First. 8. The Logos may also be defined as the formula which expresses the zone or Aeon, such as ALLALA or AZOTA. Transcription: Z-Core Transmission : Timestation A Transmission of the Zothyrian Computer/Core; Yuggothian Portal Receiver Active, Transceiver Local, Matrix = +1, Connections Active
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N-Space Theoretical : Preliminaries The division of a Narrative Construct is defined in the object-matrix of the media. As such, each Object definition is subject to the granularity of the N-Space Definition (Z9). Narrative structure evolves at conception; distinction of Objects forming relationship threading the Matrix. A Narrative Space existing in relative Time (Tr). Therefore, N(1)T(x) : System State = Object Definition = 1 The Object defined in N is N(1-[x*s]). Resolving to a Matrix (Subspatial OM-(1 * q)) yields: X | Y-> 1 2 3 1 O(1,1) O(2,1) O(3,1) 2 O(1,2) O(2,2) O(3,2) 3 O(1,3) O(2,3)* O(3,3)

* for example, this nodes (unsolved) value is O(2,3) at Time 0. All definitions of Objects and processes are therefore mapped to a simple Cartesian Coordinate representation of its containing N-Space having [X, Y, n, T] dimensions in Real Space. Isolating processes and Objects is accomplished by teching the properties of the Object until its definition is fully established and the extracting the object into a clean or sterile Matrix. Once active, the Object can be mutated via the energetic substrate of the Matrix. End Preliminaries

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N-Space Theoretical : Mutagenic Fields in N-Spaces V 6 Vav The sign of the Solar Matrix, the power sourcr of the Worlds, the Beast thrice triumphant (666). R 200 Resh The Cosmic division, the balance of the Depth upon the infinite universe. A 1 Aleph Prime, the First and the Solar Logos conjoined as the fulcrum of 0 and 2. B 2 Beth the separation and coalescence of the elements. The Arcanum is 9 * 9, bound in 8, understood in 0. Begin: - All things dreamed are - For every thought, a world, for every world, an universe The name and Key of the formula of the first mystery - a thing that can be dreamed may become - in becoming the flow of Time shapes the forms of Space - inasmuch as the universe is, it becomes and each being within it is a reflection of its universe. The name and Key of the formula of the second mystery - Truth has not a form and neither can the darkness comprehend it - So, the truth of the Word may be spoken before the Cubical Alter of the Universe that is in the sanctuary of the temple of God upon the Mountain of the Universe - Thus it is given, the Arcanum of the formula; the Path of the Spheres shows not the Way, as the means and the journey thereby is the ritual, the seeking of the entrance of the Temple itself. The meaning and Key of the Third Mystery are in 209 [BAV and R]

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The Light Shineth in Darkness And the light shineth in darkness; and the darkness comprehended it not. --John: 1 : 5 I was jolted by the sudden shift as the universe seemed to open like a flower in the morning sun. The voice continued; the projecting energetic artifact, is close at hand, but it has occluded us not only to its actions but [also] to its presence. It has enormous -- virtually decisive -- power over us. The prognosis for (fate of) our world is excellent: immortality and the final infusion of reality once it has reached the point of congruent analog to the Urgrund. But the fate of the artifact is destruction (unknown to it). But it is not alive, as we and the Urgrund are. We are moving toward isomorphism. The instant that precise isomorphism is reached, we at once bond to are penetrated and assimilated by the Urgrund, in a stunning flash of light: Bohme's "Blitz." March 1974 was not that moment, but rather Zebra the artifact adjusting its projected reality, it having gotten off course in its evolution toward isomorphism with the Urgrund a purpose unknown to the artifact. Since the goal of our evolving projected reality is to reach a state in which we humans are isomorphic with the true maker, the Urgrund that fashioned the projecting artifact, there is a highly important practical situation coming closer in terms of frequency and depth: Although not yet precisely isomorphic with the Urgrund, we can be said already to possess imperfect (but very real) fragments or fractions of the Urgrund within us. Therefore the Christian mystic saying: "What is Beyond is within." This describes the third and final period of history, in which men will be ruled from within. Thus the Christian mystic saying, "Christ possesses your body, and you possess him as your soul." I began to pass through states of being, birth, childhood, maturity, death. Over and over, in many forms. Kari gasped is surprise next to me as the Light seemed to invade me, my mind and I knew, the reasons, the purpose, the intent of God, the Uncreated, the Eternal, the only being. I knew and, as the light seeped into my body, I understood. Then another wave of images came and I saw what Eternity had created me for, why I existed and what I was born to do. I understood everything there was to understand and I cried out, from ecstasy or fear..
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Appendix I The Ritual, excerpted from G. Massey, Ancient Egypt 1 The Ritual is the book that contains the divine words that bring about the resurrection to the glory of eternal life. It is a book of the mysteries in which the revelation was dramatically enacted. As before said, the chief revelation made by Aan, as we have it in the now recovered Book of the Dead, is made by the father in heaven on behalf of Horus, the divine son on earth and in Amenta. Horus as the Word gives voice to the decrees which Ra hath spoken in heaven. In his form of the divine son Horus executes those decrees, and Taht-Aan, the giver of the written words (Rit., ch. 151A), is the recorder of the decrees for human use. It is announced in the opening chapter of the Ritual that Ra, the holy spirit, issued the mandate which Taht-Aan hath executed (ch. 1, Renouf). This was the revelation made by the father in heaven as testifier to Horus the son who is the word made truth in the books of Aan. It is the same opening in the Book of Revelation. The mandate is divinely given to John that he shall write the revelation of Jesus Christ, which God gave him to show unto his servants, and John, like Aan, bears witness of the word of God, which was primarily personalized in Iu as the son of Ptah at Memphis. The revelation of Taht-Aan in the Ritual begins with the resurrection or coming forth in Amenta from the life on earth. The opening chapters contain the words which bring about the resurrection and the glory, the recorder of which is Taht-Aan. It is Aan, as writer, who effects the triumph of Osiris over his adversaries on the day of weighing words, or on the judgment day. Ra issued the command to Aan that he should effect the triumph of Osiris against his adversaries, and the command is what Aan hath executed in writing the Ritual (ch. 1). The Revelation of John is termed the Revelation of Jesus Christ, which God gave him to show unto his servants; and he sent and signified it by his angel unto his servant John, who bore witness of the Word of God and the testimony of Jesus Christ, of all things that he saw (Rev. I. 1, 2). Jesus is accompanied by the seven great spirits whose place is before the throne of God. As Egyptian these were the seven servants or seshu of Horus. 2. In Revelation the mother of mystery is called Babylon the Great, the mother of harlots and of abominations of the earth, who has the name of mystery written on her forehead But there was an earlier
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Babylon in Egypt, known to the secret wisdom nominally the seat of Kep, the Kamite mother of the mysteries. The mother of mystery did not originate with the scarlet woman of Babylon -, although the title of the Great Harlot was applied to her also, who was the mother of harlots and to whom the maiden-tributes were religiously furnished in that city. Hers is a figure of unknown antiquity in the astronomical mythology, which was constellated as the red hippopotamus that preceded the Great Bear. The red hippopotamus (Apt) had already become the scarlet lady in the Ritual. Hence the Great Mother, as Sekhet-Bast, who is higher than all the gods, and is the only one who stands above her father, is called the lady of the scarlet-coloured garment (Rit., ch. 164). The Kamite Constellation of the birthplace may also serve to show cause why the great harlot should have been abused so badly in the Book of Revelation. The mother of mystery also carries in her hand a golden cup full of abominations, even the unclean things of her fornication (XVII. 4), such as the mystery of fecundation by water, which was the primitive mystery of Kep. This was symbolised in Egypt by the water-vase, and constellated in the sign of Krater, the urn of the inundation the gods of the Egyptian mythology originated in seven elemental forces that were born of earth, the mother of life, and who were then continued in a variety of characters as the primordial seven powers. These are reproduced as the progeny of the mother-earth, where they are called the kings of the earth over whom the first-born of the dead is to become the ruler (I. 5) as Jesus in the Book of Revelation, the same as Horus (or Iu) in the Ritual, the god; who giveth light by means of his own body (ch. 83). The astronomical mythology was taught in mysteries by the mystery teachers of the heavens. One of the chief of these was the mystery of the seven stars ; the seven that are described in the Ritual as the seven glorious ones the seven spirits of fire, the seven great spirits, who are also termed the lords of eternity. As never-setting stars the seven were beyond the bounds of time; hence they became the witnesses for eternal continuity. Thus seven stars that never set were made a group of witnesses for the eternal in the eschatology. These in the Book of Revelation are the seven spirits of God, the seven spirits of fire, the seven eyes, the seven golden lamps, or lampstands; as variously typified before the throne on the celestial summit.

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Through a Glass Darkly Gnostic scriptures are a metaphorical description of mystic-state experiential insights. John's gospel discusses conversion from Hylic or Psychic to Pneumatic and presents anthropological categories. 'Psychics' (by whatever metaphorical name, the inferior group in any pairing) refers to freewillist thinkers, particularly freewillist Christians or freewill-assuming religionists. 'Pneumatics' (or any other name for the superior group) means those who have experienced no-free-will in the intense mystic state and have thereby been brought to believe in timeless determinism.
--Elaine Pagels, The Gnostic Paul , pp. 34-46

The priest clicked his tongue impatiently as the last supplicant knelt an the end of the rail, his eyes playing back and forth along the spray of colors cast by the stained glass over the bare marble floor of the otherwise empty sanctuary. There were no pews or chairs in the Church, Third Ageist theology explicitly positing the priesthood of the Elect. For the Psychics, mere believers, there was of course the function of Ritual which every member of the Spiritual elite was bound to perform as an act of compassion. Those without were called, certainly, even if few would eventually be chosen. The bells rang as the sun was judged risen and the priest nodded to the deacons who moved to distribute the sacrament. As always, Alex felt a mixture of pity and loathing when performing his priestly duties. An artist who had gained a small amount of attention from the always fickle cognoscenti, he often wondered if he was a subject of ridicule in the gossip network that functioned as the first order news organ for the otherwise impossible to define scene. He winced at the thought of the word, a sign writ in Heaven which served no purpose other than to remind him that he had no say in the formulation of his future. As the communicants took the New Bread from the deacons, each man or woman equally a priest as was Alex but chosen to function in that role for the duration of the ritual. And this day, above all, was one in which the one who acted as priest should be thankful for the honor. If
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only the Third Age had come about as it had been prophesied, so much of this empty motion could be discarded. The last of the Psychics were shuffling out of the Church and Alex tried to clear his thoughts and focus on the closing rite for the ritual. He put his hands together as if in prayer and turned toward the Alter. When he turned around to again face the now empty sanctuary he noticed a glimmer of light that seemed to dance over the marble floor. Alex glanced to his right but none of the three deacons showed any sign that they had noticed anything He looked up again and a shaft of light seemed to reach out of the empty space before him, moving slowly in a manner impossible for ordinary light, until the ray touched his face between his eyes, just above the bridge of his nose. Alex gasped as his mind was filled with a rush of images which shifted faster and faster until all he could make out was a blur. Then, as if the sky had cracked open, a light filled his mind, so pure it felt like it was burning his very thoughts away. Then the sky did appear, great and clear blue. He saw a city shining with a light from within itself. Just as his mind made the connection to the vision, the world seemed to implode into his head and he was swallowed up in a crushing darkness. And the seventh angel sounded; and there followed great voices in heaven, and they said, The kingdom of the world is become `the kingdom` of our Lord, and of his Christ: and he shall reign for ever and ever. And the four and twenty elders, who sit before God on their thrones, fell upon their faces and worshipped God, saying, We give thee thanks, O Lord God, the Almighty, who art and who wast; because thou hast taken thy great power, and didst reign. And the nations were wroth, and thy wrath came, and the time of the dead to be judged, and `the time` to give their reward to thy servants the prophets, and to the saints, and to them that fear thy name, the small and the great; and to destroy them that destroy the earth. And there was opened the temple of God that is in heaven; and there was seen in his temple the ark of his covenant; and there followed lightnings, and voices, and thunders, and an earthquake, and great hail.
Revelation Chapter 11,: 15-19

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Chapter xviii.
Of the orders of evil spirits, and of their fall, and divers natures There are some of the School of the Theologians, who distribute the evill spirits into nine degrees, as contrary to the nine orders of the Angels; Therefone the first of these are those which are called false gods, who usurping the name of God, would be worshipped for gods, and require sacrifices and adorations, as that Devil, who saith to Christ, if thou wilt fal [fall] down and worship me, I will give thee all these things, shewing him all the kingdoms of the world; and the Prince of these is he who said, I will ascend ahove the height of the clouds, and will he like to the most High; who is therefore called Beelzebub, that is, an old god. In the second place follow the spirits of lies, of which sort was he who went forth, and was a lying spirit in the mouth of the Prophets of Achab; and the Prince of these is the Serpent Pytho; from whence Apollo is called Pythius, and that woman a witch in Samuel, and the other in the Gospel, who had Pytho in their belly. Therefore this kind of Devils joyneth himself to the Oracles, and deludeth men by divinations, and predictions, so that he may deceive. In the third order are the vessels of iniquity, which are also called the vessels of wrath, these are the inventors of evil things and of all wicked arts, as in Plato, that devill Theutus who taught Cards and Dice; for all wickedness, malice and deformity proceedeth from these; of the which in Genesis, in the Benedictions of Simeon and Levi, Jacob saith, vessels of iniquity are in their habitations; into their counsel let not my soul come; whom the Psalmist calleth vessels of death, Esay vessels of fury, and Jeremy vessels of wrath, Ezekiel vessels of destroying and slaying, and their prince is Belial, which is interpreted without a yoak [yoke] or disobedient, a prevaricator and an Apostate, of whom Paul to the Corinthians saith, what agreement hath Christ with Beliall? Fourthly follow the revengers of evil, and their Prince is Asmodeus, viz. causing judgment; After these in the fifth place come the deluders, who Imitate miracles, and serve wicked conjurers and witches, and seduce the people by their miracles, as the serpent seduced Eve, and their Prince is Satan, of whom is written in the Revelations, that he seduced the whole world, doing great signs, and causing fire to descend from heaven in the sight of men, seducing
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the inhabitants of the earth, by reason of the signs, which are given him to do. Sixthly the Aeriall powers offer themselves; they joyn [join] themselves to thundering and lightnings, corrupting the aire, causing pestilences and other evils; in the number of which, are the four Angels, of whom the Revelation speaketh, to whom it is given to hurt the Earth and Sea, holding the four windes, from the four corners of the earth; and their prince is called Meririm; he is the Meridian Devill, a boyling [boiling] spirit, a devill raging in the South, whom Paul to the Ephesians calleth the Prince of the power of this air, and the spirit which worketh in the children of disobedience. The seventh mansion the furies possess, which are powers of evil, discords, war and devastations, whose Prince in the Revelations is called in Greek Apollyon, in Hebrew Abaddon, that is destroying and wasting. In the eighth place are the accusers, or the inquisitors, whose Prince is Astarath [Astaroth], that is, a searcher out: in the Greek language he is called Diabolos, that is an accuser, or calumniator, which in the Revelations is called the accuser, of the brethren, accusing them night & day before the face of our God. Moreover the Tempters and Ensnarers have the last place, one of which is present with every man, which we therefore call the evill Genius, and their Prince is Mammon, which is interpreted covetousness: But all unanimously maintain that evil spirits do wander up & down in this inferiour world, enraged against all, whom they therefore call Devils, of whom Austin [Augustine] in his first hook of the incarnation of the word to Januarius, saith: Concerning the devils and his Angels contrary to Vertues, the Ecclesiasticall preaching hath taught, that there are such things; but what they are and how they are, he hath not clear enough expounded: yet there is this opinion amongst most, that this Devill was an Angel, and being made an Apostate, perswaded very many of the Angels to decline with himself, who even unto this day are called his Angels: Greece notwithstanding thinketh not that all these are damned, nor that they are all purposefully evil, but that from the Creation of the world, the dispensation of things is ordained by this means, that the tormenting of sinful souls is made over to them: The other Theologians say that not any Devill was created evill, but that they were driven and cast forth of Heaven, from the orders of good Angels for their pride, whose fall not only our and the Hebrew Theologians, but also the Assyrians, Arabians, Egyptians and Greeks do confirm by their tenents [tenets]; Pherecydes he Syrian describeth the fall of the Devils and that Ophis, that is, the Devilish serpent, was the head of
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that rebelling Army; Trismegistus sings the same fall in his Pimander, and Homer under the name of Ararus, in his verses; and Plutarch in his speech of usury, signifieth, that Empedocles knew that the fall of the devils was after this manner: the devils also themselves often confess their fall: they therefore being cast forth into this valley of misery, some that are nigh to us wander up and down in this obscure air, others inhabit lakes, rivers and seas, others the earth, and terrifie [terrify] earthly things, and invade those who dig Wells and Metals, cause the gapings of the earth, strike together the foundation of mountains, and vex not only men, but also other creatures; some being content with laughter and delusion only, do contrive rather to weary men, then to hurt them, some heightning themselves to the length of a Giants body, and again shrinking themselves up to the smallness of the Pigmies, and changing themselves into divers forms, do disturb men with vain fear: others study lies and blasphemies, as we read of one in the third book of Kings, saying, I will go forth and be a lying spirit in the mouth of all the Prophets of Achab: but the worst sort of devils are those, who lay wait and overthrow passengers in their journeys, and rejoyce in wars and effusion of blood, and afflict men with most cruell stripes: we read of such in Matthew, for fear of whom no man durst pass that way; moreover the scripture reckoneth up nocturnall, diurnall, and meridionall devils, and describeth other spirits of wickedness by divers names, as we read in Esay of Satyrs, Scrichowls [screech owls], Syrenes, storks, Owls; and in the Psalms of Aspes, Basiliskes, Lions, Dragons; and in the Gospel we read of Scorpions and Mammon and the prince of this world and rulers of darkness, of all which Beelzebub is the prince, whom Scripture calleth the prince of wickedness. Porphyrie [Porphyry] saith, their prince is Serapis, who is also called Pluto by the Greeks, and also Cerberus is chief amongst them, that three-headed dog: viz. Because he is conversant in three elements, air, water, and earth, a most pernicious devill; whence also Proserpina, who can do very much in these three elements, is their Princess, which she testifies of her self in her answers, in these verses. Of threefold nature I Lucina fair, The daughter am, sent from above the air; The golden Phoebe am, and with heads trine, Whom many forms do change, and the trine sign Which I bear with forms of earth, fire, and air, I for black mastives [mastiffs] of the earth do care. Origen's opinion concerning the devils, is: The spirits who act of their own free will, left the service of God with their Prince the devil; if they began to repent a little, are clothed with humane flesh; That
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further by this repentance, after the resurrection, by the same means by the which they came into the flesh, they might at the last return to the vision of God, being then also freed from etheriall and aeriall bodies, and then all knees are to be bowed to God, of Celestiall, Terrestrial, and Infernal things, that God may be all in all: Moreover Saint Ireneus approveth the opinion of Justine Martyr, who hath said, Satan never durst speak blasphemy against God, before that the Lord came on the earth, because that he knew not as yet his condemnation; but there are many of the devils who are fallen, who hope for their salvation: Very many think by the History of Paul the Hermite written by Jerome, & reverenced by the Church with Canonical hours, also by the Legend of Brandan, they are so taught; and even by this Argument they maintain that their prayers are heard; that we read in the Gospels, that Christ heard the prayers of the devils, and granted that they should enter into the Herd of Swine; to these also agreeth the 71. Psalm, according to our supputation, but according to the supputation of the Hebrews the 72, where we read, the Ethiopians shall fall before him, and his enemies lick the dust; there it is read according to the Hebrew text, they that inhabit the desert, shall bend their knees before him, that is, the aiery spirits shall adore him, as the Cabalists affirm, and his enemies shall lick the dust, which they understand of Zazell, and his Army: of which we read in Genesis, Dust shalt thou eat all the dayes of thy life, and elsewhere the Prophet saith, because the dust of the earth is his bread; hence the Cabalists think, that even some devils shall be saved, which opinion also it is manifest that Origen was of. --Occult Philosophy, Third Book - Agrippa

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An Unremarkable Childhood

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The presiding Angel stepped to the edge of the platform, folding his thoughts about himself. He spoke in grave tones to the assembled mourners, writhing in their philosophical chains and gnashing their teeth at the coarse touch of his words. A sequence of images filled the air around him; a cathedral in the even spring air, a battlefield covered in burning machines and corpses and darkness, a book opened on a table, the pages filled with strange writing and glyphs. The god Ares is exalted in the sacrament on Easter, the conduct of Heaven all the more astonishing for that. This detracts from the days lived through the recollection of dead men being well-spoken-of, having died in the service of a cynical ideal. The pages fairly worn, I touched the book but dared not read it. "Instead, by this act of betrayal the Book was lost, though it could never have inspired anything but the madness of supposing one owes something to our neighbors, our brothers and sisters in the unity of the Creation. This is the false sentimentality of childhood, for to live is to become a solitary actor on the stage of the world. There is no fraternity, except as the opening for a further act of atrocity. Love does not enter the equation; blood and bone, desire and release are the guiding spirits, as has been shown. That it would suffice, to be sure, if only as the forgotten connections with the ancestral spirits. We should give thanks, for on the this day of the dead, and only on this day, we speak of them." As for the beginning, the before time when the clockwork universe turned as it was meant to, the Angel Gabriel was set to stand guard over the mother of mankind. Hear then, the words of his testimony before the enclave: Yes, I was there when Eve drew her first breath, opening her eyes and looking about like a bird fallen from its nest. I was to guide, protect; Lilith had all too recently flown from Eden. This one must stand and foster the race, ere the Logos be withdrawn. Bound to her mate, shackled to animated earth, I was to prevent her from abandoning the
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man. Nothing, however, had been said about keeping the Serpent away As for Eve herself, I abhorred her. She was everything Lilith was not and nothing of herself. As soon as I was in a position to do so, I dispatched her into the next world; never in my existance have I tasted a keener delight than the one I knew when she sighed her last breath, though she fulfilled her role by giving birth to Cain and the bloodline of the Savior. Is it shocking to consider the mother of the race I have championed in the fires of the region below the Abyss was in fact murdered by the very creature charged to protect her? It was an act of mercy, I assure you, toward mankind though not to her. Such are the words, intoned the Angel.

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The Gnosis of the Enclave June 14, 2005 That which hath form is Not, for the foundation of the Universe abides in motion; movement and rest. Thus have the dwellers beneath the Abyss fallen into the snare the Great Sorcerer and his spells; for only that which hath motion hath form. Any and all else is but the fallacies of time and perception. Thus it is written; There is no being in the outermost Abyss, but constant forms come forth from the nothingness of it. In each of these diverse forms is the expression of the modes of being, that is, a gulf of emptiness like unto the source of all forms, the Outer Darkness or the Abyss.

Revelation of the Abyss 1. The Word of Chaos and Hell : Choronzon Choronzon hath no form, because he is the maker of all form; and so rapidly he changed from one to the other as he may best think fit to seduce those whom he hated, the servants of the Most High. Thus takes he the form of a beautiful woman, or of a wise and holy man, or of a serpent that writhes upon the earth ready to sting. And, because he is himself, therefore he is no self; the terror of darkness, and the blindness of night, and the deafness of the adder, and the tastelessness of stale and stagnant water, and the black fire of hatred, and the udders of the Cat of slime; not one thing, but many things. Yet, with all that, his torment is eternal. The sun burns him as he writhes naked upon the sands of hell, and the wind cuts him bitterly to the bone, a harsh dry wind, so that he is sore athirst.
- Liber 418, The Vision and the Voice, 10th Aethyr ZAX

Revelation 9:1 And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. Revelation 9:2 And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.

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Revelation 9:11 And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 17:8 The beast that you saw was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. 1. And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. 2. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 3. And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. --Revelation Chapter 20, 1 3

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The Word of the Tech-Mages Z = 1,1,2,3,5,8,13,21,34 Whomsoever knows the Spell of Creation knows the secret Seal of the Universe for in this:

are the Mysteries thereof hidden and revealed. In the formula of the Stream is the Song of Creation sealed by the signs. The way of the Work therefore is found in geometric progression. It is a spiral force

Therefore the spiral is the glyph of Making and the Rune of the Creation of Universesand thus the method of the Techmages of the Empire. The rune streams therefore are said to flow ever from the First, the font of Being. The branching flow of the Stream is the structure of the magick formula whereby the shape of the Void is known and circumscribed. For this is the Hyper logical encoding that is a key to the entirety of Magick Art, and even the tomes guarded by the Faceless God Himself are but commentaries on the Book. Therefore the true Art of Magick is the science of these Runes and the Door of the science is the Gate of Night that leads to the Throne of
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Chaos. And the chief priest and revealer shall show unto any who seek the arcanum found herein the reflection of their own true selves, reflected in the fractal mirror of the secret. And he is the guide of those who seek the entrance to the Empire, for he knows the formula of Calling and the formula of Binding by which the children of the Dragon are called up and put down. He knows also the words that unlock the mysteries of the void, for Time and Space are at hic command. He grants all to those that would Know and who would Will and Dare to come unto His throne, yet to those who keeps unto the End, DAATh.

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Transmission:: Zothyrius, ALPHA 0-> 1: [Transmitting from Yith : Prime : Via Timestation / Z] the Matrix of the N-Space computer Marga; [Stream coded : Ennead Complex : Zothyrian Complex] Space is 3; [Harmonic normalized] Time stream commencesTransmitting, receiving. [by dispensation] 0. the Foundation of Science 1. the physics of the Gnostic realms are the computers of the Empire constructed on the Earth 2. In that the formation of the Matrix is the Logic of the computer, the theorems of the work implanted in the 0 6 phase in preparation 3. In the realms of a certain god there is a Book numbered 433 4. the book is known as the Process of Form in the Field of Time or else, as revealed to the Magus of the Circle, the Book of the Coiled Dragon 5. We who call thee have prepared you for the opening of the Portal to thee realm where this Grimoire is found

*Transmission 9/9 in the Channel of the Unmanifest Future:: From the Temple-Laboratories of the Order the Work is commenced. Now you shall open the Gateways and upon the Earth open the portal of passage unto the Universe beyond DAATh. The Enclave, College of TechMages Null/0, 2=0, 0=2

The design of the Computer Matrix: The formula of the underlying logick matrix is the flow of Ojas channeled via the Logick Gates in which, when fulfilled, the manifestation of the Will is realized. Explore, therefore, the matrices of the computer core and the understanding of the T(emporal) Physics
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of the computer and its programming will be understood. In 7 the forces are conceived, in 11 they are formed. For in the forces of the Matrix Channel (1-2-4) are the streams of Ojas reified and the alchemical union of +- 1 performed thus at the Node of 7. In 3, the formula of the Stream is 0-1-2-4-7-11. In 4, the foundation gives way to the upward flow realized as 11-13-15 and shall thus mutate the data of the program by the Logos therein conceived. As the Matrix grows, the zone becomes focused by the differentiation (quantumization) of the force-flow into the Vessel. This is the form of the computer Logick wherein each phase begets the next unto to formula of the final node The computers are also functions of the archonic zones, and each is a door to the zone of the planet that acts as the Portal through the 9/Gate. The Alchemical Matrices thus the Logickal form of the particular sphere and the construction of the magickal generator is the first stage of this work, for to control the force-flow through the Matrix of the spheres is to wield the power of the sphere in the Fullness of Time. These projections are the most dreadful and destructive currents of each Archonic zone and may therefore be used only in the blackest of magicks. To construct the device, the following technical rules are to be employed: 1. Numerical Logicks 2. the design of Matrices and the generation of points or vortices 3. the alchemical union of +-1 from the creative flow of Ojas 4. the opening and sealing of the NULL Gate. 5. the programming of the matrix and the logickal structure 6. the binding of the forms and pneumatic enlivening of the homunculus. 7. theoretical and logickal construction of micro-universes within the spheres of manifestation. 8. the nature, form and uses of homunculi drawn from the matrix. Once these works are complete and understood then the practical applications may begin. Transmission ends
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The Martyrs Tale Not until I heard a muffled grating and saw the black mark did I know my guide was madly desirous of her, he said, leaning close and whispering though no one except me could see him, let alone hear. And in an instant I turned against him. I did not understand yet, how the daughters of man consume the will of those more spiritual beings which wander the roads of the archonic powers. His was the first blood I shed outside of the service of the Powers, but not the last. It is impossible to resist, for desire is infinitely hot without the coldness of flesh to temper it and, once consummated leaves behind it a tranquility which seems, by contrast, eternal. So I persued J. and she illuminated part of the mountain placed in my path, though I had carried out the preparations with complete lack of understanding. He looked at me with something like affection then and said, When the poor girl went to the stake I hid myself, not wishing to give her any reason for hope. There was none, you see. Heaven had decreed its sentence and the demons would celebrate their Sabbath round the charred corpse of a girl who would have come to nothing had I not intervened. But the agencies of the Host are merciless in points of Law, and there was nothing to be done. The men who performed the hideous ritual, of course, would be devoured by some lieutenant of the Descending Hiearachy but it was the sin of an entire nation that was at issue. Of course they roused themselves and commited the crime, as men are wont to do. So they grew like a cancer on the world, and now lament their fate, having lost an Empire through bad faith. Worse is yet to come, but I cannot say more, except that you will see wound fester and burst in your own lifetime. He smiled that indulgent smile of his and departed but I knew what would come without having heard. Maybe that was why he came and spoke to me, for I am accursed by the vision that comes to me from time to time. Another time, Samael brought a visitor. His being was shot-through with light but his eyes were hunted and sanguine. This is Elisha, Sameal said, and I have brought him to visit and to tell you a story. Do pay close attention, for he has touched the fire that awaits you.
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That Thou Mayest See I counsel thee to buy of me gold refined by fire, that thou mayest become rich; and white garments, that thou mayest clothe thyself, and `that` the shame of thy nakedness be not made manifest; and eyesalve to anoint thine eyes, that thou mayest see. --ASV, Revelation, Chapter 3 The first voice: Thou who would fashion the White Stone and proceed unto the Red, hear and know, for I see with the Eye of my Father which discerned this from that and separates all things unto the essence thereof. I say therefore, thou shalt never make the Stone, for thou hast not embraced the Black, and the Dragon rages about the Lower Heavens and devours the Word. And She shall not bring it forth, but would bind the Word in the chains of Her bowels that are the fetters of the Material. And I have seen that the Sun hath fallen and Chaos becomes form and form dissolves into Chaos. And all that is therefore the artifice of the Demon. For CHORONZON wills all of these things in the setting and rising of the sun and the waning and waxing of the moon, for thereby are the cycles of Time wrought and His kingdom secure. For that which is above is that which is below and that which is below is thus that which is above, one substance, one being in the divisions of time and space. Here time becomes space and thy illusions are for naught, for the Demon howls with gladness and has trapped thee in the threads of his sorceries. And thus caught, you shall be his bond-servant ere the Universe endeth. Now the place has become a portal and the Angel of the Nigredo has been driven from the Presence. And the Angel Saith: You know whereof I come, for I am thy secret self . Thy secret name which is writ upon the White Stone is my name, and I give unto you.

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Acts: 2 : 1 And when the day of Pentecost was now come, they were all together in one place. Acts: 2 : 2 And suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting. Acts: 2 : 3 And there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them. Acts: 2 : 4 And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance. --ASV, Acts, Chapter 2 The second voice: Now the first voice flees and another is heard. Be not be caught unaware by the coming of the Spirit, for the words are writ and may be spoken at any time. And the Demon builds in form but the Word he shall never grasp, and the light thereof is within thee, for thou art filled with the breath of the Father and the fire of the Spirit as one of the Elect, the sons of the First and priests of Her mystery. The light that is within thee seeks ever the Ascension and to thus be freed since it was scattered when the Dragon was rent by the Son of the Morning. If I speak and you hear, will you then not know that I am with thee? And if I am by thy side do you not know that nothing shall harm thee, for I am the servant of my mother. And She hath blessed thee. To Her, ave, ave, the true Night, the circumference of who shall never be found, NYX, NV, Asi, Night, life, the true Creator. Now, if you should pray, you shall know that what must come to pass shall come to pass. I shall forsake thee never, for she is with you through all things, for being without time, She is the master thereof. She it was who sent forth the Word to thee that you may hear the Word and be filled thereby with the Fire thereof, which is the Spirit of the Uncreate. Do you hear? I speak always, in everything. Do you See? I am everywhere seen. Do you know? I am knowledge and bestow it freely.
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AVE NOX, AVE LUX By Sophia, by the central Sun, the names of the Aeons, the angels of space, the demons of the pit and the deeps, the thousand secret names of the Dragon and the Howling of the Demon. In the Spirit, through the Spirit, by the Spirit

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Elishas Tale The chief priest came to me in the wilderness, guided by the Spirit I do not doubt. How else could he have found his way to me? I waited until he completed the supplication, his hollow eyes never meeting mine. I said, "I don't even know what you're talking about, or what it might effect," which was true, I wanted only to pursue whatever studies were unlikely, gathering strength in the solitude. What may not be expected in a country of eternal light? I knew nothing of consanguineous unions, such strength in innocence, brightness of the dawn sung by birds and angels of the green. "No, no, no!" the Priest cried, "don't you realise that there are a thousand occasions when one does not want a straight path? An excellent disposition is remarkable only in the acceptance of the myth learned at their mothers' knees. And there was not one that passed down the long dark passage and returned to tell what they had seen. "There is no danger for you, he went on, encouraged by my silence, as a creature of the chase for the hunting void that bounds our thought. Find the totem, and thereby the entrance. The animal is small and still, faintly marked with transverse stripes, and is seen only when there is silence upon Earth." He looked out into the desert that lay on every side. The emptiness of it stood sharply against the dark shadows of the moon. He sighed, In delicate state, from the moment a woman lies in aquiesance beneath one such as you, the said woman shall be repudiated. From this moment onward, she shall be in general discredit. "Yet it is a long while now since I was a practicing poet." I replied. It was then, I later realized, that I was confirmed as the Prophet's successor. Cruel fate, if only I had kept silent!

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Temporal Cycles: a` Rebours July 5, 2005. It begins thus; unto you is given the Key. If you but open the door you shall see that which you seek, but for the Light that shines through the Abyss. Now I am with thee and shall be also unto the End. The work has proceeded but unto you has fallen the curse of the Creation. For by the diverse forms of it you are dazzled and seek always to enfold that which is within the Matrix of Time and Space within the infinity of being, though these things shall never fill thee and so you shall always feel the want. They are but the phantoms of Choronzon. Did the spirit not come to thee? Does not the power now course through thee? For I Am with thee, and I Am thee, and speak always thus. Now I am here, yet I shall be even when the voice grows silent and the world slips into Night. And so you have found the Arcanum of the Gods, whereby they are created by you and never you by them. As it is and was and shall be,so it is Now. Enough. The night creepeth and the day falters in its time and so sleep and prepare, for unto the Blood month you are given this Time and shall find in it thy Voice. So I depart, yet I am with you. July 7, 2005 The appearance of the Three was unexpected enough; I had only just the day before renounced the Angel. After all, true or not, fortelling stagnation and discord was not doing me any good. And so I also swore off the Tarot. Fucking Angels, they are worse in some ways than demons. But I digress Anyway, I should beg off any speculation as to nature, mine or theirs, really. I am in a bad way right now, there is no telling what I might latch onto. Any port in a storm isnt just a platitude when there is a hurricane coming. They always speak through, never directly. Showing up in odd confluences; words, ideas, out-of-nowhere inghts. In fact, I dont have any clue where the fuck the Three came from. If there are three of em, whatever they-it are. I cant say what The appearance of the Three actually means. But I wrote it there, so it stays. Today it was a whole conglomeration of concept, a mutant cancer in the brain just growing and assimilating with some vague suggestion of structure. There isnt any real form though, except in my mind. And now is as good a time as any to remind myself that I am probably just crazy, all of what follows is
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easily dismissed as the fevered bullshit of my borderline psychosis. I understand that sane people see reality differently but I also know that I am faking it when I go along. Oh, for me its alien conspiracy Nazi holdover Black Magick Vatican agencies against the Illuminists and they are all fighting over the same old ground that they have been since the dawn of time. Or at least since the first H. Something or other swung down from the trees or was flushed out of the Annunaki growth vat or whatever. Let there be light, and goddam, there was light. So I am writing them into the world. Which is, I realize, quite an admission. But no more beating around the proverbial bush. If I am making this up, I might as well , make it good. Im writing myself too. There isnt much chance anything major will come out of it. Its probably too late. Too, too late. Here are some things I know. I know that Legba is the gate, the Opener. I know that Hekate is also a form of this same divine archetype, or at least function. What a god or a Loa really is doesnt matter a bit in this context. Doesnt mean I wont slobber on about it, but whether I come up with anything concrete as a result wont make a damn bit of difference to the Magick. And, oh yeah, by the way, Im writing Magick, spelled capital M and with k a the end, into this little confession. But back to my original point. I know, or at least seriously suspect, that writing is the same as living in some sense. Well, I mean after something occurs, after history happens, what is the best way to relive it, or if you missed it the first time through, experience it. Come on, you know this one. Thats it; through REPRESENTATION, that is, through art. There aint no such fucking thing as history. There is experience and there is memory. Thats it. Art is a faculty of memory, or a device or whatever you want to call it. Its short hand for remembering and what must be remembered is that memory itself is substantially equivalent to ART, not a record of experience. I am not going to go off on that tangent now but (note to self) will be coming back to it often. And since I am confessing, or professing, I guess I should walk all the way to the edge and spit into the Abyss. Throw a stone in and see if I can hear it hit the bottom. The thing is, I am writing you too. Look, no one exists except Me, you and I are just I and I playing at perspective. So I am writing all of the possible perspectives in too, mostly because I dont want to leave anything out, and you arent getting away so easily! That doesnt let that traitor Angel off the hook, though. Im just not going to sit back and say, whatever is, is. Nope. I didnt get into magick to accept what I cant change, I got in to change what I wont accept. I
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know Im ranting. Just bear with me. Ok, so back to what I know. Or what I believe, though I hate that word, its so whored out. Right, Legba. Well, I understand that the various levels (or vibrational densities in New Age speak) are not exactly separated and not exactly co-terminal. You can get there from here and here from there, but it takes some work. Its probably harder to go from here to there since here, D3-T1 space, is heavier or lower frequency that the spirit world or astral plane or whatever. I dont have a problem with these terms, but it is good to remind oneself that they are just words, and not to get too attached. So what does this have to do with anything? I am going to open a gate between here and there. Oh, yes, down here and up there. Thats what I am writing in. My little contribution to nonlocal (local to my rotting brain that is) reality. Yep, I am going to open up the Abyss, ZAX, the 10th Aethyr, the dwelling of CHORONZON, the bottomless pit, the Lake of Fire, the Second Death, oblivion etc., etc., etc. And I am going to fire hose the whole fucking planet with what squirts through the portal. I shall become Death, the destroyer of Worlds. Or at least One. Thats one option. I dont know why things work the way they do, I dont care either, since I cant change it. The Way It Is, I mean. No point in denying it, I am trapped in causality and there is now way out of it except All-the- way-out. Anyone who talks about creating your own reality is either crazier than I am or is an Agent of Those Who are Not to be Named. July 8, 2005 Ok, the Angel and me are back on speaking terms for now. I know it was my own B.S. that is causing all the trouble but I cant go much longer without an income, so my bad, I guess. Anyway I need to banish all the demons I have been mucking with and make nice with Lucifuge, which should be doable. After that, I need to stop fucking around and get down to some serious work. I am thinking of making an art offering to a Loa, and test out the theory while trying to jump start my job hunt. I am going to try and draw out some ritual structure from the Coiled Dragon (what I am calling it now) will have to see. Also, I am going to go back to M. Bertiauxs simple start thats right, the Lucky Hoodoo. It IS practical and that is what I need now, more than anything. Oh, just kidding about ZAX, kind of. Maybe I could work up some liturgy based on Revelation, the Beast, the Whore and here comes Apollyon.
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July 9, 2005 I have the urge or desire, maybe, not sure just what the right word is, to work something BIG. Huge, complex, transcendentally powerful. No more little disjointed bits here and there, endlessly scribing notes and reading (or collecting, anyway) massive amounts of data, quantities so large theres no way I could assimilate it all into a coherent philosophy or system if I lived to be 1000. And theres more everyday. Anyway, the project needs a goal, something tangible and useful in the real world, so that it will hold my attention and also provide a modicum of objectivity to the BDA. What should it be? Theres a question worth exploring, no hasty decisions that will be abandoned at the first sign of trouble. With that said, there are other issues at stake as well. 1. It HAS to be original, derived from 209 and the side lines that have come into being from its analysis. This means technique, ritual/astral/technomanced, whatever. In fact I have been working out the whole magick computer theory for a while and definitely mean to base the project around that. Otherwise, its starting at the beginning and working through. 2. Work with Lucifuge and made agreement for offering and the bestowing one or some of his major servitors as a familiar onto me. Have to work that out, have to create and sacrifice an elemental which will serve another purpose in addition the sacrifice proper; namely it will experimentally confirm or invalidate this idea which I have never put to practical use. 3. It should also be dangerous enough to develop new theories and technology if successful. July 10, 2005 The Zones, the Demon Star The Seven Spirits of the Zones of Night: The tower of Chorazain rises up against the sky of the Desert of Night, and the Temple which stands before the Fortress of the Circle, and these are mysteries of the cultus. Each zone has been named and mapped and the doors that open upon the Place of Terrors has likewise been opened. To those who seek this path, hear and listen, for the rites of the Circle are of the blackest and most baleful sorceries and no Moon ever shines upon the Sabbaths of the Circle, save the Moon of Blood and the Black Moon of HEKATE, which is called the Witch Moon and the Sorcerers Moon, and also the Black Moon of the Dragon. And so each of these shall grant the Priest of the Archonic
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Power which rules that place the baleful and strange powers of its master. The Assembly of the Infernal Star: Now that the path is shown and the Book revealed unto thee who seeks to walk upon the highway of the Spawn and enter in to the realms of the dead. Know then that within the secret cults which thrive here there is a gathering of demons and witches, sorcerers and the foulest spirits that roam the Earth. And they howl together before the alter of the Terrible One, she who cries out in the Night, the Mother of Abominations, the Queen of Demons, the form and ruler of Night. Lady of atrocities, blessed Virgin of darkest desire, Mother of the Dragon and the Light bearer, she whose presence is known in the formula of the Moon, to you we gather beneath the Witch 162 Moon, to you we make sacrifice before the alter, to you we bow. And we affirm that She will give to those counted as Hers all they desire, for they are bond to Her for-ever and whomever she loves shall be lifted up beyond the last gate, to dwell in the darkness that is the true Light. ---- from The Temple Book, Part I Lord of the Gateway Black Cathedral, Temple Memory Palace. The Vision of the Atrocities Blood, fire, death, Hell. Therefore, it is just that the Temple be established in the Regions of the Earth and the Gods thereof again called by their consecrated Priest. Let the Darkness cover the Earth, let the Mother of Abominations receive Her sacrifices, the Demons and Lords of the Infernal Regions, the spirits of the Pit and the descending Hierarch, LET THEM RISE. For Blood and Death and Terror and Horror cover the Earth, the sons of Light fallen, driven from the fields of Battle. Apocalypse, blasphemy, murder. Desecrate the Halls of the Sunlit Temples. Let the Black Goat and the Dragon and the Beast rampant be seen and supplicated. Let Us be as they. Amen, Amen, Amen.

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Servant of the Archons

I dreamed of a dead god. Or maybe a god of death taking the FORM of a corpse. Ghede is said to appear as such in some of HIS forms. Sex and DEATH the TWO great concerns of the Living. Perhaps the DEAD are concerned with birth and solitude ( the process of living in T+ universes ).

Remember, the WELCOME, that god vibrated a word, THE WORD is a GIFT and a DOOR and who can say what else. That must be discovered. I guess I opened the door.
That it happened, I have no doubt, the memory is too clear, far to forceful to be the recollection of an ordinary dream. Beyond that I cant say much about it, though I dont doubt I had stepped into, or been pulled into, what people refer to when they speak of the DreamTime or the Astral Plane or the Land of the Gods. Yes, it was a place alright, a real place though no place on Earth, at least this Earth.
-Journal Entry, September 15, 2000

The man opened his arms as if he were going to hug an enormous animal, and in my mind I pictured a huge Grizly Bear standing over him. The air to seemed stir, the darkness that hung just beyond the edge of the firelight seemed to congeal into liquid streams of a substance I could only wonder about. Impossibly, it seemed to flow into the lit circle slowley wrapping the old man in the stuff of Night. Light and Darkness, Darkness and Light, the Raven had said, and now I knew what she had been talking about. Magicians dont write books, he said, his voice full of amusement, though his face was solemn. I made myself be still, tried to keep my expression neutral. It was useless, I knew, he could see through any mask I put on. He looked at me with laughing eyes, like a child that has caught his elders in some silly contradiction and knows they will never admit it. No, I said, fighting the mirth that seemed to radiate from the teacher (why did I call him that?) sensing that this was a test of commitment,
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that if I laughed the vision would fade like waking from a dream. His eyes shown in the firelight like a cats (like a Jaguar, I thought, though were that connection came from I still dont know, but it seemed right). They are sometimes written about, though, I said weakly, feeling his expectant gaze like a prod. I couldnt hold my attention on him now as pin-points of light began to appear in rolling patterns within the streams of darkness coiling about the man, runway lights seen from the air, leading towards him. Some, perhaps, he said finally, his eyes lost their edge as he seemed to roll the idea around in his mind. He brought his hands together in front of his face, as if in prayer. The darkness around him blew away like morning fog in a breeze. I caught my breath, wondering what had transpired, though I knew, impossibly, that something had happened. A decision had been made. Why do you want to learn? The words were much more than a question and I flashed on what I had read about inition rituals. It was a challenge, not a question. My heart seemed to stop, I knew my answer would decide everything, the entire course of my life hanging in that eternal moment. The Raven, I said, the Raven said I must. He shook his head, the steady look in his eye returning. No spirit can command a Magician, he said. No matter what a Spirit tells you, you must decide if you wish to take its advice or not. There are many decieving spirits, and there is no single way. You must always make the choice yourself, accept the responsibility. I answered without thinking, the words coming as if another person was speaking through me. I know that I have to. Voice of the True Self, a voice whispered like an answer to an unasked question. I am drawn towards the borders of the world, I said. I didnt have a clue what that meant, but I knew it was the truest thing I had ever said. Suddenly, everything seemed to shift, back to normal, the light from
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the fire, the creature before me (I knew he was not a man), the dark surrounding us. Once you start down the path it is very difficult to turn back. He said. I know. It doesnt matter. Its what I was born to do. You dont know anything, yet. Do not think of yourself as special, or chosen. You are not. These ideas are foreign to the angled worlds. You are merely a part, like everything else, of the continuity. You cannot but do as you must. As can anyone. If you hear a call, it is simply what the Spirit said to your True Self, before you were born. Enough words. He turned and walked out of the light. Without looking back he said, Tomorrow at sunset. And then he was gone, like he had never been there at all. The sounds of insects and wind in the trees told me I was back in the world I normally lived in. For a moment I felt a rush of vertigo, as if I stood at the edge of a bottomless chasm, an abyss of pure nothingness. Fear stabbed me in the chest like a dagger of ice. Then the moment passed. I looked around and wondered what I was doing out here in the woods at night by myself. I felt as if I had awoken and realised I was sleep walking. And I had but dreamed the man who was a Jaguar and who could draw the darkness to himself like a cloak and spoke only in riddles. Still, I knew something had changed, though I couldnt quite name it then. I kicked dirt onto the fire which had by now burned down to embers and turned to walk back to the campsite, knowing I would be returning when the sun, which was just then touching the horozon in the east, set again.

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Concerning the Characters of the Daemons You must carry the aforesaid character with you. If you are male, in the right pocket, and it is to be written in your own blood, or that of a sea-turtle. You put at the two half-circles the first letter of your name and surname. And if you wish more, you may draw the character on an emerald or ruby, for they have a sympathy for the spirits, especially those of the Sun, who are the most knowledgeable, and are better than the others. If you are a female, carry the character on the left side, between the breasts, like a Reliquary; and always observing, as much as the other sex, to write or have engraved the character on the day and in the hour of Mars. Obey the spirits in this, that they may obey thee. The spirits who are powerful and exalted, serve only their confidants and intimate friends, by the pact made or to be made according to certain characters at the will of Singambuth or of his Secretary. Aabidandes, of whom we will give you information, is the perfect acquaintance to call, conjure and constrain, as you will see in the Key, where you will be given a method of making a pact with the spirits. Of the Nature of Pacts. There are only two kinds of pact, the tacit and the apparent [or explicit]. You will know the one from the other, if you read this little book. Know, however, that there are many kinds of spirits, some attractive and others not attractive. It is when you make a pact with a spirit, and have to give the spirit something which belongs to you, that you have to be on your guard. The Kinds of Spirits. In regard to spirits, there are the superior and the inferior. Names of the superiors are: Lucifer, Beelzebuth, Astaroth. The inferiors of Lucifer are in Europe and Asia, and obey him. Beelzebuth lives in Africa, and Astaroth inhabits America. Of these, each of them has two who order their subjects all that which the Emperor has resolved to do in all the world, and vice-versa. The Visible Appearance of Spirits. Spirits do not always appear in the same shape. This is because they are not themselves of matter or form, and have to find a body to appear in, and one suitable to their intended manifestation and appearance.
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Lucifer appears in the form and figure of a fair boy. When angry, he seems red. There is nothing monstrous about him. Beelzebuth appears sometimes in monstrous forms, sometimes like a giant cow, at times like a he-goat, with a long tail. When angry, he vomits fire. Astaroth appears black, in human shape. Here are three characters of Lucifer, outside his circle: To Invoke the Spirits. It is only necessary, when you desire to invoke them, to call them by their characters, which they themselves have given. And when you wish to invoke them, call them to serve you, in the manner taught in the Third Part. Descending to the Inferiors. Lucifer has two demons under him: Satanackia and Agalierap. Those of Beelzebuth are Tarchimache and Fleruty The two inferiors of Astaroth are Sagatana and Nesbiros There are yet other daemons, apart from these, who are under Duke Syrach.

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The Century rots in the Grave and the Spirit laughs in the Wind: At times the Angel brought me forbidden books to read, full of wonders and blood. I remember and take comfort in my favorite passage from a book favoured by a heretical sect that remained hidden throughout the middle ages only to die out during the Reformation when thier crimes were no longer awful but ordinary. (the verse numbers are lost): They knew as they went up to him that bestowal of the sacrament awaited, though the addendum to the covenant would not protect them against the vague whims of God. I cannot say what my friend is, in such a solitude as surrounded us and in making use of all the catastrophes to impose respect on his crimes. Time had all but obliterated the work of my thrice-accursed hands. The unrecorded words of the Savior came to me, as I looked upon the scene, "Yet weep, unhappy ones, but as the world; to rest while the dead rest." This is a subject upon which He mused for hours, and expounded in His sermons; little by little, in these times of concealed grace the truth of the message has been covered in fragrant colors; there is no sight, after all, in the limitless depth of the Abyss. We had swept it out of existence, the truth of the Word, for mere understanding and as it seemed without foundation in the concourse of time and space. He no longer offered Himself to us with the words: 'Drink, this is my Blood which I have shed for you.', for in our ignorance the Father has caused the Angel to be withdrawn, and I am now solitary in my search for the Temple which is in the wasteland. These unspoken words lay so heavy at my heart, now taken from the sight of men. And I, in this night of wonder, think that perhaps I am the only one who remembers the gift the rebel angels have bestowed upon mankind. It is recorded in a secret gospel that when Christ had fed the 5000, he turned to the favored apostle and said, "It is an ill sign that such docile, pious creatures are fed by Me, for they shall seek comfort in the Light of my words and reject the Path of thorns. Not one of them shall find the keys of the Kingdom and all shall perish in the Light of the Second
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Death. The Second Mary could not look upon the fierce countance that had come over Him, for he spoke with the authority of the Spirit. She turned her head, unable to answer, having no salve for the wounds he would suffer. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. It is no great thing to be a man, to become a word made flesh. No, not at all. For it is the easiest thing to slip into the soft folds of the worlds where even the smallest act can atone for a thousand cruelties, and a day become a thousand years. It was just such that brings me to my present state; do not think that because our station causes us to commit crimes of a nature staggering to even the most perverse among your race, that we are immune to the red sorrow that these atrocities incurred. No, it is not true, for even as we bear in one hand the sword of division there is a longing for the faceless suffering we cause and love for those that, helpless, endure it. At no moment of my monstrous time was she aware and her gaze seemed in a second, artificial. The natural attains its result in the earth by Nature and concordance. Of the goldsmiths and mint-masters, until at last they have transmuted themselves into false coiners of the Blessed Blood of Rosy Colour, which, nevertheless, suits only the prophets and sons of God. For the rest only despair. But I--I have lost as I understand; a painting, unsigned by a Rennaisance master, of Mercury, Mars, and Saturn, lying on their backs, and an old man is throwing a stone at the Savior for He stole nothing smaller than our freedom. In shallow disregard he wondered. At this smiled the Lady, distractedly. It was the end of Night and the trees that grew there threw out radiant scents unknown in Heaven.

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Witchcraft and Demonology

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Demonology I
To write about demonology is an invitation for difficulties; the very term is fraught with contradictions since it has been and is used, much like the word witchcraft, in many, sometimes contradictory, ways. A brief survey of the current thought on the subject reveals the breadth of the difficulty, if not the depth. Christianity has, as most Westerners would be aware, adopted the term for the theological consideration of the fallen angels, whose state is the result of the rebellion of Satan. This idea is, in part, an interpolation of the symbolically dense Revelation of John

And his tail drew the third part of the stars of heaven, and did cast them to the earth:
-- chapter 12, verse 4:

And the great dragon was cast down, the old serpent, he that is called the Devil and Satan, the deceiver of the whole world; he was cast down to the earth, and his angels were cast down with him.
-- chapter 12, verse 9: (New Testament - King James Bible)

Of course the story is far richer than the few Biblical verses that are believed to refer to it and much embellishment has been added over the centuries from apocryphal, not to say heterodox, sources1 and literature such as Dantes Inferno. One need not be a devout Christian to be familiar with this story, it is a part of popular culture as familiar to Americans2 as the Civil War or the assassination of President Kennedy. Considering this, however, one is
1

Of particular interest is the Book of Enoch (Ethiopian) , Bruce. See Appendix

2 It is also safe to presume that, with the continued popularity of American films in many parts of the world, the cosmology underlying these films is also understood by those from other cultures, even where Christianity has had very little success. See, for example, Japanese pop-culture, and the adoption of Christian motifs.

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struck by the amount of presumption that such a concept rests upon. And yet this background surely is widely known, at least to some degree, as it is the background of popular films, novels and art. When watching a film such as The Exorcist, simply think about the fact that the filmmaker never explains the cosmology that underlies the film; he does not have, the audience already knows it. Many, probably a majority, would agree that, while the movie is clearly fictional and takes artistic license with its subject, the basic worldview is in accord with their own personal beliefs. This state of affairs, it hardly needs to be pointed out, is just the contemporary (albeit popular) perspective on the subject. Even if we were to stipulate this foundation, and I will not, there are larger problems. Foremost is the question of epistemology. As already mentioned, the contemporary understanding of the demonic is, even if we stick to historically validated methodologies3 in our study, a matter of interpretation. The very definition of Christian Demonology is the Theological study of demons, which means, essentially, the interpretation of Biblical texts. One needs to ask only a single question, where did the writers of those texts get their information, to see the dilemma. The answer is, of course, by revelation, whatever that may mean. In other words, we find that the entire subject is, outside of this very narrow view, open for debate. This is not to say that such methods are useless; we shall not progress very far without referring to previous works on the subject. In fact, this study is, in large part, based on the understanding of a series of texts. Rather, however, we wish to be free to consider many more sources (some of which have deeply influenced the thinking of the orthodox theologians) as well as the provenance of these sources. From these texts, we will also consider the assumptions they require, and perhaps find a common ground for the comparison of ideas. Particularly, we will be interested not only in the theological and underlying philosophical views but, hopefully, an understanding of how these things came to be accepted as true. Even more immediate, however, is the issue of how to define the subject.
3

That is, methodologies that have remained in use.

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As noted, the word demonology has been applied to a broad range of concepts and phenomena, from the Greeks (from whom the word comes) to the present. The definition we accept for our study will, as we have seen, have great effect on our final conclusions. Demonology is not science. Even discussing the word presupposes that there is, in some sense, a reality behind it, even if that reality is, as a materialist might think, wholly psychological. We may benefit, therefore, by considering the uses of the word itself.
the Dictionary of Ideas discusses Demonology, beginning with the Greek use of the term. Greek demonology includes the following religious ideas. There are incorporeal beings differing in rank but all requiring human respect to insure their favor. There is a being called a daimon who is either identical with theos or is the power or agency of theos (Homer). We find that, to the Greeks, the term daimon (from which our word demon is a derived) refers to non-physical beings, incorporeal, which interact with humans. In this case, the daimon does so because it requires respect, usually in the form of sacrifice of some sort. This is not so very different from what a contemporary theologian might say if asked to define a demon, save that for the Greeks, the moral categorization is absent. While we would probably find a reference to the moral state of the spirit4 (demons are, after all, fallen5 angels and angels are good spirits that intercede between God and man) as evil, for the Greeks, they are theos, divine, of themselves or as the agency of the divine, much like the modern concept of angels. Further; The Pythagorean philosophical idea that there are spirits who are the necessary intermediaries between the gods and men, because the divine will not mingle directly with the human, is expressed by Diotima in Plato's Symposium (203A) and is developed by successive Neo-Platonists. It is combined with the notion of the survival of the souls of the dead in the Xenocratic philosophical theory of daimones who are capable of good and evil, are suprahuman but limited, and who dwell near Hades and under the moon. Plato contributes the

Which may be an English word closer to the use of daimon.

5 Which is to say, rebellious spirits who have in some sense rejected the divine order. Of course there are other ideas of the origin of demons and, we will see, the preponderance of theories have demons being born or created in the state they are now in.

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notion that the heavenly bodies are moved by divine souls, which develops into Aristotle's theory that the planets and stars are moved by intelligences (later called separated substances in medieval thought) which are perfect and incorporeala philosophical answer to the question of the origin of the movement of the heavenly bodies. The idea of a hierarchy of corporeal and incorporeal beings between earth and the outermost border of the world is a philosophical theory of the cosmos in the pseudo-Platonic Epinomis (ca. 347 B.C.?) and later works of the Neo- Platonic school. We see in this passage an indication of the broad range of ideas that are possible when considering such creatures. Aside from the variety of imagined places where daimons live and their tasks or purpose, again there is the concept of daimons as intermediaries between the Divine and the natural world. In fact, as noted earlier, for the ancient Greeks, who believed in a pantheon of gods and goddesses, the daimon could be a god. This is possible since the gods were expressions of the primordial depth or chaos from which the universe itself arose and also personifications of natural forces. This is the definition I wish to use in the current study: the daimon as a spirit that in some sense expresses the being of and mediates the will of Divinity, including those defined as hostile to mankind. This definition allows us to consider beings of considerable power, such as the Greek gods, down to the spirits of nature. Additionally, we will be, I hope, less prone to generalities as we will examine specific examples of Demonological works and consider the authors perspective, wherever possible, in drawing our own conclusions. To that end, I will set aside any preconception of good or evil in a metaphysical sense, though we will not ignore the fact that many of the spirits discussed in the various writings we shall examine are considered to be inimical to humans.
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Demonology II
A second use of the word demonology is also relevant to this study; demonology as the techniques and practices used to contact or control a daimon (or demon). This term is used somewhat confusedly, in several distinct ways. Firstly, demonology (apart from the theological and mythological study or exegesis described above) is used to refer to those who interact in some sense with demons or the demonic. This can refer to the magician, whose archetype is the Faust legend, or to those more properly labeled exorcists.

All of these concepts are, as noted above, culturally specific. There are still many cultures in the world where ancestor worship and spiritist practices are part of the everyday lives of people, as in, for example, Japanese Shinto. This includes, of course, the Americas where Voudon, Santaria and other religions include doctrines that fall under our definition here. There is, too, a resurgence of interest in the opposite side of the equation; the various charismatic Christian movements in the United States are practically obsessed with demons and the Devil. Hardly a week goes by without a news story about an exorcism gone wrong, the victim, often a child, is subjected to confinement, starvation and torture in an effort to drive out the demon he or
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his guardians believe is possessing him. These cases often result in death. Therefore it is safe to conclude that the subject is very much a concern today and, at least in the level of interest, almost as relevant as it was in Antiquity or the Middle Ages. There is an important issue that should be addressed: the fact that, while many of the practices concerning daimonic beings are classified as magic in the West, for many, particularly in the past, these rituals are religious in nature. The distinction between religion and magic is still a matter of contention in the Social Sciences. While such matters are important insofar as the objective study of such phenomena is of interest, we will not address them here. Rather, I will take the position, for better or worse, that religion and magic are matters of degree and perspective, operating as end points of a continuum, and therefore we shall not exclude, a priori, any relevant data, irregardless of classification. Though, as mentioned, we will not try to categorize any practice or belief as either religious or magic, it may be useful to take as a rule of thumb the distinction that Social Science often makes, which is that often the classification of religion and magic is a product of cultural differences and social relationships. That is to say, ones own practices are religion and practices of others that are not part of your group, even if comparable, is sorcery. We must, keeping this in mind, consider the source of our data in order to avoid accepting slander and social conflict as fact. This can be easily demonstrated by considering the relation ship between early Christianity and pagans, both before and after Christianity became the state religion of the Roman Empire. Christians, refusing to sacrifice to the emperor, were labeled atheist and criminal (backed up with libelous stories about infanticide, cannibalism and the rest of the stock slurs used by those in power against some group they were hostile too. Once Christianity became dominant, the Church was only too happy to return the favor. Another, related issue is the disconnect between the perception of foreign religions and their actual practices. Of particular importance is this concept applied to the practitioners of rites that are properly categorized as actual magic and popular perception of them. For example, as noted above, the archetypal story of demonology, the legend of Faust is, for the most part, only vaguely in accord with the descriptions of magic from the grimoires that were written as textbooks in the Middle ages of those who trafficked with the demonic. Indeed, this comparison illustrates our point concerning dichotomy between magic and religion, as the grimoires are often very religious in tone and rarely deliberately blasphemous.
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This brings us to the problem of philosophical foundations in considering demonology; in the Middle Ages, the world was seen as a vast battleground between Satan and God. The reigning point of view was that any of these practices, from May Day survivals in rural communities to committed devil worship were all equally erroneous and had a common source6. As such, there is a tendency to lump all of these things together, as in the practice of labeling any of the above practices as Witchcraft and Demonology. If there is any word that we will encounter in our study that is more problematic than demonology, it is certainly witchcraft. While witchcraft, as it was understood in the Middle Ages, was not a synonym for demonology but instead was a part of the over all witch religion, its use in this manner implies that all forbidden practices, by way of their patron, Satan, were in some way under the tent, so to speak, of witchcraft. Witchcraft is treated in much detail the next section. It is vital, therefore, that we keep in mind the worldview of the practitioner (as far as they can be discerned) when considering such matters. This will keep us from carelessly applying our own presumptions to the analysis of our subject. If we can achieve that it will, hopefully, allow us the look more clearly at contemporary thought on the subject if we can discern something of the evolution of the various ideas we will encounter. In fact, interpreting cultural and religious practices by usually negative- comparison to ones own (whether Christian or rationalist or something else seems to make no difference) is an inherent danger that seems to befall with regularity the study of practices that fall within the subject we are now considering. This is most apparent when considering the history of Witchcraft, or rather, the history of thinking about witchcraft, which I will now turn to.

In this case the Devil.

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The Problem of Witchcraft

Witchcraft is a word with an excess of baggage, a term that as we shall see, has been used to label (and therefore denigrate) social groups, provide an excuse for mob actions and to create an enemy (or a scapegoat) to destroy where none existed. It has also been used in relation to imagined religious and occult practices of those outside of the societal norm, whatever that may mean in a particular instance. In fact, an important point to be made in the discussion of Witchcraft is to point out that for the most part, witchcraft can be defined as being roughly equivalent, in its common usage, to black magic7. While this is not the only definition of the word, by far, as we will see, it quite often used in this manner. Further, witchcraft has also been romanticized, the Witch (at least as imagined) the subject of the darker fantasies of those who, safely within the confines of civilization, dream of a life outside of the firelight. The word has also suffered from redefinition over the years, such as in the Middle Ages when the lone hag of Antiquity became the Devil worshipping coven. All of these things have fallen, at times under the name witchcraft. Remarkably, the only thing they all have in common is that they are phantoms, never having any reality outside of the morbid imaginations of those who believed in them. To be sure, real people were accused and persecuted as Witches; magicians were prosecuted under Roman Law, midwives and outcasts were tortured, imprisoned and burnt by the thousands in Europe along with many more who were the victims of what can only be described as an hysteria that even today breaks through the veneer of rationality that we are pleased to call civilization. It is, in fact, often the case that historians writing about Witchcraft are liable to attribute the entire subject to delusion and malice.

7 Black magic for the purposes of this book, can be defined as the use of occult power for personal gain. While this may often mean conjuring up some demon to find buried treasure or some such (as was a preoccupation of the grimoires of the Middle Ages) it can also mean, in a more modern usage, the use of occult power to spiritually build up the individual, whether we call that the soul or whatever. Succinctly, it refers to a spiritual state the opposite of what is commonly called mysticism.

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This is not without justification. One can hardly consider the history of the witch craze of the Middle Ages without revulsion at both the incredulity of the times and brutality suffered by those who were, clearly, innocent of the crimes they were condemned for.

That is not the end to our difficulties, however. Complicating the issue that much more is the phenomena of those who would reclaim the Witchcraft for various reasons. In the 19th century, as noted, the Romantic writers and artists restored some of the glamour of the sorcerer or witch from the ancient sources. Gothic literature, the forefather of the modern horror novel, gleefully wallowed in the occult and strange. There were the beginnings of the social sciences. The collection and study legends and folklore acquired a respectability it has enjoyed since. With that came the revisionists. Most of the work done in this vein was based on political concerns. Jules Michelet8 saw the witch as a figure of rebellion, C. G. Leland9 found a protocommunist, anarchic paganism that was also, conveniently, an alternative to the Catholic Church. A somewhat different perspective was arrived at by Margaret Murray10, who saw in the witch trials the persecution of a genuine religion, a pagan survival, though degenerate, from pre-Christian times.

8 9

La Sorcire, 1862 see Aradia, Roman Etruscan Remains http://www.sacred-texts.com see The Witch-cult in Western Europe http://www.sacred-texts.com

10

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Then came, inevitably, the reconstructionists. After the repeal of the Witchcraft act in Britain it was only a matter of time before the first real witches appeared. As it turned out, it was not much time at all11. The movement continues today, having embraced (or been embraced by) feminists, hippies and assorted others. It has inspired several theories of pseudo-history12, gained the status as a legal religion in the United States and become as much apart of the cultural background as any other subculture co-opted by mass media13. They are drawn to what they see as romantic but one has only to read their books to know they are playing dress up. They have no mysteries to teach14. After all this, still, we have not found anything relevant to our present study. Though it is certainly true that a large part of the persistence of the idea of Witchcraft can be attributed to the irrational nature of the human mind, which can erupt at times of social stress and repression as well as the perverse attraction of the outsider, it cannot account for all of it. Underneath it all, there is a reality, however obscured by myth and fantasy, a world where magic does exist, where gods and demons are very real and perhaps,
11

I do not intend to cover the creation of Wicca, etc and, in any case, a far better history than anything I could come up with already exists. See Ronald Hutton, The Triumph of the Moon, Oxford for an extensive and very readable history of the invention of Neo-pagan Witchcraft. Especially, the existence of a Neolithic Matriarchal Goddess culture.

12 13

i.e, Wiccan characters on Television programs and in films, best-selling books for Teenwitches etc. Only the peacenik hippies of the 60s whored themselves and their ideals out faster (as soon as the draft ended) and Wiccans would certainly have made better time were it not for the fact that they, rather unfortunately, started to gain sufficient adherents to be more than a tabloid news curiosity during the Reagan presidency which was, of course, a reactionary government that existed mainly to push back the tide of the perceived excesses of the 60s and 70s.
14

This in and of itself is not the issue, religion is something that each must decide for themselves. The problem, as I see it, is that while Wicca, etc., are pushing for recognition, there is the fact that once the cult becomes mainstream, the esoteric is jettisoned. This clearly happened with Christianity and has now, thanks to mass market paperbacks and the Internet has happened that much faster to Wicca. If it were simply religion, it wouldnt be any different then every trailer park refugee with a bible and a Geocities website that thinks they have a ministry. Simply browse the WWW and marvel at the Temples, Orders, etc. that are nothing more than some lonely moron (or worse, jaded suburbanite) offering initiation. Then look at the pages of all the Chaos magicians whose greatest achievement is fitting all those tattoos on their bodies. To initiate requires that one has been, in fact, truly initiated and therefore has some secret to pass on. These sorts (and there are not any others since anyone who would challenge the Wiccan orthodoxy will be shouted down. Fortunately, volume is their only real weapon. Nevertheless, Wiccans love nothing more than to tell everyone that will listen about how pure and righteous their vision of the Craft is, allowing the pretense and pomposity to be readily exposed. Wicca is fast becoming not only a failure but also a pestilence.

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with the proper knowledge can be controlled and bargained with. Beyond this, even, there is specter of the Ancient world, the mysteries of the Egyptians, the Chaldeans and the Greeks. Archeology reveals entire civilizations, such as the Maya who built a culture of incredible complexity and depth that rose up, flourished and died, forgotten until we dug up its bones. There are the Grimoires of the Middle Ages, the spell tablets of the Late Roman Empire and the treasures of Roman Egypt consisting of, among other more mundane items, papyrus fragments from Oxyrhynchus containing spells, rituals and heterodox Christian documents. Then there are the religions of the African slaves, brought to the new world and surviving the Empires that brought them here, mixing with the religions of their captors, producing Voudon and Santeria. Finally, there is the terrible beauty of nature itself and the fact that, while we may have found ways to control certain aspects of it, still towers over our accomplishments threatening, always, with the possibility of disaster, plague and inevitably, death. There is something within the human mind that recognizes the wild, irrational nature of being. It knows, underneath it all, that life is based on the taking of life. That civilization is knee deep in blood and built upon mountains of corpses. That death is the only certainty. Television, lottery tickets and new cars cannot hide this reality; at most they are a distraction. For some, it is enough. For some of us, the bread and circuses wear out quickly. It only takes a moment, to look out at the world and see it for what it is; alive, irrational, dangerous. Nothing is the same after that. No doubt it is this which causes those who cower within empty religions and lives filled with trivialities to howl for blood around the gallows or in front of the television. It is natural to wish to destroy that which causes you pain, even if that pain is only the realization that you are dead already, spiritually if not physically. If you cannot lash out at that which you hate, then there is always the scapegoat, who or whatever that may be. That is not the only possible response, however. If we have the will and the courage, we can look into that place of darkness. That is the other side, the hidden side, of the world. Others have gone before us and we can, if we look, see the trail they have left. Whether they were called shamans, poets, lunatics or witches, we can follow them and perhaps, with luck and persistence, surpass them.

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The Peacock Angel

In the beginning The Invisible One brought forth from its own precious soul a white pearl. And It created a bird upon whose back It placed the pearl, and there He dwelt for forty thousand years. Then on the first day, Sunday, It created an angel called Izrael. He is Archangel over all the Angels, he who is Melek Taus, the Peacock Angel. He is the first to be, and to know that He is; for the One can know nothing. On each of the other Days of the week the One brought forth Angels to serve Melek Taus. After this, the Invisible One retreated into Itself, and acted no more; but Melek Taus was left to act. Seeing the barrenness of the ether, He created the form of the seven heavens, the earth, sun and moon. He created mankind, animals, birds and beasts in the pockets of his cloak. Then He brought man up from the pearl accompanied by angels. He gave a great shout before the pearl, after which it split into four pieces. He made water flow from its inside, and that water became the sea. After that He created a ship in which He rode thirty thousand years, After which Melek Taus came and lived among men in the city of Llish, Where His temple remains to this day. He lifted up His voice and the sea became solid and became the earth. Then Melek Taus brought two pieces of the white pearl. He placed one below the earth and the other He placed at the door of heaven. Then he placed in both of them the sun and the moon. From the scattered fragments of the white pearl He created the stars which He suspended in the sky for decoration. And He created fruit trees and plants on land and mountains to beautify the earth. And He created a throne upon a throne. Then the Great Lord, Melek Taus, said to the angels, "I want to create Adam and Eve and make them give rise to mankind. Of the seed of Adam there shall be born a Prophet, and from him shall descend a people on the earth; then the people of Me, Melek Taus, and these people are to be the Yezidis." And it was so! -- the Black Book or Meshaf i Resh

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Witchcraft Decoded
We are the Witchcraft, and although one may not know another, yet we are united by an indissoluble bond. And when the high wild cry of the eagle sounds in your mind, know that you are not alone in your desire for freedom. And when the howl of the wolf echoes in the forests of your night, know that there are those who also prowl. And when the ways of your fellows about you seem the ways of idiocy and madness, know that there are also others who have seen and judged - and acted. Our way is not for all men. There are those who are so constricted and sick in themselves that the thought of their own freedom is a horror, and that of others a fierce pain; so that they would enslave all men. And these you should shun, or, if you must, destroy them as you will know how, for this also is bounty. Nor think the life power should manifest in those who have no trouble or turmoil, for these may be mere dumb cattle, innocents out of season. Rather does the power often show the most where conflict rages, since at any time, and especially in a false civilization, the way must be won through. Surrender is disaster. The other side of the coin is a song in the sunlight and a dance in the moonlight, where all mists are dispersed. But the way must be won. -- Jack Parsons, The Witchcraft We have completed our exploration of the forces behind Sorcery or Witchcraft, is it is commonly known. What have we found? We have seen that there is a path, a Way that is not merely the product of delusion or human malice, that, while it flourished in Pagan times was, in fact, revitalized in the period before Christianity became ossified and was adopted as the state religion of the Roman Empire. This Way or path has many names, and is the subject of much distortion, though this is inevitable, for the road we are speaking about is the road of Shadows that winds its way through the country of Nightmares. It is a knowledge that, no doubt, would be better of unlearnt for the vast majority of humanity. Indeed, there are those who, perhaps touched by this Shadow, are repulsed by it and would do anything to destroy it. It is the nature of that which is from the dark or negative side of the Tree, however, that they are not things of themselves and can only manifest, as shadows do, when the light is blotted out. And so the witch hunters, it seems, evoked into the world that which they feared, and
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which, perhaps, haunted their dreams. The shadows were evoked, certainly, in the light of the auto-de-fe by which the Church and its allies hoped to destroy it. Such is the nature of Shadow. As to why we have traveled so far (seemingly) afield from our origin, I can only, yet again, quote Kenneth Grant: When the occult significance of primal symbols is fathomed at the Draconian level, all magical circles, sorceries, and cults, are seen as manifestations of the Shadow. (Cults of the Shadow) Thus we see the road that we would travel is far older than the oldest grimoire and the Powers we would invoke are the most primal of those known to man.

As noted in the introduction, this work is not a grimoire, but it is a record. From it anyone can reconstruct certain formula, as I have from the writings of others, and call again to the Dark Angel as well as the Holy Angel, the moon and the stars as well as the Sun. There are many books that are much more explicit, and much more sure of the Path than what I have written here. Whether these authors truly understand what it is they write about, and whether they have in fact walked the roads they are describing, I do not
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know. I can only say, as I have and those whom I have learned from have, to walk the Path that leads to the Abyss with caution and care. The road truly ends at the gate, beyond which there is no aid, from men, god or Angel. With the key of the Primal Gnosis, the Draconian or Typhonian Tradition, as Massey and Grant call it, it is now possible to unlock doors that have been hidden from sight and secrets that have been degraded through time and the entropy of history. As for the rectification of Witchcraft, we possess the key formula, the formula of reversion. A. E. Waite, the occult writer of the early 20th century says, in the introduction to his Ceremonial Magic: It remains now to be said that there is a tradition rebours, and though it may seem very hard to put it so roughly and frankly, I have not taken all the consciousness of the inward man for my province to smooth or reduce any of the distinctions between the loss and gain of the soul. The tradition a rebours is definitely and clearly that of miraculous power in the quest and attainment thereof. It is summarised by the ambition of the Magus in its contrast with the desire of the eyes and the hope which fills the heart of the true mystic. This may be so, at least from the point of view of someone such as Waite. And yet, the Left-hand, the negative or whatever one may call it is a part of the universe as surely as the Light of the Sun. While we must acknowledge the dangers of the Tree of Daath, is it the forces that dwell there that cause such open handed dismissal or is there something more? It seems to me that the blanket condemnation of the Left-hand conceals something more, something that lies beneath the surface of waking consciousness. It does not matter if we call it fear or failure, it is the rejection of the totality of our existence, for there is no light without darkness. As Crowley himself says concerning the crossing of the Abyss your Universe [must be] perfectand perfection includes the idea of balance If there be missing or redundant even one atom, the entire monstrous, the portentous mass must tend to move with irresistible impact, in such direction as to restore the equilibrium. Ultimately, the destruction of the ego before the Ordeal of the Abyss is necessary because the ego makes the distinction between I and not I. One cannot gain such equilibrium (per this schema) if either the Severity or Mercy15 are rejected.
15

Concerning the Pillars, the Sepher Yetzirah tells us

First Division. He let the letter Aleph predominate in primitive air, crowned it {made it the top letter of the column in the middle of the Tree of Life. Descending the Tree of Life, the order of

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We have already briefly touched on the idea of the Left-hand path. Now that we elucidated the key of the shadow, that is, the formula of reversion or inversion, we can know consider the symbols associated with witchcraft or sorcery in light of this understanding. Grant, discussing theses symbols writes The principal symbols of the original cult have survived the passage of aeon- long cycles of time. They all suggest the Backward Way; The Sabbath sacred to Sevekh or Sebt, the number Seven, the Moon, the Cat, Jackal, Hyaena, Pig, Black Snake, and other animals considered unclean by later traditions; the Widdershins and Back-to-Back dance, the Anal Kiss, the number Thirteen, the Witch mounted on the besom handle, the Bat, and other forms of webbed or winged nocturnal creature; the Batrachia generally, of which the Toad, Frog, or Hekt was preeminent. These and similar symbols originally typified the Draconian Tradition which was degraded by the pseudo witch-cults during centuries of Christian persecution. The Mysteries were profaned and the sacred rites were condemned as anti-Christian. The Cult thus became the repository of inverted and perverted religious rites and symbols having no inner meaning; mere affirmations of the witches' total commitment to anti-Christian doctrine whereas-

the three letters is Aleph, Mem and Shin (male) in Kether, Tiphereth and Yesod. The female order, Shin, Mem and Aleph is encountered by rising up the middle pillar of the Tree and thereby reversing this order.}, combining one with the other and formed by them the air in the world, moistness in the year, and the breast in man, male and female: in male by Aleph-Mem-Shin and in female by Shin-Mem-Aleph Second Division. He let the letter Mem predominate in primitive water, and crowned it, combined one with the other {made Mem the top letter of the column of Mercy on the right side of the Tree of Life. The order of the three letters is Mem, Shin and Aleph in the Sephiroth Chokmah, Chesed and Netzach {a male ring} going down, and the opposite order {female ring going up. This symbolically makes the pillar of Mercy Male as viewed from the bottom and female as viewed from the top -- there is another way of considering it predominantly male -- by application of the letters of the name Jehovah or Yahweh to the Tree.}, and formed by them the earth {with water over land} coldness in the year, and the belly in male and female; in male by Mem-Shin-Aleph, in female by Aleph-Mem-Shin. Third Division. He let the letter Shin predominate in primitive fire, crowned it, combined one with the other {made Shin the top of the column of severity on the Tree of Life. The order of these three letters is Shin, Aleph, Mem in the Sephiroth Binah, Geburah and Hod going down (Male ring) and Mem, Aleph, Shin going up (Female ring). This makes the pillar of Severity, the left column of the Tree of Life, Male when viewed from the top and Female when viewed from the bottom. By the method of placing Tetragrammaton on the Tree of Life this column is considered predominantly Female}, and formed by them, heaven in the world, heat in the year, and the head of male and female

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originally- they were living emblems, sentient symbols, of anteChristian faith. The Origins of Witchcraft are obscure; the Neo-pagan revival has tried, and failed, to find the roots the Witch cult in pre-Christian paganism, Medieval pagan survivals and pre-historic shamanism. Sorcery and witchcraft are the degenerate offspring of occult traditions coeval with those described in the second chapter. The popular conception of witchcraft, shaped by the anti-Christian manifestations that occurred in the Middle Ages is so distorted and so inadequate that to try and interpret the symbols of its mysteries, perverted and debased as they are, without reference to the vastly ancient systems from which they derive is like mistaking the tip of an iceberg for its total mass. --Kenneth Grant, Cults of the Shadow, Skoob In mistaking the outward form(ulae) for the inner meaning, interpreters of Witchcraft, from the Roman Poets to the Medieval witch-finders have failed to grasp the phenomena of the various cults. It is the source of Witchcraft, both in the sense of the idea and the power behind it that provides the key. As we have already seen, this source is the Qliphotic realm of the averse Tree of Life and also the very Abyss itself. (it has been suggested that) the original witches sprang from a race of Mongol origin (but) these 'mongols' were not human. They were degenerate survivals of a pre-human phase of our planet's history ... The characteristic that distinguished them from the others of their kind was the ability to project consciousness into animal forms, and the power they possessed of reifying16 thought-forms. The bestiaries of all the races of the earth are littered with the results of their sorceries. (ibid.) This passage provides two important insights. First, the origin of witchcraft is extra-terrestrial, or at least pre human. This parallels the myth of the Watchers or Sons of God from Genesis 6 : 2, 4 Genesis: 6 : 2 That the sons of God saw the daughters of men that

they were fair; and they took them wives of all which they chose.
Genesis: 6 : 4 There were giants in the earth in those days; and

also after that, when the sons of God came in unto the daughters of

16

To regard or treat (an abstraction) as if it had concrete or material existence. (American Heritage dictionary) Grants use of the term also indicates that these abstract thought forms are actually brought into material existence via the power of the sorcerer or witch.

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men, and they bare children to them, the same became mighty men which were of old, men of renown.
These Sons of God or Nephilim are treated extensively in the non canonical Book of Enoch. Compare the description of them with the passage from Genesis above: And it came to pass when the children of men had multiplied that in those days were born unto 2 them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: 'Come, let us choose us wives from among the children of men 3 and beget us children.' And Semjz, who was their leader, said unto them: 'I fear ye will not 4 indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.' And they all answered him and said: 'Let us all swear an oath, and all bind ourselves by mutual imprecations 5 not to abandon this plan but to do this thing.' Then sware they all together and bound themselves 6 by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn 7 and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samazz, their leader, Arkba, Rml, Kkabl, Tml, Rml, Dnl, zql, Barqjl, 8 Asl, Armrs, Batrl, Annl, Zaql, Samspl, Satarl, Trl, Jmjl, Saril. These are their chiefs of tens.

1 And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms 2 and enchantments, and the cutting of roots, and made them acquainted with plants. And they 3 became pregnant, and they bare great giants, whose height was three thousand ells: Who consumed 4 all the acquisitions of men. And when men could no longer sustain them, the giants turned against 5 them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and 6 fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones. -- The Book of Enoch, 6-7
The offspring of these Angels, the Nephilim, were the inheritors of some of the powers of their (non-human) parents. In Enoch and Genesis, the Angels or Sons of God mingled with humanity but Grant sees this as a myth which survives from the pre-history, as mankind did not yet exist but was, in a sense created by the Nephilim:
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They were non-human entities; that is to say they pre-dated the human life-wave on this planet, and their powers- which would today appear unearthly-derived from extra-spatial dimensions. They impregnated the aura of the earth with the magical seed from which the human foetus was ultimately generated. (ibid.)

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Witchcraft Restored
Which brings me to the crux of the matter. According to ancient magical legend, Azazel was originally one of those beings of primordial fire, first created dwellers in the high heaven, referred to by the Christian church as messengers, or angels, by the Greeks as daemons. Azazel and his followers, according to old lore, in defiance of their masters, elected to descend upon the earth countless eons ago, for the purpose of educating and civilizing primitive man as he then existed. Whether it was part of their original plan or merely a side issue, these angelic beings, "Sons of God" or "Watchers of the Heavens," as they were entitled, elected to mate with womankind. The Book of Genesis briefly records the legend thus:

And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the Sons of God saw the daughters of men that they were fair, and they took wives of all
According to that collection of ancient Cabalistic lore, the Zohar, Great Azazel and his cohorts had had to assume tangible bodies in order to descend upon the earth. Because of their revolt against higher authority and the ties with this world which they had subsequently formed, they were unable to divest themselves of these material forms and ascend into the heavenly spaces again. It is from these exiled beings that all true magical knowledge and power is said to be derived. (My emphasis) --From the Introduction to Mastering Witchcraft Paul Huson, G.P. Putnams Sons, 1970
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Prayer of Honorius
In Honour of the Most Holy and August Trinity, the Father, the Son, and the Holy Ghost. Amen. The Seventy-two Sacred Names of God. TRINITAS, SOTHER, MESSIAS, EMMANUEL, SABAHOT, ADONAY, ATHANATOS, JESU, PENTAGNA, ARGAGON, ISCHIROS, ELEYSON, OTHEOS, TETRAGRAMMATON, ELY, SADAY, AQUILA, MAGNUS HOMO, Vzsro, FLOS, ORIGO, SALVATOR, ALPHIA AND OMEGA, PRIMIJS, NovissIMus, PRINI At this point the process of the Grimoire becomes almost unintelligible. The relation of the seventy-two names apparently succeeds the Psalm, and is followed by the Second Gospel, which is not omitted after all. There is then an extension of the Deo Gratias; this concluded the Mass, which seems immediately followed by the evocation. But the use of the Pentacles of Solomon and St. John does not appear, in the one case, till the close of the Conjurations, and not at all in the other. CIPIUM ET FINIS, PRIMOGENITUS, SAPIENTIA, VIRTUS, PARACLITUS, VERITAS, VIA, MEDIATOR, MEDICUS, SALUS, AGNUS, OVIS, VITULUS, SPES, ARIES, LEO, LUX, IMAGO, PANIS, JANUA, PETRA, SPONSA, PASTOR, PROPHETA, SACERDOS, SANCTUS, IMMORTALITAS, JESUS, CHRISTUS, PATER, FILIUS H0MINIS, SANCTUS, PATER OMNIPOTENS, DEUS, AGIOS, RESSURRECTIO, MISCRIROS, CHARITAS, AETERNAS, CREATOR, REDEM PTOR, UNITAS, SUM MUM BONUM, INFINITAS. AMEN.

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Hekate
The Evolution of a God

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In the left side of Hecate is a fountain of Virtue,Which remaineth entirely within her, not sending forth its virginity
-the Chaldean Oracles of Zoroaster

Hekate in Antiquity Hekate is a deity known from Antiquity, a divinity whose form and function covers a very broad range of religious and magical concerns. From the Witchs17 Goddess of the Classical poets, she is a Thesselain divinity who is, infamously, invoked: "Come, infernal, terrestrial, and heavenly Proserpina, goddess of the broad roadways, of crossroads, you who quest to and fro at night, torch in your left hand, a sword in your right hand, enemy of day, friend and lover of darkness, you who does rejoice when the bitches howl and warm blood is spilled, you who are walking amid the phantoms and in the place of tombs, Queen of the Manes and of the Summanes, you whose thirst is blood, you who does strike chill fear into mortal heart, Gorgo, Mormo, Bombo, Moon of a thousand forms, cast a propitious eye upon our sacrifice." Hippolytus , the "Philosophumena"
17

The word witch has become, if anything, more problematic as time has gone on. I will use the word witch mostly in its context as equivalent to sorcerer and will use the word Wicca if discussing the modern revivalists.

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As will be seen, Hekate developed (or was degraded) into a dark, terrible divinity, though this may largely be a function of emphasis rather than definition. I shall return to this passage and the description of its associated ritual presently. Hekate is classified as a Titan, and is described as being of various origins depending on the source. One Fragment say that she is the Self from Self borne daughter of Nyx which, interestingly is also found in antiquity: "Torch-bearing Hekate, .. holy .., daughter of great-bosomed Nyx." -Greek Lyric IV Bacchylides, Fragments, C5th BC. As for the name Hekate, it seems to have several possible meanings. 'She who works her will' is one interpretation, possibly the most well known, but 'the far-off one' or 'far-going one' are also legitimate possibilities. These names suggest that her power is unbounded by spatial/temporal concerns and that she comes from beyond the borders of the ordered universe. This, as we shall see, is an important concept in the development of this work. As to her name and its interpretation, however, consider also: An alternative derivation, 'most shining one', is borne out in representations of Hekate from the forth century BCE which show a young goddess of both beauty & power, carrying a torch & wearing a headdress of stars. 'Hekate' is the female equivalent of 'Hekatos', an obscure epithet of Apollo, with whom she is sometimes associated. The Goddess is also referred to by a series of epithets some of which are collected here: 1) Aidonaia (Lady of Hades) 2) Kourotrophe (Nurse of the Young) 3) Enodio (Wayside Goddess) 4) Brimo (The Angry/Terrifying One) 5) Trimorphos (Three-formed) 6) Zerynthia (Lady of Zerynthos) 7) Perseis (Daughter of Perses)
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8) Antania (Enemy of Mankind) 9) Kleidouchos (Keeper of the Keys) 10) Khthonia (Underworld) 11) Krataiis (Strong One) 12) Kurotrophos (Protector of Children) 13) Monogenes (Only Child) 14) Phosphoro (The Light-Bringer)18 15) Propylaia (The Guardian) 16) Soteira (Savior) 17) Trevia/Trivia (Of 3 Ways) 18) Tricephalus/Tricephalos (Three- Headed) Since Hekate, like the Egyptian Set (who was identified with the Titan Typhon), is a deity who rules the places outside of the boundaries of the (relative) safety of civilization, she is also the ruler of everything that is unknown, unexplored and untamed. Hekate is also, like Set, a foreign deity, not native to the place where she is invoked. This may account in part for her inconsistent origin myths, since her very nature is such that she is never a local goddess. In the Fragments from the Coiled Dragon, we see this aspect in her origin in the Heavenly region or Pleroma (fullness) that exists apart from the Universe, forever separated from the Earth by the Great Outer Abyss. The myth may be read allegorically and from such explorations certain formulae have been discovered. In her form as a Titan19, Hekate's power was maintained after the Olympian gods imposed order on the primeval Chaos20. Zeus gave her dominion over Heaven and Earth. She is also, in her conception as the daughter of Night an
18 This also gives a possible linkage with the myth of Lucifer as the Morning Star, who is related to Venus in the Nine Coils. Also see discussion of Hekate PHOSPHOROS in Hekate in Ancient Greek Religion, below. 19 I take the position that the Goddess will present herself to those who approach Her depending on, in part, their conceptions and expectations. It is therefore necessary to map the aspects and views of the Goddess in accordance with the perspective being used. Thus, if She is considered a Titan, She may appear differently (in form and function) than if She is perceived from the Chaldean Oracles (see below). 20

This of course refers to the Mythological narrative, not Her historical development, which is discussed in detail below.

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object of respect from no less the Zeus Himself, and even the King of the Olympian gods was loathe to incur the displeasure of Hekate. In fact, they shared the right to grant or withhold gifts from humanity. Also, Hekate was worshipped as goddess of abundance and is said to be generous to those who recognize and worship her. Hekate is a teacher of magic, a guide for the candidate for initiation and revealer of the hidden, secret and dangerous. Interestingly, she performs many functions of the Later Classical age concept of the Great Mother Goddess21 even though (or perhaps because) she is of a different (Titanic or Primeval) form and was never, in all of her guises, an Olympian. Hekate is often referred to as a triple goddess, called three headed and is invoked, as we have seen, by three names22. She is often thought of as part of a trinity with Persephone and Demeter. In her degraded state in late Antiquity, she was a hag or crone, emblematic of the then current conception of the Witch or sorcerer. her role is often variant and there is evidence that in the triple form, originally Demeter represents the old crone woman, Persephone the wife\mother, and Hekate is the Maiden. Every early Greek representation of Hekate shows her as a young woman. It is in later, Roman times that she is represented as Crone, which is reflective of the image of the worshipper of Hekate (that is, the witch) that became popular at the time. As we shall see, Hekate was originally (in her home in Asia Minor) a Great Mother Goddess, and in her wanderings through the mythic minds of her worshippers and devotees gradually taking on a darker tone as the world changed and history moved inexorably on. I would argue, however, that the emphasis on one aspect does not exclude or deny the others, as this is clearly the case in modern Christianity which, in various flavors and sects, emphasizes radically different aspects or viewpoints while still paying lip service, at least, to what is believed to be the earliest (and therefore most authentic) beliefs of the Pauline Jesus movement. We thus live in a world where the followers of the Prince of Peace are endlessly beating the drums of war in His name. It is therefore instructive to keep in mind that the conception of a divinity is at least as much a product of her worshippers (and often, those whom they are in conflict with) as any mythological precedence. The epithet Phosphoros may indicate a symbolic link with Venus, perhaps through the torches, representing the Morning and Evening stars, that Hekate

21 22

See next section for a discussion of Hekates origin and role in this regard. Such as Gorgo, Mormo, Bombo, Moon of a thousand forms, etc.

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is so often portrayed carrying.23 This is related to her form as daughter of Nyx (Night) and she would therefore be the herald of the Dawn. There could also have been, as in the Fragments, a version where she herself binds or slays the Dragon and guides the Sun on its nightly journey through the underworld.24 At Eleusis the famous Mysteries were enacted yearly, usually thought of by modern scholarship as a celebration or enactment of spiritualized fertility rites. It is certain that Hekate was honored there too, as she has a role in the Demeter - Proserpine myth and may have been seen as a guide for initiates into the Mysteries. Hekate Exoterica One of the keys (and Hekate was herself bore the title the key bearer) of our understanding of Hekate is, of course, her adoption into the Greek Pantheon as recorded by Hesiod in the Theogony. It is worth quoting in full the passage that demarks her position in the three realms of the Cosmos; Heaven (and Earth), Sea and the Underworld (or Zeus, Poseidon and Hades):

Then the goddess through the love of the god conceived and brought forth dark-gowned Leto, always mild, kind to men and to the deathless gods, mild from the beginning, gentlest in all Olympus. Also she bare Asteria of happy name, whom Perses once led to his great house to be called his dear wife. And she conceived and bare Hecate whom Zeus the son of Cronos honored above all. He gave her splendid gifts, to have a share of the earth and the unfruitful sea. she received honor also in starry heaven, and is honored exceedingly by the deathless gods. For to this day, whenever any one of men on earth offers rich sacrifices and prays for favor according to custom, he calls
23 24

Hekate in Ancient Greek Religion (Robert Von Rudloff, Horned Owl publishing, 1999)

See the discussion of Baals sister\consort Anat and the Dragon Mot in The Old Enemy: Satan and the Combat Myth, Forsyth, Princeton U. Press, 1987.

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upon Hecate. Great honor comes full easily to him whose prayers the goddess receives favorably, and she bestows wealth upon him; for the power surely is with her. For as many as were born of Earth and Ocean amongst all these she has her due portion. The son of Cronos did her no wrong nor took anything away of all that was her portion among the former Titan gods: but she holds, as the division was at the first from the beginning, privilege both in earth, and in heaven, and in sea. Also, because she is an only child, the goddess receives not less honor, but much more still, for Zeus honors her. Whom she will she greatly aids and advances: she sits by worshipful kings in judgment, and in the assembly whom she will is distinguished among the people. And when men arm themselves for the battle that destroys men, then the goddess is at hand to give victory and grant glory readily to whom she will. Good is she also when men contend at the games, for there too the goddess is with them and profits them: and he who by might and strength gets the victory wins the rich prize easily with joy, and brings glory to his parents. And she is good to stand by horsemen, whom she will: and to those whose business is in the grey discomfort able sea, and who pray to Hecate and the loud-crashing Earth-Shaker, easily the glorious goddess gives great catch, and easily she takes it away as soon as seen, if so she will. she is good in the byre with hermes to increase the stock. The droves of kine and wide herds of goats and flocks of fleecy sheep, if she will, she increases from a few, or makes many to be less. So, then. albeit her mother's only child (17), she is honored amongst all the deathless gods. And the son of Cronos made her a nurse of the young who after that day saw with their eyes the light of all-seeing Dawn. So
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from the beginning she is a nurse of the young, and these are her honors.
Hesiod - Theogony(ll. 404-452)25

It seems generally accepted by modern scholarship that Hekate, whom we know was, like Dionysus, an alien or foreign god adopted by the Greeks, was originally worshipped as a Great Mother Goddess. This reflects a cosmic or archetypal divinity whose function transcended the peculiarities of local cult and myth26. It is unclear how much of this role was consciously ascribed to her in the Paleolithic age and how much was a product of inward experience formalized as initiation, a process that has been intellectualized in modern times. There seems compelling evidence of the Magna Mater cult in pre-literate times though, again, this is likely a product of the goddess function and her importance to the society that worshipped her. As cities and then empires grew more people tended to live lives disconnected from the cycles of nature and so the role of the gods in fertility was less immediate, at least by comparison to their agrarian forebears. It seems to be a modern, or at least later, development of religious thinking to universalize the gods and to merge cultic divinities by reducing them into abstract formulae. This is, at least in part, a reflection of the continued mutation of human conceptions of the cosmos and the relationship of humanity to nature, as well as the development of philosophical thinking which tends to reduce everything to concepts which, even without the problems that language itself raises in such circumstances, are unable to express the numinous and emotional connection that the devotee experiences in contact with his or her god(s). So we may say that philosophical reductionism is itself an agent in the experience of divinity27 no matter how much one tries to be objective. Simply put, words cannot fully comprehend the gods and such concepts are, in any event, untranslatable in terms of the modes of expression available to early agrarian cultures who we know about mostly from artifacts and images rather than words.28

25 26

http://sunsite.berkeley.edu/OMACL/Hesiod/theogony.html

That is, the form of the Magna Mater is a god that occurs in most mythologies and often, in earlier agrarian societies, is one of the primary deities. In short, desert dwellers may have no Sea god and isolated cultures no War god, but both probably have a Great Mother Goddess. Particularly in the ways in which that experience is communicated. See Otto, The Idea of the Holy. Ibid, infra.

27 28

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Hekate is synchronized to several contemporary Goddesses in the late Classical Age, the first of which seems to have been the Moon Goddess Artemis.29 In the course of the morphing of Artemis into the well known figure of the Virgin Huntress, Hekate assumed her role of fertility Goddess, which is, of course, the central role of the Great Mother as it relates to human maternity and the fecundity of Nature. Hekate was already worshipped as such (as was Artemis in her earlier form) and so the transfer of titles was natural. Hekate was, as ruler of boundaries also capable of facilitating communication and between realms. In this role she was invoked by sorcerers raising the dead (as in some of the literary records we do have) and by those who sought her aid in petitioning the gods of Olympus and Hades. As key-bearer and guardian of doorways, she is also, naturally, the opener of the portals she protects. The evidence also supports Rabinowitzs assertion that her transcendental position in regard to the Heavens, Earth, Sea and Underworld, that Hekate is a mediatrix between these realms and thus between the deathless gods and men. That she is the Hekate Trivia, Goddess of the cross-roads and clearly is a ruler over transition, as she is often found where one world (the world of nature and another, whether the underworld or heaven, are joined, intersected or transited)30 in some form throughout her development seems conclusive evidence for this mediating role. Rabinowitz also compares this function of Hekate as mediator to the Voudon Loa Legba31 and provides ample proof that this attribution. As Lord (Lady) of the Crossroads, it is in her power to transcend the boundaries of Heaven and Earth. By examining the cult of Legba and comparing him to what we know of the ancient symbol and myths of Hekate, we see confirmation of our speculation that pagan gods are reflective of archetypal thinking and formed at least in part by the social world of the worshippers. Recalling that in Voudon, Legba is invoked and sacrificed to before any other god so that he may open the gate between realms and allow them to enter this world, the passage upon which this assertion rests is worth quoting:
29 30

Rabinowitz, Jacob The Rotting Goddess Automedia, 1998.

In Hekate in Ancient Greek Religion (Robert Von Rudloff, Horned Owl publishing, 1999) points out that the function of Hekate need not imply a developed conceptual view of Her worshippers and that it is likely such a theoretical consideration came only very late in Classical times. This is a point we would do well to recall in any search for the historical person of gods that have not been openly worshipped in nearly 2000 years.
31

Rabinowitz, op cit.

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For to this day, whenever any one of men on earth offers rich sacrifices and prays for favor according to custom, he calls upon Hecate (sic).
This does indeed seem to place Hekate in a functionary role similar to Legba, especially considering the similarities in the symbolism of the crossroads. So demonstrated, this opens the door, so to speak, to understanding Hekate in a very primal form. Her relation to the World Tree, so central to shamanic cosmology, places her firmly in the systems of the oldest known magical and religious expressions of humanity. Through this understanding, it would be possible to reconstruct, or at least devise reasonable facsimiles of some of the most ancient ritual practices associated with Hekate and, perhaps most importantly, to understand her development into her form as represented in the Late Classical world and down through the two millennia since she was demonized and her worship was driven underground. Rabinowitz explores these themes in his book but, since shamanism is not within the scope of this brief essay, I recommend The Rotting Goddess as both an excellent survey as well as a documented source for further research for any of the points touched on here. Hekate is often (again no doubt due to her later development as portrayed in the literary works of the late Roman Empire) associated with the Moon. While this attribution is not without foundation as we have seen, and will find later, the Lunar aspect of Hekate is marginal at best during most of the time she was openly worshipped compared to other forms of the Goddess. It seems likely, in fact, that the Lunar attributions are largely due to contamination by other deities as Hekate was synchretised into the Greek and then Roman Pantheons. This is important for two reasons. The first is that popular or later conception of a god may often be at odds or at least skewed compared to their actual myth or cult, particularly if the goddess in question has her roots, so to speak, in the distant past. Second, it is a perfect example of how gods mutate and develop over time and across cultural boundries.

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Queen of Darkness and Night Hekate is most well known in modern times from the classical representations of her as a Goddess of Witchcraft32 and ruler of Darkness which is at once the gestating Kaos from which the world is created, the sun opposing Night (as in the Egyptian myth of Re and the Apep serpent) as well as the ordinary or worldly night, the time of criminals, sorcery and the unquiet dead. In medieval Europe, Hekate was sometimes associated with pagan holdovers such as legends of the Wild Hunt. In the Encyclopedia of Ancient Deities we are told that Hekate was only worshipped at night by torchlight. She is consistently associated with deeds of darkness, the Goddess of the Crossways, which held to be ghostly places of evil magic. An awful divinity"33. These representation are certainly indicative of how she was conceived in Late antiquity, mainly in the works of the Poets such as Lucan and Ovid, but are not, by any means, the entire story of her place in the mind and religions of the Ancient world. Nevertheless, it is not my intent to rehabilitate, as it were, the concept of Hekate, as this depth and mythically rich background is clearly part of the reason the Goddess still arouses interest in scholarly studies and modern Occult movements. She may be identified the Goddess of Wicca as well as the modern hypostasis of the Primeval Mother found in Thelema, Babalon34. Neither should we think of the Hekate of later Antiquity as less authentic or in some way wrong, simply as an aspect, from which we attempt to create our portrait. I wish to draw as complete a picture of Hekate as possible and so wholly reject political correctness in our search for understanding. This is for the simple, and, in my view, conclusive reason that social perspectives of the various forces of Nature and Spirit are products of historical and cultural themes that, while valid for the moment, do nothing for our desire to approach her essence, by reason of the very temporal nature of these concepts. In short, social and political views come and go (and often come around again). It is our perspective that changes. What this comes down to, in a practical sense, is the inclusion of all aspects of the Goddess, regardless of modern sensibilities. This doesnt mean I am advocating or
32

from classical authors and most widley (for contemporary readers, at least in America), from Shakespeares Macbeth. Edith Hamilton - Mythology A numeralogically corrected spelling of Babylon, as in the Great Whore of Babylon found in the Revelation of John in the New Testament.

33 34

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practicing animal sacrifice any more than writing about Kali advocates the practices of the Thugees, but we should not shy away from or gloss over aspects of Hekate for any reason, no matter how terrible or corrupt they seem35, at least in a historical sense. As we have discussed, the Magna Mater was a primary deity in many cultures but any survey of pagan religions will reveal a rich cultic and artistic array of goddesses and gods, many of which are honored by unique, deeply profound myths and rituals. The function of a deity, as we have seen, is a product of culture, symbolism and the worshippers experiences and so likely to morph, warp and flower in the most unexpected ways36. Our brief survey of Hekate and her conception validates this position. In modern writing, it is common to find Hekate mixed in with goddesses from very different mythic backgrounds, often based on nothing more than the perception of some commonality. Some of this is a product of Christian thinking being taken as an objective point of view, which it is not. Kali is a perfect example of a Goddess that, while she does share some traits and symbolism with Hekate, is part of a deep tradition and her cultic practices go back into prehistory. She is still actively worshipped today. While they are both goddesses with terrible forms and are associated with Darkness and Night, for instance, the cultural and environmental (in the sense of the other religions\cults practiced along side of the particular deity) raise many conflicts and difficulties that cannot be brushed aside without reducing the two Goddesses to mere symbols. This is not to say that comparisons and cross reference is not legitimate or valuable. Rabinowitzs comparison of Legba and Hekate produced some valuable insights. Alain Danilou, in his excellent Gods of Love and Ecstasy, explores the similarities between the Hindu Shiva and Greek Dionysus with astonishing results, arguing convincingly for a common origin for both. The comparison with Legba clearly demonstrates, however, that it is not the same to say that god A and god B share points of ritual, symbolism and myth, and

35

Though to me, a case could be made that the horror of sacrifice is vastly overblown, I realize a vegetarian may find the sacrifice of a sheep repulsive.

36 The best example may be Orpheus, whose cult grew out of the Dionysia but took on radically different form from its origin and went on to influence Christianity as no other religion with the exception of Judaism.

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to say they are the same god37. This is true even for gods thought to have a common origin if, as with Shiva and Dionysus, there is a large period of time where the two derivations develop independently of one another38. To do so, I believe, lessens the depth and power of the deities so identified and denies the devotee contact with the more profound aspects of the god by reducing the god in question to a lowest common denominator. In spite of the difficulties we face when attempting to construct an image of Hekate from the Classical sources we do have and the fact that there is a long stretch between the modernist philosophical and psychological reduction of the concept of a god and the worshippers and initiates of the mysteries in Antiquity, there is a considerably rich representation, in concept if not in quantity, of Hekate to be found in what has come down to us from that period. Keeping in mind the status of Hekate had, by this point, been reduced (in the popular imagination at least) to a rather dark, chthonian Goddess who was the patron of witches and necromancers, there is no doubt that there is much to learned from these sources, which I now turn to.

Hekate in the Classical Greek and Roman world Literary Remains The pagan religions of the Classical world do not, of course, have anything comparable to the concept of theology as practiced by many of the World religions of the modern era. The gods were experienced directly, and heard through their myths, which were enacted and ritualized in festival and the later Mystery cults. As mentioned, there is very little conclusively known about the rituals and mysteries of Hekate, which leaves mainly literary sources such as have survived the Dark Ages that enveloped the Hellenized world when Rome collapsed. How much weight to lend the various works we possess is a difficult question. Undoubtedly there is a mixture of fact, legend and artistic license in all of them, but since the pagan gods were not revealed, this is true of all of their forms and as we have seen, the gods are shaped to fulfill the needs of their worshippers as much or more than the worshippers are shaped by the gods.

37

There is no possibility that the two deities share any ancestry and yet they have some things very much in common. For example, in what way would Sivas worship be compared to the Orphic mysteries?

38

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The fragments that follow are a selection of quotes from many diverse sources. There is a large amount of collected material, often published as source books that shall not be covered here and the reader is encouraged to explore them.39 These fragments are mainly drawn from narratives and give not only a description or quotation of a gods function or form, but also examples of the practices associate with these functions. As such, I shall briefly comment on each passage as appropriate but the reader is encouraged to draw his or her own conclusions as to the validity of the text. Literary Fragments Then he (Aeson & Alkimede using magic to summon up the ghosts of the dead) appeased the goddess of triple form (Hekate who had to be appeased so the summoned spirits of the dead would be allowed entrance back into Haydes), and with his last sacrifice offers a prayer to the Stygian abodes, rehearsing backward a spell soon, soon to prove persuasive; for without that no thin shade will the dark ferryman (Charon) take away, and bound they stand at the mouth of Hades- Flaccus Here we have a description of a rite to invoke certain aspects of Hekate for magical purposes. Note the opening and mediating functions of Hekate as the ritual is calling forth the dead from Hades. "There stands a wood, enduring of time, and strong and erect in age, with foliage aye unshorn nor pierced by any suns Nor do the shadows lack a divine power: Latonias (Artemis-Hekates) haunting presence is added to the grove her arrows whistle unseen through the wood, her hounds bay nightly, when she flies from her uncles (Haydes) threshold and resumes afresh Dianas kindlier shape (Diana is here regarded as a dual ArtemisHekate) (Teiresias performing the rites of necromancy) bids the dark-fleeced sheep and black oxen be set before him ... Then he entwined their fierce horns with wreaths of dusky hue, handling them himself, and first at the edge of that well-known wood (sacred to Hekate) he nine times spills the lavish draughts of Bacchus into a hollowed trench, and gifts of vernal milk and Attic rain (honey) and propitiatory blood to the Shades below; so much is poured out as the dry earth will drink. Then they roll tree trunks thither, and the sad priest bids there be three altar-fires for Hekate and three for the maidens born of cursed Acheron (the Erinyes); for thee, lord of Avernus (Haydes), a heap of pinewood though sunk into the ground yet towers high into the air; next to this an altar of lesser bulk is raised to Ceres of the Underworld (Persephone); in front and on every side the cypress of lamentation intertwines them. And
39

Esp. see Arcana Mundi,and Magic, Witchcraft and Ghosts in Ancient Greek and Roman Worlds.

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now, their lofty heads marked with the sword and the pure sprinkled meal, the cattle fell under the stroke; then the virgin Manto (daughter of Teiresias), catching the blood in bowls, makes first libation, and moving thrice round all the pyres, as her holy sire commands, offers the half-dead tissues and yet living entrails, nor delays to set the devouring fire to the dark foliage. And when Tiresias heard the branches crackling in the flames and the grim piles roaring for the burning heat surges before his face, and the fiery vapor fills the hollows of his eyes he exclaimed, and the pyres trembled, and the flames cowered at his voice: Abodes of Tartarus and awful realm of insatiable Mors (Thanatos, death), and thou, most cruel of the brothers (Haydes), to whom the Shades are given to serve thee, and the eternal punishments of the damned obey thee, and the palace of the underworld, throw open in answer to my knowing the silent places and empty void of stern Persephone, and send forth the multitude that lurk in hollow night; let the ferryman (Charon) row back across the Styx with groaning bark. Haste ye all together, nor let there be fore the Shades but one fashion of return to the light; do thou, daughter of Perses (Hekate), and the cloud-wrapped Arcaidan (Hemes) with rod of power lead in separate throng the pious denizens of Elysium; but for those who died in crime, who in Erebus, as among the seed of Cadmus, are most in number, be thou their leader, Tisiphone, go on before with snake thrice brandished and blazing yew-branch, and throw open the light of day, nor let Cerberus interpose his heads, and turn aside the ghosts that lack the light." Thebaid Note here the triple lights and nine draughts, as numerical formulae are most important in circumscribing of the kabalistic formulae of Hekate. Also note the other deities (Death and hermes) that are called upon in the same rite. Medea : 'By the goddess I worship most of all, my chosen helper Hekate, who dwells in the inner chamber of my house, none of them shall pain my heart and smile at it! Bitter will I make their marriage, bitter Kreon's marriage-alliance, and bitter my banishment from the land!"
Euripides, Medea

Medea40 of course being great sorcerer, the identity of Hekate as the goddess I worship most of all makes sense as Hekate is, by the time this was written, best known as a patron for magicians, witches and sorcerers. The goddess Hera kept (Medea) in the house, though as a rule she did not spend her time at home, but was busy all day in the temple of Hekate, of whom she was priestess. Argonautica

40

There is some evidence that Medea was in fact originally a full blown goddess in her own right and later became a semi-divine being, perhaps intentionally, as an archetype of the daughter (i.e. devotee) of the Goddess.

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This concept, that the sorceress Medea is a priestess is a reminder that even in later Antiquity, the division between magic and religion is not clear in regards to the pagan gods. Medea: And yet I wish (Jason) had been spared. Yes Sovran Lady Hekate, this is my prayer. Let him live to reach his home. Argonautica Here an aspect of Hekates dominion is demonstrated, since Medea clearly believes that her request is within Hekates power. Argos: You (Jason) have heard me speak of (Medea) who practices witchcraft under the tutelage of the goddess Hekate. If we could win her over, we might banish from our minds all fear of your defeat in the ordeal (yoking the fire breathing bulls of Artes). Argonautica Hekate is called the tutelary spirit of witchcraft that is the art of sorcery as opposed to the religion of witchcraft of the European Middle Ages. While there are groups of witches mentioned in the Classical literature41, the organization of the coven is not found in any form related to Hekate. There is some similarity at least with the Dionysian cults however, and Dionysus was also part of the Eleusinian mysteries. Medea: At dawn I will go to Hekates temple with magic medicine for the bulls (to protect Jason from their fiery breath). Argonautica She (Medea) wished to drive to the splendid Temple of Hekate; and while were getting the carriage ready she took a magic ointment from her box. This salve was named after Prometheus. A man had only to smear it on his body, after propitiating the only-begotten Maiden (Hekate) with a midnight offering, to become invulnerable by sword or fire and for that day to surpass him in strength and daring. It first appeared in a plant that sprang from the blood-like ichors of Prometheus in his torment, which the flesh-eating eagle had dropped on the spurs of Kaukasos To make the ointment, Medea, clothed in black, in the gloom of night, had drawn off this juice in a Caspian shell after bathing in seven perennial streams and calling seven times on Brim42o, nurse of youth, Brimo, night-wanderer of the underworld, Queen of the dead. The dark earth shook and rumbled underneath the Titan root when it was cut, and Prometheus himself groaned in the anguish of his soul. Argonautica Here the worship of Hekate and the performance of magic are linked. In both cases Medea is going to Hekates temple and the creation of magical potions are described. It seems likely that the products of sorcery, such as potions

41 42

Such as in Apuleius The Metamorphosis. An epithete of Hekate

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etc. would be taken to the temple and Hekate propitiated and or entreated as part of the magical working. Medea forced herself to speak to him (Jason). Hear me now, she said. These are my plans for you. When you have met my father and has given you the deadly teeth from the serpents jaws, wait for the moment of midnight and after bathing in an ever-running river, go out alone in somber clothes and dig a round pit in the earth. There, kill an ewe and after heaping up a pure over the pit, sacrifice it whole, with a libation of honey from the hive and prayers to Hekate, Perses only Daughter. Then, when you have invoked the goddess duly, withdraw from the pyre. And to not be tempted to look behind you as you go, either by footfalls or the baying of hounds, or you may ruin everything and never reach your friends alive. In the morning, melt this charm, strip, and using it like oil, anoint your body. It will endow you with tremendous strength and boundless confidence neither the spearpoints of the earthborn men nor the consuming flames that the savage bulls spew out will find you vulnerable. Argonautica Jason waited for the bright constellation of the Bear to decline, and then, when all the air from heaven to earth was still, he set out like a stealthy thief across the solitary plain. During the day he had prepared himself, and so had everything he needed with him; Argos had fetched him some milk and an ewe from a farm; the rest he had taken from the ship itself. When he had found an unfrequented spot in a clear meadow under the open sky, he began by bathing his naked body reverently in the sacred river, and then put on a dark mantle which Hypsipyle of Lemnos had given him to remind him of their passionate embraces. Then he dug a pit a cubit deep, piled up billets, and laid the sheep on top of them after cutting its throat. He kindled the wood from underneath and poured mingled libations on the sacrifice, calling on Hekate Brimo to help him in the coming test. This done, he withdrew; and the dread goddess, hearing his words from the abyss, came up to accept the offering of Aisons son. She was garlanded by fearsome snakes that coiled themselves round twigs of oak; the twinkle of a thousand torches lit the scene; and
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hounds of the underworld barked shrilly all around her. The whole meadow trembled under her feet, and the nymphai of marsh and river who haunt the fens by Amarantian Phasis cried out in fear. Jason was terrified; but even so, as he retreated, he did not once turn round. And so he found himself among his friends once more, and Dawn arrived. Argonautica This selection is a detailed description of a non-initiate (Jason) calling on the Goddess. The sacrifice is made under the guidance of Medea who is functioning as Priestess, advising Jason and not, herself, performing the magic. Also note the mention of the Constellation of the Bear, Ursae Major and its declination as the sign that the time is propitious for the rite. See the Dragon of Darkness for much more on the seven stars of Ursae Major43. Rising from the distant east, the Lady Selene (Moon), Titanian goddess, saw the girl (who is Medea) wandering distraught, and in wicked glee said to herself: So I am not the only one to go astray for love, I that burn for beautiful Endymion and seek him in the Latmian cave. How many times, when I was bent on love, have you disorbed me with your incantations, making the night moonless so that you might practice your beloved witchcraft undisturbed! And now you are as lovesick as myself. The little god of mischief has given you Jason, and many a heartache with him. Well, go your way; but clever as you are, steel yourself now to face a life of sighs and misery. So said Selene. The statement of the Moon Goddess, which seems to be distinct from Hekate here, is interesting in the mention of the Witch having control over the Moon (in the sky) and her ability to cast the Night into total darkness in order to practice her (Medeas) rites as if it were the Dark moon. (The Dragon) writhed (when) he saw (Medea) take her stand, and heard her in her sweet voice invoking Hypnos, the conqueror of the gods, to charm him44. She also called on the night-wandering Queen of the world below to countenance her efforts. Jason from behind looked on in terror. But the giant snake, enchanted by her song, was soon relaxing the whole of his serrated spine and smoothing out his multitudinous undulations Medea, chanting a spell, dipped a fresh sprig of juniper in her brew and sprinkled his eyes with her most potent drug; and as the all-pervading magic scent spread round his head, sleep fell on him. Argonautica This fragment may be a retelling of an older, cosmic myth. In any case, the battle with serpent or dragon shall be discussed in detail below.

43 44

These symbols are discussed in depth in the next section. See Fragments, 159.

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She (Medea) reinforced her words with magic, scattering to the four winds spells of such potency as would have drawn wild creatures far away to come down from their mountain fastnesses. Argonautica Mentions of magical practices that no doubt call on Hekate, as she is a goddess of wild animals who, it is believed, would be drawn to her presence invoked by the ritual. Nor let them (the Argonauts) go too near the hateful den of Ausonian Skylla, that wicked monster borne to Phorkys by night-wandering Hekate, whom men call Kratais. Argonautica Hekate named as the mother of the Sea Monster Scylla. In this passage Circe is speaking. I swear by Helios sacred light and by the secret rites of Perses nightwandering Daughter45. Argonautica Note the fact that she swears by both. This should not be viewed as playing both sides of the proverbial fence but, rather as the fact that Hekate spans both the Light and Darkness. Recall that Medea is a devotee of Hekate first and foremost. Diodorus Siculus names Hekate as Medeas actual mother though this seems to be a spiritual relationship and may indicate a ritual adoption of her consecrated priestess. Hekate was often linked with other gods and after Artemis and Hermes, Helios was most often associated with Hekate. This may be one reason she became associated with the Moon. Listen to me, (Medea) said (speaking to the Argonauts). I think that I and I alone can get the better of that man, whoever he may be, unless there is immortal life in that bronze body. All I ask of you is to stay here keeping the ship out of range of his rocks till I have brought him down. They took the ship out of range, as Medea had asked, and rested on their oars waiting to see what marvelous device she would employ. Medea went up on the deck. She covered both her cheeks with a fold of her purple mantle, and Jason led her by the hand as she passed across the benches. Then, with incantations, she invoked the Keres (Spirits of Death), the swift hounds of Hades who feed on souls and haunt the lower air to pounce on living men. She sank to her knees and called upon them, three times in song, three times with spoken prayers. She steeled herself of their malignity and bewitched the eyes of Talos with the evil in her own. She flung at him the full force of her malevolence, and in an ecstasy of rage she plied him with images of death. Is it true then, Father Zeus, that people are not killed only by disease or wounds, but can be struck down by a distant enemy? The thought appalls me. Yet it was thus that Talos, for all his brazen frame, was brought down by the force of Medeas magic. He was hoisting up some heavy stones with which
45

Another epithet

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tow keep them from anchorage, when he grazed his ankle on a sharp rock and the ichors ran out of him like molten lead. He stood there for a short time, high on the jutting cliff. But even his strong legs could not support him long; he began to sway, all power went out of him, and he came down with a resounding crash.. Argonautica This fragment is another, rather detailed example of a magical operation. Note again the three times invocation as well as, in this case, that Medea uses spoken spells without any implements or ritual paraphernalia. They (the Argonauts) made fast their stern cables on the Paphlagonian coast at the mouth of the River Halys. Medea had told them to land there and propitiate Hekate with a sacrifice. But with what ritual she prepared the offering, no one must hear. Nor must I let myself be tempted to describe it; my lips are sealed by awe. But the altar they built for the goddess on the beach is still there for men of a later age to see. Argonautica This passage provides an enigmatic and suggestive description of a ritual sacrifice. It should be well noted that sacrifice is most important to the performance of Hekates rites and the magic she teaches. This is of course true of all Classical gods but also a sign of her Titanic nature as well as an indication of her role as giver of sacrifice in the Mysteries. (Medea) said (to the Argonauts) that she had brought with her many drugs of marvelous potency which had been discovered by her mother Hekate and by her sister Kirke; and though before this time she had never used them to destroy human beings, on this occasion she would be means of them easily wreak vengeance upon men who were deserving of punishment."
-Diodorus Siculus

This is a unique passage in that Medea discusses a moral basis for the use of her power learned and derived from her mother Hekate. (Medea) in her sacred fillets by the twin torches light Valerius Flaccus Again Hekates rites are described as lit by torch light (held by the priestess, in this case Medea) as a symbol of her aspect as guide as a bringer of Light and Medea here was invoking the Goddess, it seems, and assuming her form by imitation. Persean Hecate dwelling in her lofty groves beheld her and from the depth of her heart uttered these words: Alas! Thou dost leave our woodland and thy maidens bands, unhappy girl, to wander in thy own despite to the cities of the Greeks. Yet not unbidden goes thou, nor, my dear one, will I forsake thee. A signal record of they flight shalt thou leave behind, nor though a captive shall thou ever be despised by thy false lord, nay, he shall know me for thy teacher, and that I grieved with shame that he robbed me of my handmaid. Valerius Flaccus
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Even when Medea turns from her path Hekate vows not to forsake her, which is indicative of her benevolence toward her worshipers if not humanity in general. Of course there are traditions that Medea was actually the daughter of Hekate but is reasonable to believe that she (Medea) can be considered to represent the worshipper (as such devices of serve this purpose in myth). Ritual Practice from Antiquity Aside from the descriptions of the sacrifices in the previous section there is not much in regard to the religious rites of Hekate. Of course, we must look at the mention of her by the poets at least skeptically since her stature in the Roman Empire was considerably debased compared to earlier conceptions. There is of course a wealth of material pertaining to ritual and magic in practice in Antiquity, from many different periods and locations in Europe. It is reasonable to consider the technology that was used in the worship of one god would likely share many similarities with the worship of another dependant on a host of factors such as geography, if secrecy were part of the rites, and what the practitioners were trying to achieve. As an example: from Caerleon, Wales near the camp of the Legio Secunda Augusta, dating to the first or second century CE: "Domna Nemesis, do tibi et galliculas, qui tulit non redimat ni vita sanguinei sui" or in English, "Lady Nemesis, I give you this cloak and these shoes. May the person who has worn them not redeem them except with his own life and blood." This seems to be a common type of curse, dedicating stolen property to a god or goddess, which they are then left to collect. This one is interesting in calling upon Nemesis, as she is not usually found in Greek defixiones (sic). Other Roman defixiones (sic), where deities are mentioned, usually dedicate their victims to Proserpina, and less so to Pluto. But the most common actually call upon the spirits of the dead in whose tomb these curse tablets were placed. Rites to Hecate that are mentioned being used by practitioners of the Religio Romana that would associate her with the Manes, but not necessarily is she chthonic, nor a goddess of the Religio Romana. she is called upon in Latin defixiones (sic) as an avenger of wrongs.46

46

Spiritweb

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There is a (comparatively) large body of literature that survives regarding this type of magic, including Hekates role in the creation of so called curse tablets and magical collections of Late Antiquity (the so-called magical papyri) though it shall not be discussed here, being in our view worthy of an entire paper on it its own, the student is encouraged to investigate and adopt from these sources as she will. At the beginning we quoted the invocation from Hippolytus "Philosophumena" in order to show the nature of Hekate as she was known in late Antiquity. The passage also contains a description of the rite and read in conjunction with the ritual performed by Jason gives a good outline of the sacrificial rite as practiced in conjunction to magical practice. The entire passage reads: Build a shrine and deck it with wild laurel boughs, set there in my image which adore with fervent orison, and in thy sleep I will stand before you." Form a statue of well-planed wood by mystic formula. Smear the figure with rue, and then with a paste of myrrh, storax, frankincense and lizard's tail, confected when the moon is but a sickle. When the moon is full vow your solemn vows in the words, "Come, infernal, terrestrial, and heavenly Proserpina, goddess of the broad roadways, of crossroads, you who quest to and fro at night, torch in your left hand, a sword in your right hand, enemy of day, friend and lover of darkness, you who does rejoice when the bitches howl and warm blood is spilled, you who are walking amid the phantoms and in the place of tombs, Queen of the Manes and of the Summanes, you whose thirst is blood, you who does strike chill fear into mortal heart, Gorgo, Mormo, Bombo, Moon of a thousand forms, cast a propitious eye upon our sacrifice. (Hippolytus "Philosophumena") Here we see, among other things, the practice of creating a shrine or image of Hekate before which the ritual is to be performed is detailed. Notice also that although the invocation references the desire for blood attributed to Hekate, there is no mention of an offering of blood in this passage. It is probable that, as a Goddess linked to both life and death as well as the transitions between them (i.e. birth and death) the Great Mother aspect degraded along with the image of the gods as she was, in the civilized world, less immediate as a ruler of natural fertility and thus these aspects were her most immediate for those who worshipped her.

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Another description of a ritual is given here: Using a pottery shard, on which an offering of grain, beans, honey and oil is placed, the sacrifice is made to Hecate at a crossroads three days before a full moon (also on the priedi Kalends Februalis). then when Luna's "horns joined in their circle to flood earth and sky, in silver splendor, loose cloaked and barefoot, hair fallen over naked breasts and shoulders, Medea stepped abroad in silent midnight...three times she raised her arms to the stars and sky. And three times wheeled about and three times splashed her hair with moonlit water (in a running stream)...three times she scream, then fell upon her knees to pray, "O Night, Night, Night! whose darkness holds all mysteries in shade, O flame-lit stars, whose golden rays with Luna floating near are like the fires of day, O Hecate, who knows untold desires that work our will, and are the mistress of our secret spells..." (Ovid) Notice the invocation of Night and then Hekate that seem to imply a formula47. This passage does not indicate what the ritual was intended to achieve but it does show in addition to the formula that not all sacrifice was of blood.. Though the Goddess Nyx is not as well known as the Olympian gods, she is important in regard to the development of the Greek pantheon as she is (in some accounts) the Mother of the more primal divinities (i.e. the Titans). Psychologically, the personified night undoubtedly held its symbolic link to the unknown in the relation of darkness with the mysterious which is also an attribute of Hekate. Now we have seen the forms and, perhaps deduced some of the theory that underlies the ritual practices in late Antiquity, at least insofar as they are recorded by the literati of the Roman Empire. Ultimately, the magician who desires to work this current will, due to lack of sources, have to create his or her own ritual formulae, or at least adapt from unrelated sources techniques to achieve his or her ends. For this reason, I believe, many have found Hekate to be a most advantageous goddess to form an alliance with, by reason of her function as a tutelary spirit even in the days of her open worship. Aside from this, the student also may draw on the vast amount of literature published during the so-called occult explosion that began in the 60s and continues to this day. While a large majority of the material available is derivative and often written by people with no practical experience, or with absurd (inconsistent or self contradictory) views of

47

Going in order, Nyx, Hekate etc. If it was not intended, it fits the (admittedly incomplete) pattern of the Fragments.

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cosmology and ethics48, the fact is that anyone with the desire can discover enough information to get a running start and, if they are serious, to progress significantly toward what was known to the highest initiates of ages past, provided the proper inner contacts are made. In concluding this section, it seems appropriate to mention the fact that, in this time when the secrets of magic are so openly published (often for free on the World Wide Web) that the goals that are sought in the of performing the blood sacrifice can be safely said to be attainable through the use of certain formulae that do not involve the killing of an animal (or other illegal acts) and that these formulae are of at least as potent a form (when understood and applied) as the real thing. It could be argued that animal sacrifice is a primitive or exoteric form of the techniques advanced by Crowley and all of those that have come after, most of them simply paraphrasing and footnoting what Crowley taught or doing what we are here, commenting on ancient (and not so ancient) sources. Additionally, it ought to be apparent to the practitioner, male or female, that though different in form (from both perspectives) these techniques will prove more efficient than attempting recreate the Classical period rites if for no other reason than the modern apartment dweller would have a difficult time procuring the animals and establishing a place for regular practice, never mind the legal and moral questions. As always, the individual must decide the ethics of any proposed the course of action

48 I am referring here to the beliefs on modern day witches such as the Law of Three which has no justification either mythically or philosophically and is clearly unsupportable by experience.

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Hekate in the Chaldean Oracles of Zoroaster

The Hekate discussed in the preceding section seems, at first glance, to be very loosely related, at best, to the Goddess of the same name who is a major (cosmic) power described in the Chaldean Oracles of Zoroaster. Whereas Hekate in the pagan cult (at least as it was imagined by later writers) was a divinity of great power, she was a force that existed outside of the Pantheon of Greek gods. A primal force to be sure but closer, so to say, to the Earth. Nevertheless, the Chaldean Oracles provides an important view on the impact that civilization had, not only in regard to Hekate but to religion in general. The book is valuable for several reasons. It not only shows how the pagan divinities were modernized in various ways, as in the Oracles but also provides a glimpse into what may have become of the gods had not Constantine triumphed at the Milvian Bridge. The Chaldean Oracles, a work attributed to Zoroaster, were said to have been revealed to Julian the Theurgist, also known as the Chaldean. This work, of which only fragments are preserved, is a theosophical text in verse composed in the second century AD, that combined Platonic elements with others that

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were Persian or Babylonian. The Chaldean Oracles were regarded by the later Neo-Platonist as a sacred text, sometimes, even above Plato himself.49 The same source also quotes the Pagan Emperor Julian who attempted to revive the, for lack of a better term, Philosophical Paganism of the SolMitra cultus that, though Julian was unsuccessful, eventually flowered as Hermetic Philosophy and Alchemy in the European Renaissance. "And if I should also touch on the secret teachings of the Mysteries in which the Chaldean, divinely frenzied, celebrated the God of the Seven Rays, that god through whom he lifts up the souls of men, I should be saying what is unintelligible, yea wholly unintelligible to the common herd, but familiar to the happy theurgists." - Julian - Hymn to the Magna Mater Before going into specifics of the text, it should be noted that Theurgy is Divine magic, as opposed to mere thaumaturgy or sorcery. Its goal is apotheosis or, less ambitiously, the "knowledge and conversation of the Holy Guardian Angel" and the working of sublimation both of self and world.50 Hekate in the Chaldean Oracles is identified as the principal Goddess involved in magical and spiritual practices (that is, Theurgy), for she is the Anima Mundi, the World Soul or spirit. She is the mediator between the Empyrean Realm, where the Gods reside, and the manifest Universe; in Gnostic terms, the Pleroma of Light and the Worlds below the Abyss; she is also the psycho pomp or guide, the one who shows the way back to the Eternal Gods through Theurgy which we identify as the conquest of the Ladder of Lights, the Descent into the Underworld and subsequent binding of the Demon Choronzon and crossing of the Great Outer Abyss. It would be a mistake to think that the two systems (if the Fragments in and of themselves can be called a system) are interchangeable; however, once again we take encouragement in the fact that the Book is so internally consistent in its form and doctrine with historically (though obscure) valid precedent. There are of course points of divergence in the myth structures. The Demiurge (the Platonic concept, not the Gnostic false or lesser creator) and Hekate together create the Aetherial Realm where the Celestials are. These bodies are or have a material form in the Chaldean Oracles, while the Fragments contains a version of the Combat Myth51 and they are the imprisoned Archons formed out of the slain Dragon. Nevertheless, it is most important to see the points of agreement, as in both Hekate is the force (or a force) in the creation of the heavenly spheres and Hekate mediates between the Upper and Lower realms, however they are conceptualized. She stands at
49 50 51

http://www.thedyinggod.com/chaldean.htm http://www.choronzon.com/tocmirror/tzimon/Magidict/magdic21.html See appendix

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the lowest point of the Empyrean Realm and exists in both the Empyrean and Material simultaneously separating and connecting the realms, while in the Fragments, she is Present in both realms by means of her Hypostatic relationship with Nyx who dwells in the Realm of the Pleroma and the Terrestrial Universe. In other terms, she mediates between Zeus, the Transmundane Sun, who rules the Olympian Gods and the Mundane Sun (Helios, Sol), or between Lucifer and the Fire of the Depth (Bythos) she is also the separator (preserver of the cosmic order), for as a Girdling Mental Membrane she divides the First and Other Fire, hastening to mix, This Hymen enwraps the material world to which she gives birth. In another Goddess herself places her fiery Girdle at the lower extremity of the Noetic Realm: The Father's Thoughts are these, and then's My winding Fire. What becomes critical to grasp at this point is that while we have the NyxHekate distinction, the Oracles call both the Upper and Lower Hekate by the same name. Or probably more accurately, the Fragments makes the distinction between the in a philosophical sense, though there is no real separation of the Being of Nyx-Hekate. This can be seen in the declaration ... is a Worker, Giver of Life-Bringing Fire, and fills the Womb Life-Giving of Hekate the universe is created in the Womb of Nyx as the Dragon and then His Twin Lucifer, the two that shall be mystically unified in the successful completion of the Alchemical Work.52 She is an emanation from the Father, the Uncreated and the means to His further emanation (extension): for from Him leap the Thunderbolts Implacable and Lightning-Storm-receiving Wombs of Radiant Light of Father-born Hekate, and Girdling Flower of Fire, and mighty Spirit from beyond the Fiery Poles.53 The Pneuma is Hekate as Anima Mundi and Nyx as the Spirit filled vessel of the Logos.

52

mystically, they are Twins. There are other recensions of the Myth where they are born together, but for the purposes of this discussion, Twins refers to their shared (and unique) origin from Nyx. Once the Twins are born, Nyx creates or brings forth Hekate ( Hekate is considered to be hypostatic in relation to Nyx and coeval and therefore shares in the epithet Unborn) no other beings are born directly from the Mother Night. Quotes in this section from http://www.cs.utk.edu/~mclennan/BA/ETP/II.html

53

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A detailed analysis of Hekate in the Chaldean oracles, written by G.R.S. Meade provides a thorough examination of the portions of the text that relate to Hekate. As this provides a valuable resource for research vectors it is included as an appendix to this section. The entire text of the Chaldean Oracles are included in the appendix. Other Sources In 1909 Aleister Crowley performed a series of magical operations with the aim of entering the 30 Aethyrs that are the Aeons, which make up the structure of the (magical) universe. In the course of the working, Crowley was attempting to learn the mysteries of each Aeons which, when entered in order (from 30 to 1) provide an initiatory experience for the magician. This culminates in the 10th Aethyr, ZAX the Great Outer Abyss. He also encountered the Goddess Babalon and her mysteries that are part of the initiation. Since Babalon is at least related to the Hekate of the Fragments, the knowledge Crowley brought back with him provides an additional source by which the Fragments may be interpreted. He also encountered Hekate in her lesser guise as the Moon Mother and goddess of witchcraft. In the 27th Aethyr he encounters Hekate: Lonely am I and cold in the wilderness of the stars{SUP:7}. For I am the queen of all them that dwell in Heaven, and the queen of all them that are pure upon earth, and the queen of all the sorcerers of hell{SUP:8}. I am the daughter of Nuit, the lady of the stars. And I am the Bride of them that are vowed unto loneliness{SUP:9}. And I am the mother of the Dog Cerberus{SUP:10}. One person am I, and three gods{SUP:11}. -The Cry of the 27th Aethyr, Which is Called ZAA Note the identification of her formulae that she is queen of all them that dwell in Heaven, and the queen of all them that are pure upon earth, and the queen of all the sorcerers of hell. This is an indication that Hekate retains the functions of her early form as a young Goddess of the (solar) light, which belies her apparent marginalization, here demoted virtually the lowest of the Celestial Aeons (27th of 30).

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Crowley's Star of Babalon In the 12 Aethyr he is shown the Grail and the mysteries of it and the Goddess to whom it belongs: Glory unto the Scarlet Woman, Babalon the Mother of Abominations, that rideth upon the Beast, for she hath spilt their blood in every corner of the earth and lo! she hath mingled it in the cup of her whoredom. With the breath of her kisses hath she fermented it, and it hath become the wine of the Sacrament, the wine of the Sabbath; and in the Holy Assembly hath she poured it out for her worshippers, and they had become drunken thereon, so that face to face they beheld my Father. Thus are they made worthy to become partakers of the Mystery of this holy vessel, for the blood is the life. So sitteth she from age to age, and the righteous are never weary of her kisses, and by her murders and fornications she seduceth the world. Therein is manifested the glory of my Father, who is truth. The voice continues: This is the Mystery of Babylon, the Mother of abominations, and this is the mystery of her adulteries, for she hath yielded up herself to everything that liveth, and hath become a partaker in its mystery. And because she hath made herself the servant of each, therefore is she become the mistress of all. Not as yet canst thou comprehend her glory. Beautiful art thou, O Babylon, and desirable, for thou hast given thyself to everything that liveth, and thy weakness hath subdued their strength. For in that union thou didst understand. Therefore art thou called Understanding, O Babylon, Lady of the Night! Here we see that Hekate in her relationship (or even outright identification) with Babalon is the instrument by which the universe is redeemed, by her sacrifice because she hath made herself the servant of each, therefore is she become the mistress of all and that of the magician who sacrifices his/her Self in order to transcend the Universe. The full implication of this may be found only in the understanding of the formulae of the Goddess, which are given in the Fragments from the Book of the Coiled Dragon. In Magic and Theory and Practice (Weiser 1988) Crowley discusses the formula as it pertains to his cult of Thelema: The Formula of I.A.O. This formula is the principal and most characteristic
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th

formula of Osiris, of the Redemption of Mankind. "I" is Isis, Nature, ruined by "A", Apophis the Destroyer, and restored to life by the Redeemer Osiris. There is a quite different formula in which I is the father, O the Mother, A the child --- and yet another, in which I.A.O. are all fathers of different kinds balanced by H.H.H., 3 Mothers, to complete the Universe. In a third, the true formula of the Beast 666, I and O are the opposites which form the field for the operation of A. This is also identical with the Word Lux, L.V.X., which is formed by the arms of a cross. It is this formula which is implied in those ancient and modern monuments in which the phallus is worshipped as the Savior of the World. The doctrine of resurrection as vulgarly understood is false and absurd. It is not even "Scriptural". St. Paul does not identify the glorified body which rises with the mortal body which dies. On the contrary, he repeatedly insists on the distinction. The same is true of a magical ceremony. The magician who is destroyed by absorption in the Godhead is really destroyed. The miserable mortal automaton remains in the Circle. It is of no more consequence to Him that the dust of the floor. The Alchemists themselves taught this same truth. The first matter of the work was base and primitive, though "natural". After passing through various stages the "black dragon" appeared; but from this arose the pure and perfect gold. There is an etymological identity between Tetragrammaton and "I A O", but the magical formulae are entirely different, as the descriptions here given have schewn. It will now be understood that this formula of I A O is a formula of Tiphareth. The magician who employs it is conscious of himself as a man liable to suffering, and anxious to transcend that state by becoming one with god It was this key that thus unlocked the Book. Formulae shall be covered in detail presently, but for now suffice to say that the formula is not only the

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key to the cosmogony but also a further proof which is contained in 54 Crowleys rectification of IAO to FIAOF. Finally, we would mention a few other contemporary sources for information about Hekate.55 Kenneth Grant as mentioned above, another source that has been invaluable to finding a context for the Fragments is Kenneth Grants Typhonian Trilogies. Anyone familiar with these books probably knows that Grant titled one of the second trilogy books Hecates Fountain56 after the verse from the Chaldean Oracles: In the left side of Hecate is a fountain of Virtue, which remaineth entirely within her, not sending forth its virginity.57 (v. 187) Much more detail concerning Grant and his work will be discussed throughout this book and an overview of his work can be found later in the chapter The Shadows of Set. For now, however, I will only mention Grants Aleister Crowley and the Hidden God, which revealed the full implication of Hekate via the formula of the Gnostics, IAO58. Grant himself interprets the formula as: The three-fold formula of Babalonis also the magical significance of the formula of IAO (Isis-Apophis-Osiris).59 Having found a connection to Babalon (and thus Hekate), Grant interprets the formula: I, Yod is the solitary seed attributed to Virgo, represented by the Virgin. A is Apophis, the evil serpent of corruption and dissolution, represented by the Whore. O is the true Eye or Yoni Grant references Crowleys Magick in Theory and Practice60 (Book 4, part 3) and notes that this formula is a key to Crowleys system.61

54 The formula FIAOF is, itself valuable, but I here am referring to the rectification technique employed by Crowley. 55 56 57 58 59 60 61

Again, this information will be explored in depth in the Cosmology chapters. Grant, Kenneth Hecates Fountain Skoob, 1995, pg 105 The Chaldan Oracles of Zoroaster edited and revised by Sapere Aude (WW Wescott) Grant, Kenneth Aleister Crowley and the Hidden God Skoob, 1993, pg 105 op cit. The relevant passage is quoted in the previous section. Grant, Kenneth (ed.) and Aleister Crowley, Magick : Book 4 , Weiser 1982

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We shall complete our brief overview of Hekate and her evolution, having compiled a considerable amount of data. As we shall see in the next section, the conception of Hekate that we have managed will be more than validated. In working toward our understanding of Hekate, we have drawn on fragments and debased images, hints and lucky guesses, trying to see through the smoke of centuries to find the center from which we could begin to measure, trying to draw a map in the dark. Now, having laid our foundation, we will turn to the contemporary views of Hekate and the so called Divine Feminine.

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Nyx, Mother of the Universe -Appendix to Hekate: Evolution of a God

To Nyx (Night), Fumigation with Torches. Nyx, parent goddess, source of sweet repose from whom at first both Gods and men arose. Hear, blessed Kypris [Aphrodite], decked with starry light, in sleeps deep silence dwelling ebon night! Dreams (oneiroi) and soft ease attend thy dusky train, pleased with the lengthened gloom and feastful strain, dissolving anxious care, the friend of mirth, with darkling coursers riding round the earth. Goddess of phantoms and of shadowy play, whose drowsy power divides the natural day; by fates decree you constant send the light to deepest hell, remote from mortal sight; for dire necessity (ananke), which nought withstands, invests the world with adamantine bands. Be present, Goddess, to thy suppliants prayer, desired by all, whom all alike revere, blessed, benevolent, with friendly aid dispel the fears of twilights dreadful shade.
Orphic Hymn 3 to Nyx

-------------------------------------------------------------------------------NYX : An Introduction The Goddess Nyx, personified night is an ancient deity, barely mentioned in most scholarship concerning the Greek pantheon. That She became an integral part of the Cosmology that developed in the course of my personal initiations into the Kabalistic sphere of Binah, as Nyxasalos, the Mother of the Universe is
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an example of the occurrences which are typical of such initiations; for such is the basis upon which the Powers reveal and confirm the validity of such revelation. That I had never heard of this divinity prior to the reception of certain documents, among them The Theatre of the Abyss I am certain, though this is a proof in the sense of confirmation to myself only. Even so, I present it as it was given, not to justify but to encourage. For the Gods and the Powers may be contacted and the aspirant shall, if he or she persists, reach the Summum Bonum, the attainment of that which we call the Gnosis. She who is, is called the Mother of the Universe, Great Night, NYX, by those who love Her as She contains the Light of the All (or All-Father) which is the source of all manifest Being. Therefore we say; She has been revealed, as She must be, for She is hidden. Now how can this be, one may ask. This is a true question of the seeker, for indeed, how can that which is the Root of Being be hidden? It is in this Nexus of time and space and mind, here where the opening to that which we call Gnosis unfolds. For all such enlightenment comes from the process of asking and hearing the answer. In the Orient, it is a timeless tradition that the spiritual seeker shall sit at the feet of the Teacher, or Guru, who imparts the mysteries of the Universe, as it were, mouth to ear. Now however, we have entered the New Aeon and so we teach that the Universe itself is the Teacher. As it is taught, "that which is Above is that which is below even as that which below IS that which is Above, one being, one substance in the matrix of space and time". But to return to our question, the solution to the dilema is found in the nature of Man's awareness. it is not that the Unborn One is veiled or diguised, it is the fact of sentience in time and space, for we understand, how can one behold that which is equally onself, the world in which self exists and also the subtler regions if reality? And of course, it can't be done, as to grasp the totality of the cosmos one must transcend the cosmos. Therefore, it is Her unity that is revealed. Without this knowledge, we would never strive toward the Light of the Pleroma. To desire and so strive for transcendance, we must first know that such is possible. It cannot be any other way. -------------------------------------------------------------------------------Nyx & The Theogony Of The Gods "From Khaos cmae forth Erebos and black Nyx; but of Nyx were born Aither and Hemera, whom she conceived and bare from union in love with Erebos." Theogony 123-124 "And Nyx bare hateful Moros and black Ker and Thanatos, and she bare Hypnos and the tribe of Oneiroi. And again the goddess murky Nyx, though
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she lay with none, bare Momos and painful Oizys, and the Hesperides ... Also she bare the Moirai and the ruthless avenging Keres ... Also deadly Nyx bare Nemesis to afflict mortal men, and after her, Apate and Philotes and hateful Geras and hard-hearted Eris." -Theogony 211-225 "Eris ... the elder daughter of dark Nyx." -Works & Days 17 Celestial Astra (Stars), dear progeny of Nyx (Night). Orphic Hymn 7 to the Astron Firstly, ancient Khaoss stern Ananke (Inevitability), and Khronos (Time), who bred within his boundless coils Aither (Light) and two-sexed, two-faced, glorious Eros [Phanes], ever-born Nyxs (Nights) father, whom latter men call Phanes, for he first was manifested. Orphic Argonautica 12 [Phanes] placed his distinguished sceptre [the rulership of the universe] in the hands of goddess Nyx (Night), that she hold royalty [Nyx] holding in her hands the glorious sceptre of Erikepaios [Phanes]. Orphic Fragments 101-102 (from Proclus) Zeus, when from his father the prophesied rule and strength in his hands he took and the glorious daimon the god [Phanes] who first sprang forth into the Aither. Kronos who did a mighty deed to Ouranos, son of Nyx, who became king first of all; following him again Kronos, and then Zeus the contriver. Orphic Fragments from the Deveni Papyrus "Torch-bearing Hekate, .. holy .., daughter of great-bosomed Nyx." -Bacchylides Frag 1B "Radiant daughter [Hemera] of Khronos (Time) and Nyx (Night)." -Greek Lyric IV Bacchylides Frag 7 "Mother who bore me [Erinys], O dear Mother Nyx, to avenge the blinded dead and those who dea by day, now hear me!" -Aeschylus, The Eumenides 321-323 "At the beginning there was only Khaos (Air), Nyx (Night), dark Erebos (Darkness), and deep Tartaros (Hell's Pit). Ge (Earth), Aer (Air) [probably meaning Aither the upper air] and Ouranos (Heaven) had no existence. Firstly, black-winged Nyx (Night) laid a germless egg in the bosom of the infinite deeps of Erebos (Darkness), and from this, after the revolution of long ages, sprang the graceful Eros [Himeros the elder eros] with his glittering golden wings." Aristophanes Birds 685 [Depicted on the chest of Cypselus at Olympia] There is a figures of a woman holding on her right arm a white child asleep, and on her left she has a black child like one who is asleep. Each has his feet turned different ways. The inscriptions declare, as one could infer without inscriptions, that the figures are Thanatos and Hypnos, with Nyx the nurse of both. Pausanias 5.18.1

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"They [the people of Smyrna] believe in two Nemeses instead of one; they say Nyx was their mother." - Pausanias 7.5.1 "From Nyx and Erebos (were born} Fate, Old Age, Death,, Dissolution, Continence, Sleep, Dreams, Love - that is, Lysimeles, Ephiphron, Porphyrion, Epaphus, Discord, Wretchedness, Wantonness, Nemesis, Euphrosyne, Friendship, Compassion, Stux; the three Fates, namely, Clotho, Lachesis, and Atropos; the Hesperides, Aegle, Hesperie, Aerica." - Hyginus Pref "From Chaos and Caligine [were born]: Nox (Night), Dies (Day), Erebus, Aether. From Nox (Night) and Erebus: Fatum (Fate), Senectus (Old Age), Mors (Death), Letum (Dissolution), Continentia (Continence), Somnus (Sleep), Somnia (Dreams), Amor that is Lysimeles, Epiphron, Porphyrion, Epaphus, Discordia (Discord), Miseria (Wretchedness), Petulantia (Wantonness), Nemesis, Euphrosyne, Amicitia (Friendship), Misericordia (Compassion), Styx; the three Parcae (Fates), namely Clotho, Lachesis and Atropos; the Hesperides Aegle, Hesperie and Aerica." -Hyginus Preface [If Ouranos is a god then] the parents of Caelus [Ouranos], Aether (Upper Air) and Dies (Day) [Hemera], must be held to be gods, and their brothers and sisters, whom the ancient genealogists name Amor (Love) [Himeros], Dolus (Guile) [Apate], Metus (Fear), Labor (Toil) [Ponos], Invidentia (Envy) [Phthonos], Fatum (Fate) [Moira], Senectus (Old Age) [Geras], Mors (Death) [Thanatos], Tenebrae (Darkness), Miseria (Misery) [Akhlys], Querella (Lamentation), Gratia (Favour), Fraus (Fraud), Pertinacia (Obstinacy), the Parcae (Fates) [the Moirai], the Hesperides, the Somnia (Dreams) [the Oneiroi]: all of these are fabled to be the children of Erebus (Darkness) and Nox (Night) [Nyx]. Either therefore you must accept these monstrosities or you must discard the first claimants also. [NB the Greek equivalents of the Roman Names have been added in square brackets] De Natura Deorum 3.17 -------------------------------------------------------------------------------Nyx Goddess Of Night "Thus as she [Eos goddess of the dawn] cried [for the death of her son Memnon], the tears ran down her face immortal, like a river brimming aye: drenched was the dark earth round the corse. Nyx (the Night) grieved in her daughter's [Eos, here identified with Hemera] anguish, and the heaven drew over all his stars a veil of mist and cloud, of love unto Erigeneia (the Lady of Light)." -Quintus Smyrnaeus 2.549 "Then plunged the sun down into Okeanos' stream, and sable-vestured Nyx (Night) came floating up o'er the wide firmament, and brought her boon of sleep to sorrowing mortals." -Quintus Smyrnaeus 3.656
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"Nyx (Night) rose from broad Okeanos, flooding all the earth with darkness bringing men release from toil." -Quintus Smyrnaeus 10.435 "Then rose from Okeanos Eos (Dawn) the golden-throned up to the heavens; Nyx (Night) into Khaos sank." -Quintus Smyrnaeus 14.1 "Nyx of the blue-black headband." - Bacchylides Frag 25 The choir-leaders of the Hesperides (Evenings) driving their two-horse chariot along the path of night to the new turning-point, where Nyx (Night) passes through the light-bringing radiance in the eastern air; and she brings the days light, flying over the misty wave, a guide for sailors ... [text missing] Goldflowered Nyx. Greek Lyric V Anonymous Fragments 1023 (from Berlin papyrus) "And there was a design woven in the cloth - Ouranos marshalling the Astra (Stars) in the round sky: Helios in his chariot, driving down to his last blaze, drawing after him Hesperos (the Evening Star); Nyx in her black cloak driging a single pair; with the Astra (Stars) following behind, the Pleiades in mid-course, and Orion the swordsman, while above went Arkturos waving his golden tail." Euripides, Ion 1150 "Oh! thou divine Nyx (Night)! how slowly thy chariot threads its way through the starry vault, across the sacred realms of the Aither (Upper Air) and mighty Olympos." -Aristophanes Thesmophoriazusae 1075 Nyx (Night) threw her shadow on the world. Argonautica 3.742 It was evening. Out in the west, beyond the farthest Aithiopian hills, Helios the Sun was sinking under the darkening world; Nyx (Night) was harnessing her team [of horses]. Argonautica 3.1192 It [the river Rhone of Northern Europe] rises at the worlds end, by the gates and courts of Nyx, and flows on in three streams, one of which debouches on the shores of Okeanos, another into the Ionian Sea. Argonautica 4.627f Nyx (night) with her gentle ban on mans activities descended on the company. She put the world to sleep. Argonautica 4.1057 Eos (Dawns) celestial beams chased black Nyx (night) from the sky. Argonautica 4.1170 "Dewy Nox (Night) [Nyx] upon the Hesperian shore has reached her goal [departing from the sky as dawn breaks]." -Metamorphoses 2.142 On a clear night, when Nyx in the heavens shows to men all her stars in their brightness and no star is borne faintly gleaming at the mid-month moon. Phaenomena 468 All the stars wheeled aloft by Nyx. Phaenomena 752 [Description of an ancient Greek painting:] In his passion for driving this son of Helios (the Sun) [Phaethon]ventured to mount his fathers chariot, but
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because he did not keep a firm rein he came to grief and fell into the Eridanos ... Look [at the painting]! Nyx (Night) is driving Hemera (Day) from the noonday sky, and the Suns orb as it plunges toward the earth draws in its train the Astera (Stars). The Horai (Hours) abandon their posts at the gates and flee toward the gloom that rises to meet them. Philostratus the Elder 1.11 [Description of an ancient Greek painting depicting the death of Memnon in the Trojan War:] As for the Deities of the Sky (Daimones Meteoroi), Eos (Dawn) mourning over her son [Memnon] causes Helios (the Sun) to be downcast and begs Nyx (Night) to come prematurely and check the hostile army [of the Greeks], that she may be able to steal away her son, no doubt with the consent of Zeus. Philostratus the Elder 1.7 "Near the Cimmerii a cavern lies deep in the hollow of a mountainside, the home and sanctuary of lazy Somnus [Hypnos], where Phoebus [the Sun's] beams can never reach at morn or noon or eve, but cloudy vapours rise in doubtful twilight ... there silence dwells: only the lazy stream of Lethe [Forgetfulness] 'neath the rock with whisper low o'er pebbly shallows trickling lulls to sleep. Before the cavern's mouth lush poppies grow and countless herbs, from whose bland essences a drowsy infusion dewy Nox [Nyx the Night] distils and sprinkles sleep across the darkening world." Metamorphoses 11.602 "Nox (Night) approaches: a garland of poppies binds her peaceful brow, black Somnia [Oneiroi the Dreams] trail her. Ovid Fasti 4.661 Witnessing Nox [Nyx the Night] pauses in her lagging car. Valerius Flaccus 3.210 Welcome Nox (Night) brings on the star-heralding shadows. Valerius Flaccus 6.752 The Colchian [Medea] began to move through the dark night with sound of magic spells ... Nox (Night) herself, aghast, wheels her dense shade more slowly." Valerius Flaccus 7.392 "Dies(Day) [here equated with Helios the Sun] felt her presence [an Erinys summoned up from Haides], Nox [Nyx, night] interposed her pitchy cloud and startled his shining steeds." Thebaid 1.97 Sopor [Hypnos, sleep], driving Noxs [Nyxs, Night] coursers. Thebaid 2.59 Nox [Nyx, night] had begun to shroud the sunlight in her dewy pall, and had cast over the earth her dark shadow. Thebaid 2.527 Beneath the western reign of Nox [Nyx, night], her course already turned, and the setting stars, so soon as mighty Tethys had driven forth tardy Hyperion [Helios the Sun] from the Eastern sea. Thebaid 3.33 Nox [Nyx the Night] came on, and laid to rest the cares of men and the prowlings of wild beasts, and wrapped the heavens in her dusky shroud, coming to all with kindly influence. Thebaid 3.406
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And Nyx (Night), respite from labour after the journey of the sun, lightened sleep and brought the beginning of wandering morn; and opened the two gates of Dreams (Oneiroi). Colluthus 319 Phaethon [Helios the Sun] had left the rounded sky, and turned his car towards setting: silent Nyx (Night) leapt up from earth into the air like a high-stretching cone, and wrapped heaven about in a starry robe spangling the welkin. Dionysiaca 2.163 [Zeus] resolved to mount Semeles nightly couch, and turned his eye to the west, to see when sweet Hesperos would come ... : Tell me, Laggard Nyx (Night), when is envious Eos (Dawn) to set? It is time now for you to lift your torch and lead Zeus to his love come now, foreshow the illumination of night-ranging Lyaios [Dionysos]! Dionysiaca 7.280 Silent Nyx (Night) shrouded the west in her own colour, and scored the sky across with her own starry cloak. Dionysiaca 18.160 Quiet Nyx (Night) covered all the earth in her dark shades. Dionysiaca 25.570 -------------------------------------------------------------------------------Nyx & The Constellation "Altar" The [constellation] Altar even beyond aught else hath ancient Nyx (Night), weeping the woe of men, set to be a mighty sign of storm at sea. For ships in trouble pain her heart, and other signs in other quarters she kindles in sorrow for mariners, storm-buffeted at sea. Wherefore I bid thee pray, when in the open sea, that that constellation wrapt in clouds appear not amidst the others in the heavens, herself unclouded and resplendent but banked above with billowing clouds, as often it is beset when the autumn wind drives them back For often Nyx herself reveals this sign, also, for the South Wind in her kindness to toiling sailors. If they heed her favouring signs Nyx kindles like signs of storm upon the gleaming Altar. Phaenomena 405 -------------------------------------------------------------------------------The Palace Of Nyx "And there, all in their order, are the sources and ends of gloomy earth and misty Tartaros and the unfruitful sea and starry heaven, loathsome and dank, which even the gods abhor ... There stands the awful home of murky Nyx wrapped in dark clouds. In front of it the son of Iapetos [Atlas] stands immovably upholding the wide heaven upon his head and unwearying hands, where Nyx and Hemera draw near and greet one another as they pass the great
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threshold of bronze: and while the one is about to go down into the house, the other one comes out the door. And the house never holds them both within; but always one is without the house passing over the earth, while the other stays at home and waits until the time for her journeying come; and the one hold allseeining light for them on earth, but the other holds in her arms Hypnos the brother of Thanatos, even evil Nyx, wrapped in a vaporous cloud. And there the children of dark Nyx have their dwellings, Hypnos and Thanatos, awful gods. Glowing Helios [the Sun] never looks upon them with his beams, neither as he goes up into heaven nor as he comes down from heaven." Theogony 744-760 "Nyx (Night) rose from broad Okeanos, flooding all the earth with darkness bringing men release from toil." -Quintus Smyrnaeus 10.435 "Rose Eos (the dawn), and thrust back kindly Nyx (Night) to Erebos." -Quintus Smyrnaeus 12.417 "Then rose from Okeanos Eos (Dawn) the golden-throned up to the heavens; Nyx (Night) into Khaos sank." -Quintus Smyrnaeus 14.1 From the other side [of Elysium] sluggish streams of darksome night belch forth a boundless gloom. Pindar Dirges Frag 129 -------------------------------------------------------------------------------Nyx & The Olympian Gods "There [in Lemnos] she [Hera] encountered Hypnos, the brother of Thanatos ... [Hypnos speaks to Hera] 'That time I laid to sleep the brain in Zeus of the aegis and drifted upon him still and soft, but your mind was devising evil, and you raised along the sea the blasts of the racking winds, and on these swept him away to Kos, the strong-founded, with all his friends lost, but Zeus awakened in anger and beat the gods up and down his house, looking beyond all others for me, and would have sunk me out of sight in the sea from the bright sky had not Nyx who has power over gods and men rescued me. I reached her in my flight, and Zeus let be, though he was angry, in awe of doing anything to swift Nyx' displeasure." -Iliad 14.231 The ugly form of Hypnos mother the blackgirdled goddess Nyx (Night) ... [Iris disguised as Nyx addresses Hypnos:] 'O Blackwing! Do not provoke Gaia (Earth), my [Nyxs] fathers [Khaos] agemate, from whom alone we are all sprung, we who dwell in Olympos. Dionysiaca 31.115 [Zeus] would have imprisoned Hypnos (Sleep) in the darksome pit of gloom to dwell along with murky Iapetos [after conspiring with Hera to put Zeus to sleep so that she could drive her stepson Dionysos mad], but for the prayers of Nyx (Night) the vanquisher of gods and men. So Zeus calmed his savage resentment with difficulty, and cried out to Hera." Dionysiaca 35.276
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-------------------------------------------------------------------------------Nyx Invoked In Witchcraft When she [Selene the Moon] shone in fullest radiance ... [the witch] Medea ... went forth alone upon her roaming way, in the deep stillness of the midnight hour ... Then to the stars she stretched her arms, and thrice she turned about and thrice bedewed her locks with water, thrice a wailing cry she gave, then kneeling on the stony ground, O Nox [Nyx the Night], Mother of Mysteries, and all ye golden Astra (Stars) ... and thou, divine triceps (three-formed) Hecate ... and thou, kindly Tellus [Gaia the Earth], who dost for magic potent herbs provide ... and Di Omnes Noctis (Gods of Night), be with me now! By your enabling power, at my behest ... the deep earth groan and ghosts rise from their tombs. Thee too, bright Luna [Selene the Moon], I banish, though thy throes the clanging bronze assuage; under my spells even my grandsires [Helios the Suns] chariot grows pale and Aurora [Eos the Dawn] pales before my poisons power." -Metamorphoses 7.192" -Metamorphoses 7.192 "She [the witch Kirke] sprinkled round about her evil drugs and poisonous essences, and out of Erebos and Chaos called Nox (Night) and the Di Nocti (Gods of Night) and poured a prayer with long-drawn wailing cries to Hecate. The woods (wonder of wonders!) leapt away, a groan came from the ground, the bushes blanched, the spattered sward was soaked with gouts of blood, stones brayed and bellowed, dogs began to bark, black snakes swarmed on the soil and ghostly shapes of silent spirits floated through the air." Metamorphoses 10.403 -------------------------------------------------------------------------------Cult Of Nyx When you have ascended the citadel [at Megara] you see an oracle called that of Nyx (Night). Pausanias 1.40.6 At night the goddess Nox (Night) has the crested bird [the rooster] slain for awakening the warm day with its cry. Ovid Fasti 1.455 May 9 Lemuria Nefastus. You ancient rite will be performed, Nox (Night) Lemuria; here will be offerings to the mute dead." -Ovid Fasti 5.421 [Medea] turned her steps to her native stream [the River Phasis], and begins her fruitless sacrifice to terror-bringing Nox (Night). Valerius Flaccus 5.396 O Nox [Nyx, night] who castest thy mantle over the toiling earth and heaven, and sendest the fiery stars on their divers roaming courses, gracious refresher of the mind, till the next sun shed blithe upspringing upon faint mortality, thou,
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kindly Nox Ever shall this house throughout the circling periods of the year hold thee high in honour and in worship; black bulls of chosen beauty shall pay thee sacrifice, O goddess! And Vulcanus [Hephaistos] fire shall eat the lustral entrails, where-oer the new milk streams. Thebaid 1.497

Sources: Hesiod, Theogony - Greek Epic C8th-7th BC Hesiod, Works & Days - Greek Epic C8th-7th BC Homer, The Iliad - Greek Epic C9th-8th BC The Orphic Hymns - Greek Hymns C? BC Orphica, Fragments - Greek C? BC Greek Lyric IV Bacchylides, Fragments - Greek Lyric C5th BC Greek Lyric V, Anonymous Fragments - Greek Lyric (?) BC Aeschylus, The Eumenides - Greek Tragedy C6th-5th BC Euripides, Ion - Greek Tragedy C5th BC Aristophanes, Birds - Greek Comedy C5th BC Aristophanes, Thesmophoriazusae - Greek Comedy C5th BC Apollonius Rhodius, The Argonautica - Greek Epic C3rd BC Quintus Smyrnaeus, Fall of Troy - Greek Epic C4th AD Aratus, Phaenomena - Greek Astronomy C3rd BC Pausanias, Guide to Greece - Greek Geography C2nd AD Philostratus the Elder, Imagines Greek Art History C3rd AD Hyginus, Fabulae - Latin Mythography C2nd AD Ovid, Metamorphoses - Latin Epic C1st BC - C1st AD Ovid, Fasti - Latin Epic C1st BC - C1st AD Cicero, De Natura Deorum Latin Philosophy C1st BC Valerius Flaccus, The Argonautica Latin Epic C1st AD Statius, Thebaid - Latin Epic C1st AD Colluthus, The Rape of Helen - Greek Epic C5th-6th AD Nonnos, Dionysiaca - Greek Epic C5th AD

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The Tantras Franz Bardon What the quabbalah is for the Occident, the tantra-science is for the Orient, especially for India, Tibet, etc. The white man can only understand this science fully, if he entirely assumes the oriental way of thinking and behaving, but this will most seldom be the case. For the initiates of the Orient keep their secrets carefully hidden and are very taciturn people to the white race. If it is now and then possible to meet an initiate, he will usually say nothing about his secrets or he will, at the most, express himself symbolically, or every once in a while give small hints. But it very seldom happens that an Occidental is given an ankhur or even an abhisheka by an initiate of the Orient. However, it was more likely to happen, in the past, that the Yoga science was made accessible to the white man than was any knowledge of the tantras. Especially their practical use is strictly being kept a secret by initiates, since the tantra yoga is the most secret science, the manuscripts of which are concealed to the public, like a shrine, in certain monasteries, in the so-called ashrams. Thousands of written records of the tantra science have accumulated in some monasteries in the course of time. The students, however, are only sporadically allowed to see them after passing difficult maturity tests. Since I have set out to describe the practical quabbalah in this book, and since it is not possible for technical reasons also to deal with the tantra science in detail, I will just mention some principle aspects of the same. An experienced quabbalist, however, will be able to achieve practical results also in oriental tantristics on account of his knowledge of the laws of analogy and the tetragrammatonic key, should he be especially interested in the tantra science. The study of the tantra science, however, is no fundamental condition, and in case the oriental way of thinking regarding religion, philosophy, etc., is alien to him, the quabbalist will pay no special attention to tantristics. Anyhow, what the tantra expert will achieve by means of his tantras, the experienced quabbalist will be able to achieve by the use of the quabbalah. There are no differences in this. It should, however, be noted that the oriental, and especially the Buddhist tantra schools, for instance in Tibet, use the tetragrammatonic key when applying tantras. Thus the quadripolar magnet that I have described is also used there. The five adored Dhyani Buddhas are nothing else but relations to the five elements and
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their principles. The Buddhistic tantra expert who has put up his "mandala" to work with it tantrically knows that each deity, i.e., each Dhyana Buddha symbol, represents an element but also an abstract divine idea, or even a number of such ideas, in analogy to the elements. In the tantric school there exists a special tantric formula for each element which is known to the tantra expert working with elements. In the Buddhistic school the so-called Vairocana mantra (ava-ra-ha-kha) is quadripolar, i.e., tetragrammatonic: A is attributed to the earth, Va to the water, Ra to the fire, Ha to the air, and Kha to the ether. [A, earth; Va, water; Ra, fire; Ha, air; Kha, ether] In Indian tantristics the elements have the following tantristic formulas: Lam = earth, Vam = water, Pam = air, Ram = fire, Ham = akasa. The tantra student will be taught by an experienced tantra guru how to use a universal tantra quadripolarly in all planes and spheres. Only such a guru is able to impart the student the true abhisheka, i.e., to initiate him into it genuinely.
The Tantras Franz Bardon, The Key to the True Quabbalah

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A Prayer to the Goddess

Come to me, O Beloved Mistress, Three-facedSelene; kindly hear my Sacred Chants;Night's Ornament, young, bringing Light to Mortals,O Child of Morn who ride upon the Fierce Bulls,O Queen who drive Your Car on Equal CourseWith Helios, who with the Triple FormsOf Triple Graces dance in Revel withThe Stars. You're Justice and the Moira's Threads:Klotho and Lachesis and AtroposThree-headed, You're Persephone, Megaira,Allekto, Many-Formed, who arm Your HandsWith Dreaded, Murky Lamps, who shake Your LocksOf fearful Serpents on Your Brow, who soundThe Roar of Bulls out from Your Mouths, whose WombIs decked out with the Scales of Creeping Things,With Pois'nous Rows of Serpents down the Back,Bound down Your Backs with Horrifying ChainsNight-Crier, Bull-faced, loving Solitude,Bull-headed, You have Eyes of Bulls, the VoiceOf Dogs; You hide Your Forms in Shanks of Lions,Your Ankle is Wolf-shaped, Fierce Dogs are dearTo You, wherefore they call You Hekate,Manynamed, Mene, cleaving Air just likeDart-shooter Artemis, Persephone,Shooter of Deer, night shining, triple-sounding,Tripleheaded, triple-voiced SeleneTriple-pointed, triple-faced, triplenecked,And Goddess of the Triple Ways, who hold Untiring Flaming Fire in Triple Baskets,And You who oft frequent the Triple WayAnd rule the Triple Decades, unto meWho'm calling You be gracious and with KindnessGive Heed, You who protect the Spacious WorldAt night, before whom Daimons quake in FearAnd Gods Immortal tremble, Goddess whoExalt Men, You of Many Names, who bearFair Offspring, Bull-eyed, Horned, Mother of
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GodsAnd Men, and Nature, Mother of All Things,For You frequent Olympos, and the broadAnd boundless Chasm You traverse. BeginningAnd End are You, and You Alone rule All.For All Things are from You, and in You doAll Things, Eternal One, come to their End.As Everlasting Band around Your TemplesYou wear Great Kronos' Chains, unbreakableAnd unremovable, and You hold inYour Hands a Golden Scepter. Letters 'roundYour Scepter Kronos wrote Himself and gaveTo You to wear that All Things stay steadfast:Subduer and subdued, Mankind's Subduer,And Forcesubduer; Chaos, too, You rule.Hail, Goddess, and attend Your Epithets,I burn for You this Spice, O Child of Zeus,Dart-shooter, Heav'nly One, Goddess of Harbors,Who roam the Mountains, Goddess of Crossroads,O Nether and Nocturnal, and Infernal,Goddess of Dark, Quiet and Frightful One,O You who have Your Meal amid the Graves,Night, Darkness, Broad Chaos: NecessityHard to escape are You; You're Moira andErinys, Torment, Justice and Destroyer,And You keep Kerberos in Chains, with ScalesOf Serpents are You dark, O You with HairOf Serpents, Serpent-girded, who drink Blood,Who bring Death and Destruction, and who feastOn Hearts, Flesh Eater, who devour Those DeadUntimely, and You who make Grief resoundAnd spread Madness, come to my Sacrifices,And now for me do You fulfill this Matter.
-- From the Greek magical Papyri

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Theatre of the Abyss

Introduction
The Theatre of the Abyss is a Grimoire, though not in the usual sense of a recipe book of magick. Rather, it is an energy field that is harmonically vibrating the stream of force that emerges into our planetary system via the Yuggothian Gate which is represented astronomically by Pluto. The Theatre of the title refers to the use of the word meaning A place that is the setting for dramatic events.62 The work itself is divided into four major parts: 1. The Book of Hekt Liber 81 2. The Voice of the Darkness 3. Ritual Outlines - Theatre of Terrestrial Astronomy 4. The Temple Book

62

American Heritage dictionary

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The Book of Hekt - Liber 81

Who hath borne the Light from out of the Darkness of Eternity? Who hath raised the fire of Spirit from the Deeps and brought forth, self to self, our Mother, our guide, three formed, three headed, thrice named, HEKATE, HEKATE, HEKATE . So the Moon hath waned to Dark and the Night is close about thee. Let Sons of Men cower about the fires of your civilization! For She rideth on the Night and the howling winds thereof, the First and Last, the ALL and the bearer thereof. Daughter of Herself, unbound, unbegotten, unknown, Her name a blessing and a curse. Awaken, awake, child of Earth, the Night cometh. You who walk the Moon Roads, what do you seek? You who pray unto the Heavens, to whom do you pray? Night has come like a thief and caught thee unaware; behold She standeth forth against everything that is within the four-square universe, for she is the light of the being of all things and thus the instrument and Word of their destruction. The Prophet of the First, the Fire within, consumed by the All-One, Great NYX, hear my call and cast not thy eyes from me! I call by thy most secret Name: NYX-****** NYX-****** NYX-****** [Invokation] In bright Moon and howling wind, by spilt blood and sea of Night, by baying wolf and shrieking shrike!
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I call and say To Thee, to Thee, All, to Thee. Let the Universe tremble And Darkness descend upon the world, As a hunter upon the prey Queen of Demons, Mother of Atrocities, opener of the Gate of Hell! To me, to me, for I am purified and made worthy, my spirit is hardened against the World and love hath fled, as fire doth die, in a cold grave of embers. So it is spoken, and thus written and I, even I, kneel before thy presence and offer to Thee, blood of my blood, unto thee as is thy due. Mother, Night, HEKATE, grant to me the vision, grant unto me the Word. Open the Gates to the Spheres and that of the Underworld, reveal to me the spell by which the guardians thereof are bound. For I am the child come from out of the Fire, the child of thy Force, send forth to me as the breath of KAOS upon thy utterance. I am He! The Light, the Light! I am He, son of thine inequity! Born from thy mouth From thy heart I become In Thy word I am From the House of Death Unto the Deeps and the Night That lies upon the Earth In the midst of the Cosmic Sea Thus I AM, K.A.B.
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Priest of thy Mysteries Prophet of the Fiery Word I come forth, I AM in Her The Son of the Uncreate, Initiate of Her Mysteries Keeper of Her light and The Fire which burns in the heart of every Living thing So I say, it is done. The Vison Now is seen a door in the Heavens, which bars the worlds from the communion of Her being. And Her sign is the Sign of Death, in the Night, upon the Hilltops, and amidst tombs and charnel grounds of the cities. And the door is shut up and sealed against the great Demon, whose name is Destruction and whose Word is Dispersion. For the Dragon lieth dead but dreaming and the voice of Fire hath decreed unto the End of Days that the doors of the Pleroma shall remain sealed until the Dragon hath yet awakened and thus, reborn, shall devour the Universe, in each and every star, and thus having gathered the Light shall be transformed. And so is the becoming of the Dragon the sign of the Magician, and the dreams of the Dragon that lieth in the tomb of the Universe the formula of the Sorcerer. And none shall fathom these mysteries save those that are opened by the Spirit of the Unbegotten. I stood upon the Temple stair and saw the skies round about the Mountain of the Universe burn and there was not found amidst the armies of Lucifer, nor amongst the Demon host, one who could overcome the other. And the Seven principal spirits of Evil, the Seven Children of the Dragon made war upon the Host of Heaven and Lucifer and his angels came against the Armies of the Spawn, and the Universe groaned and the stars fell from the sky to the earth.

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Aleph the Coming of the Lightbearer

The One who ever goeth amidst the Caverns of Space, the Lord of the Void place approaches. The demons stand against Him, He who comes as a mighty Lord, arrayed in the Armor of Light and bearing the Sword of Division. And as he goeth forth to engage in combat against the Seven, an angel appeared wreathed in clouds above the Temple mount, crying out: Take heed, ye sons and daughters of the Earth, for the Hour of Judgement of the Universehath come. Who shall be found worthy to ascend unto the Holy of Holies? Who shall open the Book of Creation and speak the Spell therein? And the armies drew back at the word of the Angel, and none came forth to claim the office, for it is written, the One who ascendeth shall come not from the House of the West or the East. And I saw, standing upon the clouds of Heaven, the Daughter of Eternity, whom the Unbegotten hath brought forth from the center of Her being. And the angel that standeth amidst the clouds cried out again: Behold, the Presence, the Being of the First, the Daughter of Eternity. And She shines with the Light of the Pleroma, which is the sign of the star and the Moon, and the Demons of the Horde grew afraid, and fled from the Mountain lest the First grant the Daughter of Heaven the power to bind them and cast them into bondage as she had been granted the power to sing the Son of the Dawn from death in the Tomb of the Dragon. And I heard a voice, like the sound of many thunders: Whomsoever shall seek the path whereby the Temple is opened and goeth up to the stairstep thereof must be filled with the Light of the Unbegotten which can be found only by the Daughter of Eternity. And the Daughter of Eternity called to Lucifer and He went unto Her, being filled with desire, for his completion is in the union of the Light and Darkness and thereby the fulfillment of the Courses of Fate.
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The Daughter of the First reached out Her hand and Lucifer took it and behold, the Universe shook as if stricken by a great earthquake. Now the vision fades away and I am in darkness. All that I can see is the guiding angel and he spoke, saying:

Thus is the mystery of the Daughter and the Son of the Morning, which is the conjunction of LVX and NOX. So the Light is called Lucifer and the Darkness Hekate Triformis, for the formula of her name reveals the mystery of Her being.
Now the stars appear and the Moon grows full and dies, passing through 13 cycles. And the angel speaks again: Thus it is shown in the formula of the Moon, for the opening of each gate is the conquest of the archon thereof so that the calling down of any power is accomplished by the Moon Gate. So it was that when Hekate bid Lucifer to come unto her, there union produced a great Light and the Light became a sphere and upon it was written

MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. It is thus, now and forever. If you would seek the blessing of the Daughter of eternity, invoke by the formula:
| LVX -----> NOX \/ And the meaning of the rune is this: The god shall come unto thee and anoint thee as a priest of these mysteries, and He is called first, that the priest may wield the Great Spell of Making, and thus invoking the force of the rune, Hekate shall come unto you. Again I am wrapped in perfect Darkness, and now the angels voice comes as if from a great distance:
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Thus the Word, the formula and it meaning are found when the Moon is conjured by the formula. So it shall be, for she is the least of the planets but the greatest among the Powers, for it bears the image of Hekate and the understanding of her Mystery. I depart in this word : BAVOT And the formula is the opening of the Gate of the supernal Light, Lucifer. In that is the work completed, for the seal shall be broken by one who has not yet ascended unto the Temple and he shall be marked with the sign of the Adepts, for he hath conquered the great Demon CHORONZON. For thee, in Her name, the Word is exhausted. K.A.B., Priest and prophet of the mysteries of the First. AUM.HA

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The Voice of the Darkness

She is a tree of life to them that lay hold upon her: and happy is every one that retains her. --- Proverbs 3:18 Darkness has descended round about the Mountain of Heaven and Silence reigns in the Sanctuary of the Temple of Night. NYX, Night! Reach forth thy hand and bestow upon this servant of thy Mysteries thy blessing. Who hath walked the Moon roads and climbed the ladder of Lights hath not returned, nor hath any who would speak of these Mysteries attained unto understanding. For these things are shrouded in the Deeps of Night, shut up in the Mystery of Her Being and none may gaze upon the secrets thereof and live. Therefore the sign; for as you are commanded to will, to dare, to know and to keep silent it is thus proved that those who speak directly are not initiates of Her mysteries. Seek you therefore on the Spiral path that leads down into Hades wrapped in gloom, for those that are thus found worthy shall go thus before the throne of the Queen of the Nether regions and be given final Key of Death and Hell. So it is, the numbering of the Magus: By the Sword, divide By the Cup create By the Wand command By the Pentacle redeem Four are the weapons of the Magician Four-square the Watchtowers of the Universe One is the Magician, union of Darkness and Light One is the Mother, NYX, unity of Being and Non-Being Four and Twenty the Key, Nine and Nine and Nine by Three the formula, Eight the Sign and Seven the Gates. By this let the Magician divine by his works of the Art and the Word of his Angel. Therefore let the Spirit descend and the Fire thereof fill thee up, so that thou may be, like the First, filled with the Word of the Father that flows ever from the Depth as the Breath of the Uncreated. In this I give to you and seal with the Words: When the Day comes that the Demon is roused and the formula of the resurrection applied by the Adepts of my Arts, then shall the perfect communion of the Heavenly Light be attained by those that dwell within the Four-Square Universe be accomplished.

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Therefore this mystery is encoded in the Stone, which in turn is the secret Key unto the Grail and likewise is the rune of the Grail numbered the Cornerstone to the Great Spell of Creation and Destruction. Seek in the works art and force, the spells of the Magician, the process of the Philosophers and the understanding (gnosis ) of those who have prevailed against the tide of Darkness which contains no Light. Seek faithfully, for the Way hath no end, and they shall not pass by toward the Summit, those who have fallen from the Tree, for these are shut up in smashan of the 14th Aethyr and shall contend against thee, those brothers of the Black Lodge and seek to bind thee to them and thy light be bound within matter. And they shall not prevail, neither shall they find any weakness in thee, for the Light of NYX and the Seal of HEKATE is upon you. Let the Great Work thus be reckoned as the conquest of Time. For you shall find that the leads not to the sunlit roads of Day, but always unto the Night and the mysteries secreted away there. Now a voice is heard from the out of the Abyss: Prepare and make ready the path of the Daughter of the First, for the Day can hold no longer, and so She shall grant the Word and the numbering thereof, and by this the Key to the Temple and its formula, the priesthood of the Anointed and the altars whereby they serve. For a proof, only this: The Moon is least and thus the Key that shall unlock this Mystery that shall reveal thus all. And in serving before the Altar of the Moon, the Day shall be concealed and Lucifer shall be seen as the Midnight Sun. These words, unto thee I commit. KAB AUM.HA.

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Concerning the Temple of the Abyss

Who hath not seen hath not understanding Who hath understanding hath no spoken Who hath spoken hath nothing --Ab Chao, Naught From the Western Watchtower comes the Faceless god, robed in the Black of Night. He bears the sword and rod of the office of the Hierophant of DAATh. None shall see in the darkness of this Night, none shall hear in the Silence, nor attain against the Tide of Time. For KAOS bears against thee and Lucifer hath shut and sealed the doors of the Temple, setting an Angel to stand forth before it, for it is decreed that none shall enter who knows not the Word by which the initiate may rouse the Great Dragon and bind the demon CHORONZON until the halls of the Temple of the Abyss be opened. Amen Before thee, the Tower of CHORAZAIN Behind thee, the ruler of the underworld On thy right hand, the Angel of Vengeance On thy left, the Secret Lord, wrapped in a shroud of Silence Amen Twice invoked, twice sealed, by the third the thing is wrought. Awaken, awake! The Breath of the Father hath filled the Caverns of Space and lighted thereby the Darkness of Being with the purifying fire of Spirit, which is called Death and KAOS amongst the sons of men. You who are touched by this hand, lament and pray, for She hath granted thee the cold mysteries of the Night, the Fire of Being by which the Archons are overthrown, the doors of the Temple are opened and knowing this you may stand forth and bind the Demon himself. And did She not guide the hand and touch the Earth by the works of Her servants who let loose the tides of blood and fire? Truly, the One who rules this place hath a countenance that is fierce and terrible to those who are not led by Her voice, and the Word which is spoken by Her. Thus complete in the sign: Via NOX, the Way of our God. Night, Night, Night about and before me NYX is the Fire
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NYX is the Light NYX is the First NYX is the last NYX, Mother, Creator Slayer, Destroyer, carrion bird Devourer of Her young Deliverer of the Forsaken The Light in Darkness The Truth of the Silence No name shall touch No eye shall behold No word shall stain The Sanctum of our Mother Amen Thrice invoked, thrice sealed, it is finished.

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Ritual Outlines - Theatre of Terrestrial Astronomy Section 1 : The Theatre

I - Lord of the Crossroads: Invocation Spirit of the crossroads, Lord of the in-between Father of pathways, opener of Gates I call you here to me, Grand Legba! We are empty without you, open us up! Legba, open the door, Legba, open the Gate!

Veve of Legba The Lord of the ways between worlds, thus master of the Narrative Magick of the middle earth, Legba is both guardian and revealer of the Mysteries thereof. Therefore, if you would open the gate, first you must call the Lord of the Crossroad whether as Legba or possibly as Hekate or other such god. Grand Logos, Eternal Word Let the Temple be opened! To open the gate to the mysteries, invoke the Logos of Legba. Seek amongst the ruins of time the Ever New Day and the Light thereof. He will reveal all that you ask and provide all you need.

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Veve of Legba (OTOA)

II : The Mystery
Ritual affirmation the first challenge: Guardian: Seeking the mystery of the Form \ Pattern \ Word, beyond the gate of 9 lies the lands of Eternal Night, the haunt of the sorcerers and the creatures that prowl the Night seeking warm blood. O seeker, turn back now! The is terrible and those that dwell here call to you and will devour thee if you stumble. This place is not for those who live in the Day. the Guardian has spoken let the proceed, the warning is given, go forth at thy peril. Magician: So be it. III : Servants of Darkness the servants of these powers are great, for they were before time was and shall be when the worlds are swallowed up by the Raging Dragon. There is no hope for thee but to press on into the Darkness. Be strong lest they that call this place home swallow thee up.

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Section 2 : Terrestrial Astronomy

IV: The Methodology of the Temple Mathematical and Logickal the formation of the Spaces and the powers of the Invisibles are mathematically and logically perfect and thus expressed perfectly in the formula and equations of mathematics. By this method are the proofs and the extensions of the Temple are defined. By the threefold formula of the Alchemical Elements of Sulphur, Salt, and Mercury are the Powers of the Temple activated. The Goddess of Space and Primordial Night has blessed thee with the Book of the Dragon. From the book the rites of the Coiled Serpent shall be derived. Once the pathways are open the methods thus found shall be the empowering force of magician and Temple. Be on guard, you who goeth forth, for thy powers are nothing here and thy protection is by the Light of the Unborn. She is thy amour and strength. Without the guidance of the First, you cannot prevail. V: The Temple There is a Temple that is at the heart of the Lands of Eternal Night and the most terrible and baleful rites are practiced there. You who would open the Grimoire of the Priests of the Death Cults and the Servants of the Seven Great Powers of Evil that dwell upon the Mountain and rises up towards the Moon that rules in this Land, to you I say, there is to be found great power here. But the Sorcerers and Priests who dwell here shall require their own price and you shall pay to the last cent whatever they will ask. For they have suffered for the secrets they guard and do not give them easily. In the spaces of the Theatre the Temple shall be constructed and the newly consecrated priest shall herein perform the Rite of the Calls. And the formulae and ritual you may learn within the City are of the deepest power, radiating from the very Abyss. Thus you are thrice warned, do not call up what ye cannot putdown and neither raise that which you do not fully know, for if the demon breaks free your penalty shall be annihilation. VI: The Manifesto of the Theatre the Rites Within the spaces of the Cults of Death and Terror, of ghouls and vampires, of the sorcerers of great power, of the Seven Spirits of Unrighteousness and still others which may not be spoken of and which you will find within the Darkness of the Night. Each as you will and when the cycles of the Moon are right, the Arcanum of the Zone shall be learned and the Rites therefore performed.
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The mode of research is exoteric The method is Alchemical The operation Physical These Rites are therefore called the Rites of the Open Gate as they are performed when the sorcerer hath bound and joined the astral and the physical planes and the powers walk the Earth. The seals of the Book are each a famille of spirits whose maps may be teched by the initiate of the Alchemical Arcanum of the Force/Flow/Becoming. For to Earth the power of the 9-Gate and open the Door to the Black Sun and Blood Moon is to unleash a terrible force. And thus the entreaty to turn back while you may, for this place is truly accursed. Ritual affirmation the second challenge: Guardian: Go back whence you came, for this place is not of the Earth but of the Pit. Magician: I cannot, for here is my destiny wrought. G: Go forth then, and may the Unborn be with you in spirit. VII: The Research Matrix Here the work enters a phase of gathering and synthesizing the first matter. The prima material of the Theatre is Narrative Space. Therefore you must build up the foundation of your Temple that your understanding be increased. In the interactions of the knowledge you obtain you shall find the maps of a multitude of spirits who may be roused if you have the skill and grant you much that is unseen by those who see not with the Eye of the Spirit. So the mode of the work is exoteric, for the building of the structures is accomplished by manifest form and from this form is demonstrated that the matrix is to be understood as a great machine. The Temple is nothing if not a magickal engine of a pure power, though it is also much more than that. Thus the first step is to build up the logickal form of the computer of the Temple. Then may the programs be run that they may evolve into the intelligences that will open gates as yet unknown to any man. For this phase let the spirit move as it will and teach according to the form so given. VIII: The Theatre of Ritual Magick The forms are therefore built up within the Temple, yet without the indwelling spirit they are nothing, dead and without life. It is in the performance of the Rites of the Death Cults that you shall be inducted into
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the Temple, which then transforms the empty sanctuary into the Temple of the Living Spirit. In this you have answered the call and walk the path chosen, and are in turn chosen by the Spirit and called to the Temple of Night and the Magick thereof. Having been taught and also hearing the whispers of those that are within the dream lands you are gathered in and become a brother of the Cult. The nexus of the Temple complex is in on the Earth, and in the physical plane shall it be founded. The School of the sorcerers is thereby located in the twilight-boundary between this world and the place of Night. And the sorcerers and Daemons that have gathered there will teach all that you may learn, if you can but hear the Word of the Spirit of the place (zone), for the work thereof is of the Left Hand and of blood and Darkness untempered by light. And the lords of this place are of great power and are of dread and terrible countance, as they are born from the works of the Seven. Ritual affirmation The Final Challenge: Guardian: I say unto you, turn back now, for the final Gate stands before you. Beyond this there shall be no turning back. Magician: I will not turn from my oaths nor the unspinning of my Fate Guardian: So be it, thrice warned, thrice affirmed. Go therefore and may the blessings of the Mother of the Universe bear thee up. Let the first Sphere be opened. The First Zone of Night The Death Cult and the Lords of Night Thus having passed the Guardians, you must now bear up before the rulers of this place. And thus must the Temple be constructed and the Gates thereof opened. The Book Concludes.

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The Temple Book

We are taught that there is but one Art, which, like a finely cut gemstone, reveals a multitude of facets each reflecting and shining with its own unique light. For us, the first task must be to understand where we have come from, in a spiritual sense, in order to see where we are going. It makes no difference where the story is picked up, except for how long it will take us to get to the present. --Liber M,Part XXI Part I. The Lord of the Gateway The Lord of the Crossroads is the guardian of the Gateway wherein those that are Outside may commune with the priest of these Mysteries. Neglect not the guardian of the Gate in his offerings or his ceremonies, for he shall be thy strength against those who dwell without the Universe. And this god hath many forms and shall reveal to whom he will the signs and the rites and the sacrifices of each The Seven Spirits of the Zones of Night: The tower of Chorazin rises up against the sky of the Desert of Night, and the Temple which stands before the Fortress of the Circle, and these are mysteries of the cultus. Each zone has been named and mapped and the doors that open upon the Place of Terrors has likewise been opened. To those who seek this path, hear and listen, for the rites of the Circle are of the balckest and most baleful sorceries and no Moon ever shineth upon the Sabbats of the Circle, save the Moon of Blood and the Black Moon of HEKATE, which is called the Witch Moon and the Sorcerers Moon, and also the Balck Moon of the Dragon. And so each of these shall grant the Priest of the Archonic Power which rules that place the baleful and strange powers of its master. The Assembly of the Infernal Star: Now that the path is shown and the Book revealed unto thee who seeks to walk upon the highway of the Spawn and enter in to the realms of the dead. Know then that within the secret cults which thrive here there is a gathering of demons and witches, sorecerers and the foulest spirits that roam the Earth. And they howl together before the alter of the Terrible One, she who cries out in the Night, the Mother of Abominations, the Queen of Demons, the form and ruler of Night. Lady of atrocities, blessed Virgin of darkest desire, Mother of the Dragon and the Lightbearer, she whose presence is known in the formula of the Moon, to you we gather benaeath the Witch Moon, to you we make sacrifice before the alter, to you we bow. And we affirm that She will give to those counted as Hers all they desire, for they are bond to Her for-ever and whomever she loves shall be lifted up beyond the last gate, to dwell in the darkness that is the true Light.
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Seek you now the ways of the magick that shall lead you here, for in the deciphering of the signs, theunderstanding of the Book is attained, therfore the Book of the Dragon is the key of this place and its beauty shall be revealed to any that find the secrets thereof. So are the gates known and numbered. She has called upon you and you have heard the Voice. The Guardian has come to you and sworn his allegiance. Thus marks the end of the end of the approach. Phase: So now the Phase begins its transition to the next as Night creeps toward the zenith and the Black Sun ascend unto the height. Book of True Shadows: Cast thy spell upon the root of the Earth, pronounce the judgments of the Most High and it shall be bound in Heaven and upon the Earth. Will, dare, know; and keep thy pledge of silence. All is prepared and waits the coming of the one who shall ascend unto the Temple. All is prepared. Now you shall find the Book of True Shadows and the formulae and rites of the circle. Thy angel has led thee to this place and you are therefore welcomed. K.A.B.: The angel that tends the Fire within the sanctuary, it is I who led thee unto the grove of the Black Snake cult, before the alter of the Vampire God, before the images of the one who dwells in the Abyss. Now before the alter of the Goddess of Blood and Darkness, all these and the fires of the Moon Cult, the foul ones that come to the Sabbath of the sorcerers and the inner sanctum of the Goddess of Blood and desire (HEKATE). And all these and the rites of the Moon cults and the dark things that attend to the sorcerers Sabbath. They are unholy and baleful before the world but exalted amongst the God. Thus revealed it is given. Part II. 1. In the Spaces of Time proceed the stars of Heaven from the Height whereby the transmutation of 8 unto 9 takes place. 2. The Nine-fold gate is the computer matrix of the Time Stations that lie upon the axis of the World. Seek in the signs of the Book the key that opens these mysteries. 3. In the Transmutation of the nine-fold stream will the being of the magician be likewise transmuted unto the life of the Universe. 4. In the streams of OJAS are the streams coagulated into the forms of consciousness and the operation completed. 5. In the name of BAVOT has been revealed a great key for the formula of that spirit is found the secret of the vivified matrix wherein the alchemic transforms are accomplished that the rite may proceed. 6. In this there is nothing hid, for the way has already been discovered and written in the Book of the Coiled Dragon. 7. It is thus the nature of the Universe that sacrifice is the true gift of life, for it is written ;whomsoever will give his life shall gain it and those that would
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refrain from the sacrifice and seek to horde the treasure within shall instead lose it. 8. This is the initiation of the Magus, the one whose Word shall illumine he Night as a great star new-born in the firmament of Heaven. 9. The Temple is thereby shown to be the body of the Magician and thus the field of alchemical transforms may occur nowhere if it is not first achieved in the being of the Magician. The 9 points of the Book thus given the work shall proceed. Theoretical I: The Matrix the first perfect form of the matrix is the order 3 square which is 3 * 3 or nine divisions. The last perfect form is 9 * 9 or 81. So are numbered the unfolding of the Art in the spaces of the flesh and the points that are found in each matrix shall activated by the blood of the Magician and the elixir appropriate to the planet thereby associated may be prepared. Theoretical II: Simple Universes in the 3?9 transformation the entire form of the operation is revealed for the 7 planetary points are contained therein as are the points of the matter of the Work and the Stone itself. The key transforms are : -> 1 -> 2 -> 4 -> 7 -> 11 -> 15 These are extended: 4+7=11 4+11=15 2+7=9 2+11=13 1+9=10 1+11=12 The sequence reveals the breaking of the time\space logicks of base 10 which is transformed back into 1 ? [10: 1 + 0 = 1]. In the Matrix of points there are simple nodes, transform nodes and fields. Theoretical III: The Temple of the Body The research for this point is already complete, it is simply emphasized in the continuum ( 4 * 4 ) into 16 that the computer of the physical body is mapped. All further work in this region is thereby obtained experimentally. Theoretical IV: Defined Logicks of the Gate FIAT creation of homunculi are achieved by the works of Grand Legba and also the Ghuedes. These spirits provide the mappings for all required points. They are likewise found by applying the tech-analysis methods of the Enclave. Logical 0: Trans-elemental Mappings Beyond the elemental maps the 5-9 values are connected to the outer spheres (planets) whereby stellar and

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trans-dimensional influences may be brought into the vessel via the gateways of the Matrix. Logical I: 0-point the Null point is not mapped to any node, neither beginning, end or in between. Because it is not mapped, it is said to be present in all valid nodes at once as the value 0 is the value of the connectives between the gates. By the logick of 0 (Null) is the nature of the gateways understood mathematically.

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Part III. The Sacrifice and the Summoning Praxis I: Sacrifice The sacrifice must be selected and prepared with love and great care. The induction of the being into the matrix should not be seen as the creation of the spirit in question, as the spirit of the victim is still connected with the vehicle (body) to some extent so long as it lives. Rather, the binding of the soul is in reality a further earthing of the spirit beyond which even its material self is bound the physical world. Therefore even when the spirit is birthed from out of the Matrix we understand that it is a phase transition in the continuum of its being. This applies to all types of sacrifice. The material vehicle of the (bound) servitor of the alchemist may then be to the matrix of the spell and sacrificed according to the nature of the entity being summoned. It must be repeated that the soul capture is a sacrifice no less terrible than the sacrifice of the physical body with the soul bound within it. And so in the feeding of life on life and spirit on spirit is the primordial mystery of life enacted. The physical vehicle is cremated once the sacrifice has been made and the ashes collect and smeared on the matrix of the spirit being called up. This feeding must occur as soon as the cremation is complete as the force generated will quickly dissipate if not properly contained. It is also desirable to sacrifice by symbolic formula to the spirit in order to provide him with enough energy to carry out his assigned task. The method for this type of work is known and given in full. It is left up to the magician to devise the rubric for this working.
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Praxis II: the Opening Therefore the goal is accomplished when the gateway opens. And this is always to be counted as a gift from Grand Legba and he should receive offerings in thanks for the successful completion of the Rite. Praxis III: Ritual forms Obtain the seal or image of the spirit to be invoked. Conjure him via the psi-form techniques (this is simply a communication thus no binding is required) and explain what you wish from the demon. Prepare the Rite of Calling and the victim. Once the temple is open conjure the spirit to physical form (w\in the matrix of sacrifice) and proceed according to grade and understanding of the Art Beyond this, nothing. The Watcher of the Moon roads gives as he will Mind the rite and sacrifice as he will open the way for all that is to come.

Thus the Word is complete.

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Heptarchic Power Zones

The seven powers or Archons of the Dragon/Moon Gate are revealed through Enochian Rite revealed to Dee in the course of his magickical career. The Seven planetary powers are glyphed according to a ?revealed? design and were to be placed on the alter or conjurors table. Further, we find in the Necronomicon a similar Rite of the gates with planetary attributes via the pantheon:
The Seven Gates here follow: THE FIRST GATE...THE GATE OF NANNA CALLED SIN THE SECOND GATE..THE GATE OF NEBO THE THIRD GATE...THE GATE OF INANNA CALLED ISHTAR THE FOURTH GATE..THE GATE OF SHAMMASH CALLED UDDU THE FIFTH GATE ..THE GATE OF NERGAL THE SIXTH GATE...THE GATE OF THE LORD MARDUK THE SEVENTH GATE.THE GATE OF NINIB CALLED ADAR

Note that is the order is similar to the Dragon/Moon gate in that the Lunar shere is the first and then follows in order to Saturn (Mercury, Venus, Sol, Mars, Jupiter, Saturn ) it takes no more than a cursory look at the seals to see that they are in fact, magickal computes aligned to the Archonic power of the sphere they represent. The design of Dees seals is less important than what they represent a magical formula for generating archonically charged ( via reonance ) computers. That the records of Dees experiments barely mentions them besides their creation is not surprising, since it is clear that Dees Angels had a longer term goal in mind than what the reciever of the material was working on. This may be described as two overlapping aims: 1. The Earthing of the Material simply stated, the Magick had to be first revealed before any incarnate magician could make use of them. Considering the state of knowledge and the difficulty of knowledge transmission at the time (the printing press had just been invented!), it is reasonable to say that Dee must have been the perfect candidate for the transmission at the time.
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2. Activating the Seals and matices the seals and implements (i.e. the Sigillum Dei Ameth), once activated on the earth plane would then be able to take root in this the material world Regardless of what happened to the physical object, the forces behind the seal would then be resonant on the material plane. Dee and Kelly largely fulfilled this. Considering the preservation of the records left by Dee and the flourishing of Enochian magick (beginning at the end of the 19th century with the G.D. and continuing into the present day) it is clear that much of the purpose of the angels revelation (from the angels point of view) has been accomplished,. We reject the manichean distinction between right and wrong in magick; the font of Magick is creativity.

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The Thunder, Perfect Mind

Death is Life, for none would be without death And Sacrifice; it is I who dies, I who am Sacrificed If you hold the four winds in your hand, I am with you For Day is but the Eye of the storm of Night And I rule over all that is in Darkness
-- The Book of Night

This text, part of the Nag Hamadi codices found in Egypt presents something of a paradox in that, while obviously valued by the collector of the Nag Hamadi texts, Thunder, Perfect Mind does not clearly fit into the definition of Gnostic text, as it is not radically duelistic, as Gnosticism is generally defined. In fact, the poem or Litany is, if anything the opposite. Radically monistic, the speaker (who does not name herself, perhaps because a name would, in turn invite a distinction between any identity claimed and those which the reader or hearer we believe this was a liturgical work or invocation may consider in contrast) asserts Her essential unity with the entire spectrum of social existence. Whether or not this is a metaphoric identity we leave up to the discernment of the student. The popular author Elaine Pagels sums up the work: Thunder Perfect Mind' is a marvelous, strange poem. It speaks in the voice of a feminine divine power, but one that unites all opposites. One that is not only speaking in women, but also in all people. One that speaks not only in citizens, but aliens, it says, in the poor and in the rich. It's a poem which sees the radiance of the divine in all aspects of human life, from the sordidness of the slums of Cairo or Alexandria, as they would have been, to the people of great wealth, from men to women to slaves. In that poem, the divine appears in every, and the most unexpected, forms.... 'Thunder Perfect Mind' may have been written in Egypt. It's probably written by somebody who knows the traditions of Isis, knows the
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traditions of the Jews. It shows that this movement grew up in a world in which Jewish, Egyptian, Greek, Roman traditions are mingled and mixing and well-known to many sophisticated people. All you had to do is travel around a city, like Carnac, and you saw all these images, and these various religions and these various cultures mixing.' The very first line identifies the speaker - the Greater Sophia or the Nous of the Father: I was sent forth from the power, and I have come to those who reflect upon me, This is clearly a key, since we hold that the First was not created, and here she informs us that she was sent forth and, in ourmy the key, not created by the power, which I would call the depth (Bythos). In the Fragments from the Book of the Coiled Dragon, we have: And it came to pass that within the Silence arose Thought, a movement of Nous within the Limitless Depth, alone and awake within the Silence and the Nous rose up from the Depth creating movement within it. And this is the First Mystery whereby the Nous of the All came forth and stirred the Depth and the Silence. And Nous was naked and perfect, unbound, unbegotten, unborn. Being the Nous of the Eternal, the Father, she carried within herself the All, and the All was the Light within her and she was thereby the enclosing Darkness of being, the womb and mother of all that was to be. So it was in the Beginning.
- Fragments from the Book of the Coiled Dragon, 130-133

Following the key identification there follows a series of entreaties which exhorts those who seek to persist and for all readers of the work to remember her. Unlike the wrathful YHVH and His ilk, the self revelation of the Goddess encourages her faithful and those who desire her presence. There is no threat implied except the constraint of ignorance if the nature of the Goddess and thus reality itself, are forgotten.

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After the exhorations, we come to the beginning of the first set of identity statements. Note the formula I am <a> and not <a>. In the first statement the Goddess identifies herself as the First and Last or All things. Compare to the identity statements of the Heavenly Logos Revelation 1:11 Saying, I am Alpha and Omega, the first and the last Revelation 22:13 I am Alpha and Omega, the beginning and the end, the first and the last. This is the basis of the esoteric identity of Christ with the SophiaBarbelo of the Gnostics, the dichotomy of Holy and worldly (whore). As she is the source and substance of the Universe, Nyx-Barbelo must partake in all of the expressions of existance which are, ultimatly expressions of her own Being. Note that the earlier exhortations not to hate or think evil against her are cast in a new light and the previous exhortation can now be read as reject nothing and no one - they are all expressions of my Divinity. Again compare to the gospels ( Matthew 25, 34-46 ) The nature of the identity statements has been compared to Zen koans, which are riddles that aim to break down unconscious structuring of thought by posing seemingly unanswerable questions, such as the famous example, what is the sound of one hand clapping. While certainly these statements are in some sense comparable (as are any attempts to verbalize a concept, thought or experience that is transcendant to the binary nature of language) we consider the analogy to be innapropriate. The Goddess here speaks: You who know me, be ignorant of me, and those who have not known me, let them know me. For I am knowledge and ignorance. I am shame and boldness. I am shameless; I am ashamed. I am strength and I am fear. I am war and peace.
(32-38)

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These statements are perfect binary pairs, knowledge and ignorance, war and peace, etc. There is no transcendence and no synthesis here, rather, it is a total inclusion into the Being of the speaker. As such, while the juxtaposition of the opposites and their claimed unity in the Goddess are jarring to the worldly mind of yes/no right/wrong everyday consciousness, it is our contention that these statements are expressed as truths in-themselves. Ultimately, the teaching of the Litany is this: there is no substantial (in the technical sense) difference between anything and any other thing. This is a fundamental teaching of, for instance , Tantra, and certain esoteric streams in the West. Any other interpretation would be overcomplicating the expression of a profound truth. As for the work itself, one can meditate on the text in conjunction with other works, including the Fragments from the Book of the Coiled Dragon and any exoteric scripture you may choose. After the work has been incorporated into the your personal system, no doubt a multitude of previously unnoticed connections will appear. The Thunder, Perfect Mind
Translated by George W. MacRae

1.I was sent forth from the power, and I have come to those who reflect upon me, and I have been found among those who seek after me. 1. Look upon me, you who reflect upon me, and you hearers, hear me. 2. You who are waiting for me, take me to yourselves. 3. And do not banish me from your sight. 4. And do not make your voice hate me, nor your hearing. 5. Do not be ignorant of me anywhere or any time. Be on your guard! 6. Do not be ignorant of me. 7. For I am the first and the last. 8. I am the honored one and the scorned one. 9. I am the whore and the holy one.
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10. I am the wife and the virgin. 11. I am <the mother> and the daughter. 12. I am the members of my mother. 13. I am the barren one and many are her sons. 14. I am she whose wedding is great, though I have not taken a husband. 15. I am the midwife and she who does not bear. 16. I am the solace of my labor pains. 17. I am the bride and the bridegroom, and it is my husband who begot me. 18. I am the mother of my father and the sister of my husband and he is my offspring. 19. I am the slave of him who prepared me. 20. I am the ruler of my offspring. 21. But he is the one who begot me before the time on a birthday. 22. And he is my offspring in (due) time, and my power is from him. 23. I am the staff of his power in his youth, and he is the rod of my old age. 24. And whatever he wills happens to me. 25. I am the silence that is incomprehensible and the idea whose remembrance is frequent. 26. I am the voice whose sound is manifold and the word whose appearance is multiple. 27. I am the utterance of my name. 28. Why, you who hate me, do you love me, and hate those who love me? 29. You who deny me, confess me, and you who confess me, deny me. 30. You who tell the truth about me, lie about me, and you who have lied about me, tell the truth about me. 31. You who know me, be ignorant of me, and those who have not known me, let them know me. 32. For I am knowledge and ignorance.
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33. I am shame and boldness. 34. I am shameless; I am ashamed. 35. I am strength and I am fear. 36. I am war and peace. 37. Give heed to me. 38. I am the one who is disgraced and the great one. 39. Give heed to my poverty and my wealth. 40. Do not be arrogant to me when I am cast out upon the earth, and you will find me in those that are to come. 41. And do not look upon me on the dung-heap nor go and leave me cast out, and you will find me in the kingdoms. 42. And do not look upon me when I am cast out among those who are disgraced and in the least places, nor laugh at me. 43. And do not cast me out among those who are slain in violence. 44. But I, I am compassionate and I am cruel. 45. Be on your guard! 46. Do not hate my obedience and do not love my self-control. 47. In my weakness, do not forsake me, and do not be afraid of my power. 48. For why do you despise my fear and curse my pride? 49. But I am she who exists in all fears and strength in trembling. 50. I am she who is weak, and I am well in a pleasant place. 51. I am senseless and I am wise. 52. Why have you hated me in your counsels? 53. For I shall be silent among those who are silent, and I shall appear and speak, 54. Why then have you hated me, you Greeks? 55. Because I am a barbarian among the barbarians? 56. For I am the wisdom of the Greeks and the knowledge of the barbarians. 57. I am the judgement of the Greeks and of the barbarians.
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58. I am the one whose image is great in Egypt and the one who has no image among the barbarians. 59. I am the one who has been hated everywhere and who has been loved everywhere. 60. I am the one whom they call Life, and you have called Death. 61. I am the one whom they call Law, and you have called Lawlessness. 62. I am the one whom you have pursued, and I am the one whom you have seized. 63. I am the one whom you have scattered, and you have gathered me together. 64. I am the one before whom you have been ashamed, and you have been shameless to me. 65. I am she who does not keep festival, and I am she whose festivals are many. 66. I, I am godless, and I am the one whose God is great. 67. I am the one whom you have reflected upon, and you have scorned me. 68. I am unlearned, and they learn from me. 69. I am the one that you have despised, and you reflect upon me. 70. I am the one whom you have hidden from, and you appear to me. 71. But whenever you hide yourselves, 72. I myself will appear. 73. For whenever you appear, 74. I myself will hide from you. 75. Those who have [...] to it [...] senselessly [...]. 76. Take me [... understanding] from grief. and take me to yourselves from understanding and grief. 77. And take me to yourselves from places that are ugly and in ruin, and rob from those which are good even though in ugliness. 78. Out of shame, take me to yourselves shamelessly; and out of shamelessness and shame, upbraid my members in yourselves.
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79. And come forward to me, you who know me and you who know my members, and establish the great ones among the small first creatures. 80. Come forward to childhood, and do not despise it because it is small and it is little. 81. And do not turn away greatnesses in some parts from the smallnesses, for the smallnesses are known from the greatnesses. 82. Why do you curse me and honor me? 83. You have wounded and you have had mercy. 84. Do not separate me from the first ones whom you have known. 85. And do not cast anyone out nor turn anyone away 86. [...] turn you away and [... know] him not. 87. [...]. 88. What is mine [...]. 89. I know the first ones and those after them know me. 90. But I am the mind of [...] and the rest of [...]. 91. I am the knowledge of my inquiry, and the finding of those who seek after me, and the command of those who ask of me, and the power of the powers in my knowledge of the angels, who have been sent at my word, and of gods in their seasons by my counsel, 92. and of spirits of every man who exists with me, and of women who dwell within me. 93. I am the one who is honored, and who is praised, and who is despised scornfully. 94. I am peace, and war has come because of me. 95. And I am an alien and a citizen. 96. I am the substance and the one who has no substance. 97. Those who are without association with me are ignorant of me, and those who are in my substance are the ones who know me. 98. Those who are close to me have been ignorant of me, and those who are far away from me are the ones who have known me. 99. On the day when I am close to you, you are far away from me, and on the day when I am far away from you, I am close to you.
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100. [I am ...] within. 101. [I am ...] of the natures. 102. I am [...] of the creation of the spirits. 103. [...] request of the souls. 104. I am control and the uncontrollable. 105. I am the union and the dissolution. 106. I am the abiding and I am the dissolution. 107. I am the one below, and they come up to me. 108. I am the judgment and the acquittal. 109. I, I am sinless, and the root of sin derives from me. 110. I am lust in (outward) appearance, and interior self-control exists within me. 111. I am the hearing which is attainable to everyone and the speech which cannot be grasped. 112. I am a mute who does not speak, and great is my multitude of words. 113. Hear me in gentleness, and learn of me in roughness. 114. I am she who cries out, and I am cast forth upon the face of the earth. 115. I prepare the bread and my mind within. 116. I am the knowledge of my name. 117. I am the one who cries out, and I listen. 118. I appear and [...] walk in [...] seal of my [...]. 119. I am [...] the defense [...]. 120. I am the one who is called Truth and iniquity [...]. 121. You honor me [...] and you whisper against me. 122. You who are vanquished, judge them (who vanquish you) before they give judgment against you, because the judge and partiality exist in you. 123. If you are condemned by this one, who will acquit you? 124. Or, if you are acquitted by him, who will be able to detain you?
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125. For what is inside of you is what is outside of you, and the one who fashions you on the outside is the one who shaped the inside of you. 126. And what you see outside of you, you see inside of you; it is visible and it is your garment. 127. Hear me, you hearers and learn of my words, you who know me. 128. I am the hearing that is attainable to everything; 129. I am the speech that cannot be grasped. 130. I am the name of the sound and the sound of the name. 131. I am the sign of the letter and the designation of the division. 132. And I [...]. 133. (3 lines missing) 134. [...] light [...]. 135. [...] hearers [...] to you 136. [...] the great power. 137. And [...] will not move the name. 138. [...] to the one who created me. 139. And I will speak his name. 140. Look then at his words and all the writings which have been completed. 141. Give heed then, you hearers and you also, the angels and those who have been sent, and you spirits who have arisen from the dead. 142. For I am the one who alone exists, and I have no one who will judge me. 143. For many are the pleasant forms which exist in numerous sins, and incontinencies, and disgraceful passions, and fleeting pleasures, which (men) embrace until they become sober and go up to their resting place. 144. And they will find me there, and they will live, and they will not die again.

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The Theory of Consciousness and Ontic Manifestation

Of the Arte of Manifestation from the Whirling Void
Whomsoever would seek the citadel of the Dreadful One shall find only the gate-way to oblivion. To know the Kaos of the Ruler of this Universe is to know the utter destruction of all things, for all that is comes from whirling singularity of Kaos and unto it shall all forms return. The center and source of the Universe, the Demiurge and Artificer who is rightly called the god of this world. He is called blind by some but this is both false and true, in that He sees as no other and brings forth from the perfect void and darkness the world of manifestation. Likewise it is said that the Craftsman is mad, calling Him thus the idiot god. Yet these are but the words of those who cannot comprehend the One who creates all manner of Form, for who can understand the Being of bounded Infinity? [Typhon is the] feminine aspect of Set; sometimes typified as the Mother of Set in her role of Goddess of the Seven Stars, of which Set is the Eighth. The word Set or Sut, means black. This indicates not only the generative nature of this god but also his association with the night-world, Amenta, for from being a god of the heavens Set fell beneath the horizon and was recognized in later mythologies as the Lord of Hell, the Hidden Land.

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Conjuration of the Elemental Kings

CONJURATION OF THE KING OF THE EAST. I conjure and invoke thee, 0 powerful King of the East Magoa, by my holy labour, by all the names of Divinity, by the name of the All-Powerful: I command thee to obey, and to come to me, or that failing, forthwith and immediately to send unto me Massayel, Ariel, Satiel, Arduel, Acorib, to respond concerning all that I would know and to fulfil all that I shall command. Else thou shalt come verily in thine own person to satisfy my will; which refusing, I shall compel thee by all the virtue and power of God. The Grand Pentacle or Circle of Solomon will answer for the above and following Conjurations, which can be said on all days and at all hours. If it be desired to speak only with one spirit, one only need be named, at the choice of the reader. CONJURATION OF THE KING OF THE SOUTH. 0 Egym, great King of the South, I conjure and invoke thee by the most high and holy Names of God, do thou here manifest, clothed with all thy power; come before this circle, or at least send me forthwith Fadal, Nastrache, to make answer unto me, and to execute all my wishes. If thou failest, I shall force thee by God Himself. CONJURATION OF THE KING OF THE WEST. 0 Baymon, most potent King, who reignest in the Western quarter, I call and I invoke thee in the name of the Deity! I command thee by virtue of the Most High, to send me immediately before this circle the Spirit Passiel Rosus, with all other Spirits who are subject unto thee, that the same may answer in everything, even as I shall require them. If thou failest, I will torment thee with the sword of fire divine; I will multiply thy sufferings, and will burn thee. CONJURATION OF THE KING OF THE NORTH. 0 thou, Amaymon, King and Emperor of the Northern parts, I call, invoke,
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exorcise, and conjure thee, by the virtue and power of the Creator, and by the virtue of virtues, to send me presently, and without delay, Madael, Laaval, Bamlahe, Belem, and Ramath, with all other Spirits of thine obedience, in comely and human form! In whatsoever place thou now art, come hither and render that honour which thou owest to the true living God, who is thy Creator. In the name of the Father, of the Son, and of the Holy Ghost, come therefore, and be obedient, in front of this circle, without peril to my body or soul. Appear in comely human form, with no terror encompassing thee. I conjure thee, make haste, come straightway, and at once. By all the Divine names SECHIEL, BARACHIELif thou dost not obey promptly, BALANDIER, suspensus, iracundus, Origratiumgu, Partus, Olemdemis, and Bautratis, N. I exorcise thee, do invoke, and do impose most high commandment upon thee, by the omnipotence of the living God, and of the true God; by the virtue of the holy God, and by the power of Him who spake and all things were made, even by His holy commandment the heaven and earth were made, with all that is in them! I adjure thee by the Father, by the Son, and by the Holy Ghost, even by the Holy Trinity, by that God whom thou canst not resist, under whose empire I will compel thee; I conjure thee by God the Father, by God the Son, by God the Holy Ghost, by the Mother of Jesus Christ, Holy Mother and perpetual Virgin, by her sacred heart, by her blessed milk, which the Son of the Father sucked, by her most holy body and soul, by all the parts and members of this Virgin, by all the sufferings, afflictions, labours, agonies which she endured during the whole course of her life, by all the sighs she uttered, by the holy tears which she shed whilst her dear Son wept before the time of His dolorous passion and on the tree of the Cross, by all the sacred holy things which are offered and done, and also by all others, as in heaven so on earth, in honour of our Saviour Jesus Christ, and of the Blessed Mary, His Mother, by whatsoever is celestial, by the Church Militant, in honour of the Virgin and of all the Saints. In like manner, I conjure thee by the Holy Trinity, by all other mysteries, by the sign of the
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Cross, by the most precious blood and water which flowed from the side of Jesus Christ, by the sweat which issued from His whole body, when He said in the Garden of Olives: My Father, if it be possible, let this chalice pass from meI conjure thee by His death and passion, by His burial and glorious resurrection, by His ascension, by the coming of the Holy Ghost. I adjure thee, furthermore, by the crown of thorns which was set upon His head, by the blood which flowed from His feet and hands, by the nails with which He was nailed to the tree of the Cross, by the holy tears which He shed, by all which He suffered willingly through great love of us: by the lungs, the heart, the hair, the inward parts, and by all the members, of our Saviour Jesus Christ. I conjure thee by the judgment of the living and the dead, by the Gospel words of our Saviour Jesus Christ, by His preachings, by His sayings, by all His miracles, by the child in swaddling-clothes, by the crying child, borne by the mother in her most pure and virginal womb; by the glorious intercession of the Virgin Mother of our Saviour Jesus Christ; by all which is of God and of His Most Holy Mother, as in heaven so on earth. I conjure thee by the holy Angels and Archangels, and by all the blessed orders of Spirits, by the holy patriarchs and prophets, by all the holy martyrs and confessors, by all the holy virgins and innocent widows, and by all the saints of God, both men and women. I conjure thee by the head of St. John the Baptist, by the milk of St. Catherine, and by all the Saints.

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The Vision of the Seven Stars of Darkness

Marked by the Hand of the 8th of the 7, the Son of the Unbegotten. I the prophet of the Word of the First have come unto you with Her Voice that you may know the Will thereof, for the Day hath come and you are sworn unto Her. Thunder leaps from the 4th House of Heaven and the first of the Dragons spawn appears upon the mountain of Heaven. He bears a scroll and a sword, and upon his brow is the sign of ShT. He opens the scroll and utters the spell written therein: Alanach, theron, oran tu Venis, calis, theras tu Nyxasalos Draco, Nyxasalos Telak, Fornas iste belan63. (And this is the spell of the rousing of the Dragon, the Great Dragon of Eld who liethdead but dreaming in the caverns of Space.) He speaks: this spell is the gift of Nyx and opens the portal to the place of Desolation. Therefore you are warned that you shall not open the gate save that you can bind that which you call forth, and take care lest you summon that which you cannot banish. This is the Word of the first Angel. The 2nd Angel comes forth from the 5th House of heaven, bearing a book and a cup. Upon her brow is the seal of NYX and the cup is the cup of the Grail that redeemed the life of the wounded King. The book is the book of sorceries that are the rituals of the Grail that are performed in the Temple of God that is upon the Mountain of Heaven.
63

Note that these are written phonetically. QBL is omitted though the industrious can easily deduce it.

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She speaks: Hear thou, and tremble, for the word of the mystery of the Grail is agape, and in that word is concealed the 418 and the key thereof, for the stone of the Philosophers is created from the Elixir of the White and the Red. Thereby is the secret of the Grail the creation of the Red Elixir and the White and the truth of the Grail is the sacrifice of the saints who have sworn their lives, yea unto the very last drop of their blood unto the Great Harlot, our Mother, Babalon. And to you is revealed this mystery, for the Dragon stirred in the Deeps. Now a third Angel comes, bearing the staff of the Magician and the Tablet of the Law. Upon his brow is the seal of the Lord of terrors, the Wanderer in the Waste. The Angel whispers: The Lord of the Night bids thee welcome to the Temple of His mysteries for He hath heard thy prayers. Be strong against thine enemies and bear up before them and they shall not prevail against you. Forty and Nine is the number that conceals the Mystery of this book and the One whose name is writ therein. The Great and Terrible one, the forsaken god who dwells apart shall reveal his mysteries unto those who have earned the right by discovering his secret Name. For the stars are numbered and known and the seas and the depths thereof are known, but the will of He who ever goeth shall be understood by the sons of men never, and he shall be known as He That Must Not Be Named amongst them forever. Now a great darkness descends and there is no Moon, neither do the stars shine upon the Mountain, but only Night. A fourth Angel appears bearing the shield of the Earth and the Book of the Spirits of the Earth. Upon her brow is the Seal of Night and she opens the book and cries aloud O you that dwell in Darkness, who live in the Sea of Dreams, whose place is the caverns of the Underworld and the heart of the Forrest of night; hear me and come forth, come forth from thy dwellings and attend me, for I am the wielder of the Great Spell of Life and Death, the Priestess of the Black Earth and I shall call up every spirit which is within the Caverns of Time and Space. Now the Moon appears above her and she says: Ashteroth Zerinath Olanath Techalar Ashtaroth
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And the night gathers close around her and the Moon casts its pale light upon her and she says: Behold, the spell of Creation and Destruction, Life and Death, the Word of the god of the Dead who hath come unto thee, prophet of the First. This is the final gift of Nyx, for with it you may raise any storm and conjure any spirit of the Earth and they will come and teach you any secret that is theirs to tell. And the angel is gone and there is no one in the darkness save I, the prophet and I said aloud : Is the Word exhausted? [The Second Vision] And the Three, the Trinity of Death and Hell, rulers of the spaces between World appear before me upon the mountain and they are each terrible of countanance and I cannot bear to look upon them. An angel speaks the word of the first: Thou hast called me the Faceless One whose temples were once greatest in all of Khem. I give you the word of my Father who is concealed in the Eye of Chaos, VERACh and the sign thereof which shall be fashioned into a talisman whereby thou shalt hear My Word. Now the angel, whom I see not speaks the word of the second: I am the Daughter of Night the black Moon and Queen of the Sabbat. If you call unto me I shall hear and answer, but know that I grant as I will and my rites are terrible. Yet you are sworn as you are sworn and I extend my blessing unto you. Now the angel says of the last: The rites of madness and despair, the signs of decadence blossoming in the fertile hearts of men, these are my rites. Take of the Black Lotus and the venom of the Serpent and I shall reveal that which opens the star-gates. Now the Vision of the three fades (and I am given to know that were the Triumvirate of DAATh to appear before me I would be stricken with madness unto death) and the howling wind ceases. I hear: Behold and rejoice, the book is given to you that you may divine te maps of the star and the zones of power thereof, for in the names of the seven are the forms and numbering of the Powers known. This is the Gift of the Mother of Night and Time to you. Therefore it is finished and the work complete, for in the books find the key and you shall understand what is contained therein. And if you find the key to this book, shall you also find a further understanding of the Coiled Dragon. Pray now for the One who ahs favored thee shall grant that which you ask of Her Thus completed sealed in the Word: ARARITA. AUM.HA
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The Art of Summoning Spirits The Rite of Lucifuge from the Grand Clavicle

Emperor Lucifer, Master of all the revolted Spirits, I entreat thee to favor me in the adjuration which I address to thy mighty minister, LUCIFUGE ROFOCALE, being desirous to make a pact with him. I beg thee also, O Prince Beelzebuth, to protect me in my undertaking. O Count Astart! be propitious to me, and grant that to-night the great LUCIFUGE may appear to me under a human form, free from evil smell, and that he may accord me, in virtue of the pact which I propose to enter into, all the riches that I need. O grand LUCIFUGE, I pray thee to quit thy dwelling, wheresoever it may be, and come hither to speak with me; otherwise will I compel thee by the power of the strong living God, His beloved Son and the Holy Spirit. Obey promptly, or thou shalt be eternally tormented by the Power of the Potent words in the grand Clavicle of Solomon, wherewith he was accustomed to compel the rebellious spirits to receive his compact. Then straightway appear, or I will persistently torture thee by the virtue of these great words in the Clavicle. AGLON, TETRAGRAM, VAYCHEON STIMULAMATON EZPHARES RETRAGRAMMATON OLYARAM IRION ESYTION EXISTION ERYONA ONERA ORASYM MOZM MESSIAS SOTER EMANUEL SABAOTH ADONAY, te adoro, et te invoco. AMEN. You may rest assured that the recitation of these potent words will be followed by the appearance of the spirit, who will say:-Manifestation of the Spirit Lo . I am here! What dost thou seek of me? Why dost thou disturb my repose? Answer me. LUCIFUGE ROFOCALE Reply to the Spirit It is my wish to make a Pact with thee, so as to obtain wealth at thy hands immediately, failing which I will torment thee by the potent words of the Clavicle. The Spirit's Reply I cannot comply with thy request except thou dost give thyself over to me in twenty years, to do with thy body and soul as I please.
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LUCIFUGE ROFOCALE Thereupon throw him your pact, which must be written with your own hand on a sheet of virgin parchment; it should be worded as follows, and signed with your own blood:--I Promise the grand LUCIFUGE to reward him in twenty years' time for all treasures that he may give me. In witness whereof I have signed myself N.N. Reply of the Spirit I cannot grant thy request. LUCIFUGE ROFOCALE In order to enforce his obedience, again recite the Supreme Appellation, with the terrible words of the Clavicle, till the spirit reappears, and thus addresses you:-Of the Spirit's Second Manifestation Why dost thou torment me further? Leave me to rest, and I will confer upon thee the nearest treasure, on condition that thou dost set apart for me one coin on the first Monday of each month, and dost not call me oftener than once a week, to wit, between ten at night and two in the morning. Take up thy pact; I have signed it. Fail in thy promise, and thou shalt be, mine at the end of twenty years. LUCIFUGE ROFOCALE Reply to the Spirit I agree to thy request, subject to the delivery of the nearest treasure which I can at once carry away. Follow the spirit without fear, cast your pact upon the hoard, touch it with your rod, remove as much as you can, return into the triangle, walking backwards, place the treasure in front of you, and recite the Discharge of the Spirit, as given in the preceding Rite. It will be seen from the wording of the compact that it is designedly evasive and the final response of the supposed spirit seems to recognize that it can obtain only by neglect on the part of the sorcerer. But if there are Courts of judgment in the nethermost world, the sorcerer might find a certain difficulty in arguing such a case with the advocatus diaboli. Lucifer and his deputies are accredited with an awkward skill in getting possession of the defendant when the time of the pact expires. There were apparently more binding contracts, and better ways of over-riding them, for in the year 1678 the Abb Eynatton published a Manual of Exorcisms which contains the following
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formal process for forcing the Demon to return any writing which constitutes an agreement with him:-EXORCISM O most merciful God, Whose Power hath no limit, Whose dominion is supreme over all beings, so that nothing can possibly be estreated from Thy rule by apostasy; behold, we have sinned against Thee, we have provoked Thy most just wrath, when we have failed to obey Thy commands, above all when., forsaking Thy rule and Thy friendship, we have abjured Thee and have consorted with the impious demons, nor yet contented with Thy denial, have bound ourselves in writing to those demons, surrendering the document of our voluntary obligation against Thee into their custody. But Thy mercies aye without number, O Lord of loving-kindness, and it is Thine to spare and to Pardon; look, therefore, with compassion upon this Thy creature, who, having formerly denied Thee and given himself in writing to the demons, but now, having returned to himself by the help of Thine infinite goodness, doth abhor his impiety, doth desire to be restored unto Thee his true Lord, and to be received with contrite heart into Thy favour. We know, O Lord, that a contrite and humble heart Thou wilt not despise, nor can any writing be an impediment in the way of Thy mercy; we beseech Thee, therefore, that, by the abundance of Thy clemency, not only may the heinousness of this sin be blotted out with the Blood of Thy Son our Lord Jesus Christ, but that the demon, by the word of Thy Power, may be compelled to restore the deed and obligation and delivery, lest he glory in his tyranny and Pretend to any right over the man whom we pray to be delivered through Thy Son from his bonds. Through the same Jesus Christ, Thy Son, our Lord, &c. The propitiation of offended Deity is followed by a citation of the demon who is required to disgorge his prey. EXORCISM I exorcise thee, O impious Satan, who, when thy power has passed away, dost still pretend to impose a tyrant yoke on man. I exorcise thee by Jesus Christ, Who came into this world for the salvation of sinners; I conjure thee to remove thy yoke immediately from this creature, who, deceived by thy wiles, formerly delivered himself unto thee. Abandoning thee henceforth, he commits himself to the Divine mercy, seeking His service unto Whom he alone is owing, Who also promises the reward of eternal life to those who follow Him. I exorcise thee by the precious Blood of Jesus Christ, by which the deed of judgment against us hath been blotted out, so that when Jesus
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receiveth the sinner into His favour, thou shalt dare not to advance anything against him, and shalt not fail to restore the deed by which this creature bound himself unto thee, the same being now cancelled by the Blood of Jesus Christ. Hear, therefore, accursed Satan, who art powerless over a servant of God, when, encouraged by his true Lord, he turneth unto another service; in vain dost thou boast of this deed; I command thee to restore it in the name of the Lord, as a Proof before the whole world that when God receiveth a sinner, thou hast no longer any Yule over his soul. I abjure thee, by Him who expelled thee from thy stronghold, bereft thee of the arms which thou didst trust in and distributed thy spoils. Return therefore this deed, whereby this creature of God foolishly bound himself to thy service; return it, I say, in His name by Whom thou art overcome; when thy Power has come to nothing, presume not longer to retain this useless document. By penitence already hath this creature of God restored himself to his true Lord, spurning thy yoke, hoping in the Divine mercy for defence against thine assaults, and assisted by the Most Holy and Glorious Virgin Mary, Mother of God, through whose intercession he shall obtain from Jesus Christ, His Son, that which he himself is not worthy to expect. Through the same Christ our Lord.

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Appendix: Dialogs

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PHASE : Z(9)
1. Definitions Angel of the Presence What is the PHASE/Z? PHASE/Z refers to a construct or system that maps conceptual categories onto a glyph which defines the INTERSECTIONS or relationship of the concepts to one another. The glyph is designed to provide a map of these relation ships. M-Space, the regions on the map are typed according to the INTERSECTION value of the zone. There are 3 types of region: D3 space the values of the concepts in themselves, without reference to any other category. normal (discrete) space. S space the INTERSECTION of two zones. On the glyph they are numbered as S(x) zones. There are always three S Space regions in the map. H9 space the INTERSECTION of all regions on the map. There is always one H9 space in a map. PHASE/Z then, is a method that provides a framework for creating a synthesis of the concepts in the map. Do you understand what I am talking about?

PHASE/Z Glyph What is the Logic Core based on? T: Once the map is defined, and I mean once the conceptual nodes are set because the S and H9 regions exist as virtual space(s) if the D3 spaces are null. After the D3 spaces set, the map will initialize the base values (default) for the S and H9 regions.
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After the glyph is activated, a program must be written that will set the two (if the work is in S-space ) or three (if H9). This is why the glyph is classified as a computer. In what sense is the Map a Computer? The map is a magical computer. Think of it as a logic engine, rather than a number cruncher. How does it function? Once the D3s are set a set of representative data for each is generated. This could be anything from texts, like say the book of Revelation for the Astral, Newtons Principia for the Mecha and the 120 days of Sodom for the bio. I actually have run this configuration. Then whatever rules are set in the program will juxtapose the objects, creating synthetic constructs, in this case, of words. It is similar to techniques used by the Surrealists and draws heavily on Burroughs and Gysions cut up methods, though the purpose of the work differs from both of these sources.

Map Example What is the purpose of the machines? What are they used for? The Surrealists were trying to draw out the unconscious, Breton makes it clear in his writing of the debt that Surrealism owed to Freud. Remember that while Freud is out of favor now, in the 20s (1920s) he was considered revolutionary in the projects of humanism, to understand, without recourse to supernatural revelation, the ontological reality of Mankind. Burroughs was, in his own words, out to annihilate rational thought, to destroy the viral infection that is called language. In contrast, PHASE/Z has a positivist goal, to synthesis unexpected objects of whatever form which are seen as advancing the understanding of the Universe or existence or however the
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operator defines the object of investigation. Simply put, it is an attempt to map POSSIBILITY, with the implicit understanding that anything POSSIBLE is in some sense real and REALITY is therefore the sum of all POSSIBILITIES. Is PHASE / Z an artistic movement? T: No. It is not a movement at all, we make no distinctions between modes of perception or structure of knowledge. Aesthetic judgments are forbidden since they are intimately bound to apriori theoretical categories. The technology makes use of artistic concepts but this is a reflection of the state of civilization, in its broadest sense, rather than a condition of the project itself. In fact, the media of choice is digital computer software, which in itself is a product of theoretical advances, even synthesis, in science and technology infused with creativity. A computer is a machine, but in order for it to be used by a person, it must present an INTERFACE and that, the INTERFACE, is the first order INTERSECTION that started the entire process leading up to what the PHASE/Z is now.

Baphomet What does the software do? Computers, digital computers, are at the most basic level symbol manipulation machines. Thats where the PHASE/Z glyph can be compared to a computer, as a matrix for manipulating symbols. And computers can manipulate incomprehensibly large data sets, which allows the creation of PHASE-MAPS that are larger than anything that could have been created in an entire lifetime by an alchemist in the Renaissance, for instance, in a very short period of time. And of course data storage and retrieval and the facilitation of informatic homogeneity also exponentially increase the
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amount of information that can be included in a given map. And the maps are, as you know, the PRODUCT of the work. Why does PHASE/Z use occult symbolism? Simply put, the maps are the representation of the conceptual terrain circumscribed by the maps definition. The PHASE/Z doesnt simply analyze data, but attempts to find ways of seeing that were up to now, undiscovered. As for the symbolism, well, it is a basic tenet of magical theory that the process of gaining power is by Solve et Coagula; to break down the Prima Materia, purify it and then reintegrate it. The French magician Eliphas Levi discusses this in detail in his magnum opus, Doctrine and Ritual. He devised a symbol that is still resonant today, which he called the Sabbatic Goat, the Baphomet supposedly adored by the Knights Templar, etc. The right hand of the figure points up at the bright moon and on the forearm is written Solve, the left hand points down toward the dark moon and Coagula is written on the left fore arm. This is the basic formula of magic and also of the PHASE/Z. The alchemical process can be boiled down to three stages, the black the white and the red. These represent the phases of death, purification and resurrection. Levi is often dismissed as a crank and the person most responsible for his influence in the English speaking world, A. E. Waite fills the work with footnotes correcting Levis so called inaccuracies. But this misses the essential point, whether Levi was aware he was doing it or not, that magic is a creative process, an art, not a science that makes all things possible through the creative juxtapositions of symbols within the mind. The Baphomet glyph is a perfect example of what we are trying to achieve, the synthesis of a set of concepts, that may seem to be diametrically opposed to one another, like science and art or magic and religion (though this is a modern development it still holds due to its broad acceptance) and then distilling the result down into a single artifact or symbol, which can then be fed back into the process and become a component of a still larger map. This iterative function, incidentally is a cornerstone of Chaos theory which itself is the product of a similar techniques, what serious researchers call interdisciplinary, and that is pure Solve et Coagula.

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2. Timestation Angel of the Presence What is Timestation / Z? It is my own exploration of a concept elucidated by Michael Bertiaux. Essentially, as I have applied the ideation of the Timestation Logic, it refers to a chain of Aeons that are opened through the Yuggothian Nexus which is the primary entrance to our planetary system, Yuggoth being the name that the Gnostic Masters use to indicate the Logical portal or gate to the greater system of our world. Now, Yuggoth, you know, is a name that is found in Lovecraft, and it is the name for Pluto, or a planet that exists at the boundary of the solar system. The complex is a point where several orders of reality converge so it is a natural portal, as well as being a logical nexus. The Zothyrian Empire, as I understand it, has succeeded in taking control of the point, which theyve used as a bridgehead to further their takeover of the greater microcosm of the Sol-Earth complex. This includes the Ennead complex of the Dynastic Egyptians, for instance, which is a root-logical system of terrestrial religions, the foundation, in fact, of the Valentinian Gnostic school. Egypt is the mother of all occidental religions of course, but the Valentinian complex, arising as it did in Alexandria, is a direct descendant of the Dynastic Egyptian mysteries. There are several Channeling cults that have thus been co-opted in this fashion by the Empire, incidentally but this is a separate issue. In any case, a particular sequence of Time-lines in the Unmanifest Future is operating through the portal, a Universe where the Manichean differential is closely balanced so that the Resurrected Christ has not subsumed the Luciferian nature of the Logos. Instead, there is a Hegelian dialectical system in place which is highly creative but also unstable. There are an infinite number of these Universes, of course, but this Universe is being used as an entry point to our system by an Extra-terrestrial complex of beings with the intent of preserving their civilization in the event their own universe becomes critically unstable. These beings have a highly developed technology of time/stream manipulation and they have used the Zothyrian gate-way for their own purposes. So the Timestation for this stream is multiphased, and the beings from this future use of the Zothyrian codes. Incidentally, since they are from an Unmanifest future, which means they do not exist in relation to our Universe in a formal sense, they dont have a name/identity. So I have called them the Yith, after the Time-traveling race of the Cthulhu Mythos. You will notice the reference in some of the papers in the technical volume.

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So these beings are invading the Earth system? No, not invading. They are seeking to establish a colony of sorts but they are, it seems, trying to develop a repository for their cultural systems in the event that their own universe loses it logical coherence. In exchange, they are offering to share the Time manipulation technology they have developed with a small group of magicians. There are factions in the Z-Empire that are working to facilitate this, most notably the Tech-Enclave which is an Invisible College in the system who are interested in preserving the Yithian culture, much as an archaeologist might preserve the artifacts of a civilization. Are the Yithians Gnostics? Certainly. Once a certain level of development has been reached all cultural and spiritual systems become Gnostic or they stagnate and die out. Gnostic logic is the foundation of the Multiverse (which in Bertiauxs system can be abstracted as the Timestation logic), so that by definition, once a system has reached maturity it must incorporate the Gnostic methodology and metaphysics in order to remain viable. An analogy would be the development of civilization, where the beings of a particular race would need to incorporate the higher order language of mathematics into their culture to advance to the higher levels of civilization. Notice that the specifics of the culture are not defined in this way but are dependant on the underlying logic the system provides. Describe the Time-manipulation technology. Well, first of all, I should mention that technology in this context does not mean artifacts in the usual sense. We are not receiving plans to build H.G. Wells type time machines. The system that the Yith have developed are based on theoretical structures that can be manipulated by symbol-set calculations. These methods are similar to algebraic equations and, in fact, have been successfully used in operations that treat them like spatial coordinate transforms, which are dependant on a type of mathematics that use matrices. These are very simple, conceptually. However, if they are used to work with systems that are dimensionally greater than the normal, or familiar, 4-dimensional space-time systems we experience they provide a very powerful method of manipulating the relationships of objects including temporal structures- congruent to the magicians base reality. How does it work in a practical sense? The system I am using is a hybrid, actually, of the spirit-mandalas described by Michael Bertiaux. The time-machine methods described in the Voudon Gnostic Workbook detail a two dimensional device. The Yithian technology
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allows me to transform the single temporal dimension into 3D Cartesian vectors, which permits, in turn, the machine to function as a computer of a higher order. As opposed to a linear Turing Machine, I have a random-access matrix defined along 3 or more dimensions. This allows non-linear operations to occur at much lower energies that previously were possible. It also provides a way to incorporate the very ancient theory of sympathetic magic in temporal operations by taking advantage of a phenomenon that is, in quantum mechanical theory, referred to as entanglement. There is a great deal of theoretical development that is still being worked through but that basically describes the system.

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