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Step 2: The Vision of Homadiel

joseph486 — Sat, 21 Jun 2008 23:52:22 CDT

Initiate IIo

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Solomon’s Secret’s

By the Grand Magister Solomon the King of all Israel.

I. The individual is the fundamental unit.

II. Human beings are inherently good.

III. Human beings evolve, and with intent,

can accelerate the evolutionary process.

IV. All is conciousness.

V. Deity, Archangels, Angels, Intelligences,

Spirits, Demons and you and I are

personifications of a hierarchy of

conciousness.

VI. It is our duty to master and redirect the

lower forces to constructive ends.

VII. As we are raised-so must we raise.

The climax of this rite is the vow made by the aspirant to hir HGA to work towards and accomplish the Knowledge & Conversation of It. Let the LBRP be accomplished in the phsyical temple and the rest be performed on the etherial or astral planes depending on ones abilities. Furthermore, afterwards let the Aspirant achieve mastery of the astral plane.

Build the MagicK Dagger! Study the following: Pentagram Geometry THEN Perform the Lesser Banishing Ritual of the Pentagram -beginning-

Touch forehead, vibrate: Ba-shem Ab

Touch Solar-Plexus, vibrate: va-Ben

Touch Right Shoulder, vibrate: va-Ruach

Touch left shoulder, vibrate: ha-Qadosh.

Trace the earth pentagram in the East, while vibrating: YHShVH (Yeh-heh-shu-ah)

Trace the earth pentagram in the North, while vibrating: Adonai (Ah-Doh-Nie)

Trace the earth pentagram in the West, while vibrating: Ehieh (Ay-high-ay)

Trace the earth pentagram South, while vibrating:

AGLA (Ah-Gah-Lah)

Raise Arms in the Sign of the Set Trident.

Umilifnai (Ooh-mee-liff-nie) RAPHAEL

Umachorai (Ooh-mah-chorai) GABRIEL

Mimini (Mee-mee-nee) MICHAEL

Umismoli (Ooh-miz-mole-ee) AURIEL.

Vaal Rashi (Vay-al-row-shee) Shekinahel

Touch forehead, vibrate: Ba-shem Ab

Touch Solar-Plexus, vibrate: va-Ben

Touch Right Shoulder, vibrate: va-Ruach

Touch left shoulder, vibrate: ha-Qadosh. Amen.

LBRP-Ending
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"Therefore, O my son Roboam, I command thee by the blessing which thou expectest from thy father, that thou shall make an ivory casket, and therein place, keep, and hide this my Key; and when I shall have passed away unto my fathers, I entreat thee to place the same in my sepulchre beside me, lest at another time it might fall into the hands of the wicked." And as Solomon commanded, so was it done.

And when, therefore we had waited for a long time, all of mankind came unto the sepulchre; and when they had assembled they at once took counsel together that a certain number of men should renew the sepulchre in his (Solomon's) honour; and when the sepulchre was dug out and repaired the ivory casket was discovered, and therein was the Key of Secrets, which they took with joyful mind, and when they had opened it none among them could understand it on account of the obscurity of the words and their occult arrangement, and the hidden character of the sense and knowledge, they set it on the dusty shelves, and it was forgotten, for all of mankind were not worthy to possess this treasure!

Then, therefore, you the Aspirant risest among them, more worthy, both in the sight of the gods, and by reason of thy age, who are called Asar-Un-Nefer. For you know well, "Unless we shall come and ask the interpretation from the Lord, with tears and entreaties, we shall never arrive at the knowledge of it."

Therefore, acting upon your new-found Wisdom, taking thy Key of Secrets, when each of your family has retired their beds, you shall indeed fall upon your face on the earth, beginning to weep, and striking your breast, and saying, "What have I deserved (above others), seeing that so many men can neither understand nor interpret this knowledge, even though there were no secret thing in nature which the Lord hath hidden from me! Wherefore are these words so obscure? Wherefore am I so ignorant?"

And then on your bended knees, stretching your hands to heaven, say, "O God, the ceator of all, thou who knowest all things, who gavest so great wsdom unto Solomon the son of David the king; grant unto me, I beseech thee, O holy omnipotent and ineffable Father, to receive the virtue of that wisdom, so that I may become worthy by thine aid to attain unto the understanding of this key of secrets."

And immediately there appears the angel of the Lord to the Aspirant, saying, "Do thou remember if the secrets of Solomon appear hidden and obscure unto thee, that the Lord hath wished it, so that such wisdom may not fall into the hands of wicked men; wherefore do thou promise unto me, that thou art not willing that so great wisdom should ever come to any living creature, and that which thou revealest unto any let them know that they must keep it unto themselves, otherwise the secrets are profaned and no effect can follow?"

The aspirant answers to the Angel: I promise unto thee that to none will I reveal (them), save to the honour of the Lord, and with much discipline, unto penitent, secret, and faithful (persons).
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Furthermore, Great Angel Homadiel, by reason of my faults and the failures of my past do I promise to obtain the redemption of all my personal daemons and to accomplish the Knowledge and Conversation of mine Holy Guardian Angel.

Then answers the angel unto the aspirant, "Go and read the Key, and its words which were obscure throughout shall be manifest unto thee." And after this the angel ascendeth into Heaven in a flame of fire.

Facing East, say, "Therefore I am glad, and labouring with a clear mind, understanding that which the angel of the Lord had said to me, and I see now that the Key of Solomon was changed, so that it now appears quite clear unto me plainly in all parts. And I understand that this work might fall into the hands of the ignorant, and I say now this spell, ‘I conjure him into whose hands this secret may come, by the power of the creator, and his wisdom, that in all things he may, desire, intend and perform, that this treasure may come unto no unworthy (person), nor may he manifest it unto any who is unwise, nor unto one who feareth not God. Because if he act otherwise, I pray God that he may never be worthy to attain unto the desired effect.’" Now you shall go forth, to do thy will among the dead.
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Philosophy: Key of the Hidden Gates of Light

joseph486 — Wed, 28 May 2008 15:06:18 CDT

The First Knowledge Lecture:
Philosophy
Here King Solomon addresseth himself to his Magickal Son(you):
I will now give unto thee the Key of the Kingdom of the Spirits.
0. This Key is the same as that of the Mysterious Numbers of Yetzirah.
1. The Spirits are governed by the natural and universal Hierarchy of things.
2. Three command Three through the medium of Three.
3. There are the Spirits of Above, those of Below, and those of the Centre; then if thou invertest the Sacred Ladder, if thou descendest instead of ascending, thou wilt discover the Counter-Hierarchy of the Shells, or of the Dead Spirits.
4. Know thou only that the Principalities of Heaven, the Virtues, and the Powers, are not Persons, but dignities.
5. They are the Degrees of the Sacred Ladder upon which the Spirits ascend and descend.
6. Michael, Gabriel, Raphael, and the others, are not Names but Titles.
7. The First of the Numbers is the Unity.
8. The First of the Divine Conceptions called the Sephiroth is Kether or the Crown.
9. The First Category of the Spirits is that of Chaioth Ha-Qadesh or the Intelligences of the Divine Tetragram, whose Letters are symbolised by the Mysterious Animals in the Prophecy of Ezekiel. Their empire is that of unity and synthesis. They correspond to the Intelligence. They have for adversaries the Thamiel or Double-Headed Ones, the Demons of revolt and of anarchy, whose two Chiefs, ever at War with each other, are Satan and Moloch.
10. The second Number is two; the second Sephira is Chokmah or Wisdom. The Spirits of Wisdom are the Auphanim, a Name which signifieth the Wheels, because all acts in Heaven like immense Wheels spangled with Stars. Their Empire is that of Harmony. They correspond to the Reason. They have for adversaries the Chaigidel, or the Shells which attach themselves to Material and Lying Appearances. Their Chief, or rather their Guide, for Evil Spirits obey no one, is Beelzebub, whose Name signifieth the God of Flies, because Flies haunt putrefying corpses.
11. The third Number is three. The third Sephira is Binah or Understanding. The Spirits of Binah are Aralim, or the Strong. Their empire is the creation of ideas; they correspond to activity and energy of thought. They have for adversaries the Satariel, or concealers, the Demons of absurdity, of intellectual inertia, and of Mystery. The Chief of the Satariel is Lucifuge, called falsely and by anti-phrase Lucifer (as the Eumenides, who arc the Furies, are called in Greek the Gracious Ones).
12. The fourth Number is four. The fourth Sephira is Gedulah or Chesed, Magnificence or Mercy. The Spirits of Gedulah are the Chaschmalim, or the Lucid Ones. Their empire is that of beneficence; they correspond to the imagination. They have for adversaries the Gamchicoth or the Disturbers of Souls. The Chief or Guide of these Demons is Ashtaroth or Astarte, the impure Venus of the Syrians, whom they represent with the head of an ass or of a bull, and the breasts of a woman.
13. The fifth Number is five. The fifth Sephira is Geburah or justice.
The Spirits of Geburah are the Seraphim, or the Spirits burning with zeal. Their empire is that of the chastisement of crimes. They correspond to the faculty of comparing and of choosing. They have for adversaries the Golab or incendiaries, Genii of wrath and sedition, whose Chief is Asmodeus, whom they call also Samael the Black.
14. The sixth Number is six. The sixth Sephira is Tiphereth the Supreme Beauty. The Spirits of Tiphereth are the Malachim, or the Kings. Their empire is that of the Universal Harmony. They correspond to the judgment. They have for adversaries the Tagaririm, or Disputers, whose Chief is Belphegor.
15. The seventh Number is seven. The seventh Sephira is Netzach, or Victory. The Spirits of Netzach are the Elohim or the Gods, that is to say the representatives of God. Their empire is that of progress and of life; they correspond to the Sensorium or to sensibility. They have for adversaries the Harab-Serapel, or the Ravens of Death, whose Chief is Baal.
16. The eighth Number is eight. The eighth Sephira is Hod or eternal order. The Spirits of Hod are the Beni-Elohim or Sons of the Gods. Their empire is that of order; they correspond to the inner sense.
They have for adversaries the Samael or jugglers, whose Chief is Adramelech.
17. The ninth Number is nine. The ninth Sephira is Yesod, or the fundamental principle. The Spirits of Yesod are the Cherubim or Angels, those powers which fecundate the earth, and which are represented in Hebrew symbolism under the form of bulls. Their empire is that of fecundity. They correspond to true ideas. They have for adversaries the Gamaliel or obscene, whose Queen is Lilith, the Demon of debaucheries.
18. The tenth Number is ten. The tenth Sephira is Malkuth, or the kingdom of Forms. The Spirits of Malkuth are the Ischim, or the virile ones; they are the souls of the Saints whose Chief is Moses. (Let us not forget that it is Solomon who speaks.--Eliphaz Lévi.) They have for adversaries the wicked ones who obey Nahema, the Demon of Impurity.
The wicked are symbolised by the five accursed nations whom Joshua was to destroy. 19. Joshua, or Jehoshua the Saviour, is a symbol of the Messiach: His Name is composed of the Letters of the Divine Tetragram changed into the Pentagram by the addition of the Letter Schin.
Each letter of this Pentagram represents a power of good attacked by the five accursed nations.
For the real history of the people of God is the allegorical legend of Humanity.
The five accursed nations are:--
1. The Amalekites or Aggressors;
2. The Geburim or Violent Ones;
3. The Raphaim or Cowards;
4. The Nephilim or Voluptuous Ones;
5. The Anakim or Anarchists.
The Anarchists are vanquished by the Yod, which is the Sceptre of the Father.
The Violent are vanquished by the Hé, which is the Gentleness of the Mother.
The Cowards are vanquished by the Vau, which is the Sword of Michael, and Generation by travail and pain.
The Voluptuous are vanquished by the second Hé, which is the painful bringing forth of the Mother.
Lastly, the Aggressors are vanquished by the Schin, which is the Fire of the Lord and the equilibrating Law of justice.
The Princes of the Perverse Spirits are the False Gods whom they adore.
20. Hell has then no other government than that fatal law which punishes perversity and corrects error, for the false Gods only exist in the false opinion of their adorers.
21. Baal, Belphegor, Moloch, Adramelech, have been the idols of the Syrians; idols without soul, idols now destroyed, and of whom the Name alone remaineth.
22. The True God hath vanquished all the Demons as Truth triumphs over Error. That is past in the opinions of men, and the Wars of Michael against Satan are the symbols of movement, and of the progress of Spirits.
23. The Devil is ever a God of refusal.
24. Accredited idolatries are religions in their time.
25. Superannuated idolatries are Superstitions and Sacrileges.
26. The Pantheon of Phantoms, which are then in vogue, is the Heaven of the Ignorant.
27. The Receptacle of Phantoms, whom Folly even wisheth for no longer, is the Hell.
28. But all this existeth only in the Imagination of the Vulgar.
29. For the Wise, Heaven is the Supreme Reason, and Hell is Folly.
30. But it must be understood that we here employ the word Heaven in the Mystical sense which we give it in opposing to it the word Hell.
31. In order to evoke Phantoms it is sufficient to intoxicate oneself or to render oneself mad; for Phantoms are ever the companions of drunkenness and of vertigo.
32. The Phosphorus of the imagination, abandoned to all the caprices of over-excited and diseased nerves, fills itself with Monsters and absurd visions.
33. We can also arrive at hallucination by mingling together wakefulness and sleep by the graduated use of narcotics; but such actions are crimes against nature.
34. Wisdom chaseth away Phantoms, and enables us to communicate with the Superior Spirits by the contemplation of the Laws of Nature and the study of the Holy Numbers.
35. (Here King Solomon addresseth himself to his son, Roboam):--
36. Do thou, O my son Roboam, remember, that the Fear of Adonai is only the beginning of Wisdom.
37. Keep and preserve those who have not Understanding in the Fear of Adonai, which will give and will preserve unto thee my crown.
38. But learn to triumph thyself over Fear by Wisdom, and the Spirits will descend from Heaven to serve thee.
39. I, Solomon, thy father, King of Israel and of Palmyra, I have sought out and obtained in my lot the Holy Chokmah, which is the Wisdom of Adonai.
40. And I have become King of the Spirits as well of Heaven as of Earth, Master of the Dwellers of the Air, and of the Living Souls of the Sea, because I was in possession of the Key of the Hidden Gates of Light.
41. I have done great things by the virtue of the Schema Hamphorasch, and by the Thirty-two Paths of Yetzirah.
42. Number, weight, and measure determine the form of things; the substance is one, and God createth it eternally.
43. Happy is he who comprehendeth the Letters and the Numbers.
44. The Letters are from the Numbers, and the Numbers from the Ideas, and the Ideas from the Forces, and the Forces from the Elohim.
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(The Book of the Secrets of Nature)

1. The Synthesis of the Elohim is the Schema:
The Schema is one, its columns are two, its power is three, its form is four, its reflection giveth eight, which multiplied by three giveth unto thee the twenty-four Thrones of Wisdom.
2. Upon each Throne reposeth a Crown with three Rays, each Ray beareth a Name, each Name is an Absolute Idea. There are Seventytwo Names upon the Twenty-four Crowns of the Schema.
3. Thou shalt write these Names upon Thirty-six Talismans, two upon each Talisman, one on each side.
4. Thou shalt divide these Talismans into four series of nine each, according to the number of the Letters of the Schema.
5. Upon the first Series thou shalt engrave the Letter Yod, symbolised by the Flowering Rod of Aaron.
6. Upon the second the Letter Hé, symbolised by the Cup of Joseph.
7. Upon the third the Letter Vau, symbolised by the Sword of David my father.
8. And upon the fourth the Hé final, symbolised by the Shekel of Gold.
9. These Thirty-six Talismans will be a Book which will contain all the Secrets of Nature.
10. And by their diverse combinations thou shalt make the Genii and Angels speak.

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joseph486 — Fri, 23 May 2008 14:04:40 CDT

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The Earth Pantacle & Sickle

joseph486 — Fri, 23 May 2008 13:37:04 CDT

The Sickle

Step 1: The Absence of God

joseph486 — Fri, 23 May 2008 13:25:33 CDT

Layperson Io

Build the Earth Pentacle!

compare the above symbol to this:

Disclaimer!

The Examples given here about Jesus and His Mother are only examples which I use but you are encouraged to find your own deity. It's easy to die from hunger while waiting to choose between pepperoni or sausage.

The beginning of Step 1 is the fear of God. Realise everything you fear is not only created by Adonai, but also, that the Power of Adonai is, by far, much more terrible than your worst fears. But, that you can learn to obtain such Power for yourself. The wisdom to fear that which we are created, truthfully, to fear. So, it is not that you must fear this unobtainable thing which will forever hold power over you. No. Your devotion to the work itself will bring you to love the divine which casts out this fear. Then the power is yours. This Wisdom is the sister of Kabbalah. The two sisters, attributed to Isis and Nephthys:

11 THE FEAR OF THE LORD brings honour and pride, cheerfulness and a garland of joy. 12 The fear of the Lord gladdens the heart; it brings cheerfulness and joy and long life. 13 Whoever fears the Lord will be prosperous at the last; blessings will be his on the day of his death. 14 The essence of wisdom is the fear of the Lord; she is created with the faithful in their mother’s womb, 15 she has built an everlasting home among men, and will keep faith with their descendants. 16 Those who fear the Lord have their fill of wisdom; she gives them deep draughts of her wine. 17 She stocks her home with all that the heart can desire and her storehouses with her produce. 18 Wisdom’s garland is the fear of the Lord, flowering with peace and health. 19 She showers down knowledge and ability, and bestows high honour on those who hold fast to her. 20 Wisdom is rooted in the fear of the Lord, and long life grows on her branches. -Sirach
"Let special attention be payed towards the New Testament in relation to the Osiris Mythos rather than the Old Testament."

(Comment: There is a mystery of the Old Testament where the New Testament is the fulfillment thereof. However, there is also mystery of the Elder Gods where the New Testament is the fullfillment thereof.)

"Let the person study the symbols of the 22 Tarot Atvs, and meditate on the Universe Card especially."

(Comment: The Path from Malkuth to Yesod is called, Tau, and is attributed to Saturn and the Universe Card. see Tree of Life and Cabala)

"Let the Layperson pray during each tarot meditation session and establish in their self a true love for the Gods and God, without it we have yet to make a beginning."

(Comment: Traditionally, obtaining the power of divine love was concidered the be the most important thing which aided in the development of divine favor leading to enlightenment. see Magick Courses Outline on the necessity of obtaining divine love. ie. CONCERNING THE DIVINE LOVE WHICH OUGHT TO PRECEDE THE ACQUISITION OF THIS KNOWLEDGE SOLOMON, the Son of David, King of Israel, hath said that the beginning of our Key is to fear God, to adore Him, to honour Him with contrition of heart, to Invoke Him in all matters which we wish to undertake, and to operate with very great devotion, for thus God will lead us in the right way.)

It can be summed up that in order to start doing magick we need to be transformed into a God Loving person. This is not an easy thing. Especially since, if you are like me, and I think you are, you don't believe in God. And it's very difficult to love something that we do not believe exists. We can say, "I believe in this", but saying "I believe" does'nt mean we believe. It's a way to lie to ourself. What evidence is there that God exists at all? Mankind says, "I look in the clouds and I don't see no beared feller looking down at me. I yell into the invisible, and I recieve no answers. Then I die." So it seems, we are alone. So, this is the state of the beginner in prayer. He feels this absense of God. Liber AL says something like, "I am alone, there is no Gods where I am." He rightly recognises the reality, that no Gods are detected. But, usually, the aspirant to prayer says, "Surely I have Mastered the art of prayer, because there is no God and so no reason for it." Thus ends his dabbling with the divine. As well as his career in the true magick. The wise sage, wise from a young age, he realises no Gods are detected, and says to himself, "Perhaps God speaks, but, I am not listening. Therefore, I shall learn to do so and find out for myself the truth of the matter by experimentation."

'At the outset there is, one very important problem: the situation of one for whom God seems to be absent. This is what I would like to speak about now. Obviously I am not speaking of a real absence-God is never really absent-but of the sense of absense which we have. We stand before God and we shout into an empty sky, out of which there is no reply. We turn in all directions and He is not to be found. What ought we to think of this situation?

First of all, it is very important to remember that prayer us an encounter, a relationship, a relationshihp which is deep, and this relationship cannot be forced either on us or on God. The fact that God can make Himself present or can leave us with the sense of His absense is part of this live and real relationship.

An excellent vehicle for this step 1 transformation is simply, to repeat a mantra. There is many wonderful examples, "Allahu akhbar", "Aum tat sat aum", "Om nimaha shivaya om", "Kyrie Eleison", "Hail Mary", "Our Father", "Ateh Gibor Le-olahm Adonai". But let's get beyond the words to techniques, this is what really matters, nothing is beyond or deeper than cabalistic formulae. Suffice to say that it is necessary to choose one mantra (or repetitive-prayer) and not deviate from it, no matter what.

1. Be seated, in asana if you wish, but asana is not necessarily needed. If you are prone to yoga, go for the asana approach.
2. Cover the head and close the eyes.
3. Hold hands up towards the divine above you, it does not matter what your conception of it is.
4. Feel love for the deity filling you, and the knowledge of your faults, as well as profound compassion and understanding for all things.
5. Hold this feeling inside yourself while repeating the mantra of your choosing, such as "Om Mani Padme Hung", one of my favorites.

To begin, try repeating a set number of prayers everyday. You will not be able to do this right away, but with the help of your higher divine genius and the intercession of the Gods, perhaps you will learn this faculty of discipline in prayer-meditation. For instance, one may begin with the number 33 repetitions a day, then move on to 93, then to 156, then to 666.

Sitting down in a quiet room is the best, alone. Do not do this around people or try to show it off, keep it secret. Later on in the day, after you grow weary of prayer, try to study a bit on various mythos especially the egyptian and the christian, or visit this link which is made exactly for this purpose: http://home.austarnet.com.au/calum/egypt.html

After you have done this for about 3 months, you should be ready to advance to Step 2, but instead of this, take a 7 day Magical Retirement in your own home, performing the Liturgy of Light.

Liber Liberi

joseph486 — Tue, 13 May 2008 18:23:49 CDT

Liber Liberi vel Lapdis Lazuli
Adumbratio Kabbalae Aegyptiorum

(The Sevenfold Invocation to be used with the prescribed actions

in Liber Astarte. If you pay close attention to the details of the practice

of liber astarte, youll notice in it describes the invocation of the deity

to which the astarte devotions are performed. This invocation

is sevenfold, First, an Imprecation, as of a slave unto his Lord, Second,

an Oath, as of a vassal to his Liege, Third, a Memorial, as of a child to

his Parent, Fourth, an Orison, as of a Priest unto his God, Fifth, a

Colloquy, as of a Brother with his Brother, Sixth, a Conjuration, as

to a Friend with his Friend, Seventh, a Madrigal, as of a Lover to

his Mistress. Now, if you look at liber liberi lapidis lazuli, youll notice,

it has all these parts, it gives a preliminary invocation, plus 7

"chapters", each one corresponding to the 7 categories mentioned

above in liber astarte. Also, notice it is called "Sub Figura VII" referring

to the Sevenfold astarte invocation of devoting onself to a particular

deity. Showing that the ulitmate invocation of deity not only leads to

the beginning of wisdom, but to the perfection of understanding,

as the aspirant becomes a Magister Templi -Joseph486)

Sub Figura VII

Being the Voluntary Emancipation of a certain Exempt Adept from his Adeptship. These are the Birth-Words of a Master of the Temple.

A...A...

Publication in Class A.

Imprimatur:

N. Fra A... A...

PROLOGUE OF THE UNBORN

Into my loneliness comes -
The sound of a flute in dim groves that haunt the uttermost hills.
Even from the brave river they reach to the edge of the wilderness.
And I behold Pan.
The snows are eternal above, above -
And their perfume smokes upward into the nostrils of the stars.
But what have I to do with these?
To me only the distant flute, the abiding vision of Pan.
On all sides Pan to the eye, to the ear;
The perfume of Pan pervading, the taste of him utterly filling my mouth, so that the tongue breaks forth into a weird and monstrous speech.
The embrace of him intense on every centre of pain and pleasure.
The sixth interior sense aflame with the inmost self of Him,
Myself flung down the precipice of being
Even to the abyss, annihilation.
An end to loneliness, as to all.
Pan! Pan! Io Pan! Io Pan!

My God, how I love Thee!
With the vehement appetite of a beast I hunt Thee through the Universe.
Thou art standing as it were upon a pinnacle at the edge of some fortified city. I am a white bird, and perch upon Thee.
Thou art My Lover: I see Thee as a nymph with her white limbs stretched by the spring.
She lies upon the moss; there is none other but she:
Art Thou not Pan?
I am He. Speak not, O my God! Let the work be accomplished in silence.
Let my cry of pain be crystallized into a little white fawn to run away into the forest!
Thou art a centaur, O my God, from the violet-blossoms that crown Thee to the hoofs of the horse.
Thou art harder than tempered steel; there is no diamond beside Thee.
Did I not yield this body and soul?
I woo thee with a dagger drawn across my throat.
Let the spout of blood quench Thy blood-thirst, O my God!
Thou art a little white rabbit in the burrow Night.
I am greater than the fox and the hole.
Give me Thy kisses, O Lord God!
The lightning came and licked up the little flock of sheep.
There is a tongue and a flame; I see that trident walking over the sea.
A phoenix hath it for its head; below are two prongs. They spear the wicked.
I will spear Thee, O Thou little grey god, unless Thou beware!
From the grey to the gold; from the gold to that which is beyond the gold of Ophir.
My God! but I love Thee!
Why hast Thou whispered so ambiguous things? Wast Thou afraid, O goat-hoofed One, O horned One, O pillar of lightning?
From the lightning fall pearls; from the pearls black specks of nothing.
I based all on one, one on naught.
Afloat in the aether, O my God, my God!
O Thou great hooded sun of glory, cut off these eyelids!
Nature shall die out; she hideth me, closing mine eyelids with fear, she hideth me from My destruction, O Thou open eye.
O ever-weeping One!
Not Isis my mother, nor Osiris my self; but the incestuous Horus given over to Typhon, so may I be!
There thought; and thought is evil.
Pan! Pan! Io Pan! it is enough.
Fall not into death, O my soul! Think that death is the bed into which you are falling!
O how I love Thee, O my God! Especially is there a vehement parallel light from infinity, vilely diffracted in the haze of this mind.
I love Thee. I love Thee. I love Thee.
Thou art a beautiful thing whiter than a woman in the column of this vibration.
I shoot up vertically like an arrow, and become that Above.
But it is death, and the flame of the pyre.
Ascend in the flame of the pyre, O my soul! Thy God is like the cold emptiness of the utmost heaven, into which thou radiatest thy little light.
When Thou shall know me, O empty God, my flame shall utterly expire in Thy great N. O. X.
What shalt Thou be, my God, when I have ceased to love Thee?
A worm, a nothing, a niddering knave!
But Oh! I love Thee.
I have thrown a million flowers from the basket of the Beyond at Thy feet, I have anointed Thee and Thy Staff with oil and blood and kisses.
I have kindled Thy marble into life - ay! into death.
I have been smitten with the reek of Thy mouth, that drinketh never wine but life.
How the dew of the Universe whitens the lips!
Ah! trickling flow of the stars of the mother Supernal, begone!
I Am She that should come, the Virgin of all men.
I am a boy before Thee, O Thou satyr God.
Thou wilt inflict the punishment of pleasure - Now! Now! Now!
Io Pan! Io Pan! I love Thee. I love Thee.
O my God, spare me!
Now! It is done! Death.
I cried aloud the word - and it was a mighty spell to bind the Invisible, an enchantment to unbind the bound; yea, to unbind the bound.

O my God! use Thou me again, alway. For ever! For ever!
That which came fire from Thee cometh water from me; let therefore Thy Spirit lay hold on me, so that my right hand loose the lightning.
Travelling through space, I saw the onrush of two galaxies, butting each other and goring like bulls upon earth. I was afraid.
Thus they ceased fight, and turned upon me, and I was sorely crushed and torn.
I had rather have been trampled by the World-Elephant.
O my God! Thou art my little pet tortoise!
Yet Thou sustainest the World-Elephant.
I creep under Thy carapace, like a lover into the bed of his beautiful; I creep in, and sit in Thine heart, as cubby and cosy as may be.
Thou shelterest me, that I hear not the trumpeting of that World-Elephant.
Thou art not worth an obol in the agora; yet Thou art not to be bought at the ransom of the whole Universe.
Thou art like a beautiful Nubian slave leaning her naked purple against the green pillars of marble that are above the bath.
Wine jets from her black nipples.
I drank wine awhile agone in the house of Pertinax. The cup-boy favoured me, and gave me of the right sweet Chian.
There was a Doric boy, skilled in feats of strength, an athlete. The full moon fled away angrily down the wrack. Ah! but we laughed.
I was pernicious drunk, O my God! Yet Pertinax brought me to the bridal.
I had a crown of thorns for all my dower.
Thou art like a goat's horn from Astor, O Thou God of mine, gnarl'd and crook'd and devilish strong.
Colder than all the ice of all the glaciers of the Naked Mountain was the wine it poured for me.
A wild country and a waning moon Clouds scudding over the sky. A circuit of pines, and of tall yews beyond. Thou in the midst!
O all ye toads and cats, rejoice! Ye slimy things, come hither!
Dance, dance to the Lord our God!
He is he! He is he! He is he!
Why should I go on?
Why? Why? comes the sudden cackle of a million imps of hell.
And the laughter runs.
But sickens not the Universe; but shakes not the stars.
God! how I love Thee!
I am walking in an asylum; all the men and women about me are insane.
Oh madness! madness! madness! desirable art thou!
But I love Thee, O God!
These men and women rave and howl; they froth out folly.
I begin to be afraid. I have no check; I am alone. Alone. Alone.
Think, O God, how I am happy in Thy love.
O marble Pan! O false leering face! I love Thy dark kisses, bloody and stinking! O marble Pan! Thy kisses are like sunlight on the blue Aegean; their blood is the blood of the sunset over Athens; their stink is like a garden of Roses of Macedonia.
I dreamt of sunset and roses and vines; Thou wast there, O my God, Thou didst habit Thyself as an Athenian courtesan, and I loved Thee.
Thou art no dream, O Thou too beautiful alike for sleep and waking!
I disperse the insane folk of the earth; I walk alone with my little puppets in the garden.
I am Gargantuan great; yon galaxy is but the smoke-ring of mine incense.
Burn Thou strange herbs, O God!
Brew me a magic liquor, boys, with your glances!
The very soul is drunken.
Thou art drunken, O my God, upon my kisses.
The Universe reels; Thou hast looked upon it.
Twice, and all is done.
Come, O my God, and let us embrace!
Lazily, hungrily, ardently, patiently; so will I work.
There shall be an End.
O God! O God!
I am a fool to love Thee; Thou art cruel, Thou withholdest Thyself.
Come to me now! I love Thee! I love Thee!
O my darling, my darling - Kiss me! Kiss me! Ah! but again.
Sleep, take me! Death, take me! This life is too full; it pains, it slays, it suffices.
Let me go back into the world; yea, back into the world.

III

I was the priest of Ammon-Ra in the temple of Ammon-Ra at Thebai.
But Bacchus came singing with his troops of vine-clad girls, of girls in dark mantles; and Bacchus in the midst like a fawn!
God! how I ran out in my rage and scattered the chorus!
But in my temple stood Bacchus as the priest of Ammon-Ra.
Therefore I went wildly with the girls into Abyssinia; and there we abode and rejoiced.
Exceedingly; yea, in good sooth!
I will eat the ripe and the unripe fruit for the glory of Bacchus.
Terraces of ilex, and tiers of onyx and opal and sardonyx leading up to the cool green porch of malachite.
Within is a crystal shell, shaped like an oyster - O glory of Priapus! O beatitude of the Great Goddess!
Therein is a pearl.
O Pearl! thou hast come from the majesty of dread Ammon-Ra.
Then I the priest beheld a steady glitter in the heart of the pearl.
So bright we could not look! But behold! a blood-red rose upon a rood of glowing gold!
So I adored the God. Bacchus! thou art the lover of my God!
I who was priest of Ammon-Ra, who saw the Nile flow by for many moons, for many, many moons, am the young fawn of the grey land.
I will set up my dance in your conventicles, and my secret loves shall be sweet among you.
Thou shalt have a lover among the lords of the grey land.
This shall he bring unto thee, without which all is in vain; a man's life spilt for thy love upon My Altars.
Amen.
Let it be soon, O God, my God! I ache for Thee, I wander very lonely among the mad folk, in the grey land of desolation.
Thou shalt set up the abominable lonely Thing of wickedness. Oh joy! to lay that corner-stone!
It shall stand erect upon the high mountain; only my God shall commune with it.
I will build it of a single ruby; it shall be seen from afar off.
Come! let us irritate the vessels of the earth: they shall distil strange wine.
It grows under my hand: it shall cover the whole heaven.
Thou art behind me: I scream with a mad joy.
Then said Ithuriel the strong; let Us also worship this invisible marvel!
So did they, and the archangels swept over the heaven.
Strange and mystic, like a yellow priest invoking mighty flights of great grey birds from the North, so do I stand and invoke Thee!
Let them obscure not the sun with their wings and their clamour!
Take away form and its following!
I am still.
Thou art like an osprey among the rice, I am the great red pelican in the sunset waters.
I am like a black eunuch; and Thou art the scimitar. I smite off the head of the light one, the breaker of bread and salt.
Yea! I smite - and the blood makes as it were a sunset on the lapis lazuli of the King's Bedchamber.
I smite! The whole world is broken up into a mighty wind, and a voice cries aloud in a tongue that men cannot speak.
I know that awful sound of primal joy; let us follow on the wings of the gale even unto the holy house of Hathor; let us offer the five jewels of the cow upon her altar!
Again the inhuman voice!
I rear my Titan bulk into the teeth of the gale, and I smite and prevail, and swing me out over the sea.
There is a strange pale God, a god of pain and deadly wickedness.
My own soul bites into itself, like a scorpion ringed with fire.
That pallid God with face averted, that God of subtlety and laughter, that young Doric God, him will I serve.
For the end thereof is torment unspeakable.
Better the loneliness of the great grey sea!
But ill befall the folk of the grey land, my God!
Let me smother them with my roses!
Oh Thou delicious God, smile sinister!
I pluck Thee, O my God, like a purple plum upon a sunny tree. How Thou dost melt in my mouth, Thou consecrated sugar of the Stars!
The world is all grey before mine eyes; it is like an old worn wine-skin.
All the wine of it is on these lips.
Thou hast begotten me upon a marble Statue, O my God!
The body is icy cold with the coldness of a million moons; it is harder than the adamant of eternity. How shall I come forth into the light?
Thou art He, O God! O my darling! my child! my plaything! Thou art like a cluster of maidens, like a multitude of swans upon the lake.
I feel the essence of softness.
I am hard and strong and male; but come Thou! I shall be soft and weak and feminine.
Thou shalt crush me in the wine-press of Thy love. My blood shall stain Thy fiery feet with litanies of Love in Anguish.
There shall be a new flower in the fields, a new vintage in the vineyards.
The bees shall gather a new honey; the poets shall sing a new song.
I shall gain the Pain of the Goat for my prize; and the God that sitteth upon the shoulders of Time shall drowse.
Then shall all this which is written be accomplished: yea, it shall be accomplished.

I am like a maiden bathing in a clear pool of fresh water.
O my God! I see Thee dark and desirable, rising through the water as a golden smoke.
Thou art altogether golden, the hair and the eyebrows and the brilliant face; even into the finger-tips and toe-tips Thou art one rosy dream of gold.
Deep into Thine eyes that are golden my soul leaps, like an archangel menacing the sun.
My sword passes through and through Thee; crystalline moons ooze out of Thy beautiful body that is hidden behind the ovals of Thine eyes.
Deeper, ever deeper. I fall, even as the whole Universe falls down the abyss of Years.
For Eternity calls; the Overworld calls; the world of the Word is awaiting us.
Be done with speech, O God! Fasten the fangs of the hound Eternity in this my throat!
I am like a wounded bird flapping in circles.
Who knows where I shall fall?
O blessed One! O God! O my devourer!
Let me fall, fall down, fall away, afar, alone!
Let me fall!
Nor is there any rest, Sweet Heart, save in the cradle of royal Bacchus, the thigh of the most Holy One.
There rest, under the canopy of night.
Uranus chid Eros; Marsyas chid Olympas; I chid my beautiful lover with his sunray mane; shall I not sing?
Shall not mine incantations bring around me the wonderful company of the wood-gods, their bodies glistening with the ointment of moonlight and honey and myrrh?
Worshipful are ye, O my lovers; let us forward to the dimmest hollow!
There we will feast upon mandrake and upon moly!
There the lovely One shall spread us His holy banquet. In the brown cakes of corn we shall taste the food of the world, and be strong.
In the ruddy and awful cup of death we shall drink the blood of the world, and be drunken!
Ohe! the song to Iao, the song to Iao!
Come, let us sing to thee, Iacchus invisible, Iacchus triumphant, Iacchus indicible!
Iacchus, O Iacchus, O Iacchus, be near us!
Then was the countenance of all time darkened, and the true light shone forth.
There was also a certain cry in an unknown tongue, whose stridency troubled the still waters of my soul, so that my mind and my body were healed of their disease, self-knowledge.
Yea, an angel troubled the waters.
This was the cry of Him: IIIOOShBThIO-IIIIAMAMThIBI-II.
Nor did I sing this for a thousand times a night for a thousand nights before Thou camest, O my flaming God, and pierced me with Thy spear. Thy scarlet robe unfolded the whole heavens, so that the Gods said: All is burning: it is the end.
Also Thou didst set Thy lips to the wound and suck out a million eggs. And Thy mother sat upon them, and lo! stars and stars and ultimate Things whereof stars are the atoms.
Then I perceived Thee, O my God, sitting like a white cat upon the trellis-work of the arbour; and the hum of the spinning worlds was but Thy pleasure.
O white cat, the sparks fly from Thy fur! Thou dost crackle with splitting the worlds.
I have seen more of Thee in the white cat than I saw in the Vision of Aeons.
In the boat of Ra did I travel, but I never found upon the visible Universe any being like unto Thee!
Thou wast like a winged white horse, and I raced Thee through eternity against the Lord of the Gods.
So still we race!
Thou wast like a flake of snow falling in the pine-clad woods.
In a moment Thou wast lost in a wilderness of the like and the unlike.
But I beheld the beautiful God at the back of the blizzard - and Thou wast He!
Also I read in a great book.
On ancient skin was written in letters of gold: Verbum fit Verbum.
Also Vitriol and the hierophant's name V.V.V.V.V.
All this wheeled in fire, in star-fire, rare and far and utterly lonely - even as Thou and I, O desolate soul my God!
Yea, and the writing
It is well.
This is the voice which shook the earth.
Eight times he cried aloud, and by eight and by eight shall I count Thy favours, Oh Thou Elevenfold God 418!
Yea, and by many more; by the ten in the twenty-two directions; even as the perpendicular of the Pyramid - so shall Thy favours be.
If I number them, they are One.
Excellent is Thy love, Oh Lord! Thou art revealed by the darkness, and he who gropeth in the horror of the groves shall haply catch Thee, even as a snake that seizeth on a little singing-bird.
I have caught Thee, O my soft thrush; I am like a hawk of mother-of-emerald; I catch Thee by instinct, though my eyes fail from Thy glory.
Yet they are but foolish folk yonder. I see them on the yellow sand, all clad in Tyrian purple.
They draw their shining God unto the land in nets; they build a fire to the Lord of Fire, and cry unhallowed words, even the dreadful curse Amri maratza, maratza, atman deona lastadza maratza maritza - maran!
Then do they cook the shining god, and gulp him whole.
These are evil folk, O beautiful boy! let us pass on to the Otherworld.
Let us make ourselves into a pleasant bait, into a seductive shape!
I will be like a splendid naked woman with ivory breasts and golden nipples; my whole body shall be like the milk of the stars. I will be lustrous and Greek, a courtesan of Delos, of the unstable Isle.
Thou shalt be like a little red worm on a hook.
But thou and I will catch our fish alike.
Then wilt thou be a shining fish with golden back and silver belly: I will be like a violent beautiful man, stronger than two score bulls, a man of the West bearing a great sack of precious jewels upon a staff that is greater than the axis of the all.
And the fish shall be sacrificed to Thee and the strong man crucified for Me, and Thou and I will kiss, and atone for the wrong of the Beginning; yea, for the wrong of the beginning.

O my beautiful God! I swim in Thy heart like a trout in the mountain torrent.
I leap from pool to pool in my joy; I am goodly with brown and gold and silver.
Why, I am lovelier than the russet autumn woods at the first snowfall.
And the crystal cave of my thought is lovelier than I.
Only one fish-hook can draw me out; it is a woman kneeling by the bank of the stream. It is she that pours the bright dew over herself, and into the sand so that the river gushes forth.
There is a bird on yonder myrtle; only the song of that bird can draw me out of the pool of Thy heart, O my God!
Who is this Neapolitan boy that laughs in his happiness? His lover is the mighty crater of the Mountain of Fire. I saw his charred limbs borne down the slopes in a stealthy tongue of liquid stone.
And Oh! the chirp of the cicada!
I remember the days when I was cacique in Mexico.
O my God, wast Thou then as now my beautiful lover?
Was my boyhood then as now Thy toy, Thy joy?
Verily, I remember those iron days.
I remember how we drenched the bitter lakes with our torrent of gold; how we sank the treasurable image in the crater of Citlaltepetl.
How the good flame lifted us even unto the lowlands, setting us down in the impenetrable forest.
Yea, Thou wast a strange scarlet bird with a bill of gold. I was Thy mate in the forests of the lowland; and ever we heard from afar the shrill chant of mutilated priests and the insane clamour of the Sacrifice of Maidens.
There was a weird winged God that told us of his wisdom.
We attained to be starry grains of gold dust in the sands of a slow river.
Yea, and that river was the river of space and time also.
We parted thence; ever to the smaller, ever to the greater, until now, O sweet God, we are ourselves, the same.
O God of mine, Thou art like a little white goat with lightning in his horns!
I love Thee, I love Thee.
Every breath, every word, every thought, every deed is an act of love with Thee.
The beat of my heart is the pendulum of love.
The songs of me are the soft sighs:
The thoughts of me are very rapture:
And my deeds are the myriads of Thy children, the stars and the atoms.
Let there be nothing!
Let all things drop into this ocean of love!
Be this devotion a potent spell to exorcise the demons of the Five!
Ah God, all is gone! Thou dost consummate Thy rapture. Falutli! Falutli!
There is a solemnity of the silence. There is no more voice at all.
So shall it be unto the end. We who were dust shall never fall away into the dust.
So shall it be.
Then, O my God, the breath of the Garden of Spices. All these have a savour averse.
The cone is cut with an infinite ray; the curve of hyperbolic life springs into being.
Farther and farther we float; yet we are still. It is the chain of systems that is falling away from us.
First falls the silly world; the world of the old grey land.
Falls it unthinkably far, with its sorrowful bearded face presiding over it; it fades to silence and woe.
We to silence and bliss, and the face is the laughing face of Eros.
Smiling we greet him with the secret signs.
He leads us into the Inverted Palace.
There is the Heart of Blood, a pyramid reaching its apex down beyond the Wrong of the Beginning.
Bury me unto Thy Glory, O beloved, O princely lover of this harlot maiden, within the Secretest Chamber of the Palace!
It is done quickly; yea, the seal is set upon the vault.
There is one that shall avail to open it.
Nor by memory, nor by imagination, nor by prayer, nor by fasting, nor by scourging, nor by drugs, nor by ritual, nor by meditation; only by passive love shall he avail.
He shall await the sword of the Beloved and bare his throat for the stroke.
Then shall his blood leap out and write me runes in the sky; yea, write me runes in the sky.

Thou wast a priestess, O my God, among the Druids; and we knew the powers of the oak.
We made us a temple of stones in the shape of the Universe, even as thou didst wear openly and I concealed.
There we performed many wonderful things by midnight.
By the waning moon did we work.
Over the plain came the atrocious cry of wolves.
We answered; we hunted with the pack.
We came even unto the new Chapel and Thou didst bear away the Holy Graal beneath Thy Druid vestments.
Secretly and by stealth did we drink of the informing sacrament.
Then a terrible disease seized upon the folk of the grey land; and we rejoiced.
O my God, disguise Thy glory!
Come as a thief, and let us steal away the Sacraments!
In our groves, in our cloistral cells, in our honeycomb of happiness, let us drink, let us drink!
It is the wine that tinges everything with the true tincture of infallible gold.
There are deep secrets in these songs. It is not enough to hear the bird; to enjoy song he must be the bird.
I am the bird, and Thou art my song, O my glorious galloping God!
Thou reinest in the stars; thou drivest the constellations seven abreast through the circus of Nothingness.
Thou Gladiator God!
I play upon mine harp; Thou fightest the beasts and the flames.
Thou takest Thy joy in the music, and I in the fighting.
Thou and I are beloved of the Emperor.
See! he has summoned us to the Imperial dais. The night falls; it is a great orgy of worship and bliss.
The night falls like a spangled cloak from the shoulders of a prince upon a slave.
He rises a free man!
Cast thou, O prophet, the cloak upon these slaves!
A great night, and scarce fires therein; but freedom for the slave that its glory shall encompass.
So also I went down into the great sad city.
There dead Messalina bartered her crown for poison from the dead Locusta; there stood Caligula, and smote the seas of forgetfulness.
Who wast Thou, O Caesar, that Thou knewest God in an horse?
For lo! we beheld the White Horse of the Saxon engraven upon the earth; and we beheld the Horses of the Sea that flame about the old grey land, and the foam from their nostrils enlightens us!
Ah! but I love thee, God!
Thou art like a moon upon the ice-world.
Thou art like the dawn of the utmost snows upon the burnt-up flats of the tiger's land.
By silence and by speech do I worship Thee.
But all is in vain.
Only Thy silence and Thy speech that worship me avail.
Wail, O ye folk of the grey land, for we have drunk your wine, and left ye but the bitter dregs.
Yet from these we will distil ye a liquor beyond the nectar of the Gods.
There is value in our tincture for a world of Spice and gold.
For our red powder of projection is beyond all possibilities.
There are few men; there are enough.
We shall be full of cup-bearers, and the wine is not stinted.
O dear my God! what a feast Thou hast provided.
Behold the lights and the flowers and the maidens!
Taste of the wines and the cakes and the splendid meats!
Breathe in the perfumes and the clouds of little gods like wood-nymphs that inhabit the nostrils!
Feel with your whole body the glorious smoothness of the marble coolth and the generous warmth of the sun and the slaves!
Let the Invisible inform all the devouring Light of its disruptive vigour!
Yea! all the world is split apart, as an old grey tree by the lightning!
Come, O ye gods, and let us feast.
Thou, O my darling, O my ceaseless Sparrow-God, my delight, my desire, my deceiver, come Thou and chirp at my right hand!
This was the tale of the memory of Al A'in the priest; yea, of Al A'in the priest.

VII

By the burning of the incense was the Word revealed, and by the distant drug.
O meal and honey and oil! O beautiful flag of the moon, that she hangs out in the centre of bliss!
These loosen the swathings of the corpse; these unbind the feet of Osiris, so that the flaming God may rage through the firmament with his fantastic spear.
But of pure black marble is the sorry statue, and the changeless pain of the eyes is bitter to the blind.
We understand the rapture of that shaken marble, torn by the throes of the crowned child, the golden rod of the golden God.
We know why all is hidden in the stone, within the coffin, within the mighty sepulchre, and we too answer Olalam! Imal! Tutulu! as it is written in the ancient book.
Three words of that book are as life to a new aeon; no god has read the whole.
But thou and I, O God, have written it page by page.
Ours is the elevenfold reading of the Elevenfold word.
These seven letters together make seven diverse words; each word is divine, and seven sentences are hidden therein.
Thou art the Word, O my darling, my lord, my master!
O come to me, mix the fire and the water, all shall dissolve.
I await Thee in sleeping, in waking. I invoke Thee no more; for Thou art in me, O Thou who hast made me a beautiful instrument tuned to Thy rapture.
Yet art Thou ever apart, even as I.
I remember a certain holy day in the dusk of the year, in the dusk of the Equinox of Osiris, when first I beheld Thee visibly; when first the dreadful issue was fought out; when the Ibis-headed One charmed away the strife.
I remember Thy first kiss, even as a maiden should. Nor in the dark byways was there another: Thy kisses abide.
There is none other beside Thee in the whole Universe of Love.
My God, I love Thee, O Thou goat with gilded horns!
Thou beautiful bull of Apis! Thou beautiful serpent of Apep! Thou beautiful child of the Pregnant Goddess!
Thou hast stirred in Thy sleep, O ancient sorrow of years! Thou hast raised Thine head to strike, and all is dissolved into the Abyss of Glory.
An end to the letters of the words! An end to the sevenfold speech.
Resolve me the wonder of it all into the figure of a gaunt swift camel striding over the sand.
Lonely is he, and abominable; yet hath he gained the crown.
Oh rejoice! rejoice!
My God! O my God! I am but a speck in the star-dust of ages; I am the Master of the Secret of Things.
I am the Revealer and the Preparer. Mine is the Sword - and the Mitre and the Winged Wand!
I am the Initiator and the Destroyer. Mine is the Globe - and the Bennu bird and the Lotus of Isis my daughter!
I am the One beyond these all; and I bear the symbols of the mighty darkness.
There shall be a sigil as of a vast black brooding ocean of death and the central blaze of darkness, radiating its night upon all.
It shall swallow up that lesser darkness.
But in that profound who shall answer: What is?
Not I.
Not Thou, O God!
Come, let us no more reason together; let us enjoy! Let us be ourselves, silent, unique, apart.
O lonely woods of the world! In what recesses will ye hide our love?
The forest of the spears of the Most High is called Night, and Hades, and the Day of Wrath; but I am His captain, and I bear His cup.
Fear me not with my spearmen! They shall slay the demons with their petty prongs. Ye shall be free.
Ah, slaves! ye will not - ye know not how to will.
Yet the music of my spears shall be a song of freedom.
A great bird shall sweep from the abyss of Joy, and bear ye away to be my cup-bearers.
Come, O my God, in one last rapture let us attain to the Union with the Many!
In the silence of Things, in the Night of Forces, beyond the accursed domain of the Three, let us enjoy our love!
My darling! My darling! away, away beyond the Assembly and the Law and the Enlightenment unto an Anarchy of solitude and Darkness!
For even thus must we veil the brilliance of our Self.
My darling! My darling!
O my God, but the love in Me bursts over the bonds of Space and Time; my love is spilt among them that love not love.
My wine is poured out for them that never tasted wine.
The fumes thereof shall intoxicate them and the vigour of my love shall breed mighty children from their maidens.
Yea! without draught, without embrace: - and the Voice answered Yea! these things shall be.
Then I sought a Word for Myself; nay, for myself.
And the Word came: O Thou! it is well. Heed naught! I love Thee! I love Thee!
Therefore had I faith unto the end of all; yea, unto the end of all.

The Liturgy of Light

joseph486 — Tue, 06 May 2008 18:23:44 CDT

Mass of the Stolist:

LBRP Beginning

Let the Stolist-Priest perform the LBRPTouch forehead, vibrate: Ba-shem Ab

Touch Solar-Plexus, vibrate: va-Ben

Touch Right Shoulder, vibrate: va-Ruach

Touch left shoulder, vibrate: ha-Qadosh.

Trace the earth pentagram in the East, while vibrating: YHShVH (Yeh-heh-shu-ah)

Trace the earth pentagram in the North, while vibrating: Adonai (Ah-Doh-Nie)

Trace the earth pentagram in the West, while vibrating: Ehieh (Ay-high-ay)

Trace the earth pentagram South, while vibrating: AGLA (Ah-Gah-Lah
.

Make the Sign of Apophis, saying:

Umilifnai (Ooh-mee-liff-nie) RAPHAEL

Umachorai (Ooh-mah-chorai) GABRIEL

Mimini (Mee-mee-nee) MICHAEL

Umismoli (Ooh-miz-mole-ee) AURIEL
Vaal Rashi (Vay-al-row-shee) Shekinahel

Touch forehead, vibrate: Ba-shem Ab

Touch Solar-Plexus, vibrate: va-Ben

Touch Right Shoulder, vibrate: va-Ruach

Touch left shoulder, vibrate: ha-Qadosh. Amen.

LBRP Ending

II:

Standing in each quarter, beginning with the East, holding the cup, wave the Sprinkler 4 times, saying:

"So therefore first, the priest who governeth the works of Fire must sprinkle with the lustral water of the loud resounding sea."

Coming to the East again, Pour the Holy Water over the statue of the God 4 times, saying:

"So therefore first, the priest who governeth the works of Fire must sprinkle with the lustral water of the loud resounding sea." Then dry the statue and replace in the Naos.

Standing in each quarter, beginning with the East, wave the Censer 4 times, saying:

"And when, after all the phantoms have vanished, thou shalt see that holy and formless Fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of Fire."

Coming to the East again, wave the Censer towards the statue of the God 4 times, saying:

"And when, after all the phantoms have vanished, thou shalt see that holy and formless Fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of Fire."

III:

Adoration to the Lord of the Universe

"Holy art thou O Lord of the Universe.

Holy art thou whom nature hath not formed.

Holy ar thou the vast and the mighty one.

Lord of the Light and the Darkness."

Salute and Silence.

IV:

Ritual of the Rose Cross

1. Light a stick of incense. Go to the South East corner of the room. Make a large cross and circle and holding the point of the incense in the center vibrate the word Yeheshuah.

2. With arm outstretched on a level with the centre of the cross, and holding the incense stick, go to the South West corner and make a similar cross, repeating the Word.

3. Go to the North West corner and repeat the cross and the Word.

4. Go to the North East corner and repeat the cross and the Word.

5. Complete your circle by returning to the South East corner and bringing the point of the incense to the central point of the first cross which you should imagine astrally there.

6. Holding the stick on high, go to the centre of the room, walking diagonally across the room towards the North West corner. In the centre of the room, above your head, trace the cross and circle and vibrate the Name.

7. Holding the stick on high, go to the North West and bring the point of the stick down to the centre of the astral cross there.

8. Turn towards the South East and retrace your steps there, but now, holding the incense stick directed across the floor. In the centre of the room, make the cross and circle towards the floor, as it were, under your feet, and vibrate the Name.

9. Complete this circle by returning to the South East and bringing the point of the stick again to the centre of the Cross, then move with arm outstretched to S.W. corner.

10. From the centre of this cross, and, raising stick before, walk diagonally across the room towards the North East corner. In the centre of the room, pick up again the cross above your head previously made, vibrating the Name. It is not necessary to make another cross.

11. Bring the stick to the centre of the North East cross and return to the South West, incense stick down, and pausing in the centre of the room to link up with the cross under your feet.

12. Return to the South West and rest the point of the incense a moment in the centre of the cross there. Holding the stick out, retrace your circle to the North West, link on to the N.W. Cross --- proceed to the N.E. cross and complete your circle by returning to the S.E., and the centre of the first cross.

13. Retrace the cross, but larger, and make a big circle, vibrating for the lower half Yeheshuah, and for the upper half Yehovashah.

14. Return to the centre of the room, and visualise the six crosses in a net-work around you.

This ceremony can be concluded by the analysis of the Key-Word given as follows:

1. Stand with arms outstretched in the form of a cross. Face East.

2. Vibrate these words:

I. N. R. I.

Yod-Nun-Resh-Yod

The sign of Osiris Slain.

3. Right arm up, left arm extended out from shoulder, head bowed toward left hand.

L. --- The Sign of the Mourning of Isis.

4. Arms crossed on breast, head bowed.

X. --- The Sign of Osiris Risen.

5. Both arms up in a V shape.

V. --- The Sign of Set & Typhon.

6. Make the signs again as you repeat L.V.X.

L.V.X. Lux.

7. Arms folded on breast, head bowed.

The Light of the Cross.

8. Then arms extended in the Sign of Osiris Slain (see 1).

Virgo - Isis - Mighty Mother

Sol - Osiris - Slain and Risen

Scorpio - Set - Destroyer

Isis - Osiris - Set

10. Arms above head, face raised.

I:. O:. S:.

11. Except when in the Vault, now vibrate the four Tablet of Union Names to equilibriate the Light.

Exarp - Hcoma - Nanta - Biton

12. Aspire to the Light and draw it down over your head to your feet.

Let the Divine Light Descend.

Book of Transcendence

joseph486 — Tue, 06 May 2008 18:12:09 CDT

The Book of Transcendence

1. Thoth said to his Magical Son: I instructed this imperishable science of God to the sun-god Re, Re instructed it to Temu, the father of Mankind, and Temu in turn instructed it to His Children.

2. Many many births you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!

3. Whenever and wherever there is a decline in religious practice, O descendant of Man, and a predominant rise of irreligion-at that time I descend Myself. To deliver the pious and to annihilate the miscreants, as well as to reestablish the principle of religion, I Thoth advent Myself millenium after millenium.

4. One who knows that transcendental nature of my appearance and activities does not, upon leaving the body, take his birth again in this material world, but His Ka attains My eternal abode, O Abraios.

5. Being freed from attatchment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified, and thus they all attained transcendental love for Me. All of them-as they surrender unto Me, Thoth-I reward accordingly. Everyone follows My path in all respects, O son of Maat.

6. Men in this world desire success in fruitive activities, and therefore they worship the Gods. Quickly, of course, men get results from fruitive work in this world.

7. According to three modes of material nature and the work ascribed to them, the corresponding four divisions of human society were created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangable.

8. There is no work that affects Me, nor do I aspire for the fruits of action. One who understands this truth about Me does not become entangled in the fruitive reactions of work.

9. All the liberated souls in ancient times acted with this understanding and so attained liberation. Therefore, as did the ancients, you should perform your duty in this divine conciousness.

10. Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all sins.

11. We know that Sin is restriction. The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is.

12. One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.

13. One is understood to be in full knowledge whose every act is devoid of desire for sense gratification. He is said by Sages to be a worker whose fruitive action is burned up by the fire of perfect knowledge.

14. Abandoning all attachment to the results of his activities, ever satisfied and independent, he performs no fruitive action, although engaged in all kinds of undertakings.

15. Such a man of understanding acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions.

16. He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady both in success and failure, is never entangled, although performing actions.

17. The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence.

18. A person who is fully absorbed in Tejuti- consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.

19. Some Magi perfectly worship the Gods by offering different sacrifices to them, and some of them offer sacrifices in the fire of Tehuti-em-heb.

20. Some of them sacrifice the hearing process and the senses in the fire of the controlled mind, and others sacrifice the objects of the senses, such as sound, in the fire of sacrifice.

21. Those who are interested in self-realization, in terms of mind and sense control, offer the functions of all the senses, as well as Mana, as oblations into the fire of the controlled mind.

22. There are others who, enlightened by sacrificing their material possessions in severe austerities, take strict vows and Invoke the God of Mysticism, and others study the Necronomicon [ie. The Egyptian Book of the Dead] for the advancement of transcendental knowledge.

23. And there are even others who are inclined to the process of breath restraint to remain in trance, and they practice stopping the movement of the outgoing breath into the incoming, and incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Some of them, curtailing the eating process, offer the outgoing breath into itself, as a sacrifice.

24. All these performers who know the meaning of sacrifice become cleansed of sinful reaction, and, having tasted the nectar of the remnants of such sacrifice, they go to the supreme eternal atmosphere.

25. O best of The Aeon, without sacrifice one can never live happily on this planet or in this life: what then of the next?

26. All these different types of sacrifice are approved by the Necronomicon, and all of them are born of different types of work. Knowing them as such, you will become liberated.

27. O chastiser of the enemy, the sacrifice of knowledge is greater than the sacrifice of material possessions. O son of Maat, after all, the sacrifice of work culminates in transcendental knowledge.

28. Just try to learn the truth by approaching a Spiritual Master. Inquire from Him submissively and render service unto Him. The self-realized souls can impart knowledge unto you, because They have seen the truth.

29. And when you have thus learned the truth, you will know that all living beings are but part of Me, Thoth--and that they are in Me, and are Mine.

30. Even if you are considered to be the most sinful of all sinners, when you are situated in the Sekhtet boat and the Atet boat, you will be able to cross over the Ocean of Mysteries.

31. As the blazing fire turns firewood to ashes, O Abraios, so does the fire of knowledge burn to ashes all reactions to material activities.

32. In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all Magic & Mysticism. And one who has achieved this enjoys the self with himself in due course of time.

33. A faithful man who is absorbed in transcendental knowledge and who subdues his senses quickly attains the supreme spiritual peace.

34. But ignorant and faithless persons who doubt the revealed scriptures do not attain beyond God consciousness. For the doubting souls there is happiness neither in this world nor in the next.

35. Therefore, one who has renounced the fruits of his action, whose doubts are destroyed by transcendental knowledge, and who is situated firmly in the self, is not bound by works, O conqueror of riches.

36. Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge! Armed with Magic, O Master-Initiate, stand and fight!

Step 4: The Invocation of Homadiel

joseph486 — Sun, 04 May 2008 23:03:24 CDT

IVo Lesser-Adept

And Solomon said: Hear, O my son, and receive my sayings, and learn the wonders of God. For, on a certain night, when I laid me down to sleep, I called upon that most holy name of God, IAH, and prayed for the ineffable wisdom, and when I was beginning to close mine eyes, the angel of the Lord, even Homadiel,2 appeared unto me, spake many things courteously unto me, and said: Listen O Solomon! thy prayer before the most high is not in vain, and since thou hast asked neither for long life, nor for much riches, nor for the souls of thine enemies, but hast asked for thyself wisdom to perform justice. Thus saith the Lord: According to thy word have I given unto thee a wise and understanding heart, so that before thee was none like unto thee, nor ever shall arise.

2. Sl1307: "Omadiel"; Sl3847: "Raziel". -JHP

And when I comprehended the speech which was made unto me, I understood that in me was the knowledge of all creatures, both things which are in the heavens and things which are beneath the heavens; and I saw that all the writings and wisdom of this present age were vain and futile, and that no man was perfect. And I composed a certain work wherein I rehearsed the secret of secrets, in which I have preserved them hidden, and I have also therein concealed all secrets whatsoever of magical arts of any masters; any secret or experiments, namely, of these sciences which is in any way worth being accomplished. Also I have written them in this Key, so that like as a key openeth a treasure-house, so this (Key) alone may open the knowledge and understanding of magical arts and sciences.

I am whole even as my father Khepera is whole,
who is to me the type which passeth not away.
There are no gods but love…

Now Kheperu is explained.

(*The Ceremony of Immortality. Kheper [pronounced kepp-ur] means literally ‘to come into being’. Kheperu is this process being set forth by the Magos.)

God is Love.

(*Before there was Love in the Universe, god did not exist as a manifested entity. He was similar to the Fool card, or the Lion Cub, whose power existed in potential. ‘He is a fool because he knows nothing, but his power lies within his potential. He is innocent for the moment, and, like a lion cub he has the potential to become a beautiful, deadly, just, and passionate Being.’

-Journal Excerpts

With this understanding of Love, it becomes obvious that there is nothing distant about god, who is within us. Whether we hate or be affectionate towards others matters not because these are both modes of Love. The Emotions are the expressions which occur as the soul attempts to communicate with the Body. The problem is that the line is very long which connects the soul to the body, nearly infinite. It is like the phone game. After the messages are passed, [especially profound messages] the message changes due to the inability of the messenger [soul] to control the various persons [sub-personalities] which are relaying the messages [divine revelations].)

2. Isis, beyond emptiness and fullness. (*The universal divine feminine stands before the Nothing. She is holding the Ankh in her right hand denoting the sending forth of Mana [vitality, magical power] to the Cosmos. All is within her, yet her womb is empty because of the low state of mankind who have yet to fulfill the purpose of their existence.)

3. As the god Ra, all things are identical with Yoga. (*Though physical things are illusory, yet, god exists to give them compassion and pleasures. Not from some impersonal, unknown, infinite place of which we cannot conceive. But on the contrary, from the very entities that exist within their personal orbit. Because of the sensual nature of god [the merciful lord of illusions], the universe was created so that it [the universe] may experience the fruits of Love. The god Ra united all things for their existence and goodness. His arrows are Akasha otherwise referred to as Matter.

4. The Goodness, the Passionate, and the Darkness. (*Other than the path of Union there are three valid modes of spiritual expression: Those worshipping the gods, those worshipping demons, and those worshipping the dead.)

5. Kheperu holds the key of Death.
(*All, even the gods, are subject to death. Kheperu is not a god, it is the path of Transmutation. All gods [even the supreme god] are illusionary because of their temporary nature. God does not exist and yet it is there as, not only part of the Divine Illusion, but the Creator of it. Since illusions do not truly exist, even Love, Life, Liberty, Lord, and Light, are temporary and false. Yet, for reasons beyond human comprehension, this illusion was set into being with a predetermined and divine purpose. See verse 6.)

6. With the method of Science and the aim of Religion [which determine the Rose and Cross of Light and Life]. (*The work being done here is not that of the atheists. The difference is, though he does not believe in any gods, the Magos is a trained Yogi [one who has obtained success], having overcome the problems of L.I.F.E. [Laziness, Ignorance, Forgetfulness, Emotions]. But, the atheist is a closed-minded, lazy, forgetful, ignoramus. The statement that the ‘aim’ is ‘religion’ suggests that the proper religion is not yet established which must be fulfilled by the chosen Seshankhiu [priest of Cosmic Harmony]. One of the original purposes of the universe was to create Adepts [powerful immortal beings in physical bodies] who could flourish within a heavenly environment. Religion was meant to be the vehicle for this transformation to occur.)

7. Addusi come unto me.

With Gold and Gems

afloat thy diadems.

Atum, behold

the banyan tree!

(*All human and many ‘invisible’ beings were originally told this purpose Addusi [to become Cosmic Royalty. Named after Addus, the original Guru of Mankind. Also called Atum or sometimes identified with Tejuti, Enoch, Hermes, etc.] at their birth, which occurred at the beginning of the Universe, the beginning of Time. Everyone can remember it. Thus remembering, all the secrets of nature are then revealed to the aspirant, who is instantly given the ability to percieve union with Osiris-Un-Nefer [oneself made perfect], this knowledge is the highest possible refinement of thought and is the Gold mentioned in the verse.)

8. For, thereby with all thy Gold and thy Greed thou shalt attain perfection. Tua, Tua, Khepera-un-nefer [Khepera the Beautiful, a sign of personal devotion]! There are no Gods here! I am the Agni-Putra of David. (*The understanding of this is symbolic and spiritual. See verse 7. Tua means praise, also it is the name of the art of Ancient Egyptian meditation. Khepera is the Magician in the ecstacy of Union with the supreme majesty of the highest self. Agni-Putra means the son of Agni, the personality of Fire which was the original Demigod that was created by the god Ra as he reached Kheperu[coming into positive existence by the power of his magical will], from within the negative existence, began to set the stage for the creation of the Universe, called by the Kabbalists, Assiah. Agni was also the name of chariot of the two gods Huk and Huket, a chariot of fire. The primordial fire or Mana. It was given to Isis, after her being transformed to a goddess by the god Ra himself. The transmutation of the Magician is always then, a matter of delusion, and madness. So, it is said, whoever studies this book will be cursed.) 9. Discard my dead shell, or scatter my ashes to the winds. It matters not. For, the body is unecessary to the continuation of my Work; as I am the Master of all of the spiritual worlds.

Glossary

Addus: The original Guru of Mankind Adept: Powerful immortal being in a physical body. Agni-Putra of David: The fire-child of the line of Davidic Kings. A divine king of illusions incarnated in a human body. One having the potential for greatness in spiritual attainment. An old soul. Akasha: Physical matter. Ankh: Symbol of Life. The trophy of those who have obtained the power over Death, having mastered the problems of LIFE, becoming immortal. Demigod: A god having few equals. The God Agni, god of primeval fire and wisdom, [Archangel Michael/Huk/et] had only 3 other equals, though it was the eldest of the four.
God: The merciful lord of illusions which is itself an illusion and subject to death. Though it’s power over the physical universe is absolute, when the universe dies, so does god. The human body is the chosen vehicle for god to become incarnate, since it is the ultimate microcosmic expression of god. Guru: Teacher of the original purpose meant for the personal fulfillment of the entire universe and everything within it. Kheper: To come into being. Kheperu: The process of godlike powers being put into action by the Magos. Coming into existence as a god by the power of your own divine will. The Great Work. Magos: The chosen Seshankhiu, messenger to mankind sent from the world of the divine. Osiris-un-nefer: Oneself made perfect. Ra: [pronounced ray] The original creator of the universe, subject to death. ie. Ra is God. The ultimate illusory being. Sehsankhiu: Scribe of L.I.F.E. Soul: A falsely separate ‘individual’. The separation of the individual from others is an illusion and thus all the souls are actually nothing other than the god Ra. Indeed, all things are identical with yoga. There is no soul, just many illusory manifestations of Ra. The reflections in a mirror can show many different angles of oneself if two mirrors are lined up face to face and one stands in between them. But, this infinite succession of selves in the mirror are all only false ghost-like representations of the one. Sub-personalities: Many illusory selves are set in place, similar to the many systems in the human body. Like the systems of the physical body these spiritual systems must also work together as one in order to benefit the soul to the best of their ability. I reiterate, the reason for both the physical and the spiritual bodies is to benefit the soul to the best of their abilities. Mana: Generally magical power, prana, vitality, etc. Tua: Hail or Praise. Also referring to the mystic art of Prayer. Yoga: Union of the ultimate personality of the Microcosm with that of the Macrocosm. Yogi: One who has obtained success on the path.