Alchemy: Tonights Work


Separation first then a slight heating of the white sea until it gave of a vapour.

Let the sea cool of in a cast of iron.

Let then the sun set in the still surface.

But let it be a sun of two, not of six regardless of its colour.

*Results*

The Mercury is much cooler than anticipated. The Sulphidic part causes it to bubble now and again.

Most satifactory!

Rough


One rough part with any system of attainement, including Theurgical Ceremonial Magick, is that you have to face sides of yourself that you hate or have a hard time forgiving.

There is just no way getting past the negrido stage of alchemy.
Rebuilding without destruction would just be adding.

Doesent mean i have to enjoy it.

L.V.X. I.N.R.I.

 

The Plague Again…


Today i woke up after a night of real ACTUAL sleep.

I have been bed ridden (strange expression) for five days, only getting out of bed to go to the bathroom or in two cases to buy juice (keeping my distance and gloves on to minimize the risk of spreading germs).

After a few days i even got some fish soup down before returning to my sweat soaked bed.

Coughing so  fall to my knees doesent in any way deter the village idiots (who probably put me here in the first place) from bugging me.

One of them comes here every time he gets pissed on whatever sherry smelling cheap crap he´s drinking (i live in a society with a collected IQ of 18).

I should say that this is not actually the guy though there are liknesses to most of the population here....of both sexes.

What people dont seem to get is that since i, by no volition of my own, am a loner i have no resistance.

That is, what is just a minor cold for others, or them not washing their hands after doing their business will knock me out.

Since i have no friends (as in physical biological entities who have met me and who gives a f*ck ) and only meet a small group of other people ever i never get exposed to normal dozes of viruses and bacteria (thats friendship for ya, they wont even treat me to their bacteria).

My last, non family, non business , personal phonecall was about four years ago (with one exeption who has remained a friend for decades now, despite both of us having lived in other countries). The same goes for E-mails or any other kinds of contacts.

The whole (now strangely kathtarctic ) mess started with some irritating coughing as i weant to bed. I though i might be sensetive to the materal in the pillow or somethng, nothing to bad.

It weant on to fevers followed by chills in episodes, coughing myself uncontrollably into fetal position and making a gurgling bubbly sound when i inhaled.

At one point i dragged myself up to flush cold water over my head (my mom, one of the few who phone me,  thought it would have been interesting to see what would have happened if i overheated).

Now i´m eating again . Only soups so far but i´m starting to feel hungry “for real” again so it´s fine.

I have aired the house out (as the cold leaves, the sense of smell reappears. Insult to injury?) and today i let the spring sun in.

The light makes me feel a bit wierd (the changing seasons, which are very clear in Sweden, always has a wierdish effect on me initially but here it is probably the fact that i havent really seen daylight in days).

It s funny too how one thinks as one lays there.

For a while my thoughts wandered away into some speculation regarding my last, very intense ritual and any potential connection between it and my sickness.

Getting sick from theurgic work (or simlar practices) is not necessarily a sign of failure.

Some “shamanic” (in lack of a better term) cultures and traditions even induce naucea, illness and hallucinations as part of their work (DONT experment with this. They have countless generations of experience) and alchemical transmutations presupposes a breaking down of the material, a death and resurection if you will.

It is not like i will repeat the ritual to find out (this ritual was not the repeating kind. There are rituals spanning from routine to….not so  routine). Ordeals are part of being a theurge (strangely, even my mom commented on this. She is not a mystic or even the least bit spiritual. She does however have a lot of connections to western Africa which might leave her a bit open to different ways of seeing things).

Regardless, it has been one hell of a one week ride and now i´m enjoying my second day of beng able to drinkl coffee.

I´m fatigued, cough and feel a bit wierd (though not entrely unpleasantly so) but start to bounce back.

I should have developed antibodies to this flu (?) now so…one down.

Ironic that my life is so boring that being sick feels like an interesting variation actually worth writing about.

Even more ironic that i feel so peaceful and harmonic now???

Maybe i just needed to experence something, as oppose to mindnumbing nothingness?

Maybe there is something to sweatlodge?   😉

Liber XV, The Gnostic Mass


Aleister Crowley wrote The Gnostic Mass — technically called Liber XV or “Book 15” — in 1913 while travelling in Moscow, Russia. In many ways it is similar in structure to the Mass of the Eastern Orthodox Church. However, the comparison ends there, as Liber XV is a celebration of the principles ofThelema. It is the central rite of Ordo Templi Orientis and its ecclesiastical arm, Ecclesia Gnostica Catholica.

The ceremony calls for five officers: a Priest, a Priestess, a Deacon, and two acolytes, called Children (though current practice is that the part is usually performed by adults). The end of the ritual culminates in the consummation of the eucharist, consisting of a goblet of wine and a Cake of Light, after which the congregant proclaims “There is no part of me that is not of the gods!”

Crowley explains why he wrote the Gnostic Mass in his Confessions:

While dealing with this subject I may as well outline its scope completely. Human nature demands (in the case of most people) the satisfaction of the religious instinct, and, to very many, this may best be done by ceremonial means. I wished therefore to construct a ritual through which people might enter into ecstasy as they have always done under the influence of appropriate ritual. In recent years, there has been an increasing failure to attain this object, because the established cults shock their intellectual convictions and outrage their common sense. Thus their minds criticize their enthusiasm; they are unable to consummate the union of their individual souls with the universal soul as a bridegroom would be to consummate his marriage if his love were constantly reminded that its assumptions were intellectually absurd.

I resolved that my Ritual should celebrate the sublimity of the operation of universal forces without introducing disputable metaphysical theories. I would neither make nor imply any statement about nature which would not be endorsed by the most materialistic man of science. On the surface this may sound difficult; but in practice I found it perfectly simple to combine the most rigidly rational conceptions of phenomena with the most exalted and enthusiastic celebration of their sublimity

 

The Temple

There are four main pieces of furniture in a Gnostic Mass temple:

The High Altar: the dimensions are 7 feet (2.1 m) long by 3 feet (0.91 m) wide by 44 inches (1,100 mm) high. It is covered with a crimson cloth. It is situated in the East, or in the direction of Boleskine House–Crowley’s former estate—on the shores of Loch Ness in Scotland (“Temple East”). The two-tiered super-altar sits on top of the High Altar. It all holds 22 candles, the Stele of Revealing, the Book of the Law, the Cup, and two bunches of roses. There is room for the Paten, and the Priestess to sit.

The High Altar is contained within a great Veil, and sits on a dais with three steps. On either side of the High Altar are two pillars, countercharged in black and white.

The Altar of Incense: to the West of the Dais is a black altar made of superimposed cubes.

The Font: this is a small circular item which is able to contain or hold water.

The Tomb: this is generally a small, enclosing space with an entrance that is covered by a veil. It should be big enough to hold the Priest, Deacon and the two Children.

Structure

There are six component ceremonies within the Gnostic Mass:

The Ceremony of the Introit

The congregation enters the temple, the Deacon presents the Law of Thelema, and the Gnostic Creed is recited. The Priestess and the Children enter from a side room. The Priestess raises the Priest from his Tomb, then purifies, consecrates, robes and crowns him.

The priestess consecrating the priest after resurection

The Ceremony of the Rending of the Veil

The Priestess is enthroned at the High Altar and the veil is closed. The Priest circumambulates the temple and he ascends to the veil. The officers give their orations, including theCalendar by the Deacon. The Priest then opens the veil and kneels at the High Altar.

Priest kneeling before Priestess and High Altar

The Collects

Eleven prayers addressed to the Sun, Moon, Lord, Lady, Gnostic Saints, Earth, Principles, Birth, Marriage, Death, and The End.

The Consecration of the Elements

The preparation of the Eucharist.

The Anthem

Of the Anthem, Crowley writes in Confessions:

During this period [i.e. around 1913] the full interpretation of the central mystery of freemasonry became clear in consciousness, and I expressed it in dramatic form in The Ship. The lyrical climax is in some respects my supreme achievement in invocation; in fact, the chorus beginning: “Thou who art I beyond all I am…” seemed to me worthy to be introduced as the anthem into the Ritual of the Gnostic Catholic Church.

The Mystic Marriage and Consummation of the Elements

The Eucharist is perfected and consumed. The Priest gives the final benediction. The Priest, Deacon, and Children exit. The People exit.

The narrative of the Gnostic Mass

 

The People enter into the ritual space, where the Deacon stands at the Altar of Incense (symbolic of Tiphareth on the Tree of Life). She takes the Book of the Law and places it on the super-altar within the great Veil, and proclaims the Law of Thelema in the name of IAO. Returning, she leads the People in the Gnostic Creed, which announces a belief (or value) in the Lord, the Sun, Chaos, Air, BabalonBaphomet, the Gnostic Catholic Church, the communion of Saints, the Miracle of the Mass (i.e. the Eucharist), as well as confessions of their birth as incarnate beings and the eternal cycle of their individual lives.

The Virgin then enters with the two Children, and greets the People. She moves in a serpentine manner around the Altar of Incense and the Font (symbolizing the unwinding of theKundalini Serpent which is twined around the base of the spine) before stopping at the Tomb. She tears down the veil with her Sword, and raises the Priest to life by the power of Iron, the Sun, and the Lord. He is lustrated and consecrated with the four elements (water and earth, fire and air), and then invested with his scarlet Robe and crowned with the golden Uraeus serpent of wisdom. Finally, she gently strokes his Lance eleven times, invoking the Lord.

The Priest lifts up the Virgin and takes her to the High Altar, seating her upon the summit of the Earth. After he purifies and consecrates her, he closes the Veil and circumambulates the temple three times, followed by the remaining officers. They take their place before the Altar of Incense, kneeling in adoration (along with all the People), while the Priest takes the first step upon the Dais before the Veil. In this symbolic crossing of the Abyss, the Priest begins with his first oration, invoking Nuit, the goddess of the infinite night sky. The Priestess calls to him as Nuit, enticing the Priest to ascend to her. He then takes the second step, and identifies as Hadit, the infinitely condensed center of all things — the Fire of every star and the Life in every person. The Deacon has the congregation rise and he delivers the Calendar. The Priest takes his third and final step, invoking Ra-Hoor-Khuit, the Crowned and Conquering Child of the New Aeon. With his Lance, he parts the Veil, revealing the now-naked Priestess who sits upon the High Altar. He greets her with the masculine powers of Pan and she returns it with eleven kisses on the Lance. He kneels in adoration.

The Deacon then recites the eleven Collects, which include the Sun, Moon, Lord, Lady, Saints, Earth, Principles, Birth, Marriage, Death, and the End.

The Elements are then consecrated by the Virtue of the Lance, transforming the bread into the Body of God and the wine into the Blood of God. Of these, the Priest makes a symbolic offering to On, being our Lord the Sun.

The Priest and all the People then recite the Anthem, which was taken from Crowley’s allegorical play “The Ship”, and represents the legend of the Third Degree of Masonry.

The Priest blesses the Elements in the name of the Lord, and also states the essential function of the entire operation, which is to bestow health, wealth, strength, joy, peace, and the perpetual happiness that is the successful fulfillment of will. He breaks off a piece of one of the hosts, and, placing it on the tip of the Lance, both he and the Priestess depress it into the Cup, crying “Hriliu” (which Crowley translated as “the shrill scream of orgasm”).

The Priest entreats Baphomet — “O Lion and O Serpent” — to be “mighty among us.” He then declares the Law of Thelema to the People – “Do what thou wilt shall be the whole of the Law” – who return with “Love is the law, love under will.” He finally partakes of the Eucharist with the words, “In my mouth be the essence of the life of the Sun” (with the Host) and “In my mouth be the essence of the joy of the earth” (with the Wine). He turns to the People and declares, “There is no part of me that is not of the Gods.”

The People then follow in Communication, one at a time, much as the Priest did, by partaking of a whole goblet of wine and a Cake of Light. They make the same proclamation of godhood as did the Priest. Afterwards, the Priest encloses the Priestess within the Veil, and delivers the final benediction:

+ The LORD bless you.
+ The LORD enlighten your minds and comfort your hearts and sustain your bodies.
+ The LORD bring you to the accomplishment of your true Wills, the Great Work, the Summum Bonum, True Wisdom and Perfect Happiness.

The Priest, Deacon, and Children then retire to the Tomb and return the torn veil. The People exit.

 

Pictures by:

Circle of Stars Sanctuary

http://hermetic.com/egc/1stlook.html

Thelema Lodge

http://people.tribe.net/lashtal/photos/9a053aba-1754-45f1-b9a6-38ba24a7b511

Guia da Cidade

http://www.oguiadacidade.com.br/video/Catholica+Ecclesia/

Gnostic Church LVX

http://www.gclvx.org/mass.html

Gnostic Mass

http://wn.com/Gnostic_Mass

Hygienehost

http://www.flickr.com/photos/haines/100551364/

T Polyphilus, Ep. Gn.

http://hermetic.com/dionysos/1stlook.htm

 

 

Alchemical Emblems


Alchemical emblem from Daniel Stolzius von Stolzenberg, Viridarium Chymicum (Frankfurt, 1624).

Two beautifully coloured emblems derived from the Buch der heiligen Dreifaltigkeit.

The library assigns this to the 15th century.

These are rather wonderful examples of alchemical emblems, beautifully drawn and coloured. The stylised Sun and Moon trees giving rise to the red and white tinctures, in the emblem on the right, are exquisite.

 

 

Liber DCCCXXXVII The Law of Liberty


Liber DCCCXXXVII
The Law of Liberty

A Tract of
ΤΟ ΜΕΓΑ ΘΗΡΙΟΝ 666
that is a Magus 9°=2 A∴A∴

A∴A∴ Publication in Class E

 

Do what thou wilt shall be the whole of the Law.

I

I am often asked why I begin my letters in this way. No matter whether I am writing to my lady or to my butcher, always I begin with these eleven words. Why, how else should I begin? What other greeting could be so glad? Look, brother, we are free! Rejoice with me, sister, there is no law beyond Do what thou wilt!

II

I write this for those who have not read our Sacred book, The Book of the Law, or for those who, reading it, have somehow failed to understand its perfection. For there are many matters in this Book, and the Glad Tidings are now here, now there, scattered throughout the Book as the Stars are scattered through the field of Night. Rejoice with me, all ye people! At the very head of the Book stands the great charter of our godhead: “Every man and every woman is a star.” We are all free, all independent, all shining gloriously, each one a radiant world. Is not that good tidings?

Then comes the first call of the Great Goddess Nuit, Lady of the Starry Heaven, who is also Matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being. Hear Her first summons to us men and women: “Come forth, o children, under the stars, & take your fill of love! I am above you and in you. My ecstasy is in yours. My joy is to see your joy.” Later She explains the mystery of sorrow: “For I am divided for love’s sake, for the chance of union.”

“This is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all.”

It is shown later how this can be, how death itself is an ecstasy like love, but more intense, the reunion of the soul with its true self.

And what are the conditions of this joy, and peace, and glory? Is ours the gloomy asceticism of the Christian, and the Buddhist, and the Hindu? Are we walking in eternal fear lest some “sin” should cut us off from “grace”? By no means.

“Be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! Also, take your fill and will of love as ye will, when, where, and with whom ye will! But always unto me.”

This is the only point to bear in mind, that every act must be a ritual, an act of worship, a sacrament. Live as the kings and princes, crowned and uncrowned, of this world, have always lived, as masters always live; but let it not be self-indulgence; make your self-indulgence your religion.

When you drink and dance and take delight, you are not being “immoral,” you are not “risking your immortal soul”; you are fulfilling the precepts of our holy religion— provided only that you remember to regard your actions in this light. Do not lower yourself and destroy and cheapen your pleasure by leaving out the supreme joy, the consciousness of the Peace that passeth understanding. Do not embrace mere Marian or Melusine; she is Nuit Herself, specially concentrated and incarnated in a human form to give you infinite love, to bid you taste even on earth the Elixir of Immortality. “But ecstasy be thine and joy of earth: ever To me! To me!”

Again She speaks: “Love is the law, love under will.” Keep pure your highest ideal; strive ever toward it without allowing aught to stop you or turn you aside, even as a star sweeps upon its incalculable and infinite course of glory, and all is Love. The Law of your being becomes Light, Life, Love and Liberty. All is peace, all is harmony and beauty, all is joy.

For hear, how gracious is the Goddess; “I give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do I demand aught in sacrifice.”

Is this not better than the death-in-life of the slaves of the Slave-Gods, as they go oppressed by consciousness of “sin,” wearily seeking or simulating wearisome and tedious “virtues”?

With such, we who have accepted the Law of Thelema have nothing to do. We have heard the Voice of the Star-Goddess: “I love you! I yearn to you! Pale or purple, veiled or voluptuous, I who am all pleasure and purple, and drunkenness of the innermost sense, desire you. Put on the wings, and arouse the coiled splendour within you: come unto me!” And thus She ends:

“Sing the rapturous love-song unto me! Burn to me perfumes! Wear to me jewels! Drink to me, for I love you! I love you! I am the blue- lidded daughter of Sunset; I am the naked brilliance of the voluptuous night-sky. To me! To me!” And with these words “The Manifestation of Nuit is at an end.”

III

In the next chapter of our book is given the word of Hadit, who is the complement of Nuit. He is eternal energy, the Infinite Motion of Things, the central core of all being. The manifested Universe comes from the marriage of Nuit and Hadit; without this could no thing be. This eternal, this perpetual marriage-feast is then the nature of things themselves; and therefore everything that is, is a crystallization of divine ecstasy.

Hadit tells us of Himself: “I am the flame that burns in every heart of man, and in the core of every star.” He is then your own inmost divine self; it is you, and not another, who are lost in the constant rapture of the embraces of Infinite Beauty. A little further on He speaks of us:

“We are not for the poor and the sad: the lords of the earth are our kinsfolk.”

“Is a God to live in a dog? No! but the highest are of us. They shall rejoice, our chosen: who sorroweth is not of us.”

“Beauty and strength, leaping laughter and delicious languor, force and fire, are of us.” Later, concerning death, He says: “Think not, o king, upon that lie: That Thou Must Die: verily thou shalt not die, but live. Now let it be understood: If the body of the King dissolve, he shall remain in pure ecstasy for ever.” When you know that, what is left but delight? And how are we to live meanwhile?

“It is a lie, this folly against self— Be strong, man! lust, enjoy all things of sense and rapture: fear not that any God shall deny thee for this.”

Again and again, in words like these, He sees the expansion and the development of the soul through joy.

Here is the Calendar of our Church: “But ye, o my people, rise up & awake! Let the rituals be rightly performed with joy & beauty!” Remember that all acts of love and pleasure are rituals, must be rituals. “There are rituals of the elements and feasts of the times. A feast for the first night of the Prophet and his Bride! A feast for the three days of the writing of the Book of the Law. A feast for Tahuti and the child of the Prophet— secret, o Prophet! A feast for the Supreme Ritual, and a feast for the Equinox of the Gods. A feast for fire and a feast for water; a feast for life and a greater feast for death! A feast every day in your hearts in the joy of my rapture! A feast every night unto Nu, and the pleasure of uttermost delight! Aye! feast! rejoice! there is no dread hereafter. There is the dissolution, and eternal ecstasy in the kisses of Nu.” It all depends on your own acceptance of this new law, and you are not asked to believe anything, to accept a string of foolish fables beneath the intellectual level of a Bushman and the moral level of a drug-fiend. All you have to do is to be yourself, to do your will, and to rejoice.

“Dost thou fail? Art thou sorry? Is fear in thine heart?” He says again: “Where I am, these are not.” There is much more of the same kind; enough has been quoted already to make all clear. But there is a further injunction. “Wisdom says: be strong! Then canst thou bear more joy. Be not animal; refine thy rapture! If thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein! But exceed! exceed! Strive ever to more! and if thou art truly mine— and doubt it not, an if thou art ever joyous!— death is the crown of all.”

Lift yourselves up, my brothers and sisters of the earth! Put beneath your feet all fears, all qualms, all hesitancies! Lift yourselves up! Come forth, free and joyous, by night and day, to do your will; for “There is no law beyond Do what thou wilt.” Lift yourselves up! Walk forth with us in Light and Life and Love and Liberty, taking our pleasure as Kings and Queens in Heaven and on Earth.

The sun is arisen; the spectre of the ages has been put to flight. “The word of Sin is Restriction,” or as it has been otherwise said on this text: That is Sin, to hold thine holy spirit in!

Go on, go on in thy might; and let no man make thee afraid.

Love is the law, love under will.