Here am i, floating in a tin can… (Thelemic Banishing Meditation)


The Ritual:

There has been all kinds of speculations by the usual “experts” on the attributions of the Star Ruby pentagrams.

However, suffice to say that for this work i attributed them to the Parzufim thus:

Therion-Nukvah (Malchut)

Nuit- Zeir Anpin (Chesed,Geburah,Tiphareth,Netzach,Hod,Yesod)

Babalon-Imma (Binah)

Hadit-Abba (Chokmah)

Laying on my back ,relaxed,on my bed i performed the silencing gesture (Apo Pantos Kako Daimones) in the Godform of Hoor Paar Kraat (physical movement but astral/mental “sound), allready banishing any intruding ideas, thoughts, emotions,forms or what have you.

Letting the very ideas of the Partzufim “bleed” out of my forhead as i formed the pentagrams, very literally, “aright on my forehead”, only to let them hurl themselves into place as i mentally vibrated the names.

Therion at my feet.

Nuit at my left.

Babalon at my head.

Hadit at my right.

In every case astrally letting the Godform of Hoor Paar Kraat (me) make his sign and complete the circle.

Salvador Dali

Formulae:

I let every idea, thought,emotion,form, the whole universe, time and space, dissolve while (astrally) vibrating the mantra “Aumgn” thus drawing the whole to a point, creation, berashait, a Hoor Paar Kraat state.

Having done this as far as i dared/could i (mentally) intoned:

Lashtal

Thelema

Agape

Abrahadabra

Fiaof

Letting myself only consist of those formulas.

Performing the qabbalistic cross, adding those sephiroth.

Now, all there was in the universe was a being consisting of above formulae and sephirotic forces (all else would add itself automatically as the sephirotic way of completing the microverse and getting back to Tikkun).

Ending with “Io Pan” to create an influx and allow the Kav to revigorate.

Repeating sign of silence as i begun.

Salvador Dali:Crucifixion

Analysis:

This should probably not be done regularily.

This “floating” feeling can make one quite disoriented.

Even thinking about walking around with the hexagrams in front and back of you and the rest of it doesent help (or perhaps thats exactly what it is doing).

As a matter of fact i´m experiencing a rather “faint” feeling.

*It should be said that i just came out of food poisoning* [A stupid time to perform advanced mystical work , i know, bite me]

On the other hand, resisting change would nullify the whole work.

Dali: Crucifixion Scetch

The way the guardians are placed in a sence places Kether at the feet, while the cross places it at the head (thus corresponding quite nicely with the gemmatria of the words of the cross).

Banishing “everything” (oneself included) to the point of a form of Dhyana (only leaving enough “self” to realize one has left some “self”. Stopping short of hurling oneself into the abyss for which i´m not ready) only to reconstitutionalize oneself consisting only of the cross and the formulas (obviously, the sephiroth of the cross and the formulas will beget the missing ones, or rather,already have, since i have physical form. The invoked ones will however dominate) is also a bit disconcerting (no pun intended).

It should be said, though obvious, that one should not think of oneself as if lying on something, but as floating in emptyness during the ritual.

During the invokation of the guardians and the rest of the text in Greek i let my astral body slide up in the usual Tau angle and position in the circle only to return to “lying” directly after (by now there would be no “up” or “down” anyway. All is relative only to the circle.

Ritually, this is very simple. On the surface it is just a form of laying down Star Ruby meditation.

Mentally, it is difficult, and rewarding.

The Romanticist


 

Just as you might look into the eyes of a lover, the Romanticist doesent long back to a lost time, nor see´s beauty and life in the noice of man made pride. He is not “green” or in that sense radical. He is simply to busy experiencing it, nature, life without man made laws. He doesent have to create glory, it unfolds itself before him on his own accord. If there is divinity, it is not an eternal God, nor a created one or a stuck pantheon, but what presents itself to him there and now. In the middle of the great artwork of experience.

Music: Massenet´s “Meditation” performed by Yo Yo Ma.

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.

 

Invocation


An invocation (from the Latin verb invocare ”to call on, invoke, to give”) may take the form of:

These forms are described below, but are not mutually exclusive. See also Theurgy.

AC as Osiris

Aleister Crowley as Osiris (in “Sign of Osiris risen – A 5-6 degree LVX sign, Golden Dawn)

A FORM OF POSSESSION

The word “possession” is used here in its neutral form to mean “a state (potentially psychological) in which an individual’s normal personality is replaced by another”. This is also sometimes known as ‘aspecting’. This can be done as a means of communicating with or getting closer to a deity or spirit and as such need not be viewed synonymously with demonic possession.

In some religious traditions including PaganismShamanism and Wicca, “invocation” means to draw a spirit or Spirit force into ones own body and is differentiated from “evocation”, which involves asking a spirit or force to become present at a given location. Again, Crowley states that

To “invoke” is to “call in”, just as to “evoke” is to “call forth”. This is the essential difference between the two branches of Magick. In invocation, the macrocosm floods the consciousness. In evocation, the magician, having become the macrocosm, creates a microcosm.

Possessive invocation may be attempted singly or, as is often the case in Wicca, in pairs – with one person doing the invocation (reciting the liturgy or prayers and acting as anchor), and the other person being invoked (allowing themselves to become a vessel for the spirit or deity). The person successfully invoked may be moved to speak or act in non-characteristic ways, acting as the deity or spirit; and they may lose all or some self-awareness while doing so. A communication might also be given via imagery (a religious vision). They may also be led to recite a text in the manner of that deity, in which case the invocation is more akin to ritual drama. The Wiccan Charge of the Goddess is an example of such a pre-established recitation. See also the ritual of Drawing Down the Moon.

The ecstatic, possessory form of invocation may be compared to loa possession in the Vodou tradition where devotees are described as being “ridden” or “mounted” by the deity or spirit. In 1995 National Geographic journalist Carol Beckwith described events she had witnessed during Vodoun possessions:

A woman splashed sand into her eyes, a man cut his belly with shards of glass but did not bleed, another swallowed fire. Nearby a believer, perhaps a yam farmer or fisherman, heated hand-wrought knives in crackling flames. Then another man brought one of the knives to his tongue. We cringed at the sight and were dumbfounded when, after several repetitions, his tongue had not even reddened.

Possessive invocation has also been described in certain Norse rites where Odin is invoked to “ride” workers of seidr (Norse shamanism), much like the god rides his eight-legged horseSleipnir. Indeed, forms of possessive invocation appear throughout the world in most mystical or ecstatic traditions, wherever devotees seek to touch upon the essence of a deity or spirit

 

AC as Foo Hee

Aleister Crowley as Pinyin 拼音 ,”The luaghing Buddha