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Messages - Frater V.I.M.

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General LHP Discussion / Re: Controversial topic: Armanen Runes.
« on: January 15, 2018, 01:30:57 pm »
I don't believe things need a long historical lineage to "work" at all, although it may lend some degree of inherent "power" to something if it does have such a lineage. A large part of what makes something magical or not is the importance your own psyche gives it. If one wanted to work with, say, Hylian script from the Zelda series or Tolkien's version of the Runes it would still "work" in some capacity, as those worlds are "real" in a mystical sense insofar as people make them "real."

Once upon a time, a LONG time ago, scripts such as Hebrew, Greek, Runic, etc were "new" things with no ancient lineage behind them. I'd imagine they still "worked" for magicians then as well. But I do think that once a thing has been viewed as magical and sacred by so many people for so long, the thing in and of itself has some sort of built-up "power" that it didn't have at first due to the accumulated thoughts and desires projected onto them from so many psyches over the ages. Perhaps also due to all that psychic energy STILL being focused on it from all those past psyches that are now disincarnate.

Science / Re: Compiled Scientific Evidence in favor of the "Paranormal"
« on: January 05, 2018, 10:37:26 pm »
Contact with the Other World: The Latest Evidence as to Communication with the Dead by James H. Hyslop, Ph.D, LL.D (1919)

^^One of a series of exhaustive books on the topic of survival of personality after death by the now generally forgotten/ignored Dr. James Hyslop. Although he's nothing resembling a major figure in the field today, I can't understand why. You'd be hard-pressed to find a more thorough, serious, and scientific proponent of survival from back in the day than this guy.

His theory on how communication between incarnate and disincarnate psyches probably really works is beautiful and compelling, too. He calls it "the pictographic method," and is expounded upon pretty damn thoroughly in a previous work, Life After Death: Problems of the Future Life and its Nature (1918) as well, which ya can read here:

Unlike the first book linked in this post (which is a sort of overview of the topic, including theory and evidence), Life After Death is pretty much all theory on HOW communication works, and not focused on cataloging of evidence on whether or not it happens at all. He's pretty blunt about the reason for that though: 

“I do not propose here to discuss the evidence for a life beyond the grave. The possibility of it was discussed because I wished to remove the usual philosophical objections to it in order to refer merely to the evidence for its being a fact. That evidence consists of two classes of facts. (1) The uniform experience of the race from the earliest times which has given rise to its religions and belief in another life. (2) The recorded results of observation and experiment by the various Societies for Psychical Research. It is the latter facts which have given credibility to human experience and tradition generally, after eliminating the influence of the imagination and superstition that had attached itself to these legends. Tylor’s Primitive Culture shows that the universal existence of the same ideas among savages widely distributed and separated from each other and without any possible connections points unmistakably to experiences which the Societies for psychical research have verified as unquestionable facts. I have published in Science and a Future Life, and in Psychic Research and the Resurrection summaries of the scientific evidence for survival after death, and Mr. Frederic W. H. Myers in his Human Personality and its Survival of Bodily Death has collected a mass of evidence pointing in the same direction. Hence with the accumulated evidence of survival I shall not produce any quantity of it in this volume. I shall treat the hypothesis of survival as scientifically proved. I here make no concessions whatever to the skeptic. He shall be treated as so far behind the times that he can safely be ignored."

(Haven't got around to the other books he's mentioned as focusing on evidence in that passage yet, so I haven't linked them here. But those are probably full of good stuffs too, knowing Hyslop from just the two books linked here.)

Satanism / Re: Azazel-Pan: Devil-God of the Witches
« on: January 05, 2018, 07:10:15 pm »
Yeeaah, that's the full original vid. It's not a terribly long thing. But I still thought it was worth it to make that tiny excerpt of the Azazel bit, cuz lawd knows some folks got short attention spans :P.

And that "Serpent Symbolism in the Yezidi Religious Tradition" is a really cool one too. What I found most fascinating about it, is it proves that some Yezidis do in fact practice magic and even curse people. It's commonly stated that this is only a Muslim "myth," but it isn't. Also, it has a really gnarly pic of a snake/bird/dragon hybrid idol owned by this one Yezidi family. They use it in their magic stuffs. Here's the pic of it from the article:

And here's a snippet of the Yezidi owner of the snake talking about its powers:

“We put the image of the snake into water and then allow the sick person, who asked for help, to drink that water. If the person believes in the powers of the snake, he will recover. The image of the snake has also other powers. My mother could use it to make rain and she even could channel curses through it. One day a non-Yezidi hit a Yezidi boy. The boy was crying, and the people were furious. My mother said: ‘I do not want to curse him, but we will make sure he is punished.’ A few days later the man broke his arm.”

Satanism / Re: Azazel-Pan: Devil-God of the Witches
« on: January 05, 2018, 02:27:16 pm »
In the article, I briefly touched on Orphic notions of Pan as being something far more than the mere "second order" sort of deity he's usually envisioned as in classical mythology. Although I didn't really elaborate on it any, that later mystical view of Pan is very central to my own reasonings of championing Pan as my Azazel/Satan, and for me, also ties into the Setian ideas of Set as the source of consciousness. This quote from the great Neoplatonist Thomas Taylor will probably clarify how and why I make such a connection:

“Pan, as we are informed by Damascius, first subsists at the extremity of the intelligible order, being there no other than the celebrated Protogonus or Phanes; but, according to his mundane subsistence, he is the monad or summit of all the local Gods and daemons. In the statues of him his upper parts resemble those of a man, but his lower parts those of a brute [viz. of a goat] indicating by this, that in the universe rationality has dominion over irrationality. As, therefore, according to his first subsistence, he is the primary exemplar of the universe; the reason is obvious why in [the Orphic Hymns] he is celebrated as all things.”

- Thomas Taylor, The Mystical Hymns of Orpheus, 1824

Edit: Forgot to mention this really wonderful article, "Tawus Protogonos: Parallels between the Yezidi Theology and Some Ancient Greek Cosmogonies" by Artur Rodziewicz:
(Sucks that it costs money to read though, but it's worth it.)

It draws some REALLY interesting parallels between Protogonos (First Born) in Orphic beliefs and Yezidi beliefs regarding Azazel (the proper name of the "Angel" generally known as Melek Taus.) Helps bring all that Pan/Azazel/Protogonos stuffs I ramble about full-circle.

And as a bonus, for those in doubt as to whether or not the Yezidis truly prefer the name "Azazel" for their Angel, I took the liberty of isolating this clip from the documentary "Yazidis: The Black Snake" for my youtube channel where you get to see a real-life Yezidi at Lalish directly and unambiguously clarifying that "Azazel" is indeed the name:

Setianism / Re: On the Immortality of the Psyche
« on: January 05, 2018, 02:17:11 pm »
As for as my own views on the immortality of the psyche, I pretty much covered all that in this other thread here:

But since you're asking about Aquino's views, I figure this might add a bit of clarification. It's an excerpt from his book "MindStar":

Is attainment of the immortality of the ba or psyche a technique which the individual has to “learn”? Must one hurry to do so, lest one’s body expire before the transition is mastered? Quite the contrary, as the sage in Her-Bak emphasized: This immortality is innate in all conscious beings. You possess it already, by evidence of that same consciousness which enables you to read and comprehend these words. It is nothing which initiation, either Setian or natural, “confers” on you; rather it is something to which conventional churches have resolved to blind you, and which materialistic science has denied simply because it is an aspect of existence which transcends that science.

. . .

It is a function of the Temple of Set, as of the ancient Egyptian priesthoods, the Pythagorean Brotherhood, and the Platonic Academy before it, to inspire the Elect of humanity to awaken to that knowledge which is latent within their consciousness and needs only to be appreciated as such.

. . .

Religious eschatology myths and contemporary science-fiction interpretations like Arthur C. Clarke’s 2001: A Space Odyssey characteristically fall silent at precisely the moment when the subject becomes most interesting: Once you are re-created as a disincarnate, immortal being, freed from both your material body and the OU to which it was permanently chained during your incarnation, what can and should you do next? Centuries of religious mythology and imagery have left “Heaven” utterly unexplained, with the exception of a few anemic efforts such as Dante’s Paradiso, and Clarke’s “star child” merely stared vacantly in embryonic incomprehension. Faced with “salvation” or “redemption”, it would seem, humanity finds itself helplessly adrift. An old Nietzschean spectre is recalled: that of the “last man” [or in this case “first metaman” not knowing what to do without some threat to confront, some imperfection in oneself or notself to be addressed.

This may remain a dismaying prospect for the uninitiated posthuman, but for one who has activated the MindStar it is of no concern, because the fulfillment of MindStar engenders the expansion of one’s personal SU to infinity in time and space. You have become literally your own creator of universes, which may be whatever, whenever, and however you envision them. If you miss the old, finite OU, simply recreate it. Populate it with whomever you wish, including family or friends at their most idealized. Modify those features of it which you didn’t like to your current desires. Finally, in the company of innumerable other immortalized SUs, share all or parts of yours with them as you may wish, while they reciprocate. Beyond this you may enter into the company of the neteru as one of them, and with or without their boundaries and laws create new realities, new universes unlike anything previously imaginable: a phantasmagoria of sphinxes, chimaeras, and gryphons perhaps. In this true and ultimate reality, you have become divine through your MindStar, and all that remains is to enjoy it forever.

In other words, yeah, Aquino is 100% dead serious about the full-blown immortality of the psyche. Make no mistake, none of his statements about it are meant to be at all metaphorical. It's pretty much the centerpiece of what the LHP is really all about to him. He absolutely rejects the notion of materialist science that believes consciousness is the product of a physical brain.

And here's a little bit of him stressing it in the "600 Club," in response to a materialist who was grilling Aquino about it:

If [as I was Existentially resigned pre-1969] you see yourself as nothing more than a stimulus/response metabolic accident in which "consciousness" is an incidental excretion - a sort of "brain faeces" - then this topic & discussion are meaningless to you. You are nothing more than a zit of Natural Law to process external fuels, eject wastes, fuck to create more zits, and then decompose "leaving not a rack behind". . . .

If on the other hand you become aware of your MindStar as the Egyptians did, you become not only consequential but immortal: a creator god of unlimited prerogative. Want an "artistic" preview? Take a tour at the cumination of MindStar with a Sphinx and a Chimaera, or if you like with Clark Ashton Smith:

So here's my serious answer to your serious question: Which do you wish to be - an Emperor of Dreams or a brain-turd?

(Mainly wanted to add that last bit just cuz of his "brain-turd" line :mrgreen:)

Edit: Went back and double checked the section "Immortality of the Psyche" in "Black Magic" cuz I hadn't read it in a good while, and noticed part of that "MindStar" stuff quoted above was reprinted from that very section in "Black Magic" you were originally posting about! I thought it sounded familiar . . . Sorry if my reply was somewhat redundant cuz of that. Anyway, it was worth it cuz of the brain-turd quip. And as a plug for "MindStar."

Oh yeah. Crowley certainly enriched his meaning of "666" with all sorts of Qabalistic stuffs, but none of that at all refutes or takes away from the primary meaning of being a reference to the Beast of Revelations. Also, I'm pretty sure Crowley was well aware that the Qabalah and Tree of Life scheme, with its own "nice" meanings for "666" is alot younger than Revelations, despite the wails of those who seriously think that stuff is some ancient Moses-era Hebrew stuff.

All of Crowley's insistence on the positivity of his system, and the positivity of his terms, is ultimately only a way to insist that Satan is holy and positive. And besides, the folks who tend to think all that means "not Satanic" tend to miss that Crowley vehemently hated Xianity and their standards of morals. What is positive, light, and good to Crowley is not even slightly meant to imply it's also what's positive, light and good to standard Abrahamic beliefs. People also tend to forget that the things that are most "evil" in Abrahamism are not universal standards of "evil" such as hate, murder, wanton destruction, etc. Worshipping other gods besides "Yahweh" is the epitome of evil, not obeying their "god" is the most evil thing one can do.

Crowley talks alot about light, holiness, etc, of course. But, people tend to gloss over that the sort of ceremonies he calls the holiest of holies is things like . . . ya know, getting pounded in the butt after cutting "666" into your chest while reading twisted versions of the Lord's Prayer in front of paintings of goat-gods and shit.

Crowley ranks as one of the biggest trolls in history. It takes some sophisticated trolling to get people to regularly participate in a Mass that's heavily modelled on the Xian Mass, but you wind up eating semen and menstrual blood while praising names that Crowley directly associates with Satan, while a naked chick is on the altar, and all the while the participants are 100% convinced it has no relation to the historical "Black Mass." It's probably for the best that most people don't look into the details of what sort of bodily fluids Guiborg and them were using in their hosts and stuff back in the 17th century, and the witch-cults before. They'd probably not be amused.

Yeah, Liber Samekh is pretty goddamn obvious as to what it is. It's a giant invocation to Satan and His Bride Babalon as God/Goddess. What cracks me up is the way most folks try to get around it. It's usually by turning towards the Barbarous Words themselves, and saying something like:

"See, these words didn't originally mean any of that, and since Crowley associates 'O' with the Devil, that's just how those words come out in 'translation.' He's only talking about 'O' or 'Ayin,' not 'the Devil.'"

But bruh, what they seem to be missing here, is that Crowley was under no obligation to HAVE to "translate" those words in the manner he did. He took massive liberties with it. Dude went OUT OF HIS WAY to turn that shit into a giant invocation to Satan ON PURPOSE. His reason for doing so is pretty obvious for anyone not bending over backwards to pretend a dude who called himself "The Beast 666" and advocated throwing Xians to lions wasn't Satanic.

General LHP Discussion / Re: Explaining Magic with Psychology
« on: December 31, 2017, 10:22:38 pm »
To that list of 5 things, I would maybe add:

6. Concrete, physical phenomenon seemingly caused by spirits that have been called on and witnessed by third parties, including people being physically accosted/assaulted by said spirits and/or physical items being moved/thrown/stolen, etc by spirits.

7. Curses that cause the actual destruction (death) of targets who had no idea that they were cursed at all. (Although this can be, and usually is, chalked up to coincidence.)

8. Curses that cause the target to start experiencing phenomenon as outlined in number (6).

General LHP Discussion / Re: Odin - Both a LHP and a RHP God?
« on: December 27, 2017, 08:56:35 am »
I think Odin can be approached in a LHP capacity just as easily as in a RHP conception of Him, if not more so. His sacrifice of Self to Self to further the power of Self speaks for itSelf!

To me, much of the Havamal offers good, solid advice on things such as morality, kindness, and friendship in a way that is practical and not geared towards self-deprecation as in the proverbs of Abrahamic  religions. The Havamal is a collection of proverbs for the man who honors and cherishes his Self. Kindness and friendship are dwelt on heavily, but it is stressed that this is to be reserved only for those who are close to you, those who you honor and cherish as friends. In the Havamal, I find much in common with the outlook on life presented in The Satanic Bible.

I personally don't find conceptions of him as a demiurge to be at all incompatible with the LHP either. But, then again, I'm not at all anti-cosmic, and see the material world as the creation of the gods as a tool for spirit to further create and enjoy separate existence, and not as any sort of affront to the Self or individuality.

For a long time now, I've personally considered Odin and Loki to be two sides of one coin, two masks of one Trickster. I of course am not implying that the ancient Norse themselves held such a view, but it works for me. Much like I view Set/Horus, or Satan/Lucifer, to be "Yin/Yang" views on "the Devil," I view the combination of Loki/Odin to be of the same class of terminology for the Prince of Darkness. Because of that, I found King Mob's article, "The Mysteries of Ragnarok," to be particularly enjoyable. Really cool stuff in there.

I'd think that his warnings about the book itself being actually DANGEROUS are slightly tongue in cheek. However, I have seen in some of his other writings, where he discusses the book in a serious capacity, that the importance of the book lies in its description of a state of mind that is shared by those who have taken higher degrees of initiation. The book serves as a warning, as a cautionary tale. He states that particularly the first story in the book, "The Repairer of Reputations," is illustrative of the dangers of initiation. If you've ever read that story, you'll probably get what he means. In it, a man has been able to absorb himself completely in his own version of reality, to the point where it is VERY real to him. But, he mistakes that subjective reality for the objective one around him, and horrible consequences ensue. (I would describe the story in more detail, but I don't wanna give any spoilers for those who ain't read it!) This of course, is a VERY real danger in occultism, and is seen all of the time. As such, I think the book is actually illustrative of a serious problem, and does serve as a warning very well.

Anton LaVey owned a metal strongbox that only contained two items: an old copy of the King in Yellow, and his own handwritten Pact with Satan. But what significance those two being kept together has is anyone's guess. LaVey never elaborated on it.

Satanism / Azazel-Pan: Devil-God of the Witches
« on: December 22, 2017, 08:45:20 am »
[This is an article I wrote a little while ago for my blog, "Satanic Witchcraft in the New Aeon" ( The usage of excerpts from folks like LaVey and Crowley may seem almost out of place to some, considering how the article focuses on Hebrew demonology, Greek myth, and medieval witch-cults. But they are not there merely for filler or to make a short piece of writing longer. Instead, it's to emphasize how these different areas of the occult and religion touched on in the article are not mutually exclusive at all to me, but are rather facets of one Diabolic whole. (This little intro was longer, but I edited it down on 12/30/17 cuz after looking back at the original, it seemed a bit needlessly wordy.]


He had plucked the hazel rod
From the rude and goatish god,
Even as the curved moon's waning ray
Stolen from the King of Day.
He had learnt the elvish sign;
Given the Token of the Nine:
Once to rave, and once to revel,
Once to bow before the devil,
Once to swing the thurible,
Once to kiss the goat of hell,
Once to dance the aspen spring,
Once to croak, and once to sing,
Once to oil the savoury thighs
Of the witch with sea-green eyes
With the unguents magical.
Oh the honey and the gall
Of that black enchanter's lips
As he croons to the eclipse
Mingling that most puissant spell
Of the giant gods of hell.
- Aleister Crowley, The Wizard Way

There has been, and may always be, much argument among witches as to the identity of “the Devil,” the Horned Lord of the Sabbat. For many, He is the rustic, pagan satyr, identified with the Greek Pan, symbol of Nature and Life, and also with the Gaelic Cernunnos, or Dis Pater, Horned Lord of the Underworld. In the minds of certain practitioners of the Craft, “Satan,” and “the Devil” are merely insults towards this gentle Faunus, placed in the mouths of poor witches by their torturers/confessors, and as such, are anathema to “genuine” witchcraft.

But there was, and is, another form of the Craft altogether, which recognizes that while the God of Witchcraft is indeed a survival of Pan, things change. And in the case of European paganism, the reality is, things changed drastically, a LONG time ago. The cults of the Old Gods DIED. The charming theories of Margaret Murray aside, there was no pre-Christian underground resistance movement devoted to a purely pagan Horned Lord still alive and kicking in the medieval and early-modern eras. No, by the time of the witch-crazes that ravaged Europe for centuries, the religious life and language of the common people had long been that of Judeo-Christianity.

The witch-cults of this era were born out of an extreme sense of desperation in the face of a brutal feudalism headed by a hypocritical Church. When the “God” of Abraham and even the “Christ” of his new faith failed them, the people did indeed turn to the Old Gods, and this was made easy for a largely illiterate class by the fact that the Church had kept the Old Gods and their figurehead, Pan, alive all this time in her own way.

Pan had never died at all, as had often been claimed in the early days of Christianity. Indeed, He had never even left the popular consciousness: He was now the Devil, and His presence was felt and feared throughout all of Christendom, as surely as He was previously felt to be coursing through all of Nature itself as Pan. And it was to this Devil, this “Satan” or “Lucifer,” that the medieval witch offered her prayers, and He was approached consciously as the “Devil” of Christendom.

However, even though He was acknowledged to be the same metaphysical being known as “Satan” in Judaeo-Christian mythology, it is clear that the witches held very different ideas as to the scope of His power, His origins, and his inherent “goodness” or “badness.” And in this, the witches were not consistent, with some holding theologies closer to the orthodox Christian conception, and others confessing beliefs influenced by varying amounts of heretical Christian doctrine, half-remembered paganisms, folk-belief, and any other scraps of various mysticisms which the particular witch may have come into contact with.

European Witchcraft was not nearly as organized and systematic as some authors would have us believe. We should speak of “witch-cults” in the plural rather than in terms of one collective “witch-cult,” for it is clear that it was a decentralized “movement” wherein the various cults and individual witches were shown to hold wildly divergent views. However, as decentralized as Devil Worship was in medieval Europe, there were certainly common threads that run throughout, and as a whole, European witchcraft can be said to be a recognizable phenomenon with certain traits generally common to most manifestations of it.

To return to the identification of Pan with the Devil, it is often asserted that the “mix-up” was entirely arbitrary and cosmetic. However, there is a bit more to it than conflating two entirely unrelated characters for political gain. The idea that it is just a cheap name-swap with no basis in any previous theological tradition rests upon two assumptions, both of which are incorrect:

1) It is asserted that Pan, being emblematic of Nature, is in no way comparable to the Christian concept of Cosmic Evil; and

2) that the Judaeo-Christian fallen angel “Satan” was never envisioned as anything close to Pan or a satyr before Christianity came to power.

To assert the first is to misunderstand a central teaching of Christianity, especially in the early Church: in Christian thought, Nature IS Evil. Nature, from the actions of Satan in the mythical Garden of Eden, had fallen under Satan’s power. By the time of the Apostles, the Devil had become the “God of this World,” and the Christians were hoping daily for Christ to return and destroy all of this “sinful” creation, and close the book on our story forever. The Christians, not being a foreign cult from a foreign culture, but instead, a movement born and raised in the pagan Roman Empire, were entirely aware of who Pan was, and aware of the high status he had achieved in the Mysteries as the Soul of the World, the All. In the eyes of the Christians, He was the Soul of Nature still . . . the Soul of a “fallen” and “sinful” Nature. In short, the Evil One who tempts man with every “evil,” fleshly desire. The God of Nature. The God of “Evil.” The Devil.

And this Devil, under the name “Azazel,” centuries before the title “Satan” had become His most common name, had indeed already been envisioned in the cult of JHVH as the leader of a species of half man, half goat spirits who inhabited the wilderness and lusted after mortal women. As recorded in the book of Leviticus, the ancient Israelites were wont to offer unto Azazel, the dark leader of the se’irim (satyrs), a goat laden with the sins of the people, leading it into the wilderness to die. This was done more as a way of returning unto Azazel what was his, the sins that he was believed to have inspired, rather than as a form of worshipful sacrifice. Although elsewhere in Leviticus, the Israelites are squarely condemned for outright worshipping the se‘irim and offering them actual sacrifice, as opposed to merely using Azazel as a “scapegoat” for the sins of the people.

That Azazel, like the later “Satan” of Christian theology, was blamed for tempting man and being a source of “evil” is confirmed by His role in later Hebrew texts such as the books of Enoch and in the Apocalypse of Abraham. In the former, Azazel is one of the leaders of the Watchers, a class of angels tasked with watching over man, but fall from their station by mating with mortal women and teaching man “forbidden” arts. In the later, the apocryphal Apocalypse of Abraham, the character of Azazel has clearly grown to the stature of “the Devil” as recognized in Christian and, later, Islamic theology and doctrine, and while still retaining the same name as the Goat God of the se’irim, is now described both as a bird, a winged creature reflecting his angelic nature, and as a monstrous seven-headed dragon with twelve wings.

In time, the beliefs surrounding Azazel, the fallen angel who caused men to fall with him and who now lurked in the wilderness with his hordes of goat-spirits, grew through contact with the Egyptian Set and the Persian Ahriman. And under the influence of these foreign demonologies, the Mosaic cult’s fear of Azazel magnified, and his role as the arch-enemy of JHVH was slowly but steadily strengthened, until something resembling the “Devil” of medieval Christendom emerged. The title “Satan,” formerly employed mostly for angels loyal to JHVH but charged with testing and opposing mankind, in time came to be applied to the Devil almost exclusively. As early as the 2nd century CE, in the works of the Church Father Origen, we find the names Azazel, Satan, and yes, even the title “Lucifer,” all applied to the theological concept of the Devil, the fallen angel and “God of this World.”

In Islam, the name Azazel continued on as a preferred name for Shaitan, the Devil, being used to denote the Devil before his “fall,” with “Iblis” (Despair) being used for afterwards, in a mirroring of the eventual Christian convention of using “Lucifer” for before, and “Satan,” for after His “fall.” Azazel is also the name of the Devil used by the Yezidis, where He is once again the Lord of this World, although loved and worshipped for it, rather than despised. Here He is honored as Melek Taus, the peacock angel, and is seen as the personal manifestation of a deistic “God.” As LaVey noted about the Yezidi beliefs concerning Azazel (Satan):

“The Yezidi interpretation of God was in the purest Satanic tradition. . . . If there was any semblance of a personal manifestation of God, it was through Satan, who instructed and guided the Yezidi toward an understanding of the multifaceted principles of Creation, much like the Platonic idea that the Absolute was itself static and transcendental. This concept of ‘God’ is essentially the position taken by the more highly evolved Satanists.” - LaVey, The Satanic Rituals

In this connection, it may be interesting to note Crowley’s identification of the author of the Book of the Law with this Devil-God of the Yezidis:

“Aiwaz is not (as I had supposed) a mere formula, like many angelic names, but is the true most ancient name of the God of the Yezidis, and thus returns to the highest Antiquity.” - Crowley, Cephaloedium Working

So, in the name Azazel, and the myths and traditions surrounding it, we have not only the pre-Christian origins of the Devil’s explicit link to the satyrs, but the history of a being who progresses in scope from mere local goat-spirit, to a fallen angel of cosmic scope and power; an Infernal dragon who draws the stars down with it in its “fall,”; a rival to the Abrahamic “God” himself. This, in a twisted mirror-image sort of way, is not entirely unlike Pan’s rise from local patron of sheep herders to mystical source of All in the ancient Greek mysteries. And it just may be that the early Christian identification of Pan with their Devil may have been a case of recognition of their ancient foe, with more substance to their position than many are willing to concede.

In conclusion, the point of this article has not been to suggest that one is not a “real” witch if one prefers strictly pagan, pre-Christian terms for our Lord. The Gods are older than any human language or system or theology, whether Heathen or Christian, heretical or orthodox. How an individual approaches the Lord of the Sabbat, and what names and titles they use for Him, is entirely a personal matter, and “thou hast no right but to do thy will.” But, to once again quote LaVey: “Even if one recognizes the character inversion employed in changing Pan (the good guy) into Satan (the bad guy), why reject an old friend just because he bears a new name and unjustified stigma?” With that, I’ll leave the reader with a few choice excerpts from varied sources that I feel are pertinent to the topic:

“Azazel belongs to the class of ‘se‘irim,’ goat-like demons, jinn haunting the desert, to which the Israelites were wont to offer sacrifice . . . the Book of Enoch . . . brings Azazel into connection with the Biblical story of the fall of the angels, located, obviously in accordance with ancient folk-lore, on Mount Hermon as a sort of an old Semitic Blocksberg, a gathering-place of demons from of old . . .” - The Jewish Encyclopedia

“Throughout Germany the Blocksburg or the Brocken, the highest peak of the Hartz Mountains, was the great meeting-place of the witches, some of whom, it was said, came from, distant Lapland and Norway to forgather there. But local Blocksburgs existed, or rather hills so called, especially in Pomerania, which boasted two or three such crags.” - Montague Summers, The History of Witchcraft and Demonology

“This ‘Devil’ is called Satan or Shaitan, and regarded with horror by people who are ignorant of his formula, and, imagining themselves to be evil, accuse Nature herself of their own phantasmal crime. Satan is Saturn, Set, Abrasax, Adad, Adonis, Attis, Adam, Adonai, etc. The most serious charge against him is that he is the Sun in the South. . .We have therefore no scruple in restoring the ‘devil-worship’ of such ideas as those which the laws of sound, and the phenomena of speech and hearing, compel us to connect with the group of ‘Gods’ whose names are based upon ShT, or D, vocalized by the free breath A. For these Names imply the qualities of courage, frankness, energy, pride, power and triumph; they are the words which express the creative and paternal will. Thus ‘the Devil’ is Capricornus, the Goat who leaps upon the loftiest mountains, the Godhead which, if it become manifest in man, makes him Aegipan, the All.” - Aleister Crowley, Magick

“The primal power was also symbolized by the Uraeus Serpent which crowned the Egyptian gods, or the horns which protruded from the brow of the Great God Pan, the Greek All-begetter. It is the risen Kundalini, identical with the Set-Pan-Baphomet-Mendes-Phoenix chain of symbols. . . . The number of Shaitan is 359; that of Aiwass, 418. Together they total 777 which is the total numeration of the Paths of the Tree of Life. Therefore Shaitan-Aiwass=The Totality of Existence and Non-Existence=All=Pan.” - Kenneth Grant, The Magical Revival

Satanism / Ceremony of the Nine Angles with Aquino Commentary
« on: December 21, 2017, 02:16:48 am »
When I first read The Satanic Rituals as a teenager, I assumed that all of the bizarre passages in the  "Ceremony of Nine Angles" were little more than spooky, weird sounding gibberish meant to facilitate a psychodramatic response. Even after learning of Aquino's authorship of that ritual years later, I still didn't put much thought into the wording of the rite, thinking it was merely Aquino employing meaningless yet powerful sounding gibberish instead of LaVey. Still, even later, after learning that Aquino sometimes liked to employ Lovecraftian terminology in a serious capacity as sort of alternate ways to refer to Satan and the Powers of Darkness in a manner somewhat akin to Kenneth Grant's usage of Lovecraft (although in a style a bit more refined and sane than Grant), I still hadn't really given the old "Ceremony of Nine Angles" any serious consideration as to what it was trying to "say."

Recently, I became a bit more interested in the symbolism of the Order of the Trapezoid (mainly its original pre-'75 Church of Satan incarnation) and started revisiting information I hadn't looked at in a long time, and honestly hadn't really absorbed properly when I had first browsed through it years ago. I re-read through Aquino's "Commentary on the Seal of the Nine Angles" with a more serious mindset towards the subject matter than I had way back, and was fairly impressed and mystified with what it details about the original "Ceremony of Nine Angles" from The Satanic Rituals. What I had always regarded as mere spooky mumbo-jumbo with no inherent meaning was in reality Aquino seriously exploring the metaphysical origins of Satan, the Daemons, Man, and the Universe from a Satanic and pre-Setian perspective, merely cloaked in the terminology of Lovecraft.

The commentary presents a cosmological view from Satanist Aquino that is not quite what one would expect, as it's not merely the story from the Diabolicon condensed and reworded with a Lovecraft theme. In fact, it seems to me to present a view rather divorced from, and perhaps a bit more sophisticated, than that explored in the Diabolicon. Here there is no hint of Satan and the Daemons being merely finite characters engaged in a war with the organizing principle of the cosmos. On the contrary, they are ultimately the source of the Universe. Of particular interest to some of the contributors to this forum will be some of the comments Aquino makes about the nature of Set/Horus in regard to these ideas.

I assume that Aquino's "Commentary on the Seal of the Nine Angles" will in all likelihood already be familiar to a good handful of the members here, especially those with a Setian background. However, I'm not making this post to merely draw attention to its existence, nor am I simply presenting Aquino's Commentary as it can readily be found on the website of the Order of the Trapezoid. Instead, I decided to take the liberty of presenting the "Ceremony of Nine Angles" in its entirety from The Satanic Rituals, and inserting Aquino's Commentary into the text of the ritual itself, so as to put the Commentary more firmly into its proper context as an explanation of a Church of Satan ceremony. I find that reading the ritual this way, with Aquino's Commentary, instead of looking at the two texts apart from each other, is a far more useful and illuminating venture than viewing each alone.

As Aquino points out in the Commentary, the ideas explored here originated firmly in the "Age of Satan" and were a part of Aquino's metaphysical speculations (or nœtic visions?) as a Priest of the Church of Satan, despite the never-ending attempts by many to divorce such things from the Church. As such, I thought it proper to make this post in the "Satanism" section of the forum rather than the "Setian" area. Enjoy!

[Aquino's Commentary is in italics]

The Satanic Rituals, 1972

Generally speaking, some of these angles were taken from Pythagoras, who talked in terms of the significance of “numbers” rather than “angles.” From my readings on the subject, I am convinced that Plato’s discourses upon geometry and the significance of the various “Platonic solids” are essentially taken from Pythagoras’ work, just as Pythagoras came up with these notions following his lengthy stay in Egypt as a priesthood initiate. Fascinating how these “trails” just keep going backward until they vanish into the mists of pre-recorded history.

Bear in mind that the Ceremony of the Nine Angles was composed within the conceptual and iconographic limits of the Age of Satan. Nor was it intended to be an extensive, exhaustive “last word” on the angles or other included concepts; it was conceived as a nœtic vision and Greater Black Magic expression. The following comments pertain to my ideas at that time and deliberately avoid embellishing the Ceremony of the Nine Angles with the more sophisticated concepts to which I have since been sensitized through my own work and the many brilliant examinations by other Setians.

[This ceremony is to be performed in a closed chamber containing no curved surfaces whatsoever. No open flames are to be present in the chamber, except a single brazier or flame-pot to be used where indicated. General illumination is provided either through controlled starlight or moonlight, or via concealed ultraviolet devices. Above and behind the altar platform should appear the outline of a regular trapezoid. The celebrant and participants all wear masks or headpieces to blur or distort the true facial features.

All participants assemble in a half-hexagonal formation facing the large trapezoid emblem. The celebrant stands before the altar, facing the participants. He raises his left hand in the Sign of the Horns:]

N’kgnath ki’q Az-Athoth r’jyarh wh’fagh zhasa phr-tga nyena phrag-n’glu.

Let us do honor to Azathoth, without whose laughter this world should not be.

[Participants answer the gesture.]

Ki’q Az-Athoth r’jyarh wh’fagh zhasa phr-tga nyena phragn’glu.

Honor to Azathoth, without whose laughter this world should not be.

Kzs’nath r’n Az-Athoth bril’nwe sza’g elu’khnar rquorkwe w’ragu mfancgh’ tiim’br vua. Jsnuf a wrugh kod’rf kpra kybni sprn’aka ty’knu El-aka gryenn’h krans hu-ehn.

Azathoth, great center of the cosmos, let thy flutes sing unto us, lulling us against the terrors of thy domain. Thy merriment sustains our fears, and we rejoice in the World of Horrors in thy name.

Ki’q Az-Athoth r’jyarh wh’fagh zhasa phr-tga nyena phragn’glu.

Honor to Azathoth, without whose laughter this world should not be.

[Celebrant lowers hand, then renders the Sign of the Horns with his right hand. All participants echo the gesture.]

N’kgnath ki’q Y’gs-Othoth r’jyarh fer-gryp’h-nza ke’ru phragn’glu.

Let us do honor to Yog-Sothoth, without whose sign we ourselves should not be.

Ki’q Y’gs-Othoth r’jyarh fer-gryp’h-nza ke’ru phragn’glu.

Honor to Yog-Sothoth, without whose sign we ourselves should not be.

Kh’run-mnu kai Y’gs-Othoth hrn-nji qua-resvn xha drug’bis pw-nga s’jens ni’ka quraas-ti kno’g nwreh sho-j rgy-namanth El-aka gryenn’h. Ky’rh-han’treh zmah-gron’t k’renb phron-yeh fha’gni y’g zyb’nos vuy-kin’eh kson wr’g kyno.

Yog-Sothoth, master of dimensions, through thy will are we set upon the World of Horrors. Faceless one, guide us through the night of thy creation, that we may behold the Bond of the Angles and the promise of thy will.

Ki’q Y’gs-Othoth r’jyarh fer-gryp’h-nza ke’ru phragn’glu.

Honor to Yog-Sothoth, without whose sign we ourselves should not be.

[Celebrant raises both arms away from him at a sharp angle. Participants do likewise.]

Z’j-m’h kh’rn Z’j-m’h kh’r Z’j-m’h kh’rmnu. Kh’rn w’nh nyg hsyh fha’gnu er’ngi drg-nza knu ky cry-str’h n’knu. Ou-o nje’y fha’gnu qurs-ti ngai-kang whro-kng’h rgh-i szhno zyu-dhron’k po’j nu Cth’n. I’a ry’gzenghro.

The Dæmons are, the Dæmons were, and the Dæmons shall be again. They came, and we are here; they sleep, and we watch for them. They shall sleep, and we shall die, but we shall return through them. We are their dreams, and they shall awaken. Hail to the ancient dreams.

I’a ry’gzenghro.

Hail to the ancient dreams.

[The celebrant now turns to face the altar.]

Kh’rensh n’fha’n-gnh khren-kan’g N’yra-l’yht-Otp hfy’n chu-si whr’g zyb’nos thu’nby jne’w nhi quz-a.

I call now to the unsleeping one, the black herald, Nyarlathotep, who assureth the Bond between the living and the dead.

I’a N’yra-l’yht-Otp.

Hail, Nyarlathotep.

I’as urenz-khrgn naaghs z’h hlye fer-zn cyn. I’as aem’nh cicyzb vyni-weth w’ragn jnusf whrengo jnusf’wi klo zyah zsybh kyn-tal-o huz-u kyno.

Hail to thee, black prince from the Barrier whose charge we bear. Hail to thee and to thy fathers, within whose cycle thou laugh and scream in terror and in merriment, in fear and in ecstasy, in loneliness and in anger, upon the whim of thy will.

I’a N’yra-l’yht-Otp urz’n naagha.

Hail, Nyarlathotep, prince of the Abyss.

V’hu-ehn n’kgnath fha’gnu n’aem’nh. Kzren ry’gzyn cyzbnamanth El-aka gryenn’h kh’renshz k’rahz’nhu zyb’nos y’gothe vuy-kin’eh nals zyh.

In thy name let us behold the father. Let the Old One who reigneth upon the World of Horrors come and speak with us, for we would again strengthen the Bond that liveth within the angles of the Path of the Left.

[The celebrant stands directly before the altar, clenching both fists and crossing the left hand over the right against his chest.]

I’a Sh’b-N’ygr’th aem’nh El-aka gryenn’h. I’a aem’nh kyl-d zhem’n. I’a zhem’nfni n’quz n’fha’n-gn ki-qua hu-ehn zyb’nos.

Hail, Shub-Niggurath, father of the World of Horrors. Hail, father of the hornless ones. Hail, Ram of the Sun and deathless one, who sleepest not while we honor thy name and thy Bond.

I’a Sh’b-N’ygr’th.

Hail, Shub-Niggurath.

[The Goat of a Thousand Young appears. All participants clench their fists after the fashion of the celebrant.]

I’a aem’nh.

Hail, father.

I’a aem’nh. Hail, father. Shub-Niggurath: Phragn’ka phragn. V’vuy-kin’e f’ungn kyl-d zhem’n k’fungn zyb’nos Z’j-m’h kyns el-kran’u. F’ungnu’h zyb-kai zyb’nos rohz vuy-kh’yn.

I am that I am. Through the angles I speak with the hornless ones, and I pledge anew the Bond of the Dæmons, through whose will this world is come to be. Let us speak the Bond of the Nine Angles.

I’a aemn’h urz’vuy-kin w’hren’j El-aka gryenn’h. F’ung’hn-kai zyb’nos rohz vuy-kh’yn n’kye w’ragh zh’sza hrn-nji qua-resvn k’ng naagha zhem v’mhneg-alz.

Hail, father and lord of the angles, master of the World of Horrors. We speak the Bond of the Nine Angles to the honor of the flutes of the laughing one, the master of dimensions, the herald of the barrier, and the Goat of a Thousand Young.

V’ty’h vuy-kn el-ukh’nar ci-wragh zh’sza w’ragnh ks’zy d’syn.

From the First Angle is the infinite, wherein the laughing one doth cry and the flutes wail unto the ending of time.

First Angle: Unity. The concept of the Universe as the totality of existence. Note that this does not admit to monotheism (except in the sense of Deism), because there is no room for conceptual distance between a God and a worshipper. The “laughing one” is Azathoth, who is “blind” and an “idiot” because in a condition of perfect unity there is naught else to see, not any knowledge of anything else possible. [Understand, of course, that I was taking H.P. Lovecraft’s gods rather beyond his story-telling version of them. I don’t in the least represent these as Lovecraft’s own ideas, although I rather think that he would not have found fault with such elaborations.] In geometry a singularity identifies a locus only; there is no extension in any direction. Even the locus is “both there and not,” since it has no dimensions at all. Hence there are an infinite number of loci, for example on a one-inch-long line: an interesting mathemagical paradox.

V’quy’h vuy-kn hrn-nji hyl zaan-i vyk d’phron’h El-aka gryenn’h v’jnus-fyh whreng’n.

From the Second Angle is the master who doth order the planes and the angles, and who hath conceived the World of Horrors in its terror and glory.

Second Angle: Duality. The profound and necessarily total change of unity into symmetry and polarity (and its symbolic representations: Horus and Set, Yang and Yin, etc.) The “orderer of the planes and angles” is Yog-Sothoth, who is, as the shaper of energy and matter, described as the author of Earth in its matter/energy/evolutionary configuration. Note that in pure duality there is no room for judgment between the two; there is only one or the other. In duality geometry creates a single extension (a line).

V’kresn vuy-kn k’nga d’phron’g kr-a El-aka gryenn’h p’nseb quer-hga phragn uk-khron ty’h-qu’kre vuy-kin’e rohz.

From the Third Angle is the messenger, who hath created the power to behold the master of the World of Horrors, who giveth to thee substance of being and the knowledge of the Nine Angles.

Third Angle : This is a very critical stage, because the existence of a third element introduces the notion of choice between the two opposites, either absolutely or relatively (Aristotelian system) or of choice to aspire or not to aspire to universal perfections (= Platonic/Pythagorean system). This is Nyarlathotep, otherwise Set, otherwise Lucifer/Satan, otherwise Prometheus, otherwise Thoth, who has created the power of perspective and the independent psyche of judgment. Here “knowledge” becomes possible. In geometry we now have the triangle, which is the most rigid of figures and also creates a two-dimensional plane. Note that, per the Book of Coming Forth by Night, the Horus/Set relationship actually fits into a threefold matrix rather than a twofold one. Set is an independent Intelligence with perspective upon the non-conscious objective universe on one hand and the chaos of the anti-objective universe (HarWer) on the other. The simple Horus/Set duality results from primitive Aristotelian thinking (so kick me, Tharrud Terclis!).

V’huy vuy-kn zhem’nfi d’psy’h dy-tr’gyu El-aka gryenn’h f’ungn-ei si’n si-r’a s’alk d’hu’h-uye rohz.

From the Fourth Angle is the Ram of the Sun, who brought thy selves to be, who endureth upon the World of Horrors and proclaimeth the time that was, the time that is, and the time that shall be; and whose name is the brilliance of the Nine Angles.

Fourth Angle: The Ram of the Sun (Shub-Niggurath/Amon) is a manifestation of the “awakened” human psyche as energized by the Messenger. It is thus that “Satan” is known to humanity: a personalized reflection, as it were, of the results of the Messenger’s Working. Satan’s other name (Lucifer) is that of light and enlightenment, hence the “brilliance” of the Nine Angles. With the number four we have geometrically a three-dimensional displacement in space. Hence existence of matter and energy becomes possible. Hence time becomes possible, as the measurement of change in matter and energy.

V’cvye vuy-kn kh’ren-i kyl-d zhem’n lyz-naa mnaa r’cvyev’ykre Z’j-m’h gryn-h’y d’yn’khe cyvaal’k h’y-cvy-rohz.

From the Fifth Angle are the hornless ones, who raise the temple of the five trihedrals unto the Dæmons of creation, whose seal is at once four and five and nine.

Fifth Angle : Humanity as the physical vehicle for the expression of the Satanic psyche as discussed in the Fourth Angle. Concept of the body as a necessary medium for the self-realization of the psyche, at least in its early stage. Translation of this into physical representation of supra-energy/matter Forms such as Set via the creation of images, building to temples, etc. A temple with five trihedrons is a four-faced pyramid (as Giza), the 4/5/9 seal is the seal of the Order of the Trapezoid: a marvel of integrated, interrelated 4/5/9 values. As noted elsewhere, even the addition of 4+5+9 = 18, which takes you into the “returning’ qualities of 9 as expounded upon in Anton LaVey’s “Unknown Known’ in The Satanic Rituals. In geometry 5 creates the pentagram, hence the Golden Section, hence the concept of perfection. This is why to Pythagoras (and his priestly mentors) 5 was the most sublime of numbers, and why the pentagram was used as the seal of the Pythagorean Brotherhood.

V’quar’n vuy-kn fha’gn Z’j-m’h ki-dyus dyn-jn’ash cvy-knu ukr’n hy-rohz.

From the Sixth Angle is the sleep of the Dæmons in symmetry, which doth vanquish the five but shall not prevail against the four and the nine.

Sixth Angle : If Crowley considered his Tenth Æther to be accursed, then this would be the accursed (or should I say “hexed”!) of the Nine Angles. It is the hexagon and hexagram (also the seal of the Jews, authors and proponents of the world’s most nihilistic and self-hating monotheism.) The hexagon corrupts the Golden Rectangle; it adds an angle and a line to the pentagram and pentagon, thus destroying them. Six is symmetry obese and unnecessary (two and four are quite adequate for the principle). The seeds of the destruction of the hexagonal forms are carried within them, however, for they necessarily embrace two trapezoids (the four) and the pentagrams defined by those trapezoids (the five); hence 4+5 (the nine).

V’try’v vuy-kn djn’sh dys-u n’fha’g-nir Z’j-m’h r’n hykre’snvy’k kr’n-quar.

From the Seventh Angle is the ruin of symmetry and the awakening of the Dæmons, for the four and the nine shall prevail against the six.

Seventh Angle : The destruction of the status of monotheism by the addition of a line/angle to the hex. The legacy of the First Beast of Revelation and his sevenfold Seal and Star of Babalon (A.·.A.·.). The forces of the Æon of Horus overcoming those of the Æon of Osiris. Yet the only thing that can be said of seven is that it is an effective destroyer of six. It has no creative properties of its own; it has neither the strength of symmetry nor the magical powers of its asymmetrical predecessors (1,3,5). Proponents of six-isms instinctively fear seven: They warn about such things as the seventh son of a seventh son, of the Seven Towers of Satan in Yezidi legend, of the Seventh Seal, of the Jewel of the Seven Stars. Seven is thus a harbinger of doom to six: a shadowing-forth of the Apocalypse to come. Geometrically and numerically, like the Æon of Horus, seven has an “identity crisis.” Additions or multiplications or powers of seven yield all sorts of random values and relationships.

V’nyr vuy-kn hrn-njir vu’a lyz-naa mnaa r’nyrv’y Z’j-m’h gryh’y d’yn-khe cyvaal’k hy-cvy-rohz.

From the Eighth Angle are the Masters of the Realm, who raise the temple of the eight trihedrals unto the Dæmons of creation, whose seal is at once four and five and nine.

Eighth Angle : The temple containing the trihedral angles is a truncated pyramid: the power of the trapezoid perfectly manifest in a Golden Section-based three-dimensional structure. Thus its architects are the Masters of the Realm (the all-embracing term for the IV°+ in the original Church of Satan): the Sorcerers who beam from their towers the Powers of Darkness to rebuild the world corrupted by six and shattered by the seven, and their seal is the Seal of the Order of the Trapezoid (seal of the Priesthood of the original Church of Satan).

V’rohz vuy-kn i’inkh-v zy-d’syn ur’bre-el hy’j whreng’n nakhreng’h yh’whreng’n kyenn’h.

From the Ninth Angle is the flame of the beginning and ending of dimensions, which blazeth in brilliance and darkness unto the glory of desire.

Ninth Angle : The culmination of this dynamic process: the Black Flame in its perfection: the “will to power” of Nietzsche in a glory of desire: the extension of the Enlightened Will and Initiated Psyche throughout all dimensions of space, time, and thought: what in the Æon of Set would be Uttered as Xeper.

K’fung’n zyb’nos Z’j-m’h kyns el-gryn’hy.

I pledge the Bond of the Dæmons, through whose will this world hath come to be.

Ki’q zyb’nos k’El-aka gryenn’h.

We honor the Bond upon the World of Horrors.

Ki-iq kyl-d zhem’n.

Hail to the hornless ones.

Ki-iq Sh’b-N’ygr’th aem’nh El-aka gryenn’h.

Hail to Shub-Niggurath, father of the World of Horrors.

Zhar-v zy-d’syn.

Unto the beginning and the ending of dimensions.

Zhar-v zy-d’syn.

Unto the beginning and the ending of dimensions.

[The Goat of a Thousand Young no longer appears. The celebrant faces the participants.]

Ty’h nzal’s kra naaghs n’ghlasj zsyn’e ty’h nzal’s za’je oth’e kyld zhem’n f’ungh’n. Nal Y’gs-Othoth krell N’yra-l’yht-Otp. I’a Y’gs-Othoth. I’a N’yra-l’yht-Otp.

The hounds are loose upon the barrier, and we shall not pass; but the time shall come when the hounds will bow before us, and apes shall speak with the tongues of the hornless ones. The way is Yog-Sothoth, and the key is Nyarlathotep. Hail, Yog-Sothoth. Hail, Nyarlathotep.

I’a Y’gs-Othoth. I’a N’yra-l’yht-Otp.

Hail, Yog-Sothoth. Hail, Nyarlathotep.

I wouldn't expect to find Aquino trying to give a fully "logical" argument for the existence of Set. Here's a bit of excerpts from a 600 Club thread where Aquino is stressing how logical, empirical arguments are simply neither here nor there in regards to metaphysical realities:

"Each isolate self-consciousness is a particularization of the 'neter not of the neters,' whom Setians identify as Set. This is why you and I as selves are not subject to Natural Law except where our bodily devices are concerned. It is not accurate to say that 'Set creates individuals', because that implies OU-time. Each of us is more precisely 'a particularization or manifestation of a generality'. . . . 'epistemology' and 'validity' . . . are referentially within the OU: applications of logic and the scientific method. In metaphysics you are in the realm of enlightened intuition and noesis."

So to Aquino, as far as I've ever been able to really gather, the "logical" part of the argument is that we have consciousness, and therefore there must be a source of it. And that source must be like the type of consciousness we have, which is abstract and unbound by "natural" law. As far as the identification of that source as Set, and the apprehension of Him, that part is beyond any sort of logical test or objective proof, and is something that one either apprehends mystically and spiritually or one simply doesn't.

General LHP Discussion / Re: Discussion on Thelema: RHP or LHP?
« on: December 19, 2017, 11:04:41 pm »
Wiccans being in the "Aeon of Isis" in Aquino's view has nothing to do with what particular names they use or don't use for any deities, whether male or female. Just as the "Aeon of Osiris" is not called such because those "in it" believe in "Osiris" by name, or any Egyptian deities for that matter. The thing about Wiccans is because their whole worldview and spiritual focus is on nature and striving to be in harmony with its cycles as the key to spirituality. Likewise, Christians would be "in the Aeon of Osiris" because their worldview and spiritual focus is on sacrifice and rebirth.

Edit: Forgot to mention, the concept of the "Aeons" of "Isis," "Osiris," and "Horus" is not actually from the Book of the Law at all. These concepts didn't come from Aiwaz, they came from Crowley. It's a common mistake made by those unfamiliar with the actual contents of the Book to assume that the Book of the Law itself talked about these concepts, but it doesn't. Liber AL only mentions the word "aeon" once, and it's lowercase. Here's the one time it occurs in the actual Book: "The word of Sin is Restriction. O man! refuse not thy wife, if she will! O lover, if thou wilt, depart! There is no bond that can unite the divided but love: all else is a curse. Accurséd! Accurséd be it to the aeons! Hell." So any elaborations on the triple "Aeons" concept is to further Crowley's personal views, not actually attempts at buttressing Liber AL, because Liber AL doesn't mention them.

Gaming / Re: Older Games
« on: December 18, 2017, 10:01:21 pm »
@ Onyx: Fuckin' Rygar 4-life, duder! "Let's Fight!"

I was born in the mid 80's, and I started gaming at a VERY young age. Most of my earliest memories are of the games I enjoyed then (and I still play all of them lulz). I've been a huge Zelda fan ever since only the first two titles were out, and the Zelda cartoon show was still showing re-runs on TV, and Link still openly talked all the time. I've never been able to relate to people who found him speaking off-putting, because he spoke throughout my early childhood! And Ganon to me is still a tan-colored pig-dude in a blue hooded robe with a gnarly raspy/squealy voice.

Have always been a huge Nintendo fanboy, and to this day I mostly play NES and SNES titles. I do play tons of other non-Nintendo 8-bit and 16-bit games though. Love Sega (Master System and Genesis) as well as TurboGrafx16. I'm also real big into Atari 2600 and 7800 too. These days I play all of it on my wii, which I hacked to run all these sorts of things. Only use a real CRT TV to play em all on too, cuz those games were not designed for flat screens, and look like shit on em :mrgreen:.

As far as favorite franchises go, man it's hard to make a short list, but here's a few:

Zelda (A Link to the Past is my fave. Hands down.)

Castlevania (Hard to pic a favorite entry, but Castlevania III: Dracula's Curse is a contender)

Metroid (Super Metroid all the way. Along with A Link to the Past, MAYBE my two favorite games ever. Both examples of perfect games.)

Ninja Gaiden (NES trilogy particularly. Still ain't ever BEAT one, but can make it to the final boss in each. I still try though!)

Shinobi (Shinobi III for Genesis is amazing)

Mortal Kombat (The first one is the one I'm best at. MK II might be my fave though. Sub-Zero and Scorpion all the way.)

Street Fighter (All the iterations of Street Fighter II are rokken. Chun-Li is my go-to character.)

Mega Man (Love the classic NES and Gameboy series the most. Also love the first handful of entries in the X series.)

Mario (Too much here to pick a fave. Maybe Mario 3 tho.)

Gargoyle's Quest/Demon's Crest (Awesome action/RPG trilogy that's a spinoff from the Ghosts n Goblins series. In this spinoff series, you play as a Demon gargoyle trying to save the Demon Realm! Lucifer and other Demon Lords are main good guy NPCs! Series spans the Gameboy, NES, and SNES.)

Double Dragon (Double Dragon II: The Revenge, the NES port, is my all time favorite entry.)

Splatterhouse (BIG Splatterhouse fan. Splatterhouse 2 is PROBABLY my favorite one.)

And tons more. But that list gives a pretty good idea of my tastes.

I also really enjoy arcade classics like Galaga, Galaxian, Pac-Man, Wizard of Wor, Donkey Kong, etc. Me and a close buddy of mine still play for score against each other on Donkey Kong pretty regularly (always on the NES port tho.)

Never have been a huge PC gamer, BUT, I am a big fan of original Doom and Doom II, and I still play Doom on multiplayer online through the ZDaemon multiplayer stuffs. If anyone here is into that, my screen name on there is "Belphegor" if ya wanna splatter each other with shotguns some.

@ King Mob: If you wanna get into CV rom-hacking, check out the community at I'm not a badass hacker by ANY means, but I do a little here and there. I did one little Castlevania graphics hack of the first entry on NES, where I replaced Simon with Sonia Belmont (from the retconned gameboy title, Castlevania Legends). I go by the name "KK Drunkinski" in romhacking. Ya can check my meager little Castlevania hack out here if you'd like:

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