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Topics - Olive

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Artemism / A Fourfold Lunar Adoration and Invocation
« on: February 02, 2020, 04:33:28 pm »

Category:  Ritual, Lunar Theology, Devotional Practice.

This practice has been adapted and elaborated from a similar one put forward in The Scarlet Dragon Vol. 1 No. 2, Feast of the Dragon Anno IV i. According to the Hermetic Library, it has also entered the canon of the Latrant Deity Project.

That ritual was clearly inspired by the one in Liber Resh vel Helios by Aleister Crowley. It is a solar adoration which remains important to thelemic practitioners today.

This version is meant to be a nightly or weekly practice which honors our Pale Goddess in all her phases - one which offers a meditation on her fourfold face. May the aspirant achieve unity of purpose, purification of her constituents, and an open and easy Bhakti with the Queen of Heaven.

The four “faces” mentioned are the waxing moon, as Artemis; the full moon, as Pandia Selene; the waning moon, as Hekate; and the new moon, as Morrigan. There are also the four lunar names mentioned in my gnostic-lunar banishing ritual of the Pentagram. Variants include using Diana for the waning moon and Hekate for the new moon, as the original did. I prefer my arrangement for various reasons - principal among them that Diana is not a very distinct archetype compared to Artemis, and that Hekate fits better as a crone because she is still a distinctly lunar goddess, whereas the archetype of the new moon is more of a goddess of darkness and chaos. It is also fine to use the simpler “Selene” for the full moon, however Pandia Selene is nice in that it is a name which specifically refers to the full moon and comes with its own interesting mythos.

This ritual can be performed alone or as part of a more elaborate ceremony including banishing, consecration, and purification by water. Auspicious ceremonial elements include white clothing, the burning of candles or sweet incense, moonish herbs, milk, and silver.

If you want to perform the practice weekly, the ideal nights are the first quarter, the full moon, the last quarter, and the new moon. If nightly, the waxing and waning phases will last until they reach an extreme. The adoration to Artemis lasts from the first crescent to the full moon, and the adoration to Hekate from the full moon to the new moon. It is also possible to use the full moon adoration during the nights before and after the brightest night, and to use the new moon adoration for the nights of total darkness following the new moon.

If anyone is interested in performing this ritual but is intimidated by the complexity or memorization, I would recommend starting with just one portion and just trying it out until it becomes more comfortable. This ritual is actually rather easy to do, but it is symbolically rich. It is the type of thing that unfolds for you and becomes more meaningful as you become more familiar with it. I have performed this many many times and I am happy to answer any questions you might have from my perspective.


Let us begin with the first crescent.

On the nights when the Moon is waxing, let the magician face Her with arms raised and proclaim:

Hail unto thee who art Artemis, gliding through the heavens,
who treadest upon the clouds and drinkest the nectar of the stars;
Thou eye that openest in Thy Stalking upon the night of Pan.
Chaos leadeth thee in the dance, and Eros singeth thy beauty!

Then let her summon the force of ALIM by word and will, making the sign of 496 in Liberty.

Hands are held with crossed wrists below the waist, and brought up to come together over the head.

Following this, she shall make the sign of Silence (a raised index finger over the lips), and then the signs of NOX

Next the magician shall recite the adoration to Artemis, by which the spirit shall descend, that ALIM becomes ALHIM, and she too shall drink the nectar of the stars.

Adoration to Artemis

Uncharmable charmer
Of Bacchus and Mars
In the sounding rebounding
Abyss of the stars!
O virgin in armour,
Thine arrows unsling
In the brilliant resilient
First rays of the spring!

By the force of the fashion
Of love, when I broke
Through the shroud, through the cloud,
Through the storm, through the smoke,
To the mountain of passion
Volcanic that woke ---
By the rage of the mage
I invoke, I invoke!

By the midnight of madness: -
The lone-lying sea,
he swoon of the moon,
our swoon into me,
The sentinel sadness
Of cliff-clinging pine,
That night of delight
You were mine, you were mine!

You were mine, O my saint,
My maiden, my mate,
By the might of the right
Of the night of our fate.
Though I fall, though I faint,
Though I char, though I choke,
By the hour of our power
I invoke, I invoke!

By the mystical union
Of fairy and faun,
Unspoken, unbroken -
The dust to the dawn! -
A secret communion
Unmeasured, unsung,
The listless, resistless,
Tumultuous tongue! -

O virgin in armour,
Thine arrows unsling,
In the brilliant resilient
First rays of the spring!
No Godhead could charm her,
But manhood awoke -
O fiery Valkyrie,
I invoke, I invoke!

(Pan to Artemis, Aleister Crowley)

Afterwards, she should think of Artemis - the huntress, the virgin, the saint. Freest among beings, and yet unblemished. She is the white lotus that flourishes in the wilderness among nymphs and virgins, who submits to no one but is ever sharpening her discipline. The adept should compose herself to holy meditation until she tastes the dissolution.

Beloved of all things high and low, the witch should withdraw into herself and exercise a chastity of spirit. The nectar of the stars shall nourish her as she develops strength, purity, discipline, and willpower. Unconcerned with anything and regardless of circumstance, she should meditate on her highest self. 

On the night when the Moon is full, let the magician face Her with arms raised and proclaim:

Hail unto thee who art Pandia Selene, gliding through the heavens,
who treadest upon the clouds and drinkest the nectar of the stars;
Thou eye that gazeth in Thy Mystery upon the night of Pan.
Chaos leadeth thee in the dance, and Eros singeth thy beauty!

Then let her summon the force of ALIM by word and will, making the sign of 496 in Light.

Hands are held together below the waist, and brought up to crossed wrists above the head.

Following this, she shall make the sign of Silence (a raised index finger over the lips), and then the signs of NOX.

Next the magician shall recite the adoration to Selene, by which the spirit shall descend, that ALIM becomes ALHIM, and she too shall drink the nectar of the stars.

Adoration to Selene

Hear, Goddess queen, diffusing silver light,
bull-horn'd and wand'ring through the gloom of Night.
With stars surrounded, and with circuit wide Night's torch extending,
through the heavens you ride:

Female and Male, with borrowed rays you shine,
and now full-orb'd, now tending to decline.
Mother of ages, fruit-producing Moon,
whose amber orb makes Night's reflected noon:
Lover of horses, splendid, queen of Night,
all-seeing power bedecked with starry light.
Lover of vigilance, the foe of strife,
in peace rejoicing, and a prudent life:
Fair lamp of Night, its ornament and friend,
Who givest to Nature's works their destined end.
Queen of the stars, all-wife Diana hail!
Deck'd with a graceful robe and shining veil;
Come, blessed Goddess, prudent, starry, bright,
come moony-lamp with chaste and splendid light,
Shine on these sacred rites with prosperous rays,
and pleased accept thy suppliant's mystic praise!

(The Orphic Hymn to Selene, translated by Thomas Taylor. Spelling slightly modernized by myself)

Afterwards, she should think of Pandia Selene. Daughter of the Moon, with the splendor of the Queen of Heaven in fullness. The accomplished Lunar Priestess and the image of the Pale Goddess. A healer and giver of boons, mighty in mystic power; she who bestows divine visions and reveals all mystery.

Forgetting her mundane concerns and letting go of all impurities, The witch should compose herself to holy meditation until she tastes the dissolution. Exalted in spirit, let her come into contact with that supreme spirit which pervades and supports all things. Inspired by and fertilized by his transcendental grace, a new soul shall be born for her - a goddess in silver radiance.

Utterly fulfilled and perfected, let her turn her face once again upon the land of the dead. She shall shed dispassionate sapphire tears over it, which will fall and touch the hearts of all those who long for purity and light.

The Full Moon is the holiest night of the cycle for a lunar priestess, when the eye of the Goddess is fixed directly upon us. One should regard the celestial orb as a mother and queen as she basks her body in its radiance. The heightened energies of the sabbath can be put to use effectively in many ways, ranging from social gatherings to sex to magical workings. But it is best if one devotes this energy to mystical revelation and communion through Yoga, and the perfecting and renewal of the Will and self-idea. It may also be a time for penance and reflection if the adept's purity of purpose was not kept during the nights of Artemis.

On the nights when the Moon is waning, let the magician face Her with arms raised and proclaim:

Hail unto thee who art Hekate, gliding through the heavens,
who treadest upon the clouds and drinkest the nectar of the stars;
Thou eye that closest in Thy Dreaming upon the night of Pan.
Chaos leadeth thee in the dance, and Eros singeth thy beauty!

Then let her summon the force of ALIM by word and will, making the sign of 496 in Life

Hands are held with crossed wrists above the head, and brought down to come together below the waist.

Following this, she shall make the sign of Silence (a raised index finger over the lips), and then the signs of NOX.

Next the magician shall recite the adoration to Hekate, by which the spirit shall descend, that ALIM becomes ALHIM, and she too shall drink the nectar of the stars.

Adoration to Hekate

I call Einodian Hecate, lovely dame,
of earthly, wat’ry, and celestial frame,
Sepulchral, in a saffron veil arrayed,
leased with dark ghosts that wander thro’ the shade;
Persian, unconquerable huntress hail!
The world’s key-bearer never doom’d to fail
On the rough rock to wander thee delights,
leader and nurse be present to our rites
Propitious grant our just desires success,
accept our homage, and the incense bless.

(The Orphic Hymn to Hecate, translated by Thomas Taylor)

Afterwards, she should think of and commune with Hecate, the Crone, and goddess of crossroads. She is tricky and full of wiles - walking dark paths by the fading moonlight. She is a lover of animals, and an indispensable ally in all travels through the borderlands. As the keybearer, let the witch be barred from no entrance. Surefooted, she shall go where she wills and, spending herself to alter things howsoever she wills, she shall delight in her mastery and power.

On the night when the Moon is new, let the magician face Her with arms raised and proclaim:

Hail unto thee who art Morrigan, gliding through the heavens,
who treadest upon the clouds and drinkest the nectar of the stars;
Thou eye that blinkest in Thine Enigma upon the night of Pan.
Chaos leadeth thee in the dance, and Eros singeth thy beauty!

Then let her summon the force of ALIM by word and will, making the sign of 496 in Love

Hands are held together above the head, and brought down to crossed wrists below the waist.

Following this, she shall make the sign of Silence (a raised index finger over the lips), and then the signs of NOX.

Next the magician shall recite the adoration to Morrigan, by which the spirit shall descend, that ALIM becomes ALHIM, and the adept shall drink the darkened waters of Nun.

Adoration to Morrigan

O triple form of darkness! Sombre splendour!
Thou moon unseen of men! Thou huntress dread!
Thou crownèd demon of the crownless dead !
O breasts of blood, too bitter and too tender!
Let me the offering
Unseen of gentle spring
Bring to thy shrine’s sepulchral glittering!
I slay the swart beast! I bestow the bloom
Sown in the dusk, and gathered in the gloom
Under the waning moon,
At midnight hardly lightening the East ;
And the black lamb from the black ewe’s dead womb I bring,
and stir the slow infernal tune
Fit for thy chosen priest.

Here where the band of Ocean breaks the road
Black-trodden, deeply-stooping, to the abyss,
I shall salute thee with the nameless kiss
Pronounced toward the uttermost abode
Of thy supreme desire.
I shall illume the fire
Whence thy wild stryges shall obey the lyre,
Whence thy Lemurs shall gather and spring round,
Girdling me in the sad funereal ground
With faces turnèd back,
My face averted! I shall consummate
The awful act of worship, O renowned
Fear upon earth, and fear in hell, and black
Fear in the sky beyond Fate!

I hear the whining of thy wolves!
I hear The howling of the hounds about thy form,
Who comest in the terror of thy storm,
And night falls faster ere thine eyes appear
Glittering through the mist.
O face of woman unkissed
Save by the dead whose love is taken ere they wist!
Thee, thee I call ! O dire one! O divine!
I, the sole mortal, seek thy deadly shrine,
Pour the dark stream of blood, A sleepy and reluctant river
Even as thou drawest, with thine eyes on mine,
To me across the sense-bewildering flood
That holds my soul for ever!

The night falls back ;
The shadows give place ;
The threefold form
Appears in the black,
As a direful face
Half seen in the storm.
I worship, I praise
The wonderful ways
Where the smitten rays
Of darkness sunder.
The hand is lifted ;
The gates are rifted ;
The sound is as thunder!
She comes to the summons,
Her face as a woman’s,
Her feet as a Fear’s,
Turned back on her path
For a sign of wrath :—
She appears, she appears!

(Excerpt from Orpheus, Aleister Crowley)

Afterwards, she should think of and commune with Morrigan, the Hag, the black goddess of terror and destruction. Meditation on Kali should help prepare the adept for this practice. One should surrender herself to darkness, and send her spirit on a journey through harsh places. Let her have faith that the grace of the goddess and her acquired insight will deliver her across the rivers of fear.

The experienced witch should confidently and resolutely accept the role of furious destroyer. With a vajra-like will, she should eliminate everything that appears before her, even her dearest beliefs and feelings. Let chaos bring you nightly visions of evil and look upon them without fear.

The adept is encouraged to break the order of her normal life and act outside the bounds of her ordinary conventions. She should feel free to act as a beast or a huntress or a devil. She should wear black instead of white for the ceremony; she should be prepared to deal with spirits and strange happenings. According to tradition, it is an auspicious time to tell fortunes and draw oracles.

One must maintain her inner sanctity through the nights of darkness, and begin again her walk of purity at the first crescent.

And thus may she grasp the celestial patterns of Life, yea and more, the patterns of Death, that these patterns may serve her as a map and a recipe in her execution of the Great Work, the fruits of which are True Wisdom and Perfect Happiness.

—☽○☾—  (original published form)

Artemism / The Death of Purusha (a Vedic-Pagan creation myth)
« on: November 09, 2019, 09:52:25 pm »

This a creation story which demonstrates the agreement of many seemingly disparate spiritual or magical perspectives. I was inspired to write this today, and after recording it I’m now sharing for the consideration of the forum. It is simple, and leaves much unsaid — but the more one knows about Vedic theology, the Hermetic worldview, Gnosticism, and Medeival Christianity, the more forcefully the implications assert themselves, at least to my mind.

This myth demonstrates how a pagan understanding can fit in with the philosophical underpinnings of Yoga, the pessimism of Gnosticism, and the “ascent of the spirit,” goal which is fundamental to the latter two and to Christianity. All four are illumined by allowing them to interplay like this. The text hints at a sophisticated understanding underneath which is difficult to pin down in philosophical terms - but I would say it is closest to Immanent Theology and Materialism in the context of Idealism (or vice versa).

Purusha is an interesting term that evolved over the many centuries of Vedic thinking. You may be familiar with its usage as “the knower,” as described the Bhagavad Gita and most commonly used since. The earliest stories of this name, however, refer to a celestial Man who was sacrificed by the gods to create the world. This is pretty much identical to the western magical concept of the Archetypal Adam, and as such this story can also be seen as an account of the fall of man in a more symbolic way than is usually given. It can also be compared to Christ who is God in the shape of man, and yet who pre-existed creation.

The speaker of the text is the Moon Goddess. In the Hermetic spirit, each god mentioned should be seen not as a planet, but as one of the principal platonic forms which governs the world. The writing is little more than an introduction, but one which could easily be followed up with an instruction of Yoga.

The Death of Purusha

In the beginning, the gods sacrificed Purusha to create existence.

I, Luna, saw him first. I offered him purification by water. Loosening doubt and regret, I gave him the resolve to face the others.

Mercury attended on him, and inscribed his dictates for the world on a stone tablet.

Venus gave herself to him, and with her he felt all that he could desire - one last time.

Sol became the heir of his light-power, and the executor of his will. He would distribute to the other gods what light and position they deserved.

Mars showed him pain, fear, and mortality. With a spear he pierced his side and drank the blood thereof.

Jupiter presided over him. He worked out the terms of his sentence, and then passed his verdict.

Saturn was the executioner. He performed all manner of black deed to corrupt and destroy his weakened form.

When it was done, the defiled body of Purusha was cast down to the depths where it would remain.

I followed close behind and cried tears over his shattered form. The others took their places according to the order in which they saw him.

Then all creation was under our power, and all things took part in the patterns of our design. But there was no unity among us, and a vicious new order formed as the result of our constant striving against one another.

Purusha’s body hardened and became the earth. There, remnants of his power mingled with the corruption of Saturn, and a new race of life was born cursed.

They looked up at the gods who ruled them, so fierce of form, and out at a miserable world which groaned under the tension of omnipresent struggle - and they wondered at their place.

Many were they who fashioned themselves after the gods of high position, partaking in their strength and glory.

Only a few hear my quiet song. My position may be the lowest, but the light-power I received from Purusha is clear and untainted.

Come to me, O children, and hear of that sacred perfection which was never destroyed and never could be.

Come, and hear what I know of Incorruptibility.

General LHP Discussion / Body Transformation as Magick
« on: June 22, 2019, 09:12:26 pm »
From a spiritual perspective, the changing of one’s body through magical means can seem insubstantial, shallow, and rather besides the point.

But from a practical perspective, body changing is both a serious and a subtle art. Success in it requires more and for longer than most of those practices which are meant to develop the Will through mental excercises. Losing weight, gaining muscle, becoming healthy, improving aesthetics - all these things require considerable exertions and long lasting discipline in order to accomplish. In truth, transforming the body is Magick in one of the most direct ways. In this case, the object of the Will is the very thing that contains it, and success means improvement in the Will’s direct, bodily powers.

Not only this, but there are myriad ways a practitioner can go about working with body transformation, from weight-lifting at the grossest level, and overlapping with qigong and glandular manipulation at the most subtle.

I’ve been spending some time working in this domain for several months now. There are as many methods as there are goals (far more, in fact), but the key to all of them is persistence. Discipline. The body is comprised of earthier stuff than the mind, and it isn’t quick to change its ways. A person’s mind can be changed irrevocably in an instant, but his body will only make small strides of progress, if any at all.

Do you think that body-transforming practices count as Magick? What kind of traits do you try to optimize in your body? What kind of body-changing or body-training techniques do you use?

Certainly I have become convinced that they do. So far my main areas of focus have been: balance, flexibility, and breast growth. I’m actualizing these with regular practices such as Yoga Asanas, Guang Ping Yang Tai Chi, tactile stimulation, self-massage, and a tailored workout routine. I also use pharmacological methods such as hormone replacement and supplement as these are extremely useful for some of my goals.

It’s important to do thorough research into the techniques you use, especially if you’re going to be altering your body’s chemistry as I do. And of course, guidance from a professional is useful. For more mundane techniques, one should persist in them for a long time before worrying about lack of results. If you are using a sound method, results will follow a long and proper effort.

For those of you engaged in body transformation - Keep! It! Up!  ;)

Artemism / Commentary on Aleister Crowley’s “Pan to Artemis”
« on: May 04, 2019, 10:56:07 pm »

Commentary on Aleister Crowley’s Pan to Artemis
by Olive Fontaine

Category: Lunar verse, Theology, Literary Eisegesis.

Aleister Crowley, sometimes called the Magus of the new Aeon, was a prolific writer who made enormous contributions to both ceremonial magic and the study of the occult. As a skilled wordsmith, he also wrote a number of poems.

Some of these are of particular interest to the practitioner, such as A-ha!, because they are either about spiritual practice itself or were inspired by related mystical insights. As a result, analysis of these writings can be prove to be quite worthwhile, and sometimes different approaches can reveal layers of meaning which are not apparent from a topical reading.

Another such poem is Pan to Artemis. A simple reading might suggest, especially given the author, that these words are entirely useless to lunar devotees, if not outright blasphemous. They can be seen as a paean to the corruption of innocence, and to the inevitable fall of nobility into greed and lust. But these words, spoken by one who is an adherent of Lady Artemis and the way of the Moon, take on a whole different spirit. It is a loving appeal to the Goddess by one seeking union, and a praising of the sublime attributes of her archetype.

It is interesting to note that despite the title of the poem, Pan is only referenced (obliquely) a single time in-text; meaning that the context of this poem is particularly ripe for alternate interpretations. We can also view the words as being spoken by Endymion (another significant mythological lover of the moon) or by the accomplished lunar devotee herself. All this is not to say that this interpretation is more accurate than any other - that it was intended or even foreseen by the founder of Thelema. I am instead interested in using the poem as a way to talk about the perspective of Artemism, and in providing fellow lunar devotees with the words and sense of a very nice Invocation!


Pan to Artemis

Uncharmable charmer
Of Bacchus and Mars        [1]
In the sounding rebounding
Abyss of the stars!       [2]
O virgin in armour,
Thine arrows unsling     [3]
In the brilliant resilient
First rays of the spring!

By the force of the fashion
Of love, when I broke
Through the shroud, through the cloud,
Through the storm, through the smoke,   [4]
To the mountain of passion
Volcanic that woke ---
By the rage of the mage     [5]
I invoke, I invoke!     [6]

By the midnight of madness: -    [7]
The lone-lying sea,     [8]
The swoon of the moon,
Your swoon into me,     *
The sentinel sadness
Of cliff-clinging pine,
That night of delight 
You were mine, you were mine!     [9]

You were mine, O my saint,
My maiden, my mate,     [10]
By the might of the right
Of the night of our fate.     [11]
Though I fall, though I faint,
Though I char, though I choke,     [12]
By the hour of our power
I invoke, I invoke!

By the mystical union
Of fairy and faun,     [13]
Unspoken, unbroken -
The dust to the dawn! -     [14]
A secret communion
Unmeasured, unsung,
The listless, resistless,
Tumultuous tongue! -     [15]

O virgin in armour,     [16]
Thine arrows unsling,
In the brilliant resilient
First rays of the spring!
No Godhead could charm her,     [17]
But manhood awoke -    [18]
O fiery Valkyrie,
I invoke, I invoke!

1. What flawless elegance!

2. That abyss which she makes her kingdom! Unparalleled, she expertly navigates the waters of Nun.

3. Heavenly arrows, made of silver and dipped in poison.

4. That consistent dedication and application of Will on the path of mastery, which allows one to fully penetrate delusion, ignorance, distraction/temptation, and doubt/weariness. (Loosely correlated to shroud, cloud, storm, smoke.)

5. “Rage” should primarily be understood in the literary sense - prophetic passion and feeling. Or if you like - the natural rising momentum of the true magus. The “mountain of passion” after all, is more akin to love and creative joy rather than indignation, as we shall see clearly later in the text.

6. The first instance of the triple invocation of Artemis present here; a significant number of supplications. (Three times, twice repeated is six, also the number of stanzas in the poem.)

7. Which none know better than the Moon Goddess and Pan himself!

8. Each line in this stanza should be understood as following the “By the” of the first line (By the lone-lying sea, by the swoon of the moon, etc). The speaker is calling upon and drawing power from these several lunar images.

9. O most holy night! It is only right that this most sublime of the invocations be much further commented on than the others.

10. The lover of the Goddess knows her by all three of these relations. The Saint that transmits divinely inspired knowledge; The Maiden who provides the example of purity and fertile potential, typifying the qualities of the aspirant; The Mate, who by an admixture of essence bears and brings forth the spiritual child - the perfected self. The Lunar adept will also find herself wearing these three images in turn as her Bhakti progresses.

11. “The might of the right(rite?) of the night of our fate” does have a certain dread power in it for the accomplished devotee. As if to say “Come to me, white Goddess, for the sake of our consummated love, for the sake of our heir!”

12. With personal mistakes and shortcomings always clearly in sight, we do not falter but persist in our work. Having tasted perfection in union with Her, how could we do other?

13. The Fairy is the Moon Goddess (or if you like, the Platonic Form of the High Priestess), the Faun is the physical body. Their union is accomplished by the close accordance of the potential Will of the former, and the actualizing Will of the second.

14. Note: not “the dusk to the dawn,” meaning all night long, but rather the union of “the dust to the dawn,” (the insignificant or material to the heavenly and eternal), further explaining the previous lines.

15. Interesting line that can be taken a few different ways. Firstly, it could mean that the communion is unsung and unmeasured by “the listless, resistless, tumultuous tongue,” thus affirming the Artemist maxim of truth in silence rather than speech. Alternately, these attributes could describe the tongue of Pan (the supplicant) - as he pours out verse after rhyme as a libation to his belovèd.

16. The armor of a sure self-confidence, and an impenetrable aura.

17. For she that is in me is greater than thee, o cosmic adversary.

18. “Manhood,” could denote creative potency realized. Like the nymphs and wild virgins who lived and loved with Diana, one who would approach her must first cultivate negative freedom - freedom from conditioned things (purity). But final success involves something more, a positive freedom of creative power (virility), which is conceived between the receptive potential of the adept and the holy inspiration of the goddess. A cheeky interpretation of the line is that the manhood ‘rising up’ is an erection. This is also symbolically powerful. If one has understanding of a deep esoteric mystery which need not be expounded here, this can be seen as a phallus on the body of the Goddess - representing the reconciliation of certain dualities such as masculine/feminine and virility/fertility. This image of the embodied goddess is both the cultivated soil and the sower of seeds. Such a symbol is not so strange for the Lady Artemis as it may at first seem, especially considering the forceful and active qualities repeatedly assigned to her here and elsewhere.

* This is the single oblique mention of Pan which I spoke of before. Here Pan is represented symbolically by the night sky, or the “everythingness” all about - a common substitution, while Artemis is depicted as the body of the lunar orb. Therefore, “the swoon of the moon, your swoon into me,” refers to the movement of the Moon (Artemis) into and through the darkness of night (Pan).

On Reciting the Poem

The Poem can be used as an invocation of Artemis in a fairly simple way. The verses should first be contemplated and committed to memory. Then one can begin to use the recitation for magical purposes. Preferably, one should prepare a space which is pleasing to the goddess and which is conducive to practice. Then, one should banish the space, preferably with the Gnostic lunar banishing ritual of the Pentagram which I’ve shared here (the  form of the ceremony has been refined further, look for an update in that thread soon). Next, one may perform a planetary Moon-invoking Hexagram ritual, if she is able. Thereafter, one may begin her recitation. She may do this in a posture that is suitable for her - whether that be a “calling down the moon” posture, standing with hands in prayer, or sitting with folded hands. The words should be spoken clearly and respectfully, with an air of solemn seriousness. Further practice will teach one which words to emphasize and to inflect with emotion. Repeated recitations will cause the words to reveal new meaning and significance to the adept. One may begin to see astral images during the recitation and the ceremony builds up psychical power. One may see the sad and untamed images of the third stanza vividly, or she may begin to see the Godform of Artemis in the first or the last. Similar developments should be seen as progress in effectively using the invocation.

Once the recitation has been completed, one may opt to conclude by tracing a virgin crescent over one’s body in the manner of a catholic crossing himself. The movement of the hand begins at the left side of the crown, and curves outward to the adept’s right, coming back leftward to finish the crescent at the heart. As one makes this motion, she should say “Selene Eleison” [Luna have mercy].

Whether or not this last step has been performed, one may then progress directly into whatever other practice she has set before herself - yoga, more ceremony, exercise of creativity, or anything else that furthers her magical Will.


General LHP Discussion / Revolutionary Ideation and LHP
« on: March 17, 2019, 10:31:38 pm »
LHPers are often stereotyped (a bit unfairly) as contrarians who disavow the common values and social structures of their time. I thought I would start a open-ended conversation about our members’ adherence or non-adherence to this principle, centered on the topic of social and political structures.

This is not a thread for political debate. Political views and opinions can be mentioned to the extent that they inform one’s perspective on the ruling powers of their society. As an American I am primarily speaking about the American government and further still the interconnected global axis of political organization colloquially known as “The West.”

If you do not live in a “western” country, your opinion and perspective are still worthwhile here, but it must be understood as occurring within a radically different context.

Here are a few questions to bounce off of (answer at your pleasure):

1. If you had to describe your relationship with the ruling powers of your society as you understand them, would you say that you are aligned with them, opposed to them, or indifferent to them?

2A. If you are aligned with them, is it in an active or a passive way? In other words, are you be willing to offer resources in support of the ruling powers and elites (aka Funding, Political Action, Military Service, arguing on their behalf) or not?

2B. If you are opposed to them, is it in an active or passive way? In other words, are you willing to engage in taking definite revolutionary action (undermining their influence, funding revolutionary movements, exposing state secrets, and speaking against them) - or not? (Passive revolutionary- will offer support when the revolution comes along, but doesn’t play a roll in actually brining it about)

3. Do you think that citizens live in fair and equitable circumstances under the current ruling powers?

4. Do you think a better system than the current one could be created in terms of the welfare and circumstances provided to the citizen? If so, what do you think the chances are of this coming about?

5. How long do you think the power structure of your society will last before being destroyed or reformed into something radically different?

6. Whether you are in alignment with, opposed to, or indifferent to the ruling powers of your society, do you think that political violence is ever justified or necessary to advance these views?

7. In your experience, does LHP ideology push people in one direction or the other (in terms of evaluation of political leadership). Alternatively, has it done so for you?

Reminder: Please refrain from attacks on others or heated ideological debate. This thread is for the personal expression of members on this topic, evaluation of the responses, and discussion about revolutionary ideation and LHP in general.

Artemism / A Gnostic Lunar Banishing Ritual of the Pentagram
« on: February 20, 2019, 09:47:18 pm »

Category: Ritual, Ceremony, Applied Theology

Welcome all, please forgive me for the relative quiet here on the sub forum lately. I’ve been directing my efforts towards establishing strong connections with magically-inclined people in person. There have been some promising results, and I’ve managed to set up a serious study/practice group and have gained access to one of the larger covens in the area. My many hands are setting things in motion that may one day provide the momentum needed to manifest the temple.

Several of the people I’ve been dealing with lately are Thelemites, who have asked me to learn their system in greater detail and perform the rites with them. One of the simplest of these is the Lesser Banishing Ritual of the Pentagram, used to banish a space before serious ceremony begins, or as a tool to begin an invocation.

Upon reviewing the material, however, I found it to be somewhat out of alignment with my magical perspective. As most of you know, I consider myself something of a gnostic, and Artemism/Lunar Spirituality largely follows a similar line of understanding. So personally, I was reluctant to banish and invoke using the holy names of the Hebrew-catholic abrahmic tradition, which have historically and ideologically been opposed to the ideals of gnosis.

And so, I set out to deconstruct and rebuild the ritual within my own paradigm. I’ve decided to share it here so that other aspiring lunar magicians can perform the ceremony if asked, but in alignment with our own tradition, and exemplifying the way of the lunar witch.

The Ritual

Part 1 - The Sophian Cross

I.  Touching the forehead, vibrate ZAMA

II.  Touching the groin, vibrate ZAMA

III. Touching the right shoulder, vibrate ŌZZA

IV.  Touching the left shoulder, vibrate RACHAMA

V.  Bringing both hands in a praying position in front of the chest, vibrate ŌZAI

Part 2 - Constructing the Box

I. Turning to the West, trace a pentagram in front of you with a wand. Thrust the wand through through the center of the pentagram and vibrate AR-TE-MIS

II.  Turning to the North, the same - but vibrate BAR-BĒL-Ō

III. Turning to the East, the same - but vibrate HE-KA-TE

IV.  Turning to the South, the same - but vibrate MOR-RI-GAN

V.  Extending the arms as a cross, say:

VI.    Before me Armozel

VII.   Behind me Davethai

VIII.  On my right hand Eleleth

IX.    On my left hand Oriel

X.     For about me shines the pentagram

XI.    And around my trunk the serpent coils

XII.   Repeat Part 1 - the Sophian Cross

Examination of the Parts

Let us begin with the cross. Traditionally the words that are spoken with the movements are ATEH MALKUTH VE-GEVURAH VE-GEDULAH LE-OLAHM AMEN. This is known as the qabalistic cross as it references the sephira on a cross section of the tree of life. This is also the end of the lord’s prayer in the KJV (For thine is the kingdom and the power and the glory forever, amen). Interesting to note that this bit is not present in earlier manuscripts- suggesting that the KJV was interpreted/altered by someone who was familiar with qabalah.

But our gnostic version does not begin with a propitiation to the father. Instead we vibrate a few cryptic holy words from the Pistis Sophia - which for centuries and millennia was one of the only gnostic Christian texts to survive the persecutions.  The voluminous narrative it provides is all meant to take place after the resurrection of Christ. The risen savior ascends into heaven, and receives two bodies of light which are each in turn far more glorious and wonderful than that which he wore when he first ascended into heaven. Each of these came with a greater level of insight and power. (Human Jesus : Speaks in parables, "I know not, only the father", etc; Thrice-Ascended Jesus: I will speak with you face to face, without parable. I shall explain now everything to you from the highest to the lowest and all inbetween.)

The highest of these is known as the Robe of Glory, which was transcendentally prepared and waiting for Christ to assume it since before creation. This robe is also spoken about at length in other gnostic texts which have been uncovered in recent years, such as the Hymn of the Robe of Glory/Hymn of the Pearl, confirming the authenticity of this narrative.

When Jesus finally claims this Robe of light, he looks within it and finds a mystery written there on the hem, in a language like that of the ineffable: ZAMA ZAMA ŌZZA RACHAMA ŌZAI. What does this mean? Well, no one has ever been able to translate it directly. But Jesus himself provides an interpretation of these words in-text:

And I found a mystery in my Vesture, written in five words of those from the height: zama zama ozza rachma ozai, -- whose solution is this...

O Mystery which art outside the world, for whose sake the All exists -- this is the whole coming forth and the whole ascent which has emanated all emanations and all that is within them, and because of which all mysteries and all their places exist -- come forth to us because we are thy fellow-members. We are all with thee alone; we and thou are one and the same. Thou art the First Mystery which has existed from the beginning in the Ineffable One, before he went forth, and the name of that one are we all. Now all together we will approach thee at the last boundary, which is the last mystery from within, itself a part of us. Now we have sent thee the first of thy garments which thou didst leave in the last boundary, until its time was completed according to the command of the First Mystery. Behold, the time is completed. Put it on thee.

Come to us, for we await thee to restore the First Mystery to all his glory, as thou commanded before creation. The First Mystery, having three garments, has given us the final two - apart from that which we sent thee because thou art worthy, thou art first among us and thou did exist before us. Therefore the First Mystery has sent to thee through us the completion of his full glory, consisting of the final two vestures.

In the first which you now wear is all the glory of all the names of all the mysteries and all the emanations and the ranks of the spaces of the Ineffable One. And in the second garment is the whole glory of the name of all the mysteries and all the emanations which are in the ranks of the two spaces of the First Mystery.

And in the third which we now give thee is the glory of the name of the mystery of the informer, which is the first ordinance, and the mystery of the five incisions, and the mystery of the great messenger of the Ineffable, who is the great light, and the mystery of the five leaders who are the five helpers (parastatai). And furthermore, there is in this garment the glory of the name of the mystery of all the ranks of the emanations of the Treasury of the Light, and their saviours, and the mystery of the ranks of the ranks, which are the seven amens and the seven voices and the five trees and the three amens and the twin saviour, namely the child of the child, and the mystery of the nine watchers of the three gates of the Treasury of the Light. And furthermore there is in it the whole glory of the name of all those who are on the right, and all those who are in Midst. And furthermore there is in it the whole glory of the name of the great invisible one, who is the great forefather, and the mystery of the triple power, and the mystery of their whole place, and the mystery of all their invisible ones and of all those who are in the thirteenth aeon, and the name of the twelve aeons and of all their archons and all their archangels and all their angels, and of all those which are in the twelve aeons, and the whole mystery of the names of all those which are in the Heimarmene, and all the heavens. And the whole mystery of the name off all those in the sphere, and their firmaments, and all those which are in them, and all their places. Behold now, we have sent thee that garment which no one knew, from the first ordinance downwards, because the glory of its light was hidden within it. Behold now, put on this garment quickly. Come to us who approach thee to put on thee thy final two garments, through the command of the First Mystery, they having been for thee with the First Mystery since the beginning until the time appointed by the Ineffable One is completed. Behold, the time is completed. Come now quickly to us that we put them on thee, until thou hast completed the whole service of the completion of the First Mystery, which is appointed by the Ineffable One. For yet a little time thou were an insignificant one, now thou wilt come to us and leave the world.

It happened now, when I saw the mystery of all these words in the garment which was sent to me, I put it on in that hour, and I gave light exceedingly, and I flew to the height, and I came to the gate of the firmament, shining exceedingly. There was no measure to the light which I had. And the gates of the firmament were agitated against one another, and they all opened at the same time. And all the archons and the powers and all the angels therein were all agitated and afraid because of the great light which I had. And they looked upon the shining garment of light which I wore, and in it they saw the mystery which contained all their names...

That’s quite a bit for five little words, isn’t it? It seems that the language of the Ineffable goes quite far indeed. To summarize the preceding quotation - the Robe of glory is made of three vestures. The first contains the name of the ineffable, and it’s glory, and knowledge of the spaces within him (see the hypostatic aeon conception of the Gnostics). The second contains the name, glory, ranks and spaces of the first mystery (who is Christ and the fully perfected Gnostic). And the third contains the names and powers of innumerable things - in fact the names and powers and glory of all things, manifested, unmanifested, and transcendental to both these states. All the gods are in great fear when they see this Robe - in it they see their own true names, their creation, and their undoing. (Did I mention that all this happens on the true sabbath, the Full Moon day? ;))

According to the Pistis Sophia then, this phrase in the language of the height must be holy beyond comprehension, even more rarefied than the YHVH - as it was set down by the Highest and Hidden in the Robe of Supreme light before creation, as the absolute culmination of All and the final achievement of the alchemist.

Can one think of any better phrase to cloak oneself in before going into spiritual practice, which is an attempt to realize the greatest mysteries and the highest heavens personally? And what demon would dare approach the spirit that is empowered with their true name, and thus the power to destroy them? This indeed a perfect phrase to begin a banishment. The placement of each part of the phrase on the body also works quite well. The ZAMA at the head and the ZAMA at the groin indicates the parallelism of the highest and the lowest - dare I quote that old mystical adage: “That which is above is like that which is below, and that which is below is like that which is above?” The OZZA and the RACHAMA on the right and left feel as opposing variants on the ZAMA which are reconciled in the strong center OZAI behind one’s praying hands.

I can also recommend using the phrase as a mantra, but that goes beyond the scope of this article.

Next we have the names called upon in the four directions. In place of the Hebrew variant names and titles of YHVH, we have sacred names of the Lunar Goddess. The Goddess is a representation of the highest ideals of Artemism - perfect purity of heart and consciousness, untouched by the elements, and complete mastery of mysticism (such as in her aspect as the high priestess). It is in her name that we create our protections, and in her name that we banish unwanted influences.

We start in the west and conduct our movement clockwise - as this is the path that the moon takes over the course of an entire cycle. Note that this is the opposite starting position of the original which goes with the sun. There's a smattering of the anticosmic even in that. The adept may adjust the order in accordance with her Will if those she is working with are more traditional.

In the West - Artemis, who is the Virgin. In other words, she is the waxing crescent. The first waxing crescent appears in the west after sunset, so we begin there.

In the North - Barbēlō, which is a holy gnostic name of the Supreme feminine principle. She is the first emanation of the highest, and is the great mother goddess. The full Moon is also called the mother or the Virgin mother, so when we use this name here, it is in reference to her complete form high above.

In the East - Hekate, which can refer to the goddess as a whole (similar to how the name Artemis can), but is more specifically the Crone or the waning crescent. The waning crescent appears in the east before sunrise, and so we call her name when we set up our pentagram in the east.

In the South - Morgana. Morgana here represents the hidden face of the moon, which is dark and terrible to behold for normal men. This phase of the moon is sometimes called the Hag, when no light at all remains in the moon’s body and she returns to the primordial realm. The new moon is not an evil force, but one that is mysterious, prophetic, and highly chaotic. It would do one justice to think of her like the Hindus think of the Goddess Kali. At night she hides deep below the earth, and so we call her name when we set up our pentagram in the south.

The traditional next step is to raise the arms into a cross, but one could instead make the “Calling down the Moon” stance if she is so inclined.

Next, we should discuss the angels. I should first say that the original angels used in this ritual have a long history in occultism, and are seen as forces that purify and protect their respective element. For this reason, even from a gnostic perspective it is acceptable to use those names as they do not necessarily have to be seen as servants of the demiurge. (Raphael, Michael, Gabriel, Uriel)

But, in order to firmly establish our ritual in the gnostic tradition, I’ve decided to call upon instead the four great gnostic angels which are luminaries and aeons.

The first of these to emanate from Barbelo or Mirothoe is Armozel. Armozel (or Harmonzel) is the celestial man. The archetypical man, the Adam Kadmon. He is the eye of the Autogenes which existed before creation. He is the Adamas spoken of in The Gospel of the Egyptians, and Zostrianos. He is primarily concerned with Grace, Truth, and the Idea of Form.

The next of these is Oriel. He is the celestial Seth, who is father and savior of the incorruptible race. He is mentioned abundantly through the gnostic corpus, and all perfected beings are considered to be his children. For non Christian Gnostics, he usually plays a role similar to Christ. He is said to be concerned with Perception, Ideation, and Memory.

The next of these is Davethai. He represents the liberated gnostic souls, who have already transcended karma-bound existence. He is a Metatron-like figure, who was once a lost human soul but has through cultivation of the spirit become something much greater than this. He therefore takes his place just below Seth in the gnostic cosmology. Davethai is related to Love, Understanding, and Idea.

And Finally, Eleleth. She is a personal favorite of mine - a feminine Lucifer figure who enters into the manifestation to assist lost souls in finding their way home. She is the revealer who saved Norea from the archons when she called to Incorruptibility for help. She also told the girl of her true origins, and the true origins of the world. She is written about in The Hypostases of the Archons and The Three Forms of the First Thought.  Her domain includes perfection, wisdom, and peace — and so she is strongly related to Sophia.

Lastly we should consider the final couplet. The first line is only slightly altered from the original ritual. Our pentagrams “shine” rather than “flame” (for we draw them out of moonlight). And Gnostics don’t generally care to praise the number 6, especially not on a column in the center of our being! So the final line has been rewritten entirely.

“And around my trunk the serpent coils.”

There is obviously much symbolism in this image, all of which is very appropriate for our purposes. Here we refer to three things in one: The kundalini serpent wrapped around our spine, prepared to reach up into heaven and leave the body behind; the thelemic Hadit, prepared to seek union with Nuit; and finally the serpent of the garden wrapped around the tree of knowledge of good and evil - a powerful lunar symbol that is also an extremely important figure of spiritual knowledge in the gnostic tradition. It is also the image engraved in silver that I wear around my neck at all times. This image is infinitely more appropriate for the Lunar magical perspective  than that of the star of David.



Possible Substitutions and Alterations


Use on the Astral Plane

60% complete


Thought about Thought
Reason, the Intellect, Conclusions, and Magic

Category: Casual philosophy/theology

The average man seeks happiness.
The clever man seeks truth.
And each has as much as he can,
Though both of these are but phantoms

Strength of Thought can be considered in terms of calculations performed, or in terms of time spent.

Both of these measures are interlinked in the measure of calculations per second.

But we should note that “calculation” here does not refer only to mathematical and analytical processes but also all of the other small subconscious exchanges of energy that take place when a being solves a problem or contemplates an object of experience.

Thinking is a rational approach to mental activity.

Therefore a man who is dull-witted and yet adopts this approach will be lead to grasp his own truth in the personal conclusions he forms.

The Purity and Defilement of Logic

Schopenhauer once said that Reason or the Intellect is the only pure thing in existence (Pure in this context meaning free from the domination of the Will to Live). In truth this is blasphemy, as there are several others of note that constitute the heavenly realms. We shall speak about them again in another installment.

Moreover, as the sharp reader may have already noted, Reason itself is not always free from the influences of intention. In fact, it is more accurate to say that the process of the Intellect is pointed at the object of the Will, and the results thereby gained are always colored by the context of the initial investigation. Two examples to demonstrate the point:

1. When a fascist investigates global affairs with an eye to the influence of certain groups, he will always come to the conclusion that yes - The Jews really are in control of everything. He is able to argue this point resolutely with supporting facts that all derive from the initial motivation of his investigation to find such evidence.

2. Schopenhauer, one of the greatest philosophical geniuses of the western tradition, full-throatedly argues misogynistic points in his Essay on Women with the same authority and solemnity with which he approaches most of his subjects— and yet when we look back on this with modern eyes we can see that some of his assertions are patently false and absurd. Schopenhauer gives us a clear account of the behavior of women in his time, but fails to penetrate the level of understanding which would reveal that these behaviors indicate what the then-current power structures made of women, and not what they are in themselves. A similar principle is at work in the noted Racism of Kant. (Note that we are not dismissing racial and gender-specific differences in people at once, but the overt positive claims made by supporters of these ideas still reveal themselves to be palpable sophistries.)

Rigorous thinking and Magic

But when one contemplates an object, doing all that is possible to do away with all prejudices and bias to the best of his ability - and even then always questioning his conclusions as he subjects them to the crucible of repeated experimentation, then he begins to pursue a more rigorous approach to thinking. This process is known as the Purification of the Intellect. When the intellect has been totally purified, it becomes like the Vajra - the diamond hard faceted jewel, reflecting the light of clarity.

Even at this stage, the intellect is ultimately unable to reach its goal of truth in fullness. As the Artemisian saying goes, Truth is in Silence, and not in words. However, the cultivated reason should still be considered one of the great bodies of purity in the manifestation, as it can produce clear-sighted conclusions at a deep level, which then inform the thinker’s mentality moving forward - eventually forming something of an unspoken understanding which culminates in Wisdom.

Rigorous thinking results in a clear-seeing of the processes in the world, considered apart from the needs, wants, and opinions of the individual organism. We could romanticize this in so many ways; “seeing with the eyes of god”; “the cosmic perspective.” But in reality it is not so fantastical - although it’s results on important subjects can be equally dramatic. The power of certain conclusions is such that it can immediately impact the Will of the individual, so that his behavior is forever changed.

Because of this, intellectual conclusions are a primary method of magical practice. One who has sufficient flexibility of mind can allow himself to reason from a point of view which he does not hold, or to reach certain conclusions that would have otherwise been undermined by the honest operation of the intellect — and this is one method of forming a constructed perspective and mentality through black magical methods. Practicing the purification of the intellect described earlier amounts to a kind of Internal Alchemy, which can be understood as a specific school of magic. (Greater white magic - or the sage way.)

It is the characteristic of the Chaos Magician that he makes use of multiple conflicting perspectives/mentalities at the same time, and is able to put all away and put on a new one without qualm.

The Trajectory of Contemplation

Regardless of the aim with which the intellect is used as a tool for the transmutation of self, the process of doing so follows something of a pattern. As more and more objects are contemplated, they string together to form wider conclusions and eventually whole schools of thought. Each object of contemplation passes through the following stages:

1. Defining
2. Analyzing
3. Synthesizing
4. Concluding
5. Integrating
6. Deconstructing
7. Full Understanding

Oh look at that - an even seven. Praise the Moon! Let us describe each step simply.

1. Definition Drawing lines. One of the simplest actions of the Reason is to draw the boundaries of a concept. When a concept is created, it must be described in terms of what it is and what is not. When this criteria is met, the concept attains to a quality, and can be given a word such that the thinker can distinguish what does fit the conditions and what does not. This allows for interpretation of the interplay of various qualities and objects of experience. Contemplating is a more advanced action of the Reason, which involves the usage and comparison of many different definitions. And so the beginning of contemplation lies in defining the object of the investigation. What is it that is to be understood, and in light of what factors? Clear and honest definition of terms and queries will greatly advance the rigor of one's contemplation.

2. Analysis Now that terms and goals have been established, one can begin the process of analysis. This involves comparison of definitions, and dedicated attention to the question at hand. More and more data is collected as the contemplation continues, drawing from direct observation, memory, and empirical evidence - depending on the exact method of investigation. Solid analysis reveals what a thing seems to be, what its behavior is, what is thought about it, what its apparent motivation is, and so on.

3. Synthesis Once a sufficient amount of information has been gathered about an object, one can begin to form positive ideas about the how and why of the object. These ideas must conform to the data collected and should not be contradicted by the raw analysis of the object. The ideas must be tested and retested against competitors by experimentation and fresh analysis.

4. Conclusion Conclusion represents a first end of the investigation after thorough analysis and synthesis, partitioned by the definition, and to the rigor of the method pursued. A conclusion is a solid claim of function and predictability about the object of its investigation, which has not been contradicted by rigorous study and experiment, and which is aware of other possible solutions and the criteria which make it a better model than those.

5. Integration Integration is the next natural step of the thinker who seeks to be intellectually honest not just with his thought structures but also with his daily activity. A man is not truly a great thinker until he has lived his ideals. If the conclusion is honest and rigorous in its revelation, then it should be a worthy guideline by which to live and think going forward. Note that some objects of contemplation are too rarefied to have much impact on daily life. In these cases a more abstract kind of integration happens in which a conclusion affects the mentality of the thinker as he pursues further philosophy and meditative practice. Meditation itself can be considered a kind of integration as one enters into and becomes the idea at hand.

6. Deconstruction Deconstruction is the natural consequence of honest integration of honest conclusions. As one remains with the conclusion/ideal and lives with it, it begins to show itself with new life and color. Deconstruction is a kind of second analysis which takes place from inside of the conclusion, rather than from outside the object. It goes back and critiques the definitions and methods which lead to the conclusion, and takes an overview of shortcomings, accomplishments, unexpected ramifications, and the possibility of practice without belief - truth without concept.

7. Full Understanding Full understanding is a high stage of contemplation which only the serious thinker has any share of. In the same way that deconstruction is a kind of second analysis, Full Understanding is a kind of second conclusion. This is the stage at which the investigation is fully satisfied and quieted by the acquired wisdom of the adept. This stage comes with knowledge of why the object exists, how exactly it works, why it is necessary, the paths one can take in response to it, and the ramifications of doing so. Here the knowledge of the investigator transcends thoughts and becomes a systems-level understanding and culmination of the object itself.

... thoughts? ;)

So this is an interesting little experiment that's been going around Twitter. The idea is pretty straight forward - use only pictures you have saved in your phone to describe your ideology or practice. The limit is 4 images, but if you make a two-parter it can be up to 8. I had a go at doing this and found it to be a valuable and worthwhile method of expression.

I'd like to share what I came up with and invite other members to do the same. I decided to tell a bit of a narrative with mine, so you'll probably be able to understand a subtextual story going image by image.

Part 1:

Part 2:

Artemism / Artemism and the 12 Jungian Archetypes
« on: December 10, 2018, 11:42:37 pm »

Category: Comparative Theology

Jungian archetypes are referenced quite often in communities like this, partially because they prove to be a useful framework for talking about the possibility space of possible human ideologies. They are a series of answers to the human condition. Like Tarot Cards, they can be seen as a system of describing the Platonic Ideas that lie behind certain processes always happening again in the manifestation. We can leave aside for the purposes of this discussion the metaphysical status of these ideas. I.e if they are Psychological, Material, or themselves Ideal.

Artemism is also a response to the human condition, and so I think it will be a fun exercise to attempt a quick analysis of Lunar Devotion as I describe it in the context of the Jungian framework. It's an imperfect fit, but perhaps something productive yet arise from it.

Twelve Jungian Archetypes:

1. The Innocent
2. The Everyman
3. The Hero
4. The Caregiver
5. The Explorer
6. The Rebel
7. The Lover
8. The Artist
9. The Jester
10. The Sage
11. The Magician
12. The Ruler

Because our tradition cannot be summarily connected with one of these 12, I'll instead list the 4 most applicable of these in order of most strongly related.

1. The Innocent

Innocence is a core value of Artemism, as might be expected for a group that pays homage to a Virgin Goddess. So, what is Innocence? A superficial view would be to say it is merely naiveté and inexperience. But this is not what we mean when we use that word. We refer to a purity of spirit and consciousness which is unbound by powerful attachment to any kind of thing. This noncommittal perspective is what gives the child his levity, but it is also the freedom of the wise woman who has seen through the illusion of the world and thus is not bothered by it. So there are two kinds of innocence: ignorant innocence, or purity by lack of experience; and wise innocence, or purity chosen due to abundant experience.

Similarly, the Virginity we praise as a virtue is not a literal or physical virginity (if such a thing could be accurately defined or measured), but freedom from craving or need. In other words, the one who is untempted and unconcerned with sexual desire is just as much of a Virgin to us as the one who has no knowledge of these things. Perhaps even more so, as this former condition is the more endurant of the two.

I am now referencing the principle of Reclamation of Innocence, or alternatively formulated Purity with Knowledge, that forms the central thrust of the ideological manifestations of Artemism, Gnosticism, Buddhism, Anticosmicism and the like. We do not seek blissful ignorance, but the strength of will to look upon the evil of the world without succumbing to it. We do not fear the darkness, and the dirt - we know it perhaps best of all. We are like the lotus that grows in the swamp, but which blooms untouched by its surroundings. This is aptly stated in the bible as follows

"Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves." (Matthew 10:16 KJV)

2. The Sage

This is the other half of the formula previously mentioned. The impassioned drive for truth which produces the diamond-like gnosis [knowledge, or perhaps more appropriately wisdom] which allows us to conquer the conditions of material existence and attain perfection. The Sage uses analysis and the intellect to understand the world, and this forms one half of the dual pronged Artemist approach to existence. The intellect is the dark half which sees the reality of the things of the world despite their glamorous appearance, and the phenomenological practice is the light half which provides internal freedom and power through direct experience and understanding of the ground of being, which cannot be reasoned about.

The reason that wisdom is a better description of the Sage's virtue than knowledge, is because the quest for Truth will eventually reveal that Truth as such cannot be stated, and so it will never exist in the form of a linguistic expression which could be called the form of true knowledge. Every statement is susceptible to flaw and misrepresentation - even tautological statements are not free from this. Therefore gnosis lies in the intuitive understanding and experience of Truth as such which informs the wise person's use of the intellect.

But the Sage is not concerned only with meta-logical application of the Intellect, he also applies it to everyday processes and his own decisions, so that he can see clearly what the result of each is without being deluded by the projections of his own desires. The ability to put the results of Reason before the objects of desire is the primary attribute of the Sage, and one of the greatest methods of maintaining clarity of mind.

3. The Magician

The Magician is the will to affect change in ourselves and in the world in accordance with one's own vision and understanding. Whereas the Innocent provides freedom from compulsion, and the Sage provides understanding of Self and the World, the Magician uses methods to alter Self and World deliberately - by use of the tools of the Will. The Magician is most clearly seen in the Artemist respect of spiritual practice. Philosophy is a wonderful method of understanding, but it affects change only very slowly. What does it mean to work with Will? The tools of Will allow for self-directed evolution of our core Idea - which is defined by the motivations which drive it.

This ability to define our own motivations can be referred to simply as Autonomy. Autonomy has nothing to do with the philosophical position of Free Will. It means that one is able to set and follow rules of his own making.  This is why the methods of magic are called Practices and Rites; because they are designed ahead of time to produce a certain effect, and then followed diligently to see that effect accomplished.

A wise man once said "A man can do what he Wills, but he cannot Will what he Wills." And while this is true for nearly all of mankind, the Magician is the sole exception, who defines his own Will and ceaselessly works to solidify his aims.

In the context of Artemism, magical methods are primarily used to unify and purify the Will until it is indestructible. What are the objects of the Will to Purity?


4. The Explorer

The Explorer is that which makes use of the Freedom we earn through our devotion and spiritual practice. One term I like to use in the context of Artemism is Psychonautical Exploration; this only means active discovery and experience of the far-reaching possibilities of the mind/soul/spirit. To sail the waters of consciousness out to their furthest reaches. The first three archetypes we have so far discussed - The Innocent, The Sage, The Magician, when practiced to their fullest produce a state of flexibility in the mind which is unrivaled by any other walk of life. You can prove this to yourself easily. The mind which is unbound by contraction (grasping for a particular thing), which knows the possibilities of the world and himself (knowledge/wisdom), and which sets his own motivations and follows them willfully (Magic) is totally free to do what he will with the vast capabilities of his mind/soul/spirit.

There are secret places within us which the everyman will never reach or even conceive of because of the way he chooses to direct his attention. Our attention is focused on nothing else but visiting them and making them our home. The Artemist will likely never climb the tallest mountain, or travel to the farthest land - but despite that, she will in a very real sense be more of an explorer than the man who does those things. He experiences novelty of phenomena by changing the physical surroundings on which his attention may fall. She experiences it by changing the attention itself, its object, and the phenomena themselves directly through internal processes. His conquests provide merely a rare sight, which is really not so different from any other. Her conquest provides a truly unique vision which is so far beyond the normal range of experience that she could hardly describe it if she desired to.

Honorable Mentions:

1. The Caregiver. Artemists are primarily concerned with profoundly freeing themselves. But once a person is free and complete, it is only natural that she will want to be around others who have achieved a similar level of perfection. Or at the very least, she will be unable to stomach the delusion in others all around her, and will naturally attempt to heal their minds due to compassion and a more general level of peace.

2. The Artist. Likewise, she who is wholly complete and is a visionary beyond compare, will only naturally try to express the fullness of her inner life by whatever means she can. Sometimes in the freedom of imagery or sound, sometimes in the rigidy of the written word. Expression is an essential part of Reconciling one's realization with her life.

Challenge: Which archetypes most aptly relate to your tradition? Even if the choices are similiar - how do they differ in terms of ranking and explanation for you? What does that mean to you?

Artemism / The Will to Purity as seen in the Writings of Evangrius Ponticus
« on: December 03, 2018, 05:56:42 pm »

Category: Theology, Aphorisms, History

Hello all. I recently came across the works of an early Christian saint by the name of Evangrius Ponticus. He is often considered an ascetic today, but so far I haven't come across anything in his works that is suggestive of the kind of extreme asceticism which I'm sure we're all acquainted with. In fact it seems to me that he followed something like the Middle Way promulgated in Buddhism. The goal of his school is not to flagellate the body or to torment the mind in order to redeem the soul; rather he seeks to purify the soul of distractions and attachments in order to approach spiritual knowledge (or knowledge of that which is most fundamental).

He was a student of Origen, Gregory, and Basil the great, who became an Archdeacon of Constantinople. He was also present at the second Ecumenical council. His high position made him extremely prideful and lustful, until a crisis of faith precipitated a warning in a vision which prompted him to leave the city for Jerusalem. Only after confessing his struggles did he break from his former ways and became a cenobitic monk - who spent the last 15 years of his life engaged with studies and practice. Later on both he and his teacher Origen were condemned as heretics, and consequently many of his writings were lost. (Although some copies remained in Syriac, and others were kept in monasteries though ostensibly accredited to other authors).

On this subforum of course we do not concern ourselves with official condemnations of dedicated practitioners - especially those issued by an institution such as the church hundreds of years after his death. We do not have to believe or even agree with everything he says, but the writings of those who withdraw into themselves with determination to approach the supreme should be at least considered by us who seek to do the same. Anyone who engages in this work for a length of time cannot help but find his old ways of thinking overthrown, and new truths revealed in their place. Whether they be monastic disciples or solitary witches or more modern hermit writers like Thoreau - we Artemists are in a unique position to understand and learn from these texts.

The seminal trilogy of Evangrius is composed like so:

1. Praktikos [The Practice] - A fundamental work which lays the foundations of Ponticus' thought, and also explains the basics of ascetic life. This is material meant for novices in the great work.

2. Gnostikos [The Knower, or One who is Worthy of Knowledge] - A more advanced treatise which deals with mental and spiritual formations, as well as theoretical and contemplative material. A little more than half of the original survives, so far as I am aware.

3. Kephalaia Gnostika [The Principle Points of Knowledge] - A treatise discussing the highest and most esoteric levels of knowledge and experience, dealing with knowledge of god, the world, christ, spirits, and men. It was not made available to those who were not already highly advanced for fear of creating misunderstandings in them. This text was almost totally destroyed by those who condemned him as a heretic. Some copies remained in Syriac but were altered to remove much of the most offensive content. Only recently has an original, unexpunged Syriac manuscript been translated into English and made available to us.

There is also another work titled Sentences to A Virgin, which I am interested in acquiring and perusing, but have yet to find a copy online. The other works mentioned and much more information about Ponticus can be found here:

My research of these writings is ongoing, but I'd like to share some selections from what I've read so far.

Important Terms
Nous - The Intellect, or the Reason - though with a spiritual connotation as the highest part of man.
Apatheia - Dispassion, or Equanimity.
Logikoi - Rational beings or principles, either material or immaterial
Epithumia - Desire, Craving, Lust
Logos or Logoi - disembodied principles which govern those things which take part of them within reality. Similar to an Archetype, or a branch of Physics.
Thumos - Spiritedness, or Force of Will.

All of these quotes were selected by me, but those which I have emboldened I deem to be especially relevant to the work or especially interesting.

Quote from: Gnostikos

The ascetics will understand the deep purposes of asceticism; the knowers (gnostikoi) will behold matters of knowledge.   

The ascetic is one who is concerned solely with the achievement of perfect freedom in the portion of the soul subject to compulsions.

But the Knower [gnostikos] has the significance [logos] of salt for the impure and light for the pure.

The knowledge that reaches us from external [things] tries by means of the logoi to indirectly teach material [things]. However the [knowledge] which by God’s grace is innate [within us] directly presents matters to the mind; and in beholding them, the nous welcomes their logoi. And opposing the first is <error; against the second is> anger and indignation <and what flows from them>.

All virtues clear the road before the Knower; but superior to all other [virtues] is freedom from anger. Indeed, one who has touched knowledge yet is easily moved to anger is like a man who pierces himself in the eyes with a metal stylus.


Those things among what relates to praktike, physike, and theologike that are useful for our salvation, [we are] invited to speak about and to perform unto death. But those things that are indifferent it is not necessary to speak about or to perform, because of those who are easily scandalized.

It is proper for the knower to speak to monks and seculars concerning a proper way of life, as well as to explain in part doctrines concerning physike and theologike "without which no one will see the Lord."

Learn to know the logoi and the laws of circumstances ["fitting times"], [ways of] life, and occupations, so that you can easily tell each what is useful for him.

It is necessary that you have the matter for the explanation of what is said, and that you embrace everything, even if a part escapes you. For it is indeed proper to an angel that nothing of what is upon the earth escapes it.

It is necessary also to know the definitions of things, especially those of the virtues and vices; this, indeed, is the source [and the beginning] of knowledge and ignorance, of the kingdom of heaven and of torment.

It is necessary to know this: that all texts of an ethical character do not comprise a contemplation of an ethical character; no more does a text concerning nature [comprise] a contemplation on nature; but such as is of an ethical character comprises a contemplation of nature; and such as treat of nature comprise a contemplation of ethics, and the same for theology. What is said, in effect, of the fornication and the adultery of Jerusalem, the animals of dry land and waters, and the birds, the clean and the unclean, the sun that "rises, sets, and returns to its place," relate : in the first place to theology; in the second place to ethics; and in the third place to physics. Now the first text relates to ethics and the two others to physics.

It is necessary that the Knower be neither gloomy nor intimidating. For the first is ignorance of the logoi of things which have come into existence; the second is not desiring "that all men be saved and come to Knowledge of the truth."

It is necessary sometimes to feign ignorance because those who question are not worthy of an answer: and [in this] you will be truthful, since you are linked to a body and you [thus] do not yet possess complete knowledge.

[Concerning] those who dispute without having Knowledge: it is necessary to make them approach the truth by proceeding not from the end, but from the beginning; and it is not necessary for gnostikoi to tell the young anything, nor to let them touch books of this sort, for they are not able to resist the falls that this contemplation entails. That is why, to those who are still besieged by passions it is necessary to speak not words of peace, but how they will triumph over their adversaries: indeed, as Ecclesiastes says, "there is no discharge [from service] on the day of battle."

Do not, without [careful] consideration, speak about God [in Himself]; nor should you ever define the Deity: for it is only of {things which are made or} are composite that there can be definitions.

Close your mouth to those who slander in your hearing; and do not be amazed when you are accused by many, for this is a temptation from the demons. For it is necessary for the gnostikos to be free from hatred and memory of evil, even when this is not what he wants.

[Although] unaware of it, he is himself cured - the one healing others through the Lord. For the medicine which the gnostikos applies cures his neighbor insofar as it can, but [it cures] him of necessity.

A Bitter accuser of the gnostikos is his own conscience, and he cannot hide anything from it because it [sees] into the [secret] knowledge of the heart.

Every proposition has a predicate or a genus, or a distinction, or a species, or a property, or an accident, or that which is composed of these things. But on the subject of the Blessed Trinity, nothing of what has been said [here] is admissible. In silence let the ineffable be adored!

There are four virtues necessary for contemplation, according to the teaching of the just Gregory: prudence, courage, temperance, and justice. (1) The work of prudence, it is said, is the contemplation of the holy and intelligent powers apart from their logoi; for this latter belongs to wisdom alone, according to the tradition we have received. (2) Courage is steadfast perseverance in the truth, even to the point of combat, as well as refraining from entry into that which has no existence. (3) The reception of the first sower’s seed and the rejection of what is sown secondarily - this is the proper work of continence, according to [Gregory’s] explanation. (4) Justice’s task is to give to each, according to his worth, a word: that is, proclaiming some things darkly; using parables to make other things known; and clearly explaining still others for the benefit of the simple.

That column of truth, the Cappadocian Basil has said: the Knowledge which comes from men is strengthened by careful meditation and diligent exercise; however the [knowledge] that by God’s grace has come to be within us [is strengthened] by justice, by the refusal to indulge anger, and by compassion. The first [Knowledge] can be received by those still subject to passion; the second [Knowledge] is received only by those [who have achieved] apatheia - those who are also able at the time of prayer to contemplate the illuminating gentle radiance proper to their nous.

IT was said by the angel of the church of Thumis, Serapion, that the intellect by drinking spiritual knowledge is perfectly purified; Charity heals the burning parts of the irascible self The flux of evil desiring is stanched by self-control.

The goal of the praktike is to purify the intellect and to render it free of passions; that of the gnostike is to reveal the truth hidden in all beings; but to distance the intellect from matter and to turn it towards the First Cause - this is a gift of theology.

Quote from: Kephalaia Gnostika

To the first good there is no opposition, because He is essentially [good]; thus there is no opposition as regards essence.

The opposition is in the qualities, and the qualities are in the creatures; opposition therefore is in the creatures.

Every reasoning nature is in its essence knowledge-seeking; and our God is Himself knowable: indivisibly He comes to be in those whom He has caused to be, like earthly science; but different from this in the substantial [nature of His] being is.

Principles do not engender and are not engendered, but the intermediate engenders and is engendered.

When that which is in us will be changed, those [things] in which we are will be changed, and this often to the extent that, that which is will no longer be named with modes.

The goal of the praktike and of suffering is the heritage of the saints.

The bodies of demons have color and form but they escape our senses, because the mixture is not the mixture of bodies that our senses apprehend. For when they wish to appear as persons, they transform themselves into the complete image of our body, while not showing us their bodies.

The thoughts [logoi] of things on earth are the good [things] of the earth; but if the holy angels know them, according to the word of Teqoa, the angels of God eat the goods of the earth. But it is said, Man eats the bread of angels. Thus knowledge of the thoughts[logoi] of that which is in the earth is also known by certain men.

If the sprout is in the seed with power, also perfection is in the receptive one with power. But if this is so, it is not the same as the seed and that which is in it, nor the sprout and that which is in the grain. But the seed of that which is held by the sprout and the sprout of this seed are the same. For although the seed becomes the sprout, the seed of that which is in the sprout has not yet received the sprout. But when it is liberated from sprout and seed, it will have the sprout of the first seed.

If the human body is a part of this world, but the form of this world is passing [away], it is also evident that the form of the body will pass [away].

Five are the principal contemplations under which all contemplation is placed. It is said that the first is contemplation of the adorable and holy Trinity; the second and third are the contemplation of incorporeal beings and of bodies; the fourth and the fifth are the contemplation of judgment and of providence.

Just as each of the arts needs a sharpened sense that conforms to its matter, so also the intellect needs a sharpened spiritual sense to distinguish spiritual things.

The sense, naturally by itself, senses sensory things, but the mind [nous] always stands and waits [to ascertain] which spiritual contemplation gives it vision.

We say various things about sleep while awake; but [it is] during sleep that we experience the proof. In the same in regard to all the things we hear about God while outside of him: we will experience the proof of them [once we are]within him.

We had the seeds of virtue [within us]when we were made [in the beginning] - not [the seeds] of vice. For if we were not receptive of something would we have [within us] all its power? And since we have no power to cease existing, we do not have [within us] the power of the non-existant: that is if the powers are qualities and the non-existant not is not a quality.

There was a time when evil did not exist, and there will be a time when it will no longer exist; but there was never a time when virtue did not exist, and there will never be a time when it will not exist. Indestructible, in effect, are the seeds of virtue. I am also convinced of this by the rich man who was condemned in the Shéol because of his evil and had pity for his brothers; thus to have pity is a beautiful seed of virtue

IT is said that God is [present] where he acts, and where he acts most, there he is most present; And since He acts most in the reasoning and holy planets, it is therefore in the celestial powers that he is most present.

God is in every place and he is not in a place; he is in every place for he is in all that exists by his manifold wisdom.. He is not in a place because he is not [one] among other[beings].

There is nothing among the bodiless which is in power in bodies; and bodiless is our nous, when it renders itself similar to God

Nothing in power in the soul is able to leave it through action and then to subsist independently, for [the soul] was by its nature made to exist in bodies.

It is not the Unity which apart from itself puts itself in motion; but it is put in motion by the receptivity of the nous, which, by its negligence, turns away its face and, by the fact of being deprived of it, engenders ignorance

All that was produced was produced for the knowledge of God; but among beings, some are firsts, and others seconds. Older than the first beings is (spiritual) knowledge, and (older) than the second beings is movement

Demons who fight against the nous are called birds; those who trouble indignation [are called] animals; those who move desire [are called] beasts.

Without end is the fullness of those who are first by their genesis, and within ends is the emptiness contained . The second beings are coextensive with emptiness , and they will rest when the perfect fullness will lead those who are receptive of it toward the knowledge of the Unity of the Holy Trinity.

Only those who are first in their creation will be delivered from the corruption [inherent]in action; but none among beings [will be delivered] from the corruption [inherent] in power.

Men fear Sheol, while demons fear the abyss; but there exist [beings] even more cruel, such as the indescribable [or mute?] serpents.

Whether the logikoi exist always or do not exist depends on the will of the Creator; but whether they are immortal or mortal depends on their own will, as does [the question] whether they are joined or not joined to one thing or another.

There are none of the second beings which would be susceptible of the knowledge, and none of the first beings which would be contained in a place.

Knowledge is said to be in a place, when it frequents the intellections of creatures, but in no place when it admires the Holy Trinity

In the knowledge of those who are second by to their creation various worlds are constituted and indescribable battles take place. But in the Unity nothing like this occurs: it is unspeakable peace, and there are only the naked noes that constantly quench their insatiability, if according to the word of our Savior, the Father judges no one, but he has given all judgment to Christ.

Who can know the structure of the world and the activity of the elements? And who can understand the composition of this organ of the soul? And who can investigate how one is joined to the other, in what their empire consists, and how they participate with one another in such a way that the praktike becomes a chariot for the reasoning soul, which strives to attain the knowledge of God?

In angels nous and fire predominate, but in human beings epithumia and earth, and among demons thumos and air. It is said that the third approaches intermediaries through the nostrils, while the first [approach] the second through the mouth.

The end of natural knowledge is the holy Unity, but ignorance has no end; for as it is said,there is no limit to his greatness.

With God is said to be: first, the one who knows the Holy Trinity; and next after him one who contemplates the logoi concerning the intelligible [beings]; third, then, is one who also sees the incorporeal beings; and then fourth is one who understands the contemplation of the ages; while one who has attained apatheia of his soul is justly to be accounted fifth.

The life of man consists of holy knowledge but the mercy of God is the contemplation of beings. Many of the wise of this world have promised us knowledge, but the mercies of God are better than life.

The light of the nous is divided in three, that is: in the knowledge of the adorable and holy Trinity, in bodiless and embodied nature, and in the intellection of the natures of creatures

It is not to the knowledge hidden in objects that ignorance is opposed, but rather to the knowledge of the intelligible forms of the objects. For ignorance is not naturally made so as to exist in corporeal nature.

The first renunciation is voluntary abandonment of the objects of this world for the sake of the knowledge of God.

The second renunciation is the laying aside of vice, which happens through divine grace and human diligence.

the third renunciation is separation from ignorance, which naturally becomes apparent to people according to state they have attained.

While the glory and light of the nous is knowledge, the glory and light of the soul is apatheia.

The nous of the logikoi is receptive of knowledge and ignorance, epithumia is receptive of chastity and of luxury

The nous wanders when impassioned, and is uncontrolled when it attains the elements of its epithumia, but ceases from distraction when it becomes dispassionate and attains the company of incorporeal [beings] who fulfill all its spiritual desires.

Love is the excellent state of the reasonable soul, which in this cannot love anything which is among corruptible things more than the knowledge of God.


Please feel free to pull out any of these quotes to dispute or discuss - I would be happy to engage with anyone who has considered these lines.

Artemism / The Virgin Mary - Lunar Goddess in Disguise?
« on: November 20, 2018, 09:32:48 pm »
Category: Comparative Theology, Archetypical Analysis

I'd like to start this thread off with a disclaimer. I am not and have never been a practicing catholic, nor I have studied the canon of Catholicism at a scholarly level. I do have a strong understanding of the history of the church and important doctrinal distinctions, perhaps at the level of a second year seminary student, but I understand this is a far cry from living inside the faith or as an ordained priest. So again to be perfectly clear, I am approaching this subject as an outsider primarily interested in the esoteric and archetypical meaning contained within the catholic depiction of the Virgin Mary.

In the largely baptist protestant culture I grew up around, Mary is relegated to the role of a supporting role - a minor character. It is commonly believed in this framework that the catholic reverence for Mary amounts to a kind of Idol-worship, and is a sign of the corruption in the Roman Church. Funnily enough, the answers one gets when asking protestants about their legitimate object of worship, the Godhead, are greatly confused and nebulous. Especially when it comes to what is known as the Holy Spirit. Christ is of course known, and the Father can at least be described as the vengeful deity of the Old Testament - but what of this ghostly figure off to the side? Hardly a thing can be said. Some describe it merely as the human conscience, (AKA the knowledge of Good and Evil - this is actually an interesting connection as we shall see in time), others as the image of the Father in man, and still others hold a myriad of incongruous views. 

If this really be the true understanding, does it not seem that the trinity is severely imbalanced? There is an emptiness in the protestant trinity; the negative knowledge of which has formed the basis of many critiques of the doctrine of the godhead itself.

The Catholic church does not have this problem. Mary is implicitly and explicitly identified with the Holy Spirit in much of the reference material I have combed over. And in a way this makes a good deal of sense. My understanding of the Holy Spirit indicates that it is indeed a feminine force. A receptive and graceful quality that can be cultivated in man in order to receive the light and wisdom of the heavenly realm. Mary is a perfect example of this. The term Immaculate Conception refers not to the miracle birth of Jesus Christ - but of the miracle sanctity of his Mother. It is believed that the Virgin Mary was born without bearing original sin; in other words, she herself - while not God incarnate, was indeed a perfected being. We see this made plain in the following two official statements (quoting from wikipedia here):

The defined dogma of the Immaculate Conception states that

the most Blessed Virgin Mary, in the first instance of her conception, by a singular grace and privilege granted by Almighty God, in view of the merits of Jesus Christ, the Saviour of the human race, was preserved free from all stain of original sin [ab omni originalis culpae labe praeservatam immunem].

Not only that, but "The Encyclical Mystici Corporis from Pope Pius XII (1943) in addition holds that Mary was also sinless personally, 'free from all sin, original or personal'. "

These two statements, taken together, confirm that the Virgin Mary was not only free from original sin, but also from personal failings. In other words, the Virgin was in the highest sense a sanctified and pure being of spiritual significance. Both of these opinions have been widespread since antiquity.

Further cementing the connection between Mary and the Holy Spirit are some interesting quotes from Louis De Montfort - a priest and confessor (later made missionary apostle) from the 1600s.


All true children of God have God for their father and Mary for their mother; anyone who does not have Mary for his mother, does not have God for his father.

Mary is the fruitful Virgin, and in all the souls in which she comes to dwell she causes to flourish purity of heart and body, rightness of intention and abundance of good works. Do not imagine that Mary, the most fruitful of creatures who gave birth to a God, remains barren in a faithful soul. It will be she who makes the soul live incessantly for Jesus Christ, and will make Jesus live in the soul...

Mary alone gives to the unfortunate children of unfaithful Eve entry into that earthly paradise where they may walk pleasantly with God and be safely hidden from their enemies. There they can feed without fear of death on the delicious fruit of the tree of life and the tree of the knowledge of good and evil. They can drink copiously the heavenly waters of that beauteous fountain which gushes forth in such abundance.

We can keep going and going on this subject, but based on what I've gone over so far - I'm prepared to accept that in theological terms the Virgin Mary is equivalent to the Holy Spirit of the trinity. Or at least, that she represents an archetypical manifestation of the Holy Spirit fully embodied as woman. If we take this to be true, things begin to line up in a significant way in potential interpretation of the doctrine of the trinity. No longer is the trio lopsided - it is balanced. The divine feminine principle that was sorely missed in the protestant version now makes a colorful reappearance. Now we have the Mother, the Father, and the Son - all the parts necessary for the Divine Child spiritual narrative that has been popularly used for thousands of years. (Compare to the Osiris-Isis-Horus story for example.) We can also plausibly connect this with the Three Great Lights of Masonry - The Sun, The Moon, and the Master. Therefore it seems to me that this understanding of the trinity is also esoterically accurate.

Catholicism, it is known to students of the esoteric tradition, has historically made a habit of reincorporating pagan ideas behind a thin Christian veneer. One obvious example of this is the recasting of several ancient daemons and gods as angels and fictional saints. This proved to be a useful method of preserving the wisdom contained in these tales while simultaneously protecting the church from the influence of those pesky heretics. So the reader may forgive me if I suggest that the cult of Mary, could be based on - and covering over - another important pagan figure. She is in fact a near perfect representation of the Lunar Goddess - corrupted only in that she has been made servant to the Sun (Son) rather than being a significant and independent figure in her own right.

This idea first occurred to me en force when I was inspired by the beauty of Schubert's Ave Maria. I decided to translate the lyrics of the piece and was somewhat surprised by what I found.

Quote from: Ave Maria

Ave Maria! Virgin mild,
Listen to a maiden pleading,
Out of this rock, rigid and wild
Let my prayer come to you.
We'll sleep well until morning,
Whether people are still so cruel.
O virgin, look after the maiden,
O mother, hear a pleading child!
Ave Maria!

Ave Maria! Undefined!
When we sink to this rock
To sleep, and your protection covers us
Will the hard rock soften us?
You smile, blowing rose scents
In this dull crag,
O mother, hear child's plea,
O virgin, a virgin calls!
Ave Maria!

Ave Maria! Pure maid!
Earth and Air Demons,
Chased by your eye's favor,
You can not live here,
We want to quietly bow to fate,
As your sacred comfort comes to us;
The Virgin wants to hold you,
The child pleading for the father.
Ave Maria!

I realized that I could have easily written these lines in praise of my Patron, the fair moon. And while the verses are more poetic than spiritual in character, we can still see a connection to the Gnosis or Transcendental Sorrow that we Artemists attribute to the Moon. (The description of Earth as "the hard rock," and "this dull crag," as well as the acknowledgement of the cruelty of men and the sacred comfort of the Lunar goddess.)

The similarities do not stop there, however. Being first and last among the planets, the Moon is heavily identified with the number Seven (there being seven classical planets and seven also being symbolic of magic). Both of the previous two correlations are nicely tied up in one of Mary's titles: Our Lady of Sorrows  -- [referring to the Seven Sorrows of Our Lady; revealed to Saint Bridget]

(I'm sure it's not necessary to point out the obvious numerology here.)

Heck - even Crowley gets in on this association of the holy spirit and the Moon. In his Eight Lectures on Yoga, he writes

Quote from: Third Lecture - Niyama

14. The last of the seven sacred planets is the Moon. The Moon represents the totality of the female part of us, the passive principle which is yet very different to that of Venus, for the Moon corresponds to the Sun much as Venus does to Mars. She is more purely passive than Venus, and although Venus is so universal the Moon is also universal in another sense. The Moon is the highest and the lowest; the Moon is the aspiration, the link of man and God; she is the supreme purity: Isis the Virgin, Isis the Virgin Mother; but she comes right down at the other end of the scale, to be a symbol of the senses themselves, the mere instrument of the registration of phenomena, incapable of discrimination, incapable of choice. The Niyama corresponding to her influence, the first of all, is that quality of aspiration, the positive purity which refuses union with anything less than the All. In Greek mythology Artemis, the Goddess of the Moon, is virgin; she yielded only to Pan. Here is one particular lesson: as the Yogi advances, magic powers (Siddhi the teachers call them) are offered to the aspirant; if he accepts the least of these-or the greatest-he is lost.

At the other end of the scale of the niyama of the Moon are the fantastic developments of sensibility which harass the Yogi. These are all help and encouragement; these are all intolerable hindrances; these are the greatest of the obstacles which confront the human being, trained as he is by centuries of evolution to receive his whole consciousness through the senses alone. And they hit us hardest because they interfere directly with the technique of our work; we are constantly gaining new powers, despite ourselves, and every time this happens we have to invent a new method for bringing their malice to naught. But, as before, the remedy is of the same stuff as the disease; it is the unswerving purity of aspiration that enables us to surmount all these difficulties. The Moon is the sheet-anchor of our work. It is the Knowledge and Conversation of the Holy Guardian Angel that enables us to overcome, at all times and in all manners, as the need of the moment may be.

There are other significant correlations, as well. There is a prominent statue of Mary on the golden dome of the University of Notre Dame that features striking Lunar and Serpent imagery; originally the figure also bore a crown of stars (The Lunar Goddess, being the queen of heaven, is also depicted like this at times - partially due to the fact that the stars remain visible when she reigns). This statue was allegedly based on a statue of Mary that existed in Rome.

And when you really start looking into it, you'll find this kind of imagery repeated over and over again...

One final, much more esoteric connection I would like to draw is that which has been previously alluded to - the connection to the Tree of Knowledge of Good and Evil. In legitimate gnostic texts written around the beginning of the christian age, the Moon is associated with that sacred knowledge definitively. In the text we call On the Origin of the World, we read

And next to it (is) the tree of knowledge (gnosis), having the strength of God. Its glory is like the moon when fully radiant. And its branches are beautiful. Its leaves are like fig leaves. Its fruit is like a good appetizing date. And this tree is to the north of Paradise, so that it might arouse the souls from the torpor of the demons, in order that they might approach the tree of life and eat of its fruit, and so condemn the authorities and their angels. The effect of this tree is described in the Sacred Book, to wit: "It is you who are the tree of knowledge, which is in Paradise, from which the first man ate and which opened his mind; and he loved his female counterpart and condemned the other, alien likenesses and loathed them."

Now after it, the olive tree sprouted up, which was to purify the kings and the high priests of righteousness, who were to appear in the last days, since the olive tree appeared out of the light of the first Adam for the sake of the unguent that they were to receive.

This lines up perfectly with what Montfort claimed about Mary. And if we go a step further and recall that in other Gnostic texts such as the Hypostases of the Archons and The Apocryphon of John, the Tree of Knowledge itself is considered to be but one manifestation of the Woman of Spirit (or Gnostic Lilith, or Epinoia or Zoe - also either the Serpent or the Mother of the Serpent) - we can see that the theological position of Mary as "The Second Eve" is just another formulation of the Double Creation of Woman (the Feminine and Divine Feminine principles). This would theologically mean that the sacred principle of woman which in the beginning gave the Knowledge of Good and Evil - also reappeared to produce the fulfillment of that promise in the perfected man of Christ. Narratively, this can also provide an explanation of how  Mary could have been free from original sin. She was actually not from the line of Adam and Eve - she was Lilith, finally overcoming the curse of the Demiurge which had always prevented her from conceiving, thanks to the help of the Most High. This would mean that the Holy Spirit did not originate with Mary 2000 years ago, but has always been with mankind - even from the first.

After all that my research has revealed so far, I am inclined to believe that in the figure of the Virgin Mary, we are looking through a lens darkly at the remains of the Lunar cult as it existed in antiquity before being rolled into the solar christian cult alongside many other myths and legends. I'll continue looking into Mariology (the equivalent of Christology) and probably make a part 2 to this post in a few months to talk about what else I turn up. For now, I'll leave you all with the heavenly music that sent me down this path of exploration to begin with. Enjoy :)

Artemism / Annihilation, Sacrifice and Perfection
« on: November 19, 2018, 03:06:01 pm »
Category: Philosophy, Theology, Lifestyle.  [Overview]

If I'm honest, the only things that matter in this life are these two skills:

1. The ability to joyfully work hard and suffer

2. The ability to be compassionate towards other beings

(i.e being able to offer them tolerance, patience, regard, and that kind of love which does not ask for anything in return.)

Do not concern yourself with the promise of the afterlife; do not spend effort in the attempt to make thy soul immortal. These are but vain dreams and lies propagated by those who would sow and exploit this profitless hope in those who have not discernment.

Do not hope to leave behind great monuments so that thy life may be celebrated and remembered for all time. Do not seek to write thy name on eternity, and thus to be immortalized in the minds of men.

This is the realm of finality, and here all things without exception are reduced to nothing in the course of time. Whenever your heart longs to to extend yourself indefinitely either in this realm or in any other, you only succeed in robbing yourself of what is most essential - and in torturing yourself with delusive thoughts and desires. Whenever you are troubled by such things, remind yourself of the total impermanence of all manifested things and allow your soul to be quieted.

Meditate on how your body, however strong, shall be rendered unto filth and the food of worms; on how all friends you make shall meet the same fate; on how all knowledge you gain shall be lost; on how all things you build shall be crumbled unto dust; on how even this whole world shall be reduced to ash floating on a great cosmic wind; on how time itself shall be unraveled and dismade; then you will begin to see your life in a right light.

There is no hereafter - there is not even a tomorrow. There is only this moment. Always the regular sounding of consciousness continues while you live. And as it does so, it lights upon much pain and varieties of suffering out of number.

If this were not so, men would have no reason to search for writings such as this, or for those spiritual practices promulgated by wise sages which, at great length and difficulty, can allow a being to attain a measure of peace with his condition. If it were not so, all beings would live happily and without deception.

Since it is true that all lives are marred by great suffering - even the most powerful, the wealthiest, and the healthiest; and since it is also true that there is no separate individual existence wholly apart from this realm of miseries; and since there is also no afterlife, no justification, and no reward for this experience; it becomes clear that the only way for a woman to attain peace here, is for her to realize that suffering is her only purpose in this existence. And therefore that she must take on this responsibility willingly - and to bear it fully and joyfully - rather than shirking away from it. In this way she will go about her days blissfully and without anxiety. And in those moments in which she rests from her work, she will abide in truth, self-knowledge, and that complete mindfulness which can transmute each moment into beauty and her own being into jewel-like perfection.

There are two methods of pursuing this, which is really one method revealed in two forms:

1. Renunciation of all action.

2. Devotional action

(i.e. Action which does not expect a result or reward.)

In both of these practices, one cannot do better than to think of herself and all that she does as a sacrifice - sweeter than the most fragrant incense. She should offer these sacrifices of vital essence to her ancestors, to her deity of choice, or to that unborn primal chaos which is totally transcendental to all manifested things. But in whatever name she sacrifices, the recipient is in truth always the same: her own self - her higher self. And every offering brings her into closer accordance with it.

Two maxims oft repeated go as follows. "Know Thyself," and "Do as thou Wilt." Now the real meaning of each stands naked before us.

To know oneself only means knowing what type of work one can willfully and joyfully sacrifice herself to perform. For all work is sacrifice, and all sacrifice is work. All people who would have peace or who would perfect themselves, must find a way to sacrifice themselves that is palatable to them and therefore in accordance with their Will.

And so "do as thou Wilt," means simply to labor ceaselessly in service of that which is in accordance with one's true self. The second part of the phrasing "Love is the Law, Love under Will," affirms that one should learn to perform this unceasing labor lovingly; that is, joyfully.

All this being understood, only one question remains to answer. What is Artemism for? What is it that the daughters of the Moon will to do? For what work do we sacrifice ourselves?

The object of our work is the same as its subject - our very own selves. We do not wish bring ourselves into union with any thing or project or person. We labor to transform and explore the essence of being. We sacrifice, that we may sail the uncharted psychonautical waters at the far reaches of experience. And indeed, even to find, behold, and reflect that sublime and sanctified void at the very core of existence!

Ours is the purest sacrifice in that it requires nothing, it can never be taken from us, and it is eternally offered alone! Our work earns us no praise or reward from other men, but in that we revel. Others may obtain perfection by exhausting themselves among dust and demons, but our perfection lies in unseen and secret places.

How naturally then, we choose the Moon, that celestial representation of the Holy Spirit, as our object of devotion? She who returns to nothingness and yet returns, waxing until she shines with that light most undefiled! Ruler of all darkling things, even as we shall be!

Though few, there are others that tread this path. But we alone will not whisper comforting things in your ear. There is no such comfort that you could find here. You must understand the cost, and then choose of your own volition to accept it, to move forward. You must step forward and throw yourself into the pyre - with a smile! Render yourself unto annihilation without a moment's hesitation! It will cost you nothing less to ascend to the highest heavens. Then you shall no longer have any further questions to ask, for you will have answered them all.

Hail to the Immaculate One!

Hail to the Pale Goddess!

Hail to the Virgin Queen!

Artemism / Temple Appreciation - Respect the Greats
« on: November 08, 2018, 04:50:42 pm »
Housekeeping: Hey everyone - I've been a little quiet here what with my moving around and performing my rituals for the end of the cycle. But I have a lot that is being prepared to share with everyone. Very soon you will see the first writings of theological significance to our fledgling lunar canon. Also I have several recordings that are just about ready to be uploaded (one lecture already over 30 minutes), but unfortunately the connecting cable for my preamp was damaged during transit so I've been unable to put the finishing touches on them to make them suitable for upload. I'm going to replace it today though, so TL;DR - much material is coming.

But for now, I thought I would make something a little more light-hearted and discussion oriented. There is an element of Temple-building as one of the longer term goals of Artemism, as stated in the introduction. So I thought we could talk a little bit about which of these great constructions we most enjoy and why that is.

It has been said that a temple is a tool for spiritual development. Meaning, one has to know how to use the temple, and what kind of mentality to approach it in, to get the most out of it. Unfortunately this is not possible for most of the greatest ancient sites of worship still present; but we are not totally lost. The Architecture and the experience of visiting them often speak for themselves to a large extent. This is why in ancient times Architecture was considered the greatest art (or among the greatest), sometimes even beyond writing. A writing must be translated and decoded by a set of rough definitions and interpretation. Architecture is meant to be beheld. It exists not only in the realm of concepts but also in the realm of extension and impenetrability.

There are so many great sites I should like to talk about in time - but I'll start us off with a few of my favorites, one at a time.

Note: Any temple associated with the Moon or Lunar deities should be specially marked so that a list of such structures can be made for the consideration and appreciation of Lunar Devotees.

1. The Kailash Temple

This has long been one of my favorite sites - and it is truly an amazing temple unparalleled by any other. It is named after Mount Kailash, which is considered to be the location where Lord Shiva resides and a holy site. It pays homage to him with a lot of Shaivite imagery such as Nandi the cow of Shiva and the Shiva Lingam. But many aspects of Hinduism are represented more generally - such as depictions of the different incarnations of Vishnu.

The entire thing was carved out of a single rock, starting from the top and working downwards. This in itself in somewhat incredible, but it is even more so when we consider that the site contains many rooms, pillars, statues, and bas reliefs, as well as windows, hidden peepholes, rainwater collection and a working drainage system (not to mention the bridges, balconies, huge staircases, and hidden underground passages). Many of the reliefs and statues are breathtaking works of art in their own right - retelling the famous stories of the Ramayana and Mahabharata in a visual format.

it was a bedrock excavation with no stone added - so there was zero room for error. All of this had to be carefully planned from the beginning. And on inspection, no errors were made.

200,000 - 500,000 tons of rock was removed, leaving behind the incredible structure. This was not merely limestone or soft sandstone - it was solid Basalt. Crystalline volcanic igneous rock.

There is a legend about the site dating back to the 17th century. It claims that the emperor Aurangzeb sent 1000 workers to fully dismantle the great temple. After three years, it suffered only minimal damage in the form of a few broken or disfigured statues. Realizing that it would be impossible to destroy the site, the emperor gave up.

Modern historical perspectives often date the site's construction to the 750s during the reign of Krishna I, but this is uncertain and in my view - highly unlikely. It is claimed that the temple was constructed in some 19 years. This would mean that at least 55 tons of rock would have to be cut every hour for 12 hours a day throughout that time span. Then, of course, the rock would have to be removed and the remaining exposed rock had to be intricately carved to form a temple fit for a god.

The rock that was removed has not been found, nor have the tools used to construct it. It is worth noting that nearby there are also many carved ruins which are now totally submerged - possibly from the same civilization that created the Kailash temple.

H.P Blavatsky claimed that the temples in this area date back much further than what scholars believe today. And in my view this seems likely, as it is still not understood at all how such a feat of construction was possible at that time. It is possible that it is an ancient site that has been progressively worked on over many centuries in different phases of work.

This is by no means the goal I have in mind for the Temple of Artemis - it would take a herculean effort to produce anything resembling this in the modern era. Perhaps over many many years of diligent work a rival could be constructed, but I dare not set my sights so high as of now. I'm only bringing this forth so that we can appreciate the work of the ancients, and form more robust ideas about what the possibilities of a temple are.

I went a little longer on this than expected, so I'll just leave a few pictures. It's impossible for me to show off everything about the site, so I recommend doing some research of your own if you're interested. I'll return shortly to speak about two more sites - one Indian and one Akkadian - and then we can go from there. Looking forward to see what sites hold the fancy of our members. :)

Som·no·man·cy (n) - The use of sleep related states for magical and alchemical purposes.

Somno (sleep) + Mancy (~divination) = Sleep Magic.

Category: Practice, Lifestyle

Difficulty: 2/5 

Recommended Prerequisites for Mastery:

6 months of daily meditation 20 minutes or more


Occult initiation into the first degree, attainment of second-sight/astral sight.

I. Differentiation between the magic of sleep and that of dreams.

In other words, the topic of this discussion shall be focused on using sleep and sleep-related states as magical tools rather than those methods which are enacted while in dreaming consciousness. We shall surely return to the latter subject in time, but until then I would recommend taking a look at @Kapalika 's thread on the subject which contains some general ideas on the subject (

II. Sleep Deprivation and Bad Habits

Before we discuss potential methods for using sleep to sow and reap great benefit to ourselves, we first must briefly mention how to address the negative impacts which can easily be accrued by a poor approach to the practice. For example, many adults and children are subject to chronic sleep deprivation. The CDC reports that 35.2% of all adults in the United States get less than 7 hours of sleep per 24 hour period 1. This figure tracks closely with other conditions that can also affect the quality of sleep such as smoking, heavy drinking, obesity, and physical inactivity. If it is at all possible for the initiate to avoid these conditions or to suspend them temporarily, it would be most helpful to do so in seeking to master this subject.

Even if most of the overtly negative preconditions can be avoided, our problems are not solved. For the practitioner shall also have to set aside enough time to get a healthy amount of sleep on a regular basis. This duration is often reported as 7+ hours, but in practice one should likely try for at least 8 hours to aim for natural and restful sleep (and if you are already sleep-deprived, you may need as much as 10 hours a day until you have recovered). Another factor that is poorly reported upon is the negative impact of noise exposure upon a sleeping person. The ears are not totally forgotten in sleep - they continue to hear faithfully and this information intrudes upon the dream world and draws subconscious attention away from other processes. A similar thing can happen with light exposure during one's sleeping hours, though to a lesser extent. If it is all possible, one should endeavor to have a quiet and dark space to sleep in - free from all intrusion. A space like this is of enormous value and will be mentioned again in various other practices.

Another problem is the use of alarm clocks in order to make early shifts and classes after potentially working long hours the night before. Many people are in general overworked and thus are forced to use such tools in order to regulate their daily routines. This is unfortunately one of the worst detriments to making the best out of a night's sleep and the process of waking up. An alarm clock is a jarring intrusion into your resting essence, shaking you to waking consciousness and demanding that you at once open your eyes and move, and begin the morning struggle (if not to fitfully steal a few more moments of sleep before repeating the same experience). This method totally destroys one's ability to go through the natural process of waking, and much less to make use of hypnopompic states of consciousness.

Sleep deprivation and other negative sleep factors cause an internal deficiency which is no less debilitating than hunger - and yet because of its subtle and pervasive nature in modern society, it is rarely addressed as a real problem. Sleep deprivation has been used as a cruel method of torture 2 3, and has been shown to precipitate psychotic episodes 2 and even death.

Other side-effects of these conditions include:

• Irritability and sensitivity
• Inability to remember dreams
• Retarding effect on growth and healing processes
• Misalignment with the circadian rhythm of the body
• Temporary state of "shocked" consciousness from the quickened transition

We carry these things with us into our day, and they are not always the easiest of conditions to shake off. Making a directed effort to address some of these problems will greatly increase the quality of your sleep and give you a good baseline to begin using it for magical and transformative purposes.

III. Sleeping Naturally

In contrast to the complicated and myriad effects that come with the chronic sleep deprivation in the modern world - where indeed even in wealthy countries sleep is neglected and disturbed - the most beneficial way to conduct sleep is extremely simple. I'd like to share a quote from the mammoth tome of pessimism called Ever Deeper Honesty, which describes this quite aptly 4: (Slightly paraphrased for better readability)

1. When your body/mind is naturally tired, you will naturally want to lie down,
and your body/mind might sleep, or do whatever it does.
2. When your body/mind is totally finished lying down, it will naturally not want
to lie down any longer, and you will naturally have to get out of bed.

Despite this being extremely simple and easy to do, most people are not doing this (or not being allowed to do this). Which means that they are not even listening to their own bodies. And if they are not even listening to their own bodies on such a crude level, it is highly likely that other things are also happening in their bodies which they are not fully aware of.

Indeed, there are so many spiritual books/teachers/courses/etc, which all teach you how to
listen to your body/intuition/etc, but none of this is as important, as being able to naturally
wake up (when the body/mind is ready), and naturally go to sleep (when the body/mind is


Note: It's important to see, that this is not about being able to stop (and rest, take a step
back, etc), on an occasional basis.
-- Ie, it's not about having 3 or 4 evenings a week, where you go somewhere (and/or do
something), to stop (and rest, take a step back, etc).
-- Ie, It's about being able to do this naturally, every day, 24/7.
And it’s important to realize, that this is not something that is a “want”, but a “need”.
-- Because, if you just “stop” for a short while, (eg, stopping for a whole week, or month, or
year), this will not help, because as soon as you get back into your normal life, you'll be
back into the routine (of not letting your mind/body naturally rest when it needs, and for
however long it needs).
-- Ie, the only way to make a true/permanent difference to your life, is to naturally live your
life, like this, everyday.

Note: Saying that all of this is important, might sound ridiculous (to some people),
however, what is more ridiculous, is a life where:
1. You can’t go to bed when you want.
2. You can’t wake up when you want.
3. You can’t just stay in bed if you want.

And indeed, this level of achievement alone can have massive impacts on the practitioner's life. The ability to sleep alone, in a relatively sound-proof, light-proof room for as long as the body and mind naturally require (that is, until going through the full process of waking until one is ready to get up without an alarm clock) is invaluable. Some of the effects of this include: the ability to remember dreams with much greater clarity; starting each day with a mind that is fully recharged and healed to a great extent; consistently having energy levels which are overflowing rather than deficient; much better mood in general; no need for caffeine, which would further tax the resources of the body. These abilities become more and more apparent over longer periods of time, and being able to consistently sleep effectively should be considered one of the greatest fundamental methods for the purification of the intellect, and the emotional mind (Air and Water).

This alone can go a long ways towards alleviating the need within one's psyche that can cause her many impediments in her alchemical work. Consistency in this practice of natural sleeping also allows for the recognition and observation of the various states of consciousness peripheral to sleep and the transition periods between them, which we shall discuss in brief directly.

IV. Hypnagogic States of Consciousness

Hypnagogic (adj) - relating to the state just before falling asleep.

Now it seems we are getting into the real meat of the practice, or what is experienced most definitely as an active form of practice rather than a matter of discipline and Will. That is, the observation and appreciation of the transitional periods in consciousness. Only so much can be said in text, so the initiate should work by his own experience to see exactly what is there, and how it can be made use of. The first of these kinds of experiments involves the hypnagogic period just before falling asleep. This is probably the easiest category to explore and also one of the most intriguing, and so we'll speak a bit about it first.

The practice sounds relatively simple, but the actual doing can be a little tricky - since it involves observing and learning from experience that is happening at some of the most rarefied and relaxed states of consciousness available throughout one's day. This is why the primary requirement for this type of magic involves a relatively solid base in meditative practices - wherein the skill of maintaining focus and presence in all different states of consciousness is honed. The alternative prerequisite, is the acquisition of what I second-sight. This is the ability to perceive veridical visual impressions that do not arise from the functioning of the eyes or the reception of any light. Equal to this prerequisite is the apperception of extrasensory powers, or in other words access to modes of perception beyond those of the five senses. This is a relatively deep topic on its own, so we won't divert too much to discuss it here; these abilities qualify a candidate because a person who has mastered any of them has a strong ability to perceive and recall those phenomena which happen on very subtle levels and in different seas of conscious possibility space.

The practitioner should recuse herself to her sleeping room while not sleep-deprived. As she approaches natural sleep, she should attempt to maintain a subtle level of awareness as the processes of drifting asleep take place. One should observe without preventing sleep from approaching by raising conscious activity overly much. As this is done, several different kinds of phenomena may begin to occur, including:

• Dis-identified speech of an inner voice, speaking with great clarity (or a great dementedness) about sometimes surprising topics
• Weak and frenetic visionary experiences, sometimes rising into full blown consistent visions with color.
• Less frequently, auditory effects that do not seem to arise from internal gesticulations or from external sources.
• Divinatory effects - future and possible future events being revealed subtly
• Rarefied states of feeling resulting from sinking into oblivion while maintaining awareness
     → Sometimes incredibly blissful as the comfort of the bed is enjoyed, and as the various processes of the body are wound down
     → As this happens, the related impulses of the Will are relaxed and set aside, giving it less and less reason to bring consciousness outside of itself.
     → Awareness eventually relaxes itself totally and returns to Essence (spirit).
     →     → Similar to a Samadhi-like experience - but notably different and less intense in these circumstances
     →     → Nevertheless, both experiences can be classified among joys as Shiva-Bliss, since they are bliss arising from the dissolution of self and of experience itself.
• Once one has become skilled with this practice, then she may wish to explore what happens when it is done from a state of exhaustion rather than peaceful sleepiness.
     → Greater hallucinatory and delirious happenings
     → Powerful practice for strengthening the Will and training discipline

V. Hypnopompic States of Consciousness

Hypnopompic (adj) - relating to the states immediately preceding waking consciousness, and during the transition to full wakefulness.

This state and the last one often get thrown around together - but they are in truth markedly different in experiential quality and applications. At the end of the day, one wearily returns to bed and takes comfort in that respite as her physical processes take the chance to heal themselves, and her mind is let loose from the chain of mundane existence - quickly spinning off into semi-incoherent and self-indulgent tangents. But in the morning, one is suddenly born again, gasping, from that state of ultimate relaxation and infinite mental potential. She struggles to make sense of the lingering afterimages and feelings as the ordinary sounding of waking consciousness reasserts itself. In this way, the hypnopompic stages of waking amount to a kind of violence - the violence of creation; as such magical and alchemical methods that make use of this transition period are themselves more violent than their counterparts and similarly powerful. It has been said that some of the creative insights which are usually attributed to dreams actually happen during this period of waking from R.E.M sleep. Whether or not this is true you shall have to explore for yourself in your personal practice.

The practice I recommend to begin experimenting with this, is similar to the previous one if only in description. One must exert control at the critical moment of instantiation and then prevent herself from mentally tensing up at this experience. Instead she must assert a calm watchfulness and observe what is happening within herself carefully. It is imperative that an alarm clock not be used for this practice. One should be waking from a night of natural sleep, and as this is happening she must resolve to keep her eyes closed for 3-5 minutes and refrain from moving as the aforementioned observation and appreciation begins. The natural process of waking takes several minutes to complete and this should all be observed without interruption.

Here are some things one might experience with attention to this practice:

• Observing the instantiation of one's waking consciousness.
• Taking note of one's first thought of the day - slippery as this notion may be. First intentional thought of the day, first heard thought remembered etc.
• As long as the eyes remain closed, one's dream recall will be nearly perfect. Use this to reach back into Dreaming consciousness and analyze the content there to recall important semiotics and the emotional states you have been in throughout the period you can remember.
• An incredibly fresh and vibrant state of consciousness, sometimes the most pure and satisfied of one's day.
     → High states of bliss can be achieved; they are different from hypnagogic states as they are based on restful and springlike being rather than awareness of dissolution.
    →     → According to the framework previously mentioned, this would be classified as Brahma-Bliss transitioning into Vishnu-Bliss if sustained as the period ends.
    →     → Done correctly, this joy of birth will be accompanied by a sublime state of Will-lessness that will allow the adept to experiment, unimpeded by impulses to move or think.
    →     →     → (Advanced) Using this birth of consciousness divided from the material world, to create a separate existence for oneself before eventually opening the eyelids.

VI. Napping and Interrupted Sleep Schedules.

Napping is not only a casual way to catch up on sleep, it is actually quite a useful tool for occult and spiritual purposes - especially those who are interested in exploring the processes of dreams and sleep. If an adept has had a long day and is exhausted or is otherwise suffering from certain mental ailments such as headache and brainfog, it can actually be more beneficial for her to simply take a nap and recover rather than simply going right into a more demanding practice such as meditation or yoga. (Although if she has determined that she will continue her practice then and has no other time to perform it to make her regimen, she should still perform the practice, or she sins against her Will.)

Varying lengths of nap time have been proposed for different desired effects. Short naps, colloquially referred to as “power naps”, are those ranging from 10-30 minutes. This kind of nap does not allow enough time to get very deep into REM sleep, and so they are often not very useful for generating inspiration. However, they are sufficient to “wipe clean” the current mental state of the practitioner - and this property makes them a great way to break through such limitations as procrastination and writer’s block. I have also found them effective for storing up a bit of extra energy before going about a task.

Longer naps, such as those that go 1-2 hours or even longer are sufficient to create the sensation of awaking to a new day. They are usually enough to fully rejuvenate the practitioner unless he has sustained more serious bodily damage or exhaustion. These kinds of naps also have a good chance of passing into REM and also into the deepest states of sleep which are beyond dreams. In these cases, inspiration from dreams becomes again accessible and is sometimes easier to recollect owing to the smaller amount of time between dream and waking.

More fine distinctions on nap time can be made, but this would serve no real purpose, as each adept will have to discover for herself what effects she can induce by altering the time scale - and this is something that is by no means able to be spoken about in a general sense.

It should now be noted that the restriction against alarm clocks can be lifted for naps and interrupted sleep schedules, as these things may prove impossible to experiment with accurately without some external signal to intentionally break up sleep at the desired time. Still, care should be taken that the alarm not be too varied or agitating enough as to destroy the potential usefulness of the waking state by requiring immediate action. The best noises that can be used for this purpose is either a single short note of sound, or otherwise a constantly sounding tone which is not too loud or grating. Either of these will allow the adept to wake and take note of the signal without being required to take immediate action to silence it.

One additional purpose of napping, which is quite obvious, should be noted all the same due to its significance for our purposes. This is that taking naps or making use of interrupted sleep schedules makes it possible for the adept to experience multiple hypnagogic and hypnopomic effects in a day. She is not limited to the usual one of each. This allows her to take a closer and more frequent examination of her subject.

The use of interrupted sleep schedules needs little explanation, as the term speaks for itself. By setting (non-invasive) alarms during the night, one turns her sleeping period into a series of deep naps. There are several different ideas about how to best go about this - but I shall list only two for those who wish to experiment with this.

Up to 4 hours rest, 1 hour awake, 4 hours rest. - This schedule is meant to replicate the natural sleep schedule that humans pursued before the advent of modern time scheduling and artificial lighting. It is speculated that this spare hour of productivity (under the moon) was responsible for much of the copulation of ancient humans. Whatever the case may be, it does allow for two very deep periods of sleep per day, and a single hour of productive time apart from all worry as the rest of the world sleeps.

3+ hours rest, then waking every 90 minutes - This schedule is designed to assist in trawling up even more material from the deep places of dreaming consciousness. In theory, the long period of rest is enough to allow for REM and dreamless sleep. Following this, the adept can quickly rise for just a few moments and record whatever she remembers from the content of her dream. Afterwards, the end of each 90 minute interval is meant to interrupt a period of REM - allowing for greater dream recall. I have had some success with this method, but I advise caution. It is a difficult schedule to keep and one must be careful not to exhaust herself pursuing it.

VII. Sleeping Asanas

- under construction -

Title of Mastery

One having mastered these practices should consider themselves as having earned the Somnus Dreadnought - that is, the God of Sleep's heavy coat. Once you've thoroughly integrated the results to the point of being able to speak about the merits of the degree and to keep consistent mastery over your sleep, you can wear it with confidence. Fools may scoff at its significance, but in the weary lines of their faces you shall spy the oversight of those who have neglected the art of natural rejuvenation, and who approach the dark half of their lives with carelessness.

Sigillic Representation of Degree

-under construction-


4. (page 436-437)

Artemism / Introduction: Artemism and Lunar Devotion
« on: October 15, 2018, 08:25:48 pm »
Work in Progress

Welcome to all devotees of the Moon, and to all of our wonderful members here at the O.S! This sub forum is currently under construction, and it will likely take a bit of time to expand to reflect the full breadth of its reference material. For now, I will handle most of the work and the content here, but I encourage others to comment upon, critique, and contribute to the ideas and experiences being put forth.

Part 1: Historical Context in brief

To describe the beginnings of our subject, we must speak a bit about the heavens - that is, the sky above us. As long as creatures have had functioning eyes, they have beheld and scurried under a great expanse, filled with remote lights and colors, ever circling above them. Indeed long before this, those various influences had exerted themselves on the life and development of each of these beings, even from the beginning.

With the arrival of Man, the thinking animal, came the desire to understand and explain these strange and dizzying phenomena. This desire, was invariably the cause of his earliest mythologies, religions, and cultural traditions; alongside, of course, the desire to understand and explain those things of the natural world around him, and those things he saw inside himself. But as thought matured and recorded observations expanded, a more sophisticated approach was taken: the celestial luminaries were seen not only as representatives of the great unknown - they were also seen as representatives of the things of the natural world, and the principles within man. Thus the birth of the eternal adage, "As above, So below."

And so the bodies of light began to acquire identities and personalities, informed by but not limited to the characteristics they themselves exhibited. They became something like universal cultural categories, to one of which every part of existence belonged. Every color, metal, plant, animal, and human, was ruled in part or in whole by one of these sets of principles. The luminaries had ceased to be mysterious lights in the sky, and had become the Gods in Heaven.

Such as we have described happened in one form or another in every civilization that reached a certain level of sophistication. Perhaps most prominently in Egypt, Greece, Babylon, China, and early Western Europe. The assorted names and meanings and traditions did vary, of course, though not so much as one might expect. This became one prominent basis of religion, astrology, and later, magic and the occult.

Unfortunately, what comes after this point is equally predictable and widespread. Through a complicated series of syncretisms and societal changes one god, usually the Sun god, gains prominence over all the others, until they are seen as no more than demons and idols. One example of this can be seen in ancient Kemet. The myth of Osiris-Horus that we know of today had reached its basic form no later than 2400 BCE, and naturally Horus was seen as the highest deity, though not to the exclusion of all others. I say naturally, because Horus was seen as the embodiment of the heavens themselves in full. He contained the stars and planets, and most importantly - his left eye, the Moon, and his right eye, the Sun. However, as time went on the Solar cults, who honor power above all else, gained the advantage - and began the consumption and integration of other traditions under their banner. Consequently Ra grew out of all proportion of his original role. He absorbed the creator god Atum, and became Atum-Ra. He absorbed Osiris and became god of the underworld. He even absorbed Horus, and became the god supreme, Ra-Horakhty. And in the New Kingdom when Amun became a popular rival, he too was absorbed and syncretized into the Sun and Ra. The project of Akhenaten to destroy the old traditions and worship only the Sun as the one god was almost a natural extension of this process. It was not successful, of course, but the whole scenario only solidified the supremacy of the Solar cults in Egypt.

Another example, can be seen in Roman civilization - which had long honored a pantheon of planetary and stellar gods even since the early days of the republic. Sol had been with them, but he was as one among many, and was certainly subordinate to the sky god, Jupiter. But by the late roman Empire, he too had become swollen out of all proportion as he took on the title of Sol Invictus, the Unconquered Sun, honored by emperors and said by his devotees to be God Supreme. It was this characteristic expansion of power, in my opinion, which helped to make the Empire so susceptible to Christianity and it's one God doctrine. The two cults, which had become the largest in the empire at that time, essentially fought and absorbed each other - producing the Solar Christianity that would dominate much of the world and destroy its opposition for the next 1500 years.

We could go on and talk about this process of Solar cults expanding and assuming power in other contexts, but I think the point has been sufficiently demonstrated. We are not here to argue about the embittered theological and political battles of the past, but it must be noted that something is lost in this great grasping for supremacy - that being, the perspective of the other hand. In the earliest times, the Sun and the Moon were always seen as equals (or sometimes even with the Moon being the greater of the two). But the Lunar cults never became dominators and oppressors, as such a thing would be antithetical to the wisdom of the Pale Goddess. The Sun is the conqueror, the master of external power, always projecting himself outward. The Moon, is the undefiled, the Queen of internal power, and revealer of esoteric mysteries.

Because of these characteristics, it is almost natural that we should see the Sun worshipers gaining prominence in the public sphere, while the Moon worshipers gain prominence in that of the occult. And so it was. Even when the one god had reigned unchallenged for centuries, Lunar worship was never totally destroyed. There were no texts, or holy books, or vastly complicated syncretisms full of narrative parables and self-sustaining world-views. But the Moon does not need such things to entice devotees. In fact, she accepts none except those who are perceptive enough to seek her praise, and worthy enough to earn it. In this way, she is the most terse of the Gods, but also the most meritocratic. The Queen of Night speaks not in texts, but in silence. And so how could the moonlit path ever be destroyed? Therefore it should be no surprise that even under the domination of Christianity, there were still witches, oracles, and priestesses who received the direct transmission of the Goddess, recognized her power, and honored her by ritual and lifestyle.

But as a consequence of this long process - there are almost no theological texts in existence that detail the worship of the Moon and her practices (as the isolated followers mentioned earlier were not typically scholars with patrons, but were often hermits and witches that were not even literate much of the time). There are no religions based on the wisdom she offers. There are few if any schools that honor the way of the Moon primarily as there were in ancient times when many different mystical traditions and their places of worship could co-exist peacefully. The way of the Sun has survived and been recorded ad nauseum. The way of Saturn has flourished in certain circles of educated elites. The way of Mars is just as everlasting as the eternal conflict of man, being the path of the experienced soldier and the perfected warrior. But the way of the Moon, has vanished from the minds of men. It cannot be studied, or appreciated. It is nowhere to be found, except by those who determine themselves to seek her favor. In fact, there is not even a word to describe a devotee of the Moon, or the tradition of those who do so.

To remedy this, is the Goal of Artemism. We seek not merely to reconstruct what has once been lost, but to rediscover the hidden truths for ourselves in their purest form. We shall learn the secret names of the Goddess, so that we may speak them in praise the more lovingly. We shall learn that of her lore which remains and incorporate that which is in accordance with the insight given by the Immaculate One. We shall reestablish the lunar tradition, lay down what is revealed in writing so that those lovers of Diana shall not have to grasp in the dark for even the first touch of her word, as I have done. We shall rebuild her temple, and we shall share again her mysteries to those who have the intuition to seek them. We shall be a light in the darkness to illuminate the path for her children, even as she is that light for us in the darkness and mire of this world. It shall be done, as an expression of thankfulness for the blessings I have received, in accordance with my Will. The three-faced seed has been planted - may it sprout and grow to full stature! Domina Oriens

I have set eyes on the wall of lofty Babylon on which is a road for chariots, and the statue of Zeus by the Alpheus, and the hanging gardens, and the colossus of the Sun, and the huge labour of the high pyramids, and the vast tomb of Mausolus; but when I saw the house of Artemis that mounted to the clouds, those other marvels lost their brilliancy, and I said, "Lo, apart from Olympus, the Sun never looked on aught so grand".

Part 2: What is Artemism?

Artemism and Moon Worship in general is the reverence and celebration of the Divine Feminine Principle. The Divine Feminine, in contradistinction to the Balance of Male and Female, stands alone without an opposite pole. It is before the beginning of all and is the point at which they all come to rest. Therefore the Divine Feminine is, esoterically speaking, the Woman without Man. I.e The Virgin.

The Divine Feminine Nature exists as a realm to itself, but it is also manifested in this realm - in the form of those devotees who have known it and thereby had their own Spirits radically transformed in its image. In this we can see the mystery of the Virgin Birth made plain. And it is for this reason that the Moon is known to us by one title as 'The Virgin Mother'.

On an experiential level, Artemism is focused on the direct realization of the great mysteries of life. The goal is not to seek truth that we may speak it, but rather to plumb and explore those hidden depths of reality which we already know could never be spoken. This is accomplished through various methods which will be expanded upon at length in time as one of the main goals of this subforum. But, simply speaking, the Lunar Priestess is attempting to unify the Will, and to become queen of her subjective universe. Once this is accomplished, the focus shifts towards psychonautical exploration, the precipitation of visionary experience, revelatory communion with the goddess, access to rarefied states of conscious, subconscious and unconscious activity, total transformation of the processes of being in accordance with the Will, etc etc etc. One of the most defining characteristics of the Witch is the unerring dedication to this work. One does not become the High Priestess, standing before the veil, speaking mysteries to those who would seek to look beyond it - by being a casual occultist on the weekends.

On a philosophical level, Lunar devotion becomes a question of ideals and communication. What characteristics of the Moon can be gathered by observation alone? What does it mean to be a Priestess, an Oracle, a Virgin? What are the benefits of this lifestyle? How can transcendent experiences be described, and what do they mean? Alongside this, is also the analytic and deconstructive effort of reality that causes Artemism to make that choice. In other words, coming to certain conclusions about the nature of this world, seeing through certain illusory aspects of it, and therefore choosing to approach life in a different way that is consistent with the logic employed.

On a theological level, Artemism is about devoting oneself to the Moon Goddess, and learning exactly what that means. Collecting the names of the moon, learning her myths and legends, and those narratives revealed by her true followers. It is also about honoring the cycles of the moon in ritual and in other ways, making essential astrological observations, and conducting appropriate rites based on this accumulated knowledge. All these things inform the aesthetic of the Artemist, as well as an understanding of her place in the world on a more symbolic and personal level than what can be done solely through dry intellectual diatribes.

Artemism does not make an exclusive claim to truth. Devotees of the Pale Goddess recognize that the one and same truth has been available to mankind for all time. Nor does it claim that the symbols and thought structures it provides are the only path to approach this truth. For this reason, an Artemist does not have any trouble with syncretizing thought structures from different traditions, always keeping in mind one primary truth taught by the Moon Goddess - that only in Silence, not in speaking, is the real truth revealed. This being said, Artemism should be recognized not only as a philosophical and theoretical framework which understands and revitalizes other traditions by the light of direct revelation; it should also and perhaps primarily be seen as a modern tradition of spiritual practice which has been constructed to lead receptive beings towards that which is beyond words.

Artemism and the Left Hand Path

Any order of Lunar Priestesses should rightly be considered part of the Left Hand Path, even if only in the esoteric sense. For the Moon has always been the counterpoint to the Solar cults of worship, and the left hand to their right.

Artemism is radically individualistic and is consistent in this point throughout all of its associated philosophical traditions. However it differs from other LHP ideologies such as Satanism, Setianism, and Saturnianism in that it asserts the reality of Good and Evil. Artemists, almost by definition, do recognize the ultimate which is beyond Good and Evil - however a strong system of logically positive Meta-ethics has been developed which addresses the causes of these phenomena in the Manifestation, the challenges they provide the Individual, and unique methods of addressing the problem (As I have elaborated here in the past at length and will continue to do so). What Artemism does not subscribe to, is Moral Compulsion - or the idea that there is some preternatural regulation of theses forces in the Manifestation, or that the existence of Good and Evil constitutes a Duty to act and react in some specific way. No, as the Thelemites say, and as has been written the happenings of this realm through all times, "Do what thou wilt shall be the whole of the law." Therefore, the Artemist solution comes as the result of a "Will to Purity," which arises from the denial of the Schopenhaurian "Will to Live," and the transcendental knowing tasted thereby. This structure also allows Artemists to accurately recognize and understand White and Black magic at a much deeper level than is common in other traditions, and thereby to more accurately understand the power that is accessible by magical methods that make use of Ritual Purification or Ritul Defilements. This is one example of how Artemist philosophy is characteristically 'Logically consistent, but not logically bound.' (Refer back to the truth value of Thought vs Silence and the emphasis on practice.)

This Will to Purity, essentially constitutes a refusal of union with the material world (Again, see the fundamental nature of the Virgin metaphor). In this way, Artemism naturally finds itself in association with structures of thought such as Gnosticism, Buddhism, Zen, certain strands of Hinduism, Zurvian Zoroastrianism, Manicheism, Philosophical Pessimism, Existentialism, Antinatalism, and Anticosmicism. In a sense Artemism can be thought of as a common descendant of these lineages, and Artemists may often refer back to the writings of these schools of thought based on personal preference - but I consider it more accurate to consider Artemism a modern reformulation of the most effective manifestations of the Will to Purity in the past. I.e Artemism is not merely Buddhism, or Gnosticism, or Western Esotericism, but stands on its own as a new tradition which intends to create a clear and honest path towards spiritual realization for individuals who are receptive
to this type of perspective.

Goals of Artemism (One Sentence each)

1. Provide an effective and practical system that can bring one's true will to accordance with the Will to Purity, and thereby to
reveal the and develop the occult and spiritual potential of those who wish to transform themselves in such a way.

2. Re-establish the Temple of Artemis, and restore the true spiritual tradition that is informed by the Moon Goddess.

Goals of Artemism (Short)

1. Totally free the individual from all bonds and weaknesses, returning her to a resting state of Purity and Sublimnity. A state which, unrestricted by mundane conditioning and routine compulsion, is most receptive to the glories of the higher arts of Greater White Magic - apprehension of understanding and wisdom through direct revelation, the precipitation of visionary experiences and transcendental states of consciousness. We will discuss these greater arts in detail as time allows what teachings I am given to share to unfold and blossom. This state is also one which greatly increases personal agency and protection from evil for oneself and others.

1a. Ideally the higher teachings would be shared in an individual way, to those who have reached a sufficient level to be able to understand an implement them in an effective way, instead of merely learning them as new systems of thought and concept. However, due to the challenges of modernity (lack of qualified masters, extreme lack of dedicated students, extreme difficulty in providing communal spaces which are conducive to the journey, total lack of privacy etc etc etc) - the essential teachings should be propagated in a totally open and free way, for any that would seek them out and put them into practice of their own volition. Accordingly, if possible all practices and rituals should be prepared in such a way that they can be conducted by a lone practitioner. This does open up the possibility of abuse of the teachings, but this risk may be accepted - as it has always been possible for magical dabblers and Zen devils to do such things that cause them to fail and fail spectacularly. Furthermore, it must be recognized that the conditions of this global society (but particular in "The West") are such that most true philosophers, and nearly all true witches, are autodidacts and lone practitioners. We should endeavor to provide those who have the intuition to pursue purification and spiritual development access to the moonlit path of Artemis, and the exalted fruits which it bears.

2. Having freed herself and become self-realized, the Lunar Priestess should endeavor to re-establish the temple of Artemis, so that a haven might be created for all followers of the moon to know communion with one another, to perform workings together, to record the essential teachings in a more permanent way, and to offer guidance and loving service to those who are drawn to the path of the Pale Goddess.

Goals of Artemism (Long)

 - Under Construction -

This post is currently unfinished, and partly unedited. It will be refined and brought to completion alongside the growth of this subforum as time allows.

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