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Messages - Olive

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Lounge / Re: A place to share Art
« on: June 08, 2019, 05:27:53 pm »
A nice little image I found relating to Lunar mythology and LHP.

General LHP Discussion / Re: LHP and Rawls' Veil of Ignorance
« on: May 29, 2019, 03:11:29 pm »
The veil of ignorance is great for removing selfish considerations, which is valuable because in general man is unable to be objective in anything where his own interests are involved.

It’s a very humanist experiment - and it’s efficient usage could help to create cultures where each person is given a fair shot to thrive in its own way without undue persecution.

But is this necessarily LHP? Doesn’t LHP also allow one the freedom to make decisions that are knowingly motivated by his own self interest? To say “to hell with the general mass of people,” and “let the slaves serve”? (Not that I adhere to or approve of either of these positions.)

Where is the reconciliation between the uninhibited furtherance of self and vaguely utilitarian, humanitarian ethics? These things are not always in conflict - in fact I don’t think they are in the majority of LHPers I’ve spoken to. But since they can conflict, the question remains: which of these principles survives the battle?

Two more points for consideration:

Is it possible to make an argument for an elite ruling class from behind the veil of ignorance? (Similar to the arguments Plato makes for aristocracy in The Republic.)

Does the veil of ignorance use an individual’s selfish tendencies to undermine selfishness? (Forget all of your current advantages, now what kind of world do you want in order to maximize your personal chances in it upon rebirth [Making an optimization game out of moral and political theory]?) If so, what effect if any does the thought experiment have on a person whose moral/political ideas are already far removed from their own personal interests?

Lounge / Re: A place to share Art
« on: May 29, 2019, 03:01:10 am »
This is a collaboration I did with a friend several months ago. I thought you guys might enjoy! It was almost all automatic drawing but there are lots of small details, even a neat formula for the 7 pointed star in there if you can parse it.

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 / Re: Animal sacrifice
« on: April 14, 2019, 10:27:44 pm »
Funny you should make the comparison of Vegetarianism and Animal Sacrifice in the OP, Kapalika. There’s a vegan magician I work with, and I’ve seen her cheat on her diet once - ordering a meat dish and consuming it, calling it an animal sacrifice. (Not a common thing for her, she’s been strict vegan for many years now.)

Personally, I don’t use animal sacrifice in my magical workings. I feel that would be profaning my ritual space to the max. Especially if the animal is tortured before being killed. I respect the role that animal sacrifice played in pre-modern societies (charity, food distribution, community building), but that stuff isn’t super relevant as far as my personal practice goes. I’ve watched several traditional animal sacrifices (you can find videos on YouTube and elsewhere), and they are a bit much for my modern western sensibilities. We’re not really used to seeing that kind of brutality in places where meat comes in plastic sanitized packages...

I’ve been shown how to do animal sacrifice and how it works in visions before, but again, that kind of energy is not really in alignment with what I’m trying to accomplish.

I do eat meat from time to time. It’s less than I used to, and I opt for seafood when possible, but I’m definitely far from innocent in that regard. I actually regard factory farming as far more evil than any traditional animal sacrifice, and I’m not proud to be a part of it. But I’ve not fully divested myself from that wicked element of western life.

From a gnostic perspective, the processes of the world contain evil at almost every level. There’s hardly any escaping it. Yes, I’m interested in purifying myself, but right now I’m focusing on the things that are more immediately relevant, like my own emotional states, the contents and obsessions of my mind, and my physical health. Maybe my vegan friend will help me develop the proper skills and tastes to go meat free in the future.

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.

General LHP Discussion / Re: Do you believe in spirits?
« on: March 14, 2019, 06:41:53 pm »
I tend to agree with that Kapalika. I have paradigms that are materialist and thus can not justify the belief in the independent existence of these spirits. However, I’ve had so many experiences with beings and entities which seemingly act independently of me that it no longer matters what their true ontological status is.

It’s not a matter of belief. Phenomenologically, spirits exist and do interact with humans. Most adepts can (probably) learn to perceive and deal with them.

Even at the level of animism, talk of spirits is not necessarily nonsensical. Forests, trees, animals, people, and ancestors all have a kind of “personality” and influence that is easily described in terms of “the spirit of X”.

I called and asked them about the back half again just out of curiosity. They described it like this:

“The first story starts off in this incredibly dark place, and as the stories go on they fuck with you more and more until you reach a point where everything breaks down (the prophets paradise) and then after that the stories just become sort of normal. But although they are less interesting - you are in such a twisted state of mind that you almost become the paranoid schizophrenic from the beginning, looking for things that aren’t there.”

They also mentioned something about reusing names from the beginning towards the end and that messing with them, but again I’ll have to go back to see exactly.

The entire book, Xepera. Although they mentioned that the section entitled “The Prophet’s Paradise,” was something of a breaking point directly following the first 4. The short poems are quite mind twisting and a bit eerie at times. I would include them with the significant portion of the book, at least. I’ll have to reread the back half eventually to see if anything jumps out at me.

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

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General LHP Discussion / Re: Are humans inherently selfish?
« on: February 11, 2019, 02:19:44 am »
Exactly, Kapalika. Your last remark was especially apt.

I get a bit fed up with the common claim that all actions are inherently selfish - as if a person who acts with the interests of all in mind is exactly as selfish as someone who acts thinking only of himself. The results of each motivation are different, and the paths that each leads one down are different. You can say that both of them get something out of it, since one who helps all usually helps himself through that at least some of the time, but this obfuscates the issue and makes both words (selfish and selfless) meaningless.

It comes down to this: is it ever possible to do something without on some subtle level wanting something out of it? In other words, is there any real virtue, or only endless virtue signaling?

I would say I know that it is possible to act while renouncing the fruit of one’s actions. But I am no authority to anyone else on this matter. It is interesting to note, however, that this mode of unattached action is almost universally ascribed as the characteristic of the yogi and the devotee. If we are willing to admit that there might be something to what these traditions say, it is possible that renunciation makes selfless action possible — perhaps by overcoming or destroying the inherent tendencies of self-obsession.

Just my 2 cents.

Setianism / Re: Set as YHWH?
« on: February 02, 2019, 11:12:19 pm »
Interesting info . . . however, the research I have been doing over the last three years for a book highly suggests that Yahweh's origin is that of a pre-Islamic North Arabian rain deity known also to the Midianite and Edomite tribes, the Babylonians, Aramaeans and to the Egyptians as the moon deity YaH or LaH, borrowed from the Arabic SiN deity.

Intriguing comment. Can’t wait to hear more - I’m sure you’ll share with us when the book is nearing completion. I can confirm that the lunar name you mentioned - Yah or Lah or sometimes Iah is found widely throughout the ancient world, and that in at least one culture (the third dynasty of Ur) the moon god Su’en was Supreme.

I’ve speculated along those lines before, but it still seems to me that there must be more to the story. As far as I know there are only scant reverent passages to the moon in abrahamic literature, which would imply that either they’ve been scrubbed or that the Lunar symbology was already being phased out at the time of writing.

By no means am I affirming that this video is accurate, but this presentation contains connections that in part line up with what you’re saying. It might be an interesting listen to point you toward further sources, or to review some information you’ve already gone over. Though again, I only post this link with a small boulder of salt attached. :D

Entertainment / Re: Memes
« on: January 29, 2019, 01:37:11 pm »
No so rough as it might seem. c:

Some months ago we were talking about the effectiveness of the simple technique I suggested for remembering dreams. There was some question on if it actually worked.

This is just a short update to say - since that time I have tested the practice dozens of times with very good success. It does work. You just have to have the discipline to start reflecting as soon as waking consciousness is established. The best way to train yourself to do this, is to consistently wake up naturally, without harsh interruption, and lay there with eyes closed for 5 minutes or so while turning the gaze of your mind behind you.

I did say that this would produce perfect dream recall, which is perhaps too strong of a claim. It is difficult to reach back more than 2 or 3 dreams back, but the most recent of them can be recalled in great detail.

I used this technique again this morning to pull out the contents of my dream which were at first totally unnoticed and forgotten.

For me, at least, the very first actions I take while awake will determine how much I remember. If I get up at once and start getting ready, I probably won’t remember more than tiny fragments of the dream, unless some chance event brings its contents back to my minds eye.

If I get up and immediately get on my phone and start surfing the web, in most cases my dreams are destroyed and I may not ever remember them. I speculate this has to do with the large density of information being focused on and absorbed. This either overwrites the short term memory of the dream, or perhaps quickens the process by which the memory is let go of.

If I get up and go immediately into reflection, the world of my dreams opens up to me again, and even specific details and actions can be brought back to mind with clarity. This has proven to be an invaluable tool to measure and keep tabs on the contents and obsessions of the subconscious/unconscious mind. I find that I am far less bothered by these subconscious tendencies throughout the day - as knowing their representations in my dreams, I recognize them again while waking, and am not taken in by their changed appearances.

I have noticed many other benefits derived from taking good care of sleep. My energy levels are very consistent, even when I do much to exhaust myself. My skin and general appearance has improved slightly, and short naps have become a panacea for curing all kinds of ills. I cannot totally explain why, but it has become much easier for me to go to sleep on command, wake up generally when I want to without external stimuli, and get a far greater quality of rest between the two.

One has to love the Somnus Dreadnought.  :)

General LHP Discussion / Re: Actual magical spells and such
« on: January 28, 2019, 04:55:15 pm »
The thing about LWM is that while it is indeed primarily focused on helping another, in time that may also help you and many others. The gift that keeps on giving. :D

And yeah, I use them both, and they can be used in tandem. But each provides a sensible categorization for any particular method or aim which is still useful for practical and theoretical studies in Magic.

There is a maxim I’ve developed that I’ve just realized fits very well in this situation. The parentheses are explanatory and not part of the base expression.

Restriction (energy expenditure) creates form (identity). [Greater Black Magic]

Freedom (energy withdrawal) gives vitality (bliss, peace, restoration). [Greater White Magic]

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