Sabbatika1 PDF
Sabbatika1 PDF
Sabbatika1 PDF
Nephilim Press
2013
Ac kno w 1edg ement s
Edgar Kerval
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Co nt e n t s
The Death and Resurrection Show.................................................................. 1
Sean Woodward
Dead... But Dreaming; The Arte Of Necromancy, And The Calling Of
The Fallen........................................................................................................ 13
S. Ben Qayin
Drawing Forth The Dead; The Necromantic Ritual of Re-Awakening29
S. Ben Qayin
The Waters of Death and the Graveyard of Stars.......................................... 37
Ljossal Lodursson
The Crown Of Black Thorns: Explorations And Invocations Of Our
Holy Mother Death........................................................................................ 71
Edgar Kerval
The Triumph Of Death...................................................................................83
Claudio Carvalho
Arutam, Muisak, Nekas: “ThreeSouls Of The Shuar”....................................99
ix
“In The Garden Of Bones: Working With Death & The Dead In
Pan-Aeonic Witchcraft”...................................................................................Ill
Dante Miel
-Seven Feet Under- The Heart of Fire beneath the Tongue of Silence 147
Kyle Fite
An Automatic Writing
Provocation: Justitia Omnibus...................................................................... 167
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Visual Art
Dante Miel
Spectrum....................................................................................................... 136
Sean Woodward
Black Snake Ghuedhe Portal...................................................................... xvii
Gros Bon Ange.................................................................................................7
Ti Bon Ange................................................................................................... 11
Saddie La Mort
Triangle of EREBOS.................................................................................... 112
VGRS Square................................................................................................ 117
Triangle ofNYX............................................................................................. 122
Donnie Tincher
Boneshrine.................................................................................................... 110
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Seal of Finality.
Magick Kazin
Ghuedhe’s Gate-...............................................................................................
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vmn
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Th e De a t h a n d
Re s u r r e c t i o n Sh о w
Sean Woodward
CC A nd lo, two Angels in White apparel sitting, the one at the head
/ \ and the other at the foot, where the body of the Master had lain,
dL A . who said: ‘Why seek ye the living among the dead?’”
Here in the Adeptus Minor ritual of the Golden Dawn we encounter the
two protagonists of the resurrection engine. It is in such inner rites of many
mystery schools that we can see the ritual drama of the death and rebirth of
the initiate. From the Pastos of Christian Rosencrutz to the Master Mason
Degree can be found the allegory of rising from the pit of eternal sleep.
We can also see it in the Christian baptism ceremony where believers
are born again, in the seasonal cycle of the Witchcraft celebrations and in
the death and rebirth of Osiris. Nowhere is the personification of death
more direct than in the exoteric and esoteric forms of Vudu. Perhaps only
the Horsemen of the Apocalypse come close to this in-your-face, no-holds-
barred reality.
The differences in attitude to the mysteries of death can be seen vividly
in the funerary rites of a people. In the West we have managed to brush aside
real acknowledgement of its reality, replacing it with sex and consumerism,
with medicine and the surgeon’s knife—with anything that will help us for
get the inevitable. And yet it is interesting to see how we continue ancient
practices, sometimes without even realizing what we are doing. We arrange
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T h e D e a t h a nd Re s u r r ec t io n Sh о w
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Sean ^ V o o d w a r d
an insight or the work of another, bound into a book may offer the map that
is required. The angels are ceaseless in their efforts to reveal that which has
been hidden by the incarnation into flesh, to awaken the adept to his true
identity and purpose.
It is by the practice of concentrated, directed thought that an environ
ment conducive to their work can be created, which will allow the creative
energies of the Gros Bon Ange to infiltrate our awareness. The practice
of ‘Digging the Grave’, of enabling the Cosmic Leghba Logos to manifest
through the Gros Bon Ange, is an ongoing, evolving activity. It is essential
to the twin angels that the Great Work of the adept continues its unbroken
course, for in the digging is the form of the Pastos uncovered. In the tomb
of Christian Rosencrutz is seen a model of such magickal machines as might
be employed to aid the twin angels in their duty. This drama of death and
resurrection illustrates the symbolic methods of aligning consciousness in
such a way as to be conducive to the revelations of the twin angels. In the
past it has often taken a shock to jolt awake the beating of the adept. The
physical re-enactment of death and resurrection, with the compliment of
signs and teachings, has often created the paradigm shift necessary for the
adept to recall his true nature.
In the words of the Chief Adept, who takes the place of Christian Rosen
crutz and who rises from the tomb, is a clear understanding of the transfor
mation that has taken place, for he states:
“I am the purified. I have passed through the Gates of
Darkness into Light. I have fought upon earth for Good. I
have finished my Work. I have entered into the Invisible. I
am the Lord of Life triumphant over Death. There is no part
of me which is not of the Gods.”
In the Tibetan descriptions of the Bardo there are clues to the under
standing of the Death and Resurrection Show. For it is the quality of the
light that is key to understanding that we have entered the realm of the dead.
It also has to be remembered that not all rebirths may have happened on the
Earth. There is a multitude of places within the material universe that have
harbored our beings, much as the Tibetan Book of the Dead speaks of the
realms an incarnation may pass into, of Hungry Ghosts and Gods, so they
are the other realms beyond the Solar System, the trans-yuggothian places
that have added to our experiences.
T h e D e a t h a n d R e s u r r e c t i o n Sh о w
The primary role of our twin angels, however, is to help maintain con
sistency, to recover what has been lost to memory and to help us store the
treasures of this lifetime for later retrieval.
There are other ways, unengaged instances, Deja-Vu-Vudu moments,
when the Gros Bon Ange will break through the everyday consciousness to
make itself known. These are often events that have not ‘happened before’,
whose mix of circumstances, objects and participants could not have existed
in any prior time. They are, however, examples of the Gros Bon Ange inter
ceding because the knowledge gained from the Ti Bon Ange has shown the
moment to be a crucial nexus point in the life of the aspirant, a crossroads in
time and space where uncertainty multiplies and the effects of prior actions
are magnified. It is in this crucible, this stirred cauldron of tangents that key
moment choices will be made, courses of actions set in motion which will
have a major impact upon events and the current life of the adept. And so
the Gros Bon Ange possesses the consciousness for an instant, imparting
the importance in the only way it can communicate, by creating a duphcate,
a repeated moment, and a perception of something so similar that it trig
gers awareness in the fundamental pattern recognition routines of the brain.
When this happens in the waking world, we experience it as Deja-vu. In the
sleeping world the Gros Bon Ange is able to communicate this more easily,
and we obtain the awareness known as lucid dreaming. In both instances it
is the realization that something is wrong with the reality we inhabit that
allows the Gros Bon Ange to startle our consciousness.
As the Gros Bon Ange intersects with the realms of the Lwa, it is able
to communicate more easily through dreams. In extreme cases of jeopardy
more than one Gros Bon Ange will work in unison to protect their hosts. An
example is where real-time events are suddenly remembered to have been
parts of a dream by one person which in turn triggers a memory of dreams
in the second person quickly followed by an intense episode of Deja-Vu-Vu-
du so powerful that it forces them to dramatically change an element of their
current activity and thus avoid any terminal outcomes that the Ti Bon Ange
already had knowledge of. This is an example of a shared nexus point and
demonstrates how the knowledge of these angels can be oracular and act as
agents of change within the material universe.
By the practice of Voyance, of engaging with the spirits and Lwa with
whom there is natural affinity, which has often been created from the rela
tionships of previous lifetimes, we are able to enter into the secret storehouses,
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Sean W о о d w a r d
the totem treasures held in trust by the Gros Bon Ange over many lifetimes.
These spirits of Voyance can take many forms and exist in many particu
lar times and places. By a Pact of Voyance, an understanding that certain
esoteric machines, certain mundane devices will be made known to the in
dividual by the spirit, certain keys unique to the Vudu voyage of the individ
ual made available. These keys belong to esoteric machines of illumination,
which exist in the world of the Ti Bon Ange but are essential treasuries of the
gnostic achievements and tools that the esoteric engineer has gathered over
millennia. Some of the keys also function as triggers to enable the mind to
dispel any clouds of forgetfulness, which the experience of being incarnated
back into human form will have produced. For this reason, it is essential that
the relationships between self, Gros Bon Ange and the Spirits of Voyance are
maintained in good standing, that future incarnations may come to quick
awareness of their true identity and role.
In the Golden Dawn symbolism of Christian Rosencrutz, an example of
one of these triggers can be found.
“Upon his breast was the Book T, a scroll explaining in full
the mystic Tarot”
Elsewhere in the ritual, the rose of the Rose Croix is explained as having
22 petals, which represent the force of the 22 letters in nature. The Major Ar
cana of the Tarot also consists of 22 cards. It is clear that the Book T, or Book
ofThoth, is an esoteric key encoded in pictorial form. It is an example of just
one of the Atlantean engines preserved throughout the ages.
The importance of the relationship with the Spirits of Voyance cannot
be emphasised enough because establishing the conditions which enable the
direct knowledge and conversation of the Gros Bon Ange are difficult to
create and in the early life of the incarnation, impossible to attain without
the intellect to engage therein. It is necessary therefore for the Spirits of Voy
ance to exist in ways that will protect and direct the development of the
incarnation until it is capable of independent movement and thought, of
experiencing the keys, which trigger awareness and conversation with the
Gross Bon Ange. In this way the Spirits of Voyance act as godparents to the
soul, ensuring that its Vudu voyage remains on track at the earliest moment
of the incarnations new life.
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S ea n W o о d w a r d
III. Ret u r n t o If a
Such a request to Les Mysteries will enable the lattices with which they inter
sect to enter into the life stream of the adept, for it is the same truths that are
communicated in these stories of death and rebirth which have come down
from ancient times and through a multitude of civilizations and practices.
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Continued reflection upon the tasks entrusted to the twin angels, the Maras-
sas of being, will engage the vehicle of synchronicity and allow it to be op
erated by the twins.
In these relationships are many of the mysteries of gnosis, for the Yudu
voyage is a two-sided coin. On the one hand, there is the purpose of the
material universe, of the machinery of matter, to enable knowledge and ex
perience of the senses. This is balanced by the link afforded by the two angels
of the soul within the cosmic realms of Leghba, of the Perfected Adam. We
continually fall into matter to delight in the joys of existence and rise into
the Unseen, to know the reality of our being. By nurturing our connection
with the Gros and Ti Bon Ange we ensure that we maintain a foot in both
worlds as we walk the path to the mystical city of Ifa.
Bibl io g r a p hy
Hurston, Zora Neale. Mules and Men. New York: Harper & Row, 1990
Regardie, Israel. The Golden Dawn. Llewellyn. St Paul, 1971
Bertiaux, Michael. Vudu Cartography. London: Fulgur, 2010
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D e a d . ..В u т D r e a m in g ;
T he A rte O f N ecro m ancy, A nd
T h e C a l l i n g O f T h e Fa l l e n
S. Ben Qayin
“Death, the inexorable and pitiless, is it but a release, the separation o f the lib
erated spirit from the biologic m atter? Or is death actually the fin al destruc
tion, a total annihilation against the resurrection o f a new life in the morning
sun? Does death lead to the total darkness o f the night or does it bring the
vaunted light to the souls eagerly searching for the portals o f eternal life?
~ D m. E mjle L a u r e n t , *M a g ic a Se x u a u s \ 1934
he re alm o f the Dead: The ethereal shadow land that lies parallel to
T the dense world o f the living, just out of sight as a specter itself on the
edge o f breathing reality. It has been said that the fog-like barriers
that separate our worlds can be m agically worn down, and communication
made possible with those who have crossed over into the cold twilight o f un
death, still existing, though without the beat o f a heart within their chests
or the feel of warm blood running course through their now barren veins.
The Dead are known to forever wander between the worlds, gliding in the
shadows, thin as smoke, caressing the world o f the living with their cold
waif-like tendrils.
M agicians have long sought the council o f the fallen Dead, seeking secret
knowledge o f lost and hidden things, of treasure and the forbidden future.
Necromancy, or Nekuomanteia [Greek]: Necro- Dead, Manteia- Divination,
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S. B en Qayin
has been practiced for thousands of years, being traced back to Babylonian
Chaldea and Egypt, though has been most commonly recorded in Greek
history. The first mention o f Greek Necromancy was in Homers Odyssey
(700-650 B.C.E.), where Odysseus raised the Dead through the instruction
of the Witch Circe.
Very little history of this ‘Arte of the Dead’ exists; so much is spread out
over time and location. Of course, there is ancestor worship and the honor
ing of ancestors recorded in many lands, though it is not held in the same
category as calling the dead forth for the sole purpose of divination, with the
exceptions of religions such as Palo Mayombe, where it is quickly seen that
ancestors are called forth from the Spirit World and employed for various
reasons, including protection of oneself and home, and divination, which
will be examined further on.
One of the main reasons Necromancy was practiced was to Чау restless
ghosts9. That is, bring to peace Spirits who for some reason could not be con
tent to go on with their existence in the Spirit World, and remained in that
of the living. The Spirits would bring attention to their trouble at hand so it
may be resolved, and they may finally rest. Necromancy eventually evolved
to include divination and was practiced in places called Oracles of the Dead
named 'Nekuomantcions’ that were generally located underground or within
cemeteries or crypts of the deceased. These were secret gathering places that
operated unseen from the condemning eyes of the masses, once Necroman
cy was seen as vulgar and outlawed. These Oracles were in such places that
desolation knew well. They have always been in areas that Death frequents
and casts His influence on, such as ancient battlefields, gallows trees, or in
areas where violent death has occurred.
There have been noteworthy Magicians throughout history who have
worked this forbidden ‘Arte of the Dead', some unexpected, such as Jesus of
Nazareth who rose Lazarus as well as others. Though 1 don’t consider Jesus
(existing or not) a true Necromancer, as he did not raise the dead for prophe
cy, but to show people that his father ‘G od’ had chosen him to deliver God's
holy word (slavery) to them. Of course, when one conjures the images of
Necromancy, the famous scene depicting John Dee and Edward Kelly speak
ing with a Spirit in a cemetery, while inside a magical circle, comes to mind.
However, truly it was not Dee, but Paul Warring in Walton-le-Dale, near
Preston in Lancashire, who performed the rite with Kelly. One of the most
detailed accounts of Necromancy comes from a rather celebrated Magician,
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D e a d . . . В uи
т D reaming
Eliphas Levi. Levi was hired by a rather mysterious woman dressed entirely
in black with a black veil covering her face, who wished to call up the philos
opher M agician, Apollonius o f Tyan. Levi writes o f his am azin g experience
raising the Spirit,
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S. B en Qa yi n
Traditionally, there are several different methods for evoking the Dead,
or holding congress with them in the Underworld. One method stems from
the honoring o f ancestors by way o f libation o f various substances. This ac
count of practice is detailed in H om ers Odyssey where Odysseus (as men
tioned) raises the Spirit Tiresias; a blind prophet who would reveal the future
o f his (Odysseus) journeys, who dwells in Hades. When in the Underworld,
Odysseus begins his Necromantic Arte by first digging a sacrificial pit to
hold the libations to be used. Once done, he pours a mixture o f milk and
honey around the pit, followed by sweet wine and finally fresh spring water,
all of which are in the end, sprinkled over with barley. Wben all libations
have circled the sacrificial pit, a prayer is given to the Dead pledging them
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D ea d . . .Ви т D reaming
upon returning to the world o f the living, the best sterile heifer o f the heard,
and 'treasures* to be burnt upon a pyre in their honor. Once this recitation
has com m enced, a separate and personalized prayer is offered to the Spir
it, in O dysseus’ case, Tiresias, that promises (again, upon his safe return)
the sacrifice of an all-black ram. At last, with a bronze sword, he bleeds
two black sheep o f opposing sex into the prepared sacrificial pit, at which
point the Dead appear and draw near to quench their thirst and obtain the
strength and life energy that lies within the spilt blood. Odysseus is in need
o f the bronze sword to keep the Spirits at bay, keeping them clear o f the
blood which gives them the ability to speak and have tangibility. O dysseus
proclaim s to the restless Dead,
“ With my sharp sword again unsheathed 1 watched over the
pit o f sacrificial blood, lest any o f the fragile dead draw near
that blood before 1 met Tiresias.}>
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S. B e n Q a y i n
Yi-nash-Yog-Sothoth-he-lgeb-fi-throdog-Yah !
Y’A l ‘NG'NGAH,
YOG-SOTHOTH,
Н Ъ Е-VGEBy
F A I THRODOG,
UAAAH Г
A nd to lay the D ead to rest again, the evocation is repeated, with the
om ission o f the last section to be replaced with,
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D e a d . . .B u r D r e a m i n g
"OGTHRQD AI'F,
G EB’L— EE'H ,
YOG-SOTHOTH ,
NGAHNG A IX
ZHR Г
There are other lengthier m ethods o f calling the Dead forth; this next ex
am ple is again related by Levi, though I hesitate to quote here as it is lengthy,
but find it such an exact description o f this specific Arte o f the D ead, that I
have decided to include it here for those who are in need o f this inform ation
and wish to follow its exam ple. The ceremony/ritual is accessible from a LHP
point o f view, as there are no Holy orations or devotions given to the D em i
urge. Where such is needed or wanted, the M agician applies patron deities
as they desire. This rite is designed to focus on the Spirit being called forth,
not on a Deity or the M agician himself/herself. The procedure is as follows:
“ We must, in the first place, carefully collect the memorials
o f him (or her) whom we desire to behold, the articles he
used, an d on which his impressions remains; we m ust
also prepare an apartm ent in which the person lived, or
othenvise, one o f sim ilar kind, and place his portrait veiled
in white therein, surrounded with his favorite flowers, which
must be renewed daily. A fixed date must then be observed,
either the birthday o f the person, or that day which was most
fortunate fo r his and our own affection, one o f which we
may believe that his soul, however blessed elsewhere, cannot
lose the remembrance; this must be the day fo r the evocation
and we must provide fo r it during the space o f fourteen days.
Throughout this period we m ust refrain from extending to
anyone the sam e proofs o f affection which we have the right
to expect from the dead; we m ust observe strict chastity; live
in retreat, and take only modest and light collation daily.
Every evening at the sam e hour we m ust shut ourselves in the
chamber consecrated to the memory o f the lamented person,
using only one sm all light, such a s that of a funeral lam p
or taper. This light should be placed behind us, the portrait
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S. B en Q ayin
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D e a d . . .В и т D r e a m in g
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S. B en Q a y in
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S. B en Q avin
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D e a d . . . В и т D r e a m in g
m aterial as it were. He turns away from the people to face the moon, and it
is then that, fo r the first time, we see the dim outline o f the horrid bashed-in
wound in the back o f the skull. He walks slowly and majestically down the lane
o f the moon, and thus, naturally and simply, sets out on his long lost journey
~ Frederick Kaigh, Witchcraft and M agic o f Africa, 1947
Though this is clearly an account of true Necromancy, the Spirit called
forth was able to take on a completely solid form without entering its phys
ical ‘dead ’ body. This is reminiscent o f Levi’s account o f the seeing and be
ing touched by the Spirit Apollonius in full physical form. These examples
should be seen and remembered as a warning to the M agician, as to the
strength the Dead possess and wield.
There are other dangers to be warned of. When working with the Dead,
some ancient Necrom ancers believed they must meet them 1halfway*, that
is, in a middle ground between the world o f the living, and that of the dead.
They w'ould leave their body in order to travel to the Underworld, or close
to it. The danger presented here is the M agicians being drawn too close the
Spirit world, and then not having the strength to return to their living bod
ies, thus being fated to join the ranks o f the Dead themselves. A s well, let us
not forget the warning words o f Lovecraft’s Necromancer, Jedediah Orne
o f Salem,
U1 say to you againe, does not call up Any that you can not put
down; by the which I meane, Any that can in Turtle call up
somewhat against you, whereby your Powerfullest Devices
may not be o f use. Ask o f the Lesser, least the Greater shall
not wish to answer; and shall commando more than you.” ~
H.P. Lovecraft, 7he Case o f Charles Dexter Ward, 1943
I have felt that a bit o f background was needed on this subject o f Necro
mancy, though I also wish to contribute to this forbidden Arte in the form
o f a single ritual derived from ancient traditions, and infused with new con
cepts. Looking at Necromancy through scientific/magical eyes, I analyze the
mechanics o f the Arte and look to isolate the m ethods (that resonate with
me) that make it work. As Frazier would say,
". ..to draw out the few simple threads o f which the tangled
skein is composed; to disengage the abstract principles from
their concrete applications; in short, to discern the spurious
science behind the bastard art.” ~ The Golden Bough, 1890
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S. B en Q ayin
I have found that» as with most all rituals, it is the culminating o f energy
that ensures the success o f a Necromantic rite. One must have obtained, or
generated, enough power to reach through the barriers of the worlds and
make contact with the entity intended. Often times, this is done before the
ritual even begins, though through ritual, great energy is also brought up
and directed at the intended contact and communication. It is known that
adjusting on es energy to a specific current is also o f great help in ensuring
this success. As an example, when working with Lovecraftian Entities, one
should immerse themselves in that particular current by reading Lovecraft,
meditating in twilight while speaking the entities names with intent to be
heard, and o f course practicing various forms o f Lovecraftian ‘Fringe* M ag
ic, such as is presentedjn Volubilis Ex Chaosium.
When working with the Death Current, one must align themselves with
this energy as well. Personally because I work with Chthonic Spirits regu
larly, I wear a 300-year-old coffin nail around my neck at all times, to help
me keep in touch with this current. As well, when working with the Dead
and Chthonic Spirits, I use an oak wand that was ritually harvested from an
ancient gallows tree. These items in combination with other 300-year-old
coffin nails, graveyard soil and bones of the Fallen, create a concentration of
Death energy that powers any rite involving communication with the Dead.
Necromancy is a little known art, leaving many areas open for the Nec
romancer to experiment with and study. Its history is ancient and hidden,
shrouded away from the light o f normalcy and ‘Natural Law*. There are many
reasons one would utilize this dark art, but perhaps its use is truly based on
our curiosity to know what lies ahead o f us. For the darkness will indeed
come and claim us all, we are in this very moment being stalked by Death.
He is behind you, to your left. And, once we are 'gone\ perhaps someone
will call us up, ask us o f our knowledge, o f our times and life. The following
ritual is accessible to all who wish to utilize it. However, in the great spirit o f
Lovecraft, this rite is also intended for my personal use...I ask the ancestors
o f my true bloodline, that I call to through these written words, across the
seas o f time that now separate us, to use this ritual to call me up once I have
‘g one\ to raise me from this blackened earth once again...for I will com e...
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D r a w in g F o r t h T h e D e a d ;
T h e N e c r o m a n t ic R it u a l
o f R e -A w a k e n in g
S. Ben Qayin
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S. B en Q a y in
the larger circle. Locate the North o f the large circle using a com pass, and
begin a spiral pattern counter-clockwise or widdershins around the inside
of the large circle three times, ending at the North edge o f the smaller circle.
Starting again at the top or North edge o f the large circle where the spiral be
gins, start sectioning off areas as you travel the spiral inward, m aking each
section slightly smaller than the last. The last section should not be smaller
than the size o f the N ecrom ancers foot. On each of the sections or steps, a
pentagram is to be drawn so that they face the inner circle the Necromancer
is to work in. This is done to infuse the circle with energy and strength. From
the inside o f the inner circle looking out, the Necromancer is surrounded
by empowering pentagram s, while from outside the circle, they are seen as
protective pentacles.
When done, the circle creates the illusion o f a descending spiral stair
case that ends in a sm all circular 3ft. area, where the M agician will call up
the Dead and hold congress with whichever Spirit he has called forth.
The Necromantic Triangle o f Evocation should also be drawn out with
white chalk as mentioned with the circle. And like the circle, it also mea
sures I2ft. from its apex pentagram (turned facing the North o f the circle), to
its base lying between the two adjacent pentagram s that help form the sec
ond and third points of the triangle (see illustration). Once the Necromantic
Triangle has been drawn, a 3ft. circle is to be drawn centered inside. This is
known as the Spirit Circle where libations o f blood are offered.
This rite represents the journey into the Underworld, the descent into
darkness, into an un-natural silence, where the Necromancer travels into
the land o f the Dead, and is able to hear their gossam er whispers. This sym
bolic descent into the Underworld is reminiscent o f the ancient rite o f walk
ing a labyrinth, as Thomas Karlsson points out,
“The paths of the labyrinth will deeply influence the mind.
It is claimed that these labyrinths are pictures o f the mind
and the brain. To enter these ancient stone labyrinths is
a form o f initiation. It stages an entry into the centre o f
the Underworld where the core o f the soul and secret o f
existence; the diamond, can be found Thomas Karlsson,
Uthark: Nightside o f the Runest 2002
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D r a w in g F o r t h T h e D e a d ; T h e N e c r o m a n t ic R it u a l of R e -A w a k e n in g
Freem asonry called cCircum atribulation. An initiate is led around the tem
ple clockw ise three tim es to honor the "Grand A rchitect” o f the Universe.
Here where it is used, it represents the un-natural flow o f natural laws, and
in effect, is a direct rebellious act directed at the "Grand A rchitect”. B ringing
the Dead back to life is an un-natural act and not what is ‘m eant to be”. N ec
rom ancy goes against the N atural Order. It is interesting to note that this act
o f ‘Circum am bulaticm 9has been traced back to ancient Pagan R om an tim es,
m ak in g its utilization here a com plem entary fit.
Libations o f m ilk and honey, blood, red roses, and myrrh incense are to
be given in two different ways depending on your location. If outside, pour
the m ixture o f m ilk and honey around the pit or Spirit Circle dug in the
Triangle. The blood o f course is to be drained into the earthen pit, and the
roses are to be placed around the very edge o f the pit. I f inside, pour the m ix
ture o f m ilk and honey around the Spirit Circle designated for the offerings.
O nce done, utilize a clean black bowl for the blood offered, and place it in the
center o f the Spirit Circle surrounded by the red roses. The m yrrh incense
should be burning Just inside all three points o f the N ecrom antic Triangle,
and there should be enough placed there to burn for a good length o f time.
An oak wand, scepter is needed for this rite, as oak is the wood o f the C ro ss
roads- As well, if you are contacting a specific Spirit, som e o f their personal
belongings are to be placed within the N ecrom antic Triangle.
A s tradition would have it, a sword is utilized as well to protect the N ec
rom ancer o f unw anted Spirits, and drive off those who would do harm .
Begin the rite at m idnight. The N ecrom antic Circle and Triangle as well
as all offerings should already be in their place, and all incense lit. Use what
ever candles are necessary to provide dim lighting. Begin stan din g outside
o f the circle, facing its N orth side, so your back is to the triangle. O nce there,
take a deep breath, and know it is the last one you will take in the world o f
the living, until you again return outside o f the circle. W hen your m ind is
clear o f all internal dialogue, begin by tak in g your first step. A s each step is
taken, trace over the pen tagram s on each step with your oak scepter in fu s
ing them with power. The M agician slows his breathing, clears his m ind, and
sin k s into a deeper level o f consciousness with each step, so that when finally
arrivin g at the in пег/bottom platform o f calling, he is attuned to the energy
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M&evJU и м и '
•3 2 -
D r a w in g F o r t h T h e D e a d ; T h e N e c r o m a n t ic R it u a l of R e -A w a k e n in g
being worked with, and ready to begin the rite. The journey ‘dow n’ should
be slow and steady.
Once at the bottom, in the Circle o f Calling, sit down, close your eyes
and m editate on the blackness that surrounds you. Your wand should be in
your left hand, your sword in your right. Feel the cold o f the night upon your
skin, feel the Spirits o f the Underworld already begin to draw near in antic
ipation o f the rite shortly to begin. Open your eyes and call to them, bring
them forth, though they can be dangerous, their presence strengthens the
rite. The w ords are whispered softly with Intent, not forceful with Will. They
are spoken slowly with m eaning. W hen you feel it is time, begin,
Once spoken three tim es with devotion, the Necrom ancer is ready to
call forth the intended Spirit o f their choosing. Here I leave it to the N ecro
m ancer to develop their own oration to the lost one they wish to speak with.
It is im portant to remember to be direct with your wording, and patient for
a response. U pon com pletion o f the rite, thank the Spirit for attending and
working with you, inform it that you have no more to say at this time, and
that it is again free to wander in the m ists. When you feel it has departed,
stand and address the Chthonic Spirits that still surround and thank them
-3 3 -
S. B en Q ayin
for attending as well, but that you now ask them to depart and to do you no
harm, as you are protected under the name of the Dark One, Samael.
Proceed slowly back ‘up’ the stairs to the living world o f man. As each
step is taken, slowly raise your consciousness from out o f the meditative
state it has been in. Before leaving the circle make the sign of the pentagram
in the air in front of you, and cross back out o f the Necromantic Circle. The
rite is finished...
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T h e Wa t e r s o f D e a t h a n d
t h e G r a v ey a r d o f St a r s
Nicholaj de M attos Frisvold
"The power o f death signifies that this real world can only have a neutral im
age o f life, that life's intimacy does not reveal its dazzling consumption until
the moment it gives out ”
- G e o r g e s B a t a il l e
T
here is a H aitian proverb that tells us: ‘we are all dead, just not
yet buried5. Naturally, this proverb is found am ongst the votaries
o f Bawon Sam edi and the Guedeh laws, because here we find the
m ercury that binds stars and death. M ilo Rigaud associates the Guedeh with
the planet N ebo—M ercury—because psychopom ps and prophets they are.
From this we can see a tem perament revealed in their colour scale o f black,
white and purple. Purple is a colour m ade from a com bination o f blue and
red, water and fire, being the m ercurial snake road where the dead live and
the living die. Purple is the colour o f cardinals and bishops; it is a regal ray
in the Church erected on the bones o f St. Peter— the Bawon o f the Vatican...
So naturally, it is a colour rightfully belonging to Bawon Sam edi, La Croix,
Carrefour and so forth. Purple is the mystery o f setting water aflam e as the
blood o f lam bs drips from the cup of Helios and gives life to the B aw ons
bones. It is the colour o f resurrection and transubstantiation—a mystery the
C hristian Church adopted from the practices o f Greeks and R om ans, where
the dead were quickened by wine, water and bread. Som e exam ples are the
cakes and H aom a wine in the cult o f M ithras that went through a m ystical
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N ic h o l a j de M a t t o s F r isv o l d
W a t e r s fr o m t h e A b y ss
W om an can gestate seeds o f light in the chaotic waters o f the womb and
bring forth life and in th is replicate the dual m ystery o f hell and heaven—be
it birth or rebirth. We see in the accounts o f H esiod and H om er the influence
o f A phrodite in several accounts speakin g o f T artaros and H ades and the
com m union with its denizens. Circe should also be m entioned as she was
the one who gave necrom antic secrets to Homer. Circe typifies the purple
m ystery incarnated by being the offspring o f H elios, the Sun and the ocean-
id Perse. She can, like a nym ph, move freely between realm s, and as such she
w alks the points o f M ercury in the waters o f hell as much as heaven. The tu r
bulent waters o f secrecy, the ocean o f chaos that gave birth to d ragon s and
the prim ordial race was represented by T iam at and probably the enigm atic
Tethys> foster m other o f Hera and architect o f the starry constellations.
The Guёdeh are w alking the points o f M ercury. They are the shining host
in the abysm al waters o f the Great D ragon. This dragon water is the fabric o f
space, be it Liquid or aerial, and m anifests itself in ‘houses o f G o d *—wom an.
This m ystery is exem plified in traditional V odou by the relationship Bawon
Sam edi holds with the icon o f St. M ary o f M agdalene at the Sepulchre. M ary
M agdalene w eeping at the tomb represents the potency o f transubstantia-
tion; the tears shed in the absence o f love holds the power o f transm utation.
These tears, this ‘dragon water’ from T ia m a ts salty sea, is what resituates
her beloved and brings her star to shine yet again in the celestial graveyard
wrhere heroes and Iwa m ark the constellations.
The waters are where we find death, ancestry and legacy. In our blood,
the m em ory o f how we becam e who we are flows through our heart as a con
stant rem inder o f this fact. The waters took on an even greater dim ension in
the T ransatlantic crossin g that brought the m em ory o f so m any A fricans to
the m ysterious realm often called C alunga, the palace o f M am i Wata at the
bottom o f the O cean, which holds their legacy.
N ecrom ancy is an art o f water, and it rightly belongs to women as
m idw ives and their capacity o f gestating seeds in darkness to bring them
to light. Fire is the paradoxical product o f this m ystical work with waters.
W omen, like M ary M agdalene or M yriam , sister o f M oses, replicate the role
o f N am an Brijit in Vodou. They are the waters o f recitation an d resurrection,
the nigrom antic water and pulse o f space, liquid an d aerial.
By the use o f m agical w aters we aim , through alchem ical contrast, to
bring fire to quicken our com m union. In this, we replicate the abysm al o r
der o f death, return and becom ing; because death and transition is truly
•3 9 -
N ic h o l a j de M a t t o s F r isv o l d
intricate in the life o f any star. Death is o f the Earth, but when it gains m o
tion by its fusion with water and generates mud, we find mercury, the ele
ment and spirit o f psychoponips. Earth moves—and so does we—and in this
Nature herself moves through stars and death.
Death is never the end; it is a transition and transformation, a home
coming o f sorts. Like the Earth itself goes through cycles, mainly mirrored
by seasons and natural phenomena, so do hum ans in their incarnations.
In a sim ilar fashion, the waters revel in the changes and give us rain, hail,
fountains and geysers. Waters are, like earth, of a wide variety o f qualities
ranging from stale and lifeless to invigorating and golden. It is the motion o f
passions, like the Earth is the motion of memory. Waters are blood; it is the
juice o f herbs, the fiery waters from the alchemist s laboratory o f distillation
and the very medium that makes all forms o f attraction possible.
The importance of waters in necromancy is exemplified by the various
formulas of m anufacturing sacred ink and oils—but also the formulae found
in several grim oires where a human skull or head is taken and planted with
black beans in the eye sockets. One example is found in the Bernardakean
M agical Codex and replicated in the Grand Grim oire and Grimoire o f Hon-
orius, although with a distinctly different purpose, namely to catch shadows
or to open a gate for communion. One o f these formulas is given as follows:
At the 29th day o f the Aloon, at the hour o f Mercury, take the
head of a dead matt or o f a black cat that has not a single
white hair. Then, take seven black chickpeas. Put one in the
mouth. one in each ear, two in the nose—that is to say one in
each nostril—and two in the eyes. After you have put them
there, recite the following:
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T h e Wa t e r s of D eath and the G r a v ey a r d of St a r s
The head should then be fed with waters o f a variety o f different proper
ties to give birth to the ladder o f hell so the dead can ascend. Because, truly,
as Hermes Trism egistus told in his fam ous axiom : ‘as above, so below’; if
Angels can descend, the Dead can ascend.
The Papyri Grecae M agicae gives a host o f sim ilar spells using the heads
of anim als, but often these are workings done with the aid of the Sun and not
with Mercury. This is no surprise seeing that solar deities like Shemesh, O r
pheus, Apollo and Circe s father, Helios, held a distinct chthonic dimension in
their ability of bringing the Sun to Tartaros. Hence the laurel wand, gold and
the Sun is what tempts and controls this balance that enables necromancy.
In m any cultures, we find stories, myths and legends o f inhabitants o f
invisible realm s, be they fairy, djinn or iwin that abduct the living to their
sanctuary in the wood, the ocean or The other side’. A com m on theme is that
the abducted is thought o f as dead and time moves slower in the place o f ab
duction, m aking their return a resurrection. To leave this world, this reality
we living have agreed upon, is a death. It is transition and transform ation.
With the Vodou mystes La Siren and Bawon Sam edi, we find the para
dox of how the living is brought to tem poral death and how the dead become
temporally alive, challenging our worldview and our materialistic ideas of
reality hinting towards a greater dynam ic and a wider landscape of ingress
and expansion.
La Siren, the myste o f seduction, poetry and music, is also the sorcerous
powers o f the Ocean. She is known to abduct babies and to bring sailors to a
watery death. She is usually considered a Rada lwa—and this is true—but we
need to understand that Rada is rasin, o f the root, and not a reference to the
“calm ’ lwa o f Vodoun. Rada is the royal side of Vodou, where the memory of
Ginert and even memories more distant pulsate deeply within each o f the lwa
that find their place there. All of them have their fiery aspect and can turn
Petwo, or la flam beau so to speak. La Siren turns pctwo when she seeks death
and threat, but then she is no longer La Siren, but Brijit, wife o f Bawon Samedi,
where she, like a shark, generates whirlpools in the waters to bring you down
to her dark depths. This aspect o f La Siren is found in the prime representation
o f Bawon Samedi, the cross. The cross holds in Vodou several secret meanings,
and one o f them is that the root o f the cross stretches down in the abysmal wa
ters where we find Brijit as an Undine Queen, a dragon. Hence together they
are the perfect mercury o f any psychopomp dancing in the waters abysmal
and celestial and generate the possibility for ascent as much as for descent.
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N ic h o la s de M a t t o s F r isv o l d
R a n a n d t h e R o a d o f M e a d
The jotun-w om an Ran was said to have nine daughters m anifesting in the
storm s and waves o f the ocean; hence they represent her nine temperaments,
which also replicates the register o f La Siren through her mother Brijit. In
Norse mythology we find the concept o f Rdrtar vegr; the road o f Ran, and in
her road the shades o f a necromantic theme can be perceived. Ran herself is
associated with gold, so much that gold is often a kenning for her, and gold
is the metal most favoured by the Sun. Skaldrskaparm al says:
Hraud t himin upp glddum to the sky shot up the D eeps Glades,
hafs, gekk seer a f afli. with fearful might the sea surged:
Bordy hygg ek, at sky skerdu. methitiks our stems the clouds cut
Skaut Rdnar vegr mdna Rdn's road to the moon soared upward.
B r ig id a n d t h e T e a r s a t E n - D o r
When we em bark on necrom antic work, what are we really working with?
Are we resuscitating the dead, are we calling a m em ory floating in the ether
or are we calling the attention o f spirits o f death? I believe the greater work
o f necrom ancy does traffic with all o f these and also with spirits o f the other
side, fairies and telluric daim ons o f a great variety that have in com m on a
concealed sublunary existence. The necrom ancer and the psychopomp, or
guide o f souls, are both working the points o f Mercury. Mercury, being a
fluid metal, is naturally represented by wines and water used for libations
•4 3 -
N ic m o l a j de M a t t o s F r is v o l d
and m edium for tran sm u tation and also m agical food for v ario u s en d s, like
the W itches’ Sabbath w ine that also w orks on the p o in ts o f M ercury.
In the biblical b o o k s we find the accoun t o f the n ecrom an cer in the city
o f En-D or. The account is spoken o f in 1. Sam uel 28: 8, 9 where we read:
Then sa id S a u l unto his servants: fSeek me a wom an that
divineth by a gh ost, that I m ay go to her, a n d inquire o f her.'
A n d his servan ts sa id to hint: *Behold, there is a woman that
divineth by a gh ost a t E n-dor *
The fair inhabitants o f Annwn, the sidhe or banshee, are said to be in
habited by Brigid s soul. The sidhe could be sum m oned by the use of keening
and were reputed to give prophecy and oracles—but also death... Brigid is,
amongst many praise nam es, referred to as 'Lady o f the Shores’. The shore
is certainly represented by the Irish coastline—but also it refers to the shore
separating the visible and invisible world. What we see here is a deep con
nection with female mysteries and the other side, som ething we also find in
the concept o f valkyrias.
This army o f Odin, these misty ‘daughters* o f Freya that were not only
guides o f the soul on their way to Valhalla, but also those who elected who
would be slain in battle and who would live. O din held a particular affin
ity with them —but the valkyrias were in particular the providence o f the
Volva, given the fact that the Norns were in fact valkyrias. But then again,
Odin was one o f the few’ aesir who had subm itted to the wisdom o f women,
som ething Loki gave him a hard time for in Lokesenrta, which might explain
why Odin was gifted with this army o f valkyrias.
The valkyrias were also known for their connection with the drinking
horns, the mead and gam es o f chance and o f particular importance should
be mentioned the mead they prepared for B alders funeral. The valkyrias
were associated deeply with crows and bees and were said to rest in ‘the airy
sea’, or mist. It follows that fairies, sidhe, norns, valkyrias and their interces
sors—like the Volva and the votaries o f O din—were psychopomps and nec
romancers by disposition and could easily facilitate congress across realms.
We see a motive surface; a motive encoded in the icon o f M ary M agda
lene at the Sepulchre. Resting at the crossroad o f death, flanked by crows, she
allows honey to fall to the ground symbolized by her tears, and necrom an
tic congress is effectuated by weeping and lamenting as she feeds the grave
wine, water and bread. By virtue o f her icon she exemplifies the simplicity
involved in necrom ancy and the im portance o f the erotic bond and waters.
T h e F o o d o f T o m b s
W o r k s w it h W a t e r s a n d M ir r o r s
Purple Water
One working I have found useful in order to forge a vehicle for spirits from
the other side involves gathering water from a natural spring. You will to this
water add leaves/flowers of laurel, orange, rosemary, datura stram onium and
honeysuckle. These plant parts are macerated in the water when the Moon
is in Cancer, in the night hour o f Mercury. Cognac in sufficient am ounts is
added to the water in order to preserve it. It will then stay covered in dark
ness until the Moon is w axing or full in any sign ruled by M ercury (Gemini/
Virgo). You will take this water to the location where you desire to have a
com m union with the dead, and you will pour the water over your naked
body, cover yourself with a cotton cloth in white, black or purple and light a
sm all fire. You will here in lamenting ways call up the spirit or deceased one
while you give offerings o f laurel to the fire—or you can fashion a lamp that
you feed with laurel oil. You need to reserve some o f the water and place it in
a vessel of glass whereupon you place a glass fitting. The glass must be dark
ened or transparent but not a mirror, enabling you to ‘see through’—but the
darker it is the better. This vessel o f glass covered with the m irror will then
be placed in the point o f power and used for scrying.
The prescribed water can also be used as a medium to dissolve planetary
squares and produce a medium for com m union with planetary intelligenc
es. You will then in the appointed day and hour write out with doves blood
the square in question and charge the square with hymns and fumigations.
The square will then be soaked in the water, and as the ink dissolves with
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T h e Wa t e r s of D eath and th e G raveyard of St a r s
the water, it can be used for scrying, a body wash or libation to the planetary
spirit, intelligence or genii in question.
Black Water
There is a ‘black water that can be m ade for necrom antic sum m oning. This
water should be m ade when the moon is w aning tow ards its darkness. When
the m oon is in Aries, Scorpio, Leo or Capricorn is an auspicious tim e for
the m anufacturing o f this ‘black water*. You will use water from a spring or
river, this being collected on a Tuesday in the hour o f Mercury. To this water
you will add laurel, leaves o f nutty trees (for instance oak), holly, leaves o f
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N ic h o l a j de M a t t o s F r isv o l d
m andrake and leaves o f m istletoe and dry white wine. Let the leaves stay
in the water, covered with a black cloth until the appointed time. You will
then bring the basin outside to be witnessed by the m oon s vanishing light.
You will add to the water gold dust and copper dust, and you will light coals
around the basin. When the coals are red hot, they will be fed red wine, and
while still glowing they will be added to the water. Let the water rest under
the face o f the moon for some hours, then take out the coals and the leaves
and cover the water so no light will hit it. This water can then be used as
charm for sum m oning the dead or chthonic spirits in the form o f a libation
given directly on the ground. This water can also be used as food for a bon
fire, if one works with fire in the sum m oning, as much as it can be used as a
body wash to facilitate possession with the sum m oned spirit. This water can
also be used as drink for the dead where you pour the water directly on the
grave, or to quicken bones buried in another place. If you seek to invigorate
bones, you can take them to a place of power in nature and bury them. At
this place libations o f the water are given every night in the hour o f Mercury
during one lunar cycle and then dug up. This will produce a dream ing bone
or a w ishing bone. This bone needs to be fed regularly with the sam e water
in order to keep it strong.
...A T T H E E N D
Waters represent the field of the dragon, and it is the female mysteries that
make this serpent road from the depth of the ocean and to the heart o f the
moon possible. This dragon road is found in how Bawon Samedi an dN am an
Brijit form a unity mirrored in the relationship Ran holds with Nokkvi and
Odin with Freya that opens gates between all realms. This mead, this wine,
this ob that form s this secret unity is a libation that quickens the dead, like
blood quickens the body. Waters are o f the Moon, but they walk the points
o f Mercury when agitated, and through these paths, roads and possibilities
crooked and straight are made accessible.
From the waters com e the sirens and nymphs o f poetry. It was the wa
ters that brought Orpheus" head to the island o f Lesbos. And thus it was the
road o f Rkn that was opened for the resuscitation o f O rpheus’ memory as
he rode on the violence o f Brijit and the sweetness o f La Siren. And it is in
this the memory we can resurrect with necromancy lies encoded. Water is a
conductor and it is glass and m irror—that which gives the illusion o f trans
parency is in reality earth in m otion—and naturally together they form the
•4 8 -
T h e Wa t e r s of D eath and th e G raveyard of Stars
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-50-
N a t h t a n t r ik a P it r a Pa k sh a P u ja
(H o n o r in g T h e A n c e s t o r s
& H allo w ed D ead)
Hermeticusnath (Aion 131)
T
h is P u ja (d e v o tio n a l m agickal ritual) is to honor the Dead. The
godfortns are traditional Tantric Deities but with the interesting ex
ception that an ancient Vedic god, Agni, as the Living Flam e, form s
the gateway for the Dead so that they may come and com m une with the
Living who honor them. We have perform ed this Puja at our Zonule with
our Kula with am azin g results. Last time, a lam p exploded and all o f us
perceived the honored dead about us in a circle just out o f the bon fires light.
Shanti shanti shanti! Peace to the honored dead, gratitude for the blessings
they give us. OM !
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H e r m e t ic u s n a t h (AtON 1 3 1 )
As a lens o f crystal we m agnify the divine Light Agni, the prim al fire o f
Creation itself, we call forth the portal o f sacrifice and fountain o f blessings
and treasure!
Agni! G od of fire and power and Light be m agnified now through the
lens of the Great Teachers and open the way for the G ods to bless this Puja
and all Present!
Agni! Bring health, wealth, prosperity and Liberation to the Great
Teacher, O ur Beloved Dead and to all beings, including to this Kaula Circle!
Bring Bliss, Bring Joy, bring Victory!!
All we offer to you О A gni is given into the arm s o f the G ods - bring the
Divine Blessings forth to empower and honor this Puja!
Agni, great Patron o f the Tantrika. Giver o f Bliss; you who are at every
ritual and who are Truth, com e be here now; and with you the G ods.
Fill us with the Great Work, let the divine Work through us that the
Greatest Work o f all may m anifest - we all burn with the flame o f Agni!
You are the sunlight, you shine at night within the darkn ess - You are
the Energy G od, the G od o f Transform ation and G uardian o f the sacred
Flam ing G oddess o f Love!
Always com e easily Agni, you are welcome here
May we be as your children, as sm all flames sparked by a massive flame
For we are all Stars!
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N a t h t a n t r e k a P it r a Pa k s h a PufA
O F F E R IN G S T O T H E F IR E :
OM DEVAN TARPAYAMI N A M A H !x3
Bless us an d bless our work О A G N IST A R FIR E !
M ay all we do
Honor the Gods, the Teachers an d the Ancestors/Friends
M ay all we say an d do
Generate merit fo r them
an d fo r all sentient beings.
OM !
OM NAM O AGNI RUPAAYA M AM A SH A RIRE
STA M BH A N K U RU KURU SVAHA ! x3
Bless us an d bless our work О M AHADEVA!
M ay all we do
Honor the Gods, the Teachers an d the Ancestars/Friends
M ay all we say an d do
Generate m erit fo r them
an d fo r all sentient beings.
OM !
OM NA MA H SHI VAYA! x 3
Bless us an d bless our work О M A H A DEVI!
M ay all we do
Honor the Gods, the Teachers and the Ancestors/Friends
M ay all we say an d do
Generate m erit fo r them
an d fo r all sentient beings.
OM!
H RIM SR1M KR1M PAREMESHVAR1 SV A H A !x3
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H e r m e t ic u s n a t h (A io n 1 3 1 )
All chant:
OM MAN1 PADME HUM xl08
O FF E R IN G S T O T H E N O RTH :
OM SHI GURU PA D UKKUM PUJAYAM1 TARPAYAMI
NAM AH SVAHA
OM SHR1 SANTA SHR1 GURDEVM AH ENDRANATH
OM NA M ASTE TO THE CRYSTALLINE OF NATH GURUS!
WE GIVE OFFERINGS OF JOY AND PEACE TO THE
GREAT TEACHERS THE HONORED WISEMEN AND
WOMEN WHO A RE NOW SPIRIT
THOSE OF WISDOM AND POWER AND STRENGTH WE
HONOR YOU
NAM ASTE!
Each goes to the NORTH and offers Tarpan (sacred water) to his/her
TEA CH ERS and to all o f the Honored Gurus, Helpers and Guides.
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N a th ta n ttr ik a P it r a Pa k s h a P u ja
All chanting O M SH A N T I SH A N T IS H A N T I!
OM SH A N TI, SH A N TI, SH A N T I
- Let there be peace in 3 worlds
SV ECCH A CH A R A !
FINAL BOW:
T H A N K YOU О HONORED GODS. TEACHERS A N D
A N CES TORS/FRI END S
R ET U R N NOW TO THE OTFIER SID E B U T BLESS A N D
GU ID E US A S WE N EED
H ELP US W ITH KNOW LEDGE, THE TRUTH OF WILL
A N D BA LA N CED ACTION
N A M A STE! A N D FA REW ELL- Svaha!
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H e r m e t ic u s n a t h ( A io n 1 3 1 )
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T h e L a st Touch of th e
G r e a t P o is o n e r
Ljossal Lodursson
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L jo s s a l L o d u r s s o n
E n t h r o n iz e
The first step is to invoke or enthrone the forces o f death in ourselves, many
practitioners fail in their rituals o f destruction because they do not under
stand the natural cycle of life and death; they hope to control a force which
they are unfam iliar with. I consider this sim ilar to playing doctor without
knowing the anatom y o f the human body. To further this process the Black
A rts practitioner m ust link his consciousness and will with any intelligence
or spiritual force that rules over death and the dead, destruction and disease;
Dark Father Qayin or the M other o f the Tree o f Death Hella are an excellent
exam ple o f this. Each initiate m ust find, regardless of their tradition, a dark
divinity which may favor him in this work. This is an intuitive process, al
m ost instinctive and m ust be under all standards a personal choice and not
instilled by som eone else. Once we found that Tutelary Deity, we must delve
into the Underworld to fam iliarize ourselves with his energy. This process
is akin to traveling to the Underworld enunciated by the Greeks as Kataba-
sis and by the Norse as Helwegr, a journey where our consciousness, will
and soul go through a dangerous but empowering road. The practice should
align the three subtle bodies beyond the physical body and align them with
the forces o f transm utation and death so that our being can be able to inte
grate the best knowledge and energies o f the Chthonic realms.
The Enthronement occurs by perform ing various ceremonies or devo
tional practices to our Tutelary Deity in order to receive information and
delve into its mysteries. We investigate which offerings are pleasing to our
deity, his prayers and songs, rubrics, sigils or seals inhabited by his magic.
The words o f power, called m antras or galdr, influence on us, and we can
make som e Japas on their behalf to attract their presence. Som e deities have
a particular day on which may be called or held; Tantric Pujas and N ordic
Blot exem plify this. We perform acts o f sincere devotion and surrender to
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Th e L a st T ouch of the G r e a t Po is o n e r
generate a deep spiritual bond with that power. This practice has a gradual
development and is som ething that takes tim e; the wise Black A rts practi
tioners understand that good crops are given after a good tim e o f harvesting.
Each journey to the Underworld should be initiated durin g a New M oon/
Dark M oon.
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Lj6 s s a l L o d u r sso n
the realm o f the dead it is com m on to lose Loved ones, from pets to fam ily;
they have lost im portant relationships in their lives, m any do not under
stand that their Tutelary Deity is leading them through an isolation process
in order to tem per his spirit. The loss o f these factors is a form o f personal
transm utation or internal alchem y which seeks to teach the traveler which
im plies the transience o f the world around us. This is the m ystery o f the
Blood, the severance o f ties and ch ain s that bind us to the earth.
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T he L a st To uch of the G r ea t P o is o n e r
and transm utation states. With this we now have a basic praxis to get into
the practices o f curse, destruction and fatal magic.
Som ething interesting to notice is the ratio num ber o f the three jou r
neys to the Enthronement:
Journ ey o f the Flesh: 9 days
Journ ey o f B lood: 9 weeks, 9 x 7 = 63 days ( 6 + 3 = 9)
Journ ey o f the Bones: 9 x 28 = 252 days (2 + 5 + 2 = 9)
9 + 63 + 252 = 324.
3+2+4=9
The cycle is closed as the Black D ragon devours itself; the Alpha and the
O m ega m erge into one.
A word o f advice: i f we fail in one journey and not continue with the
process, we m ust repeat the journey in which we find ourselves. It is very
im portant to be honest with ourselves and not to try to take shortcuts in this
path; the anxiety paym ent when transiting through the realm o f death is
usually quite high—let us rem em ber O rpheus and Eurydice. Another factor
is that the tim e interval between journeys cannot exceed 63 days, roughly
two months. If we go over two m onths, it is advised to start over.
C h a n n e l in g
" The consciousness o f the senses comes from the mind. The
flesh , bones, the organ o f smell an d odors create from the
Earth Element. The blood, the organ o f taste, flav o r and body
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L j 6 s s Al L o d u r s s o n
flu id s emerge from the Water Element. H eat, light color, the
organ o f sight and form come from the Fire Element. The
breath, the organ o f touch an d physical sensations arise from
the Air Element. The cavities o f the body, the organ o f hearing
and sounds are form ed from the Space Element
Another interpretation o f this process is explained by Sogyal Rimpoche
in The Tibetan Book o f Living and Dying:
Earth
O ur body begins to lose all its strength. We are drained o f
any energy. WTe cannot get up, stay upright, or hold anything.
We can no longer support our head. We feel heavy and
uncomfortable in any position. O ur complexion fad es an d a
pallor sets in. Our cheeks sink, an d dark stains appear on our
teeth. It becomes harder to open and close our eyes .These are
signs that the earth element is withdrawing into the water
element.
Water
We begin to lose control o f our bodily Jluids. Our nose begins
to run, and we dribble. There can be a discharge from the
eyes, an d maybe we become incontinent. We cannot move our
tongue. O ur eyes start to feel dry in their sockets. O ur lips are
drawn and bloodless, an d our mouth and throat sticky and
clogged. The nostrils cave in, an d we become very thirsty. We
tremble an d twitch. The water element is dissolving into fire.
Fire
Our mouth an d nose dry up completely. All the warmth o f
our body begins to seep away, usually from thefeet an d hands
toward the heart. O ur breath is cold as it passes through our
mouth an d nose. No longer can we drink or digest anything.
We cannot remember the names o f our fam ily or friends, or
even recognize who they are. The fire element is dissolving
into Air
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T h e L a s t To u c h of the G r e a t P o is o n e r
A ir
It becomes harder an d h arder to breathe. The air seems to be
escaping through our throat. We begin to rasp an d pant. O ur
in breaths become short an d labored, an d our outbreaths
become longer*. O ur eyes roll upward, an d we are totally
immobile. Tire m ind becomes bewildered, unaware o f the
outside world. We begin to hallucinate an d have visions.
What is happening is that the a ir element is dissolving
into consciousness. The winds have all united in the “life
supporting w ind” in the heart.
In this way we get to the last breath an d begin ou r personal Helwegr or
K atabasis. For the N ecrom ancer it is very im portant to understand this p ro
cess because when he ch ooses to focus a victim on his m in d ’s eye, he needs
to understand that the Last Touch o f the G reat Poisoner m ust re-create the
sam e conditions or characteristics; the solution is a form o f poisoning. To
this end, we investigate certain aspects o f nature that will serve as capacitors
o f M artial-Saturnine energy for this purpose. Each o f these aspects should
be added to rituals o f aggression , curse or dam nation to accelerate the pro
cess o f dissolution o f the elem ents in the victim :
C h a n n e l in g t h e E a r t h
To accelerate the dissolution o f the Earth Element, we can use within our
operations bone powder obtained from three separate beings: powdered
bone o f a hum an, a bird and a black dog. The pow der should be prepared
and/or consecrated on a Saturday in the hour o f Saturn or at a tim e when
the D ark Sun is regent in Saturn. The powder is used to fill or cover dolls o f
sym pathetic m agic rituals. It can also be used to cover the edge o f sw ords,
daggers, axes or sp ears that are dedicated to m agic, and these will be used in
rituals o f aggression. The dust is the garm ent o f the dead body.
C h a n n e l in g t h e W a t e r
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L jo s s a l L o b u r s s o n
to accom plish this- In the day and hour o f the m oon, grin d and consecrate
the plants, m ix them with the thorns of the sam e, then store in a red bag or
container and under no circum stance allow sunlight or profane hand touch
again. B urning this incense on the coals calls the spirits o f aversion and
disease, spectral and vam piric entities that consum e and prey on the life
force o f the victim . The incense is associated with the d ig g in g o f the grave
o f the dead.
C h a n n e l in g t h e F ir e
C h a n n e l in g t h e A ir
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T h e L a st To u c h of the G r e a t P o is o n e r
A b o u t D e a t h
Death by Air
The m agical assault victim loses all its allies and friends, his w ords tumble
against all truth and nobody trusts him , dark and d am agin g secrets com e to
light, people that loved him before now betray him , doors close to all social
and com m unication factors or the environm ent seriously collapses and de
stroys his credibility in his personal universe. Spiritual Body dam age.
Death by Fire
The victim o f the attack has deep psychic internal changes; it aw akens a
pow erful sense o f guilt and bends his will. He becom es docile before us. He
who at one tim e was ou r enem y now seeks to be our ally—we have so p ro
foundly influenced in his being that we develop in him a need or urgency to
approach us. O ther sym ptom s o f death through fire involve m em ory loss or
the entry into a process o f internal or m ental confusion, the victim loses his
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L jo s s a l L o o u r s s o n
life objectives and feels alienated in everything he does, he loses his self-con
fidence and ends up leaving all his personal projects aside, and nothing gen
erates pleasure or joy; the fire inside him has died. Mental Body dam age.
Death by Water
The victim goes into deep states o f depression or anxiety, loses track o f reali
ty and m adness or dementia begin to move him, panic attacks, night terrors
and unconscious fears arise powerfully to take control o f his mind. If the
victim enters altered states of consciousness, it results in out o f control states
full o f anxiety and paranoia. In many ways this can be one o f the worst
deaths for a m agician or practitioner o f the art as G nosis states are vital
for his development. When this happens, the rival m agician experiences his
trances as heavy and ineffective, entities or spirits that used to help him are
now leaving or attacking him since he has lost the power to dom inate them.
Astral Body damage.
Death by Earth
The death that is always desired and sought by all m agicians or necrom an
cers. In this type o f operation there are accidents, an already acquired illness
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T he L a st Touch of the G r e a t P o is o n e r
severely w orsens or develops in short periods o f tim e, and all physical paths
close to the victim except one, that leading to the tomb. This is the com plete
annihilation o f the enemy.
You will notice that when death com es naturally the dissolution o f the
elements occurs in a specific order, from the m ost gross to the m ost subtle,
from the earth to the air. However, when death occurs with a spiritual or
m agical influence the process becom es against nature; it dissolves from the
most subtle to the m ost gro ss, from air to Earth. U nderstanding one model
that can connect and direct the forces o f death leads us to reflect on what
poison we seek to prepare; thereby we becom e more accurate in the practice
of the Black Art.
M ors su p e r V ita!
D eath over Life!
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T h e C row n O f B la c k Th o r n s:
E x p l o r a t i o n s A n d I n v o c a t io n s
O f O u r H o ly M o t h e r D e a t h
Edgar Kerval
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E d g a r K er v a l
known as Exu Tata Caveira show ing a close connection with the cult o f La
Santisim a M uerte; we can also see a great devotion in M exico especially in
Central Am erica with an annual celebration o f Holy D eath and the D om in
ican Republic and H aiti.
Although his practice has expanded to other regions» not only in C en
tral A m erica but in South Am erica, such as C olom bia, Venezuela, Ecuador,
it has done so in a very lim ited way. Here, Pre-Hispanic an im ism connected
with saints o f Catholicism to the old aspect which was operated under a style
o f Cuban Santeria, which com bines anim ism with Catholicism to African
tradition. In this tradition som e offerings were given to the lord o f the death,
the black cross lord, or holy m other death in different traditions.
M ictlantecuhtly and M ictecacihuatl were very im portant Aztec deities
who were raised by all those who wished to connect themselves with the
energy called death, and to possess the power o f death. One of the most
m ajor temples o f worship to these god s o f death were found in M exico City
o f Tenochititlan. M ictlantecuhtli is the god o f death, lord o f M ictlan, the
quiet, dark realm o f the dead. This Pre-H ispanic divinity is com pared to
Mayan god Duch Ah. This one was represented as a decaying body with a
cadaverous head adorned with bells and necklaces o f bones and feathers.
M ictlantecuhtli w as represented as a skeleton, or at least his head was a skull.
The Aztecs, in order to placate M ictlantecuhtli, sent him lavish gifts, am ong
which there were plenty o f men’s flayed skins to cover their bare bones.
The shape o f death represents a very im portant element in our con
sciousness due its strong archetypical nature latent in us at every moment
in our lives. This can be regarded in a kind o f apprehension by certain indi
vidual, o f acausal energies. Creates a psychic process which transcends into
astral realm s, creative artistic m anifestations. Such fundam ental principles
relating death as an archetype lives in our psyche all the time and cam e out
though som e of ou r actions as thoughts, visions or expressive m anifesta
tions. D escribing it, we can see for exam ple the black robe used by the arche
type o f death, representing the way in which we hide ou r true appearance,
behind another one. So as the black robe covering the skeleton which rep
resents death itself, in the sam e way we hide ourselves in our flesh, out m ost
in deep hum an nature which we m asked in so m any ways. Under this point
we must observe how d eath ’s archetype is a living aspect in each one o f us.
At the sam e point the scythe, the instrum ent o f farm ing, represents the
cycle o f physical life which ends and the beginning o f another existence, but
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T h e C r o w n O f Bl a c k T h o r n s
this time not in the physical plane. The scythe shows us the equilibrium and
balance which represents death as it is.
Also, the black color from holy death helps us to balance in the physical
plane in all spheres we need to work with, and also gives us protection and
helps in astral planes. The purple one helps us to enforce the psychic a s
pects, to move us in a secure way inside the spiritual worlds. It is known that
red and black are colors related to darkness and the ritual works within the
realm s o f the dead, necromancy.
D e a t h R o s a r y
By own experience, one o f the most potent and strong m agickal artifacts to
connect with the essence or energy o f La Santisim a M uerte is the m agickal
use o f death rosary. Each bean connected us with a powerful and m agickal
aspect o f La Santisim a Muerte. This magickal artifact must be built from
wood, seeds or even bones or clay, ju st to name some o f material properly
used to build this. The principal point is that the sorcerer m akes him /herself
the construction o f this, and to proceed to its consecration through each one
o f the rituals presented here.
The principal idea with the magickal rosary's construction is to include
59 beans, 50 black beans and 9 red beans. 5+9 =14; 1+4=5. Through this sim
ple numerical operation we observe the dissolution o f all beans (14; 1 [the
magus] + 4 [ Portals o f death]).The Physical Death, The Astral Death, The
Spiritual Death, 'ГЬе Psychic Death. Into 5 the quintessence o f man entering
the realms o f death, knowing that death is the gate o f life, and this the most
strong light, must be found in the most deep abyss which inhabits in the
black shadow, in the pale face and spectral nature o f our holy mother death.
So for construction o f the m agickal rosary, we must include 5 beans each
day and work with ritual m antras and devotional prayers in front a statue
o f La Santisma Muerte with a black candle burning while we are including
beans. As we mentioned before, red and black are colors o f the beans, and
such colors are related to darkness and the realm s of the dead and necro
mantic works and the powerful connections into its hidden mysteries and
its nature which is dark, wild and raw. Through m agickal rosary we create a
strong union to the psychic-spiritual level between sorcerer and the essence
o f the black flame o f La Santisim a Muerte.
The works with the magickal rosary can change according to many a s
pects from needs o f the sorcerer. By our own experience we could work to
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E d g a r Ker v a l
curse or to destroy an enemy; for health works to increase vigorous and proper
physical state, to you or someone you want to help; to spiritual works to gain
access mysterious hidden knowledge; astral works to opening inner portals
for connecting with the realm s o f dead; and divination works to gain access to
worlds o f perception and intuition to use in divination and connect this works
within runes, tarot cards, crystals and other devices for divination.
C o n s e c r a t io n R it u a l
For consecration o f our m agickal rosary we m ust first have our proper ritual
cham ber or private place dedicated to La Santisim a Muerte, a small room or
ro o m s corner with walls painted in black, a purple roof, and a proper wood
table at side where the sun shows its last rays (East). This represents the fall
o f light and rebirth o f darkness and kingdom o f the night.
So connecting with the force o f La Santisim a is a state in which the sor
cerer annihilates completely his/her own human personality and assum es
an extreme state o f dark psychic opening. He becom es completely open and
receptive to the influx o f energy and essence o f La Santisim a Muerte, which
is an intense, intuitive and Tran-sensorial state o f self-perfection and reali
zation o f an own reality in its fundam ental and last aspect. To get connect
ed with the essence o f La Santisim a, we are doing a conjunction o f strong
elements from our psyche which is the vacuity o f senses and dissolution o f
m atter in the hands o f death itself. It is a rebirth with all its psychological,
spiritual, and mental transform ations beyond duality, beyond apparent re
ality o f how we perceive things in this existential plane.
Implements:
• A Black Candle
• Death Rosary
• Black Box
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T he C row n O f B la c k T h o r n s
To consecrate your death rosary, you m ust first get obsessed as most
as you can o f such essence, looking im ages o f m other death, painting im
ages, listening m usic, so everything which you can feel will be appropriate
to cause a exhaustion o f senses in all levels; the idea is to penetrate your
unconscious realm s with such atavist presence o f La Santisim a M uerte in all
its m ysterious splendor for you to carve and explore all facets surroundin g
its ancestral shape, with adorations, prayers, m antras, visuals, m usic, etc...
After m editating for 7 days at sunset, you m ust consecrate your death
rosary for 7 days, doing 3 prayers each night at different hours. So le ts begin
with the ritual with the following steps. At first ju st keep your death rosary
well hidden in a black box together with 5 sm all bones—the sm all bones
represent here the essence o f La Santisim a in the physical plane. We use 5
bones because this represents the 4 elements in nature and the sorcerer as a
fifth element. Burn the black candle, and before opening the black box to get
the death rosary you must do the follow prayer to La Santisim a in order get
the necessary powerful energy to consecrate it.
Prayer:
I invoke you goddess from death an d darkness
Spectral queen from the great void,
Give me the powers to consecrate this death rosary in your name
Unveiled one, show m e you r secret eye oh crowned queen o f darkness
Oh you, veiled one, give strong, give power; give me death
Through this black fla m e an d bones m anifest in this artifact
(death rosary)
Incarnate your essence through this ineffable flam e
Ave muerte, Ave Santisim a, Ave muerte
Com eуcome come!!!
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T h e C row n O f Bl a c k T h o r n s
Visualize how a black spectral light com es from the fetish or statue o f La
Santisim a to the black candle and from there though the death rosary. Then,
let’s put it around your neck and repeat:
And then, let’s remove it from your neck, put it on the neck o f the La
Santisim a Muerte fetish/statue and give thanks to her for all. For 7 days do
the ritual exactly as it’s explained here. After such period of time, keep the
death rosary inside the black box at the altar and don't open it after a period
of 7 days. After this tim e, you can use it when needed and can leave it around
the neck o f the La Santim im a M uerte statue/fetish.
R it u a l t o g e t a c c e s s t o d e a d k n o w l e d g e
This powerful ritual is used to get hidden knowledge and secret sym bols,
sigils o f the realm o f the dead to use on diverse practices when invoking La
Santisim a Muerte.
Implements:
• La Santisim a M uerte {fetish, statue)
• D eath rosary,
• Q uartz crystal.
W ith the com ing sunset (6.00 p.m.), you shall enter to the cemetery
fields and prepare a sm all altar at the east side. Including the statue or fe
tish of La Santism im a Muerte. The m agickal rosary m ust be put around the
statue, and the crystal quartz m ust be put on the feet o f statue or fetish too.
Meditate so deeply for about 20 minutes, having a complete and total control
about your thoughts and visualizing a black and red light descending into
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E d g a r K er v a l
the statue or fetish one. When you think you are ready, let s vibrate the fol
lowing m antra in front o f the statue as m any tim es as you think is good for
you. The idea is to be in prim ordial gnosis with the realm s o f death, letting
the queen o f darkness and guardian o f cemetery cover you with its flame
o f knowledge and teach you the gardens o f bones and the tree o f darkness
though its presence.
M antra:
VENID -REM U TE- M U ERTE -NEV1D
After this, keep on repeating the m antra and get the crystal quartz and
hold on in your left hand» so through this sym bolism you are now the left
hand o f the reaper; you are the key to its most hidden mysteries o f death
and rebirth, you are now a vulture eating the carrion of dead shells, and
you’re now a portal to influx o f such energies. Put the crystal on the altar
again and let’s get the m agickal rosary and chant in a slow way the following
invocation:
M e d it a t io n
You can im agine walking in the desert at night, and a tall shape o f death
dressed in black com ing to you with a blood-red book in hand. As the shape
is nears, you can feel the necessity to get connected with its essence and
learn the mysteries o f dead realms. You took the book and fully concentrat
ed in each one o f the pages, full o f invocations and rituals.
With this meditative trip the sorcerer moves so deeply into the arche
typal world o f hidden consciousness, letting you to know more about the
strong archetypical shape o f death, going deep in the m eanings o f his black
clothes, its deep black hole eyes, its pale skeletal body and dark nature.
R it u a l o f d e s t r u c t i o n
The following ritual is used for curse or to destroy an enemy causing him /
her diseases, mental illness or even suffering and death.
Implements:
• 1 Black Candle
• Sigil O f Destruction
• Incense O f Saturn
• La Santisim a Muerte fetish or statue
Prepare carefully the ritual chamber or place in/outside for the ritual.
For experience, I just prefer to work outside, near a river, a forest or, much
better, in a cemetery at sunset. Let’s start with the ritual adapting the altar
with your fetish or statue o f La Santisim a Muerte, with the death rosary
around its body. The Saturn Incense must be burnt and to create a proper at
mosphere to the ritual itself, so I mean you should include some ritual music.
Burn the black candle from the fetish or statue, and whispering, you cry:
11Oh holy mother o f the d ead ”
And while you are burning the candle, you focus and concentrate on the
flame, visualizing a black flame rising around a purple fog em anating into
the statue or fetish. Following this, you get the death rosary from the statue
or fetish and start chanting or whispering
"AveM adre Muerte, Ave Queen O f Darkness, Ave Holy Death ”
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E d g a r K erval
Try to chant this in a strong intonation, while you visualize the black
flam e burning and looking how the scythe starts shining. After som e m in
utes you put the death rosary around your neck and follow th is invocation:
W hile doing the invocation, draw a sigil o f your own choice on a piece
o f paper and repeat 7 times:
Let’s burn the sigil in the black candle, and the ritual is finished!
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T h e T r iu m p h O f D e a t h
Claudio Carvalho
T
h is is a good opportu n ity for there to be som e interesting clari
fication on the Trium ph so controversial in the Book o f Thoth,
called Death.
M any things are said about the D eath in regard to its m ystical, su per
stitious, and alchem ical contexts, am o n g other considerations. G enerally
sp eak in g about D eath, there is som eth in g both intriguing and scary because
you d o not know w hat’s on the ‘other side* or ‘beyond’ o f life.
Since old tim es, much has been studied and talked about this delicate
subject; however, both conceptions such as vu lgar and scatological on D eath
m ingled in an uncontrolled m anner and this jun ction there were several
m iscon ceptions and superstitions that astray concepts more internal than
she really m ean s, and we have left on your actual reading is included in
the sy m bolism and iconography o f various prints and paintings done in
the M iddle A ges through the freshness R enaissance that rescued the oldest
m yths o f G reece and by converging detailed Baroque allegory where it was
developed for new gloom y an d hidden traces from the H erm etic R om antic
Tradition.
Even in the m idst o f such transform ation s, D eath alw ays held she D ance,
ad aptin g to cultural custom s that always m arch to d isp o se o f her Triumph.
A lth ough this them e is much older than the period that this essay will
cover, rem ain s testify that the richest tim e con cern in g Death is the M iddle
A ges and the R enaissance, which therefore represent both an equivocal u n
d erstan d in g and a natural attraction that hugged the m in d s o f these two
periods.
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C l a u d io C a r v a l h o
V a r ia t io n s F r o m T h e D a n c e O f D e a t h
M any versions from the D ance o f Death were painted by num erous writers
in the N etherlands, G erm any and Belgium . Her fascination persists to m od
ern tim es, and tends to continue.
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T h e T r iu m p h O f D e a t h
Nevertheless, in the end, his D ance o f Death was com forted by angels
enabling a young person a pleasant departure for eternity. A nother facet of
her eternal dance is published in Flowers o f Evil, written by the poet and
writer Charles-Pierre Baudeleire (t 1867), that devoted his passion towards
a m ulatto w om an nam ed Jeanne D uval in 1857. In his twenty-ninth poem
entitled “The D ancing Serpent” he glim pses the seductive power o f Death
as a serpent that sows the stars in your soul. At one o f the stan zas is written:
As you can see, the content o f the verses from the nineteenth century a l
ready has a form at o f “m ovem ent” for Death, not a s a trium phal procession.
T h ere a r e so m e b o o k s w h o se q u o te s a re o n th e o r ig in a l in P o r tu g u e se , so in th e se v e r sio n s
th e a u th o r h im s e lf d e c id e d to tr a n sla te th e m to E n g lis h - s p e a k in g re a d e rs.
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C l a u d io C a r v a lh o
but as seduction o f internal m etam orphosis succum bing to any desire for
the Sacred or longing for G od, w ishing for his intoxicating Beloved who
shines in front of the Inner Temple, the prim ordial waters o f the Self.
Somewhat occurs here a need to return to the hermetic principle that,
unlike the Tarot cards o f the past, now shows a more com plex sym bology
and directed to Q abalistical and alchem ical contexts so loveable to romantic
H erm etists. Julius in his book The Hermetic Tradition develops the rescue
alchem ical well when he says:
“Now the whole secret o f the first phase o f the hermetic Opus
consists in this:
In working in such a way that the consciousness is not
reduced and then suspended
At the threshold o f sleep, but instead can accompany this
process through all its
Phases, in complete awareness, up to a condition
equivalent to death. The “disso
lution” is then m ade into a living, intense, indelible
experience, and this is the
Alchemical “death,” the “ blacker than black,” the entrance
into the “tomb o f Osiris
The knowledge o f the dark land, the realm o f Saturn, of
which the texts sp e a k ”
After Evola tells us above, the Portuguese bard called Fernando Pessoa
does an am azing O de in O bra Poetica interpreting the single moment o f
Death as a solem n prostration before the Silence, so he reiterates:
“When / die,
When Vm gone, ignobly, like everyone else,
For that way down whose idea you cannot face the front,
Through that door to which, if we could loom up, could not
loom up,
For that harbor which the captain s ship does not know.
Be fo r this time decent o f boredom that I had,
By this mystical and spiritual time and most ancient,
-8 6 -
T h e T r iu m p h O f D ea t h
2 T r a n s la t io n b y th e a u t h o r f r o n ^ P o r t u g u e s e v e rsio n .
O s c a r F in g a l O T l a h e r t i e W ilts W ild e w a s b o r n in D u b lin o n 16 O c t o b e r 1854 a n d d ie d in
P a r is o n N o v e m b e r 3 0 , 1900
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C l a u d io C a r v a l h o
V arious religious traditions revere the myth and their an cestral gods,
and this goes beyond when they invoke the Celtic tradition with their four
hundred g o d s and god d esses or m ore that overflow in a m ixture o f tragedy
and heroism,, and one o f its biggest heirs arises from the A rthurian legends,
also known a s M erlin or M yrddin; he offers a treat in his D ance o f Death
in the poem “ Son g o f T aliesin” published in The 21 Lessons o f M erlin and
sin gin g thus:
Ic o n o g r a p h y O f D e a t h
The iconographic variation from Death Tarot card s su ggests a certain way,
cultural an d religious asp ects in force at a p articu lar tim e o f the m ak in g o f
im ages to be recorded in w oodcut or etching determ in in g the shapes and
lines that played the tarotiers4 in their respective record o f centuries T ar
ot cards.
Just as there w as t he developm ent o f the point o f view o f Death, its ico
nography has generated interesting pain tin gs from the tim e o f D uccio di
B uoninsegna, founder o f the School o f Siena and G iotto, as well as other au
th o rslik e Petrarch, Boccaccio, G hiberti and Leonardo V asari, an d preserved
the anonym ity until the pain tin gs from Pam ela C o lm an Sm ith and Lady
Frieda H arris in the twentieth century.
4 T h ey a r e a k in d o f g o ld s m it h s w h o e la b o r a t e d the ta r o t c a r d s .
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C l a u d io C a r v a l h o
The older Tarot cards accounted Death naked, only the skeleton with
her sickle, som etim es on foot or horseback. Later, som e packs placed in a
hood or robe, in other arm or as Waite's Tarot. He said in his The Pictorial
Key to the Tarot there w as need for a correction on this card:
Liz Greene an d Juliet Sharm an-Burke in The M ythic Tarot use their
card s based on the Greek model for hieratic im ages, if they chose to Death
the god H ades, the Lord o f the Underw orld or subconscious. In her picto-
graph D eath uses a helm et covering her face along with a black robe cover
ing her entire body. Perhaps she is indicating the silence that exists behind
each inner transform ation.
A ccording to Stuart K aplan in Tarot C lassic, there is an interesting sy m
bolism for the skeleton in which he says:
Papus in The Tarot o f the B ohem ians from another perspective com ple
m ents what said K aplan with his statement:
There is an alchem ical process that runs subtly D eath T ru m p that is part
o f the continuous developm ent o f all things that exist in the universe, from
the sm allest particle o f m atter to the widest that may exist, a power that con
fuses m any scholars, researchers an d H erm etists, which is su m m arized in
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T h e T r iu m p h O f D e a t h
Transm utatio, som ething far beyond that inherent in the transform ation o f
its rich image. Som e call Transm utatio V irium or Transm utation Forces as
would say M ouni Sadhu in his work called The Tarot. The m yriad form s are
but transitory, since man has the power both to m ask them as to transm ute
them and so can becom e an inexhaustible source o f em otional and psychic
being overwhelmed by his personality o r distill it and transform ing your
personal valours, expanding your consciousness to attain a state o f em pty
and becom e O ne in It-self, i.e. UNO.
Crowley in The Book o f Thoth identified this Transm utatio with the
glyph o f the Eagle, which is more representative of sublim ated aspect o f
Scorpio, the sign that typifies Death. He explains:
He continues:
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C l a u d io C a r v a l h o
d rin k in g som e o f the Elixir o f Life, but can exist life after death? Behold the
confusion o f many.
W irth with his Death T rum p, m ost likely relied on pictographic style in
Tarocco Piem ontese, prepared som e years before the m akin g o f his deck as
it is explained in I Tarocchi. Storia Arte M agia.
M any o f the rom antic tim e decks were idealized from subtle indications
o f previous decks though there is a clear difference between them. M any
tarologists should know there is not necessarily a division o f the path tak
en by both decks, from m edieval to seventeenth-century after those fruit
ful rom anticism o f A ntoine C ou rt Gebelin (t 1784), obviously that certain
sym bols were recovered and brought the surface while others were rectified;
however, D eath is m ore complete and ballet dancing trium phantly in her
w onderfully harm onious rhythm was painted by Lady Frieda H arris in the
Thoth Tarot. And it is w ith her that we com plete th is short essay on O ne that
is m ost feared and m ost beloved o f all hum an fears, The Divine Death.
B ib l io g r a p h y
6 F ro m m y a u th o rsh ip .
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T h e T r iu m p h O f D e a t h
Blake, W illian: Poetry and Prose o f W illian Blake. The Centenary Edition
o f Blake s Poetry and Prose. Edited by Geoffrey Keynes. Complete
i n one volume. The Nonesuch Library. 1956: London.
-93-
C l a u d io C a r v a l h o
Evola, Julius: A T radigao H erm etica. N os seus Sfm bolos, na sua D outrina, e
na sua A rte Regia. Edi<;6es 70: 1979. Lisboa.
H uson, Paul: M ystical O rigins o f the Tarot. From Ancient R oots to M odern
U sage. With ilustrations by the author. D estiny Books: 2004.
Vermont.
Kaplan, Stu art R.: Taro C lassico. C artas vin das do p assad o revelam о
futuro. Um gu ia definitivo e profissionalm ente ilu strado do Taro.
Editora Pensam ento Ltda: 1983. Sao Paulo.
Levi, Eliphas: D ogm a e Ritual da A lta m agia. Editora Pensam ento S.A.:
1974. Sao Paulo
Waite, A rth ur E.: The Pictorial Key to the Tarot. Being Fragm ents o f a
Secret T radition Under the Veil o f D ivination. With 78 plates,
illustrating the G reater and Lesser A rcana, from D esigns by
Pam ela C olm an Smith. Introduction by Paul M. Allen. R udolf
Steiner Publications: 1971. New York.
-94
T h e T r iu m p h O f D e a t h
W ilde, O scar: O bra C om pleta. Em urn volume. Editora ]о$ё A guilar, Ltda:
1961. Rio de Janeiro.
D is c o g r a p h y
Theatre o f Tragedy: Velvet D arkn ess They Fear. M assacre Records: 1996.
C aliforn ia.
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A r u t a m , M u is a k , N e k a s :
“T h r ee So u ls O f Th e Sh u a r”
Andrew Dixon & Sarah Price
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A n d r e w D ix o n & S a r a h P r ic e
It is the description o f these three souls which the first part o f this essay-
addresses. The second part describes a ritual undertaken m any years ago,
inspired by the study o f the Jivaro tsantsa during my own forays into the
Tunnels o f Set following Kenneth G ran t’s Nightside o f Eden.
A r u t a m S o u l
The “ancient spectre” soul, or aru tam w akani, is as described above believed
by the Jivaro to be an acquired soul, and som e begin to look to obtain them
from childhood, a s m ales o f the tribe are not expected to live beyond puber
ty without having at least one. This is m ainly due to the fact that m urders be
tween tribes is/w as the m ain cause o f violent death, and are usually directed
tow ard men rather than women or children.
W aterfalls are particularly sacred to the Jivaro (they are also known
as the “people o f the sacred w aterfalls” ), as it is in the breezes around these
that the spirits are m ost often found. Those seeking an aru tam vision will
spend tim e, up to five days, bathing in the waterfall, fasting and drinkin g
water steeped in green tobacco. This is a procedure which if not successful
will be repeated at a later date, or if the need to acquire an arutam wakani'
is considered im portant enough, a m ore intense m ethod may be used. The
seeker may resort to d rin k in g hallucinogenic juice, m aikua, the m ost pow
erful d rug known to the Shuar and know n in W estern cultures as datura.
After a few hours o f drin kin g the juice o f the plant, if lucky, the person
will enter the hidden world o f the spirits and “wake” in the night am idst
a great storm , with thunder, lightning and w inds powerful enough to fell
trees, although the stars will be absent in this n ig h ts sky. The arutam if it
appears can be in a variety o f forms. It can look like a ball o f fire, a hum an
head or even in the shape o f twro spirit an im als; pairs o f jag u ars or an acon
d as fighting are the m ost prevalent. These apparitions can be so fearsom e
that the tribesperson m ay som etim es run from it, but to gain an arutam
soul they m ust go tow ards it and touch it either with their bare hand or a
sm all stick (much like the “coup stick” o f the N orth A m erican Plains In
dian). When this is achieved, the arutam vision will explode and vanish,
leaving the seeker to return home. The next night they will dream o f an old
m an who, from Michael J. H a m e r’s The Jivaro, will speak to him : “T am your
ancestor. Just as I have lived a long tim e so will you. Just as 1 have killed
m any tim es so will you.” After which, he will vanish and the arutam wakani
will now reside in the dream er s chest.
— 10 0 —
A r u t a m , M u is a k , N e k a s : “ T h r e e S o u ls O f T h e S h u a r ”
H avin g one aru tam soul is said to protect the p o sse sso r from harm from
m agical attack, death from physical assau lt o r from p o iso n in g ; a person who
h as two is a lso protected from d ise ase an d w ill not die from any reason while
they are in his (or her) p o sse ssio n . W hile on ly h avin g two such so u ls at one
tim e is p ossib le they are not> however, kept with the person for their lifetim e,
as after four o r five years it is believed that the soul will leave and “ w ander
Off” into the jungle. They can a lso be stolen, u su ally by sh am an s, either for
their own u se or on the request o f a w arrior who is p lan n in g to kill the
person ow n in g the soul; o f course, while still in p o ssessio n o f the aru tam
wakanT, the person can n o t be killed. It is for this reason that a m em ber o f
the [ivaro w ould not sto p after h avin g acq u ired on ly tw o so u ls, as after four
years, o r so o n er if one o r both souls were to be stolen, they w ould need to
be replaced.
It is not only tor protection either that the accu m u lation o f aru tam so u ls
is desirable; when ob tain ed they are said to increase the p erso n ’s pow er (ka-
karm a) in m an y w ays. The ow ner o f the soul will feel stron ger and m ore in
telligent, m ak e it h arder for them to lie or perform acts which are con sid ered
d ish on ou rab le in the eyes o f the Jivaro. W hile they are not to tell anyone o f
their aru tam so u ls, o r they w ill leave them , it is th ro u gh their actio n s and
abilities, th eir confidence an d d em e an o u r that oth ers can know that they
now hold one, or if it is su bsequ en tly lost.
Therefore over their lifetim e, a Jivaro could p o sse ss m any so u ls, and
while only tw o m ay be held at any one tim e, w hen the next is taken it will aid
the person in keep in g the pow er o f the previou s so u l, so that they grad u ally
accum ulate stren gth a n d energy th rough these practices.
O ne other attribute o f a cq u irin g an aru tam w akan i, however, is that in
m ost in stan ces the su ccessfu l seeker will be filled with a great desire to kill,
and within m on th s w ill join an expedition to an o th er tribe with the sole
p u rp o se o f co m m ittin g m urder. It is when th is o ccu rs that an o th er form o f
soul com es into existen ce, the m u isak .
M u is a k S o u l
The m u isak is know n a s the aven gin g so u l and co m es into being upon the
death by m u rd er— in cludin g sorcery— o f one w ho h as p o sse sse d an aru tam
soul in their lifetim e. In fact the n u m ber o f aru tam so u ls that they accu
m ulated in their life will be created upon their death , natural o r otherw ise,
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A n d r e w D ix o n & S a r a h P r ic e
to live on in the jungles and waterfalls before join ing for a while with other
Jivaro in the future.
At the point o f death by murder, however, the m uisak soul is form ed and
leaves the victim via the mouth and will try to exact revenge on the killer,
or if they are protected by an arutam w akani, upon their wife or family. To
do this, the spirit will transform itself into one o f three form s o f demon or
iwancT: either an anaconda or boa constrictor which would tip a raft on the
river thus causing death, a poisonous snake to kill with its venom , or a tree
to fall and crush the potential victim . It is believed the dem on will only take
one life, after which it will vanish and not kill again.
It is to counter this and protect themselves and their fam ilies that the Ji
varo will take the head o f their assassinated foe and use it to create the tsant-
sa, which capture and im prison the m uisak, preventing it from perform ing
its m ission o f revenge. The head is removed from the body and the skin cut
up the back to m ake the removal o f the skull easier; this cut is re-sewn and
the skin is cleaned through boiling and repeatedly filling with hot stones
and sand. Tar and charcoal is rubbed into the skin, and the eyes and mouth
are sewn shut to thereby contain the avenging spirit until it can be dealt with
when the Jivaro killing party returns home to its tribe.
Im m ediately after their return, there com m ences a period o f feasting
and dancing during which the power o f the m uisak can be transferred by
the taker to others, usually women close to the killer. This is unlike the aru
tam soul, whose power can only be used by the one in which it is contained.
D uring these feasts and celebrations o f which there can be one but m ore
typically three, the tribespeople are careful not to become involved in any
lights or disagreem ents, as it is thought that the m uisak will take the oppor
tunity to escape from the binding which im prisons it within the tsantsa and
com m it murder.
At the end o f the feasts, a banishing will take place and the m uisak will
be sent back to its place o f origin. The shrunken head is now considered
em pty and o f no spiritual value to the tribe, so can be freely passed on or
sold. In rare cases the m uisak will be kept bound within the tsantsa, usually
by a sham an to be used in acts o f sorcery.
N e k a s S o u l
The nekas w akani is known as the true soul and unlike the aru tam and m ui
sak, is born with a person rather than being acquired and is viewed by the
—1 0 2 -
A ru ta m , M u isa k , N e k a s: “ T h r ee S o u l s O f T h e Sh u a r"
Jivaro, as in m any other cultures, as being Linked with the blood. It is consid
ered passive d u rin g a p e rso n s life and is not held in the sam e esteem as the
other souls* and so it is not held in any deep regard or interest by the tribes.
When it leaves the body after death, however, the nekas w akani then goes
through a variety o f transform ations.
In its first iteration, the soul leaves the host body in an invisible but
identical form and m oves to a spirit house, which is exactly the sam e as the
p erso n s when they were born. All deceased m em bers o f the tribe will be
there, and the spirit will go through the person’s norm al activities as in life
and will move a s he/she did, effectively reliving the entire life span again as
a ghost or “hum an dem on”. These souls, by going through the m otions o f
eating, drinkin g, etc. are always unfulfilled and hungry, and are som etim es
seen as pairs o f owls an d deer in abandoned sites. Once the entire lifetime
has been repeated, the true soul will change again from a “ hum an dem on”
into a “ true dem on”, in which form it is visible, though reputedly ugly and
alone, w andering the forest desperate for the com pany o f others. A gain, the
life span is “ lived” out and another form is taken— a large butterfly or moth.
These are not feared? By the Jivaro as they may be the soul o f an ancestor
an d as they are again considered to be always hungry, an offering o f sweet
m anioc tubers or m anioc beer will be m ade to them.
After a tim e, this form will fall to the ground and die, when its wings
are dam aged by the rain and the true soul will turn to water vapour. It will
go through no m ore ch anges and will exist forever as m ist, fog and clouds.
•1 0 3 -
A n d r e w D ix o n & S a r a h P r ic e
T h e R it u a l
After having studied the Jivaro/Shuar for som e time and been allowed ac
cess to several authentic tsantsa by the Pitt Rivers M useum in O xford, 1 was
inspired to create a sim ilar entity. This cam e during a period when I was
experim enting and exploring in the Tunnels o f Set using Kenneth G rant’s
Nightside o f Eden; I was focusing on the 24,h Tunnel sentinelled by Niantiel,
and the death sym bolism and the influence o f Scorpio inherent in this re
gion seemed entirely suitable for such an endeavour, with its links to necro
mantic sorcery and zom bieism .
From Kenneth G ra n ts Nightside o f Eden (p222-223) describing an At-
lantean ritual o f zombification: “ The zombie produced in this w as not a
soulless m echanism —as in the case o f a zom bie produced by Haitian Voo
d o o —but a highly intelligent though autom atic entity com bining the vivid
ness and plasticity o f astral consciousness with the m agical qualities o f the
Adept himself. It w as literally a child o f the dead yet equipped with m agical
powers and with all the faculties o f hum anity except that o f the W ill"
And from Linda Falorio’s Ihe Shadow Tarot: “ Here is the Black Tem
ple Work o f Atlantean M agicks, devolved into death cults which survive
into the present time. Here are cults o f m agical cannibalism , o f shrunken
heads, o f necrophilia with souls newly released by death for creation o f astral
zombies.”
For this entity 1 obtained a replica tsantsa from Ecuador which would
provide the physical shell to contain the spirit.
While waiting for the tsantsa to arrive, a ritual space was prepared and
a sigil o f Niantiel w as “painted in lurid indigo brown—"like a black beetle*—
on an indigo triangle on greenish blue”1and charged with blood. Graveyard
dirt wras spread around in the temple space, as were bones and various im
ages o f Death. O n the altar the bodies o f a beetle and a scorpion were laid
just below where the tsantsa would be placed. Below these, plates and bowls
were left wit h offerings o f food, fruit and flowers left to rot and putrefy; these
would be my incense for this rite. Five candles were used: three black, one
white, one yellow. From Aleister Crowley and Lady Frieda H arris’s the A TU
XIII Death was used on and as a guardian for the doorway. A lso in prepara
tion, visits were paid to places o f death, graveyards, sites o f plague pits and
* K e n n e th G ra n t, N ig h tsid e o f E d e n . p219
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Ar u t a m , M u is a k , N e k a s: “ T h r e e So u l s O f T h e S h u a r ”
scenes o f m urd er where offerings were m ade and in som e in stan ces tokens
(flowers, a stone) were taken an d left at the altar.
The tsan tsa arrived an d was place on the altar with the charged sigil o f
Niantiel. Five consecutive nights were assign ed for the r itu a ls com pletion.
The first evening after bath in g I entered the ritual space an d lit the can
dles, an d the n am es o f the qlipha N iantiel were repeated as a m antra over
and over while 1 began usin g K arezza, m astu rb atin g to the point o f ejacu
lation but without release. This w as continued Long into the night while 1
focused on the sigil and attem pted to m ove into and beyond it. Eventually
tiredn ess an d exhaustion left m e unable to continue, an d I closed the rite in
preparation for the next day.
The second night followed the way o f the first with the rite being co n
cluded with no discernible result.
C on tin u in g on the third night, I again began my m an tra an d within
m om ents o f startin g K arezza, went into a m editative/trance state with an
alm ost physical jolt an d while look in g at the N iantiel sigil, had the sensation
o f bein g sim u ltan eou sly pulled tow ards it w hile bein g pushed away. W hen
tryin g to describe the feeling later, I could only say that m y eyeballs felt as
though they had shot forw ard, reversed them selves, gone back an d reversed
them selves again as they returned to my sockets. T his feeling o f m ovem ent
while not m ovin g will o f co u rse be fam iliar to those who p ractise any form
o f m editation or ritual. W hile in the T un nels o f Set, 1 found that op p o sin g
experiences w ould o ccu r with great regularity an d quite often be an in d ica
tor o f having entered one o f the Tunnels; loud th u n d erous noise an d total
silence existin g in my con sciou sn ess together was a frequent occurrence.
D irectly after this, the painted sigil— the focus o f m y attention— seem ed
both clearer an d further away; as the evening continued my trance state
deepened an d expan d ed . The room , w hile sm all, seem ed extensive, its
b o u n d aries no longer lim ited. A n im bus o f rainbow -like colou rs seem ed to
form a halo arou n d the im age, although I could not honestly say if m y eyes
were still open at th is point. There w as a feel o f m ovem ent arou n d me, o f
furred th ings ru stlin g but m ak in g no noise. The floor/ground w as covered
with sm all sn ak es also hazy, sh im m erin g, iridescent an d rainbow -coloured.
I attem pted to m ove m y focu s to the tsan tsa; without sp eak in g or m ov
ing, I tried to indicate my intent for an entity to inhabit this shell. U nlike
the ritu als perform ed by the Jivaro to keep an d contain a m u isak wakan'i
(avenging soul) o f a m urd er victim , 1 w as h opin g to induce a w illing entity
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A n d r e w D ix o n & S a r a h P r ic e
into th is form . This only continued, however, for a short period. Fading,
draw ing away and darkening while becom in g m ore solid and substantial,
the room around m e w as som ehow less. A lm ost too tired to move and sh ak
ing with exhaustion, but exceedingly pleased, I closed dow n the ritual for
the night and slept.
Fourth night. Enthused by the previous evening, 1 began again and this
tim e the entry into the 24th Tunnel w as easier—som eth in g akin to going
down a slide— although the d iscom fort o f m oving/not m oving w as stiLl
there and im parted a feeling o f nausea. By degrees both the room an d my
consciousness seem ed to expand; there was the feeling o f bein g watched and
the im pression o f m ovem ent again , still silent. Vague geom etric shapes or
firework explosions seem ed distant and faint, then the im pression o f fading
into a jungle, and now there w as noise, chatter, clucking, shrieking—not
overpow ering but continuous. Creatures/entities seem ed to be ju st beyond
eyesight or view, an d 1 had no im pression o f the room I was in at all, as I
полу stood and turned around, glim psin g m ovem ent but not seeing. In the
way I had done previously I sent out my invitation, visu alisin g rather than
verbalising. I kept turn in g and залу p art o f the foliage w as pushed aside, and
a fur-covered figure cam e before m e on all fours: a sloth.2 In my head I only
heard a nam e “M attie”.
Final, fifth night. A fter closing the ritual the previous night, I had
know n I had found the entity which would inhabit the tsantsa. “H e” had
accepted the invitation to inhabit the shrunken head, to be provided for and
to provide services. This had been achieved without con\rersation but with
com plete understanding. I had closed the ritual and sat in the room rest
in g— even then the shell which would com e to contain M attie, at least in
part, seem ed to be now som eth in g m ore than ju st an object.
With blood and oils, the tsantsa was sigilised and blessed; this tim e
again with com parative ease I slipped into the Tunnel sentinelled by Nianti-
el to com plete the last part o f the ritual. This tim e I held with m y right hand
the shrunken head. The “ feel” o f the Tunnel w as sim ilar, and although I had
the im pression o f being in a jungle o r forest, it was one o f blackness with
everything still clear and visible (there was no sun, sky or m oon). M attie
and I met, and though as described different, we were in the sam e place; our
agreem ent w as confirm ed, and I traced the sigil I had used on the tsantsa on
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A r u t a m , M u is a k , N e k a s i “ T h r e e S o u l s O f T h e S h u a r ”
his forehead. Leaving the Tunnel, while not hard, was a different experience
this tim e—jagged and uneven rather than som ething sm oothly fading as
experienced before, but the rite was closed and Mattie and I left the ritual
space together.
•1 0 7 -
A n d r e w D ix o n & S a r a h P r ic e
B ib l io g r a p h y
Brujo N egro: V oodoo Sorcery G rim oire, Scientists o f New Atlantis» Palm
Springs, 2000
Harner, M ichael J: The Jivaro, People o f the Sacred W aterfalls, Robert H ale
and C om pany, London, 1973
108-
A rutam , M u isa k , N eka s : “T hree S o u ls O f T he S huar ”
-1 0 9 -
-п о -
“I n T h e G a r d e n O f B o n e s :
W o r k i n g W it h D e a t h & T h e D e a d
I n Pa n -A e o n ic W i t c h c r a f t ”
Bradley Allen Bennett
I
In t r o d u c t io n
“For rebellion fis as] the sin o f witchcra ft, an d stubbornness [is as] iniquity
an d idolatry. . . ”
— l S a 15:23 K JV
I
n tro d u c tio n s are in order, both for my avowedly stubborn and rebel
lious person and this thing Гш calling “PAN-Aeonic W itchcraft”. Only
a few o f you will ever have heard o f me before now. I come from rela
tively unknown quarters. I am Bradley Allen Bennett, known also as Two
Crows, Frater Uraeus 161, and previously as N V D 111. The other num erous
nicknam es, nom de plum es, and handles IVe wielded and answered to over
the years are im material to this work, but stories in themselves. To m ost
directly addresses, via an intentionally m ixed metaphor, the four-hundred-
pound pink elephant in the room — I do in fact think o f m yself as another
incarnation o f my nam esake. H aving m astered the Wand, 1 have returned
now to m aster the Chalice and share the mysteries o f the Jar o f our M other
PANDO RA via the Uncoiling o f V1GEROS into the present space-tim e.
- Ill-
- 112
-
In T h e G a r d e n O f B o n f. s
-113-
B rad ley A llen Ben n ett
tangled and hidden, but the fruit is that selfsam e forbidden in the garden.
The threshold o f the path leading thereunto is attended by dark and horrify
ing watchers, the narrow gate fram ed by Lust and Terror.
IZ T O P I A H IS T O R IA
—1 1 5 —
Br a d l e y A l l e n Be n n e t t
w orkings o f a large city m orgue, which was strangely like som ething out o f
a cliche television police serial. Beyond the physical and m undane aspects o f
my experiences with Death and the Dead, the unseen world has also pressed
itself upon me. It is th is aspect o f my experiences that may prove the more
interesting.
A m ong a host o f other Spirits, the departed have penetrated my aw are
ness in w aking space-tim e and the between realm s o f dream , vision, and
unlearned knowledge from a young age. I have routinely experienced pres
ages o f the deaths o f all the m em bers o f my paternal side o f the family and
intermittently those of other relatives, friends, and a tiny handful o f people
unrelated to me. In popular paranorm al parLance, “I see dead people1’ and
not all of them know that they are dead. Som e are certainly nicer than o th
ers. For a long time I was labored under the com m on conceptions o f Spirits
of all sorts, the Dead included. In time 1 learned to take them all the sam e
way 1 take people, anim als, and other aspects o f reality, on their own terms
without allow ing the gossip and preconceptions to overly taint my own con
clusions. We all have friends that others simply don’t care for or outright
hate. M y Spirits are nothing different in that regard.
3 1
-116-
In T h e G a r d e n O f B o n e s
Roughly seven years ago now the stars conspired to bring together a
sm all group o f occultists that took the nam e o f O rdo A ShA . The fateful m o
ment o f im petus in the form ation o f this order took place behind the scenes
o f the Chthonic-A uranian Tem plars o f Thelem a at the suggestion o f one o f
the Sovereigns, though he m ight not rem em ber precisely the discussion in
question or even the people involved. O A ShA w ould go on to becom e the re
cipient o f an on going series o f m essages from an alien intelligence known as
V IG ER O S. W hether at the h an ds o f interpersonal will in the constellations
o f w andering stars or the nature o f the m essages them selves, all but two o f
the m em bers o f O AShA w ould eventually depart the order and go their sep
arate ways shortly following a tim ed ritual to bring V IG ER O S to Earth. One
has taken the mantel o f authority in the outer governm ent o f the order and
is forever grateful for the love, soul honest w isdom , and selfless assistan ce o f
his friend in bringing V IG E R O S forw ard into the light o f aw areness beyond
the m em bership.
—1 1 7 —
B r a d l e y A l l e n Be n n e t t
M Y0QI M YTH OS
c%
H er gates are gates o f death, an d fro m the entrance o f the
house she sets out towards the underworld. None o f those
who enter there will ever return, an d all who possess her
will descend to the Pit.” —The Seductress, Fragm ent 4Q184,
D ead Sea Scrolls
This is the Year o f the W itch, m arked not ju st by the trisd ecad ic nu-
m erary nexus o f the C om m on Era year, but the undeniable stirrin g s in the
visions and w orks o f those o f the blood everywhere arou n d the world. The
A pocalypse has indeed daw ned, raisin g the veil for those with eyes to see,
ears to hear, and h earts w orthy o f carry in g the m ysteries o f W itchcraft and
low m agick in their own D eepin gs in the m anifest world. These strange
so u ls are those that have accepted their gifts an d curses, taken the W itches’
M ark and enjoined the tran sgressive and D ionysian Serpent Path. They bear
the stigm ata that in the d om inan t society are the sure m ark s o f dam nation.
In the som etim es relatively safer and lighter m agical notions o f C o n tem p o
rary P agan ism and P opu lar W icca, they are often thought o f as too dark, too
dangerous, and perhaps wholly unacceptable. This up-swell in the energetics
o f W itchcraft is part o f the evolution o f the sp ecies and the unfolding o f the
H orian W ord and A eonic Zeitgeist. This Season o f the W itch shall a lso mark
the return o f the Bird Serpent god d ess from the dark depth s o f the all but
forgotten Aeon o f ISIS, bringing even further balance to the solar-phallic
force an d fire o f the Haw k-headed god opening up N U vistas o f explora
tion in the unseen w orlds o f the Lunar-Yonic and actively balan ced alch em
ical-transform ative syzygies o f a variety o f p airin g s beyond mere com m on
gender duality.
The equinoctial ch an gin g o f the go d s h as brought the Aeon o f H ORUS
in which the basic unit o f sovereignty is the individual and the w ords o f the
Zeitgeist Thelema-W i 11-Agape-Love. Prior to that w as the Aeon o f O SIR IS
which offered the w ords o f obedience-duty-sin-dam nation and the n a
tion-states with their attendant state religions a s the basic unit o f sovereignty
headed by god-kings and m ale d em os-coun cils. The A eon o f M A’A T has also
shown itself in the D ouble-C on sciousn ess and D ouble C urrent o f H O R U S-
M A’A T, with its truth, balance, and natural order, and in which the interplay
—1 I S —
In T h e G a r d e n O f B o n e s
between individual and the fabric o f the cosm os, future, past, and present
consciousnesses, in which sovereignty is forged in tw ining. Prior to the age
o f the Father and dying god-m en w as the Aeon o f ISIS the G reat M other
about which little is well know n, and yet there are even still m ore A eons. The
Aeon follow ing M A ’AT has been contended as that o f H R U M A C H IS, while
am biguities su rro u n d in g the template o f ritual officers an d m ean in g o f Liber
A L are entertained by w ise authorities an d centers o f pestilence alike. At the
beginn in g o f tim e, or perhaps the m ythical age o f eternal return, is offered
the Aeon o f the D w arf BES in which the sovereignty w ould presum ably be
that o f the individual or family, the latter favored by m y own Spirits. O th
er A eons and description s o f those currently entertained include N am eless,
Silent, W ordless, SET, the chaotic Pandaem onaeon, and one or two perhaps
from my ow n in spiration s, PAN and Enchirid-A eon. Before these A eons
were m any others in the m aps o f the G n ostics Valentinus and B asilides, and
it is from those that we learn o f SO P H IA , H O RO S, and the Logos-W ord that
found its way into the Joh annine works, possibly better attributed to M ary
M agdalene. The word “A eon” itself holds conn ections with the words O lam ,
Kalpa, Life, “Eternal Life”, and the archaic G reek Aiwon, strangely sim ilar
to the nam e A1WASS. A ION is also the Hellenistic god o f U nbounded Tim e
standing in the center o f the A nn ulus o f the C o sm o s and the Z odiac. The
im agery o f the thirteenth stan d in g at the center o f the twelve, the center
everywhere and the sphere the lim its o f which are nowhere found, are no
feeble or useless allusions. They m ight perhaps offer a different perspective
on the “scarcely a dozen m agi” in the history o f the world according to the
confessions o f A leister Crowley.
—119 —
Br a d ley A llen B e n n e t t
All m aps, taxonom ies, an d axiom atic laws fail in the shiftin g o f scale and
context. M agick is no different. M ixin g the planes is actually one m ethod
o f m agick. It is confusion o f the planes, like the spacem arks, that is the
pitfall.
PAN-Aeonic W itchcraft offers a suite o f m ethodologies, an elastic and
scalable m odality all its own. It is not wholly unlike shifting m ethodologies
in a linear and ascending map, but differs by a draw ing to the center o f both
a sim plified map and a balance o f m aps at a center point. It is a widening
spiral rather than a lightning bolt or twisting path, but it can also be those
in context if need be. Through the Cult o f V IG ERO S it offers another unique
Serpent Path not on a tree, but rather in the stars and the reflection o f those
stars in the Underworld, reified in the center through a chiasm us much like
sense data and neural im pulses traversing the physiological pathways o f the
hum an brain. It puts the observer at the center o f an annulus o f selectable
states o f consciousness, affording scalable perspectives in holistic, particu
late, and gestalt resolutions. It offers approaches o f going below to rise above
and “as above so below”.
D ualism is a biologically and physiologically rooted evolutionary im per
ative in all sensate organism s, the driving program o f survival in all species.
At a cellular level it presents as the Pleasure Principle, that instinct o f philia
and phobia that draws organism s tow ards life-sustaining situations and re
pels them from exposure to harm and eventual death. The first recognizable
dualism in biological consciousness then is Life and Death, in the experience
o f pleasure and pain. In the hum an organism this scales upwards through
the reptilian, m am m alian , and prim ate structures in the triune model o f the
hum an brain, and entails such things as the physiological necessities, libido,
em otions, and social instincts. This is the stone sill o f the narrow gate whose
jam s are Lust and Terror, and the am plified dualism of Life and Death seep
ing ever upw ards from the cellular level to waking consciousness through
the murky waters o f the inner underworld.
Suffering is also rooted in biological precedents and likewise rises con
tinually from our cells, organs, and cognitive structures into waking con
sciousness. Pleasure and pain are the resultant qualitative experiences of
natural processes, the sum o f w isdom o f single-celled organism s exploded
into scales that afford contemplation and self-reflection. It is in this scale
-1 2 0 -
In T h e G a r d e n O f Bo n e s
-12 1-
B ra d ley A llen B en n e t t
П РАН IX P R A X IS
“Supplicant we stand before the Powers o f Life a n d D eath,
an d are heard o f these Powers, an d avail. O ur way is the
secret way; the unknown direction. O ur way is the way
o f the serpent in the u n d e r b r u s h —Jack Parsons, “ The
W itchcraft”
The W itchcraft has ever known Death and that m ost intimately. Those
that tread the Serpent Path have long seen beyond the pale, trafficked with
the Shades o f the Dead» and com pacted with the citizens o f Avernus and
EREBO S. Like IN A N N A before them, they have delved the darkn ess and
-1 2 2 -
In T h e G a r d e n O f Bo n e s
-123-
B ra d ley A llen Be n n e t t
offer thanks to the lives o f plants and an im als extinguished in our own su s
tenance and survival. Slaughtering and cutting meat reveals the true nature
o f sacrifice. The fullness o f Life cannot but bring us closer to Death and the
Dead. Avoid neither for they both hold treasures.
H onoring the Dead in ritual acts at seasonal celebrations and addition
ally at specially appointed tim es throughout the year opens us to contact
with the Spirits o f the Dead. Ritual acts o f respect for the Dead in our fam
ilies, com m unities, and local landscapes are again invaluable life lessons,
but they also put us at the threshold between the worlds and in contact with
potential m aterials for stocking ou r cabinet o f sym pathies. The collection o f
flowers, earth and other m aterials at funerals, Day o f the D ead and Sam hain
celebrations, and visits to sites associated with ancient ancestors can work
on multiple levels, including the arcane m aterials used later in rituals be
yond the celebratory.
O u r Cabinet o f Sym pathies consists o f those associations, lists and ta
bles o f correspondences, items, consum ables, and substances that are intrin
sic to our arte. It also consists o f item s cathexically invested with spiritual
and em otional m eaning. Everyone should read the literature and study the
established correspondences in a variety o f sources, but to be honest I use
what works for me and skip the rest. I use what my Spirits have told me they
like, what speaks to my own inner sym bolic language, and what has proven
effective over time. Not all o f these sym pathies match accepted conventions,
and 1 really have no problem with that. A m ong the things that have proven
invaluable in my work with Death and the D ead are as follows: Red Ochre;
Myrrh; Frankincense; Copal, both black and white; Sage; Tobacco, includ
ing a nearly extinct species grown at a local historical site in their heirloom
garden o f plants cultivated by the Ancients; C orn Meal; Bread C rum bs; Blue
Corn; food and drink items; material items I actually value and will m iss
in sacrifice; A nim al Parts; Soil o f a given origin I shall not nam e in print;
items once belonging to departed loved ones; Dried Flowers collected from
funerals; and any o f a variety o f tools and cathexic items useful to specific
operations. As a matter o f personal taboo an d honor, I do not pour alcohol
as libations on the Earth out o f respect for Indigenous A m erican Spirits o f
the D ead and those currently strugglin g with alcohol abuse.
Even if we do not actively believe in reincarnation, the act o f attem pting
to rem em ber past and future lives is a useful practice. If nothing else, it a f
fords insights into your own im agination and inner worlds. Helping others
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I n T he G ard en O f B o n es
d o the sam e is equally rew arding. A s noted earlier, I like to think o f m yself
as the reincarnation o f Alien Bennett. I really don’t care how m any others
m ight also think o f them selves likew ise connected* or that hold me for a
fool for th in king so myself. O ther past life rem em brances o f note are an
Egyptian Scribe and an adolescent Pictish hoy killed by V ikin gs in a raid on
his village. The latter w as rem em bered in a sentence finishing session after
an intim ate ritual I shared with a coven-mate. He w as the V iking that killed
me. and no m atter even if that experience was im agined, it afforded us a
m eans to attend to our lingering differences.
R eading O m ens* Portents, and Presages are staples o f Witchery, as are
D ivination, Scrying, and various m ethods o f C om m u n icatin g with the Spir
its. It is in m y opinion that the term “ N ecrom an cy” best describes com m u
nicating with the Spirits o f the D ead. R eading om ens and receiving presages
o f upcom ing departu res o f people we know and love is problem atic enough
to constitute a curse in my estim ation. For a very long tim e I counted this
am on g som e the m ore debilitating curses that I carry, D eep Em pathy being
another. I sim ply had no idea what to do with such inform ation and lan
guished in torm ents over it for m any years. For a long time, I alternately
tried to deny my gift or struggled sim ply to cope with it with no help in
sight. Eventually, J accepted it as a responsibility to prepare the way for m y
loved ones and help them from across the Veil. They have more than once
returned th ose favors from their side o f the fence by helping me. I have never
told anyone that I saw an om en o f their upcom ing death, i have on occasion
shared it with intimately trusted m em bers o f my m agickal inner circle. Peo
ple are som etim es frightened by this sort o f thin g, even m agickal people, so
I now share m ore sparingly.
C onvoking with Death and the D ead an d trafficking with the Spirits o f
the Underw orlds is a m atter again o f nature and nurture. Not all techniques
will work equally well for everyone, and it behooves us to explore as m any as
possible, or deign to fashion ou r own, if we intend to becom e conversant in
the essences o f N ecrom ancy and the arte o f diplom acy between the worlds.
Before every ancient and elaborate technique is dug up and plundered in
the search for knowledge, we should all consider the sim ple w isdom o f just
plainly and clearly talking to the D ead whenever an d however we encounter
them, and then just patiently an d attentively listening with all ou r senses.
A ttending with keen aw areness to o u r own oneiric adventures and active
inner worlds is another im portant aspect o f this sim ple wisdom.
• 125-
Bra d ley Allen Ben n ett
- 126 -
In The G arden O f B ones
S p r it G a t e C o n s e c r a t io n R it u a l
A ritual for the establishm ent o f a Spirit Gate - A Spirit Gate may be used
as a local entry point for Spirits o f the Dead and Underworld, an exit in
the work o f acting as a Psychopom p to our own Dead, and a doorway for
our own Sabbatic excursions. It draws inspirations from the Egyptian False
Door, the “Gate o f Death*’ o f the Seductress o f the Dead Sea Scrolls equated
with LILITH , and naturally occurring Spirit Gates 1 have encountered in my
landscape. I was first introduced to the practical efficacy o f such construct
ed gateways by having to deal with one abandoned by another practitioner
at the home o f a lover. That the vector o f this portal closely aligned with a
naturally occurring gateway in her closet set up an unpleasant situation that
looked in the Oneiric Realm som ething like a Spirit Highway over her home
with an exit ram p to her closet.
I am not asham ed to say that what is presented here is not precisely how
I created and feed my own Spirit Gate, but suggest that it will serve as a suit
able basis for any creative or practiced occultist that wishes to utilize it in
his/her own practices. Caution is warranted. O pening gateways for things
• 127-
Bra d ley A llen Be n n e t t
we are unprepared to deal with can bring bad times, to say the least. Gates
no longer in service should be ritually closed and earthed.
Location
A suitable location for a Spirit Gate is any two solid upright structures that
look like jam s in a doorw ay but are not part o f a m undane door, gate, or
archway that receives frequent foot traffic in the world o f the living. Exam
ples - a trellis arch in a location in a garden that is not often walked under,
two poles erected for the purpose, trees, or an indentation in a structure that
is not actually a doorway. M ine is constructed between two trees in front o f
my hom e in a location that people do not regularly walk.
Materials
Chosen ritual garb, tools, and auspicious tim es according to will, but night
tim e seem s to work best. G ather in advance two “firebrands”. Two candles,
torches, or lam ps can stand in. C onsum ables needed are: Sage; Fum igation o f
M anna (Frankincense) & C opal (black for Death, white for the Dead); ^Spe
cial Earth*; Water; Offerings o f Food & D rin k consistent with the num ber o f
Spirits called plus one for the Dead. A censor or sm all container, as well as
self-lighting charcoals, are needed for your incense. Water is best brought to
the site in a sm all corked bottle. The food offerings can be w rapped in crepe
paper or cloth. If cloth is used, remove from the location afterw ards. Toast
with honey is sufficient for offerings, but bring what your Spirits require.
Preparations
A good working relationship with a Spirit o f the C rossroads, Lim inal Spac
es, or Underworld is necessarily a pre-requisite o f this sort o f working.
G ather m aterials well in advance and consecrate them to the specific use
o f the working. A sin gular portable kit m akes for convenience. Insure via
prolonged observation o f your chosen location that you will not likely be
disturbed during your work.
Temple
Lay out m aterials and chosen tools for convenience or auspicion according
to will. Establish ritual space-tim e according to will.
-1 28-
In T h e G a r d e n O f B o n e s
Announce
“I a m _______ , com e to this chosen place and tim e to establish a lasting
gateway between the worlds o f the Living and the Underworlds. 1 do this for
and by my will as a diplom at between the worlds, and for the health o f my
people on both sides o f the Veil. I shall faithfully attend to this gate and close
it respectfully should I no longer require it.”
Invoke
The following is an exam ple only, use your own Spirits:
Perform
Light and use the Sage to cleanse the periphery o f the gate.
Light the charcoal in your censor or container. Taking the Earth, outline
the sill o f the gate. Say:
"By this blood o f the world, by this the elixir o f Life and Death,
I consecrate this gatew ay between the worlds ”
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B r a d l e y A l l e n Be n n e t t
“By this the light o f the Keeper o f the Ways o f the D ead, and
the Paths o f the Underworlds, 1 establish this gate between
the worlds
Wave the fire over the jam s and upwards towards the lintel above your
head. Place them at either side o f the gate.
T aking the censor, outline the sill, jam s, and lintel. Say:
“By this Fum igation I consecrate an d establish this gateway
between the worlds, by the power and favor o f the M other o f
the Underworld / make a Way fo r the Spirits.”
Protectively outline the gateway from left to right, then from right to left
and lastly from the top o f the lintel down the center, envisioning the split
o f a double door. Step forward and rend the Veil, open the doors outward
towards you. “A ShA !”
*7 open the way between the worlds fo r my will and my
work. A Sh A !”
“Spirits o f the Ancestors, l have opened a way! Spirits o f the
D ead, I have opened a way. Mother o f the Underworld, I
have opened a way. A ShA !”
Utter your own words o f power. “A ShA P M ake the sign o f silence or a
closing sign according to will.
Closing
C lose temple according to will.
Collect your kit. Leave the Firebrands to go out on their own and collect
later. Leave the door open.
- 130 -
In T h e G a r d e n O f B o n e s
E P IL O G
“ W hatever you can do, or dream you can, begin it. Boldness
h as genius, pow er an d m agic in it.” — Goethe
I think o f m y self as no great inagickian. M y success-to-failure ratio is p ro b
ably som eth in g ap proach in g that o f E dison with the light bulb an d my in
ventions a s equally “ borrow ed”. I graciously acknow ledge that ju st about
whatever it is that I hold talents and learnin g in there is som eone out there
much better at it than me. The sam e is true for m y natural endow m ents. I
can at tim es be an oblivious fuckup, to be sure. W hat I don't capitulate to is
that any o f th is m ean s I have nothing worthwhile to say or share with the
world. Som e o f that sh arin g is precisely the sort o f fuckups that seem to me
to be shared too infrequently in polite occult society.
W hile visitin g a frien d ’s house for the first tim e for an ecstatic d ru m
m ing circle, I discovered a fascin ating scu lptu ral shrine on his property.
-131-
Bra d ley A llen Ben n et t
After m any rounds o f disappearing into the rhythm s and chants o f the cir
cle, and much sacram ent, 1 went off to water the woods. There in the dark
ness stood this roughly eight-foot-tall tower o f bones in the dim moonlight.
I was im m ediately seized by a presence and rem em bered in fact seeing this
shrine in a dream . It held a m essage for me I w as certain. I did my business
and before leaving told it I would be back with an offering. W hen I returned
with a handful o f tobacco, I stood and soaked in the energy pouring off o f
it, told it I was there for a m essage like I saw in the dream , and called upon
the nam e o f TH A NATOS. 1 stood for a bit but nothing changed. There it was
pouring out its cold and jittery energy, but no m essage. I thanked it and went
back to the circle.
A s oblivious as I can be som etim es what happened next is truly unchar
acteristic o f me, or 1 would like to think. The gathering that I was attending
was at a place called Frog Holler on the leeward side o f Peach M ountain.
The presence o f m oonshine at these events is not at all unheard of, and I had
just had som e the last tim e I was out to Peach M ountain. A bottle was being
passed and talked over. I reached for it, and it was handed to me am idst what
I thought to be jokes about not drinking it. By this tim e I was quite inebri
ated, and it took what felt like an eternity to get the bottle open. 1 was going
to be dam ned if anyone kept m oonshine from me. A s 1 do with m oonshine I
took about a quarter o f a m outhful, swished, swallowed, and inhaled for the
burn. It burnt just like the goo d stu ff going down but had an awful aftertaste.
I thought to m yself that a lot o f fuss had been m ade over o f the worst batch
o f shine I’d ever tasted. I was prepared to tell my host ju st how much like ass
his d rin k really tasted. It was then that it was brought to my attention that
what I was holding was tiki torch fluid, again am idst much laughter. N o one
believed I had actually drunk any o f it, and I had to assure them that I had.
I also assured them that I was not going to die, that it was ju st like the snake
handlers drinkin g strychnine. I washed it down with lots more beer and
water, and a couple o f hours later found I was surprisingly sober. The only
ill-effect I noticed was an awful taste when I burped.
I chose to drive home. In route as the poison began to overtake me,
I tried to recall what the poison control protocol was for petroleum items
from my tim e as an EMT. I knew that it was either to induce vom iting or not
induce vom iting—a 50-50 shot to get it right. Eventually I had to pull over to
the side o f the road as I was actually losing consciousness, burning up and
sweating profusely, and convulsing. I got out o f the van, and lay on the side
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fN T h e G a r d e n O f B o n e s
o f the highw ay th in kin g I would probably lose con sciousn ess, asp irate on my
own vom it, and die. I hoped that only som eone would stop an d save me. I
decided I w ouldn’t vom it an d that took all the strength I could m uster. It was
then that I got the m essage that I had m ade offerings for. It w as som eth in g
like this:
A n O p e n L e t t e r P e r t in e n t t o t h e S u b je c t M a t t e r
member of my p artn ers coven for many years, and a friend o f the family
for m any years before that. 1 did not particularly like her, nor dislike her
intently. She was a feature o f my social landscape. She was a unique individ
ual with strange quirks and habits. She made no qualm s about being herself
whether anyone liked it or not. We had our moments together, some laugh
ter-filled, and some attended by harsh words.
She wasn’t the sort to wear a seatbelt, nor was she the most attentive
driver. The roads were icy that morning. Records show that she was on her
cell phone not moments before the accident. She lost control o f her jeep, it
rolled, and she was ejected from the vehicle. She was killed instantly. Her
five-year-old son survived the single-vehicle crash without injury, and re
members everything. His words in recounting what happened were these:
“The car rolled, and M om m y flew out the roof and landed on the ground.
They tried to wake her up, but she didn’t wake up.”
In spite o f the fact that I didn’t go out o f my way to spend time with her,
her departure from the world has touched me deeply. She will no longer be a
feature o f my social landscape in the daylit world, and yet she has returned
to the fabric o f unseen reality which 1 attend to m ost intently.
As much as Death and the Departed are features o f Witchcraft and all
traditions throughout history and around the world today, it is also an un
avoidable feature o f the m undane human condition.
Death is no respecter o f persons. Death cares not what religion or magick
you practice, if any at all. Death is a watchful and inevitable equalizer. Death
brings the lofty down low and lifts up the downtrodden. None escape Death.
None are untouched by Death. Death should be a constant reminder of our
limited time here and an instigator to cherish every moment, no matter
whom we are with or what we are doing.
In spite o f the constant reminder of living fully that Death represents,
most o f us will be unaware o f H is shadow falling over us. We will m arry and
be given in m arriage. We will eat, drink, and fuck» in abandon. We will revel
together and sulk in loneliness. We will have children and raise them. We
will run the rat race to survive and aspire to have more o f all that is good. We
will laugh and cry, and bitch and moan...and Death will take us all.
As a matter of my own personal taboos, I only speak the names o f the
close dead on special occasions. Old poets and occultists don’t get that honor
in my daily practices.
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In T h e G a r d e n O f Bo n e s
Jessica Howard, A suka in your craft, first ancestor o f Trinity o f the Sa
cred Spiral Coven, go free my relative. Find the Sum m erland soon. Visit
Lyric often and com fort him , for he will sorely m iss you in his life...
NO NE bequeaths Life,
LVX - X td a - NOX - EiScoXo Bradley Allen Bennett Two Crows
This work is one in a series which will further uncoil VIGEROS into the
present space-time.
Bradley Allen Bennett considers him self a Dabbleristcc above any other
m agikal descriptor. What orders he may or may not hold membership in is
secondary to his work, which is meant to speak for itself. He lives in rural
southwestern Ohio with his little family, growing number o f cats, and a host
o f unruly Spirits.
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D e a t h M a g ik A n d T h e P sy c h ic
S p ir it u a l N a t u r e O f R e v e n g e
Dante Miel
L
et us c la rify something before we dig into this chapter. All o f the
nonsense that one reads and hears about in the fluffy, pom pous and
self-righteous diatribes o f the Wiccan white light, new age, neo-pa
gan movement about whatever one does comes back to them threefold is
a flat out lie and complete bullshit. There is zero evidence to support these
outlandish claims. This threefold rule of witchcraft is an affront to any true
magikian who is not afraid of their own true and complete nature, which
includes their dark side. Nor is magik for those who are afraid to explore
the realms of the shadow side of the human consciousness. Any and all at
tachment to religious death magik and the infernal-psyche-spiritual nature
o f the darkest most sinister side o f ritual and ceremonial magik is presented
here for informational and educational purposes only. Neither the author of
this book, nor the publishers, or the editors, claim any responsibility as to the
nature o f this work, nor its contents, or any o f the repercussions which may
result from its usage. Death magik spells and rituals meant to bring about
either the death or severe pain or sickness in another individual has many
cross cultural references to the actual practices of such forms of magik.
The psyche-spiritual nature of revenge is based out o f the rage of ones
feelings towards another person, or persons, for acts that the magikian
deems to be unethical and leaves on es self feeling wronged. Since there are
no real legal definitions of metaphysical nor meta-magikal acts which result
in the harm or death o f another human being, it is incredibly difficult for a
person to even hire a lawyer to take the m agikian to court over such acts.
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D a n t e M ie l
But each individual is fully responsible for looking into the legality o f such
actions in the law o f their own country, state or province, etc.
The m agik al practices and rites o f self-initiation in this chapter, an d in
deed this entire book, draw upon m any varied literary works from a m ul
titude o f cultures. Be they ancient, m edieval, or o f the aeonic stream o f
m odern-day m agik. The m ost pop u lar aeonic current, within the m odern
day context o f the occult theater is that o f Aleister Crowley and the aeon o f
Thelem a. The second aeon that followed that o f Aleister C row elys Thelemic
current w as the aeon o f M aat, founded by C harles Stanfield Jones.
Black m agik is m ost often con fu sed with, or identified with, rituals and
spells m eant specifically to bring harm , bad luck, ill health, and even death
to the receptor. Any form of m agik is considered evil and the work o f the
devil in the eyes o f devout C h ristian s and other religious fundam entalist
believers. This is pure bullshit. C ertain precise techniques and philosophical
approaches to m agik contained in this book are black m agik in the com m on
sense o f the term. They are created and carefully designed to align one's se lf
with dark and infernal, vengeful and dangerous m eta-m agikal entities.
The true nature o f black m agik, how it differs from white m agik, and
even the beliefs and practices o f com m on religions them selves has been dealt
with elsewhere. Be they w ithin the pages o f this book or other scholarly and
literary w orks w ritten by students o f religion, philosophy, and even m agik
itself. To follow through with a spell m eant to cau se harm or, even more in
tensely, that o f death m agik itself weighs upon the soul. M agik m eant to sp e
cifically bring about the death o f another hum an being, to an enemy, is not
to be taken lightly in any way, shape, or form . These are ritual acts o f m agik
and spells specifically m eant to ruin other peoples’ lives, by m ean s o f harm ,
illness, and even death. A s far a s com m on law is concerned, it is difficult to
prosecute a person for c a stin g a ritual spell that results in the injury or death
o f another hum an being. This d oes not, however, m ean that the m agikian
is completely free o f repercussions from such ritual acts and spells. Bring
about a fundam ental shift from within one’s own psyche, an d that very sam e
psyche will, by default, bring about a fundam ental shift in one’s self-aw are
ness an d cosm ic, psyche-sexual-m eta-m agikal nature.
A s with any form o f m agik, one m ust have a com plete an d solid grasp
o f the nature o f the w orkings, but also a firm un derstan din g o f one’s own
ability and com m itm ent to the rituals and spells. The m agikian m ust, as
a rule, be w illing to take full responsibility for any outcom e, which m ay
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D e a t h M a g ik A n d T h e P s y c h ic S p ir it u a l N a t u r e O f R e v e n g e
result from such form s o f dark, harm ful m agik—especially when it com es to
death m agik. If the m agikian isn't 100% clear with their intent and objective,
harm or death may fall upon other people not specifically meant to be pulled
into the m agikal vortex created. There are stories floating around, wrhereby
a family m em ber or loved one is struck down and killed or perm anently in
jured because the m agikian was not 100% clear on the nature o f the desired
outcome o f the curse.
Some o f the rituals and spells contained in this chapter are not to be
taken lightly at aLl, especially those rites involving the Petro Voudon spirits.
They require blood. It is im perative that you, the m agikian, take full respon
sibility for your actions. Spirits requiring blood, and freshly drawn blood at
that, will bring great m isfortune and horribly terrifying, vivid nightm ares
for longer than what most people can handle. Unless you are willing to take
all o f this on, I strongly suggest that you first seek out a true Voundon Priest
or Priestess before following through with any o f these rites or rituals.
The Voudon rites contained in this chapter are all based on the Pet
ro rites, and upon the more intense and even more dangerous rites o f Palo
Mayombe. It is the responsibility o f the author and publishers to give good
and fair w arning not to perform these rites without first consulting a true
and bonafide Palero or Petro Voudonist. W HY?
Death m agik is not anything to take lightly, in any way, shape, or form.
Death m agik implicitly im plies that one is both willing and desiring to kill
another hum an being. Point b lan k...th is is heavy shit. Be willing to sacrifice
your own well-being, and possibly your own life, which may happen if for
any reason any of the rites, rituals, or spells backfire. Basically, do not do
this unless you are completely and fully willing to face these consequences.
This is purely for inform ational and educational purposes only. As a
side note, it is very unlikely that any o f these spells or rituals will work for
the neophyte or novice practitioner, nor for those who are not entirely one
hundred percent sure or completely dedicated. The rites, rituals, spells, and
tribulations contained in this chapter are all explicitly the darkest and black
est o f all form s o f m agik. The spirit seals and sigils, or c4veves,,‘ as they are
known in Haiti, are m ainly dangerous spirits to work with. Som e o f the oth
er forms or ceremonial functions contained in this chapter are based on the
Ancient Greek M agical Papyri, Greek and Roman binding spells and curses,
and have been adapted to suit the functions o f this study from the works o f
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Dante M iel
Steven Flowers’ Hermetic M agic. To the initiated, the sim ilarities between
these form s o f m agik will be clear.
There are two distinct stream s o f the Hermetic tradition as it functions
in the world today, both o f which have their origin s dating back to antiquity.
The first o f which is the philosophical stream as contained in the Herm etical
literature, m ost o f which dates back to the m edieval era, and is exemplified
in the som ewhat contradictory and at tim es made up cerem onial m agikal
rites o f groups, such as the various groups claim in g to be the true repository
o f Herm eticism . This is not o f any real concern to the pragm atic and post
m odern Typhonian m agikian. W hat is o f significance to the actual practic
ing m agikian is to get a firm grasp on the actual form and function o f this
form o f pragm atic hermetical m agik. O nce one has done the self-initiations
into the true Typhonian form o f m agikal operations, then they are able to
adapt The Greek M agical Papyri in Translation (see H ans Detier Betz) to suit
their own intuitive needs.
The self-initiations o f ancient G reeks and Rom ans, and the true original
stream o f Hermetic m agik, will be extrapolated upon within the context o f
the practicing m agikian as opposed to a strictly scholarly one. For the m ost
scholarly work on the true H erm etic path a s practiced by the ancients, I
refer the sincere student firstly to Steven Flowers’ Hermetic M agic and Don
W ebb’s The Seven Faces o f D arkness for insight into the Typhonian Herm et
ic m agikal current. For a strictly historical collection o f the actual ancient
Greek and Rom an tradition, 1 refer the student to Ihe Greek M agical Papyri
in Translation by H ans Dieter Betz, and Curse Tablets an d Binding Spells o f
the Ancient World by John G. Gager.
Firstly, let us begin with the self-initiation rites into the true ancient
m agikal Typhonian current as is updated for the m odern-day m agikian. The
hermetic tradition has two separate m odern-day versions. One is that o f the
philosophical branch, upon which the Hermetic O rder o f the Golden Dawn
and other m odern-day m agikian s focused upon. This O rder was a hodge
podge o f separate system s, which at tim es w as more confused than direct.
Then there exists the actual pragm atic and practicing branch of the true
ancient Typhonian branch of Herm etic m agik. Now let us get into the actual
nature o f the Typhonian pragm atic current.
For this you will need one special cerem onial stone, four red bricks,
and a sheet of genuine papyrus or true parchm ent paper. If these are not
available, try to get som e paper made o f the palm tree, or other form o f
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D e a t h M a g ik A n d T h e P s y c h ic S p ir it u a l N a t u r e O f R e v e n g e
handm ade paper» as these will suffice. Black and red inks will be necessary.
For ‘Ink o f Black M ag ik ’, India ink will suffice along with the addition o f
crushed blueberries and blackberries and with d rops o f your own blood
added to forge a connection between you an d the ink. Next, you will need to
m ake the ‘Ink o f Typhon*. Take up red berries and a pom egranate, and soak
these ingredients together with cooked artichoke and m ashed up purple figs.
Add several drops o f your own blood to th is concoction, and then strain out
all o f the solids. The am ounts o f each individual ingredient will have to be
felt out and brought to your own desired darkened blood-reddish color. I f
you are going to be doing this with or for a w om an, then have her add som e
o f her own m en strual blood to the ink. Store each individual ink inside its
own sm all glass jar that is as air tight as possible. M ark each individual ink
as thus. M ake sure to use only fine camel or horsehair paintbrushes or a real
feathered pen and quill.
Take red bricks and place them together, carefully placed side by side
as to form a basic altar. This is the basis o f your true ancient Herm etic Ту-
phonian altar. Have at your d isp osal a fresh red onion, sheet o f papyrus or
natural paper as described before, and a thin, sm all piece o f flexible sheet
m etal, and a stylus for engraving into the sheet metal. Gather dried grass
or fresh g rass and allow it to dry completely. A lso gather a sm all am ount o f
clay along w ith nails and sturdy, yet thin twine. You can use cloth, a sew ing
pin, and twine instead if that is your preference. These are the m akings o f a
binding spell based on the ancient G reco-R om an tradition. It is always best
to bathe ju st prior to any rite that you are going to take seriously.
C arefully lay out a black cloth upon the floor. Place the red bricks side by
side in the center. Burn black and red candles for light. M ake sure that there
are no electrical distractions, such as the sound o f telephones or cell phones
ringing, refrigerators hum m ing, or other electrical noises. Be sure to turn
o ff all electric lights. Have all the necessary ritual items d o se at hand. Be
clothed in clean black linim ents or robe. Pace upon the alter a representation
o f Typhon-Set. Inscribe upon the thin piece o f sheet metal as explicitly as
you can your intentions, an d give thanks and blessings to Typhon-Set. Wipe
it with the inks and roll up the metal, and then seal it by pou rin g upon it
both black and red w ax while calling out your will to Typhon-Set. Set it upon
the altar. Burn incense o f spices, frankincense and myrrh. Pass the rolled-up
m etal binding spell or curse spell through the sm oke o f the burning incense.
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D a n t e M iel
N ext, take up thy papyrus (or other natural paper substance) and care
fully write out the precise desired outcom e o f the m agikal w orking with the
in k s that you m ade. Be sure to give th an ks and to call upon the energies o f
Typhon-Set an d paint their n am es upon the paper, along with the curse or
b in d in g spell. Take up the clay and form out o f it a replica o f the intended
victim with their arm s an d legs bound together with the twine. Im pale the
nails into the body where you want the pain inflicted. W rap this up inside
o f the m etal curse tablet. O r do the sam e with a sm all figurine m ade out o f
fabric and stuffed with straw or dead grass.
With a piece o f the papyri paper, write the speLl again. Slice an openin g
into the red onion, fold up the curse/spell an d carefully insert it within the
onion. D rip black an d red wax upon these, bury them outside beneath the
dirt d u rin g either the full or w anin g m oon and dem an d that the spirits o f
nature devour these item s ju st as the natural world, an d Typhon-Set will
bring about the curse or b inding spell into being. Be sure to give sincere
th an ks unto Typhon-Set and to all o f the nature spirits helping you to carry
this cu rse through until its end.
Finish up by givin g utm ost graciou s th an ks to the Beings and Spirits,
who assisted you and will see the curse through. Then put the bricks away
out o f sight for another tim e, carefully w rap up the black cloth and all oth
er m aterials and place them som eplace safe where no one else will see or
touch them.
P o in t in g T h e B o n e
This is strictly for inform ation and educational p u rp o ses only. N either the
author nor the publisher can be held accountable for any action s that any
in d ivid uals m ay take based upon the inform ation in this essay.
Pointing the bone or bone pointing, as it is also called, is an A ustralian
A borigin al death curse ritual. It is believed to never fail. W estern perspec
tives on the occurrence o f death as a result o f this ritual consider it to be,
when effective, brought upon by the victim psychosom atically. M ore often
than not the bone used is a hum an bone but can be a kan garoo bone or even
a piece o f wood.
Stran d s o f hum an hair are inserted into a hole in the back o f the bone
and sealed in place with natural plant resin. This bone is then charged with
intense psychic energies an d ritually consecrated. D u rin g the actual cursing,
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D e a t h M a g ik A n d T h e P s y c h ic S p ir it u a l N a t u r e O f R e v e n g e
the bone is pointed directly at the targeted victim , and the sorcerers w ill
power is forcefully projected through the bone to strike at them.
My own variation on this curse ritual is to carve an opening in the back
side o f a straight length o f hum an bone (arm, leg, or finger bone), or alter
nately an anim al leg bone, and hallow it out. Carve a sm all hole in the o p p o
site end that is ju st big enough for powder to be blown through it.
In a sm all container blend together a m ix o f hum an or anim al bone
powder, finely ground herbs and poisonous plants. G rind up dried venom
ous spiders or scorpions and blend this into the powder. Alternately, you
can use the potion o f venom ous arachnids and serpents and sprinkle som e
o f these into the powder. Let this d ry out completely. Write the nam e o f
the targeted victim onto a sm all piece o f paper. Light a red or black candle
and ignite this piece o f paper. Be sure to carefully capture all o f the ashes
and blend them into the powder. C arefully pack this powder into the hallow
bone m aking sure to not allow any o f it to pour out o f the sm all hole in the
front tip. The stem o f a feather can be used to plug the front opening. C lose
up the back end o f the bone with natural plant or tree resin, or som e other
m ethod or m aterials can be used as well.
H andle this bone carefully so as to not allow any o f the contents inside
o f it to em pty out. W hen the tim e com es, you can use this bone to both poi
son the individual and perform the ‘ bone pointing’. Remove the feather or
other m aterial on the front tip> point the bone at the target victim and proj
ect the full force o f your willpower at them as you blow the contents o f the
bone in their direction. I f you are brave enough and not concerned with any
legal repercussions, you can blow the entire contents o f the bone directly in
the v ictim s face. You can use your im agination to realize the kind o f affects
this can have upon the victim .
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-S e v e n F e e t U n d e r -
T h e H e a r t o f F ir e b e n e a t h
t h e To n g u e o f S il e n c e
Kyle Fite
T
he M a g ic ia n is etym ologically a M anipulator o f M aya, one who is
not subject to the Law s o f an Illusory U niverse but rather a M aster
o f them. H e is the M illstone and not the G rain. A s such> he operates
on the periphery o f average hum an experience while shifting the sam e with
aid o f an arte incom prehensible to the m aterialistic m ind. It is a rom antic
picture and one which is easily m isunderstood if these factors o f Illusion
and Power are viewed through the Limited lens o f Life. W ithout equally en
tering an aw areness o f D eath, the M agician can have no contact with the
Reality em pow ering his creative usage o f Illusion. To sim ply conceive o f this
“O therw orld” is not enough. O ne m ust link it to Life through the vehicle o f
o n e s Experiential Entity. This link is the result o f a Deep Initiation, and one
which will forever transm ute the Vehicle through which it is accom plished.
Life and Death are often polarized via an inherited Aristotelian Logic.
Either a th in g is “Alive” or a thin g is “ D ead.” It cannot be both. A s Life
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K y l e F it e
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-S e v e n F e e t U n d e r -T h e H e a r t of F ir e beneath th e To n g u e of S il e n c e
O u r m odel for this process is that o f Esoteric Freem asonry which carries
through its Rite a condensation o f Initiatic Teaching from far older cultures.
The sy m bols an d “w orking tools" gathered along the way all serve to support
the great clim ax o f the cerem ony: the Death and Resurrection o f H iram Ab-
iff, M aster Builder and H eir o f the M agical M etallurgist, Tubal C ain.
There are tim es in this hum an life when we may find ourselves desirou s o f
death. Folding to frustration , w eariness or despair, we conceive o f com fort
in the covering o f o u r casket with a cold clod, the silence o f the grave hush
ing som e unbearable assault upon o u r psyche. W hether this closing o f the
curtain opens to a calm in g cloudscape past pearled gates or sim ply sign i
fies the closure o f con sciousn ess with cessation o f brain-waves, we expect a
“ b re a k "
This hope is well played by op p o rtu n ists from every religious angle. In
troducing the idea o f Hell (or at least tough transitions best avoided) keeps
the U ltim ate Sabbath from being a Workweek G uarantee. C on dition s m ust
be fulfilled in the eyes o f one's “ Em ployer” unless one w ants to keep “work
ing through the w eekend" at a hated job.
Control thereby gain s a sales pitch as it sells Spiritual Insurance.
“ I f you want your respite, do T H IS (read: PAY UP-in coinage, o b ed i
ence, societal support). O th erw ise...” (Father Pharisee w histles and shakes
his head).
This isn ’t religion. It's a ploy.
N o hum an being holds the Keys to your Beyond. The gam e as old and, i f
we ascribe to anyth ing approxim atin g Crow ley’s Aeon o f H orus, the gam e
is D O N E .
Death is not a shadow loom in g over our m ortal lives. It is an elem ent
twisted and fused into a Life o f which we are part.
Likew ise is this Life w rapped into every fiber o f D eath. This gives rise
to the Death Fetishists who o b sess—through the p o rtals o f their organic
lives—over transcendental ecstasies found through the extrem ities o f su n
dry "sorcerous artes,” duly dressed in gothic garb, necrom antic ornam ent
and alterations in the experience o f the bio-m achine. O n one hand, th is is
a natural inclination at a certain stage o f aw akening. On the other, it is a
retardation o f a process which m ust not be halted half-way.
•1 4 9 -
Ky l e F it e
Life and Death are not themselves Absolutes. They are two faces o f one
coin. We do not pit Light against D arkness. These two reveal each other»
opening a m eans to g ra sp —if in part—the Reality which gives rise to both.
I do not desire Stasis. Heavens H arp and Atheistic Anesthesia both raise
suspicion in my soul. W hat might be an alternative to such views?
I am rem inded o f Resurrected Lazarus in the once controversial and
now-forgotten film 7he Last Temptation o f Christ. Before he m eets an a ssa s
sin s blade, his killers had to ask what it was like on the other side.
He replies that it was really no different than it is H ERE.
This was N O T the answer they were expecting—and it m ade the knife-
plunge all the more easy.
We cannot accept the placid heaven o f the eternally obedient sheep or
the sim ple snuff-out of those who can see no further than their m aterial ex
perience. But we also hunger for som ething beyond what we KNOW. Som e
tim es we are motivated by a desire to quell fear or uncertainty. But even
when this has been put aside, there is an energetic drive, a curiosity and
need, which propels us onwards.
As long as we rem ain in light, we are magnetized towards the darkness.
This darkness, however, does not conclude the matter. Rather, it is driven
back towards the light.
We are going into the Night to return to Dawn. It is through this ex
change that we can become more than we are. The Thesis o f Hegel leads us
to Antithesis— and this propels our hungry soul towards Synthesis, the New
Thesis, and the Next Rung on the Ladder ascending to D istant Stars.
There was a day in my life when I felt my heart seize up in my chest. I liter
ally fell down upon the stairs and truly believed: This is IT! The END ! BIO
SH U T D O W N !
As sweat gushed from my face, my step-daughter appeared. I told her I
thought I was dying and get ready to call 911. She looked at me and said I was
being dram atic and faking. She walked away.
I felt utterly alone in that moment. 1 was going to DIE and there was
no help.
My body then began to FR EEZE. I was shaking with hypotherm ia. 1
couldn’t move save for shivering.
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And then...the ice began to turn to FIRE. I was cooking from the inside
out. I can’t describe the pain. It was as if I was being microwaved, f d later
read o f these two elemental passages in the Tibetan Book o f the Dead.
It was in that m om ent that I felt my heart cry out:
Not here! Not NOW!
I was hanging on som e World Tree and gushing anything but glam our.
I wasn’t thinking o f “ Death M ysteries” or Runes. ..I w as giving every atom
o f my being to holding onto this hum an life where I was yet needed. How
would my little son go on without his Dad? W hat o f those who depend upon
and need me? What o f all I have yet to learn* to know, to enter? 1 felt so m e
thing o f what lack Parsons expressed with his final words:
T m not D O N E yet...”
I don’t feel that I W ILLED m yself back to life. Rather, I was given an
O pportunity. I w as touched by the Hand o f Grace and Vitality. About to
evaporate, I slid back into my Urthlife.
But I D ID see som ething on the Other Side o f that Gate, som ething I
wish to SH A RE.
We hum ans are joined through our mortality. It is to this reality I speak,
the strange paradox o f tem poral life active within eternal space. I know
many who peruse these words will never know me aside from these few
words printed on paper. Divested o f skin, bones buried in som e unm arked
grave, I extend my hand from another realm to speak to the yet living. What
I offer are sym bols and suggest ions which may serve idea and im agination as
these rise through hum an consciousness to reach beyond it.
The Brother o f O siris truly becam e such only after he had sliced his sibling
into pieces, placing each at a precise location within the Great River, the
Nile. Fourteen were the parts* one for each Day—and Night—linking S ab
baths (or SUN-Days). Often treated as treachery, the Work o f Set was an
Initiatory Action. On one hand* we find a parallel to the bloody betrayals
o f the Three Ruffians in M asonic Lore, those uninitiated ones who slashed
the M aster Builder into his Grave. On the other, we have the Brothers o f the
Lodge behind these figures, bringing the Candidate to the “ Rubbish o f the
Temple” where the M ystery o f the Resurrection can be given expression.
Students o f Esoteric M asonry will know that the V illains, pernicious as
they may seem , em body the Mystery o f the Lost Word, a M ystery which will
only be given to the “R aised M aster M ason” in Symbolic (or “Substitute” )
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K y l e F it e
Form . The Slayers and the Slayed are One Thing, divided for “ Love’s Sake”
and united through that sam e Power. Each K iller will suffer the Fate o f H i
ram , thus uniting with him through K arm a. H ira m s rebirth (from three
auspicious wounds) will likew ise serve as the Redem ption o f the Ruffians.
N ote that each one o f these m urderers5 nam es begins with a “J” (or
“Y od”). Q abalistically, this letter has the num eric value o f “ 5.” 5 tim es 3 is 15,
the num ber o f the Devil C ard in the Tarot (Set— or Satan). We find here that
O siris will rise from Death as the Redeem er o f Set. If we wish to com pare
m ythologies, we see that Jesus is the Redeemer o f Satan (an idea we encoun
ter in the M ythos o f W illiam Blake). This Redemption is m ore than a simple
act o f forgiveness—it is an A lchem ical Process, the energetic exchanges o f
which are merely typified in M asonic ceremony.
The m ost sincere and spirit-driven aspirant enters the Temple in Search
o f LIGHT. To TRU LY com e into this G nosis, the “ D arkn ess” m ust be clar
ified. The m ost effective o f initiatory rites will strip away all that keeps this
D arkness beneath the skin. It has been written that O siris is a “ Black G od,”
and this must be realized in the total consciousness o f the candidate before
the Grave can be entered—and departed from !
M AH ABONE!
U pon the first utterance o f this strange word at the clim ax o f the M ason
ic Rite, the New ly-Raised M aster M ason tends to be struck by one associa
tion: the fam iliar word BO N E.
It’s enough.
There are many com m entaries on this odd word which is often inter
preted as m eaning “The Builder is D ead !” But this hardly expresses the fact
that the Builder has, in fact, RISEN.
M asonic Scholar A lbert M ackey m akes the observation that the correct
word is com posed o f not 3 but 4 syllables. Bear in m ind that the Lodge room
(itself a Living Sym bol) has three officers but FO U R W ALLS, the N orth b e
ing that “ Place o f D arkness.” It is this D arkness which must fuse with a T ri
une Life ere the two m ay becom e one.
W ithin M asonry's eclectic heritage o f diverse cultures, we may see
“ M ah a” as that prefix indicating the “G reat” or “ Suprem e.” The “Great Bone”
is the Skull, a symbol com m only connected to M asonic Ritual. This sy m
bol, however, holds m ore m eaning than m ost people (and even M asons) will
consider.
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There are no ghastly skeletons to haunt us. We carry one inside our own flesh.
I look in the m irror and fix m y hair (what’s left o f it). I catch those lines
cut into my face by tim e and turn to see which side really IS " b e s t ” I sm ile
at m yself an d w onder i f 1 still have "the charm .” And the m irror starts going
all D orian G rey...
I can see it, the “Skull Beneath The Skin.” I could put an incision into my
face and then pull it o ff—but there's no need. W hat lies beneath the m uscle
and meat is right there, peerin g out from the pores. My own personal G rim
Reaper. I clack teeth and pull my lips back. There’s his mouth. My tongue
dissolves with my larynx. D o I w ish they’d have stayed? W ithout the w ind
pipe and lungs, they’re pretty w orth less—and I no longer have either.
I beat out a cry for help on my xylophone ribcage. M orse code begins to
take on a Congo beat. T alkin ' Effluvia Blues N o. 33. Som eone grabs my hand
and my fingers slide right o ff
My face falls o ff the chin and lands in the bathroom sink, cloggin g the
drain. No way f m goin g to work today. I'd call an am bulance but my jaw
bone just hit the floor. I reach down, thinking, “Sam son could kick som e
ass with this th in g” when everything ju st crashes onto the tile like a ch ild’s
building blocks.
W AKE UP!
W H Y D O N ’T YOU PU T O N A L IT T L E M A K E -U P ???
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There are so m e w ho w ould decry C h rist C rucified. These are ign oran t for
C h rist is C ru cified Daily. The T ran su b stan tiatio n o f the C ath olic M ass is
m erely a M IR R O R reflecting the Reality.
W hen Jesus died, the Tem ple Veil w as rent in twain!
W hen the M olten Sea was sab o taged , the E A R T H Itself w as torn a su n
der an d H iram AbifT entered the loin s o f the G reat M other.
H iram plu m m eted th rough the N ine Strata o f E arth to reach the Source
o f h is personal vision, the flam in g P lan etary C ore! It w as w ithin th is Tem ple
o f FIR E that he received the T R U E W O R D o f the M A S T E R M A SO N . A s
cen d in g th rough the sa m e nine strata, we find the M aster B uilder em erging.
These nine strata are a num eric varian t on the p rim ord ial SE V E N
G A T E S. Plunging th rough 7 and e m ergin g from 7, the M aster M ason is ex
posed to F O U R T E E N P O IN T S.
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Ergo, Hiram com es forth dazzling in the Gnosis o f O siris assem bled!
Let us remember, the phallus o f O siris was not found. Isis fashioned a
new phallus from clay, and it was from this member that she conceived the
child H o m s.
14 parts + 1 (Phallus) = 15, (again) the number o f the Devil C ard o f the
Tarot, Capricorn, PAN, the ALL.
1 5 = 1 + 5 = 6, the Holy H exagram , M an and G od joined via the M asonic
Square and C om passes (Terrestrial and Celestial Measurement).
This is not sym bolic abstraction. These are sym bols reflecting
YOUR LIFE.
The fleshly phallus o f O siris was the m eans o f physical generation and
sexual ecstasy. When Isis created the new phallus, she fashioned a m eans o f
spiritual generation and G nosis.
I have taken men down to their deaths. I was wearing a black suit and hard
shoes, poised on red carpet and present in the M aster M ason Ceremony. I
drew my hand across the hum an breast and cut the heart. I wanted the death
to be felt as real, complete. W hen the body was severed from soul, we could
then bring the soul into its own space. This is em phatically N O T a dualistic
action. The soul, truly awakened, m ay reincarnate into its own flesh, at last
one with it!
The Flesh face will hold to the human skull as Deathgate symbol. The
Skullsoul will wear a different icon about its crum bling clavicles. O rganic
and Prism atic, this Jewel cannot be ossified in Tim e. It is the Jewel o f the
M aster in the East. It is the Vehicle o f the Rising Fire.
We bring the Candidate into Death that Death m ay lunge forward into
Life from its Spiritual Synthesis!
If this d oesn ’t happen, we will report, as did L azaru s, that everything
just continued on. The H ells and Heavens we have conceived have all been
known on earth. There is no secret invention o f an im aginary devil w aiting
to outdo what we have done to one another. We move from the ice and fire
o f the stairs where I began to melt into the Tibetan Bardos. Here K arm as
do not function in the Kindergarten way we im agine. We undergo the
“w alk.” Q lipoth don’t gratify Lovecraftian leanings. We com e face to face
with sham e and regret even as we find ou r prim e com ponents exposed. At
any second, w ere about to be sucked down the hall of Yellow Light. The
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O T O A P U B L IC PA PE R :
T h e M i s t a k e o f t h e M e o n i s t e s
"M eon ” is a word often connected with the work o f O TO A -LCN through
the w ritings o f M ichael Paul Bertiaux. It is a realm (if we can call it that)
which h as been described as an “ icy n o th in g n e ss” But truly, the M eon is
no m ore “ icy” than it is “fiery.” These w ords (in fact, A L L W O RD S) derive
from an experience which is Non-M eonic. They are sim ply deem ed as useful
in a W ittgensteinian “p oin tin g” at som ething which operates outside the
linguistic level o f consciousness. Even these words are “ false” for they imply
that the M eon is a thing (i.e. som ething which exists). Lan gu age is tricky like
that. Even if we say the M eon does not exist and is not in any way a thing, we
have m ade it such by sim ply N A M IN G IT.
At this point, we m ay well be th in kin g o f our friend, Lao Tzu with his
“Tao that cannot be n a m e d ” W ittgenstein said that “W hereof one cannot
speak, th ereof one m ust be silent.” A s Esoteric Engineers, however, we do
not feel that the present lim its o f ou r technologies (including language) need
be settled for. W ittgenstein also spoke o f clim bing a ladder only to throw it
away when we had transcended its reach. Ja co b s ladder w itnessed angelic
beings (Loa) both ascen d in g an d descending. I f lan gu age is the Ladder, we
feel we m ight do better than ditch in g it—or crash in g down the stairs and
breaking a neck.
Lan guage is an expression o f M aya, Illusion, the W orld o f Duality. But
the M agician is, by definition, a M aster o f M aya. We do not seek som e on e
way street to a N irvanic W hite-Out. There is a glorious pouring back and
forth o f the Waters in the A quarian Tarot C ard called The Star. This Water
is the result o f Fire and Ice colliding at the C ro ssroad s where Eternity and
Tem porality meet. This is not m eant to be a poetic statem ent but a technical
observation. Eternity can only be such through this interface. O therw ise, it
falls from itself into the occlusion o f linguistic lim its. To speak o f the Eter
nal, the Infinite, the Void is to act as Blake’s Urizen an d en com pass the illim
itable. This m ust alw ays bind us within a circle an d keep us from that which
we have sought to know.
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We know m any students o f this work have desired to know the M eon,
for it is suggested as a verity “ Beyond.” The Inner Fire longs for its H om e and
rages against all cages. “ The Meon ” therefore, appears as a Bull’s Eye to we
might Hat Trick. It is not T H IS so it must be THAT.
But the M EO N is neither THIS nor THAT\
Ice is a symbol o f stasis contrasted with the wild growth of the warm
seasons. But we know that ice is active, vital and alive. We call the Meon
“Icy,” and yet it is on the other side o f Ice. It is on the other side o f FIRE.
The M EON is partner to the Pleroma. Pleroma is the FU LLN E SS, and
M EO N is the E M PT IN E SS.
In our teachings, we draw a distinct line between the “ M eontologists”
and the “M eonistes.” The Meon isn’t “evil,” but the Path o f the M eonistes
IS. These are those who w ould sacrifice Pleroma for Meon. Pleroma exists
by m eans o f the Meon, and Meon has its Reality (we cannot say “ Being” ) via
Pleroma. But the M eonistes are polarized into a D arkness which defies both
Pleroma and the Love o f Pleroma-Meon.
In essence, if you think “entering the M eon” is taking some daydream
headtrip into an Astral Antarctica, you have m issed the boat. In Hebrew,
Meon m eans DW ELLING. It is the SPACE (UNSPACE) in which M A N I
FESTATION can MOVE.
Please consider the relation between the Gnostic Meon and the Bud
dhist “ Lum inous Void.”
Are these the sam e thing?
Now, consider the difference between “ Bodhisattva” and “ Buddha.”
“ Buddha,” as such, has entered Nirvana. The “Bodhisattva,” on the other
hand, has rejected Nirvana and bound him self to Spacetim e until A LL BE
IN G S achieve LIBERTY (Enlightenment).
Is the Bodhisattva a Buddha?
We propose this:
The M eonistes are seeking Buddhahood through Desire for N irvana.
Despite their efforts, they can never enter but fall into one o f the Bardo
Zones, again and again. At best, they are Asura.
The M eontologist is ever relating Meon to M anifestation and thereby
unveiling the Mystery that the Pleroma was never broken. The FU LLN ESS
could never be anything other than itself.
Now, is the Meon a Power?
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We may say that it is, but it can only be power as it eliminates the entro
py o f tem porality by exposing tem porality’s True Nature as being the Void
(Meon) Itself.
How is this exposed?
We operate in linguistic-temporality. Therefore, we start in this zone. If
the True Nature o f the Temporal Universe is the Void, the True Nature of the
Void is the Temporal Universe.
The Void o f Meon is met by the Pleroma. These two (which are totali
ties unto themselves) emanate and return to the Apex o f what we will call
REALITY.
Below this triad are SEV EN RAYS.
Those who would feign extinguish the DW ELLERS in favor the DW ELL
ING are those who have inherited the Spirit o f the Pharisees and Sadducees,
those who would extol the Sabbath above the M an for whom it was creat
ed. M an is ultimately meant to realize the Endless Sun-Day within his own
Heart, relating the Day-Night Revolutions o f the Globe to the Endless Efful
gence. Earth and Sun are Living Symbols, Icons o f Nature. We seek to unite
Symbol with Verity in Gnosis and Love.
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K y l e F it e
***
I do not look at Death a s a Rom ance. I have stood by hospital beds and
watched blips on a screen turn into flatlines. I have carried the bodies o f
people I loved (and love) in bags and caskets. I have sent every last ounce
o f my love to those 1 have lost. It is the Way o f All Flesh, and I am not done
w alking this Path. The M ysteries o f O siris are M ysteries o f C onsciousness
on the Mystic Way. They do not set us apart from our fellow creatures but
bring us closer. The m ore we can enter the Place o f D arkness, the better we
are suited as Vehicles for the Light.
W hen I was a teen, I was baptized in the Baptist Church. I w as held
beneath the waters, an d in the nam e o f Father, Son and H oly G host, I was
brought back into life. A s I rapaciously raged on through my spiritual stu d
ies, I w ould reject— and then re-em brace— Christianity. A key moment was
when I understood that Tim e w as as m eaningless as Color. The G rass is
G reen—and it is NOT. The “ is-ness” o f the Green is w ithin our conscious
ness. This is where it has its reality. My Baptism has an “ is-n ess* within my
consciousness. It has no objective or absolute reality. W H E R E IS IT? HOW
C A N I SHOW IT? I cannot. I can only recall it, which is to relive it, to evoke
it an d to be empowered by it! In this reliving, the NOW o f this M O M E N T is
infused with a LIV IN G SY M BO LIC FORM through which I com e up from
the water. I re-enter Tim espace. This is a paradox. Per our previously d is
cussed form ula, the inevitability o f my death m eans it has already occurred.
1 am dead. But through the vehicle o f Baptism , o f M asonic “ R aising,” o f
A N Y form expressing th is principle, we, literally, com e back from the grave.
In Voodoo, we have the M ystery o f the Zom bi. This is a being brought
back from the dead an d controlled by the m ind o f another. In ou r Esoteric
Voodoo, the H igher M ind is Ti Bon Ange> the Angelic connection to God-
Life which anim ates and drives ou r w aking self. All o f our occult knowledge
and m agical ability is m eant to em power this process. We will rise again
and again into this seem ingly consistent lifewave. We will rise again into
other lives.
A nd these will rise into US.
There are som e who have tagged the Form ula o f the Dying an d R ising God
as a Piscean Phenom enon, no longer applicable to the “New A eon.’* I reject
this Zeitgeist mentality. Crowley influenced the M agical World with his Ae-
onics. This was a variant on Fundam entalist D isp e n sa tio n Iism . W hence
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A n A u t o m a t ic W r it in g
P r o v o c a t io n : J u s t i t i a O m n ib u s
Robert Angelo Dalla Valle
M e d iu m is t ic a u t o m a t i s m a r t s o f a l l m e d i u m s :
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R o b e r t A n g e l o D a l l a Va l l e
o f C reators and A rts, o f whom, intimately, only the am biguously elusive au
tonom ous th ird (eye) com pon en t’s divine (twin) tw ilight-casting chthonic
shadow “ hand and eye" truly know s— conducting, gu id in g an d com posing
even if once con strain ed and well-known be its nam e, nonetheless all know
ing, glow in g-en grossed im p osin g passion -aflam e.
A s sh am an used to love, heal and run free, today A rt(s) and Creator(s)
fuse to “ becom e” one sensational sen sualist-C reature thus intim ately shar
ing one love a s feast, one m ind, body, soul an d one bestial-driven an im al
istic lust for life and beyond h um an -beast. The ruthlessly rational craft and
artful lax tact o f intuitional willed-efficiencies* daft driven person al-in di
vid u al paths' Passion is antecedent to the attractan t and accelerant o f gn osis
and pro gress developm ent independent o f ration.
We shall begin here with a b rief introductory note on transm ission s,
within th is context, as the inform ative dissem in ation and transference of,
for exam ple, a b o o k s volum e o f content within the blink o f an eye, in trance,
or intuitively “ received.” The unplanned un scripted genuine otherworldly
tran sm issio n —w hether electrom agnetically or a s un scathed shuttled neu
trinos freely piercing the form er, they are perhaps all too often, far too fast
for the tongue or hand to sim ply relay in real tim e via any (exoteric-perceiv-
ably rational) coherent speech or m otion, possibly p o sin g a real challenge
to the m edturrustic stage channeler and their act. The stage affords good
entertainm ent— the art o f the book, in nurtured-hibernation, with its fro
zen tim eless su spen ded-anim ation o f intellect via the fire o f consciousness
unthaw s inu n datin g w ords and visual arts o f risin g tides which m ay poten
tially provoke profound experience, n ourish, and whence the stage too then
becom es the laboratory-lair o f profundity. C o n trary to the force o f the chan
neler, 1 p o ssess no intent beyond the obligation to my blood o f m aintain ing
the pedigreed prerogatives and copulative integrity, in transcription, o f the
h arm onic cam arad erie o f those loving liaison s encountered.
rrhe critical dy n am ism o f a lifetim e o f gelatin ous eclectic gn ostic expe
rience con geals, privately catalogued via Fluid and now C rystalized intelli
gence, never intended to have been in print. Station to station all creation
never static thus consequently guided, autom atic, in which each labyrinthine
word in alliteration absolution is a 11-activating thus absolute. A s Lem arch-
a n d s Lam ent tw inkles tin klin g succinctly snappy ron d os o f sublim e b an al
ity—the bell tolls. Plea sure-bound cyberneticists reining we navigate, desire
unrepressed, where only the sensuously jaded hypocritical hedonist falls
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A n A u t o m a t i c W r i t i n g P r o v o c a t io n : J u s t i t i a O m n ib u s
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R o b e r t A n g e l o D a l l a Va l l e
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A n A u t o m a t i c W r it in g P r o v o c a t io n : J u s t i t ia O m n ib u s
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R o b e r t A n g e l o D a l l a Va l l e
•1 7 2 -
A n A u t o m a t ic W r it in g P r o v o c a t io n : J u s t it ia O m n ib u s
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R o b e r t A n g e l o D a l l a Va l l e
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A n A u t o m a t ic W r it in g P r o v o c a t io n : Ju s t it ia O m n ib u s
following is one o f many such experiences extracted from myriad m edium is-
tic autom atism devotional pursuits in trance “captu red ”, housed and refined
resulting in these philosophical-poetic rum inations from my experim ental
and applied sciences o f “ Bridging the Physiological TO the M etaphysical.”
The Book o f Black is a specific work o f bioenergetically-corresponding ch ap
ters as one o f my personal m etaphysical m andalas, cartographic grim oires
and holistic tools; this work is a separate project from my forthcom ing book
*The E.B.E., or;
*The Enchiridions o f a Black Eremite: Volume One: A Contem porary
Study in M edium istic Autom atism as an Initiatory Vehicle: Pylon 0 -i, which
will also include exam ples o f my autom atic writing, poetry and art in vari
ous m edium s.
*The E.B.E. also features: The treatise 393 Sefekh, the C on sort o f Thoth
Part I: The Introduction: Philosophy, Science and Techniques
Part II: The C onfirm ations o f C om m union, Validation o f Contact
Including the visual art *393, Sefekh, the consort o f Thoth”, and many
other m ultim edia works.
1
oo
A n A u t o m a t ic W r it in g
T h e P o e m
P r o v o c a t io n
Justitia Omnibus
“ The gods justified hum an life by living it themselves— the
only satisfactory theodicy ever invented.”
— F r ie d r ic h N ie t z s c h e
Providence - a prom ise m ade divine punishm ent, an em otional rescue for
those venerating as m isunderstood mothers, m asters and m uses, a prom ise
only truly kept when love is the most persistent o f all dream s - freed o f all
doctrine or dichotom y as schemes. O ur eternally pristine truths now wisp
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R o b e r t A n g e l o Da lla Va l l e
through pursed icy lips the codependence o f all loyalty through which the
deepest love soon slips - our path(s) overseen by ancestors, no m odern men
o f tricks.
Judgm ent excluding all divine justice is m adness, as the executioner-hu-
m a n s hierarchical testosterone-driven guillotine-fed ego bred excuses for
resentment and ruthlessness, when the integrity o f loyalty and com m on
sense are no longer pliable thus profitably-bent. A s any agin g assassin ac
quiring no apprentice knows, and for all lost k in g s... m isery swallows those
whom wallow thus ‘tis no obsessional curiosity in m alice - ou r stain and
blithe appropriated bane well-refrained callous deem ed sane as the gallows
astride thy palaces' blight wane hollow and shallow - wrought o f the black
est and m ost ravenous o f spiraling p its .44My whip affixed caboose-hips and
tiame reigned fam e long before the noose and thrones cam e.”
The efficiency o f survival sheds all m odern m anm ade insulation - the
illusory engineered insanity o f m onetary debt-enslaved inflation. Im pede
just one o f our loved - ju st once, a ju st one beloved, and we'll steal and seal
an entire civilization with a yawn by dawn in a blink during brunch and in
just one reprisal by noonday crunch. No law outside o f m y own is worthy till
until proven m easured the path o f right and o f its might - the blood spilled.
Hail Safekh-Aubi. Hail Sefekh. Hail Seshat. Hail 393. High upon HER head
dress rests my Sisters brood and blood o f eternal truths, lest we digress,
enlivening intrespectively whilst sim ultaneously collectively increasing
awareness am id the epistem ological-m ethodical solipsists and respectively -
our "evidence” o f experience slithers far from only the classical rationalism
o f objectively em pirical im pressions left - bereft, deplored - Innatism , as lib
erating revelations restored, joie de vivre. For what new war hath its ending
ever scorned or forewarned? By the precipitating perceptions o f the arriving
w arrior-m ages are m ade aeonic com pletion - em anating back, anew and
w ordless - truth.
In weathering n oon d ays sun neither blackest nightfall’s m ists were I but
a frail slain Rose thrice kissed.
For those Rose’s having risen, I now raise those o f thy fam ilia Rose. Pre
ciousness save graciousness, o f word and m outh, slain, and I, in my youth
SHE spake as SH E grooved-quake and glowed - my thorns they found his
flank atop that fence by river ban k’s cane he crowed - horned tail hung in
hand hurled sw ung he lassoed his kiss from HER as young m aidens wove
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A n A u t o m a t ic W r it in g P r o v o c a t io n : J u s t it ia O m n ib u s
and hum. As my Aunt the native Princess Rose exclaimed scolded toed ‘n
told - SH E did know his nam e aflame in-to HER days o f old he sold.
Rom ancing sem antics with haughty hum ors o f am biguities’ amiable
dance here indulged indeed by word and Image so entranced. The lioness
conjures ideals o f loyalty and love, divinely-automated, to some perhaps per
ceived - self-replicated, thus nonetheless unequivocally inspired-motivated
to survive via efficiency and not addiction to power and greed allocated; thus
m any chose their fate, they were not karm ically appropriated nor unfairly
ever baited. Collectively “cognitive dissonance” prim arily thrives am id the
separated, all com passion confiscated, the socially slated m ade isolated to
deliberately dissem inate ignorance mimetically and ep(genetically as engi
neered hatred for (those profiting from) the hated.
Be they all well-fed o f the scorpion s blue blood and o f the blue scorpi-
on’s vivid truths too for bas bleu.
Holism breeds empathy and not self-sacrifice hence only weakening an
unhealthy ego at best. Everything which lives is “ intelligence” efficiently
(chi) thriving as effervescing elemental soups o f radiations m utations - and
any truly appalling apparition, ‘tis but the flotsam and jetsam o f m an s ran
cid m ind and mechanical overkill, merely the merry m isery and m astery
o f the m aterials o f the m aniacal. The iconoclast’s foreboding fermentations
and futile tactfully taciturn “ last stan d ” o f desire’s hesitations.
A society sanctim oniously founded upon their own false justice o f
back-door deals and contrived violations to their own constitution inevi
tably m akes everyone crim inal. Just as any profitable thus exploited com
modity having to endure illicit global economic m anipulation such as the
planned obsolescence o f the scarcity m onopolized within any authoritarian
defined regime o f rigged-voting and no genuine right or left political para
digm ; surely rom ancing sem antics... courting falsehoods coursing in leaps
and bounds. From Apollonius Rhodius, Argonautica 4. 1057 ff: “N yx (night)
with her gentle ban on m an’s activities descended on the company. She put
the world to sleep.” And from Homer, Iliad 20. 477 ff: “So all the sword was
sm oking with blood, and over both eyes closed the red death (Thanatos) and
the strong destiny (M oirai).”
For forgotten foreign widows, eternal youth, ruth and truth, introducing
-T h in *Lil M iss-U nderstood...
The Reaperess Justitia O m nibus, Thanatos and Eros has come good; let
no pontificating p on tiffs plutocratic prejudicial neurotic prime-time media
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R o b e r t A n g e l o D a l l a Va l l e
befall H ER nam e, ever. The new scapegoats for intolerant psyches o f the m a
levolent m anifest as the self-righteous slaughterers o f ou r fragile freedom s
- laid to rest. A boycott is actually effective, perhaps only if it is perm anent.
Turn them o ff and turn-on the spirit. E ncoding diabolical desire, corporate
m edia m aliciously bleeds controversy and civil unrest, their freedom and
p u rp o se perhaps, technically yes, m ost unnecessary; however, d isrespectful
surely shall they fester. From Bacchylides, Fragm ent 24: “ But m ortals are not
free to ch oose prosperity nor stubborn war nor all-destroying civil strife:
A isa (D estiny), giver o f all things, m oves a cloud now over this land, now
over that.” The ju stly con densating collusively-coalescing freedom fogs o f
m y tran sm igratory m eteoric m etaphysical-m etem psychosis - as above, so
below, m ak in g cold the h ands corrupted via acrocyan osis.
A nd for 156, Yea B ab alo n ... with im peccable tem po delivering,gathered
am id seven ‘neath scorn o f little horn sim m erin g - for SH E is in the w orld’s
sm allest country now, as it rots. From the west iconic new flesh attem pts the
statuesque by replenishing old falsity professed for the confessed via vat-
ical word now enfleshed. From the pinnacle o f the practical pagan to the
patriarchal philosoph ically pondered, for ou r lady - La Santisim a M uerte,
ascen din g virgin o f Justice foreverm ore exonerated. From the m ost ancient
o f know n death iconography, evolving into the m odern elixirs o f love... nev
er to be profaned by m odern m edia and the corporate keepers o f the saints.
Beyond the con sciousn ess o f slave-m asters, thus beyond all falsity, n eo co
lonialism , suffering and death - SH E rises within the resplendent light o f
love and loyalty's sacred breath, a s ou r tassie each su n rise salubriously over-
floweth H E R copious renewal as honeyed nectarous philtres ingratiating
about thy n ecrom an cers freshly aw akening new-day risen un dulatin g flesh.
Oh m y voluptuous verve o f vexations’ veneered vocational violence so
vile a vu lgarizin g verdant vendetta verily vindicatin g vindictive Venetian
villain esses; oh how I hunger and thirst for th ee...
The neo-apostolically, are an astatically deranged few, to yearn is to
burn, unless a trapped shrew.
From ou r dom ain , here, our tragic thirsts freshly quenched by the Hip-
pocrene spring of inspiration brim m in g bliss, now - so arin g above the
M uses o f M ount Helicon SH E soothes beyond the hooves an d gravitational
orbit-grooves o f Star 51 Pegasus, SH E m oves... draped in sooth in g cerise,
and I - intoxicated by its burgundy sweet, in release - im m aculately SH E
cradled me w ithin H ER right hand as if nursing ye nattily donned so neat
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R o b e r t A n g e l o D a l l a Va l l e
W ith the highest esteem SH E banged bells tolled as belle and held the
eternal skull and scales at my Yew aside my well; a s howling banshees wailed
raged-assailed purging-im paled and plunging a s their cauldrons, canoes
and canons now slum bering, tw isting-engaged abandoned blunderingly
then enraged em erged am id sm oke filled w inded gu sts’ shrill tattered cursed
uttered lusts’ scourge o f broken oaths* cussed witch whom which I loathed
to entrust - disloyal they do d isgu st thus they Ye hushed and crushed w ith
out fuss. Once the apathy o f captivity w anes, the epiphanically epitaphic re
newed sustenance o f carnal captaincy for hustler’s rapidly approaching fast
raiders effusively plastered blasphem ously on kill-devils’ rum in rhapsody
soon becom e crass b astard s evoking backw ards the politics o f con traban d ’s
sum uncloaking civil M astery; whenever lost chivalries’ love is in dem and
tw o-to-one and no longer condescending nor only cacophonously done.
Such m ajestic nobility now balanced - the tender fragility and potent
prowess o f H ER fair granted politesse, oh regal W oman o f antiquity’s best
graciou s gallantry beloved blessedly here confessed, sans disheveling arrest,
so cunningly with love we jest - then with unrest, coiling we profess never
to stop royally foiling the fraudsters pre-soiled plots and quests. Oh Justitia,
La San tisim a M uerte, our om nipotent Godm other, never to disavow neither
ever to spurn thee - ou r burning-biting ju stice infernal within your blessed
ly eternal phalanges reigns, echoing euphoniously, beauteously profuse - all
sensation now freed o f pain.
Thus, pleasure-bound, edifyingly conjoined, deifying as im m ortaliz
ing black waxen effigies purloined, circuitously corkscrew ing into vortexes
o f bluish-grey to black-faded sway; thus, flam es reducing form to random
wavy-waxed sim m erin g black-rivers borne shim m ering through our m ael
strom s as my plasm atic prom ethean propulsions propelled neon-fused
plasm a ectoplasm s electrom agnetically shuttled as their enticingly intensify
ing-light-gases bubbled ‘neath silken sinewy steam now running in stream s
condensating-cuddled down the thresholds o f our salaciously sweetened
d ream s’ em ulations o f etheric explorations’ serpentine-woven seam s - c a s
cading-undulating m utations o f our creations’ genom ic im printed themes;
a s echoing laconic litanies o f my closest liaison s invite epiphany... hand-in-
hand gripped lovingly w hispering - euphorically em phatically dem an din g
thus glistening evoked erratically stoked into descending deafening episodes
choked-ricocheting blissfully the fallen recoiling the bawling sagaciously
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Л> Au t o m a t ic W r it in g P r o v o c a t io n : Iu s t it ia O m n ib u s
Our Dios was gibbeted, soon-after met the cages did he - once at the
helm ... thus now, they’ve a special gibbet torus made of the sharpened bones
of our kin as tines. In that bay it dangle, wait, thirty-three feet high - up-
straight, iron-cage shares view of lighthouse fate with another in M ass, too
with bones, now as bait. Only six men, weakened, with hopes o f West Indies,
no food but for two ducks and what be well hidden only for us both below,
from the second Spanish caper. Also, the king’s ransom - here, aboard, safe
(for now) with me - the k in gs freshly severed head too here, now perched
atop the 23rd sail-m ainm ast of my fully rigged vessel and the vulture alight
ed o ’er IT; lest astray from these covert coasts... whence through his eyes in
reverse as host be no longer seen our horizons* ghosts and trails served so
keen as to boast - and for eyes and hearts of all men o f bounty and Q ueens
fleets - behold its rotted horrors untold sweet and may they goddam ned
stain ye every bloody merry way and greet ye every greedy gaudy day, to*
hell —yea - henceforth and forevermore; - score: - one - king - down - .
Rather than prolong the inevitable, I shall resume once-after we press
shallow reefs in the blackest night, shivering-timbers when only we two shall
be prepared possessing means by which to reach lands dry, alive, abandon
ing, safely never awry. You will not find these words in any books of history,
but by now, you will find my name tenfold and some.
What am ber shrieking horrors please and dost thou bid me invoke? Our
bon voyage endearingly creeps beyond all false-fear twining rope, as my
dears’ unthread untrussing swine’s desire into hope ye cope.
My sirens poised to pilot, as I bid my vessel, vestal virgins and weaving
sea-wyvern farewell... for now.-
As advection fog, 1 came over the twisting rage o f the sea’s breakers, now
settling about, calmly ashore.-
Steamy tenuous wings, the spiritual “power o f volatilization”, enflesh,
“perfectly ruthless” in darkness.-
From my left hand spryly riseth o f my golden goblet gaily, the serpent,
his brille met moon-light ro ily -
Wryly in recoil warily tar from ever surfeit; begetting fluidity for effi
ciency o f “catalytic faculty” in “ hydrostatic equilibrium” as metamorphosis,
all-assimilating, omnivorously and omnifically, the warping otherworldly
audio o f transmogrification commenced, thus launching... (An indescrib
able crackling-buzz ‘n hiss from afar, foreboding-lurching evermore loudly
closer) - ‘Prrrsssssssxxxzzz... - ‘Zzzsssssssxxx - ‘SSHhhsssssszzz. - Mystic
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R o b e r t A n g e l o D a l l a Va l l e
m aidens whom once knit now un-purl steam in g tendrils’ helix-whorl rhyth
m ically bit-by-bit detangling-shedding wit to unfurl aetherically encrust
ed elements curled skit now sweetly-softly-swiftly purled reconstituting
tassie-Prince am idst w inds o f w hirling lass words m inced, evinced in si
lence - thus in silence thou be forever cast, alas, be thou unconvincing (?),
whence doest truths declare they’ll now' so purely com eth to pass? - Reveled
paths indigo surfing-Prince blazes relishing-in unflinching un su rpassed,
rem odeling-brood-cast.
Eyes opening, slowly, a s m inute fractions o f light enter UF am id scattered
san d s pranced aground distant lost lan ds’ lanced love be once battered new
born novel body riseth an d rom anced - kissed to cold-ivory, candied-pears
sweet pearly-gold an d copper-toned flared flesh o f breasts boldly flowed-roll-
ing pressed to heat o f m ire s m oonlit caress o f grass steam s sweat, for thirsts
o f beasts with no regret; - m ollycoddling-enlivening hum id n igh ts once
lan guorous lungs o f shrieking scream s' desire met with suppressing fret -
to the jetty (!), raise arm s sky high breathe deep m oored to new berth and
prepare afresh to pirouette.
D aun ting dueling dodgers croon as bon dages’ serenade suspended boon
kicking to the m oon in-love with Sun ’s sooth in g aureate gold as writhing
w aning ingot burning ever-closer loving scold. At my behest She so com
m enced poured a prayer o f wicked deeds dared fixed for darkest dem ure
M other o f blackest N yx-m ysteries shared pixyish and all ye golden A stra
seeds fared “ heavy-laden” peering past Her aureole o f blackest merciless
m ists united under creed thus finally freedom -kissed.
Thy lustral day had cometh swift an d so She brayed and bellowed
m iffed, indeed in need o f breeding seed bleeding into phantasm agorical fog
that which lifts, devours and feeds, via ever-twining tendrils* steed o f nimble
m ounting m are and stallion ’s need ‘neath m orning grey sk ies’ dueling d espi
cable deed. Black M ajestic M oon loops-snaking as we prepare to devour Her.
At Her request 1 m ust confess as I move to intrigue you, I’m running fleet
with the w ind if I rescind She coups and coos boo-hoo.
Black shades o f my once w eary women plait as pale shadow ’s braided
pitfalls wait for thy dragon-Q ueen o f death’s illusion astrophysical fate -
Serpentine, w inged, posterior-rattling, coiling, anterior-beaked. Blood spun
o f our m atriarchs o f whom weave risen and now com e still shunned - their
spindles dithered unreeled undone bartered for the roulette gun o f M iss-for
tune on the run unspun, their only consolation - the new love to now be won
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A n A u t o m a t ic W r it in g P r o v o c a t io n : J u s t it ia O m n ib u s
- as thy Hippocrene creme bred anew too few m asculine ebb and dream,
Phoenix fed upon em bedded frankincense tears-newlywed within the
limestone b ed ’s fog-oasis w oodlands” northern coastal m ountains, already
mulcted and bled. Rosette wings o f golden-rosy wickedness fanned paling
pyres as sulphuric-sonic shadows grow for she who siphons dragon’s cove,
as my Sapphic sapphire sultana’s sunrise goes down on me glowing slow...
In glory aghast, oh such luscious delicacies - oh sweet m eridians - rock-
on ancient rocket-queens and fiends o f stone temples who failed kissing all
who pale in thy sh adow s burnt grace, grottos, groves and debauched dream s
unveiled our vessels sail. - Dodged being bogged by blankets of sm og as
upslope-fog ascends im m ortalizing saddles blazoned upon rivers o f steam
to Mount Penglai astride nascent wings o f steed we glide serene... and now
with coronated Queens.
Was the boy a prince or the prince assum ed a king’s fool? A beggar
of banquets once lost he’d have some seem as a rule, o f these fading finite
functions at their juvenile juxtaposed junctions where he’d often play this
fancied frantic fool sum ptuously ram bunctious - yet only as a rule, as osten
sible actor o f infamy and conversely controversial assum ptions debated only
for the duel. The essences’ m alaise of my im petus’ balance for adversaries
bore unpredictability into obsequiously sweet piercing servility - by my gut
ting glaive gouging eviscerating eyes agaze hazing we trum p ablaze rising
into rays razing in our golden-domed chaise seen from darkening doom ed
chalets.
Shadows fall. By the valiance o f our vel’s vendetta, Pandora, impaled
upon my trishula, even her hope - unadulterated wickedness now com
merce. Most secrecy long reserved for navigation and war therefore - We
determ ine where in “tim e” we’ve com e - bv the shades’ straddle and sum o f
the Sun’s aging rays and causal finite hum.
Soon after arrival revived and post all reprisals contrived we descend
and loom upon these once arid dunes now to bask relaxing careening we
swoon as we’re m eandering harm oniously - our geometries well-attuned.
As falling-stars continue burning-out into the high noon sun each day aloft
HER sanctuary; HER tattered tattooed past now as love and lace pressed to
glass coos just smoky whispers through wax and apples passed blues.
All hum an faces seen are now fitted-well tailored flesh with often over
whelmed hearts tortuously meshed, vortexes, within the presence o f my
gest, everlasting enthusiasm s, detangling, abreast, as former impressions
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R o b e r t A n g e l o D a l l a Va l l e
“N ature often u ses illusions o f this sort in order to accom plish its secret
pu rposes. The true goal is covered over by a phantasm . We stretch out our
h an ds to the latter, while nature, aided by our deception, attains the former.
In the case o f the G reeks it was the “w ill” w ishing to behold itself in the
work o f art, in the transcendence o f genius; but in order so to behold itself
its creatures had first to view them selves a s glorious, to transpose them selves
to a higher sphere, without having that sphere o f pure contem plation either
challenge them or upbraid them with insufficiency. It was in that sphere o f
beauty that the G reeks saw the O lym pians as their m irror im ages; it was by
m eans o f that aesthetic m irror that the Hellenic “w ill” opposed suffering and
the som ber w isdom o f suffering which always accom panies artistic talent.
A s a m onum ent to its victory stan d s Homer, the naive artist.” — By Friedrich
N ietzsche from The Birth o f a Tragedy - W alter K aufm an n translation.
Depth A photic: A ndroctonus - Third Totem- ©2012
A utom atic draw ing: C lassification В - V II1/V I. M edium : O riginally
captu red in green calligraphy pen ink on white parchm ent, now, here in
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A n A u t o m a t ic W r it in g P r o v o c a t io n : J u st it ia O m n ib u s
2013, presented in lavender on black exclusively for readers o f Sabbat ica, Ne-
philim Press.
Due to limited space here, complete bibliographies, footnotes and oth
er organized relevant inform ation is necessarily reserved for my full length
works, beginning with The Enchiridions o f a Black Eremite: Volume One: A
Contem porary Study in M edium istic Autom atism as an Initiatory Vehicle:
Pylon 0-1.
Nevertheless - briefly and noteworthy:
E n d n o tes
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A n A u t o m a t ic W r it in g P r o v o c a t io n : J u s t it ia O m n ib u s
4. N ote that with regards to Themis (as Mother) and The M oirai, that in H es
iod, Theogony 211 ff (trans. Evelyn-White), the M oirai are also revealed to be
the spaw n of, in this particular, the virgin birth o f N yx, “though she lay with
none”, as quoted. Both 901 Re; Them is (whence w ithin the poem which here
redirects) and 211 noted here, are translations o f Evelyn-W hite - and clear
contradictions not uncom m on within this context. W riters (especially later,
post-H om er) inevitably becam e everm ore (experienced) creatively indulgent
— 191 —
R o b e r t A n g e l o D a l l a Va l l e
w ithin the innately and uniquely hum an em otional ch asm o f the ro m an ti
cism o f th ean th ropism , or god -h u m an ism , by placin g the M oirai as either
the daugh ters o f E reb u s/N yx, O cean u s/G e, A nan ke, N ecessity o r C ro n os/
Nyx, as “ the daughters o f n igh t” - o f the prim ord ial N yx (night) w hom H er
se lf w as the daugh ter o f K h ao s (air) and thus here replaces T hem is (as Z eu s5,
2nd wife) a s the M other o f the Fates - the “w ill” o f whom none can escape*
no m ortal nor im m o rtal - by som e perspectives, not even Z eu s; however by
early H om eric account there is far less inflexibility as (a m ore h um an ized)
Z eu s both plays an active role in d ish in g out fate as well a s can he (appar
ently rationalize/sym path ize) determ ine to alter o n e’s fate independently o f
all. A s the actu al god ru lin g o f the fates, Z eus w as know n as M oiragetes
m ean ing - leader o f the fates.
The later and naturally evolving an th rop om orp h izin g, as the h u
m an -q u ality o f th eanthropism , as an attribution o f paren ts to these stereo-
typically ruthlessly perceived M oirai (collective-goddess-trinity-force o f
fate[s]), epitom izes sen tim en talizin g hum an -nature, however h u m an izin g
(cute), typically sp eak in g, not that o f the ancient Fathers’ (especially not)
Hom er, Plato, A eschylus nor H erod otu s’ sensibleness in logic; albeit A eschy
lu s’ insistence upon stron g sp iritu al affinities d om in ated , placin g the divine
entirely before the socioecon om ic, which he never m entions particularly re
gard in g D ike, yet just for one exam ple, he did w rite o f the "‘d ivine (theai)”
a s the M oirai and yet, having N yx as their M other, from E um en ides 961 ff,
resultant from h u m an izin g (m em e) influences. H esiod in Theogony eludes
the follow ing subject however T h em is’ role and existence, for the era, m ay
well have been deem ed sim ply n ecessary for Z eu s, a s m ate, com plim en tary
a s consort. W hen Z eus unites w ith The M oirai, the event like all others is
done for the citizen s benefit entirely, so cio econ om ic & hum an-interest, not
necessarily logical, certain ly not godlike. Such ch aracteristics arrivin g w ith
in any creation are nearly inevitably reflective o f the im age, m em es and p er
ception s o f the creator. For A eschylus with E u m en ides 360 ff, an d others,
con tradiction is also ram pantly naturally-chaotically com m on place, a s here
he (Aeschylus) has the cooperation directed o f the O lym pian s and Erinyes
appoin ted by Zeus, rather than The M oirai thus con trad ictin g him self; albeit
granted, being related to all, Z eu s w as overu sed a tad and a “fill-in” o f so rts,
therefore, in actuality A eschylus m ay have been inadvertently or perh aps
sim ply deliberately, d e-h u m an izin g the M oirai, (rebalancing) having m ade
them less com m un icative and socially inept without hum ane am b assad o rial
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5. The Greek M oirai: PEPRO 'M EN E (Peprdmene), namely etopa, that is, the
share destined by fate, occurs also as a proper nam e in the sam e sense as
M oira or Fate. (Paus. viii. 21. § 2; Horn. IL in. 309.) Source: D ictionary of
Greek and Roman Biography and Mythology. - The M oirai, M oirae’ or Mo-
erae, in Greek M oipai - from m oros (doom-fate, destiny), and from (era : ca.
800-100 BC) Ancient Doric Greek meiresthai - to “receive one’s share” and
correspondingly-equal to the Roman Parcae, the personification o f destiny
or as the sparing-ones, Fata/fate an d by som e accounts (Tibullus i. 8. 1. and
O vid ad Liv. 239), all Three “spin.” The latter no surprise, when all three are
also acting collectively as one, and considering the instinctive transcultural
necessity o f “spinning”, from the W hirling Dervishes to the Ba G ua Dao-
ist. A lso, equaling the om nipotent maiden giantess trio o f the G erm anic
N orns, which here specifically includes - 1. Urdr, 2. Verdandi and 3. Skuld
- whose collective natures as Fates were also woven intertwined, becom ing,
the latter, a term also as ancient verb and concept at the root o f each o f their
nam es. The Old N orse verb verda, “ to becom e”, is the etym ological source
o f 1. Urdr-past-tense - “becam e” and 2. Verdandi-present-tense - “ hap
pening”, with 3. Skuld, o f the verb skole/skulle translated as “need to-shall
be” or “ that which should become-or-needs to be ” Entangled-intertwlned
even am biguously so, contrary to any “tim e” constructs, as collective - the
Greek word m oira (polpa) = portion, as She partitions, collectively (as 3)
as the m atriarchal om nipresent “SH E ” whom partitions thus apportioning,
synergistically as, - the Greek “Fates” - A tropos (unturnable), Clotho (the
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to 2nd A.D.): “The triple Moirai (Fates) [as birth goddesses] are ruled by
thy [Aphrodite s] decree [as the goddess o f procreation], and all productions
yield alike to thee.” - Here the latter with intent, further establishes a clearly
benevolent representation. Also relative here to Aphrodite is that the corre
sponding anim al, unlike the white turtle dove o f Demeter, Aphrodite and
aspects o f Safekh-Aubi and Sefekh (393), for the M oirai, is considered to be
the more common dark-greyish turtle dove variant. The Fates also corre
spond to the Hesperides, or the “ daughters o f the evening star”, their golden
apples and enticing incitement o f dark powers, misery, fate, and strife - via
Eris (Strife) — came the infam ous apple-spell, inscribed “For the Fairest”,
which effectively precipitated the Trojan War.
6. Vedic Sanskrit and Avestan/Old Iranian - very fruitful siblings, the for
mer is the eldest originating from the latter's Indo-European comprised
fragments of linguistic-reconstruction. Both etymologically, as interpret
ed here, embrace closely evolving variants; such as old San skrits Atharvan
= fire-priest, o f lightning, and Atharvans = priests o f the celestial fire-god
Atar, a.k.a. the lightening god, and in Persian Arthvan = priest, which then
later becomes Brahm in or brahm ana. Avesta priests prided themselves as
Athravans or Atharvans, o f the fire-cult; they who tended the sacred fire.
Also, the fire gods Agni and Atharvan are both separate entities, and both
are known as the Lord o f Lightning. And as the earliest panacea as a form
o f the internal elixir o f life and source o f alchemical elixir vitae traditions o f
ascetic sages from India traced to C h in as D aoist’s psychogenesis into Islam
onto Europe and Roger Bacon; the Soma priests preparing the sacred en-
theogen-elixirs o f im mortality (of Amanita muscaria) to commune with the
gods, were also known as Atharvan(s). “Atharvan” is also revered as the In
dian equivalent and actual origin o f the Prometheus archetype. The Avestan
key component o f Asha corresponds to the Sanskrit root URTA” delineating
the "eternal law and order” o f the Righteousness and universal law of Truth.
And the Avestan aSa/arta (or asha) which = “truth”, in English is “Asha” and
= ‘Esh (or aish - N&’) in Hebrew which = fire, and which is ‘Eshsha or ‘Eshsh
in Chaldean (cf Sanskrit ush to burn) and = Asha, & Aram thus = Fire. Asha
(cosmic-order) is also defined as wish and as Hope used as a commonly giv
en feminine name, its also translated to life in Swahili and to some Hindus
it is “gift from the gods” - as ASHA (3fT?JT): The Indian derived term from
Sanskrit ЗТТ9ТГ (asha) meaning wish, desire, and hope, therefore clearly d is
playing how these conclusive similarities also include mimesis. Promethean
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8. Re; Greek Atropos: in Greek Атролод, “without turn” (m eaning She can
not be turned or avoided, and not contrary to spinning), was the inflexible
one and eldest o f the M oirai trio - and from Hesiod, Shield o f Heracles 258
If (trans. Evelyn-White) (Greek epic C8th or 7th B.C.): “ Klotho (Clothe) and
Lakhesis (Lachesis) stood over them, and sm aller than they was A tropos, no
tall goddess, yet she it is who is eldest o f them, and ranked high beyond the
two o th e rs” - SH E is unequalled, ou r Lady. Uniquely paralleling A tropos
is the Lithuanian G oddess o f death Giltine the Reaper - a.k.a. KaulinyCia,
M aras and black-death/plague - Her totem the owl, She is associated with
Laim a (fate/luek) a s a sister. Correspondingly also is the Roman M orta, to
the Roman “o rig in al* G oddess Fortuna Prim igenia and to the Etruscan
w inged-goddess version o f A thrpa, the latter also using the ham m er & nail,
thus influential to the later Roman G oddess Necessitas. - A tropos = can
not be turned, and had in various accounts possessed either a sundial, the
scroll, a wax tablet, or the scales, and is exclusively depicted as the “ fate”
with shears whom actually quantifies and determ ines all circum stance of
death and a “Holy D eath ”, by cutting the figurative thread o f o n e s life solely
unassisted, as o f the three, Clotho = spinner and had ju st a spindle thus She
only spun this thread and Lachesis = disposer o f lots, whom held a staff/
scepter, directing it to the horoscope, and She merely m easured the thread
o f life. W oman of the ju st blade, ways o f the Old N orse - “ becom ing”, path
o f the sickle-green, w arrior and harvester of souls.
Atropos is also the origin o f the natural entheogen and m edicinal tro-
pane alkaloid genus o f the Solanaceae family, termed Atropine; - extracted
from m andrake, belladonna/deadly nightshade, an g e ls trum pets, datura,
ail eleven species o f henbanes and m any others. This Solanaceae (deadly
nightshade/solanum -potato) family also involves an exquisitely broad range
o f (40+) genera which includes potatoes, capsicum /chili pepper, tomatoes,
eggplant and tobacco, to the longevity-boosting super-antioxidant wolf-
berry and the once thought to have been extinct now critically endangered
species o f M. begoniifolia o f the genus M ellissia. From ancient to modern
tim es, the agriculturally necessary, nourishing and essentially edible, to the
metaphysical, to m edicinal, the clinical, critical, or for the beautician, to the
witch or sham an, Solanaceae was and is an all-encom passing fam ily o f b o
tanical bliss.
“All things are poison and nothing (is) without poison; only the dose
m akes that a thing is no poison.” — Paracelsus, 1493-1541
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A n A u t o m a t ic W r it in g P r o v o c a t io n : J u s t it ia O m n ib u s
This concludes;
An A utom atic W riting
The Poem
-Provocation: Justitia O m nibus-
Love,
Robert Angelo D alla Valle
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R o b e r t A n g e l o D a l l a Va l l e
Labels only afford the com fort o f know ing, where intuition has failed to
have been received.
All concepts and creations, written and visual - ©Robert Angelo D alla
Valle - ©1971-2013
-Love, R.A.D. o°
XXX
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