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Lion & Serpentq in K, Anno IVix ~ Volume 6, Number 5q in K, Anno IVix ~ Volume 6, Number 5

CloisteredFrater HydraLVX, Anno IVix ~ Digital Art

Lion & Serpent

Ordo Templi OrientisP. O. Box 684098

Austin, TX 78768-4098www.otohq.org

Sekhet-Maat Lodge, O.T.O.P. O. Box 15037

Portland, OR [email protected]

Publisher – Sekhet-Maat Lodge, O.T.O.

Editor & Layout - Frater HydraLVX

Layout, Production & Distribution Assistants:Soror Athene Nephthys, Soror Ariane

For all letters, submissions, subscriptions, and other information, contact:[email protected]

Contents Copyright © Anno IVix Ordo Templi Orientisand individual authors except where otherwise noted.

All rights reserved.The opinions expressed herein are those of the individual authors and do not

necessarily reflect those of O.T.O. or of Sekhet-Maat Lodge.

Lion & Serpentthe Official Journal

of Sekhet-Maat Lodge, O.T.O.q in K, Anno IVixVolume 6, Number 5

Cloistered by Frater HydraLVX ...................................................... Front Cover

Contact Information ........................................................... Inside Front Cover

Table of Contents .................................................................................. 3

The First Page by Frater Diapason .............................................................. 4

Resolving the Hyphen by Soror S. D. M. .......................................................... 5

Liber MRH by Frater P. M. N. E. .................................................................. 6

Untitled Drawing by Soror Delirium ............................................................. 7

Above & Within - All iz Naught by Soror Smashanam ............................................ 8

A Little Wisdom From an Email List by Frater Marz .......................................... 10

Untitled Poem by Soror Smashanam ............................................................ 11

The Adventures of WilliamA true story recounted by Soror Isabella ....................................................... 12

Waiting for Rebirth by Soror Athene Nephthys ................................................. 16

Untitled Poem by Soror Smashanam ............................................................ 17

Art/Magick II: Art’s Horse by Soror S. D. M. ................................................... 18

Winter Solstice Ritual by Frater Balise d’Anubis & Soror S.D.M. ............................... 23

The System of Enochian Magick, Part III:The Heirarchy of the Watchtowers by Frater David R. Jones .................................. 30

Book Review by Frater Diapason ................................................................ 36

OTO Bodies in the Pacific Northwest ............................................................ 38

Classifieds ....................................................................... Inside Back Cover

The Alchemical Triumph by Frater ZyGoat ............................................ Back Cover

Table of Contents

4

Do what thou wilt shall be the whole of the Law.

Winter Solstice has already come and gone (marked by a stunning ritualorchestrated by Sor. D and Fra. B)… Whew!! It was a fast-paced andbusy Autumn… a full schedule of MoE initiations kept many of usplenty active. Add to that a weekend of hosting a dozen or so out-of-town Order guests (thanks to everyone who generously opened up theirhomes to provide needed accommodations, and to all who worked onthe Big Sunday Brunch) and the usual load of classes and Masses – well,those Fall days were certainly jam packed, to say the least. But, asalways, the work has been exciting and rewarding for all involved, andreminds us of one of the reasons why we’re all here doing this in the firstplace. As a bonus, Nature has been exceptionally kind and generous(albeit wet) for months, providing some stunning displays of earlyAutumn golden leaves and mild weather. Alas, for the first time in a fewyears, I was out of town for Thanksgiving Day and consequently missedthe opportunity to fraternize over the annual dinner banquet. (Thisyear, our Brothers and Sisters from Queen of Heaven Lodge graciouslyhosted the event, and the response was unanimous: exquisite!!) I had nointention of missing two seasonal banquets in a row, though, so I madesure that I was in town and in full form for the next one: the annual NewYear’s Bash. A Tarot based costume party, the gala event included aperformance by the Darsan Trio, a fund raising raffle, and a gorgeousspread of culinary treats. There’s no better way (and no better peoplewith which) to usher in the New Year!

In the News:

Getting it Rite: Fra. G directed a superb performance of the Rite ofLuna, with outstanding cast, production crew, and support team. Thespecial effects were tremendous.

Opportune Equinox: Fra. J and team celebrated the Rite of Babalon tousher in the Autumn months.

Heart to Come By: Fra. J came down from Seattle to provide basic CPRand First Aid training to an attentive workshop audience.

Goin’ to Montana: Sor. G and Fra. D stopped by for a brief visit, beforethey segued into the Montana sun.

Sew Mote It Be: Sor. B from Eugene received rave reviews for revealingthe secrets of stitchery to enthralled aspirants during her highly acclaimedsewing workshop. And on the following day she was our visiting Priestessfor a celebration of the Mass with Fra. M.

Love is the law, love under will.

The First Pageby Frater Diapason

5

I will not be a drooling mysticcondemned to sainthoodnavel full of fuzzy logiccontemplating contemplationrecursive astral sheepweak with boredomdrownedin dreams…

But –

I will not be a dogon the street of tomorrowhands full of skeptic’s prayersarranging the bouquet ofbecausemy hands and feetnailed to the rusty cementrepent of all dreamsand awe.

INSTEAD

I will arc my body wideI will be a Goddess andI will have it ALL.AboveBelowwithout reason or sorrowwithout explanation

or divine causationblack – whiteday – nightright – wrongrelease – constrainlose – gain :

the contradiction

of the hyphen

resolved.

Greeting:Of Earth and Heaven.

by Soror S. D. M.

Resolvingthe

Hyphen

6

Liber MRH

This is the story of a boy and his books. Itsseeds go back about 15 years. The plant beganto grow around 1995, and the roots took afirm hold about 2 years ago. My aim in tellingthis story is 4-fold. Firstly, and simplyenough, I hope to entertain the reader.Secondly, that it may be a guide to othersthat may have the beginning itch of bookcollecting. Thirdly, that by writing this I willeventually have a catalog of all the books inmy possession dealing in one form or anotherwith the occult. And lastly, I believe thatthis "journal" can be viewed as a magickaldiary of a portion of my life, from thebeginnings of my dealings with magick, tomy current involvement and what lies beforeme.

The story begins around 1987. I wasgrowing up in N.D. in a small town of about800 people. My interest in books at the timewas fairly limited to novels by Stephen Kingand Clive Barker and the myriad of comicbooks that I constantly bought. I was alsolistening to a lot of heavy metal music, suchas King Diamond, Iron Maiden, andMetallica. As much as I denied it back then,this combination of music and horror novelsreally was the introduction to my involvementwith the occult. As I became increasinglyinterested in the authors and musicians, Ibegan looking into their interests andinfluences. One of the names that seemed toalways stick out was H.P. Lovecraft (1890-1937). After much searching, I was able tofind a couple collections of his worksgathering dust in a library in the nearest cityof Minot. Eventually, I found anothercompendium of his works in a bookstoreand I quickly bought it . Now his nightmarishtales were at my beck and call. A commonoccurrence in his stories is the infernal tome:

the Necronomicon. This was the grimoirefrom which The Great Old Ones weresummoned bringing madness and doom tothe conjurer. Well imagine my surprise whenone Saturday afternoon while wanderingthrough the mall in Minot that I shouldhappen to stumble upon it . Truth be told, Ibought it as a novelty. The dedication to aman named Aleister Crowley meant nothingto me, nor did 99% of the introduction. I justwanted to see these "spells".

This brings me to one of my most cherishedmemories of my experiences with the occult.I was sitting in my high school English class"reading" this book, when the quarterbackfor the town's football team decided to turnaround and heckle me about it. Theconversation ended with him asking me if Iwas going to put a curse on the football teamfor his annoying me. I said that I might andthen everything fell apart. The team began tolose all its games and the rumors began to flyabout me. This didn't bode well for me, asmy Father taught Junior High English at thesame school just 2 classrooms down the hall.I suddenly came under heavy scrutiny frommy parents. They began reading the lyrics toall my tapes and monitored what I wasbuying. Fortunately for me, my Father justsaw artists such as King Diamond as beingpoor imitations of Stephen King's brand ofhorror.

I became a senior in the fall of '89, and with itcame an opportunity to take a FreshmanEnglish College course. Being the studiousperson that I was, I jumped at the chanceand was excited when I was given a librarycard for the nearby University Library. Itwas like hitting the motherlode. There I wasable to check out all sorts of books onwitchcraft and demonology under the

1987-1990by Frater P. M. N. E.

7

pretense of research material for my weeklyreports that I had to write. Little did I knowthat one of the books would haunt me forover 10 years, the book was called "Satan'sPower" . I had checked it out because of itstitle, not knowing anything about its subject-the Process Church. In the book, they arereferred to as the Power and are explained asan offshoot of Technianity (Scientology). Atthe time I felt pretty disappointed because Iexpected some kind of history of Satanismand got instead a scholarly study of a "deviantpsychotherapy cult".

Also around this time, a man named MauryTerry came to the University for a lecture onhis book "The Ultimate Evil" . This booktells the story of the Son of Sam Killer and

has a connection with the city of Minot,N.D. Little did I know at the time what theProcess and the O.T.O. were that he refersto in the book, or that I'd later become a closefriend with the son of one of the officersfeatured in the book. The story of a cold-blooded cult in N.D. certainly intrigued meenough to purchase the book. That book alsostarted me on the True Crime genre, which Ilater trimmed from my library as my interestin serial killers began to wane.

I graduated from high school in May of 1990and moved to Minot the following fall to goto the University. I was a music major and asa result I stopped buying books for probably2 years.

To be continued...

UntitledSoror Delirium, Anno IVix ~ Pencil Drawing

8

this inbetween iz screaming with your koumpassionate voice

these elusive walls caving in -

eyelids ov violet veils engulfing

adorned with spangles, ornaments ov Gold

Awareness sought in thee deep black Well

ov hidden mysteries

this divine yearning toward lustrous embrace

has travelled thru thee labyrinth ov our purest desires

Above & Within - All iz Naught

As a lightning flash perfection arose,

was struck by thee certainty that fin

ally

tranquility & balance has at last been found

& only in your arms

do seek to die silently in Rapture

together we die, in thee Womb ov Hir Love -

how beautiful it will be!

whose glistening eyez & shuttering thighs

are thee very essence ov our lusty sighs

& enveloping kisses

& in dreams we are consecrated by

thee secret scent ov our sacred sweat

flesh intertwined in rhythmick coitus

Bornless, we ascend further thru

thee Fractured Garden Ov Pleasure -

wherein we shall only koum to know ourselves

seeking devotion

thee multiverse roars about us

as thee nectar from hir flo

w-er

9

rains upon us in a storm of blazing stars

colliding - cascading SOMA-AMRITA

filling my soul

thee hazy moonlight reflecting in thee

ocean - tides arising

laughing in thee repose ov angels adorned with

luminous jewels, glowing rubies

thee eternal suffering ov years,

thee Misery Matrix ov Meaning.

thee world ov shadows

so distant from us now

yet our fingertips caress these

oceans ov pain - devoid ov pity

bekouming . . . United,

all else is a curse, a ruse.

Devote thysElf to Mother Destruction

& Hir reverberating orchestra

ov splendorous serpents

am she, thee one straddled

upon the carnal Beast -

O BABALON & KAOS koumjoined

thee secret key is that thee

Aeon ov Lust is kurrently upon us

we must utilize these abstruse mysteries

thee midnight sky shall be our armor

we shall be dressed in only Hir

infinite space ov twinkling craze

our perfection iz upon us

always unto Hir,

our L-ov-E balanced

at the middle path ov thee worlds.

by Soror Smashanam

10

A little wisdom from an email list:

--- The Fourth Letter <Listpersona> wrote:> hello all> in case you don't know me...> my name is Jami.> I have no special nick name> other than the first letter of my name> (you can call me J)> yes, I am pagan,> primarily wiccan/ecclectic

Welcome, Jami.

Glad to see you made it. I've heard you playguitar a couple of parties ago and you're verygood. I did want to inform you, however, that,we as pagans, require that you have a paganname so I will give the “secret” to you andeveryone else who may need to be “given” their“magickal name.”

First of all its not just any name...its a “magickalname” and its best when it involves acomposition of at least three names althoughthis is only the rule and not necessarily thenorm. I was given only one magickal name,“Marz,” because it's easier for me to spell. Enoughof that though now here we go. You will need:one color, one “mundane” creature, and one“mythical” creature. An object may replace oneof the creature names and they don't have to benecessarily in that order. For example: BlueHamster Fairy, or Fuchsia Dragon Toes

No one ever just makes these names up. Truly“Magickal Names” are always “given” by covenmembers, spirit guides, your great grandmotherwho is a traditional witch or old native americanmedicine men who are trying to rid a smallnorth western town that is lost in the mountainsof a huge mutated creature spawned in a wildernesscontaminated with mercury and other industrialheavy metals. Happens all the time.

Spirit guides are always a good bet and you canspeak to them if covens and native americanmedicine men are unavailable (they are usuallypretty busy as you have already read). Oh yeah...Next time you are at a pagan event where peopleare nude ask them if they will show you “thescar.” If they have used this form of findingtheir “Magickal Name” they WILL know whatyou are talking about.

Oh yes, receiving your “Magickal Name” froma spirit involves much “meditation” and“fasting.” First find a quiet place in your home.

The bathroom is usually good because it’s quietand you won’t be leaving it for the entire week.Nor will you be eating or drinking but you surelywill have to continue ridding yourself of the“toxins”that are built up on a daily basis.

Having some magazines or books to look at aregood ideas too. You will be “meditating” and“fasting” for 6 straight days and that can bedamn boring. I usually watch TV. Also you willneed a pad and a pencil or pen. I prefer a pencilbecause it's made of “natural wood.” A reallybig pad of paper is good if you run out of toiletpaper. ;) Little nuggets of fore thought like theseare the mark of a “true magickian.”

Now for the “mantra.” Very important andabsolutely cannot be forgotten...I've heard othervariations but this works best. Remove all ofyour clothing and assume your favorite “lotusposition.” I usually squat right down on thetoilet with the lid up that way if you have to goyou just go and you don't have to stop“meditating.” Also, if you get really worked upyou can just reach down and splash some coolingwater onto yourself. See? That mark of a truemagickian thing again.

Now you are ready! Take your pencil in onehand and the pad in the other and hold themover your head (even better if you gently swirlyour arms around in small circular motions) andusing your “intoning voice” slowly intone thewords “Fluffeeeeeeeee Bunneeeeee.”. Do thisnon-stop for the next 6 days! Visualization isvery important here, so while you're doing thiswith your eyes closed, try to imagine what youlook like. How would the gods view you at thatvery moment in your magical endeavor?

On the 7th day hold the pad in front of you andbring the hand with the pen or pencil downquickly from over your head and jam it intosome part of your body (best results are gainedif its the genitals). Keep your head! This is themost important part! You've been working upto this very moment so get a grip! While yourscreaming try to move your mouth, lips andtongue around to form words.

When the spirit has used your mouth, lips andtongue to form the name you will have your"magickal name"! Works EVERY time...

I hope this helps everyone. See you again soon, J.

Peace,~Marz~

11

Death iz thee Reunion ov Ourselves with

thee Brilliant Goddess ov our Dreams

& thee terrible God ov our Nightmares

I.T. iz thee Revival ov thee Spirit,

thee Rebellion ov thee Flesh.

I.T. iz thee Rapturous L-ov- song ov thee Soul,

therefore Death iz Beautiful

Untitled - by Soror Smashanam

12

Friday, August 31, 2001: Hank and Joeand I were doing the treasury report atour house, a long and tedious process.There were papers and calculatorsscattered throughout the living room aswe crunched numbers. Suddenly,something fell to the floor in the foyer."What IS that," Hank said, looking upfrom the report. I went to investigate."Concrete is falling from the door," Ireported calmly, not quite believing thewords coming from my mouth. Now Iknow this doesn't sound reasonable, butindeed, bits of grout had fallen from theopening above the pocket door thatleads to the dining room. I looked upmore closely. More debris fell, and Inarrowly escaped being hit on the head.Suddenly, I jumped about three feet backand exclaimed, "Ohmygod there's a birdin there!" I had seen movement, andheard the scurrying of little feet. Itdisappeared into the walls, clearlyaudible between the living room and thekitchen, now here, now there, itsscurrying seeming to get louder, andsomehow more menacing.

The situation clearly called for action,but our life experience hadn't provided

any referent for what to do with ananimal in the walls of our house, so westood around and looked at each other,hearts pounding, poised for movement,our eyes darting from side to side, readyand eager to act... as soon as we figuredout what to do. Hank quickly went tothe kitchen and returned holding out abroom. "Take it!" he said to Joe, wholooked at him uncertainly. Morescratching noises came from the walls."Just take it!" Hank demanded. Joe tookit and asked, quite reasonably, what hewas supposed to do with it. "I thoughtyou'd know," Hank answered, rathercrestfallen that Joe did not know howto address an unknown animal in thewalls with a broom. Joe suggested wecall animal control, and involvingprofessionals definitely seemed like agood plan, so out came the yellow pages.

Joe kept looking up into the narrow slitto the rafters and saw that the intruderhad fur and a long tail, most likely asquirrel. While I talked to a few differentanimal control places (one of whom saidthey couldn't help as squirrels wereprotected creatures and "we only killthings") the squirrel scurried back and

The Adventures of WilliamA true story recounted by Soror Isabella

Illustrations by Soror S. D. M.

13

forth along the walls and across theopen slit. Then it put its head out andlooked me right in the eye. Now seeinga wild animal, even a squirrel, looking atyou from the innards of your house is aunique and rather disturbing experience.This situation clearly could notcontinue. I found a "natural" pestcontrol outfit, who didn't kill things, andarranged for them to come out as soonas possible, which was the followingThursday. This was unacceptable toHank, oddly unwilling to live for a weekwith furry company who for all we knewwas rabid and violent, perhaps evensociopathic.

The squirrel continued to poke its headdown, looking as though it wanted outbut couldn't quite figure out how tomanage it. I put a tall-backed rockingchair under the opening, but it wasn'ttall enough to convince the creature tojump. Finally, Joe stood under the openslit with a chair held above his head,with me directing him to follow thesquirrel's movements, little to the left,all the way to the right. We all felt prettyridiculous, Hank with his broom, Joewith his chair, waiting for a squirrel tojump out of the inside of the house.Then the squirrel did it, it jumped downonto the chair! Joe took him, chair andall, outside to the front porch. Relief.

Now I thought that would be that; afterall, he was outside, the huge squirrel

condo of a walnut tree was in sight. Buthe just sat there, on the chair, showingno inclination to go anywhere, while thethree of us watched through the windowin the door. Eventually, he jumpeddown, and I went out to retrieve thechair while Hank and Joe watched fromthe open doorway. The squirrel waswandering around the porch a bit,making squirrel noises, and I noticedthat I was much more comfortable withhim now that we were outside, wherewild animals belong, as far as I'mconcerned. Then, apparently eager toreturn to the only home he knew, hemade a dash for the door, which Hankpromptly closed in his little face, and Iwas stuck out on the porch while thesquirrel paced in front of the door, tryingto sniff out a way back in, scratching atthe door, even trying to climb it. Hankand Joe refused to let me in until therewas no risk of squirrel reentry, and thattook a while. Finally, he wandered a fewfeet away and I slipped inside. Back wewent to the treasury report.

Periodically we'd check the porch, andthere he'd be. Hank and Joe got himsome pine nuts, and I brought him abowl of water and some cheese. Severalhours passed. "I think William's lost," Isaid, after finding him still there. "Thesquirrel has a name now?" Yes, thesquirrel had a name. William remained

continued on next page...

14

continued from previous page...

curled up in the corner of the porch,eating a little cheese and some nuts,splashing in the water, and with noobvious plans to go anywhere. He wasa baby, about half the size of the averagesquirrel, and we figured he'd been lostin the house for a couple of days,judging from the length of time we'dheard some weird noises. Every timewe came out, he seemed happy to seeus, or at least he didn't run away, and heoften came right out from his corner andmade a try for the door. We feared thatif he stayed there, a neighborhood catwould have squirrel supper before dawn.I was feeling closer to William now,worried about his safety, and less afraidof touching him.

We decided to put him on the big walnuttree, which is usually brimming withsquirrels but wouldn't you know therewasn't one in sight that day, let aloneone looking for a lost baby. I put onsome gloves and called him out of hisnook in the corner of the porch. Hecautiously came out, and I picked himup and carried him over to the base ofthe tree. He was very docile in my handsfor a creature never touched by humansbefore, clinging to my hand with his...paws? claws? I gently set him down atthe base of the tree, expecting him tobolt up the trunk. He just stood there.Joe suggested actually putting him on

the trunk. I did, and he looked up at thehuge tree, as though considering thejourney, and decided to go back downinstead. He busied himself on theground, rummaging through the nutsand snacking, but definitely stayingclose to us. My neighbor appeared witha couple of teenagers. "You've got ababy, huh?" We filled them in, and theteenaged boy chastised us for givingWilliam cheese.

"Cheese isn't good for them, and nevergive them anything carbonated.Chocolate makes them crazy. No cheese,no chocolate, nothing carbonated," heexplained firmly. How he knew that, Ididn't ask; we were just happy to havesome assistance from people who, forwhatever reason, seemed to know a bitabout squirrels. "Jim's the squirrel guy,"my neighbor said. "Jim!" she calledacross the street, "come here. They'vegot a baby." Still reeling from the ideaof feeding squirrels carbonatedbeverages, I was unprepared for theentrance of a "squirrel guy." Jimlumbered over from his house acrossthe street, and before I knew it Williamwas in a cage and in Jim's care.

"I'll nurse him back to health," he said.Now I was a bit torn. I wanted Williamsafe and, frankly, out of my hands, but Ididn't like the idea of keeping him in acage, or as a domesticated pet. "Do youthink the grandkids will like him," Jim

15

asked his grown son. "No," replied theson, who was clearly not a squirrel guy.I tried to subtly influence events bysuggesting that Jim could care forWilliam until he was ready to join theother squirrels in the tree, but by thenWilliam had become Jim's concern, andI accepted that my influence in his lifehad come to an end. He was safe, hewas out of my hands, and mostimportantly, he was out of our house.That was enough. A couple hours later,Joe and I were walking by and Jim calledout that William was fine, that he hadbeen on the squirrel feeder (yes, Jim hasa squirrel feeder) and that he had eaten.I asked if I could check on him in a coupledays, and Jim joked that he'd have awebsite up soon. I noticed their windowdisplayed some little squirrel figurines.This was indeed the squirrel guy.

I went over there today, Sunday, to seehow things were going. Jim had a fannypack slung around his neck, and lo andbehold, William was cuddled inside ona piece of soft flannel, napping againstJim's chest. "How's he doing?" I asked."He's doing great," Jim told meenthusiastically. "He plays, eats well,and he seems happy. I called the vet,and we figure he's weaned. The vetrecommended some puppy formula, butWilliam wouldn't touch it. He likeshazelnuts best. We're taking him overto my brother's house today so the

grandkids can see him. He's a lot of fun.I woke up with him asleep on my grointhis morning."

This took me aback. "You keep him loosein the house?"

"We're not supposed to," Jim's wife said."He's supposed to stay in the cage, buthe likes sleeping in our armpits too. Iguess it's the warmth." I didn't pursuethis incongruous conversational line."The dog's jealous," the woman wenton, and all the while Jim and I werestroking William, waking him from hisnap. "Let me show you his trick," Jimsaid when William was fully awake."Linda, watch the dog." He put Williamdown on the grass, and Williamimmediately ran up Jim's body andcuddled up over his heart. "See? Hedoesn't want to go anywhere," he toldme proudly. "Well, I'm really glad you'relooking after him, and glad he's doingokay," I said, preparing to leave."Okay?" Jim laughed, "He's spoiledrotten. Next week he'll be intolerable!"He nuzzled William to his cheek with asmuch as affection as I've ever seenbetween father and child. "He's apleasure to have around. Thanks forbringing him to me." They got into thecar, William still in his pouch slungaround Jim's neck, and went to see thegrandkids.

16

Thee Flux iz Omnipresent about your face -ash covered & mysticalEyez spiraling like infinite keyholes -X-pressing thee myriad vastness ov Void -thee stars glimmering in our glances,shimmering & shattering upon our tongues -Angelick koumnversationsVeiled shadows ov Lust - silence engulfs us -our words fall from our jaws& dance & collide, then collapse -crashing upon thee world - bloody boned & exposedIn our presence thee waves ov bliss drown usin temptation & humbling Beauty -yet aktualization Fails, meaning iz Lost& touch only Desires Increase -Acknowledgement ceases without Freedomto Breathe in silence & sleep.If only we could sleep one Night in Eternity's AweYet dead * lay, Drunk on your forked tongue enigma& sensual blisses.this passion tastes thee Darkness ov Delight,& s/he passes thru us in admiration -Enveloping us in Hir Grace . . .silent stares, silent stares,stir me red & blackSeeds ov Trancemission bleeding unspoken,Intention Lies broken &thee spokeless wheel weavesour Samsara & still we fail to seewhat was, what iz, & what will be - thee sorrow shrouds me,& yew know me naught& still all dissipates as we Fall & climb -all iz Assimilated& integrated as we trancemit & writhe . . .& still Freedom Loses &thee Silence, I.T. Laughsin grievance for ourEternal separation . . .

Untitled - by Soror Smashanam

17

Waiting for rebirth

I’ve been in this limbo

too long.

Just a crack in the coffin

shedding murky light

on my hands

barely in front of my face

I can see them

working at the linings

trying to free myself

from darkness.

Let the light in or

let the dark out?

by Soror Athene Nephthys

Waiting for Rebirth

18

Art / Magick II:

Art’sHorse

by Soror S. D. M.

19

horse n. voodoo slanga person whose personality has been displaced by aspirit; the possessed.

22

The Operation of Archetypal Posession:

- Notes from lecture:“Working with Deity & Archetypes” by Frater Harmateus

When one identifies one’s self-worth to an archetype,

archetypal posession is complete.

The drive behind archetypes is thedesire to express themselves - that istheir only motivation -

(the muse is mad)

23

Setup

Props (General):

· Heavy iron cauldron

· Cooking charcoals

· Flash paper

· Colored elemental flags or banners forthe cardinal points (optional)

· Feast of delicious items

· Ambergis, benzoin, musk, olibanum,myrrh are all appropriate incenses

· Moon card (large blowup) or a moon

· Sun card (large blowup) or a sun

· Rod, flail, crown, pouch. Pouch must bemade of flammable material that will burnquickly and create a lot of flame; makingit out of flash paper works well

Props (Participants):

· Penny

· Word sigil of a goal

· Image sigil of that which restricts the goal

· black, white, and gold clothing/jewelry

Winter Solstice RitualBy Fr. Balise d’Anubus & Sr. S.D.M.

Temple:

As large a circle as possible is drawn aroundthe Temple. In the center of the circle is acircular altar, on top of which is a cauldroncontaining very hot smoldering coals. Ateach of the four cardinal points, a flag orcolored banner is set- black (earth) at East,red (fire) at South, yellow (air) at West, blue(water) at North1 . At the North is a veiledspace, the Underworld, with a large image ofthe Moon hung from the outside front of theveils. On either side of the Underworld areblack and white pillars with incense burningprofusely at the bases. Hidden behind theveils is a feast, the Yellow Priest’s garments,and a large image of the Sun.

Preparation:

Cauldron: Fill the cauldron with charcoal(like for grilling) before the ritual starts. Lightit outside. The idea is for the fiery smoky bitto be over and for the coals to be glowing andvery hot at the start of the ritual. Once ready,coals will stay hot for approximately twoand a half hours.

Sigils: Each participant must come preparedwith two sigils -- a word representing apersonal goal, and an image representingsomething that is standing in the way ofachieving that goal. The participant will besupplied with a piece of flash paper on whichthey will draw the sigil of their obstacle. Theparticipant will then wrap their penny(representing their goal) in the flash paperand hold onto it until the appropriatemoment.


1. Resh elemental attributions are usedthroughout the ritual.

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Officers

(I) Priestess (Isis) - clothed in purple, green,and blue with silver jewelry.

(A) Black Priest (Set) - clothed in black.

(O) White Priest/Yellow Priest (Osiris/Horus) - clothed in white as Osiris, andyellow/gold as Horus. As Osiris has a crook,flail, and crown, and wears a pouch or sash,falling over the genital area.

Two Muu Dancers2 - clothed in blood redloin cloths with Muu dancer hats.

Muu Dancers move widdershins to standto the East and West of the central altar, backto each other, and perform a Star Rubytogether3 .

Muu Dancers stand in front of each of thepillars at the Gates of Death. They faceSouth.

-BELLx3-

II Statement of Intent

Priestess: O Boatmen of the Gates of theMoon, what is the time?

Muu1: The longest night of the year.

Priestess: O Boatmen of the Gates of Death,what is the place?

Muu2: The crucible of transmutation.

Priestess: O Boatmen of the Gates of theUnderworld, what is the work?

Both Muu: To find the sun.

Priestess walks South in a straight linethrough the center of the circle, coming torest in the South facing North, opposite theGates of Death. As she walks, she says:

I am the stars and the skythe earth and the oceans;I am Virgo the priestess of priestesses-virgin motherwhore of redemptionbloodless bride who exhalts the bottomless cup;I am the matrixThe undernetting of the underpinningthe weftthe wombthe great seaI am the tapestry-If one seeks the sun, thenone seeks me!

-BELL-


2. The Muu Dancers are the Egyptianboatmen of the underworld, fulfilling a rolesimilar to Charon in the Greek mythos. Fora full article on the Muu, see the essay atht tp: / /www .egyptology.com/reeder/muu/called The Mysterious Muu and the DanceThey Do by Greg Reeder

3. See the script for The Rite of Babalon forblocking.

Ritual

I Opening

Priestess is standing in the North facingSouth. White Priest is in the East, facingWest. Black Priest is in the West, facingEast.

The participants are lead into the templewiddershins by the Muu Dancers, and standin a circle.

-GONG-

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B. Priest walks widdershins in a triangle withits points in the West, South, and East. Hecomes to rest again in the West, saying as hegoes:

I am the open eye and the stormthe whip on the horse’s back;I am the Scorpion who curls about the temple-sun swallowersecret forcepotent warlord whose visage

destroys the world;I am the deconstrctorthe eater of lifethe defilerthe death-bringerthe potencyI am the banshee-If one seeks the sun, thenOne seeks me!

-BELL-

W. Priest walks widdershins in a full circle,coming to rest in the E, saying as he goes:

I am a man among menthe light ‘round which earth dances;I am the Sun who warms the sea-sky’s firebeauty’s lanceglowing groom who takes the stars for bride;I am the rosy crossthe center of the cyclethe rodthe raythe seedI am the laurel tree-If one seeks the secret sun,One seeks me!

-BELL-

(vibrate together)Priestess gives the Sign of Isis: IB. Priest gives the Sign of Apophis: AW. Priest gives the Sign of Osiris Risen: O

-BELL x3 -

III Death (Scorpion)

All three officers step forward to the centerof the Temple together, and then move

together to the East in a triangle, with thePriestess at the apex.

The Black Priest stands behind the WhitePriest, like his shadow. At each of the fourrevolutions deosil around the circle, the twoof them move together. With each fullrevolution, the two Priests exchange power,so at the start the White Priest is at fullstrength, the Black Priest hobbling behindhim, and a the end the White Priest is hobblingand the Black Priest is at full strength.

The Priestess weaves in and out around thePriests in a dance, spinning around them, andaround each of the cardinal points. She is inher aspect as a Lunar goddess, as the moon,as YSUD, and her dance should reflect this.

Music throughout this section shouldtransition slowly to a climactic build.

First Circuit:

Muu Dancers and the participants makethe Sign of Earth. The White Priest watchesthem in the Sign of Osiris Slain. The BlackPriest stands back to the White Priest, givingthe same Sign.

Muu Dancers and participants:

Hail unto thee who art Ra in thy risingEven unto thee who art Ra in thy strengthWho travelest over the heavens in thy barqueAt the morning hour of the sunTahuti standeth in his splendor at the prowAnd Ra-Hoor abideth at the helm.Hail unto thee from the abodes of the Night.

The officers begin to move in their deosilcircle. The White Priest is at the peak of hisstrength and prances radiant around the circle.The Black Priest is frail and hunches in theshadow of the White Priest.

As the three move between East and West:

Priestess: Where do you journey, my RisingKing?

White Priest: Through the Springtime worldof growing things!


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Priestess: How do we meet my Strong-litKing?

White Priest: We meet as the earth of creationsings!

Priestess: When will you be back, mySpringtime King?

White Priest: Listen for returning birds onbeating wings!

As the three move between West and East:

Priestess: Through the Spring day I’meclipsed in ecstasy

Black Priest: In Spring’s birthing waits thebreath of Autumn’s lonely date;

Priestess: And when the sun is gone fromthe sky

Black Priest: I bide my time, I wait my turn,

Priestess: Your reflection shines in my eyes.

Black Priest: He does not know his throne,I’ll earn.

Just before the three reach East MuuDancers and participants give the Sign ofSilence.

Second Circuit:

Muu Dancers and the participants makethe Sign of Fire. The White Priest watchesthem in the Sign of Osiris Slain. The BlackPriest stands back to the White Priest, givingthe same Sign. While he is looking at theMuu, the Black Priest takes the flail fromthe White Priest.

Muu Dancers and participants:

Hail unto thee who art Hathor in thy gloryEven unto thee who art Hathor in thy beautyWho travelest over the heavens in thy barqueAt the noontime hour of the sunTahuti standeth in his splendor at the prowAnd Ra-Hoor abideth at the helm.Hail unto thee from the abodes of the Morning.

The three continue again as before. TheWhite Priest’s power has dulled somewhat.

The Black Priest is still frail but less hunchedover.


Priestess: Where do you journey, myGlorious King?

White Priest: Through the Summer worldof living things!

Priestess: How do we meet my BeauteousKing?

White Priest: We meet at the fire with weddingrings!

Priestess: When will you be back, mySummer King?

White Priest: Watch for the ripened fruitthat I shall bring!


Priestess: Through the Summer day I’meclipsed in ecstasy

Black Priest: In Summer’s excess waits thefruit of Winter’s empty plate;




Black Priest: He does not know for his lover,I yearn.


Third Circuit:

Muu Dancers and the participants makethe Sign of Air. The White Priest watchesthem in the Sign of Osiris Slain. The BlackPriest stands back to the White Priest, givingthe same Sign. While he is looking at theMuu, the Black Priest takes the crook fromthe White Priest.

Muu Dancers and Participants:

Hail unto thee who art Tum in thy settingEven unto thee who art Tum in thy joy


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Who travelest over the heavens in thy barqueAt the setting hour of the sunTahuti standeth in his splendor at the prowAnd Ra-Hoor abideth at the helm.Hail unto thee from the abodes of the Day.

The three continue again as before. TheWhite Priest’s strength is waning, he ishunched over, just the slightest bit morepowerful looking than the Black Priest. TheBlack Priest has become nearly as potent asthe White Priest.

As the three walk between East and West:

Priestess: Where do you journey, my SettingKing?

White Priest: Through the Autumn world ofdying things.

Priestess: How do we meet my Joyous King?

White Priest: We meet in air, you with yourarrows, me with my sling.

Priestess: When will you be back, my AutumnKing?

White Priest: Smell the leaves when theytumble and fling.


Priestess: Through the Autumn day I’meclipsed in ecstasy

Black Priest: In Autumn’s colors I wait ashe grows old, heavy with weight;




Black Priest: He does not know but soonhe’ll learn.


Fourth Circuit:

Muu Dancers and the participants makethe Sign of Water. The White Priest watches

them in the Sign of Osiris Slain. The BlackPriest stands back to the White Priest, givingthe same Sign. While he is looking at theMuu, the Black Priest takes the crown fromthe White Priest.

Muu Dancers:

Hail unto thee who art Kephera in thy hidingEven unto thee who art Kephera in thy silenceWho travelest over the heavens in thy barqueAt the midnight hour of the sunTahuti standeth in his splendor at the prowAnd Ra-Hoor abideth at the helm.Hail unto thee from the abodes of the Evening.

The three continue as before. The WhitePriest has become frail and hunched over,like the Black Priest at the beginning. TheBlack Priest is now as strong as the WhitePriest was at the beginning. The White Priestlooks like the Black Priest’s shadow,stretching out before him.


Priestess: Where do you journey, my HiddenKing?

White Priest: Through the Winter world offrozen things.

Priestess: How do we meet my Silent King?

White Priest: We meet on the shoreline wherelife still clings.

Priestess: When will you be back, my WinterKing?

White Priest: Feel for my heartbeat; thependulum swings.


Priestess: Through the Winter day I’meclipsed in ecstasy

Black Priest: The Winter ends my wait thetime has come to greet my fate;



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Black Priest: I bided my time, I waited myturn,


Black Priest: and now he knows-

Just before the three reach East MuuDancers and participants give the sign ofsilence.

When the three reach east:

B.Priest gives the Sign of Set Fighting:

AND HE SHALL BURN!

The music becomes violent, sexy, passionate,and discordant. White Priest and BlackPriest begin to dance with each other in battletoward the central altar. The Priestesscontinues to dance around them, sexy now,impassioned. She shifts from her aspect as aLunar goddess, to her aspect as passion, love,NTzCh. The start of the fight should bewitnessed by the participants before theyare allowed to begin the ecstatic dancethemselves.

As soon as the officers reach the center, theparticipants break from the circle even asthe officers break from the orbit they werefollowing to do battle, and are encouraged todance wildly, by the Muu Dancers ifnecessary. Dancing should go on for quitesome time- at least 10 minutes- long enoughfor the energy to build. When the fervor hasreached its peak, there are three loud screams.

-SCREAM- (both Priests scream in rage)

The Black Priest strikes the White Priestin the forehead.

-SCREAM- (the White Priest screams inagony)

The Black Priest strikes the White Priestin the chest.

-SCREAM- (the Black Priest screams intriumph)

Black Priest tears pouch from WhitePriest’s waist and throws it into the cauldronwhile the White Priest screams his word.The pouch should ignite on the charcoals,creating flame.

Music stops.

White Priest falls to the ground, dead.

Black Priest stands beside the central alterwith his arms raised in triumph, in the Signof Apophis.

Priestess dances sexily, seducing the winnerof the battle, passionate.

These events are the cue for all participantsto throw their pennies into the cauldron,scream their word as loudly as possible, andcollapse on the floor, mimicking the actionsof the White Priest.

IV Transmutation (Serpent)

While everyone is down, the Black Priestand the Priestess come together and have amoment suggestive of copulation, (Babalonrides the Beast) at the central altar.

Muu Dancers go to the body of the WhitePriest, bearing him away behind the veils ofthe Underworld. The Muu Dancers returnand stand again in their places at the pillars.

Priestess goes to stand directly in front ofthe Underworld veil, facing South, and givesthe Sign of Salt4 . She transitions again nowfrom her role as a Passion goddess, to herrole as Mother goddess, as Nuit.

The Black Priest stays on the ground, spent;dead.

-KNOCK 3x5x3x-

Muu Dancers: Abrahadabra!


4. See the Empress card in the Thoth deck.

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V Resurrection (Dove)

During the Muu Dancers’ speech, the WhitePriest changes robes to become the YellowPriest and lights additional candles at thefeast, if necessary.

Muu: O! the heart of N.O.X. the Night ofPan.

Muu1 P5AN: Duality: Energy: Death.

Muu2: Death: Begetting: the supporters ofO!

Muu1: To beget is to die; to die is to beget.

Muu2: Cast the Seed into the Field of Night.

Muu1: Life and Death are two names of A.

Muu2: Kill thyself.

Muu: Neither of these things alone isenough.6

Priestess makes the sign of Muellier.

5. Greek pi, or "P."

6. Aleister Crowley, The Book of Lies, 1: TheSabbath of the Goat.

Priestess: Remember all ye that existence ispure joy; that all the sorrows are but asshadows; they pass & are done; but there isthat which remains.7

-GONG-

Muu Dancers rip the veils apart and theYellow Priest bursts from between thePriestess’ open legs to stand in front of thePriestess.

Yellow Priest gives the Sign of the Enterer,proclaiming: There is no God but Man!8

Yellow Priest gives the Sign of Silence.

Fall to feasting.

VI Closing

When the feasting is complete, eachparticipant goes and collects their LuckyPenny. Water may need to be thrown on thecoals to cool them first.

7. Aleister Crowley, Liber AL, II.9.

8. Aleister Crowley, Liber OZ.

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The Golden Talisman from A True &Faithful Relation.

The Structure of the WatchtowerHierarchies

On Wednesday June 20, 1584, Edward Kellyhad a vision that would significantly effectthe angelic magikal system that he and JohnDee were receiving. In the days thatfollowed it would be analyzed and explained,and ultimately it would produce theTerrestrial system of Watchtower magic thatwas to profoundly influence not only theirown work but eventually the whole courseof the Western Hermetic Tradition. Thestudent of Enochian magic would do well tomake themselves familiar with the pages(168-189) in A True & Faithful Relation1

(henceforth T&FR). The Angel Avesummarized the material as follows:

Four sumptuous and belligerant

Castles, out which sounded trumpetsthrice2 . The Sign of Majesty, the Clothof passage, was cast forth.

In the East, the cloth red; after newsmitten blood.

In the South, the cloth white, Lillycoloured.

In the West a cloth, the skins of manyDragons, green: garlick-bladed.

In the North, the cloth, Hair-coloured,Bilbery juyce. The trumpets soundonce3 . The gates open. The fourCastles are moved. There issueth 4Trumpeters, whose Trumpets a Pyramis,six cones wreathed4 There followethout of every Castle 3, holding up theirBanners displayed, with ensigne, thenames of God. There follow Seniorssix, alike from the 4 Gates: After themcometh from every part a King: whosePrinces are five, gardant, and holdingup his train. Next issueth the Crosse of4 Angles, of the Majesty of Creation inGod attended upon every one with 4: awhite Cloud, 4 Crosses, bearing thewitnesses of the Covenant of God, withthe *Prince gone out before: which wereconfirmed, every one, with ten Angels,visible in countenance: After everyCrosse, attendeth 16 Angels, dispositorsof the will of those, that govern the

The System of Enochian Magick, Part III:The Heirarchy of the Watchtowers by Frater David R. Jones

1. Meric Casaubon, A True & Faithful Relationof What passed for many Yeers Between Dr.John Dee (A Mathematician of Great Famein Q. Elizabeth and King James their Reignes)and Some Spirits: . . . . , (New York: MagickalChilde, 1992).

2. 4 X 3 = 12, announcing the 12 Ensigns to come,here indicative not of zodical signs but of the 12House.

3. 4 X 1 = 4 the 4 Castles, 4 horsemen, 4 Beasts = 4Kings, 4 Clothes of Passage, 4 Crosses etc. 4 + 12 = 16which will be the greatest number explicated in thehierarchy.

4. 4 X 6 = 24, the 24 Seniors, the 24 hours of the day,cf. Theorem John Dee. The Hieroglyphic Monad.<http://w3.one.net/~browe/pdf/Dee%20Monad.pdf>

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Castles. They proceed. And, in, andabout the middle of the Gate: The restpause. The 24 Seniors meet: They seemto consult. ...

It vanisheth.

*King.

40. Angels of the 4 Crosses, attendingon the principal +.

16Angels

Thus we have a general hierarchy within theGreat Table that can be outlined thus:

A. Watchtowers1. The Castles2. The Trumpets3. The Clothes of Passage

B. Crosses of 4 Angles1. 1 Kings2. 6 Elders3. 5 Princes

C. The Lesser Crosses1. 4 Attendants2. 10 Countenances3. 16 Dispositors

A. The Watchtowers as a whole

1. The 4 Castles

The 4 Castles are the 4 Tables themselves,the 12 by 13 rectangles that form eachWatchtower.

These are gathered together by the BlackCross of Union into the Great Table5 .

5. From this is drawn the so called Spirit Table,which will be discussed in due course.


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The 4 Trumpeters are the Seals set at the corners of the Great Table and ruling over eachWatchtower thus.

The seals and authorities of these Housesare confirmed in the beginning of theWorld. Unto everyone of them be 4characters, (tokens of the presence ofthe son of God: by whom all things weremade in Creation.)

T&FR p 170

The figures are respectively a capital T with4 flames ascending from its capitol; an Equalangled and equal armed cross with an uprightperpendicular and a parallel horizontal; acircle with approximately 12 lines radiatingfrom the circumference; a right equal crosswith a letter “b” in the upper left hand corner,a numeral “6” in the upper right hand corner,a numeral 4 in the lower left hand corner andanother letter “b” in the lower right handcorner.

That part [pointing to that T] of the Tableof the earth of those that govern the earth:that are governed by the seven Angelsthat are governed by the seven that standbefore God, that are governed by theliving God, which is found in the Seal ofthe living God, (Tan with four)

T&FR 173

6. Liber Secundus from Sloane MS. 3188:Mysteriorum Libri Quinque contained in ClayHolden edt. Liber Secundus (http://www.dnai.com/~cholden/), ChristopherWhitby edt. John Dee’s Actions With Spirits :22 December 1581 to 23 May 158,3 (NewYork: Garland, 1996). and Joseph H. Petersonedt. & trans., Five Books of Mystical Exercises,(Wales: Magnum Opus Hermetic Sourceworks,1985). In part available as Mysteriorum LibriQuinque (http://www.esotericarchives.com/dee/sl3188.htm).


They represent Creation in that the 4/Tcorrelates to the first letter in thecircumference of the Sigillum Dei Aemeth6 ,symbolized Tetragrammaton as a title ofJehovah:

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In practice it is said that this seal representsGod in his rulership over the seven planetaryAngels beneath the Archangels that connectthe heavens to the Earth7 . There seems tobe a correlation being made between the 4letters and the initial of Tetragrammatonwith the 4 elements and the initial ofTerrestrial. The 4 represents the angles andthe arms of the Cross as T represents thecross, and the 7 Angels mentioned are thosethat cluster around the crucifix within thecenter of the Sigillum Dei Aemeth.

The earth is the last, which is with theAngels, but not as the Angels, andtherefore it standeth in the Table of theseven Angels, * which stand before thepresence of God in the last place withouta Letter or number, but figured by aCrosse.

It in expressed in the Angle of that Table,wherein the names of the Angels aregathered, and do appear, as of Michaeland Gabriel.

* Vide 1582. 20 Martii. lib. 2.10

Z l l R H i a

a Z C a a c b

p a u p n h r

h d m h i a i

k k a a e e e

i i e e l l l

e e l l M G +

In Liber Secundus cited in Dee’s note here,this is associated with Uriel as the terrestrialruler below the 7 Archangels. Also this canbe seen as the Cross (surrounded by AGLA)that is the reverse and base of the Sigillum.As can be seen above the traditionalArchangels of the spheres can be readhorizontally off of this table as noted byDee.

Creation can also be seen in the fact that theb|6 / 4|b cross is derived from the Tablets ofthe Creation8 associated with the 7 days ofCreation in Genesis in Liber Tertius9 .

It is in that Table, which consisteth of 4.and 8. Vide lib 3. Anno 1582. Aprilis 28.

(ibid)

Next comes the simple black equal armedCross.

10. 20 March 1582 Liber Secundus op cit.note 6


7. Levanael, Korabiel, Nogahel etc.

8. For a view of the Tablet being described cf.Liber Tertius vide post, also a T&FR andJames p. 178. where the Tablets of Creationare arrayed upon the Holy Table.

9. Liber Tertius, from Sloane MS. 3188:Mysteriorum Libri Quinque, op cit. note 6

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The final figure was originally that of a smallswirl of smoke that was later elaborated intothe circular figure with the 12 rays. Thismay be related to the vision of Saturday 23May 158711, as this follows directly afterthe reformation of the Tables by Raphaeland contains this symbolism. It probablycorrelates to the 12 Angelic Kings that ruleover the 91/92 Governors of the Aires.

These can be seen to have fairly straightcabalistic correlations to the elements theyare set over. The Tetragrammaton is JHVHand that is the name that is called to rule airin the east in the traditional formulation ofpentagram ritual. The Tablets of Creationfrom whence the water seal derives areconcerned with the dividing the waters thatare above from the waters that are below.Uriel is traditionally attributed to earth asis AGLA in the pentagram ritual, also thedescent from the sphere of Saturn downthrough that of the Moon can be seen in theArchangelic Table. The final seal iscorrelated to smoke and where there issmoke there must be fire.

In Practice these four Trumpets can be seenas the heraldry of the 4 Horsemen of theApocalypse.

Clothes of Passage

And from the 4 horses of the 4 Horsemencan coloration of the Clothes of Passage beassigned to the 4 Elements. As the AurumSolis notes a T&FR (p 170) clearly impliesthis with the inculcation:

Ensignes, upon whose Image whereof isdeath: whereupon the Redemption ofmankind is established, and with thewhich he shall come too judge the Earth.

These are the Characters, and naturalmarks of holiness. Unto these belongfour Angels severally.

(Ibid.)

That they are correlated to the cusps of theseasons as the Kings which follow arecorrelated to the 15 degree points of theFixed signs, thus in combination indicatingthe 8 spoked wheel of the Druids and otherpagan cultures, as in the Book of the Law:

II,36: There are rituals of the elementsand feasts of the times.

Thus the Trumpeters are the Seasonalingresses or Lesser Sabbats, the “feasts ofthe times” and the Kings are the Midseasonaleves or Great Sabbats, the “rituals of theelements” because they correlaterespectively to the 4 Horsemen and Cherubsof Ezekiel or the Beasts of Revelation.

Examining the relevant passages inRevelation VI we find.

1: And I saw when the Lamb opened oneof the seals, and I heard, as it were thenoise of thunder, one of the four beastssaying, Come and see.

2: And I saw, and behold a white horse:and he that sat on him had a bow; and acrown was given unto him: and he wentforth conquering, and to conquer.

White Horseman = Fire

The Bowman is traditionally Sagittarius, andif we examine the relevant celestial space:RA 20H30 to 18H by Declination 40s30 to20s30 it can be seen that the bowman has acrown, Corona Australis. In astrology theWinter Solisticial colour is at the cusp ofSagittarius and Capricorn. Note also thatSagittarius is the location of the center ofour Galaxy, the southernmost Zodiacalconstellation and the location of theconjunction of the Galactic Equator withthe Ecliptic. Note also the triplicity of fireimplicit in the above passage: Aries = Lamb,First Beast = Leo, and Bowman =Sagittarius.


11. T&FR p. 14 (2nd series) et passim.

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3: And when he had opened the secondseal, I heard the second beast say, Comeand see.

4: And there went out another horse thatwas red: and power was given to himthat sat thereon to take peace from theearth, and that they should kill oneanother: and there was given unto him agreat sword.

Red Horseman = Air

Red would then equal air, and mutable air isGemini. And the cusp of Gemini and Canceris the Summer Solstice. The Sword isattributed both to air and Mars equaling RedAir. Zain = Sword = Gemini in the Tarot.Castor the lucida of Gemini is both aswordsman and called the horseman of theZodiac. Note too that as Sagittarius is theview in to the center of the Galaxy, Geminilooks outward to the closest edge, thus areboth crossed by the Milky Way.

5: And when he had opened the third seal,I heard the third beast say, Come andsee. And I beheld, and lo a black horse;and he that sat on him had a pair ofbalances in his hand.

6: And I heard a voice in the midst of thefour beasts say, A measure of wheat for apenny, and three measures of barley for apenny; and see thou hurt not the oil andthe wine.

Black Horseman = Earth

Here can be seen the cusp of Virgo and Librathat marks the Autumnal Equinox. Black =Earth, and mutable Earth is Virgo. The pairof balances is obviously Libra. Also themeasure of wheat can be seen as Spica, aspike of wheat, the lucida of Virgo. Virgo isalso Astreae who is in reality Justice. Noteon a grand celestial scale Virgo is the locationof the center of the great Galacticsupercluster to which our local group andhome galaxy the Milky Way belong.

7: And when he had opened the fourthseal, I heard the voice of the fourth beastsay, Come and see.

8: And I looked, and behold a pale horse:and his name that sat on him was Death,and Hell followed with him. And powerwas given unto them over the fourth partof the earth, to kill with sword, and withhunger, and with death, and with thebeasts of the earth.

Pale (Green) Horseman = Water

The Greek for pale in this passage (chloros12)is actually more appropriately defined as green.Water equals the Hanged Man and Death isScorpio, fixed water. The cusp of Pisces, mutablewater and Aries is the Vernal Equinox, and byprecession the equinox has drifted into Piscestowards Aquarius, who though airy is the WaterBearer. Note that the Lamb = Aries began thisset of attributions and it ends with Pisces at thebeginning of the year at Vernal Equinox so thefirst is both first and last and visa versa.

This becomes more obvious as the relationshipbetween the Kings and the 24 Seniors is seen toreflect that of the 4 Beasts and the 24 Seniors inRevelation.

So if the Seals above the Tables are to beassociated with the 4 Horseman, as purportedby the Aurum Solis, then they are, I believeclearly associated with the cusps that begin theseasons as shown above. This can be furtherverified by placing a Reformed Great Table inthe center of a circular astrological diagram andaligning the 4 corners to the cusps as given. Ihave attached a diagram which puts this in someperspective, but unfortunately isn’t of thequality I would like. The center represents theReformed Great Table; the inner circle theTropical Zodiac; the outer circle theconstellational/sidereal intersection with theecliptic; the irregular shapes beyond the circlesindicate the projection of the actualconstellations with the sigils of some of thefixed stars for reference and the Sigils of theelements are placed beyond to show therelationship.

Next... the internal structure of theWatchtowers.

12. ClwrÒj, cognate with the English chlorophyll,the green coloring in plants.

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Feuerstein, George, Ph. D. The Yoga Tradition: ItsHistory, Literature, Philosophy, and Practice.Hohm Press, 1998.

White, David Gordon. The Alchemical Body:Siddha Traditions in Medieval India. Universityof Chicago Press, 1996.

Students of magical and mystical traditions intenton widening their general understanding of Easternspirituality will benefit from reading GeorgeFeuerstein’s (founder and director of the YogaResearch Center in Northern California)monumental textbook, The Yoga Tradition; ItsHistory, Literature, Philosophy and Practice.Written for a non-specialist audience (and roughlybased on his earlier publications, Textbook of Yoga,1975, and Yoga: The Technology of Ecstasy, 1989),its nearly 700 pages are intended “to give the layreader a systematic and comprehensive introductionto the many-faceted phenomenon of IndianSpirituality, especially in its Hindu variety, whileat the same time summarizing in broad outlineswhat scholarship has discovered about the evolutionof Yoga thus far.”

The three chapters of Part One provide a broadoverview of Yoga theory and practice, its keyconcepts, terminology, history, and seminal figures,as well as a discussion of Yoga’s relationship toother Hindu traditions. Parts Two, Three, and Fourpresent a detailed chronological survey of theliterature and teachings of most of the major andminor branches of the Pre-Classical, Classical, andPost-Classical Yoga traditions. Finally, Part Fivefocuses on the unique contribution made by theMedieval Tantric and Alchemical schools. Detailedendnotes, a tidy chronology, a glossary of terms,bibliography, and a usable index complete thisimpressive volume. Of particular note are the SourceReadings included in each of the textbook’s eighteenchapters. Based mostly on the author’s owntranslations of key texts, they provide the studentnot only with the opportunity to further studyalready accessible material, such as Patanjali’s Yoga-Sutra, but also the chance to be introduced to manypreviously untranslated works, such as theimportant Hatha Yoga verses of the Goraksha-Paddhati. Also useful are the chapters devoted to

Book Reviews

37

a discussion of the non-Vedic yoga traditions ofBuddhism and Jainism. Although not intended toreplace more thorough studies, they nonethelessassist the reader in situating the author’s primaryfocus, Hindu spirituality, in a broader historical andphilosophical context.

Readers already acquainted with Feuerstein’s otherpublications, such as Tantra: The Path of Ecstasyand The Shambhala Encyclopedia of Yoga, willrecognize the clarity, precision, and accessibility ofhis writing. First time readers can look forward toa refreshing and informative experience (alas, theThelemite reader will no doubt be justifiablydismayed by the author’s unfortunate, gratuitous,smearing reference to Aleister Crowley in thechapter on Tantrism (p. 457) which mars anotherwise intelligent and instructive presentation).

In contrast to Feuerstein’s general-interest approach,students desiring more in-depth studies of particularaspects of Eastern spirituality will appreciate DavidGordon White’s monograph, The Alchemical Body:Siddha Tradition in Medieval India. He provides adetailed look at the largely unfamiliar, to Westernreaders, terrain of Siddha tradition and its relationto the larger currents of India tantrism and alchemy“from both a historical and phenomenologicalperspective.” More specifically, he informs us that“this will be a study of the language of mysticexperience and expression, and it will be from thestandpoint of language that I will chart out thetheoretical, symbolic, and analogical parameters ofthe alchemical and hathayogic disciplines withintheir broader Tantric and Hindu contexts. And,working from the semantic and symbolic fields ofmeaning that the alchemical material generates, thisstudy will also look at a much wider array of Hinduand Indian phenomena through ‘alchemical eyes.’”Although White reminds us that he is a non-practitioner and that his study is written from adecidedly exclusive scholarly perspective, henonetheless shares his hope that it “may serve tobridge a certain gap between raw experience andsynthetic description.” Its 350 pages of text, 175pages of endnotes, and 30 pages of bibliographicsources will assist both scholars and tantricpractitioners alike in their perpetual search for theelusive alchemical Philosopher’s Stone.

Frater Diapason

38

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