SS Swit MWS SEES S SREY Ses S SR Es Mitre ct s : Sa SRS SS Go Ee os S SSE < Saas ahs SSS SS es} SS eet a 2 = S e Sell A Se “ oS od ah ; = Bae i See Hoke eas H See aug iad A ir” 20 a,“Wor 4 lone time, 1 waited, passtely, with a sense of urouing eautent. I hed no longer thot fling of unuterable nelines; but fll rather, that! was lets alone than J hod been for belpas of year. This fling of contentment inorased, 10 that T wend have Been satefied to float in eamapany eh those celestial gles for = Hoty’ Ho}-Sahan ‘The Key and the Gate by Glen Westall Mosgre starshine cannot reach It ‘Aud though Ithides behind the vel, ‘because It vee without the frail unknown et forthe wrest of deans, thcesholds of invable space. yet shall he sears be pred apart ‘Yeu glows amongst those leek vales Lock Beyund the ware andthe gleam! fond mounteia,it glows and cuits All ubstance ia nought bt the pale the irideseenes of wisdom, dross of ehedow and ilsion Tato h Toes Glows! it Fé to ft That Glows reco hil patasays shew! ‘Dream tl pethseye shat rast [eand ye sll rou! rus 1 and ye shall inact Such maleiconce aad lustre ‘Tavil-a Une, draw back your shroud, broods inside those celestial permit for me the space und time lobes which comprise the ser ey ensconced within your burning spheres. and the gatewsy thst coness] Now let my soul on wings subline cf quarks wecall the universe, that | may sleep unceasing.” rec il petacays sw rear til pothceys shew? Trust Itand ye shall row! ‘Trust and yo chal kine!THE MAD POET DREAMS TRUE Johannes Nefustes MMVE “Which removeth the mountains, and thoy know not which ‘everturath them in kis anger, Which shaketh the arth out of her place, andthe pillars thereof Sa remble... He goeth by ime, and I 522 him rot: he posseth om alto, bat 1 erosive irs nee” Rook of 0b (9 5-7.) ‘Secretie they dell and ale yo eacthe for again it shall be theyes, They bead ye forest and crusk ye ety; yet may not ye ct of forest behold ye hande that sites." “Necronomicon” Im his Paredases of the highest science Rliphas Lavi did write that “there ie no fetion which docs not serve as avell or mask some really.” True enough, many of the htt innavstione canceming the aceult hypnetace of life in the Agus petiod’s morning aurors seem to come via fiction. Althoagh some take thie 48 4 reason for incredulity towards ll occat gnosis - which, linked to sae fay tales, it cen a8 nothing but faicy tale material in itl — it may be secn In completly Aiferent ight 38 wel if we prefer. For such i the strength ofthe seinl power of “the new world order’, that it does press its sgl into the whole astral amesphere; ‘nd not only prophets who work their spiriiel mission sonsscnsly, at even unknowing chase ts now ideas, Tis channeling i, and should be, done by artists = poeis writers painters, compesers, who are mediators by thet right and positive ablitisg Often they are ~ whan it comes to pareonally ~ just » part of audience ‘themselves. not fly underscandine what ithe importance oftheir st. Im fantasy Fietion, two well known of thees mostly unconicious prophets ore J R. R. Tolkisn and H.P. Loveeraf If we want to Go such a division, we might say thatthe former ropreconts in Wo fiction strong Right Hard Path aepoct, and the later ‘inspiration from the source we might term as Left Hand Path mystics je is Lovecraft wat nt abeays a brant writer. His works were by right published in a cheap pulp magazine, apd many of them were just that ~ light and sometimes poor entertainment. But aot ll When he was using - or uted by? depending from point of view ~ those powers with whose aid he wrote his Cthulbw mythes stores, we ca tee the whole concent shaking, and from under the plastic shall breaks loose ‘emendoes visions. The Cthulaa mythos is aot ony plagiviation of the knowa occult sourees (@.. the grand Bock of Dzyan, from whlch Lovecraft ‘coke much ‘spiration) butt has its own mage its own chaructor occult student may become awe-sruck by the fact that these “ional” stories eal truths os well, and the 1m the old time people's ability of imagination was diffrent, Our culture (T mean Hobally, the culture of mankind as a whole) gave uss content in which we did se world ina quite anthropocentic way: As the cccult progress works its way based on the foundation of paradox, this very human-centered era knowns the Aquarian age ‘rust begla with the eradication of those known principles of man, which do not serve the tru anymore. Renelssunce and the time of enlightenment were Just steps towards thie moriiction atage of mankind's callective process of becoming onsclous of Itself as men, the trve human Egos. One side of Lovecrat’s persoxal ‘work was just thie: to endarline the fat thatthe cosmos dove not work coatered on humanity ~ alow ic really does, a wou, Bat inorder to aehieve Us ater stage of knowledge, we must frst east away ont wrong thoughts of snthropamoephie systems. We who are interested ia the Let Hand Path eccltinnyuoellyageoo, that the belief of the enermoas human-like God of cosmos is folly. Lveeref brought (his idea te us, ut poiated out the fas that this does not to gods or sprite whatever: they simply are very unlike those cileh concept that nave minds had anade ther, that there would be ‘The ultimate God of the Cubull mythos was nauned “Aeathoth", This is a strong sume, a true name or logos for «thing that actully exist, Lat ws examine thie name 1 litle. Fist we een make out that itis composed of two wellbnowa hermetic ames: 1) Azoth, which was the name of natures fundamesta) power (concent not and 2) Theth, the sexibegod of wisdom in the ancient evr. Nesides ofthese we can ae similarities in the names of Agathon, “the ‘goed god", the Greek Lagos, which Blavatsky connects to Satan and Azazsl the tanlke kundalii) for olehfollen angel sna the seapegoct deity of te Hebrews.+ Further atl, we most Feavember that the Teer A ts tke frst of the alphabet (having the very deep symbolism of th aleph) and the letter Z is thelast, Thus itis “the beginning and the end” ((AO), which ie an epithet of God in many religion, inchiding Christianity. “Then the second connecting “a” eam be read simply 26a joint vowsl or thon as of negation, as itis used in Sanskrit: AZ/aThoth - the “Alpha and Omega (of / without} Wisdom”, This Kad of paradox presentations very characterstcal 10 all, not only astral-pasedoecaitism (compare to sura /e-straand 1090s / Satan ~euphemisms). Lovecrait aoe thi wtims God ee protoplast mass, mindloze and in a constant ‘move. This vision has many true points, of whi besod and some 22 not Kor example, many of Lovecraft’s ideas indicate (pethaps ‘wite euboonsries) itoay towards materialise scientific thinklng ~ which indeed ome ere temporel and culture the thought hat the Zeus ef nature sould be brought to existence and controled by something whlch is withoat mind, isa mistake, but silt is truth that the reason for ‘hoze awe’ existence is forever shrouded in mystery, What makes cosmos manifest? Ie eelly bas no reason to do €9, for the unereated void is perfect and absolute in Iteelf, and can't have any loge] reason for manifestation. Crestion simply i, with no reason at ll but ts own Joy and horror of beg ~ the mid beyond all minds is, for vs, really unfathomable and “Irrational” beyond our intlletusl capacity «0 compreend. Wa ean study its way of manifestation and the frst laws of creation, the allegory ofa new supreme gad, which sill has no form ands ot known by men. Thus Azathoth / ‘Azoth, the We-foree of maglealereation / Thoth of aacient wisdom / Agathon "he Dwight Satan” / Arszel the rebel angel / A &'Z-the name of one God im all systems ~ there all in one give usa very vaié allegory othe religious form of the comming age, lasting even langer then the next te thousand years its breathtakingly unphilosophicel way, enemas as mindless and random. As ‘but never ite roan to exit. And in addition to theteeymboliems Lrrationalty of the magical burst, the very lfe-essonce of all creation and Aestructien, viz. kundelini-thakta, ig the new Gad-form of that man-age which tniding Acchon st le shove the sloventhsigl nown for ite baptismal wstrs of Tela of cose mR Ne Fd sina Cashin de Ui yan ea Tere ‘wisdom*~ and leading the realization & utization of these two curenssin the tenth (oshich for mankind is the next in our eyele of returning), Whee the propaet’s secerad head is sgain brought to guntd this yet protoplastc se of forces to guide its currents with flly concious mind, we have attained the fll understand time's dilemma, When “the OL Ones" (ancient powers and cosenccraiers known to antedituvian men, now forgotten by mankind) do rise, Kis only st a thing of dorvor,butat the leter stage of true seeing we understand, now that which We saw as chaotic baming action was simply intelligence too diffrent and lofty for us to ecognizo at fiat In that stago cheoticim i turnod from bind and nt wiznrd-fte thet makes man equal to these grand powers co-operator of owe ‘Thos it seems that Lovecraft himoalf wee truly prophst of sort, too, We can find many pooagenymoe of hie in tho mythes tonto - Dexter Ward Se. -, but the moet Important s that of the Mad Poet Alhazred. This mad Arab was sald tobe the writer of Necronomicon, the non-existent text whichis knows and stil red by many today Me was sei to be ventured in the desert and to the “City of Pilar, wherein be ‘opened the fist gate” end wee illuminated and tormented by demonic powers which came throagh, This is Lovecraft candidate of the Secret Docirine taking his frst steps of invocation for nition: the “City of Pillars” isthe sacral gate-of man, the frst so-ealed chakra, through which ‘he “daemonie fire", namely the before-mentioned Kundalini oF Azoth, encers his body and starte to make itlaminated Ege ‘Necronomicon presents the whole concept of astral light ad in & move subejctive sense one's own “akasble brary his aur fulds’ recording “on the othe se". The ‘ume Necronomicon (necro ~ deud, nomos ~ the name, end icon ~ the symbol or opus, often used in the names of old texts) yield its mecning: ths book is of the logoi or the “aames' of the deceased principles of life (micro- & macrocosmic), forgotten and buried by todays gseuo-attonalis thinking, Its the Adversary and the Initiator of both individual and mankind as whole: is bis Satan, his mentor 1nd tormentor. Thus the fabulous Necroncmicon truly existe ~ net on oath bat in tho dangerous make its inspector both mad apd a prophet and, finally, give bim the keys for attaining the azepthood sof, ao well as it in a picture of any to angi = a tris ment ot nd onsting steal world, which essence i foruses ~ and can tealy "Gace excommaon preci !*onmocna 8 nea ste erste na-etg i iene fe ches evra te Bat Be cc ema eeeAveophyte of the mysteries, who starts to tea onthe saered Fath stats to glimpse this book ofthe dead (dhe mirror-image of hs »va Book of Life o the caus re:ord) ‘fis way towntes spiritual initiations. This wayage stars from the coset, ithe opening ofthe gate ~ "ilar City" syraboizes the syterized powors of Lingam, the ereative force of Azoth i ite rt lithic maniisaton. Tt lade to angoieh, madasee tnd spiritual lasing whoa the Azothie powes start to shine fa man, If he is not areul and sublle - and, yos, honest and loving tthe extreme pont, if ke dose at learn how to use fe rple ey of ls ig he becomes possessed and Is with false knowledge and very true gradual insanity. In ‘Lovecraft’ fesoa the antagonists alinostslvarsexpecienced this erie fate ~ they Aeatroyed, fling i Aid grasp trve pow, but that power waa to grist for thom and took over their minds, disposing then. 1n the Case of Chacles Dexter Ward, which most carly of ILPL'S many ests expiesses this motif, the savistic aeane substance of mind takes the form of Waed's forefather Josep Corwen ~ Kind of sn iltated Faustus of sorts, Thus i is this od Sal of the fallen cuagcinn which becomes both the nemesis and the beneficent mentor of tho modern man, either destroying or ‘iuminatig his, o both ‘This isa very real danger forall the aspirants, and alehough It may seem to have its ld be ‘ova grandeur, it truly becomes 4 mirarable ‘ate if setvalyreilized. Ie eho ranifocation; bie imagination wes not able fe ee whet would be the answer tothe alegoreal tale he had simmoned, or that hal chose him for its messenges — which ‘re ctually the some thing which we would anderstanel iter if we could grasp the meaning of c1esal Fao and its party-archetspt existenceThe Art of Sacrifice: Blood Magic in the Necronomicon Gnosis Acenath Mazon “Listen ond obey, you, born from the mothers womb, Revere the eraatures of the angles and crossroads, lt the warm blood of your ehildren eed them, ond tet their progeny be fed on it and ‘grown for the sake or release of Those Who Sleep ince pitch pts” (De Vermis Mister) ‘The power of blaod hat beer a subject of belief Ala, often eseribed mystical powers as a container ‘of powerfal transformational energy. Ancient ime immemorial. It wes the most precious mythologies snd Bistorcal accounts shovnd in examples of human sacle, ceremonia) Moodle, and the fagestion of Vood = both of humans and animals. Blood sacrifes was used for beneficial purposes: he magic ~ to eottact and communteate with dark forees, in the rites of possesion and forcntsing. Blond was reparded the most valuable cfering. All quids, which served se offering (all, mead, wine), wore merclysebatitates of blood, the greatest git of all saerlfeer had an exceptfonal status inthe comsmustty: was ovtske dhe order of ‘common mortals an intermediery betwoan the world of man and the divine sphere. ing, cleansing, nd empowerment, as walla in destructive witeheraf, domonic Im magic blood has « special rolo and coves soveral purposce, which will be Aiveussed in this sxticle on the example of the Cthulhu Mythos steries and chosen Necronomicon-relatedgrimores, a Necronomicon gnosis bland is special id seat of peyhie powers, a tckon of worship, a Jay to the Othor Sido, and an emBlera ‘female powers inherent inthe unconscious Sut et ws proceed to the description ofst¢ main fanetions Food for the Spirits ‘The foremost fasetion of blood in dark magic, which the Necronernicon grosis is a par of, ls to provide a substance for the apvts to manifest. Tae use of blood seerfce, elder one's own, oF of some otter living creature, senses 2 certala amount of energy. And energy is needed to cbtain a “physical” mabifestation of an evoked entity onto tho reateral plese, This role of blood strifien males it wscol in evocation, spirits, whieh naturally belong to subtle planes, have mo meterial substance and they carn take a physical form by themselves. In te cas of ast] his ie aot nesded. Sut to bring them onto physical plane, a magician needs a substance which contains enough energy within. This is usually blood or sexual Msi ~ the substances often employed by magicians and proved tbe usful. ut here let us focasseelyon the use of blood. ‘The descriptions ofthe Necronomicon spi and deities often erephasize that they sare not of blood and flesh, and they ean manifest and form their visible bodies only from the ife-substance of sacrificial victims, Ths i stated in Lavecraft’s The Call of Cthulhu and confirmed by other Mythos acconnts, Por instance, lt vs havea Took at the Sear Dwellers in De Vormis Micterit: they sre described ap invisible reaturcs, Det only unit they drink the Blood of living beings. The lf-u Alls their bodes sd makes their enatouts visible, As a sacrifice a sorcerer must use the fluid of young woman, born on 2 chozon day of the Moon. In Tho Dunwich Herren the monstrous child of Yog-Sothoth and busin witch, Lavinia Whatele, is fd om Blood of animals, because only this substance 's aourshing enough to _now, In the story Droama inthe Witeh-Hense another Lavecrftien witeh, Kesh Mason uses her own blond to feed ber familiar, The demon, called “Brava Jenkin’, Is msterial enough for the townspeople to see. I has & form fant with a human {ace,cxn speakll lengaages, end te fancion ie to cary messages between the wie ud the dark frees. He ws as an intermediary Derween her and theCther side. 1 sig that the familiar "was nursec: on the witch's bloed. whieh it sucked lke a vemmpire”, The demon acoma to draw the blood also from other perple to whom it sypears - which isseen oe the example of Gilman, the main pratayoais ofthe story. In return for his blocd, frown Jenkin becomes Gilman’ guide threazh dimensions between the worlds of Dreaming and Waking. the creature‘ampiric sprite are common in the Cthulhu Mythes stories. The Book of Uriia from Simon's Necronomicon, for instance, montioes the AKBkharu, a kind of vampivie domone who lust for biood bosause they decite to "become a fashioning of Mas to sain physical form like hamans. Becavee the vanpitic spirits are devoid of their own ecfree, they need to deain it from other liv ‘ood is the eubstance most commonly regarded tho source of vital energy - hence the connection between vimpiticm and blood magic. Vampinie entities need blood rot only te become visible and material. but ven to maintenemce their shadowy and creatures in order to oxiet. And ephemeral ex'stence, Ths is the traditional rele asociated with this Maid ~ the eeat cf soul, the vessel of the spirit. and the source of magical powers. No wender that ‘vampires, like the Akbar, ast for this magical substance ‘lood has also an onimating and rejuvenating quality. This view is presented in The ‘Horror at tke Red Hook, where this life fuid is used by a sorcerer to regain youth ‘and vial forces. Suydam, an magician In service of dat forces, suerfices eitéren and with their blood he reeskes his appearance and strength. Final, after his death, blood Is used to resurveet / reanimatehitn so that he cculd take part in & ceremony devoted to Lilith ~ the goddess oflen associated with vampirism, dlaed, nd all magic slated with it, In thin story we also see blood as «food for dark incubi auccab, emures, and other denons wick drink the life substance of sxeciffeed victims, in order to manifest in « physical form. Lilith bathes in blood to nee. The motif of voding”, roenimating ‘regain material body and to refresh her ou the dead with blood wat not unknown i rligioa Blood was poured into pt in the grourd so as to “etiata” the dead or fo conjure 4p stoma of many ancient calteres. 1 desd person. in 2 necromantic ritual. Soch examplet are found in accounts from ancient Greece, Rome, snd many non-European tribes From descriptions in the stories it seems that che greater the spirit or deity i, the ‘more lite-substance it needs to manifest. [it is 2 minor entity, not many sacrificial iets are nesded. There are also human sorcerers who escape death and exist on subtle planes, but they are sMilful encugh to recreate theit physical shapes with blood of otber humans, This mou Is presented in The Horror from the Middle Span. Some Cihulhu My thes deities need one or two steifeal Veli $0 as to use their blood to form a shape visible to the soreere But there are also eatities which freed many more, An eatreme example comes from The Boot of Dagon, where Rakaaul, the king of Mot; is demanded thousands of secrifees to provide the substance and energy for 8 deity called "Lord ofthe Quaking Mist": first he has wo fill «huge pit with bodies of vietims whose hearts were torn our, thenslaughter enough Deople to form a star from their bodies ~ with 112 rays, exch of 1 thrae-daye-wale length, then le has to sacrifice 100 esptured warriors, and finaly ~ kill everyone ‘round the pit. That makes a few thousand saenicial victims altogether. Looks like this mysterious “Lord of the Quaking Mist” is 8 demanding deity, whose glatteny ‘would be herd to appease by a commonplace soreeer. ATokon of Worship ‘The most coramon role of blood serifice, 3 4 token of warship and respect for tho deities, is olten encountered inthe Ctbulha Mythos ‘This ceremonta role i commenly emphasized in many Hitvele from Nesronomicon- elated guimoites i undoubeodly De Vermis ‘The most explicit of them, fem this point of view, Mistoris, a grimoire openly declared az “the sits of sacrifice, which leaves ne lesion about the character of magical practies, indeed, as we can see fv the tect, ‘rest human blood is needed in almost every ritual and ceremony. As we learn, the art of sactiice is not merely ripping someone's chest on the slat ~ one has te remember about eertain rules “rie body vf vacrfce placed im tne hole, S0 8 ead 6 ortentec to the east. THe soreerer slays ou the exst close to the altar and to nead of a sacriiee placed on it ‘Soccer sould stab by hist hand. The stzb should be deadly, but the sorcerer ‘should not It the steric die fast. $0 he should stab fo the belly, but not into the Iheart And if tis necessary to take the entrails fr the following situs, ne shovle cet the thost of the seritice” ‘here ie oven 1 spacial saoifiial Ormula which bis to be eimpleyed It i called "lan", meaning "a oaceifice” or “children of man’, which cleaty suggests what should be ox dark lords, who do not accept "the insipid food". And thus, while eaing Cull, @ sorcerer should make a sscriice of a male infant; i the rte of th lcd of Serpen'a, ‘Yheg (vig) ~ pure and innocent women: to summon the winged Kath ~a young man ‘who tas to be prepared forthe ceremony: fod only with saltwater snd manure, and shed upon genitals wit a leather belt, to let him tasta an extreme ami cod. Thic ie 9 traditional token of worship from » screecer to his tion andloprive of al dignity and pride. In "The Ritaal ofthe Tablet” corosrer as to kill and disembowel an infant, and nse entrails ae the sxcrifcal food to appease the Guardians of the Gates. Even in typically astral workings, with using 4 map of the so-called “Keys of Alyaeh’, it openly stated that the right pronurciation of the power words is possible only when they are sprinkled with sacrificial bloo. ‘An example of a coromonial enerific, which should not be missed while discussing the Cthalhu Mythos sources, i the "Cthulhu Canticle" from The Book of Dagen. It is inal i which all participants pesform an active rote, evea the sucrficialvietims ‘And thes, while the priests recite an invocation tothe "Destroger of the Realms’, the seerficial chet joyfully interrupt to proclaim their dedication: "Shall we be granted {wo Destroyer! ..\We are Yourst..Take us and drink our blood, let our moans joy Your ‘An interesting rkual, The question ts only: where to fd such enthusiastic sacrificial vietims theae days? Tho coromonial role of blcod sacrifice is seo important in the cult of Nyerlathotsp. In Necronomicon ~ The Wanderings of Alhazred priets of thi dark dsty serifce their own Blood 25a token of worship. They gush thee arms with knives before the statue of their master in the hidden Temple of the Sphinx in Egypt a itis heleved {hat letting of human blood is welcomed by this Zod. Indeed, Nyarlathotep is a deity associated with gnosis of blood in many ways, whic will be éiscussed further In tie essay. And even though the bloed ia the temple Is washed dally, i ean aever be removed completely. Blood sacrifice is also common practice in the rites of Shab-Miggurath, the homed “goddess” of the earth and sexuality. 11 the Cthulhu Mythos she is sltemtely ‘tontified with Lith, Ishtar, or Kali ~ goédessestracitionally connected with lunar, menstrual Dlexd, sacrifices, or vampirism. An example of her ritual is agein trom The Bock of Dagon, where a dice saztiie is the blood of two wie aves. But in the couree of preparation to the ritual, @ sorter hes to alaughter the people wiie helped him build the shrine for the eremony and who browght other efferinge (golé and silver). And ako other Cihuthy Mythos deities are worshipped by their culte ‘with blood sacrifices: Yor-Sothoth, Hastur, Vig, et. To invoke Tiamat, a8 we I fom The Magan Tex, “blood need be spilt ona stone", and "the stone struck with @ sword that has slan elevan men’. Alhazred in bis Testimony speaks about the culte of Sirius, Draconis and Capriceraus, which sacrifies humans in worship of their deities. And if we look closer at the Ctvulhu Mythos, we will cert other examples. Consecration of tual Tools ‘Blood magic is also employed in consecration of magial items ardlin preparation of ointments, powders, and other substances used for magical purposes. in De Vermis ‘Misterits we read that the ritual dagger, used for sacrifice, must te kept in a pioce of dleth eaturated with menstrual blood. We do not get explanation why thls kind of blood, and not exerifiial one. Albe, although there are many myst scribed to menstrual blood, in the Cthulhu Mythos ite rola seems to be neglected. Necronomicon appears to be a maleoviented grimeiro, and to are other related teats, cites, and ceremonies. In magical workings the authors suggest the use of cither one's own blcod or male semen ~ as sacred fluids, Such isthe ease e.g. in the site of creating a Shoggots, writen by Parker Ryaa. Rarely do we see any situations in which female menstrual blood is employed, Even the Loveerftian witches, such Whotcley do not use menstrual blood ~ oat leas never even euggcstod in the storico, Neither do we sce thie ia rites of Shub- Niggurath, the most femal-oriented cult ia the Cehulhu Mythos. Therefore i is surprising to find the use of menstrual fluid in De Vermis Misti, the grimeire in ‘whieh a person, whose blood is used for magleal parposes, is never left alive, And women in De Vermés Miserts are usually nothing more than saenfleal victims, As the gi 2 Keziah Macon or Lavi pice says: "Female Sorcerer appears seldom, and it happens in times of the strongest expansion of the Other Side, threatening with doom aad rulnation to all Ihumankind” Another example of using blood magie for conseeration af magisa tems ie found in the same text for proparation of the so-called “amulet of Helmamnan”, To create this magical talisman, one has to sprinkle i with blood of a pregnan‘ woman. Then the item is ready to be woed ~ it allows @ magician to walk through outer spaces, and Ielps t see the shining of human life and to take this light by hard not breaking the bods: Blood endows magical tools with power and provides link hetwcen them and the Other Side, Therefore it rakes them wseful in magi] operations, This role of thelife-Buid is also employed in creation of the so-called “stronsthelds’, magica tablets ‘with symbols of dark forces, which we find in De Vermis Misteiis and The Book of ‘Dagon, To endow the tablets with power, one has to sprinkle it with sacrificial blooé. Inthe case ofthe Stronghold of Asshavat this isthe blood of a one-year Cé 1s, a rabid Jackal, ewelve mle infants end the seine nuraber offenmale one, In the ‘case of the stronghold of Alyach, this is only the Blood of a white lamb, Also to awaken the powers, one bis to use seesfcal blood and special words of power. ‘Magical Baptism ‘Since times immemorial, blood hat been weed in iitistory ceremonia, rites of ptscage, and also sometimes ia baptisms. As an ecample ee ean mention here the ancient mysteries of the Phrygian gedless Kybele, the patroness of fertility, and Mithra, the god of nature, (niistes were “bathed” or sprinkled with large quanttias fof animal Moca (of a ball or a ram), their clothes were drenched in Blood, and they algo drank it. This was a symbolic ejureasticn, birth into a new world ~ in a new form - more sacrl, spiritual. In the Cthulhu Mythos se also find interesting examples of svchintiatory rites. The mos significant isthe "Rte of the Companion” from The Wanderings of Alhazred. This is 4 kind of a covenan! between Shub- [Niggurath and ber worshippers, fa whlch » dhee-days-old Infant & pledged 10 the service ofthe goddess fo its witle Mf. In ¢ festive ceremony, to an accom of Bute, drums, and ritual singing, the father of the child and foar seniors ofthe Uuibe stand arcund e ie, forming « pentagram, and perform the child's baptism. The infant io passed through the omoko and famos five tiene, so that the pentagram ie Sothoth isthe key and the guardien of the gate. Past, present, fare, all ae one in Yeg Sothoth.* When wo look for eorrespordoness between the Ctbulhs Mythos and ‘he Qubalah we may asociste Yog-Sothoth with the hiéden, cleverthsephi Qubalistic Tree: Daath (Knowledge). Kenneth Grant also identifier him with Choroazon ~ the entity eprezenting Chaos and Dispersion, the eile “eeident” and ‘on the ‘he embodiment of the Abyss, a being able to assure all shapes aad qualities, for it ‘exists in infinite formas snd is all-present. Daath isthe gstewas tothe "Universe 8, the other side ofthe Qabalistic Tre, to the eealm of the Qlipath, Pht perfectly Fite the role of Yos-Sothoth in the Necronomicon gnasis. He ie inveked += a gate to dimensions, where one can meet the Cthulhu Mythos entities, to hidden Ieeations, nd forgotten worlds:“h gate iv opened when he appeers, and his face of flashing colored spheres, all ‘overlapping aad tureing on ‘and the way. Those who pass through becos knowing all things that were, that are, and shall be® (0. Ter smother at varying rates, i the gate, andthe he, for « timeless acca Yog-Sothot, He is the Lurker at the Threshold whe opene the way to whet is outside the sarrounding reality, aad allows the consciousness to transcend beyond its illusory imitations. And :o open these gateway into epsces beticen dimensions known t9 ran, one needs blood which isthe key. This is implied or openly stated in many tests, tories, and grimcizes related to the Netronemicon gnosis. In The Testimony of the Mad Arab we eead aboat three cults of the Ancient Onee: the Cult of the Dog, the Cult of the Dragon, and the Cult ofthe Goat, all of them continuously trying to the physical world. They are eaid to rejcico in the slow spilling of ood, whorsby thoy open the gate with blood sacrifices, and striving te let the dark foress en rive power and strength in their ceremonies. And the blood sactfies, both of ‘animale and hamane, i2 a baie of thei dak ites. From The Wanderings of “Athazred we learn sbout baad sacrifices in the temple of etone monelith, the moet ‘powerful of thom bsiag the citele in Albion ~ the plac corzespondingto Stonehenge From it open eutward gateways to all reachos of the cosmos, main gates and the lesror ones, which sre countless ia namber. The rounded shape of the temple ie supported to rflect the shape of Yog-Sothoth, whe ix usually eawn a8 conitux of spheres or circles of many colows. The locstion of this and other temples was chosen according tothe power emanating from these places. These are sites where “barviers herween worlds are thin”. the so-called power-places. Thy are located on intersections of power ines whieh run through the whole earth — the concept whieh reminds us slmost immediately about the Dragon-Tines o Ley-ines =the sources of| earch energy Inown as Vil or the Dragon Puls, In the Wanderings of Alhazred it is explained thar these ines are awakered by energy contained in blooé. Therefore many blood sacrifices are made in the temple of monoliths: the vital fore of the ‘lad activates and harmonizes energies of the lines. The gnteways become unlocked and the communicetion between the inhabitan's ofthis and other worlds may occur. ‘A similiar concept of power lines is cescribed in De Vermis Misteris. Here we read about the so-called "Dha-Lines", running across all directions and parts of the ‘universe, To awaken them one has to use a special key-symbol and soeak the power words. But we are also reminded chat the right pronuncistion of the words is possible only when one combines them with a blood sserifice. Ths is, as we have already mentioned, the basie rule in De Vermis Misteris, confirmed by one of the Jaws listed in this grimoire: "Nemer Tehb Zeasith Mayniosh Lefgt Tos": only the blood sacrifice can break the border. When the lines ore awakense, a magician can ‘move along them through bidder worlds and dimensions, crave] through the dark side of the universe, and emerge in every chosen plac onthe ear. Tuere are eleven ff these lines, which i interesting, a5 eleven i the numberof the Qlipothi spheres fon the Qabalistic Tree of Night, and thus ~ a symbolle number of Sia ara, the ‘Dark Side. Having this in ming, we might assume thatthe Dba Ines epulé be the Aimeasions between the world of Creation (Univeise A), and the Other Side (Unbverse 8). In De Vermis Mistertls blood not only sets as a key to the Other Side but also attracts the dark entities 10 the place of sacrifice. AS we learn frem the text, they come willingly st the amell of blood and ignore other offerings. Tet is why blood ved ein the rite of “conception of the soree be bownd to the Dark Sige snes its bieth. Un where the infant had human parents and its soul was only mergel with w demon, sa hal-detnonicckild, wh ice it the Rite of the Companion, here a child ie conceived in # union between human maker and a demonic father. The demon is attracted to the temple by woman's Mls: sweat, wins, and menstrual blood. The ritual is complete whea the child born from this wniem gs ap end kills ite mother. The blood of the woman, however, should be Kept for future magical perpeoes, Pacts with the Derk Side ‘The intermediary between hureans and the Necronomicon deities and demon [Nysrlathotep, the black god of «thousand forms, the messenger ofthe Old Ones, It ‘aad that no ation ken by sny god without his knowledge snd assent. He is the one who initiates humane inte the Necronomicon goosis, and therefore if one wishes to dedisate oneself to this magical path, this should te done through [Nysrlathotep. He isthe Adversary the Tvicketor, the Destractor, and the Crestor, He teaches the adept how to walk the path between dimensions: between the Light and Darkness, wisdom and insanity, creation and destruction, humanityand divinity, the mortal and the eterml, order and chaos. He reves the shadowy side of existenceand mercilessly confronts us with it. And the vay to him leads through the gnosis of Dood. It is him who lays the adept on the akar and rips one's body and rind, in order to let the mortal part pass away, en to initiate the birth ofthe divine ‘Among the Necronomicen-related ceremonies we find a ritaal of a pact with this dark god: at a storm time a magician should goto a desolate hill and take a dagger, @ Jewel of a special value, and a parchment with one's name. There one must draw # cltele, write the characters f Nvarlathctep, and sprinkle them with ores own blood Aer reciting an incantation, one should throw the blooded dagzer onto the earth — ‘the blood will pea the passage between dimensions and attract the attention ofthe tod. Then, the magician again uses one's bloc ~ to consecrate the sacrificial gifts, and places a small drop on one's forehead. This opens the third aye ofthe magician, and makes him sensitive to astral visions and aware ofthe presence of dark forces ‘Then, Nyadlthotep will come from the stars to weleome the magician as his adept ‘and thas begins the pact which il be complete after seven months of ra Also in the story Dreams in the Witch-House we have a motif of a past with Nyarlathotep. The main character, who wishes to explore rassages into other dimensions, learns that he “must meet the Heck Man” and go “to the throne of Acathoth athe centre of ultimate chaos’. There he must sign the book of Azathoth Inhis ows blood and take a new, secret name, The same cid Keziah Mason, who acts 5 an sncermeatary in his nication and eneoemter with Nyerlatnotep. tn exchange for signing the pict, she was given the mastery ever the art of pesting throagh Gimensional gates. Here we also learn abost the nature of these dimensions: limitless abysses of inexplicably coloured twilight and balfingly disordered sound, crowded with inéescribably angled masses of alien-hued substance resembling prisms, labyrinths, Cyelopean balldngs, etc. all permeated with shrieking, raring contusion cf sound. estatie Intoxication "he funetion of blood magic Is also to produce a trance, intoxicstion, allowing fora shift of consciousness ito the spaere of sacrem: beyond the objective realty. The shed of blood has always been disturbing for more and less sensitive individuals. Is smell stimulates senses, intorieates the mind, nroduces a specific kind ofa trance — ther vhea blood is shed in the bate or when a sacrifice made of « living creature. Many people either faint at the sight of blood, oi sls thelr excitation and aggression in some extraontinary way, uake any other stimulant, 1 awakes fascination and excitement, oF repslsion apd ot ety. There ave few who remain untouched by the sight of freshly spilt blood. 11 the hey to unconscious, primal instincts, That is why the ase of blood secrifice also Fanetions ax a means of producing «feling of intoxication, en eestatic trance, which allows for transgression beyond the commonplace siates of mind. The sight, smell and the uch of Mood has 4 powerful impact on imagination, no matter if itis one's own Mood or some other living eceatare’s. Also itis a very antinomian practice, as the ritual use of Blood has slvays been an extremely controversial Issue, which has not changed even nowadays, The involvemeat of Blood in magical practices 's 2 symbolic act of breaking the social taboo, stepping outside the structured order and entering the sphere of chaos, darkness, death, and savage lastnets. The contact with blood signifies sual impurity and crossing the barrier between the realm of life and death Im ancient magi) praciiees such a situation was needed when one wanted to ‘contac the Other Side - for divination, or otver purposes. And this e.g. priesiess ln the race of Apolo Ln Argos drank the blood of a lamb in erder to zctlee a x in many other ancient oracles. Bowd produced ivinakory (raves, KC was a trance and visions, essential in divinatry practices. 1m Necronomicon gusts the use of blood for divination ts desribed on the example ofa rkual of Vig from The Wenderings ef Alfasred. To the yound ef Mute, priestess {s ed Into am ecstatic trance by anointing her thighs with ood and chanting special Incamtafons. Lying aaked ou the sand, writhing her limbs and hissing through hs lips, the priestess becomes a vessel forthe delty through which he manifests 10 the celebrantsgetheved around. This sesue resembles pythonesses fram Aftean soveery and the mysterles of the Serpent, about which Kenneth Grant wrkes in Aleister Crowley and te ridden God. The sexpent’s power, oF the Kundan is aroused a8 8 sexual impalse, which produces eestay and trance, In this state women: “uutered oracles, communkested with spirits of the dead, clememtls, cosmic demons, and-if they were toltiates of a high ordet-with eostle entities existing outside space and Uie...Yeodoo gatherings take glace secre, at nigh, bn "2 cloistered place shutoff from the eyes of the profane”. The priest and priestess take 1p their positions near an akar containing @ snake ta a cage, after variousceremonies and a Jong addvess from the "Voodoo king and queen”, all initates “approsch in order of seniority, and entreat the Voodoo, telling him what they most este. The “queen” gets on to the box In which lles the snake snd—-"modern pylhoness-~she is penetrated by the God; she wrthes; her wile body is convulsed and the oracle specks rom her mouth’ (& Grant) Diood is alse used as an essential ingrediat in magical ointmea's simed at reducing visions. The idea of an intoxicating ointment was especially pepuiat in Wwitcherat, Mintures of psychoactive plants and substances, applied of sensitive parts ofthe boty, were used by witches to achieve trance and astral visions, In the (Cthulhu Mythos we have the ointment of Ktepiness which is supposed to evoke visions ofthe fatare into dreams of a magician. Th ingredients of the mixture are Tots oi, powdered manéragora, red certh. nine dreps matron, four drops of DOtidenam an¢ one drop cf one's wn blood fram the right hand. The be ancinted on one's forehead before going to sleep so a6 to achiev» divinatory dreams and visions Another cintment in which Blood is needed js a raeture prepared in a ritual of Nyarlathotep. Hore the ingredients are: hair of » black dos, black hair ofa human, a black beetle, black eth, back blood and sperm, and black fash. Again, the olutment should he applied en ona’ forehead hefore sleep ~ this tima to open one's mind for a contect with Nrarlathotap. Sines nen of the typicl bs Visions is ascribed to blood. As we have sreidy ea inthe Necronomicon gnosis blood anointed over one's forehead ie boliewid to epen the third eye chakra ond Allow fora flow of siralimages. iinogonie substances is used, we might assume that the power of producing Another uso of boed for trance and itonicatica is found in dae description of Shab= Niggurath ceremonies: wild eestasien of debavch and fornieation. Infants conceived during these rites are sacrificed and their bled is consumed in wine to produce inoxieation and visions, Also their bedies are boiled und thelr flesh consurwed, The ritwal canaibataes usually a symbole absorption of the powers of the eaten person, This practice was comm ‘mong many aucieat tribes which drank the blood of enemies, grat warriors ~ to acquire their strength, oF wisexten ~ 10 gaia ‘winder and kapwlegye. Ia the Scandinavian myth the famous hero Sigired drinks the blood ofa slain dragon and acquire its pover aud qualitles. In the rites of Soub- Niggurath this act of consuming the Mes aa¢ blood of fnfants seems to serve the Purpose of acquiring not the powers of the aewly-born children, but the enerty of 1 cotemonil fornication and the goddess, t2 whom they are offered, Conceived concumed in another teal, they embody the powsre of Shub-Niggueath, which sre sorbed this wey A.Word of Conclusion ‘As we can seo, blood has mary fonctions in magic. And while the above-mentioned examples fovus on the mystical acening of is qualities, the exceptional power of blood is also now often examined by selence. The role of the life ud in carrying ‘aslous components within the body, regulating chemical balance of the organist, mutability ané flexibility of the blood cells, and the so-called "blend consciousness" = all this evokes numerous theories and speculations about its wriqueness. There is more and more selentifc evidenee for Uwe psyehie putental uf Mout, explored in fesotericism threugh blood magic, Its role may be Inwexpreted alo in psychological, terms = as a Imk to the unconscious. The Od Ones from the Cthulhu Mythos represent the primal, atavistic and savage instincts and impulses, suri deep in our psyche, Through the gnotie of Hood we establish « link between them and our consciousness, we recreate the primeval ies with the sphere of Darkness which ‘exists within us "dead but dreaming”, waiting for us to awaken its potential References: Dyson: Necronomicon =the Wancerings of Alhansed ‘The Hock of Dagon ~ Cursed Writings of Assan Priests De Vermis Mtoe Simar's Neeronomieon PorkerRyaa: How ro Summer Poin edition ofthe Necro asi HP. Loveeraft Te Call of Cth, The Dunwich Horror,The Heeror atthe Red Honk The Herr fom the Middle Span, Dresms inthe Witeb-House, The Luror a the Threshold Throvrh the Gates ofthe Ser Key K.Grant: Aleister Crowley and the Hidden God, Outsice the Crees of imeThe mythos of Madness Since the edvent of selence men and women have executed, lacked been persecuted, up, treated, subjected 10 ridicutous teste and studied. Before moderniem religion, and more specifically, monotheism (the condemned those ‘normal’, who Witches, madmen, and blasphemers burned alive in the faith from {ath in the Logos) whe were not mystics, heretics were tortured and order to preserve oo] the muffled, meddoning beating of drums, and thia, monotonous thine of Hlasphemous flutes from inconceivable, unlichted chambers beyond Time; the Aetestable pounding ond piping whereunto darce slowly, awkwardly, ond absurdly the gigantic ultimate gods the bind, soiceless mindless gargoyles whose ‘oul is Nyarlathotep. (Lovevrafi) ‘The writings of H.R. Lovecraft celebrate the chaotic and blaephemnis madiees thet es beyond our “nomeal” and acecpted human bohevicur. This inadaess is represented by an elderly race of gods, the Otcat Old Ones, but they actvally transgres the widaly accepted union of ‘god A god does not fil one with anguish, ‘bot with repect, silence and amily. Despite a god's immortality ti init boing ‘hat is well-defined. Lovecraft’s Cthutha Mythos on the other hand prevents the huameless, the tangible, thst which is ‘ar beyand the Logos. The Necronomicon fammot exist for these beings transcend simple formulas and rituals. To be ferociously religious, ws the mystie-philosepher Georges Haile vrote in his 1696 ‘manifest "The Sacred conspire’, implies waging a sacred war against the woeld of ‘he civdined and its light. But inorder to colebrace this stcrsd war iis necessary “ become ether’, to become inhuman or even extrohuman. Ordinary human life is slieady defeated because Its 2ddiere tothe head (8 symbol of got, order, eontrol, Jaw, restrictions, reason), Although H.P. Lovecraft himes'f was human all too Jman bese of the political and sosiologicsl stendpoin: he took, his wetings reveal the stavitic sul ofthe eviied beings The Chuinu mythos ceveals a disappeared world in which ‘life always cesurs in a tumult with no apparent cohesion, bat it only finde ite grandeur and reality ta cecitagy and ecstatic love.” (Georges Bataille). Jas like Bataille Lovecraft sled the sm industrial world Deeause of IS lack of profundity and éack mysteries. his dreams Lovecraft expotienced otherworldly, alien, incomprehensible ‘energies that fuelled his to write his Mythos. In earlier times theve energies were ‘not that alien, for people sil had the git to connert; they had the enurage to expose ‘themselves to such energies through rituals, festivities, transgressive experiences. In ‘modern times the ability to be completely hound wp has becorte vary care, and only fw indviduate are able to re-enter this dicappeared world of formless nocturnal “throu impressions Loveeratts writings exhibit a collective of dark forces beyond the horizon of out Timid understanding. They Ulustrte the black hole in the abysnel bleckncss of hhaman consciousness. Lovecraft, es «zon polsikon, was drawa (owards a society in ‘which uniformliy and honour were the standard, bu his Bsthos diplays something quite diferent, namely sheer heterogeneity and the human dread there The most mereil thing inthe workl, 1 think, & the abil of the human mind to serrlate al content. We lve ona plac island of gnorance i thera of blac seas of nfrty end ic was not mean hat we shoul voyage fr. The stentes,each staining in {own direction, have hierte hermed us Inte; ut sume daw the peeing together af Associates kntedge will open ep suck terrifying vistas of venbty, ont af our fight Dosition cheren, that we Stl! etter go mad frm the revelation ar fle fom the deadly light ino he peace ond safety of «new dark age. (Laver) Ta g0 med or flv from this ohuman reveaionintow now dark age?“That isthe dilemma Lovecrat places usin. Will our quest for knowledge (seattle, religious or oscuk) uldmately pay off? Will our thirst for knowledge make us immortal? Instead of turning Loveerafts Mythos Inco au oceult practice that supplies certain enswers, his Mythos should be artistically expesienced, enjoyed, meditated upon, all occult traditions (RH and LHP) have aimed at the continuation of bemanity in sons form of another. Whether is the Christian afterlife or the Satanic ‘Webermenseh’ of the Aton of Fre it simply does not make any difference. Turaivg, Lovecrait'sereation into a dark panthcon is nothing but discegarding the “black arcades of horror” it pointing at Reading Lovecraft is quite different fiom following ritual guidelines and waiting for some ancient one to appeat eut of thin sir, Truly Lovocratian magick is practised by those artiste who ace inepiced by his tori: experimental cleetronic musis, dark ambient and funsral doom metal ace ‘extrercely suitable fr eesting the right ambinc, "To exlabrate the Lovearattian madness is to be able to reinvent oneself over and and to be able to mock ones. For taking enocolf far too soricusly has been humanity's groatect mistake, Na griaoice xy otbor tomo of knowledge hee lever been able to evoke such powers at the writings of transgressive mystics and authors such as Lovecraft. Simply becaus» most writes of such tomes are gratifying, ‘het very owa vanity. “Tel Shub-Niggurath? The Block Geat ofthe Woods with a Thousand Young!" (Lovecraft) Nietsche, whose distinctive influence on the thinkers endl magicians of the Lest Hand Path cannot be denied, is quite crucial in our interpretation of Loveerafts riythos, Hirst of all Nietasche is knows for his ontologies! hammering: Nietzsche being the ant-thinker, He was a fierce opponent of any Trath whatsoever. Rudiger ‘Salranshi in ‘Das Bose eder Das Drama der Freiheit” (1997) refered to Nietzc'e as “an abyss" (214). Aeconding to Safrans¥ Nietzsche thinking is in essence aesteticl. “Tie creative force of the aesthette Is fueled by the etforcessly experimenting ‘ansforming foree, It has to be uncompromising and imperious if it wants to take shape” Creativity should naver be restesined by utilising it to promote certain ideals (cligious, political) for ideals imply the stagnation of life Nothing less than Ife Liou is at the centre of Nietotche's philosophy. Nietssche equates Wife with a continous dynamic whole, The basis ofthis creativity is the earth. “Stay true to the arth." (Nietsshe) All earthly things symbolize everthing that exists. Thus the arth as bocoming i equal to croutvity, creation or the generation of life and thi riven by shree forces: let, imperiousness and sol-soking / selfishness. Most people woulé regard these terms as negative yet within the entelogicl context of [Nietrche's philosophy these terms guarantee the continued existence of the earthly process of development or life tel Seifshness means that each ‘elerient’ is active and dynamic. This éynamism is expressed hy the two other forces. Lust is the creative force whith puints at the lement’s immanent becoming and thus at life in general. The second force Is imperiousness, Nietesohe refers tothe presence of weaker and sironger elements of life of which the latter dominate the former. New and strong life ean only develop itself when the weaker elements are in the hands of the stronger ones. This Is & perperual process glen that Nietzsche uses the term ‘chacs' to define the earth Only when there is chaos, a jumble of stronger and weakers elements, that selfishness can survive, In other words, Nletasche describes life a8 a perpetual process that persists. Lovecraf's Myttos eiualy celebrates this perpetual process forthe Great O14 Ones can be seen a5 Satanic, antagonistic Forces that cause unres na word heading ft & new dark age, These Satanic forces are obviously the stronger elements that str up the ereetivty of which people suchas Lovecraft and Nievzache area mex. | Etuk ofthe horrors that lark ceuslessty behind if cine and in space, aneof dese ntatlowed btesphenies from eter sars which drew beneath ie ces, (Lovee) ‘The earthly basie of Nietzsche's philosophy i not contradictory to Loveeraf's cormelogieal and unearthly writings, Niterchs's perpetual striving implies will and hae hee developed his owa philosophy of the wil. Mictrake cle clfchness 2 ‘creative centre of frees the wil and apositics this 40 the will-o-poteor Saat Ii selfishness, imperiousmess and lust the will» poner ia a vah-jxs concept. As & rule one compares this with the call to 2 ruthless subjection and oppression ofthe‘ak with one sole purpose: establishing one's personal power. But nothing cou be farther froma the truth. Satraniski states that Nieesche conceives tke notion of the ‘ill cilferenti from the whole pailosonhical tiadtion upto Shopenhauer. "To willis, tot « desire, not a vazue drive, bt it isto be able to command’. a power to make being grow.” Safrancki quotes Nietescte: “In generat, to wil something like wanting to-become-stronger,t9 dasiro to grow.” (Safrenski 1907: 216) The will the sil to increase the lie force and is atly opposed to sef-preservation advocated by the ‘moral majority o° the herd animal. No matter what the quality of human life is, 20 matter what artis produced, no matter what vilues are hegemonic: regerdlae the ongoing degeneration the human being stil his the urge to survive and continue it Utterly useless and idiotic exiatence. And this where Lovecraft and Nietoeche mest each other. Just ike Nietssbe Lovecraft points out that the urge to survive ie ‘meaningless in compariston with the coemoloicalanergies that surround manicnd Lovecraft condemns man's haughtincss a2 well by eubjesting hit chavoctere to the ‘unnameble hervor ofthe Ancient Ones ‘To enterthe principle of orderess ull, The divine mystery reversed Oh, this dseple fe ire in pain By the constant ouch. (Ofermeat In “Also sprach Zaraihustia" Nietasebe talks about the will-to-power in OF self conquest Wherever 1 found if, 1 found the wil-to-pover; and even in the will of those who serve I found he will io be dominant, Because ot its will hat which is weaker serves the strong and it wants to dominates that whic ‘seven weaker; chy lust which it Will not abstain from. nd just Ike the weaker sabmits to the stronger, lest itenjoxs and rates over the smallest: that's the way the sreatest sueeumbs 8 well: andi ise Dne's Ife becouse ofthe will-to-power. This i the submission of the goeatest that is the great rst and danger and game of dice for death (Nietasehe 1972: 40) Ws clear from this pascage that the willto;power is not some perverse last for ‘worldly power because even the lord, the greatest, chal surrender to life, The will to-poweris not seth that can be possesved (unlike Crowley's Thelemism) bu it is present i all life forms, It simply defines Ke. Zarathustea:“Andlthis io the secret wnat Ine as revealed to ne: "Behold, thus fe sek, Yam that whe always has to overcome ise” (Metesehe 9722 99) Life, slates Nietasche, can only maintain Itself i forces itself up, sft Snteastes and expands.» Life doesn’t settle for an Instantaneousiy acileved fer reatest. If man wants to be worthy of life, he has co resnvent inset all the time and rise above the chains of sosiety. Again and agata he has to descend dowa the pit ff Choronzon ané mangolate his mementary sef. This selfs ony Msonazy and has tobe disintegrated inorder to fel and expertence the wil-to-powr. Life should be intensified and expanded, Therefore Lovecrats characters are always confronted swith the iohumar, the unknown. iy or power; the momentary greaest is never the “te was like the drone af some fotssome, glgaatic insect ponderously shaped tnt the articeate speech of a eter species, and fam perfcty certain tha theorgass producing ttean have ro resemblecen co the vocal organs of man. (-] When the longer passage of buzzing came, tere wes « sharp inensfcation ofthat feeling of tesphemousinfialy ag ‘Nietasthe was heralded by Bataille as being the “incarnation of bumanitys maddest and most exalting possibilities”. atalle even believed in an imitation of Niotzche Instead ofan imitetio Christ. Bataille aimed at trenogreasing tho confines of eal and petty politics in fevour of an open onde oxploration of the toal possibilities of Inamanity* The fgareof Nietzsche embodied these possibilities “in te image ofthe one (Dongs) he wo avid ro be his en medaen, Motscho is born of te Bort tr bythe Fire of the Bi, bora liphing-truck and in thot way sharged leith tha fire of domination becoming FIRE OF THF RARTH (Ratallo) ‘According to Bataille humanity is captured ina society that only cares for the fature We ere all boané to the primacy of the fature, while our ansestors organized Festivities (for example Bacchanalis) which wore an expenditure of resoarces, Nietesche, becoming his own madness shows how to escape thie detarigral need for security and reason, Bataille: “The Sacred ~ Nietascheas ~ Ggure fthgie Dionyese Gelivers life foun servitode." This meant thet Bataille raised Nictzscls to messianic Nolenstature? In him Batllle clutes the ‘incamation’ of bumaaliy’s most erating Lovecraft Mythos for ‘tho black magichal festivities of the Cthulba Cult representa violent unlesshieg of sinister energies that endanger the status qeosad counterbalance the homogeneous posoibilities This Dionysian clement is very ch preset hrough orgles ome is ataviste potenti, Mystics, madmen, herstics and other decaderts do not fear ta go beyond the limits set by socisty. They are all avere ofthe following: “In hiehovss ot Rlyeh dead Cthulhu waite dreeas ‘Tapping those dreams they all wander theough the damp Cyelopean city of slimy (greun stone. This poizon city of madness {In the Cyciopean world ther is no salvation, only useless expenditure, anguish and impotence. Because of our fear of being soles, being expendable and impotent, we tend to walk away from these shady filthy pata into the light that comforts us and promises us a bright fature ia the name of survival athe species. Fleeing away from the elements of death, we merely and solely sim to presewve a life that is ‘meaningless, devoid of anguish, enerzy and chaos. Authors such x8 Lovecraft awake that whieh is banished by the moral majority and awakens an ancient longing for Dionysian rites of Gruskerees and sexual debsuchery. The dark Cait deserted by Lovecraft is av fietion, but atavstc. We are indire need of a thorough shake-up aad Lovecrafts Mythos ean provide this. “Into his mind toated pictures of alien or with grt stone tosers, end other orbs with ian mountains and no ark of te, and set remoter spaces where only a string in age biacknes tld ofthe presence of conscious ef wil” (Loves) We are nothing wt finite and mortal beings. Some occult. pally promise limma-talty, iafiniteness, godlike existence end transcendence, but the only way {0 uplitt eur mortality is to accept s¢ and te dive inte the chacs of the festive, Immortality ie not about living forever, roaming the eaith for infinity, bat immortality ean he achieved through srt, sexual lovemaking... Through self annihilation and orotisiom one is able to oxperionce the divine Absconce, Det Absconditas Losccrats writings embody a sovereign de abeont ‘tho Anti Tdalistio stance. Jacl 1 ofthe Logor:Cthulbu's ellis hols, oid «it does not provide any snawers. The Mythoe teaskoe ue to embrace Batalle's new theology there is only the abeonce ‘of salvation and the renunciation ofall hope.* On can only ‘pray’ that the Great O11 ‘Ones can deliver ue from all Hope. Thon and only then we will be able to wander the ‘earth hesclesty. 0, a8 apposed to meet cocalied satan’ virtues such as vetory, honour, enjoyment [Nictaoche rogarde suffering the necessary cement of if baing an eteracl game of creation and destruction. Suffering and lust have to he understned ia the content of [Nietseche' philocophy of fe at a manifestation of the self-overcoming villte~ power, The frst aspect cuflering, refers ro the ontological finiteness of Hf of cvorgthing that Tivos. This initenoss, this fundamental limitedness, refers to the crumbling which typifies every earthen clement. Fach clement is bound by its cenrthly context; each lfe element comes into being and perishes st a certain moment. Exch element i¢ driven towards its oun death and physical immclation One would be inained to eay that Niatzeche ie negative philosopher, but be ivisiom and finiteness new not the core of life hecan the cemphcizes the fact that dynamic of rfering i ses tis own salvation: “Creation i the reat salvation of offering: i ie the coming to the Light of life. But in erder forthe ereative to exist, there is nead of suffering and slot of charge of essence” (Nietzsche 1972: 78). Suifering is am incvitsbio part of life and thorofore Nietseche incites man to wast saffering itself for he does not have another choice It eraty our abity to fle that wil eeveat from becoming te gods that we en ie oe The Bight Hand Pet promises i lowers «myst non wth the Diving, while the Laft Mand Path nde t the pend wit. These Path do seem conteicony bt ty hth am for eration rom all iin an inion; the former being more be and moet than the ater. Lave thos does tot offer any mystica une, nor don it an tothe a god-man doe xpos the fet hat wo, hoa being, re rape on hi esth We nly i mops wo sccept or ignore our Fiteness Tap lad Ball thle Sua tie“The majority chooses to ignore ous earthly confinement and loses ovevlf in grand ideals that seem to pot @ meaning on Ie. To them Iie is no longer a perpetual rovess or Heradlitean process of Fire, an eternal récarrence. ax absolute altrmation of all possible works. the herd fears such an sea of all possible words, simply because ilies to held on to mumber of worlds, Each ideology chooses one particular world and turn its velizaton into a project. This project puts # mesning to one's life. It is comforting to be sble to dedicate one's life to one particular project. The heretical minority on the other hand rejects sch a narrow-minded standpoint anc prefers a radical experience of Bataille’s limit andthe unknowable Ecstasy Is wot 1 be found in « vision of life that is chaineé to @ narrow outlook, but it ean only be encountered something horribly remote and dstinet from mankind (Lovecraft), Through crt, anti-meditation, vielence, ecstatic sexual love, ie affirming (in all its extremities) stuals (Mesta Nigra) and other mesns one is able to transgress the mundane and lase oneself momentary in the dark void. Loverafts Mythos reminds us that ve should beceme the Maduess we sim to iavoke, This might not be the Satanic Age cr the Age of Fire many LHP follewers are dreaming of but ic Is the Tragic Age Nietzsche was talking about. Plunging into a tragle age implies feeedom from morality. Tae Lovecrafian Mythos is not a Mythos of the Logos | Law at the structuring slemont of « morality. The Ancient Ol Ones re introduce lnessness, uncertsioty, chance, viter violence, pure and untainted Ei Freedom from morality west: “[.] aew means sgninst the pain (pain conceived a¢ | tool, 25 the father of pleasure; there is no cumulétive consciousness of Gispleasuce); the enjoyment of all Kiads of uucertainty, experimentalism, a8 ¢ counterweight to 1 abolition of the concept of nocesshy abolition of the ‘will’ abolition of kaowledge- sites." (Willto Power 1060) exareeae fatal In “Will to Power" Nietzsche deseibes his world a "Dionysian world the exermally selfereating, the eterally seiestroying, this mystery world ofthe tefélé voluptuous delight, ny ‘Beyond good and ei without gael unset the ow ofthe ace i itse/ 900.” We need the Great Old Ones to (ove ourselves from the morality systems We have created through the ages lost ovr specios discontinue its wretched enistence. Born from chaos tha great Cthulhu, Asathath, Nyatlathotep are able to bokose ve and free us frre the imaginary shacHe of che calculable world of resson, certenty, clr cut plans References: 1.P, vorecrat: The cat of Cthus,azathor,, (Gooeges Uataile: Tho Secred Conspirany Andeew Bussey The Incer Sear ~The Mysticism of Georges Bataille ‘lesencer lewin: Saints of the Impossible Matt MeDoaald “Eternl Recerince™ [Netz Alo aprach Zatathasts, Wilto Power ‘ager Satranski: Das Bise oer Das Drama cer Freie ferro Mysterion Tes Anos Vande Wiele/ De Blessuere: De Lof Van Hot Lsven i De Mystics ~ Presence and Aporis (Gdited by Michael Kessler and Christan Sheppard) Van De WaarhiTHE BOOK OF THE SENTIENT NIGHT: 23 NAILS Stephen Sennitt Received 29 -2. 97 (22:00- 0:23) 0. Zsisslas speaks to the Scribe 1. Tam the Brera Seed Returning sporing through the silent Tunnels ‘that slitherin the shadows of Black stars ‘2 athe sigue Lan soning: Seven Raysand Bight Rays in lavender aad blue escending in Hollow Black Flames shot through with emerald 43 Beyond the Night of Pan ‘and all conjectured Paths, lies the Path of Reara, 44: Ris the Vetee in dsep caverns driven into Sentient Night like Nails into Flesh {5 The Rediating ory of Nepthys. (6. The Same Mouth lapping zt vortices Inte whieh life-blocd ins. 7. Mer red ecstatic eres Piercing through the Void 8. Twenty-thcee Neils in the Retureing Behoes ‘0. Fach Nail the Same Veien. Yet changing piten and resonance, ‘establishing setferent nuance ‘rom which emerge separate Picrcage. 10, The Nails of Nepthys rend Sentient Night into separate Kingloins and City-States of the Pit- These undead acons of the Red Land, 6. Asttarar Dances before the Seribe: 2. She smiles fvom a rlror. ‘2. She etande Gehind the Image. Her Secret token isa Feather plucked from the Yuleare ~ 4-Atoken to elicit erie of estesy ‘5.Her Sia ls Set estrde the Tower, HHerSeven and Mer sight Salancing the spheres’ precarious aligaraent. 6. Her Si, the focus ofthe ery ‘7.ttor Nine, is! Expression in Words of Power, the ulolus of Forgotten Sefvos, 0. Aarasot flows Outside the Higher Balance, arousing the Vosselsnf Insatiable Last: ‘Let this Star-Blood drain into the Red Lane, the vessels which once contained it are cracked like the pierced flash of ancient mummies, Fetishes driven with Natl.22. Tans are now vampires, Sustenanee forever deining away, Nourishment the hollow dream of ZADAGU, His Desert City arid inthe Sootient Night. 3: NEMATI, Bird-Eating Spider, Black Clyy of Traps, 4-YULOA, Fyramid of the Dragon! «Bird singing atthe dead of night, 5. GANI-GEBA, cavern ofthe Abhortent One, ‘he Hssing of the Desert Storm Wutside 6. RHRU, the dark pattern of the SiarWells, Ie’ emerging vibration clong the carapace of the lattice, this ‘Sunken Realm without Leestion, 7. ZOMOZis the Tower and the Crown, the son of Arachne whose Dals isthe Hub of «million wheels ‘of Seatli-Rebed Figures ia mntiess orbit ‘8. D’RUGHU, the Lizard crawler of Endless vortices 9.20 THOMMOGA,the Dwellers inthe Deep, ‘Spawn whose Dreams are Glimpses othe Ultmate, 40, ULULUS, the Forgotten One, the Namicless One, Teevouring the Image ofthe Bonet, 1U, These Eleven reflected by One, ‘exonerated by ter Bleven retractons- ato Light inthe Prim of the Paths 12, The Sentiont Night Is Eyer Thus the Echo ofthe Thret-Fald Voice, ‘The Render of the Veil of Flesh. Preliminary Commentary. Parts. ©, Zorastar is my Daemien, HGA, call It what you wil es Zoroaster, or Prometheus, wilder of Star Fire through the dynamism of CHBSED (vie “TIPHARETID to HOD. His mystic number e therefore 484, demonstrating the CHESED-HOD-CHESED ‘Feedback /cireuit, {This communication comes via the underworld of Set. 2. Seven/Bigh Rayed Siar = 15 Rayed Star of the Goddess. The Bhek edolon of Mata. ‘3: LE: Beyond Rinah, Chokeah into Kether: or beyond conjecture 15. Nepthys, Esyotian Geddess, associated withthe mouth and “beth” « house or = palace (¢e¢ Grant OUTSIDE THE CIRCLES UF 110th p.58; 19) ‘8. The nurster 23 signifies the unification of ALL 22 Pathe ofthe Pre of Life, et (ce Addoxdam). 140, Sentient Night = Nightside Consciousness. The red Land is Edom, abode ofthe ‘Titans or Nephilin. 0. Astraro isan anagremsropresontative ofthe goddess aepect ofthe Diewn, -snggestng al Astorath or Astarte,the-Star Gnédess. Her mystienarnle is this n relation to'Balarcing! 484 43. Feather and Veltore are, respectively, Positive’ and! Negative’ snags nae with Maat44+ The vultures ery of ecstasy = mu, the motker tongue. {5 The ‘Tower’ isthe Path connecting HOD and NETZACH; the ‘volatile’ god, Set, ‘who uptaras expectations and destroys belies, 6. Six = TIPHARETH. 7.Nine = YESOD; the word "ULULUS' meaas the ‘howler’ ot tary ou” (alate) ‘creating the elighteament ofthe "Beat which results toom the Balancing of god and goddess energies at YESOD and TIPHARETH; understanding the Forgotten Ones vi the Illuminating consciousnass ofthe Daetion. (It's negative forml cACONOVAZ). Part 3 ‘0. Azrasotis an amagram of the first two names and represents their dissolution in to the Abyss. The name suggests Azahoth, a‘coatradlctory” concept of sentient, yet ‘iot, infinity or ultimate chaos from which manifest another Order of "Being’ altogether: the Nightside 4 The ‘veel! are the ‘unbalanced forces of the Outside; wil forever hunger to end thelr banishment from our universe, a lore and legend, 2: ZADAGUA, Gematria = 23; the Path Beyoud. Suggestive of Tstthogua, the ‘Vampire Bat, and an informal agpect of Saturn ‘3-NEMATI » Nepthys as the spider goddess, Her number is 1; Set; the hick darlene’; web ofthe abyss, 4-VULOA = 45; Blood, The Vampire/Valture Loa, or Soal-suatcher (Bird singing ia the dead of nigh 5. GEMI-GEBA = 70; the Fye of the Ghoul; 7; the number of LAM. Suggestive of ‘Ganlu-Gub (see Grant's MGHISIDE OF EDEN), (6. KURU = 231; the Number ofthe Book of Ament entra to understanding The ‘Sentient Night. Suggestive OF Cthulho, the Loeus/focus of Nightsite Conscious 17-20MO2 « 66; the Number ofthe Qliphoth; this veree seems todeseribe the ‘children of Daath, the Black Brothers, 8, DRUGHTU ~ 213, part-etathesis of 293 ‘9. ZOTHOMMOGA = 124 “aceamning thu ‘Number of the Acon of Maat, The Spawn of the 40. ULULUS = 96; (Yesod & Tipharcth) ‘word! more then a ‘name’ as such - see note 7, part 2. Ancther asoclated name is CACONOVAZ (93) Theleme, or Will a the Beast - a Devourer of Self-within (Ego) 11. The Flesen reflections: the known’ sep! 1, Describing the formalee of cosmic consciovaness, empharising the dsrcbution phase beyord the abyss. Addendum: General Notes. The 23 Nelle symtolicm reseles into concepts af Qubalistie tradtion, regarding the 10 sephirah and Datath (12); their reflections, the 10 inverse sephirah (cities of Edom) and De'ath (= 29); and the True Path where All's resolved in 0 (= 29). ‘The Naile ceom to pierce holee of Ingrete/grete in the ayutem, refracting i of Light and Shadow (see Grant's treatment of Liber 291 (23 = 1)in NIGHTSIDI (0 EDEN, Bt Al) Phenomers/Noumena ‘bleed’ fom the ‘wound’. Their medium Mast (Teeth) as Nepitiys, Her Double Tongue (unema) the Eales and Kxeweter ‘worlds. Her Word or Cry echoes through the Nightside Tunnels at glo howlings. echoing and re-eehoing in a bebble. Thus the one woireis lest in disturtion until the ochees cease Silence, and the lusion of consciousness is atthe end, Parts = 1 vermen Past 9 — 16 ervey; Part = 9 vetoes = 32 verses / a3 in reverse,____ At the Center of Sleep J. Stark [At the center of sleep, he is awake, and the cusrent of chaos remains a vital theme, Seemingly eadless sky has transpired into utter blackness, thie night, yet the clouds continue to roll over Into, aad above the surrounding atetes. Behind his eye- Mids, at the very stroke of noctuceal silence, there tolls a viefous tundes of jagged shades wh fare briskley at war with fone another, I'd say. At the center of kis sleep there remains @ ‘ice-bearing. exbaling power thay fils the air with domaation, ‘The fire that ie my lone tunnel, ard rightfal climate, There ars foot-stops that one wil eeply within the cucrent, unlike the fumbling Magia... where tarally follow while traveling 30 every dull movement is none-more than an aging act into a taught aceeptance. You are beginning to see how adeptship will seek oneself, and that oneself will ban all lurking aote-takers ftom ight, from tha stance of the witnese, and that onceolf vill be ccepting master, end lament gone!‘The Crown of Kocking “The resitor within the circu, the crown top all rocking negations throw, Toosely, nee. very single, responsible act thatthe apprentice accepts in the form ofa dance rust be empowered ‘Tobehold the cracking shield ist band over your blo, to another who just may transpose into suchas the unjust [No matter the weight, end disruption ofthe rcking oneself may continue om asthe sit of unprincipl glory, and never release his cxowa! Live above death, se frit. indeed. Tam the archer, the dragon, ‘and either ofthe commanding kings! Teiumpiantt ‘The twenty destinies that shall at once ~ commence. ‘Whence, and upon where every colori throw together and every slement be then involve, 20 shall it victriouely emerge ideoust Poetry Like Poison To stomp ia your step, As the wile ‘neath the val To-enter vin demency. Flesh reduced to aa a ty, the myth Inmporities all fed is mate ‘Azathoth, demon-breed The spirited dariness of sot