Knosis Khaliph Knoetes

Knosis Khaliph Knoetes
Do what thou wilt shall be the whole of the Law.
What We have here is a collection of knoetes written for Knosis

RaHoorsals, “To better understand and imprint the Mass through
performance.” All were individually available online in the M.M.M.
egroups file folder and are now together in one piece minus misc.
excretia. Some deal with technical aspects of Liber XV while others more
symbolic reference. The KRH Liber XV used at said RaHoorsals was
developed through a few of these threads. Their order or content had no
intentional rhyme or reason when written other than wanting to provide
information and let the reader draw their own conclusions on what
works, every once in a while throwing my 93 sense in the ring.
Commentary is here again kept at a minimal.
Love is the law, love under will.
Frater Johannes
0 RaSources
1 The Mass
2 The Ol’ Up & Down
3 Energized Enthusiasm chXV
4 The Ship
5 On Pronunciation
6 amgoD
7 Key Words
8 Keystone Catechumenates
9 Virgin Idealisms
10 TAKK
11 A Cake of Light Recipe
12 TROFPS
13 TAAM
14 Operative Knosis
KRHE0
RaSources
A general working knowledge of the links and text referred to
would be quite helpful to understand the Mass and Knosis RaHoorsals,
IMHOAL.
Aleister Crowley
http://www.hermetic.com/crowley/
http://www.rahoorkhuit.net/library/home.html
http://www.sacred-texts.com/oto/index.htm
Exposed Adytum
http://lonestar.texas.net/~dionysos/main.htm
Internet
http://groups.yahoo.com/group/rhbcoto/files/M.M.M./
http://ist-socrates.berkeley.edu/~ancgreek/ancient_greek_start.html
http://members.aol.com/Unicursed/Masspage.html
http://www.hotweird.com/egc/temple.html
http://www.lvx-oto.org/mass.shtml
GnosticMass-subscribe@yahoogroups.com
eglisegnostique-subscribe@yahoogroups.com
Invisible Basilica of Sabazius

http://www.hermetic.com/sabazius/
Lon and Constance DuQuette’s Gnostic Mass conference

http://www.starryarch.org/GnosticMassNotes.htm
Red Flame No. 2

http://www.redflame93.com/RedFlame.html
Thoth Trump images

http://www.lleeheflin.com/thoth/
Protestant=Practical
Also Available Upon Request:

Meus Libri
KRH Liber XV - .pdf, word .doc, and booklet
KRH Liber XV 4D - .pdf, word .doc, and booklet
Star Spate
KRHE1
THE MASS
3)OF THE CEREMONY OF THE INTROIT

A)The Proclamation of the Law
B)The Creed
C)The Entry of the Priestess and Children
D)The Entry of the Priest
E)The Confession of the Priest
F)The Lustration of the Priest
G)The Consecration of the Priest
H)The Vesture of the Priest
I)The Coronation of the Priest
J)The Consecration of the Lance, and the Invocation of the Lord
4)OF THE CEREMONY OF THE OPENING OF THE VEIL
A)The Raising of the Priestess
B)The Circumambulation of the Temple
C)The Ascent to the Veil
D)The Priest's First Oration Before the Veil
E)The Priestess's Oration From Behind the Veil
F)The Priest's Second Oration Before the Veil
G)The Calendar
H)The Priest's Third Oration Before the Veil
I)The Opening of the Veil
5)OF THE OFFICE OF THE COLLECTS
6)OF THE CONSECRATION OF THE ELEMENTS
A)The Trisagion or Sanctus
7)OF THE OFFICE OF THE ANTHEM
8)OF THE MYSTIC MARRIAGE AND CONSUMMATION OF THE
ELEMENTS
A)The Blessing of the Elements
B)The Fractio
C)The Consignatio and Commixto
D)The Epiklesis
E)The Consummation of the Elements
F)The Benediction (Benedictio)
1 A-H
2 A-D
3 A-J
4 A-I
5 A-K
6 A
7
8 A-F
Deacon banishes with the Law.
The Creed – A compact overview of the EGC belief system.
Priestess enters and performs the conjunction of the Sun (fire altar) and
Moon (water altar) via the Serpentine motion, Children following.
Priestess awakens the Priest from the tomb and consecrates him with
Earth and Water (salt water), Fire and Air (incense) and invests him with
the robes of his Office.
Priest thrones and consecrates the Priestess with Earth and Water (salt
water), Fire and Air (incense).
Closing of the Veil.
The procession and adoration of the Lance, the generative Power.
Priest’s invocation to Nuit.
Priestess’ speech as Nuit.
Priest’s invocation of Hadit.
Deacon’s declaration of the Calendar of Thelema.
Priest’s invocation of Ra-Hoor-Khuit.
Parting of the Veil.
Collects – A further outline of 11 (7/4) important precepts in EGC.
Consecration of the Cakes and Wine.
Anthem - declaration of the process.
Lance and a portion of the Host goes into the Cup – the act itself.
Host and Wine is consumed/sublimated.
People communicate as did the Priest – kneel, + host over paten, + cup
before Prstss, rise, turn with right arm across left on chest and proclaim
En aat am-a shu-t em neter! (in English of course).
Priest blesses and returns to the Tomb – the End.
Purposes the Gnostic Mass may serve:

A form of sympathetic magick
A form of talismanic magick
A method of obtaining Samadhi
A model for other rites
A practical sex magick rite played in symbolic form
A religious ceremony celebrating the adventures of a kabalistic deity
A rite for the invocation of the KC of the HGA
A simple sigilizing rite
A symbolic revelation of the OTO
An operation of the IX°
Creation of a homunculus
Religious worship of the God
Religious worship of the Goddess
The creation of the Magickal Child, Bud Will, pi (e), and/or Teleos
The evolution of religious rites
The foundation of Brother Scire’s (Gerald Gardner) Wiccanness
The invocation of Ra-Hoor-Khuit
The mating ritual of the opposites
The mystery play weaving the dance of the Thelemic cosmology
KRHE2
The Ol’ Up & Down
“…stage directions are added for clarity. They reflect our experience and
opinions, and do not represent definitive standards.” The Gnostic Mass
with Annotations and Commentary by Helena and Tau Apiryon
The main problem I’ve noticed folks have performing Mass deals
with when to sit and stand. In order to understand this I’ll give a few
comparisons to ponder, but first a very basic technical breakdown of the
Mass from KRHE1 used in this anal’isis for easy reference:
1 A-H
2 A-D
3 A-J
4 A-I
5 A-K
6A
7
8 A-F
Text anal’yzed:
ABA-Book IV 1997 Appendix VI
SIB-Sabazius’ Invisible Basilica 1995; RF2-Red Flame 2 2001
The Gnostic Mass with Annotations and Commentary by Helena and Tau
Apiryon.
A4D- Advice for Deacons Dionysos Thriambos 1997
ABA:
3
D admits P.
4
B. All rise in DG
C. D/C/P kneel in Attitude of Adoration at last O.
G. D directs All to rise w/HS.
I. P sit when Prst falls to his knees for Collects.
5
J. All stand at attention versus DG, i.e. at ease.
K. P sit after last SMIB.
8
E. D marshal P to rise for Communication and sit until the end.
RF2:
3
P are seated.
A. D motions P to rise for SSMB after returning to station.
J. Notes P should be standing w/HS at Invocation of Lord after Prsts
strokes L.
4
A. P sit after Prsts is throned and forms inverted triangle.
B. D motions P to rise before Prst takes L and circumambulates.
F. D directs All to rise w/HS.
G. P sit after Cal.
I. P stand when Prst falls to his knees for Collects.
5
J. Notes to stand at attention versus DG, i.e. at ease.
8
SIB:
3
P are seated.
A. D motions P to rise for SSMB after returning to station.
J. Notes P should be standing w/HS at Invocation of Lord after Prsts
strokes L.
4
A. P sit after Prsts is throned and forms inverted triangle.
B. D motions P to rise before Prst takes L and circumambulates.
G. D directs All to rise as per Calendar w/HS.
P sit after Cal.
5
J. Notes to stand at attention versus DG, i.e. at ease.
8
A4D:
3
P are seated.
D motions P rise as taking TSL to HA.
B. P sit when PRSTS turns to ascend HA
J. P stand w/HS when PRSTS kneels to stroke L.
4
I. P sit when Prst falls to his knees for Collects.
5
J. P rise to attention versus DG, i.e. at ease.
7
P rise for the entire Anthem
8
E. P sit when P turns E.
D marshal P to rise for Communication and sit until the end.
What are We to make from the above anal’yses? My intent has

been to show comparisons and see what correspondences would be
revealed as standard operating procedure. In no way to sterilize the
Mass with unnecessary minutia, but to understand it’s format. Which
text should We take Our directions from? ABA is a good starting point
but has a few ambiguous directions. RF2/SIB differ from each other only
by edition and one minor technicality. I consider these the standard
text. I also agree though with A4D, “The simplest ones (cues) are that the
People should stand to make steps and signs, and that they should
stand to speak and chant.” What is one to do? I say We draw the circle
here to unite the whole.
3
P are admitted but do not sit.
A. Sp/Sn
C. HS, P sit when Prsts turns to ascend HA
J. P stand w/HS when L rises.
4
A. HS, P sit after Prsts is throned and forms inverted triangle.
B. D motions P to rise before Prst circumambulates.
C. D/C/P kneel in Attitude of Adoration facing E at last O.
P sit after Cal.
5
J. P at attention versus DG, i.e. at ease.
7
P rise for the entire Anthem
8
E. P sit when Prst turns E.
D marshal P to rise for Communication
This will be the formula used in Our Knosis RaHoorsals. Any

questions/comments/curses should be voiced.
KRHE3
“Suggested reading on creating dramatic atmosphere for actual Mass:
Energized Enthusiasm CH XV.”
“Thus far had I written when the distinguished poet, whose

conversation with me upon the Mysteries had incited me to jot down
these few rough notes, knocked at my door. I told him that I was at
work on the ideas suggested by him, and that --- well, I was rather
stuck. He asked permission to glance at the MS. (for he reads English
fluently, though speaking but a few words), and having done so,
kindled and said: "If you come with me now, we will finish your
essay." Glad enough of any excuse to stop working, the more
plausible the better, I hastened to take down my coat and hat.
"By the way," he remarked in the automobile, "I take it that you do
not mind giving me the Word of Rose Croix." Surprised, I exchanged
the secrets of I.N.R.I. with him. "And now, very excellent and perfect
Prince," he said, "what follows is under this seal." And he gave me the
most solemn of all Masonic tokens. "You are about," said he, "to
compare your ideal with our real."
He touched a bell. The automobile stopped, and we got out. He

dismissed the chauffeur. "Come," he said, "we have a brisk
half-mile." We walked through thick woods to {38} an old house,
where we were greeted in silence by a gentleman who, though in court
dress, wore a very "practicable" sword. On satisfying him, we were
passed through a corridor to an anteroom, where another armed
guardian awaited us. He, after a further examination, proceeded to
offer me a court dress, the insignia of a Sovereign Prince of Rose
Croix, and a garter and mantle, the former of green silk, the latter of
green velvet, and lined with cerise silk. "It is a low mass," whispered
the guardian. In this anteroom were three or four others, both ladies
and gentlemen, busily robing.
In a third room we found a procession formed, and joined it. There

were twenty-six of us in all. Passing a final guardian we reached the
chapel itself, at whose entrance stood a young man and a young
woman, both dressed in simple robes of white silk embroidered with
gold, red and blue. The former bore a torch of resinous wood, the
latter sprayed us as we passed with attar of roses from a cup.
The room in which we now were had at one time been a chapel; so
much its shape declared. But the high altar was covered with a cloth
that displayed the Rose and Cross, while above it were ranged seven
candelabra, each of seven branches.
The stalls had been retained; and at each knight's hand burned a
taper of rose-coloured wax, and a bouquet of roses was before him.
In the centre of the nave was a great cross --- a "calvary cross of ten
squares," measuring, say, six feet by five --- painted in red upon a
white board, at whose edge were rings through which passed gilt
staves. At each corner was a banner, bearing lion, bull, eagle and
man, and from the top of their {39} staves sprang a canopy of blue,
wherein were figured in gold the twelve emblems of the Zodiac.
Knights and Dames being installed, suddenly a bell tinkled in the

architrave. Instantly all rose. The doors opened at a trumpet peal
from without, and a herald advanced, followed by the High Priest and
Priestess.
The High Priest was a man of nearly sixty years, if I may judge by
the white beard; but he walked with the springy yet assured step of
the thirties. The High Priestess, a proud, tall sombre woman of
perhaps thirty summers, walked by his side, their hands raised and
touching as in the minuet. Their trains were borne by the two youths
who had admitted us.
All this while an unseen organ played an Introit.
This ceased as they took their places at the altar. They faced West,
waiting.
On the closing of the doors the armed guard, who was clothed in a
scarlet robe instead of green, drew his sword, and went up and down
the aisle, chanting exorcisms and swinging the great sword. All
present drew their swords and faced outward, holding the points in
front of them. This part of the ceremony appeared interminable.
When it was over the girl and boy reappeared; bearing, the one a
bowl, the other a censer. Singing some litany or other, apparently in
Greek, though I could not catch the words, they purified and
consecrated the chapel.
Now the High Priest and High Priestess began a litany in rhythmic
lines of equal length. At each third response they touched hands in a
peculiar manner; at each seventh they kissed. The twenty-first was a
complete embrace. The bell tinkled in the architrave; and they
parted. The High Priest {40} then took from the altar a flask curiously
shaped to imitate a phallus. The High Priestess knelt and presented
a boat-shaped cup of gold. He knelt opposite her, and did not pour
from the flask.
Now the Knights and Dames began a long litany; first a Dame in
treble, then a Knight in bass, then a response in chorus of all present
with the organ. This Chorus was:
EVOE HO, IACCHE! EPELTHON, EPELTHON, EVOE, IAO! Again and

again it rose and fell. Towards its close, whether by "stage effect" or
no I could not swear, the light over the altar grew rosy, then purple.
The High Priest sharply and suddenly threw up his hand; instant
silence.
He now poured out the wine from the flask. The High Priestess gave
it to the girl attendant, who bore it to all present.
This was no ordinary wine. It has been said of vodki that it looks
like water and tastes like fire. With this wine the reverse is the case.
It was of a rich fiery gold in which flames of light danced and shook,
but its taste was limpid and pure like fresh spring water. No sooner
had I drunk of it, however, that I began to tremble. It was a most
astonishing sensation; I can imagine a man feel thus as he awaits his
executioner, when he has passed through fear, and is all excitement.
I looked down my stall, and saw that each was similarly affected.
During the libation the High Priestess sang a hymn, again in Greek.
This time I recognized the words; they were those of an ancient Ode to
Aphrodite.
The boy attendant now descended to the red cross, stooped and
kissed it; then he danced upon it in such a way that he {41} seemed to
be tracing the patterns of a marvellous rose of gold, for the percussion
caused a shower of bright dust to fall from the canopy. Meanwhile the
litany (different words, but the same chorus) began again. This time
it was a duet between the High Priest and Priestess. At each chorus
Knights and Dames bowed low. The girl moved round continuously,
and the bowl passed.
This ended in the exhaustion of the boy, who fell fainting on the
cross. The girl immediately took the bowl and put it to his lips. Then
she raised him, and, with the assistance of the Guardian of the
Sanctuary, led him out of the chapel.
The bell again tinkled in the architrave.

The herald blew a fanfare.
The High Priest and High Priestess moved stately to each other and
embraced, in the act unloosing the heavy golden robes which they
wore. These fell, twin lakes of gold. I now saw her dressed in a
garment of white watered silk, lined throughout (as it appeared later)
with ermine.
The High Priest's vestment was an elaborate embroidery of every

colour, harmonized by exquisite yet robust art. He wore also a
breastplate corresponding to the canopy; a sculptured "beast" at each
corner in gold, while the twelve signs of the Zodiac were symbolized
by the stones of the breastplace.
The bell tinkled yet again, and the herald again sounded his
trumpet. The celebrants moved hand in hand down the nave while
the organ thundered forth its solemn harmonies.
All the knights and Dames rose and gave the secret sign of the Rose
Croix.
It was at this part of the ceremony that things began to {42} happen
to me. I became suddenly aware that my body had lost both weight
and tactile sensibility. My consciousness seemed to be situated no
longer in my body. I "mistook myself," if I may use the phrase, for one
of the stars in the canopy.
In this way I missed seeing the celebrants actually approach the

cross. The bell tinkled again; I came back to myself, and then I saw
that the High Priestess, standing at the foot of the cross, had thrown
her robe over it, so that the cross was no longer visible. There was
only a board covered with ermine. She was now naked but for her
coloured and jewelled head-dress and the heavy torque of gold about
her neck, and the armlets and anklets that matched it. She began to
sing in a soft strange tongue, so low and smoothly that in my partial
bewilderment I could not hear all; but I caught a few words, Io Paian!
Io Pan! and a phrase in which the words Iao Sabao ended
emphatically a sentence in which I caught the words Eros, Thelema
and Sebazo.
While she did this she unloosed the breastplate and gave it to the
girl attendant. The robe followed; I saw that they were naked and
unashamed. For the first time there was absolute silence.
Now, from an hundred jets surrounding the board poured forth a

perfumed purple smoke. The world was wrapt in a fond gauze of
mist, sacred as the clouds upon the mountains.
Then at a signal given by the High Priest, the bell tinkled once
more. The celebrants stretched out their arms in the form of a cross,
interlacing their fingers. Slowly they revolved through three circles
and a half. She then laid him down upon the cross, and took her own
appointed place. {43}
The organ now again rolled forth its solemn music.
I was lost to everything. Only this I saw, that the celebrants made
no expected motion. The movements were extremely small and yet
extremely strong.
This must have continued for a great length of time. To me it

seemed as if eternity itself could not contain the variety and depth of
my experiences. Tongue nor pen could record them; and yet I am fain
to attempt the impossible.
1. I was, certainly and undoubtedly, the star in the canopy. This

star was an incomprehensibly enormous world of pure flame.
2. I suddenly realized that the star was of no size whatever. It was

not that the star shrank, but that it (= I) became suddenly conscious
of infinite space.
3. An explosion took place. I was in consequence a point of light,

infinitely small, yet infinitely bright, and this point was "without
position."
4. Consequently this point was ubiquitous, and there was a feeling

of infinite bewilderment, blinded after a very long time by a gush of
infinite rapture (I use the word "blinded" as if under constraint; I
should have preferred to use the words "blotted out" or "overwhelmed"
or "illuminated").
5. This infinite fullness --- I have not described it as such, but it

was that --- was suddenly changed into a feeling of infinite emptiness,
which became conscious as a yearning.
6. These two feelings began to alternate, always with suddenness,

and without in any way overlapping, with great rapidity.
7. This alternation must have occurred fifty times --- I had rather
have said an hundred. {44}
8. The two feelings suddenly became one. Again the word explosion
is the only one that gives any idea of it.
9. I now seemed to be conscious of everything at once, that it was at

the same time "one" and "many." I say "at once," that is, I was not
successively all things, but instantaneously.
10. This being, if I may call it being, seemed to drop into an infinite
abyss of Nothing.
11. While this "falling" lasted, the bell suddenly tinkled three times.
I instantly became my normal self, yet with a constant awareness,
which has never left me to this hour, that the truth of the matter is
not this normal "I" but "That" which is still dropping into Nothing. I
am assured by those who know that I may be able to take up the
thread if I attend another ceremony.
The tinkle died away. The girl attendant ran quickly forward and
folded the ermine over the celebrants. The herald blew a fanfare, and
the Knights and Dames left their stalls. Advancing to the board, we
took hold of the gilded carrying poles, and followed the herald in
procession out of the chapel, bearing the litter to a small side-chapel
leading out of the middle anteroom, where we left it, the guard closing
the doors.
In silence we disrobed, and left the house. About a mile through

the woods we found my friend's automobile waiting.
I asked him, if that was a low mass, might I not be permitted to

witness a High Mass?
"Perhaps," he answered with a curious smile, "if all they tell of you is
true."
In the meanwhile he permitted me to describe the ceremony and its

results as faithfully as I was able, charging me only to give no
indication of the city near which it took place. {45}
I am willing to indicate to initiates of the Rose Croix degree of

Masonry under proper charter from the genuine authorities (for there
are spurious Masons working under a forged charter) the address of a
person willing to consider their fitness to affiliate to a Chapter
practising similar rites.”
KRHE4
“Suggested reading on creating dramatic atmosphere for actual Mass:
The Ship.”
THE SHIP EQUINOX Vol. I. No. X

A MYSTERY PLAY
BY
SAINT EDWARD ALEISTER CROWLEY,
33 Degree, 90 Degree, 96 Degree, X Degree
P.G.M., U.S.A., etc. etc. etc.
"To"
"Theodor Reuss"
PERSONS OF THE MYSTERY

JULIA, "a priestess"
JOANNA, "a virgin"
JOHN, "high priest of the Sun"
JULIAN.
: "his wardens"
JOVIAN.
A CHINAMAN
AN ARAB
A ZULU
NU, "a seafaring man"
THE YOUNG JOHN
"Chorus of men, women and children"
SCENE I --- "The Temple of the Sun."

"BEHIND a veil is a column, on which are poised two intersecting disks,
terrestrial and celestial, the cut-off part forming a true Vesica, fitting
which is a shrine, capable of being opened and removed at will. The
column is of gold and ivory. The veil is of azure blue."
"Before this column, but without the veil, is a single candle by whose
side stands the high priest John. He is of mature age, and has a black
beard. He is dressed in robes of gold and scarlet embroidery. A crown is
on his head; in one hand he holds a sceptre, in the other an orb. In front
of him are two thrones, right and left, each with column and candle. In
the first sits a youth in white garments, his head bare; his left hand
holds a dagger. In the second sits a grown man in black garments, his
head covered with a hood, and in his right hand a coin."
"Steps covered with seaweed lead up to the stage from the orchestra (or
auditorium), and the edge of the stage gives the appearance of a wharf.
In the north are trees; in the south a heap of builder’s refuse."
"Within the veil, one on each side the shrine, are two women, one (Julia)
in a low-cut robe of green, broidered with roses, the skirt much slit, with
a girdle of rose and gold, the other (Joanna) in a deep full robe of blue,
covered completely" "with a thick veil of lace or silver gauze. This woman
is slight and young, the other mature and robust."
"Within the veil is heard a sixfold chime of bells. The warders spring to
their feet."
JULIAN. Hail, Brother! Wake thy chorus of young voices,
That men may know how innocence rejoices.
JOVIAN. So mote it be. And thou in turn divise
Response of slumberous antiphonies.
1"st Semi-chorus."
Night is nigh; the velvet veil
Drawn on day the faery-frail!
Sleep, O sleep, our angel eyes
Woo thy kiss with symphonies
Hushed to lowlier Lullabies!
2"nd Semi-chorus."
Brethren, was the battle long?
All’s assuaged for evensong.
Here the God is in his shrine:
Here the golden Bough divine;
Here the dove incarnadine!
1"st Semi-chorus."
Dream shall hint what manifold
Mystery our life may hold.
2"nd Semi-chorus."
Dreamless sleep shall arm the fray
Fated for the future day.
JOANNA ["Within"]. Here is corn!
JULIA ["Within"]. Here is wine!
JOHN ["Within"]. Life reborn! O deed divine! ["A pause."]
Till the morn I close the shrine.
JULIA ["Within"]. Softly splendid, to his rest
Steals the godhead --- to my breast!
JOANNA ["Within"]. Mute, magnificently male,
Hidden in the holy veil,
Thou and I prepare the rite
Of this night of his delight.
JOHN ["Within"]. Every brother to his ward!
Every hand to hilt of sword!
Every buckler to its arm,
Lest the Holy One take harm!
["Without, a clash of steel."
"Chorus." The warrior lords are wake and ware,
Three hundred blades of steel are bare.
Their threescore corporals stand steady.
Five captains, all alert and ready,
Watch, lion-heard, against surprise,
As each man had an hundred eyes.
["Again, the clash of steel. Then music played ("JULIA "and"
ORCHESTRA"),
growing ever softer. As it fades away, enter from the trees three men: a"
CHINESE" armed with a scourge and a rope, a red man, like an" ARAB,
"with a hammer and three nails, and a warrior chief, like a" ZULU, "with
an
assegai. They move somewhat furtively, and as if afraid. The "CHINESE"
accosts" JOVIAN.
CHINESE. I am the dragon brother of your priest,
And we are come from north and south and east
To build your god a new and nobler shrine.
JOVIAN. Give me the sign. ["Done, each gripping the other’s throat."]
The sign is strict, averred.
Hast thou the holy word? ["Whispered."]
The word is rightly spoken.
Hast thou the secret token? ["Given, each extending the forefinger
and striking it against that of the other."]
The token is in order.
Pass to my brother warder!
["They pass over to" JULIAN.
ARAB. I am the camel brother of your priest,
And we are come from north and south and east
To build your God a new and nobler shrine.
JULIAN. Give me the sign. ["Done, each striking his breast five times with
clenched hand."]
The sign is strict, averred.
Hast thou the holy word? ["Whispered."]
The word is rightly spoken.
Hast thou the secret token? ["Given, each making a wide sweep with
the arm, clapping hand to hand, and then clasping."]
The token is right. All Hail!
Pass to the veil!
["They pass on. The black man enters, his companions pulling aside the
veil."
ZULU. I am thy brother, priest.
From north and south and east
We come to build a shrine
Nobler and newer than thine.
CHINESE. These ropes can bind; this scourge
My myriad slaves can urge.
ARAB. This hammer and nails suffice
To strike forth fire from ice.
ZULU. I raise my spear, and fifty kings accord
Their service to their warrior liege lord.
[JOHN "remains silent and does not move."
CHINESE. Come, let us enter to rebuild the shrine!
JOHN. Give me the sign. ["Done, the" ZULU "moving his hand to the
priest’s
knee." JOHN "makes no motion."]
The sign is wrong.
ARAB. Not strict averred?
I have the word. ["Whispers."]
JOHN. The word is wrong.
ZULU. Not rightly spoken?
I have the token. ["Gives it by raising his hand and lowering it,
then seeking to grasp" JOHN’S "hand." JOHN "does not move."]
JOHN. The token is wrong.
Ye may not pass.
CHINESE. Thou must, alas!
["The" CHINESE "strips" JOHN "of his robes, all but the white under-
robe, and binds him to the column. He scourges him to the music of"
JULIA "until the white robe is red with blood."
CHINESE. Give me the secret of the shrine!
JOHN. It is not mine.
["The" ARAB "impales" JOHN "by hands and feet with his three nails."
ARAB. Give me the secret of the shrine!
JOHN. It is not mine.
["The" ZULU "drives his spear into the body of" JOHN.
ZULU. Give me the secret of the shrine.
JOHN. It is not mine. ["He dies."
"Chorus" ["Without"]
As it was spoken of the earth,
And as the ocean witnesseth,
That which the winter brought to birth
Finds in the spring its death.
Now that the word is come to pass
That bone is dust and flesh is grass,
Let us mix our acclamations
Of jubilance and lamentations!
Are not good and evil one
Before the challenge of the sun?
Shall necessity relax
The brazen fury of her features,
And her steel scimitar turn to wax
For the complaining of her creatures?
The Lord is slain; let us lament
The Word made void, the Work in vain.
Fulfilling their obscure event,
Let us rejoice; the Lord is slain.
ZULU. ["To the warders"]. Take down the body.
[JULIAN "and" JOVIAN "put out their candles and come forward and
unloose"
JOHN, "laying him between their columns." JULIAN "covers him with a
cloth, and" JOVIAN "throws a sprig of acacia upon it."
("To the women") Open us the shrine!
JULIA. The secret is not yours or mine!
["She and" JOANNA "pull open the doors of the Vesica. A blaze of light
sends the three ruffians reeling forth. They fly" "distracted and blinded
about the Temple, and ultimately sink down among the rubble in the
south."
[JULIA "and" JOANNA "have let go the doors at once. These spring back
and leave the stage lighted only by the single candle of the high priest."
"A voice from the shrine."
Avenge the rape!
Let none escape!
"A voice from the extreme west behind the audience."
The heavens have let loose the fountains
Of flood upon the mountains!
JULIAN ["At wharf"]. Ho, Nu! Ho, Nu!
Let no man leave the quay
Without the tokens of the true degree!
NU ["Below"]. I hear and I obey.
What cargo for to-day?
"Chorus." There is no gold upon the earth
To pay an hundredth of its worth.
There is no treasure of sapphire,
No hidden ruby to compare;
No diamond hath illustrious fire
Beside the burden that we bear;
Nor where the waves of ocean whirl
Hath any cavern such a pearl.
Not heaven in all its happiest hours
Hath such a gracious gift as ours.
In it all principles inhere;
To it all elements conspire;
From it all energies revere
Of it the inscrutable desire!
Mankind, matured from myriad wombs.
Is but the garden where it blooms.
JOVIAN. Oh, but too precious is the burden we bear.
It is the God’s own priest, the shrine’s sole heir,
Whose corpse must fare into the nether air.
NU. ["Mounting the steps"] I have no ship worthy of such a freight.
"The voice from the shrine."
Ay, but thou hast.
NU. Most ancient is her date.
And many a sea hath battered her, and time
Hath eaten her, I fear; corrosive crime
Of the wild aeon. Ho! thou wife o’ the waters!
Our three strong sons and our three stalwart daughters.
Bid them discover if the old ship’s sound!
"The voice from the west."
Beware! Beware! the Lords of Heaven confound
The cities, and their habitants are drowned.
JULIAN "and" JOVIAN. We go; our master’s body must be tended.
["They go to the body and occupy themselves with it."
CHINESE. O that our miserable lives were ended!
ARAB. Curse this right hand the hammer that extended!
ZULU. This damned spear that holy heart that rended!
CHINESE. They hunt us for our lives.
ARAB. The soldiers search.
Now our fate laughs and leaves us in the lurch.
ZULU. Can we not hide across the sea?
CHINESE. Who will give aid to such as we?
ARAB. Come, let us grope eternity!
ZULU. Hate and despair and guilt still dog our path.
CHINESE. For misery is murder’s aftermath.
"Fearful and obscure music. They grope as blind men about the stage on
all
fours, and reach the wharf."
Still on the mountains pour the avenging rains.
And still the fierce flood swallows up the plains.
"The voice from below."
Father, O father Nu! O father Nu!
What miracle is this—tremendous-true!
The old ship is grown new!
How should a ship grow old
Whose virgin timbers hold
Mine awful ark of gold?
ZULU. Do I hear one speak of ships?
CHINESE. Listen, my lord, to these, no lying lips.
ARAB. Take us aboard; we sail where hunger grips
No more three poor blind beggar men.
NU. ["Aside"]. May be
These are the assassin three!
["Aloud"] Have ye the tokens of the true degree?
["They cower."
CHINESE. Ah, then, hope fails for ever!
ARAB. Let us hide
Beyond the borders of this treacherous tide;
Or it may steal upon us as we sleep.
ZULU. Would we were dead! Yet life is worth a leap.
CHINESE. O God, eternally to grope
This desert without hope!
ARAB. Oh, but this flight without faith
Is an eternal death.
ZULU. Hate is a hell sharper and deadlier
Than all the weapons of the torturer.
["They regain the heap of rubble."
JULIAN. All is prepared. Seek then once more with me
The traces of the fatal three!
["He finds the" CHINAMAN.
Here is the first of the villains. ["To shrine"] Speak
What vengeance we shall wreak!
JOVIAN. Foulest phantom flowers of fear.
From his soul like serpents shoot!
Cut his throat from ear to ear!
Tear his tongue out by the root!
Throw the body in the dark
A cable from high-water mark!
["This is done, the body being thrown from the wharf."
The trees are covered: the rain streams
Upon the screes, and screams!
The water kisses the ship’s keel!
JOVIAN. Out with the steel! ["He seizes the" ARAB.]
Here is the second ruffian: ["To shrine"] Say
What price his deed must pay!
JULIAN. Hear the tongue that was so glib
Stammer, spit its crazy wrath!
Cut his breast from rib to rib!
Tear his heart out, fling it forth
Where the vultures may enhearse
Its horror from the Universe.
["This is done in the west, but above wharf."
The hills are covered; the rain shrieks
Yet fiercer on the peaks.
The water lifts the ship; she rights.
JULIAN. Ah! Foulest of foul sights!
Here is the third and greatest villain. ("He seizes the" ZULU.)
["To shrine"] Saith
Our God the manner of his death?
JOVIAN. Black to green grows horror’s blank
Sickening from the stinking soul!
Cut his navel, flank to flank!
Tear the bowels out; be the whole
Burnt to ashes on the centre!
Black oblivion blot him! Ban
Every trace that might re-enter
Any memory of man!
["The sentence is executed."
The mountains are all covered; the rain roars
Now on a sea that hath no shores!
Haste! the ship slips into the foam.
Haste! leave the hapless home!
[JULIAN "and" JOVIAN "bear the body of" JOHN "down the steps of" "the
wharf, and so out, either into orchestra or at the back of theatre. They
are followed by" JULIA "and" JOANNA, "who bear the sacred Vesica in
their arms."
NU. Cast off! three sons bend to the larboard oars,
And three strong daughters man the starboard thwart.
My wife shall spy, while I shall steer for, shores
Worthy to welcome home our Argonaut.
[JULIA "plays music. The wind is heard to rise and the waves to wash,
until a gust blows out the last candle on the stage, when the curtain
falls. The bell tolls twelve strokes. In the distance one hears the chant of
the
sailors, at first strong and near, gradually dying away."
Through the tempest, toward the dark,
Ploughs the fate-fulfilling bark,
Laden with the sacred ark.
All the earth is drenched and drowned.
Every other ship’s unsound:
We alone are homeward bound.
Harnessed to eternity,
Life’s sole sanctuary, we
Breast alone the winter sea.
We shall sight the surging shore,
Slack the sail and ship the oar,
Hear the anchor rattle and roar.
Through the tempest, toward the dark,
Ploughs the fate-fulfilling bark,
Laden with the sacred ark.
[JULIA’S "music, which has grown fainter and more distant, now finally
fails."
SCENE II
["A woodland scene: Springtime. On a mound in the midst is the barren
tree, with two main branches right and left. On each side of the same a
flat
stone."
["The scene is in darkness; after a little slow and very faint and hesitating
music, the voices of women are heard. They are seated on the stones,
their attitudes expressing woe and anxiety."
JOANNA. Sister, we touch the hour of fear.
The midmost murk is near.
JULIA. There is no sign, no mark
To sunder dark from dark.
JOANNA. There is no mark nor sign
Of our lost shrine.
JULIA. Persuasion of the pit
Made us abandon it.
JOANNA. Nay, by inscrutable
Law of all Life it fell.
JULIA. Is that the light?
JOANNA. The boon
Of the pure moon?
["Far above glimmers a crescent, and sheds a wan light. A horrible
discord
arises: the howling of wolves, the moaning of dogs, the wailing of cats,
the crying of jackals. And in the half light appear first marsh-lights
wandering, then giant illusions of gods and men, all of which disappear
in
turn, their evanishment awaking a peal of mocking laughter. The women
shrink into themselves, clinging to the tree, and mingling their
lamentations with the hellish concert. Suddenly Joanna, drawing herself
up, points to the front of stage, where is a circular pool, whose"
"waters become perturbed. The noises die away. There is a noise of
chanting."
"Chorus from beneath."
Dreams diluvian daunt the daring daughters
That, devout in the hour of wastrel waters,
Hither bore from its house of eld the shrine.
Dreams, and devils, and things of death together,
Chorus glorious, wild as wind and weather,
Mocking; Shine, O our God! Lord God, now shine!
Is the symbol of Life indeed departed?
Hath the augur indeed found bloodless-hearted
Firstling lamb, and the dove without entrails?
Is the hope of the world for ever sunken?
Was the dream of us dark, demented, drunken?
All in vain are we vowed before the veils?
Were we false to the faith? Did hope desert us?
Was not leonine love the grace that girt us?
Why then bore we the shrine across the sea?
Wait! the moment of midmost murk discloses
Dawn, deep laden the winds of March with roses.
Groans of travail announce the babe to be.
Now the waves of the pool are stirred; the ocean
Labours; Earth is awake; a murmured motion
Marks the end of the tragic theme. Behold
How the garden of Pan with subtle laughter
Shakes, how Bacchus and Ceres, leaping after,
Link extravagant limbs of rose and gold!
["In silence, lastly, a great Beetle emerges from the pool, holding" "in
his mandibles the sacred Vesica! He advances, while the women
prostrate
themselves, and affixes it to the Tree, just above the fork of the
boughs."
[JULIA "plays a music still slow and sad, but with a central core of faith,
hope and love."
JOANNA. Eternal home of light and love,
Of life and liberty,
Thou shrine of seraph, dome of dove,
Soul of the sacred Tree,
Ark of the sanctuary, Cup
Wherein God’s blood is treasured up!
From the abyss thou reappearest,
Thou the divinest and the dearest!
Moon of our love, most wondrous womb,
Mount of the Cave, red rose ---
Mighty as light, transcend the tomb,
Thou tomb of all our woes!
White moon, pale moon, chaste moon, arise
Upon our smitten sanctuaries!
Thou hast passed through the aquarian rages,
Thou ship of all the sages!
[JULIA’S "music swells to a paean. Above the tree is seen a rainbow."
JULIA. The seven colours glow upon the murk.
This is the midmost moment of the Work.
JOANNA. Hark! Now the warders bring the bier
Of their dead Master here.
"Chorus of unseen guardians, as in" SCENE I. "The clash of steel
accompanies
this chant."
Blessed are they that bear the bier
Unto the house of rest;
Through tempest toil and flooding fear,
From the wild waves o’ th’ west!
Blessed are they whose strength and faith
Pilot the ship whose name is Death!
Advancing ever to the east,
The holy pilgrims pace.
To the live God comes the dead priest
To front Him face to face,
If haply He reverse the doom
And tear its trophy from the tomb.
["The warders now approach and lay the body of the priest, still in its
shroud, at the foot of the Tree."
JULIA. Now be ye witnesses of Truth!
Here let love’s lust yield youth!
["She raises her hands to heaven."
JOANNA ["Comes forward and invokes at the shrine"].
Now let my lord declare His power
This equinoctial hour!
If there be virtue in the dance,
And live abide within the lance,
And if the wine within the cup
Be the right draught for gods to sup ---
Then be my sister’s music dowered
With answering song, and roses showered!
[JULIA "dances and plays around the corpse. The orchestra joins after
the
first few bars, and innumerable roses fall from heaven. A pause, while
they watch."
JULIA. Alas! no life reposes
Beneath the rain of roses!
JOANNA. Oh then, beneath the vaulted
Dome be our priest exalted!
["The two women and the warders life the corpse, and stand it against
the
tree, its arms extended on the boughs."
JOANNA. Now be ye witnesses of truth!
Here let love’s lust yield youth!
JULIA. Uncover, uncover the face of our lover!
He sleeps, but the woe of the winter is over!
With tears let us water the root of the tree!
With laughter be bold to awaken the stem!
Thy darling, thy daughter is calling to thee!
Thy warders uphold thee, make answer to them!
Let the bud thrill with blood. Let the force of the flood
Of the sap thereof lap every anther unseen!
Let the shower of our power bring rebirth to the flower,
And the one light of sunlight break scarlet and green!
JOANNA. Alas, he does not stir!
Sorrowful, sinister
Is this day’s name,
The hour of shame!
JULIA. Behold! Behold!
Rose breaks, and gold! ["Dawn breaks in the wood."
And see the cold white pall
Funereal fall!
["The wrappings fall from the corpse, and the youth John is seen
beardless and
smiling. He is dressed in the crown and robes of his father."
THE YOUNG JOHN. I am that I am, the flame
Hidden in the sacred ark.
I am the unspoken name
I the unbegotten spark.
I am He that ever goeth,
Being in myself the Way;
Known, that yet no mortal knoweth,
Shewn, that yet no mortal sheweth,
I, the child of night and day.
I am never-dying youth.
I am Love, and I am Truth.
I am the creating Word,
I the author of the aeon;
None but I have ever heard
Echo in the empyrean
Plectron of the primal paean!
I am the eternal one
Winged and white, the flowering rod,
I the fountain of the sun,
Very God of very God!
I am he that lifteth up
Life, and flingeth it afar;
I have filled the crystal cup;
I have sealed the silver star.
I the wingless God that flieth
Through my firmamental fane,
I am he that daily dieth,
And is daily born again.
In the sea my father lieth,
Wept by waters, lost for ever
Where the waste of woe replieth:
"Naught and nowhere!" "Naught and never!"
I that serve as once he served,
I that shine as once he shone,
I must swerve as he has swerved,
I must go as he has gone.
He begat me; in my season
I must such a son beget,
Suffer too the triple treason,
Setting as my father set.
These my witnesses and women ---
These shall dare the dark again,
Find the sacred ark to swim in
The remorseless realm of rain.
Flowers and fruits I bring to bless you,
Cakes of corn, and wealth of wine;
With my crown will I caress you,
With my music make you mine.
Though I perish, I preserve you;
Through my fall, ye rise above:
Ruling you, your priest, I serve you,
Being life, and being love.
JOANNA. Here is corn!
JULIA. Here is wine!
THE YOUNG JOHN. Life reborn,
The Deed Divine!
["He consecrates, and partakes of, the sacrament. The two warders,
kneeling, clasp his knees, and the two women support his arms. A
sixfold chime of bells. He invokes the God in the shrine."
THE YOUNG JOHN. Thou, who art I, beyond all I am,
Who hast no nature and no name,
Who art, when all but thou are gone,
Thou, centre and secret of the Sun,
Thou, hidden spring of all things known
And unknown, Thou aloof, alone,
Thou, the true fire within the reed
Brooding and breeding, source and seed
Of life, love, liberty, and light,
Thou beyond speech and beyond sight,
Thee I invoke, abiding one,
Thee, centre and secret of the Sun,
And that most holy mystery
Of which the vehicle am I!
Appear, most awful and most mild,
As it is lawful, to thy child!
"Chorus." So from the Father to the Son
The Holy Spirit is the norm:
Male-female, quintessential, one,
Man-being veiled in Woman-form,
Glory and worship in the Highest,
Thou Dove, mankind that deifiest,
Being that race --- most royally run
To spring sunshine through winter storm!
Glory and worship be to Thee,
Sap of the world-ash, wonder-tree!
1"st Semi-chorus."
Glory to Thee from gilded tomb!
Glory to Thee from waiting womb!
2"st Semi-chorus."
Glory to Thee from virgin vowed!
Glory to Thee from earth unploughed!
1"st Semi-chorus."
Glory to Thee, true Unity
Of the eternal Trinity!
2"st Semi-chorus."
Glory to Thee, thou sire and dam
And self of I am that I am!
1"st Semi-chorus."
Glory to Thee, beyond all term,
Thy spring of sperm, thy seed and germ!
2"st Semi-chorus."
Glory to Thee, eternal Sun,
Thou One in Three, thou Three in One!
"Chorus." Glory and worship be to Thee,
["He raises his hands to the shrine, and opens it. A rosy light streams
thence and fills the holy place, while the white Dove that was enshrined
therein descends upon his head. The tree blossoms into leaf, flower, and
fruit."
("The curtain falls")
KRHE5
ON PRONUNCIATION
or
Barbarous Wording
"The point is that pronunciation is not a limiting factor, spiritually

speaking; it does, however, have dramatic implications. That most
important for a performer is the need for a consistent and intelligible
recital. Hesitation, doubtfulness, and malapropos are not conducive to
concentration. Most audiences couldn't care less if it's correct as long as
it sounds good. There may be those present who don't like to hear the
"wrong" pronunciation. Let it be a spur to them to perform the Mass
themselves!" Equinox III10, Notes On Pronunciation
Correct pronunciation is disputed amongst experts and dilettantes

alike. Either study it yourself or talk to those who speak the language,
synagogue and Greek Orthodox folks are usually pleased to have
someone interested. The consonants are as in English; g's are hard as in
goete, all s's are sibilant as in sex, all th's as in thingy. The vowels are
usually points ov discord. EQIII10 has "ah" for a, "eh" for e, "ee" for I,
and "oo" for u. My research has shown a close connection auf Deutsch
and Greek, thus h silent, "ah" for a, "ay" for e, "ee" for i, "oh" for o, "oo"
for u, "eye" for y, and au as in cow. My basic rule is "if it sounds good
and flows well, use it", screw convention. One key that I have found
helps is to slow down, made easiest when one has memorized the piece.
Also - Articulate! Hopefully I won't confound you more.
CHAOS Khah Ohs (1)

BABALON Bah bahl ohn.
BAPHOMET Bah foh mate.
Gnostic Know stick
THELÊMA Thay lee mah
Lau-dzoo, Sid-ahr-tah, Krish-nuh, Tah-who-tee, Moh-shay, Di-uh-nis-us,

Moh-hah-mehd, Toh Meh-gah Thee-ree-ohn, Hur-meez, Pan, Pri-ap-us,
Oh-si-ris, Mehl-kiz-uh-dehk, Khehm, Ah-moon, Mehn-too, Heer-ah-
kleez, Or-fee-us, Oh-dis-ee-us, Vur-gil-ee-us, Kah-tool-us, Marsh-ee-ahl-
iss, Rah-bla, Swin-burn, Ah-puh-loh-nee-us Ti-uh-nee-us, Simon May-
gus, Mah-neez, Pith-ag-uh-rus, Buh-sill-id-eez, Val-un-tin- iss, Bar-deh-
sahn-eez, Hip-ahl-eh-tus, Mare-den, R-tur, Kah-moor-et, Part-sif-ahl,
Kah-rohl-us Mag-nus, William of Shi-rehn, Frederick of Hoh-en-shtau-
fen, Roger Bacon, Jah-koh-bus Bur-gun-dus Moh- len-sis, Christian
Roh-zen-kroits, Ool-rik fon Hoo-ten, Pear-uh-sel- sus, Michael Mi-ur,
Roderic Bor-jah, Yah-kohb B-o-muh, Francis Bacon Lord Ver-oo-lahm,
Ahn-dree-uh, Roh-bear-tus day Fluk-tib-us, Yoh-hah- ness Dee, Sir
Edward Kelly, Thomas Vawn, III-i-us Ashmole, Moh-leen- ohs, Adam Vis-
haupt, Volf-gahng fon Geer-tuh, Loo-doh-veek- us Rex Bah-vah-ree-ee,
Rik-hard Vahg-ner, Lood-vig fon Fish-ur, Ahl-fons Loo-ee Kohn-stahnt,
Freed-rik Nee-chuh, Hargrave Jennings, Carl Kellner, Forlong dooks, Sir
Richard Payne Knight, Paul Goh-gan, Sir Richard Francis Burton, Doctor
Zha-rahrd On-cows, Doctor Theodor Royss, and Sir Al-ess-tur Croh-lee.
A ka dua - Ah khah do-ah

Tuf ur biu - Tf ure bee-oo
Bi a'a chefu – Bee-ah kheh-foo
Dudu nur af an nuteru - Do do nure ahf ahn new-tear-oo
"Unity uttermost showed!

I adore the might of Thy breath, supreme and terrible God,
who makest the Gods and Death to tremble before Thee:
I, I adore Thee!"
IÔ, IÔ, IÔ IAÔ SABAÔ

Ee-oh Ee-oh Ee-oh Ee-ah-oh Tzah-bah-oh.
KURIE ABRASAX, KURIE MEITHRAS, KURIE PHALLE.
Koo-ree-ay Ah-brah-sahkh Koo-ree-ay May-ee-thrahs Koo-ree-ay Fah-lay.
IÔ PAN, IÔ PAN PAN, IÔ ISKHUROS, IÔ ATHANATOS IÔ ABROTOS IÔ
IAÔ. Ee-oh Pahn, Ee-oh Pahn Pahn Ee-oh Ees-khoo-rohs, Ee-oh Ah-
thah-nah-tohs, Ee-oh Ah-broh-tohs Ee-oh Ee-ah-oh.
KHAIRE PHALLE KHAIRE PAMPHAGE KHAIRE PANGENETÔR.
Khah-ray Fah-lay Khah-ray Pahm-fah-gay Khah-ray Pahn-gay-nay-tor.
HAGIOS, HAGIOS, HAGIOS IAÔ.
Ah-gee-ohs, Ah-gee-ohs, Ah-gee-ohs Ee-ah-oh.
EQIII10
IÔ, IÔ, IÔ IAÔ SABAÔ
Ee-oh Ee-oh Ee-oh Ee-ah-oh Sah-bah-oh
Koo-ree-ee Ah-brah-sahkh Koo-ree-ee May-thrahs Koo-ree-ee Fah-lee.
IAÔ. Ee-oh Pahn, Ee-oh Pahn Pahn Ee-oh-Ees-khoo-rohn, Ee-oh Ah-
thah-nah-tohn, Ee-oh Ah-broh-tohn Ee-oh Ee-ah-oh.
Khi-reh Fah-lee Khi-reh Pahn-fah-gee Khi-reh Pahn-geh-neh- tohr.
Hah-gee-ohs, Hah-gee-ohs, Hah-gee-ohs Ee-ah-oh.
O O O (2) IAO SABAO (3),

Lord ABRASAX, Lord MITHRAS, Lord PHALLUS.
O PAN, O PAN PAN, O Powerful, O Deathless, O Woundless, O IAO.
Hail PHALLUS, Hail all-devourer, Hail father of all.
Holy, holy, holy IAO.
TOUTO ESTI TO SÔMA MOU.

Toe-oo-toe S-tee Toe So-mah Moe-oo
TOUTO ESTI TO POTÊRION TOU HAIMATOS MOU.
Toe-oo-toe S-tee Toe Poe-tear-e-on Toe-oo Hay-mah-tos Moe-oo
TOUTO ESTI TO SPERMA MOU. HO PATÊR ESTIN HO HUIOS DIA TO
PNEUMA HAGION. Toe-oo-toe S-tee Toe Sper-mah Moe-oo. Hoe Pah-ter
S-tin Hoe Who-e-ohs D-ah Toe New-mah Ah-ge-on.
AUMGN. AUMGN. AUMGN.
Ah-oo-m-gn, see Book Four, Parts 1 & 3 or ask for oral example.
This is my Body
This is the Cup of my Blood
This is my Seed. The Father is the Son through the Holy Spirit
HRILIU h’ reel ee oo (4)
1
The Hebrew word OZ conveys a number of meanings. Pronounced owes,
it means "strength." Pronounced ezz, it means "a she-goat." Pronounced
ahs, it means "strong, mighty"; but if held a bit longer, it means "to take
refuge." The letters Ayin Zayin add to 77, which number also includes
such words as BOH, "prayed"; and MZL, "The Influence from Kether,"
more commonly translated as "luck." Observations on Liber OZ,
http://www.hermetic.com/crowley/ozgloss.htm
2 Liber Samech, point I, section C: Satan, thou Eye, thou Lust!

3 Liber Samech, section J: IAO SABAO; Such are the Words; grk. Behold
the words=93.
4 This word is unique to Thelema. It comes from a song contained in the

2nd Æthyr of Liber XXX Aerum vel Sæculi sub figura CDXVIII, The
Vision and the Voice. The song is written in a magical language called
"Bathyllic," or "the language of the Sappho-Calypso Angel," and is as
follows:
"Omari tessala marax, tessala dodi phornepax.amri radara poliax
armana piliu.amri radara piliu son';mari narya barbiton madara
anaphax sarpedon andala hriliu."
Translation:
"I am the harlot that shaketh Death.
This shaking giveth the Peace of Satiate Lust.
Immortality jetteth from my skull,
And music from my vulva.
Immortality jetteth from my vulva also,
For my Whoredom is a sweet scent like a seven-stringed instrument,
Played unto God the Invisible, the all-ruler,
That goeth along giving the shrill scream of orgasm."
In The Heart of the Master, HRILIU is represented as "The Voice of the
Dove," attributed to Netzach: "there is nothing too small, or too great, or
too low, or too high; but all things are joined into Joy by the Love of the
Master." The word is also used in Chapter 24 of The Book of Lies: "The
Hawk and the Blindworm."
KRHE6
amgoD
I believe in one secret and ineffable LORD; and in one Star in the
Company of Stars of whose fire we are created, and to which we shall
return; and in one Father of Life, Mystery of Mystery, in His name
CHAOS, the sole viceregent of the Sun upon the Earth; and in one Air
the nourisher of all that breathes.
And I believe in one Earth, the Mother of us all, and in one Womb
wherein all men are begotten, and wherein they shall rest, Mystery of
Mystery, in Her name BABALON.
And I believe in the Serpent and the Lion, Mystery of Mystery, in His
name BAPHOMET.
And I believe in one Gnostic and Catholic Church of Light, Life, Love and
Liberty, the Word of whose Law is THELÊMA.
And I believe in the communion of Saints.
And, forasmuch as meat and drink are transmuted in us daily into

spiritual substance, I believe in the Miracle of the Mass.
And I confess one Baptism of Wisdom whereby we accomplish the

Miracle of Incarnation.
And I confess my life one, individual, and eternal that was, and is, and is
to come.
AUMGN. AUMGN. AUMGN.
Roman Catholic sacramental system:
C: I believe in God the Father almighty

T: I believe in one secret and ineffable Lord
C: maker of heaven and earth

T: and in one Star in the company of Stars of whose
fire we are created and to which we shall return
C: and in Jesus Christ his only Son, our Lord

T: and in one Father of Life, Mystery of Mystery, in
his name CHAOS, the sole vicegerent of the Sun upon
the Earth
C: who was conceived by the Holy Ghost
T: and in one Air the nourisher of all that breathes
C: born of the Virgin Mary

T: and I believe in one Earth the mother of us all
C: suffered under Pontius Pilate, was crucified, dead,

and buried; he descended into hell : the third day he
rose again from the dead; he ascended into heaven, and
sitteth on the right hand of God the Father almighty;
from thence he shall come to judge the quick and the
dead
T: and in one Womb wherein all men are begotten, and
wherein they shall rest, Mystery of Mystery, in Her
name BABALON
C: I believe in the Holy Ghost

T: and I believe in the Serpent and the Lion, Mystery
of Mystery, in his name BAPHOMET
C: the holy catholic church

T: and I believe in one Gnostic and Catholic Church of
Light, Life, Love and Liberty, the word of whose Law
is THELEMA
C: the communion of saints

T: and I believe in the Communion of Saints
C: the forgiveness of sins

T: and forasmuch as meat and drink are transmuted in
us daily into spiritual substance, I believe in the
Miracle of the Mass
C: the resurrection of the body

T: and I confess one Baptism of Wisdom whereby we
accomplish the Miracle of Incarnation
C: and the life everlasting. Amen

T: and I confess my life, one, individual and eternal,
that was and is and is to come. AUMGN AUMGN AUMGN
Jack Parsons, from Freedom Is a Two-Edged Sword

The Gnostic Creed
There is no god but love, and all his ways are love, and there is no
way to God but love.
The way to God is not alone in the love of God, but also in the love
of man, and in the love of all created things, and in the love of
friends and of the beloved, and in the love of the self, and the body
that God made, and the mind that God made, and the spirit that
God made, and of all their ways and thoughts and desires, for in
the love of all these is the way to God.
For God abides forever in the union of love, in the love of Christ
that is the Son of God and of Sophia that is the Daughter of God,
and in Their union, that is God.
And these our bodies are the temple of God, and therefore we may
put on eternity in the Love of one another, and celebrate the union
of God, that is forever.
Therefore let us celebrate our love for God and for one another; let
us celebrate the seasons and the changes, the sowing and the
harvest, the coming and the going, the beginning and the end, for
in all these is love.
Let us worship in the seed and the blossom and the fruit, in the
bridal chamber and the banquet, in the market places and in
secret, that we may partake of the sacrament of love, that is
forever.
Let us celebrate in singing and in dancing, in friendship and in

lovemaking, and in all manner of joyous and bountiful and beautiful
things that are fitting to the love and worship of God, who made all
things.
Let us put away fear and envy and hatred and intolerance and all
thought of guilt and sin out of our hearts, that we may worthily
celebrate our brotherhood in joy and in love.
In the name of Christ, that is the Son of God, and of Sophia that is
the Daughter of God, and of their union that is God -- Amen.
THE GNOSTIC DOCTRINE

1.The Holy Ghost is the feminine counterpart of Christ – the
Sophia.
2.God is manifest in the union of Christ and Sophia. This is the

Trinity --both in the Universe and in man.
3.The golden rule supersedes all other commandments and laws. It

teaches love as a way of live and this love includes sexual love.
4.In the teachings of Christ there are no prohibitions of the
enjoyment of life and of the world, of eating, drinking, merrymaking
and sexual love.
5.Christ warned against undue attachment to material things,

against selfishness, avarice, and against prostitution of the body
and spirit.
6.He taught the imminence of God and the Kingdom of Heaven.
7.The consciousness of immortality and the state of blessedness is

attained by the union of the Christ in man and the Sophia in
Woman.
8.Brotherhood in Christ is attained by the practice of unattached

love in all human relations.
9.All worldly attachment is futile save in this, that it leads to

redemption through suffering.
10.Virtue does not consist in self sacrifice, chastity and

renunciation of the world, it consists in the sacrifice of the infantile
self, of purity in love and friendship, and in the renunciation of
undue attachment to worldly possessions and inordinate desires.
11.Therefore attainment does not consist in the denial of desire

and the avoidance of temptation; but in the whole hearted
acceptance of all experiences and all changes as initiations in the
way of love.
12.Formal Christianity has distorted, perverted and misinterpreted

the teachings of Christ. Mankind can only find happiness by
rejecting the false doctrines of sin, guilt, fear, hatred and
intolerance; and in accepting the gospels of love.
The Gnostic Satanic Creed, anonymous

1. I am a Star in Space, unique and self-existent, an individual essence
incorruptible;
2. I also am one Soul; I am identical with All and None.
3. I am in All and all in Me; I am, apart from all and lord of all, and one
with all.
4. I am a God, I go upon my way to work my will;
5.I have made matter and motion for my mirror; I have decreed for my
delight that Nothingness should figure itself as twain, that I might dream
a dance of names and natures, and enjoy the substance of simplicity by
watching the wanderings of my shadows.
6. I am not that which is not; I know not that which knows not; I love not
that which loves not.
7. For I am Love, whereby division dies in delight; I am Knowledge,

whereby all parts, plunged in the whole, perish and pass into perfection;
and I am that I am, the being wherein Being is lost in Nothing, nor
deigns to be but by its Will to unfold its nature, its need to express its
perfection in all possibilities, each phase a partial phantasm, and yet
inevitable and absolute.
8. I am Omniscient, for naught exists for me unless I know it.
9.I am Omnipotent, for naught occurs save by Necessity my soul's

expression through my will to be, to do, to suffer the symbols of itself.
10. I am Omnipresent, for naught exists where I am not, who fashioned

space as a condition of my consciousness of myself, who am the centre of
all, and my circumference the frame of mine own fancy.
11. I am the All, for all that exists for me is a necessary expression in
thought of some tendency of my nature, and all my thoughts are only the
letters of my Name.
12. I am the One, for all that I am is not the absolute all, and all my all is
mine and not another's; mine, who conceive of others like myself in
essence and truth, yet unlike in expression and illusion.
13. I am the None, for all that I am is the imperfect image of the perfect;
each partial phantom must perish in the clasp of its counterpart; each
form fulfil itself by finding its equated opposite, and satisfying its need to
be the Absolute by the attainment of annihilation.
Apostles' Creed
1. I believe in God the Father, Almighty, Maker of heaven and earth:
2. And in Jesus Christ, his only begotten Son, our Lord:
3. Who was conceived by the Holy Ghost, born of the Virgin Mary:
4. Suffered under Pontius Pilate; was crucified, dead and buried: He
descended into hell:
5. The third day he rose again from the dead:
6. He ascended into heaven, and sits at the right hand of God the Father
Almighty:
7. From thence he shall come to judge the quick and the dead:
8. I believe in the Holy Ghost:
9. I believe in the holy catholic church: the communion of saints:
10. The forgiveness of sins:
1l. The resurrection of the body:
12. And the life everlasting. Amen.
Johannes Bricaud for Église Catholique Gnostique

I believe in one God, eternal Propator and almighty Father, Creator and
attractor of all visible and invisible beings, the first tridyname amongst
the divine Eons.
And in His only son, the divine logos, the prototype of man, the second
tridyname, Christ, spiritual and physical light, born of the treasure of
light, true God like the Father and consubstantial to Him, without whom
nothing was made.
Who became incarnate on earth in the person of Jesus the Saviour and
the star of the Pleroma, came down here below for us, taking on a soul
and a body like our own in the breast of blessed Mary.
Who was manifest in Jesus from the time of his baptism until the time of
his passion;
Who spoke to us through his mouth and taught us the very holy gnosis
and the holy life, in order to deliver us from the slavery of the Demiurge
and of his earthly Archon, to thus enable our return into the spiritual
Pleroma our homeland, as he himself returned there after his death;
Who will come to earth again full of glory to judge the living and the
dead;
Whose kingdom shall have no end.
I believe in the Holy Spirit, the third tridyname, who proceeds from the
Father like the son;
Who gives love with life, who puts us onto the path of truth and holiness,
who unifies all beings, who is adored and glorified with the Father and
the son.
I believe in one truly universal or catholic Church, the origin of which on
earth goes back to that of the human race, but which in heaven
constitutes the holy Pleroma, and is as old as God Himself, the perfect
being.
I confess the two baptisms, and the three other mysteries for the
remission of sins.
I await, on the completion of the earthly Pleroma, the reappearance of
the dead, the ascension of the Pleroma, lastly the final destruction of the
spirits resistant to any conversion, at the same time as the destruction of
the hylic world, the work of the Demiurge. Amen.
Jules Doinel for Église Gnostique

I am a Valentinian Gnostic. I have the Pleroma for my Father, Christos
for my Savior, Simon and Valentinus as Doctors, Helen and Sophia for
moral support, and I wait for the advent of Our Lady Pneuma Hagion, the
eternal Feminine.
As Simon saved Helen from supreme degradation, the Savior, sent by the
Father, descended into the world in an astral from and delivered Thought
from the tyranny of the unjust Angels. In Judea, he is called Jesus and
the Son. In Samaria, he was called Simon and the Father. For future
races, he will be the Holy Spirit for which we wait, God's Great Virtue,
the Woman who is to come.
Eternal as is Truth, Gnosis appeared in Time and Space, in a concrete
format, following the astral descent of Jesus, the Flower of the Pleroma.
I confess the doctrine of Emanation and Salvation through Gnosis.
I confess the Church of the Holy Gnostic Assembly directed by the Holy
Spirit that is feminine, governed by His Grace the Patriarch and the Very
High Synod of Bishops and Sophias.
I aspire to the world of the Lord, the Ogdoad. The feast of the marriage of
the lamb will take place there. The Pnuematics will receive angels for
spouses, and their love will be eternal.
Amen.
KRHE7
Key Words
“Joy in the mere technical performance of the Mass to the exclusion of
proper magical work constitutes the great and supreme danger. “
Alchemy and the Mass of the Holy Ghost, The Tree of Life, IR
Liber Aleph, AC
Key words “Mass of the Holy Ghost”
{omicron}
DE CULTU.
16 On Discipline
Now, o my Son, that thou mayst be well guarded against thy ghostly
Enemies, do thou work constantly by the Means prescribed in our Holy
Books.
Neglect never the fourfold Adorations of the Sun in his four Stations, for
thereby thou doest affirm thy Place in Nature and her Harmonies.
Neglect not the Performance of the Ritual of the Pentagram, and of the
Assumption of the Form of Hoor-pa-Kraat.
Neglect not the daily Miracle of the Mass, either by the Rite of the
Gnostic Catholic Church, or that of the Phoenix. Neglect not the
Performance of the Mass of the Holy Ghost, as Nature herself
prompteth thee.
Travel also much in the Empyrean in the Body of Light, seeking ever
Abodes more fiery and lucid.
Finally, exercise constantly the Eight Limbs of Yoga. And so shalt thou
come to the End.
{Gamma }{epsilon}
DE ARCANO, PER QUOD SPIRITUS QUIDAM IN CORPORE RECIPIATUR.
83 On the Secret through which any Spirit is received in the Body
Here now is another Formula of Power, good to invoke any Being to
manifest in thyself. First, invoke him by the Power of all thy Spells and
conjurations, with Mind concentrated and Will vehement, toward him, as
I have written in many Books. But because thou are NEMO, thou mayst
safely invoke him, no matter of what Nature, within thy Circle. Now then
do thou confer on him as a Guerdon of his Obedience the Dignity of a
Soul seeking Incarnation, and so precede to consecrate thine Act by
performing the Mass of the Holy Ghost. Then shall that Spirit make
himself Body from those Elements, and thou partaking thereof makest
thine own Body his Machinery of Manifestation, and thus mayst thou
work with any Spirit soever; yet this shall serve thee most in common
Life. Also the Qualities are well defined in the Cards of the Tarot, so that
thou hast a clear-cut Means of developing thy Powers according to the
Needs of the Time. But learn also this, to work constantly under the
Guidance of thine Holy Guardian Angel, so that thy Workings be alway in
Harmony and Accord with thy true Will.
{Gamma }{digamma}
DE CLAVE KABBALISTICA HUJUS ARTIS.
84 On the Qabalistic Key of the Art
Now then to thee who art long since Master of High Magick, it will be
easy to shew how the Mass of the Holy Ghost, sung even in Ignorance,
may work many a Wonder by Virtue of the Force generated being
compelled to manifest on other than its own Plane. Here then is a Theory
of the Mystery of the Aeon, that I, being the Logos appointed thereunto,
did create an Image of my little Universe in the Mind of the Woman of
Scarlet; that is, I manifested my whole Magical Self in her Mind. Thus
then in Her, as in a Mirror, have I been able to interpret myself to myself.
Thou also in thine own Way hast he Power to create such an Image; but
be thou sure and alert, testing constantly the Persons in that Image by
the Holy Qabalah and by the true Signs of Brotherhood.
For each Person herein shall be a Part of thyself, made individual and
perfect, able to instruct thee in thy Path. Yet often there shall be others,
that are to aid thee in thy Working, or to oppose it. And in this Matter
thou shalt read especially the Record of thy Father His Workings with
Soror Ahita (blessed be Her Name unto the Ages) and certain others to
Boot.
{Gamma }{zeta}
DE MISSA SPIRITUS SANCTI.
85 On the Mass of the Holy Ghost
Now at last, o my son, may I being thee to understand the Truth of this
Formula that is hidden in the Mass of the Holy Ghost. For Horus that is
Lord of the Aeon is the Child crowned and conquering. The formula of
Osiris was, as thou knowest, a Word of Death, that is, the Force lay
long in Darkness, and by Putrifaction came to Resurrection. But we take
living Things, and pour in Life and Nature of our own Will, so that
instantly and without Corruption the Child (as it were the Word of that
Will) is generated; and again immediately taketh up his Habitation
among us to manifest in Force and Fire. This Mass of the Holy Ghost is
then the true Formula of the Magick of the Aeon of Horus, blessed by He
in His Name Ra-Hoor-Khuit! And thou shalt bless also the Name of our
Father Merlin, Frater Superior of the O.T.O., for that by seven Years of
Apprenticeship in His School did I discover his most excellent Way of
Magick. Be thou diligent, o my son, for in this wondrous Art is no more
Toil, Sorrow, and Disappointment, as it was in the dead Aeon of the Slain
Gods.
{Gamma }{eta}
DE FORMULA TOTA.
86 On the Complete Formula
Here then is the Schedule for all the Operations of Magick. First, thou
shalt discover thy true Will, as I have already taught thee, and that Bud
thereof which is the Purpose of this Operation.
Next, formulate this Bud-Will as a Person, seeking or constructing it,
and naming it according to thine Holy Qabalah, and its infallible Rule of
Truth. Third, purify and consecrate this Person, concentrating upon him
and against all else. This Preparation shall continue in all thy daily Life.
Mark well, make ready a new Child immediately after every Birth.
Fourth, make an especial and direct Invocation at thy Mass, before the
Introit, formulating a visible Image of this Child, and offering the Right of
Incarnation. Fifth, perform the Mass, not omitting the Epiklesis, and let
there be a Golden Wedding Ring at the Marriage of thy Lion with thine
Eagle. Sixth, at the Consumption of the Eucharist accept this Child,
losing thy Consciousness in him, until he be well assimilated with thee.
Now then do this continuously, for by Repetition cometh forth both
Strength and Skill, and the Effect is cumulative, if thou allow no Time to
dissipate itself.
{Gamma }{psi}
DE ALIQUIBUS MODIS ORACULI PETENDI.
103 On certain Methods of Seeking an Oracle
My Son, in all Judgment and Decision is great Delicacy, but most in
these Matters of the Will.
For thou art Advocate as well as Judge, and unless thou have well
organized thy Mind thou art Bondslave of Prejudice. For this Cause it is
adjuvant to thy Wisdom to call Witnesses that are not of thine own
Nature, and to ask Oracles whose Interpretation is bound by fixed rule.
This is the Use of the Book TAROT, of the Divination by Earth, or by the
other Elements, or by the Book "Yi-King", and many another Mode of
Truth. Thou knowest by thine Experience that these Arts deceive thee
not, save insofar as thou deceivest thyself. So then to thee that art
NEMO is no Siege Perilous at this Table, but to them that are yet below
the Abyss is very notable Danger of Error. Yet must they train
themselves constantly in these Modes, for Experience itself shall teach
them how their Bias toward their Desires reacteth in the End against
themselves, and hindereth them in he Execution of their Wills.
Nevertheless, as thou well knowest, the best Mode is the Creation of an
Intelligible Image by Virtue of the Mass of the Holy Ghost, declaring the
true Will unto thee in Terms of thy Qabalah!
{Delta }{delta}
DE STELLA MACROCOSMI.
108 On the Macrocosmic Star
Thus far then concerning the Pentagram, how it is of the Cross, and its
Virtue of the Highest; but the Hexagram is for the most Part a Detail of
the Formula of the Rose and Cross. Already have I shewed unto thee how
the Most Holy Trinity is the Yang; but the Spirit, and the Water (or Fluid)
and the Blood, that bear Witness in the Inferior, are of the Yin. Thus the
Operation of the Hexagram lieth wholly within the Order of our Plane,
uniting indeed any soul with its Image, but not transcendentally, for its
Effect is Cosmos, the Vau that springeth from the Union of the Yod and
the He. Thus is it but a Glyph of that first Formula, not of the others.
But of all these Things shalt thou thyself make Study with ardent
Affection; for therein lie many Mysteries of practical Wisdom in our
Magick Art. And this is the Wonder and Beauty of this Work, that for
every Man is his own Palace. Yea, this is Life, that the Secrets of our
Order are not fixed and dead, as are the Formulae of the Outer. Know
that in the many thousand Times that I have performed the Ritual of the
Pentagram or the Invocation of the Heart girt with a Serpent, or the Mass
of the Phoenix, or of the Holy Ghost, there has not been one Time
wherein I did not win new Light, or Knowledge or Power or Virtue, save
through mine own Weakness or Error.
{Zeta }{theta}
DE PACE PERFECTA.
191 On Perfect Peace
O my Son, is it not a marvel, this Light whereof we are the Quintessence
and the Seed? By it are we made Whole, dissolved in the Body and in the
Soul of Our Lady Nuith even as Her Lord Hadith, so that the Gnostic
Sacrament of the Cosmos is perpetually Elevated before us. We behold
all that is and comprehend its Mystery, and its Order in this High Mass
eternally celebrated among us, acknowledging the Perfection of the Rite,
neither confusing the Parts thereof, nor discriminating in Worship
between them. So unto us is every Phenomenon a Shew of Godliness,
proceeding continually in a Pageant that returneth unto itself, identical
in the Phase of Naught as of Many, but whirling in the Orgia of Ineffable
Holiness as it were a Dance that weaveth Figures of Beauty in Variety
inexhaustible. Shall the Initiate bestir him, to better so prime a
Perfection? Nay, this Will that was his is accomplished; he hath attained
the Summit; so without Hope or Fear he abideth, and leaveth his Vehicle
of Illusion and Magical Engine, that is, as Man say, his Body and Mind,
to work out their Ritual of Change without his interference. O my son,
ask not to what End! As it is written in "The Book of the Heart Girt with
the Serpent", concerning the Boy and the Swan: is there not joy ineffable
in this aimless Winging?
{Zeta }{iota}
DE MORTE.
192 On Death
Thou hast made Question of me concerning Death, and this is my
Opinion, of which I say not: this is the Truth. First in the Temple called
Man is the God, his Soul, or Star, individual and eternal, but also
inherent in the Body of Our Lady Nuith. Now this Soul, as an Officer in
the High Mass of the Cosmos, taketh on the Vesture of his Office, that is,
inhabiteth a Tabernacle of Illusion, a Body and Mind. And his Tabernacle
is Subject to the Law of Change, for it is complex, and diffuse reacting to
every Stimulus or Impression. If then the mind be attached constantly to
the Body, Death hath no Power to decompose it wholly, but a decaying
Shell of the dead Man, his Mind holding together for a little his Body of
Light, haunteth the Earth, seeking a new Tabernacle (in its Error that
feareth Change) in some other Body. These Shells are broken away
utterly from the Star that did enlighten them, and they are Vampires,
obsessing them that adventure themselves into the Astral World without
Magical Protection, or invoke them, as do the Spiritists. For by Death is
Man released only from the Gross Body, at the first, and is complete
otherwise upon the Astral Plane, as he was in his Life. But this
Wholeness suffereth Stress, and its Girders are loosened, the weaker first
and after that the stronger.
{Zeta }{mu}
DE NUPTIIS SUMMIS.
194 On the Supreme Marriage
Now then to this Doctrine, o my Son, add thou that which thou hast
learned in "The Book of the Law", that Death is the Dissolution in the
Kiss of Our Lady Nuith. This is a true Consonance as of Bass with Treble
for here is the Impulse that setteth us to Magick, the Pain of the
Conscious Mind. Having then Wit to find the Cause of this Pain in the
Sense of Separation, and its Cessation by the Union of Live, it is the
Summit of our Holy Art to present the whole Being of our Star to Our
Lady in the Nuptial of our Bodily Death. We are then to make our whole
Engine the true and real Appurtenance of our Force, without Leak, or
Friction, or any other Waste or Hindrance to its Action. Thou knowest
well how an Horse, or even a Machine propelled by a Man's feet,
becometh as it were as Extension of the Rider, though his Skill and
Custom. Thus let thy Star have profit of thy Vehicle, assimilating it, and
sustaining it, so that it be healed of its Separation, and his even in Life,
but most especially in Death. Also thou toughtest to increase thy Vehicle
in Mass by true Growth in Balance, that thou be a Bridegroom comely
and wellfavoured, a Man of might, and a Warrior worthy of the Bed of so
divine a Dissolution.
{Zeta }{psi}
DE MODO QUO HAEC EPISTOLAM SCRIPSI.
206 How I Wrote this Letter
There is not one Word in this Letter that is not writ with mine own Hand
and Style, slowly and heedfully (as is contrary with my custom) being the
Fruit of the Tree of my Mediation, well-ripened by the Sun of mine
Illumination. With much Toil have I done this, being oftentimes seated
without Motion save of the Hands, while Earth rolled from Twilight unto
Twilight, so that my Body became cold and rigid, even as is a Corpse.
Also, in the Intervals of this Scripture, have I been given to
Contemplation and to Works of High Magick, notably the Mass of the
Holy Ghost, in the Concentration of my Will to impart this Wisdom unto
thee, and to reveal the Mysteries of Truth. Now of all these this is the
Root, that Truth is not fixed with the Rigour of Death, but vital with Lust
of Change, and enflamed with the Love of its opposite. Thus even
Falsehood is not alien to Truth, for the Perfection of Nature
comprehendeth all. But all these Things are written in "The Book of the
Law", after which do I limp painfully; afar off, upon the poor Crutch of
mine Understanding of its Word; yea, I am well assured that in that Book
are writ all Things soever; but we, being mostly without Wit are not able
to distinguish them. For the Stature of Aiwass is beyond our Measure,
seeing that he was able to comprehend the whole Mystery of Nuith and of
Hadith, and yet to declare Their Message in the Language of Man.
Key word “bud-will”

{Gamma }{iota}
DE QUIBUSDAM ARTIBUS MAGICIS.
88 On Certain Arts Magick
Now of those Operations of Magick by which thou seekest to display unto
some other Person the Righteousness of thy Will I make haste to instruct
thee. First, if thou have a reasonable Link with him by Word or Letter, it
is most natural simply to create in thyself, as I have taught, a Child or
Bud-Will, and let that radiate from thee through the Channels aforesaid.
But if thou have no Link, the Case is otherwise and is not easy. Here
thou mayst make Communication through others, as it were by Relays;
or thou mayst act directly upon his Aura by Magical Means, such as the
Projection of the Scin-Laeca. But unless he be sensitive and well-
attuned, thou mayst fare but ill. Yet even in this Case thou mayst attain
much Skill by Practice with Intelligence. In the End it is better altogether
to work wholly within thine own Universe, slowly and with firm Steps
advancing from the Centre, and dealing, one by one, with those
unharmonized Parts of the Not-Self which lie close to thee. This therefore
closeth the Circle of my Speech, for now I am returned to that which I
spake aforetime concerning the general Method of love, and thy
Development by that Way.
KRHE8
KEYSTONE CATECHUMENATES
Officers
Pt: Priest
Ps: Priestess
Dn: Deacon
BkC: Black Child
WeC: White Child
Pe: People
Mass/GD (roughly)
Prsts/Hierophantria East Sun
Prst/Hiereus West Malkuth
D/Hegemon-Hegemone intersection of Pe and Samekh mediator Ht./Hs.
BlkC/Stolistes-Stolistria Cup North
WhtC/Dadouchos-Dadouche Censer South
Probable Biblical Officers

See The Gospel According to St. Bernard Shaw and/or W. Sterling’s The
Canon: Baptismal priest=fishers, aided hauling candidates into
boat=fishermen, candidates=fishes, mary=sister.
The Children
SIB
II
They are clothed in white and black. One bears a pitcher of water and a
cellar of salt, the other a censer of fire and a casket of perfume.
(Deductively this could mean We/h2o&st and Bk/fe&pe, but this
goes against regular correspondences. See bold The Lovers below.)
III
Music is now played. The child enters with the ewer and the salt. The
VIRGIN enters with the Sword and the Paten. The child enters with the
censer and the perfume.
The Reuss Translation

II
The positive child is clothed in red and carries the fire and the perfumes.
The negative child is clothed in blue and carries the pitcher of water and
salt on a plate.
III
The negative child (enters with water and salt.)
Priestess
The positive child (enters with fire and air (censer).)
Sol Invictus Camp Practice Notes

{Cue Music.} The Positive Child enters with the ewer and the salt. The
VIRGIN enters with the Sword and the Paten. The Negative Child enters
with the censer and the perfume. They face the DEACON, deploying into
line, from the space between the two altars. {PC first, Priestess, NC last)
A4D Dionysos Thriambos

“Other traditional titles that might be applied to these offices stem from
the classical mysteries of Eleusis. In the Greater Mysteries, which were
rites of individual initiation (unlike the pageant of the Lesser Mysteries),
there were three officers: the Hierophant, Stolistes, and Dadouchos.
“Hierophant” means “revealer of the sacred” and the original Greek
Hierophantes has the value of 1101. The Deacon as the bearer of The
Book of the Law fulfills this role. The torchbearer in the Eleusinian ritual
was known as the Dadouchos (Greek value of 1209). Clearly, this role is
in accord with the acolyte in the Gnostic Mass who bears the censer and
is known as the Positive Child. The Stolistes (895), unsurprisingly, bore a
bowl of water. The Negative Child with the ewer and salt corresponds
neatly. The communicants (Priest and People) of the Mass fill the
role of the candidate in the mysteries. Note that the word “candidate”
originally meant “clothed in white,” as the Priest is at his first
appearance in the Mass.
When the acolytes first enter the temple, they do so in the company of
the Priestess. The Stolistes or Negative Child leads, and the Dadouchos
or Positive Child follows the Priestess. Regardless of the point of their
entrance to the temple, they must proceed in a widdershins manner to
“the space between the two altars” (i.e. high altar and altar of incense).
Not only does this reflect a lunar energy borne by the Priestess, but it
places the Dadouchos in the pillar of Mercy and the stolistes in the pillar
of Severity. Also, it fulfills the subsequent instruc-tion that when the
Priestess turns and ascends to the high altar, “the Positive Child [is] on
her right.” The Children follow the Priestess through her serpentine
travels, with the Positive ahead of the Negative Child. This order
primarily reflects the prior placement of the Children and the direction of
the path of the Priestess. During the time that the Priestess is enlivening
and consecrating the Priest, the Children may flank the Tomb, each in
their respective pillar. Though it is tempting for the acolytes to linger to
the east of the Priestess, and thus closer to the font and the altar of
incense where their implements are needed; putting them in the West
clears the central space for movement of officers and percep-tion
of the People. Each acolyte in turn gives his implements to the Priestess,
and then resumes them when she has dedicated and used them.
The acolytes follow the Priest and Priestess to the East and provide their
implements to the Priest for his work in enthroning the Priestess. As
soon as he is finished with the tools, the Children simultaneously take
them to the altar of incense and the font, and return to the dais. Then
they follow the Priest in his triple circumambulation of the temple, this
time with the Deacon as well. Note that the Children are directed, when
not carrying implements or mak-ing the “flame,” to stand with their arms
crossed upon their breasts. This sign is also the “attitude of
Resurrection” assumed by the People on concluding their communion at
the high altar with the words “There is no part of me that is not of the
gods.” There is an artful reference here to the nature of childhood in
regard to magick and spirituality. As the People communicate, they are
offered the elements by the acolytes. The Positive Child presents the
Paten with the Cakes of Light, and the Negative Child gives a goblet of
wine to each communicant. At this point, the fire and water polarity of
the Children has been elevated to a solar/lunar polarity. The Paten
represents the Sun and the Graal is the Moon. The Children are the last
visible officers of the Mass, entering the Tomb after the Priest and
Deacon. Their retreat can be made along their “pillars”— westward on
their respective sides of the temple. Their vanishing upon conver-gence
at the Tomb is thus illustrative of the 0 = 2 formula and the mutual
annihilation of opposites in love.”
Book of Thoth
“Their weapons are supported by twin children, whose positions are

counterchanged; for the white child not only holds the Cup, but carries
roses, while the black child, holding his father's Lance, carries also the
club, an equivalent symbol.”
see KRHE1 Atu image

“The card called "The Lovers", whose secret title is "The Children of the
Voice, the Oracle of the Mighty Gods", leads from the number 3 to the
number 6. The number 6 is the human personality of a man; the number
3 is his spiritual intuition. Therefore, it is natural and significant that the
influence of the 3 upon the 6 is that of the intuitional or inspirational
voice. It is the illumination of the mind and the heart by the Great
Mother.
VI. THE LOVERS OR: (THE BROTHERS)
This card and its twin, XIV, Art, are the most obscure and difficult of the
Atu. Each of these symbols is in itself double, so that the meanings form
a divergent series, and the integration of the Card can only be regained
by repeated marriages, identifications, and some form of
Hermaphroditism.
Yet the attribution is the essence of simplicity. Atu VI refers to Gemini,
ruled by Mercury. It means The Twins.
The Hebrew letter corresponding is Zain, which means a Sword, and the
framework of the card is therefore the Arch of Swords, beneath which the
Royal Marriage takes place.
The Sword is primarily an engine of division. In the intellectual world-
which is the world of the Sword suit-it represents analysis. This card and
Atu XIV together compose the comprehensive alchemical maxim: Solve et
coagula.
This card is consequently one of the most fundamental cards in the
Tarot. It is the first card in which more than one figure appears. [The Ape
of Thoth in Atu I is only a shadow.] In its original form, it was the story of
Creation.
Here is appended, for its historical interest, the description of this card
in its primitive form from Liber 418.
"There is an Assyrian legend of a woman with a fish, and also there is a
legend of Eve and the Serpent, for Cain was the child of Eve and the
Serpent, and not of Eve and Adam; and therefore when he had slain his
brother, who was the first murderer, having sacri ficed living things to
his demon, had Cain the mark upon his brow, which is the mark of the
Beast spoken of in the Apocalypse, and is the sign of Initiation.
"The shedding of blood is necessary, for God did not hear the children of
Eve until blood was shed. And that is external religion; but Cain spake
not with God, nor had the mark of initiation upon his brow, so that he
was shunned of all men, until he had shed blood. And this blood was
the blood of his brother. This is a mystery of the sixth key of the Tarot,
which ought not to be called The Lovers, but The Brothers.
"In the middle of the card stands Cain; in his right hand is the Hammer
of Thor with which he hath slain his brother, and it is all wet with his
blood. And his left hand he holdeth open as a sign of innocence. On his
right hand is his mother Eve, around whom the serpent is entwined with
his hood spread behind her head; and on his left hand is a figure
somewhat like the Hindoo Kali, but much more seductive. Yet I know it
to be Lilith. And above him is the Great Sigil of the Arrow, downward, but
it is struck through the heart of the child. This child also is Abel. And the
meaning of this part of the card is obscure, but that is the correct
drawing of the Tarot card; and that is the correct magical fable from
which the Hebrew scribes, who were not complete Initiates, stole their
legend of the Fall and the subsequent events."
It is very significant that almost every sentence in this passage seems to
reverse the meaning of the previous one. This is because reaction is
always equal and opposite to action. This equation is, or should be,
simultaneous in the intellectual world, where there is no great time4ag;
the formulation of any idea creates its contradictory at almost the same
moment. The contradictory of any proposition is implicit in itself. This is
necessary to preserve the equilibrium of the Universe. The theory has
been explained in the essay on Atu I, the Juggler, but must now be again
emphasized in order to interpret this card.
The key is that the Card represents the Creation of the World. The
Hierarchs held this secret as of transcendant importance. Consequently,
the Initiates who issued the Tarot, for use during the Aeon of Osiris,
superseded the original card above described in "The Vision and the
Voice". They were concerned to create a new Universe of their own; they
were the fathers of Science. Their methods of working, grouped under the
generic term Alchemy, have never been made public. The interesting
point is that all developments of modern science in the last fifty years
have given intelligent and instructed people the opportunity of reflecting
that the whole trend of science has been to return to alchemical aims
and (mutatis mutandis) methods.
The secrecy observed by the alchemists was made necessary by the
power of persecuting Churches. Bitterly as bigots fought among
themselves, they were all equally concerned to destroy the infant Science,
which, as they instinctively recognized, would put an end to the
ignorance and faith on which their power and wealth depended.
The subject of this card is Analysis, followed by Synthesis. The i first
question asked by science is: "Of what are things composed? "This
having been answered, the next question is: "How shall we recombine
them to our greater advantage?" This resumes the whole policy of the
Tarot.
The hooded figure which occupies the centre of the Card is another form
of The Hermit, who is further explained in Atu IX. He is himself a form of
the god Mercury, described in Atu I; he is closely shrouded, as if to
signify that the ultimate reason of things lies in a realm beyond
manifestation and intellect. (As elsewhere explained, only two operations
are ultimately possible analysis and synthesis). He is standing in the
Sign of the Enterer, as if projecting the mysterious forces of creation.
About his arms is a scroll, indicative of the Word which is alike his
essence and his message. But the Sign of the Enterer is also the Sign of
Benediction and of Consecration; thus this action in this card is the
Celebration of the Hermetic Marriage. Behind him are the figures of Eve,
Lilith and Cupid. This symbolism has been incorporated in order to
preserve in some measure the original form of the card, and to show its
derivation, its heirship, its continuity with the past. On the quiver of
Cupid is inscribed the word Thelema, which is the Word of the Law. (See
Liber AL, chap. I, verse 39.) His shafts are quanta of Will. It is thus
shown that this fundamental formula of magical working, analysis and
synthesis, persists through the Aeons.
One may now consider the Hermetic Marriage itself.
This part of the Card has been simplified from "the Chymical Marriage of
Christian Rosenkreutz", a masterpiece too lengthy and diffuse to quote
usefully in this place. But the essence of the analysis is the continuous
see-saw of contradictory ideas. It is a glyph of duality. The Royal persons
concerned are the Black or Moorish King with a golden crown, and the
White Queen with a silver crown. He is accompanied by the Red Lion,
and she by the White Eagle.
These are symbols of the male and female principles in Nature; they are
therefore equally, in various stages of manifestation, Sun and Moon, Fire
and Water, Air and Earth. In chemistry they appear as acid and alkali, or
(more deeply) metals and non-metals, taking those words in their widest
philosophical sense to include hydrogen on the one hand and oxygen on
the other. In this aspect, the hooded figure represents the Protean
element of carbon, the seed of all organic life.
The symbolism of male and female is carried on still further by the
weapons of the King and Queen; he bears the Sacred Lance, and she the
Holy Grail; their other hands are joined, as consenting to the Marriage.
Their weapons are supported by twin children, whose positions are
counterchanged; for the white child not only holds the Cup, but
carries roses, while the black child, holding his father's Lance,
carries also the club, an equivalent symbol. At the bottom of the whole
is the result of the Marriage in primitive and panto morphic form; it is
the winged Orphic egg. This egg represents the essence of all that life
which comes under this formula of male and female. It carries on the
symbolism of the Serpents with which the King's robe is embroidered,
and of the Bees which adorn the mantle of the Queen. The egg is grey,
mingling white and black; thus it siguifies the co-operation of the three
Supernals of the Tree of Life. The colour of the Serpent is purple,
Mercury in the scale of the Queen. It is the influence of that God
manifested in Nature, whereas the wings are tinged with crimson, the
colour (in the King scale) of Binah the great Mother. In this symbol is
therefore a complete glyph of the equilibrium necessary to begin the
Great Work. But, as to the final mystery, that is left unsolved. Perfect is
the plan to produce life, but the nature of this life is concealed. It is
capable of taking any possible form; but what form? That is dependent
upon the influences attendant on gestation.
The figure in the air presents some difficulty. The traditional
interpretation of the figure is that he is Cupid; and it is not at first clear
what Cupid has to do with Gemini. No light is thrown upon this point by
consideration of the position of the path upon the Tree of Life, for Gemini
leads from Binah to Tiphareth. There accordingly arises the whole
question of Cupid. Roman gods usually represent a more material
aspect of the Greek gods from whom they are derived; in this case, Eros.
Eros is the son of Aphrodite, and tradition varies as to whether his father
was Ares, Zeus or Hermesthat is, Mars, Jupiter or Mercury. His
appearance in this card suggests that Hermes is the true sire; and this
view is confirmed by the fact that it is not altogether easy to distinguish
him from the child Mercury, for they have in common wantonness)
irresponsibility, and the love of playing tricks. But in this image are
peculiar char acteristics. He carries a bow and arrows in a golden quiver.
(He is sometimes represented with a torch.) He has golden wings, and is
blindfolded. From this, it may appear that he represents the in telligent
(and, at the same time, unconscious) will of the soul to unite itself with
all and sundry, as has been explained in the general formula with regard
to the agony of separateness.
No very special importance is attached to Cupid in alchemical figures.
Yet, in one sense, he is the source of all action; the libido to express Zero
as Two. From another point of view, he may be regarded as the
intellectual aspect of the influence of Binah upon Tiphareth, for (in one
tradition) the title of the card is "The Children of the Voice, the Oracle of
the Mighty Gods". From this point of view, he is a symbol of inspiration,
descending upon the hooded figure, who is, in this instance, a prophet
operating the conjunction of the King and Queen. His arrow represents
the spiritual intelli gence necessary in alchemical operations, rather than
the mere hunger to perform them. On the other hand, the arrow is
peculiarly a symbol of direction, and it is, therefore, proper to put the
word "Thelema" in Greek letters on the quiver. It is also to be observed
that the opposite card, Sagittarius, means the Bearer of the Arrow, or
Archer, a figure who does not appear in any form in Atu XIV.
These two cards are so complementary that they cannot be studied
separately, for full interpretation.”
For Our purposes We will take the WeC as positive-fire and the
BkC negative-water. Note the black-white, water-fire, banish-consecrate,
purify-consecrate, Lustration-Consecration correlations. Having the BkC
usually rotate deosil whereas the WeC widd may seem odd, but after
running through several combinations I believe the description of the
Mass from a C perspective below is sound. Keep in mind this is an ideal
scenario, not always taking into consideration lack of C, temple specs, or
extra duties coming there from. This includes WeC closing and opening
the Veil or having D assume C functions.
When the C enter the Temple they do so in the company of the Ps, BkC
leads and the WeC follows Ps. They proceed in a widdershins manner to
“the space between the two altars”, HA and FA, facing D W. Deploy
meaning to spread out from a column into a line. This places the WeC in
the pillar of Mercy S and the BkC in the pillar of Severity N, fulfilling the
subsequent instruction that when the Ps turns widdershins again and
ascends to the HA, “the Positive Child [is] on her right.” I like the BkC to
turn widd and the WeC deosil facing one another when the Ps turns to
HA. This would be the only instance where the C turn/rotate these
directions, later they are counterchanged. What direction does the Ps
turn away from HA? Widd again would seem to be the obvious answer,
but deosil would imply this is when after offering Her eggs she becomes
empowered/girt for the Dance and raising of the Djed/dead/Pt. The C
(WeC turn W widd, BkC deosil) follow the Ps through her serpentine
travels with the WeC before/ahead BkC. When Ps finishes and
approaches T/Pt the WeC flanks T turning widd to face S and BkC deosil
facing N. This order primarily reflects the prior placement of the C and
the direction of the Ps. By having the C stand facing each other they
need not move much. Each C in turn (BkC then WeC) give their weapon
to the Ps and resume them when Ps has finished with them or as D
brings vestments then crown W. Both of these are normally placed S on
the HA (A actually), but I see no reason why the vestments cannot be
placed on the S and crown N or vice versa. Other minutia is when a C is
not holding a weapon their arms are crossed in the Attitude of
Resurrection/Osiris Risen/X. The C follow the Pt/Ps to the HA and
provide their weapons to the Pt for his work enthroning Ps. To do this
they cross between T and WA behind Ps/Pt (approx. when D ducks) to
their respected Pillar, the WeC from N to S turning E widd and BkC from
S to N turning E deosil. When they reach the Steps the WeC turns widd
facing N and BkC deosil towards the S with weapons ready. As soon as
the Pt is finished with the tools (water then fire), the C take them to the
FA & WA, returning to the dais. This can be done by having the WeC go
widd about FA back to facing N and the BkC deosil about WA replacing
their weapons as they revolve and crossing arms back to their stations.
After Pt closes the Veil they follow Pt and D, WeC turn W widd, BkC
deosil, in the triple circumambulation of the Temple ending in the
Attitude of Adoration. When D/C/P rise for the Calendar with HS the C
should technically I believe rise in the Attitude of Resurrection, but I
actually prefer the HS as D/P for solidarity sake. The C and D advance
to the foot of the Steps where C face each other (WeC turns widd facing N
and BkC deosil towards the S) ready to attend Pt & Ps while D opens the
Veil for Pt (needed D 2 do this @ Ivanhoe, but prob. n/a elsewhere, i.e. Pt
opens Vl). When the P communicate they are offered the Paten by the
WeC then wine/h2o by BkC. While doing this C stand in their normal
positions. This is the only time C should ascend the Steps if need b.
After the Benedictio the C follow Pt & D into the T, BkC deosil and then
WeC widd.
KRHE9
Virgin Idealisms
Hecate Triformis
Satanic Extracts
I, the Beast 666, am called to shew this worship and to send it forth
into the world; by my Woman called the Scarlet Woman, who is any
woman that receives and transmits my Solar Word and Being, is this
my Work achieved; for without woman man hath no power. By us let
all men learn that all that may be is their Way of Joy for them to go;
and that all souls are of the Soul of True Light.
Excerpt from The Law is for All
We of Thelema say that "Every man and every woman is a star." We do

not fool and flatter women; we do not despise and abuse them. To us, a
woman is herself, absolute, original, independent, free, self-justified,
exactly as a man is.
We dare not thwart her going, Goddess she! We arrogate no right upon
her will; we claim not to deflect her development, to dispose of her
desires, or to determine her destiny. She is her own sole arbiter; we ask
no more than to supply our strength to her, whose natural weakness else
were prey to the world's pressure. Nay more, it were too zealous even to
guard her in her going; for she were best by her own self-reliance to win
her way forth!
We do not want her as a slave; we want her free and royal, whether her
love fight death in our arms by night, or her loyalty ride by day beside us
in the charge of the battle of life.
"Let the woman be girt with a sword before me"!
"In her is all power given."
So sayeth this our Book of the Law. We respect woman in the self of her
own nature; we do not arrogate the right to criticize her. We welcome her
as our ally, come to our camp as her will, free-flashing, sword-swinging,
hath told her. Welcome, thou woman, we hail thee, star shouting to star!
Welcome to rout and to revel! Welcome to fray and to feast! Welcome to
vigil and victory! Welcome to war with its wounds! Welcome to lust and to
laughter! Welcome to peace with its pageants! Welcome to board and to
bed! Welcome to trumpet and triumph; welcome to dirge and to death!
It is we of Thelema who truly love and respect woman, who hold her
sinless and shameless even as we are; and those who say that we despise
her are those who shrink from the flash of our falchion as we strike from
her limbs their foul fetters.
Do we call woman whore? Ay, verily and amen, she is that; the air
shudders and burns as we shout it, exulting and eager.
O ye! Was not this your sneer, your vile whisper that scorned her and
shamed her? Was not "whore" the truth of her, the title of terror that you
gave in your fear of her, coward comforting coward with furtive glances
and gesture?
But we fear her not; we cry whore, as her armies approach us. We beat
on our shields with our swords. Earth echoes the clamor!
Is there any doubt of the victory? Your hordes of cringing slaves, afraid of
themselves, afraid of their own slaves, hostile, despised and distrusted,
your only tacticians the ostrich, the opossum, and the cuttle, will you not
break and flee at our first onset, as with leveled lances of lust we ride at
the charge, with our allies, the whores whom we love and acclaim, free
friends by our sides in the battle of life?
The Book of the Law is the charter of woman; the word Thelema has
opened the lock of her "girdle of chastity." Your Sphinx of stone has come
to life; to know, to will, to dare and to keep silence.
Yea I, the Beast, my Scarlet Whore bestriding me, naked and crowned,
drunk on her golden cup of fornication, boasting herself my bedfellow,
have trodden her in the market place, and roared this word that every
woman is a star. And with that word is uttered woman's freedom; the
fools and fribbles and flirts have heard my voice. The fox in woman hath
heard the lion in man; fear, fainting, flabbiness, frivolity, falsehood --
these are no more the mode.
In vain will bully and brute and braggart man, priest, lawyer or social
censor knit his brows to devise him a new tamer's trick; once and for all
the tradition is broken; vanished the vogue of bowstring, sack, stoning,
nose-slitting, belt-buckling, cart's tail-tragging, whipping, pillory posting,
walling-up, divorce court, eunuch, harem, mind-crippling, house-
imprisoning, menial-work-wearying, creed-stultifying, social-ostracism
marooning, divine-wrath-scaring, and even the device of creating and
encouraging prostitution to keep one class of women in the abyss under
the heel of the police, and the other on its brink, at the mercy of the
husband's boot at the first sign of insubordination or even failure to
please.
Man's torture chamber had tools inexhaustibly varied; at one end
murder crude and direct to subtler, more callous, starvation; at the other
moral agonies, from tearing her child from her breast to threatening her
with a rival when her service had blasted her beauty.
Most masterful man, yet most cunning, was not thy supreme stratagem
to band the woman's own sisters against her, to use their knowledge of
her psychology and the cruelty of their jealousies to avenge thee on thy
slave as thou thyself hadst neither wit nor spite to do?
And woman, weak in body, and starved in mind; woman, morally fettered
by her heroic oath to save the race, no care of cost, helpless and hard,
endured these things, endured from age to age. Hers was no loud
spectacular sacrifice, no cross on a hill-top, with the world agaze, and
monstrous miracles to echo the applause to heaven. She suffered and
triumphed in most shameful silence; she had no friend, no follower, none
to aid or approve. For thanks she had but maudlin flatteries, and knew
what cruel-cold scorn the hearts of men scarce cared to hide.
She agonized, ridiculous and obscene; gave all her beauty and strength
of maidenhood to suffer sickness, weakness, danger of death, choosing to
live the life of a cow -- so mankind might sail the sea of time.
She knew that man wanted nothing of her but service of his base
appetites; in his true manhood-life she had no part nor lot; and all her
wage was his careless contempt.
She hath been trampled thus through all the ages, and she hath tamed
them thus. Her silence was the token of her triumph.
But now the word of me the Beast is this; not only art thou woman,
sworn to a purpose not thine own; thou art thyself a star, and in thyself
a purpose to thyself. Not only mother of men art thou, or whore to men;
serf to their need of life and love, not sharing in their light and liberty;
nay, thou art mother and whore for thine own pleasure; the word I say to
man I say to thee no less: Do what thou wilt shall be the whole of the
Law!
Ay, priest, ay, lawyer, ay, censor! Will ye not gather in secret once again,
if in your hoard of juggler's tricks there be not one untried, or in your
cunning and counsel one device new-false to save your pirate ship from
sinking?
It has always been so easy up to now! What is the blasting magick in
that word, first thesis of The Book of the Law, that "every woman is a
star."
Alas! it is I the Beast that roared that word so loud, and wakened beauty.
Your tricks, your drowsy drugs, your lies, your hypnotic passes -- they
will not serve you. Make up your minds to be free men, fearless as I, fit
mates for women no less free and fearless! For I, the Beast, have come;
an end to the evils of old, to the duping and clubbing of abject and ailing
animals, degraded to that shameful state to serve that shameful
pleasure.
The essence of my word is to declare woman to be herself, of, to, and for,
herself; and I give this one irresistible weapon, the expression of herself
and her will through sex, to her on precisely the same terms as to man.
Murder is no longer dreaded; the economic weapon is powerless since
female labor has been found industrially valuable; and the social weapon
is entirely in her own hands.
The best women have always been sexually free, like the best men; it is
only necessary to remove the penalties for being found out. Let Women's
labor organizations support any individual who is economically harried
on sexual grounds. Let social organizations honor in public what their
members practice in private.
Most domestic unhappiness will disappear automatically, for its chief
cause is the sexual dissatisfaction of wives, or the anxiety (or other
mental strain) engendered should they take the remedy into their own
hands.
The crime of abortion will lose its motive in all but the most exceptional
cases. Blackmail will be confined to commercial and political offenses,
thus diminishing its frequency by two-thirds at least, maybe much more.
Social scandals and jealousies will tend to disappear. Sexual disease will
be easier to track and to combat, when it is no longer a disgrace to admit
it.
Prostitution (with its attendant crimes) will tend to disappear, as it will
cease to offer exorbitant profits to those who exploit it. The
preoccupation of the minds of the public with sexual questions will no
longer breed moral disease and insanity, when the sex appetite is treated
as simply as hunger. Frankness of speech and writing on sexual
questions will dispel the ignorance which entraps so many unfortunate
people; proper precaution against actual dangers will replace
unnecessary and absurd precautions against imaginary or artificial
dangers; and the quacks who trade on fear will be put out of business.
All this must follow as the light the night as soon as woman, true to
herself, finds that she can no longer be false to any man. She must hold
herself and her will in honor; and she must compel the world to accord
it.
The modern woman is not going to be dupe, slave, and victim anymore;
the woman who gives herself up freely to her own enjoyment, without
asking recompense, will earn the respect of her brothers, and will openly
despise her "chaste" or venal sisters, as men now despise "milksops,"
"sissies," and "tango lizards." Love is to be divorced utterly and
irrevocably from social and financial agreements, especially marriage.
Love is a sport, an art, a religion, as you will; ol' clo' emporium.
"Mary inviolate" is to be "torn upon wheels" because tearing is the only
treatment for her; and RV, a wheel, is the name of the feminine principle.
(See Liber D.) It is her own sisters who are to punish her for the crime of
denying her nature, not men who are to redeem her, since, as above
remarked, it is man's own false sense of guilt, his selfishness, and his
cowardice, which originally forced her to blaspheme against herself, and
so degraded her in her own eyes, and in his. Let him attend to his own
particular business, to redeem himself -- he surely has his hands full!
Woman will save herself if she be but left alone to do it. I see it, I, the
Beast, who have seen -- who see -- space splendid with stars, who have
seen -- who see -- the Body of our Lady Nuit, all-pervading, and therein
swallowed up, to have found -- to find -- no soul that is not wholly of her.
Woman! thou drawest us upward and onward forever; and every woman
is among women, of woman; one star of her stars.
I see thee, woman, thou standest alone; High Priestess art thou unto love
at the altar of life. And man is the victim therein.
Beneath thee, rejoicing, he lies; he exalts as he dies, burning up the
breath of thy kiss. Yea, star rushes flaming to star; the blaze bursts,
splashes the skies.
There is a cry in an unknown tongue. It resounds through the temple of
the universe; in its one word is death and ecstasy, and thy title of honor,
o thou, to thyself High Priestess, Prophetess, Empress, to thyself the
Goddess whose name means mother and whore!
VI. The Woman Girt with a Sword

excerpt from Freedom is a Two-Edged Sword
John Whiteside Parsons
It is to you, woman, beautiful lost redeemer of the race, that I dare
address this chapter. That which stirs in you now is not madness, is not
sin, is not folly, but is life, new life, and joy and fire that will beget a new
race, and create a new heaven and a new earth.
When you were a child, did not the wind speak to you and the sun?
Did you not hear the mountain's voice, the voices of the river and the
storm? Have you not heard the tidings of the stars, and the voices in the
silence, ineffable?
Have you not gone naked in the forest, with the wind over your body,
and felt the caress of Pan? And your heart has swelled with spring,
blossomed with summer, and saddened with the wolf of winter. These
things are the covenant, and in them is the truth that is forever.
And you have sought companions as high-hearted as yourself, and

found them not, save in elusive memories in dream and song. For you
found a blight over the world, a blight of silence and sorrow, and your
companions walked in guilt and shame, in fear and hate, sin and the
sorrow of sin, and you were alone. Ah, there was laughter, but a hectic
laughter; pleasure but furtive pleasure, unsatisfied and ashamed. And
now your heart is saddened. But be not sad, my beloved. Be joyous and
unafraid. For within you is the song that shall shatter the silence, the
flame that will burn away the dross.
It is you that are the redeemer; the redeemer of sin and sorrow, of guilt
and shame, you, woman, oh splendor incarnate! How long have you
served in chains, a slave to the lust of pigs and the guilt of pigs?
How long have you writhed under the foul degradation of your holy
name, whore, or suffered silently under the infamous degradation called
virtue?
How well have you known the stake, the rack, the whip, bar, chains,
imprisonment, entombment in the service of your master.
And was the bond fear, was it weakness, was it cowardice and
inferiority? Oh, shame of man, it was none of these, it was love. A man
was crucified in a redemption that failed. Yet were ten times ten million
men crucified, this infamy were not redeemed.
Priest, father; husband, lover; jailer; judge, executioner; despoiler;

seducer; destroyer; this has been your lover; your master; oh, woman
defiled.
Yet pity him, for he too sought love.
But there is an end, and a beginning and the beginning and all the
future is with you. For you are the mother of the new race, the redeemer
and lover of the new men, the men that shall be free.
Now I shall speak to you of men. Men desire three things of woman, a
mother greater than themselves, a wife less than themselves, and a lover
equal with themselves. Against the mother they are ever in revolt, the
wife they hold in contempt, the lover ever eludes them.
Consider the husband; how he hates woman and flees himself, fearing
that he will slay her.
Consider the great lover; how he grasps for love and his hands close
upon nothingness.
These are bewildered, frightened children, playing games against the

dark. And those who wear brass and swords, who strut and slay, are
they not the most frightened of all? Therefore pity them, therefore forgive
them.
In the ancient world there were men for a season, then cities arose,
and leisure, the riddle of the sphinx, and they turned to gilded popinjays,
gracefully accepting futility.
Then Christianity, an anodyne for slaves, an enteric for barbarians
whose deeds gave them indigestion, a whip for slave masters.
Yes, Faust is the prototype of the middle ages, but not the Faustus of
whom Kit Marlowe tells. It is a darker Faust, Gilles de Retz, who betrays
the Maid in his lust for power; then, smitten, prays to God in his Chapel
and ascends to all horror in his cellars.
And so the dreary story until man, appalled by his own nightmares,
turns at last to the dream of liberty.
It is the voice of Voltaire, jaded, cynical, weary of folly, that sounds the
opening bar of a tremendous and mocking prelude; Tom Paine, one man,
one real man, broken and at last betrayed by all the wooden champions;
Cagliostro, plotting the revenge of the Templars with a woman and a
necklace; Will Blake speaking uncomprehended with the tongue of
angels; Shelley and his beautiful futile gesture; Swinburne, that almost
recreated Helas before he too was broken; Byron, Pushkin, Gautier; all
instruments in a prelude to a symphony that was never played.
And science, how it was to save us. That brave new world of Huxley,
Darwin, Hegel and H.G. Wells, with only the voice of Spengler to dissent.
Science remaking the world, an international language, a universal
brotherhood, beyond nationality or prejudice or creed. That house of
cards, beautiful vision, how it has fallen. These creators of the new age,
who dare not speak or think or move without permission of the military.
Unboundaried titans, who will hang for speaking across one border;
where is your new world?
Champions, where is freedom? what has gone awry? A man can guess
but no man can solve. We must turn to woman for the answer.
It was many thousand years ago, before histories were written, that the
change came. We must turn our memories even farther. why can we not,
who sprang from those loins, though it be long ago, the age of Isis that is
mistakenly called the matriarchy. It is not a matriarchy as we imagine it,
a rule of clubwomen, or frustrated chickens. It is an equality. The woman
is the priestess, in her reposes the mystery. She is the mother; brooding
yet tender; the lover; at once passionate and aloof, the wife, revered and
cherished. She is the witch woman. It is coequal. Undifferentiated, the
man, chieftain, hunter; husband, lover; thinker; doer. The woman,
priestess, guardian of the mystery, sibyl of the unconscious, prophetess
of dreams. Thus balance; stability.
Then, catastrophe untellable, the patriarchy, archtypified by the

demonic monosexual monster; Jehova. And now, in the rule of priests,
woman is an inferior animal, man a superior god, isolated, and at the
mercy of his merciless intelligence. It is war, total war without quarter;
between the emotions that must and the intellect that will not. Every
religion in the patriarchy is a self contradictory monstrosity - Judaism,
Christianity, Buddhism, Mohammedism, facism, communism,
democracy, science and every other faith of the historical world. It is
dogma, creed based on axioms that shift like straws in the wind of the
intellect, and upon this shifting structure man has failed, and must fail,
for he knows their futility and fights for them with all the sick fury of
frustration. He knows that he is a little boy playing with erector toys and
chemical sets, playing cops and robbers in a game that goes too far.
He has lost his mother; his wife fails him, his lover eludes him. The
mystery has gone out of the temple, banished by a senile and self
sufficient council of beards.
Woman, woman, where are you? Come back, woman, come back to us
again! Forgive, forget, sit in our temples, take us by the hand, kiss us on
the lips, tell us that you love us, that we are not alone. Witch woman, out
of the ashes of the stake, rise again!
You see, it was in the dianic cult that the old way continued. Those
splendid and terrible women, Messalina, Toffana, La Voisin and de
Brinvilliers, took magnificent revenges. And others, women and men too,
sought the forbidden mystery in secret rites, and purchased a brief
reunion at an awful price.
This was the hope in the maid of Orleans, the hope of hopeless millions
that at last was come the woman who would redeem them. May her fate
and her failure teach you that innocence is no protection.
Be cunning, oh woman, be wise, be subtle, be merciless. I have said,

understand, forgive, forget. But forget not overmuch. Trust nothing but
yourself
I have spoken of those great poisoners, but there is a worse revenge.

Know that all revenge is revenge on self and most terrible is that taken
by the frigid woman. Count her in the millions and in the ten millions.
Heed not what she tells her husband or lover; heed well what she tells
her intimate, her doctor.
But with many the cause lies deeper. It lies in two things, the failure of
her mate to be a man, and her failure to be true to herself.
There is the black murderous guilt with which parents poison their
children, and that is a cause of frigidity.
There is suppressed incestuous love.

There is fear of disease, and of children.
But you, who have known something of these things, have no shame
therefore. Strength is not born, it is gained by understanding and
overcoming.
Then go free! Then sing the old, wild song: EVOE IO, EVOE IACCHUS
IO PAN IO PAN EVOE BABALON!
Go to the mountains and the oceans and the forest, go naked in the
summertime that you may regain the old joy and love gladly and freely
under the stars.
But the body is not beautiful? Here is a secret. The body is molded by
the mind. Embrace fear, repression, hate, then look upon the body - or
rather do not look upon it. But go free, love joyously, without restraint,
run naked a little. Then watch the cheeks flush, see the breasts swell,
the supple contours, the flowing rhythm. All disease and all deformity
are bred in fear and hate. Therefore, oh woman, are you called healer.
Woman, priestess of the irrational world! Irrational, but enormously

important, and how deadly because it is unadmitted and denied.
We do not want to be drunken, murderous, frustrated, poverty

stricken, miserable without cause. These things are not reasonable or
scientific, yet they do exist. We say we do not want war. But the cause of
war is a psychological necessity and war will continue until that
necessity is otherwise fulfilled.
We do not avail in saying that we will love this person or hate that
person because it is reasonable. We are moved willy-nilly despite our
reason and our will forces out of the unconscious, irrational world, forces
that speak to us in dreams, in symbols and in our own incomprehensible
actions, and that would only be redeemed by understanding, whose
name is woman. Only after understanding can will and intelligence
prevail, for they are otherwise no more than blind, self destructive force.
Woman, put up unworthy weapons. Put up malice and poison, false
frigidity and false stupidity. Draw the sword, the two-edged sword of
freedom, and call for a man to meet you in fair combat, a man fit for your
husband, fit father for your eagle brood.
Call upon him, test him by the sword and he will be worthy of you. For
you two are the archetypes of the new race.
Somewhere in the world today there is a woman for whom the sword is
forged. Somewhere there is one who has heard the trumpets of the new
age, and who will respond. She will respond, this new woman, to the
high clamor of those star trumpets; she will come as a perilous flame and
a devious song, a voice in the judgment halls, a banner before armies.
She will come girt with the sword of freedom, and before her kings and
priests will tremble and cities and empires will fall, and she will be called
BABALON, the scarlet woman. For she will be lustful and proud; she will
be subtle and deadly, she will be forthright and invincible as a naked
blade. And women will respond to her war cry, and throw off their
shackles and chains, and men will respond to her challenge, forsaking
the foolish ways and the little ways, and she who will shine as the ruddy
evening star in the bloody sunset of Gotterdamerung, will shine again as
a morning star when the night has passed, and a new dawn breaks over
the garden of Pan.
To you, oh unknown woman, the sword pledged. Keep the faith!
Mackey’s Encyclopedia of Freemasonry:

Woman is not permitted to participate in our rites and ceremonies, not
because we deem her unworthy or unfaithful, or incapable, as has been
foolishly supposed, of keeping a secret, but because, on our entrance
into the Order, we found certain regulations which prescribed that only
men capable of enduring the labor, or of fulfilling the duties of operative
Masons, could be admitted. These regulations we have solemnly
promised never to alter; nor could they be changed, without an entire
disorganization of the whole system of Speculative Masonry.
Now that I’ve Crowley quoted you into sub mission here’s a simple
egroup (GnosticMass@yahoogroups.com) reply to ground Us:
Virgo Intacta
“This was translated not from Greek initially but from Latin. Remember
that damned Jerome translated/bastardized the material with his own
ideological agenda, c.i.p. the vilification of Bishop Lucifer. Mary is
actually Virgo=any young woman vs. Virgo Intacta=literal virgin, hymen
intact. If it were Hebrew we would have almah vs. bethula, but it’s the
vulgar Latin. His wording, “actually Virgo Intacta”, automatically brings
up their parthenogenesis myth’s incorrectness. Did AC mean for us to
notice this chink in christianity’s armor or waste our time searchin’ fur
virgins? Practically it is unimportant as most novitiate Priestesses fall
into the category “specially dedicated” or Sister. Be it vestal virgin,
sacred hierodule, sworn hoor, virgo, sister, or soror; as long as she’s a
Minerval and wills to participate she has the right.”
I’ll add only, “Nay, the Duty!”
KRHE10
TAKK2005 (originally 2003)
“To promote discourse and feedback on planning group/Sanctuary/Oasis events as per the
Thelemic Calendar.”
See also Liber Kronos.
TOWARD A KORECTED KRONOLOGY
Liber L vel Legis II 34-43 and XV IV The Calendar.
34. But ye, O my people rise up and awake!

35. Let the rituals be rightly performed with joy and beauty!
36. There are rituals of the elements and feasts of the times. (1)
37. A feast for the first night of the Prophet and his Bride! (2)
38. A feast for the three days of the writing of the Book of the Law. (3)
39. A feast for Tahuti and the child of the Prophet -- secret, O Prophet! (4)
40. A feast for the Supreme Ritual, and a feast for the Equinox of the Gods. (5)
41. A feast for fire and a feast for water; a feast for life and a greater feast for death! (6)
42. A feast every day in your hearts in the joy of my rapture!
43. A feast every night unto Nu, and the pleasure of uttermost delight!
(1)
SIB: The Rituals of the Elements are rites intended to generate particular forms of energy
according to the nature, will and magical formula of each of the five elements: Fire,
Earth, Air, Water, and Spirit. Four of these may be elaborated as the Feasts of the Times,
held at the equinoxes and solstices of each solar year, when the sun enters into each of the
four cardinal signs of the tropical zodiac attributed to the four elements of Fire (Aries –
March equinox), Water (Cancer – June solstice), Air (Libra – September equinox) and
Earth (Capricorn – December solstice).
See Hawk and Jackal http://home.earthlink.net/~charlesreese/HawkJackal.html, Exposed

Adytum http://lonestar.texas.net/~dionysos/xquart.htm, Thelema Lodge rituals
http://www.monsalvat.org/rituals.html, and http://www.aumha.org/arcane/tephilah.htm for Ritual
examples. Feasts of some of the times are given in the Calendar, see note 6.
(2) August 12
SIB: The Feast for the First Night of the Prophet and His Bride is a commemoration of
the first night Crowley spent with his first wife, Rose Edith Kelly. They were married in a
civil ceremony at Dingwall on August 12, 1903, although the wedding was not properly
recorded until several days later. Rose later played an important role in the events
surrounding the reception of The Book of the Law. The Feast for the First Night of the
Prophet and His Bride is to be observed on August 12 of each year.
(3) April 8,9,10

SIB: The Feast for the Three Days of the Writing of the Book of the Law is a
commemoration of the anniversary the reception of the three chapters of Liber AL vel
Legis in Cairo on April 8, 9 and 10, 1904. It is to be observed on April 8, 9 and 10 of each
year, beginning at high noon on each day.
(4) July 19, 21

At the EGC Conference Lon and Constance DuQuette gave July 19-21. July 19
the Month of Thuthi begins with the Feast of Thoth and Opet Festival for the marriage of
Wasir & Aset (Isis & Osiris). The wording might imply two separate Feasts. July 21 was
Aten’s birthday. See the heretical Ankhenaten.
(5) March 20 and 9-23

SIB: The Feast for the Supreme Ritual, observed on March 20 of each year, is a
commemoration of the anniversary of Crowley's successful performance of the
Invocation of Horus in Cairo, which brought about the opening of the New Æon.
Crowley actually began the invocation ceremony around 10:00 PM on Saturday, March
19, 1904, and completed it just after midnight. The result of the invocation came during
the early morning hours of Sunday, March 20, the day before the March equinox, as the
announcement that the Equinox of the Gods was immanent. Interestingly, there are
exactly 22 days between the Feast for the Supreme Ritual and the final day of the Feast
for the Three Days of the Writing of the Book of the Law.
The Feast for the Equinox of the Gods is a commemoration of the beginning of the New
Æon on March 21, 1904, or of the commencement of a new magical formula. It is
celebrated within the A:.A:. at each equinox.
From Equinox of the Gods, Book of Results:
I9 The ritual written out and the invocation done--little success.
20 Revealed (We cannot make out if this revelation comes from W. or is a result of the
ritual. But almost certainly the former, as it precedes the "Great Success" entry) that the
Equinox of the Gods is come, Horus taking the Throne of the East and all rituals, etc.,
being abrogated.
(To explain this we append to this chapter the G.D. ritual of the Equinox, which was
celebrated in the spring and autumn within 48 hours of the actual dates of Sol entering
Aries and Libra.)
20 (contd.) Great success in midnight invocation. (The other diary says I0 P.M.
"Midnight" is perhaps a loose phrase, or perhaps marks the climax of the ritual.)
The Supreme Ritual is the Invocation of Horus (IH), performed at both equinoxes
where a new password is chosen from the Holy Books using bibliomancy. A Feast for the
Equinox of the Gods is also celebrated. The VE is the Thelemic New Year followed by
the 22 Holy Days. I like to prepare for the Ritual by going over it the 19th as AC did, so it
will not be done with little success. One could also have a total of six Feasts: 3-19, 20, 21
and 4-8, 9, 10.
(6)
SIB: A Feast for Fire - A celebration of the puberty of a boy.
A Feast for Water - A celebration of the menarche of a girl.
A Feast for Life - A celebration of a birth.
A Greater Feast for Death - A celebration of Life on the occasion of a death.
Could be seen as expanded Feasts (births, deaths, etc. ex-and/or-esoterically of the

local Sanctuary) and/or relating to Cardinal signs, i.e. fire VE, water SS, life/air AE,
death/earth WS.
Approx Sun Misc RC Trad R F

VE
3 Mar 20 0 Ari IH A 20
4 Apr 20 0 Tau Easter 20 Walpurgis 30 8,9,10
5 May 5 15 Tau MSp Roodmas Beltane 1 5
6 0 CAN
Jun 21 SS St John 24 Litha B 21
7 Jul 22 0 Leo Mary M. 22 19
8 Aug 6 15 Leo MSu Lammas Lughnasad 1 12
9 Sep 23 0 Lib AE Mabon IH D 23
10 Oct 23 0 Sco Samhain 31 12
11 Nov 6 15 Sco MAu Hallowmas 1
12 Dec 22 0 Cap WS Christmas Yule 21 E 1, 22
1 Jan 20 0 Aqu Epiphany 6 20
2 Feb 2 15 Aqu MWi Candlemas Imbolc 2 3
Approx(imate) = date Sun enters specific degree for Kansas City, MO Latitude:
39°07'00" N Longitude: 91°43'00" W 2002. See TAKK2003RT:
VE: 03/20/2003 19:02 Winter Length: 88.99 days
SS: 06/21/2003 13:10 Spring Length: 92.76 days
AE: 09/23/2003 4:47 Summer Length: 93.65 days
WS: 12/22/2003 1:01 Autumn Length: 89.84 days
Easter 04/20/2003
Misc. RC = Roman Catholic/generic christian usurpations.
Trad(itional) = “pagan” sabbats/cross-quarter days/celebrations.
R(ituals) of the elements = Equinoxes and Solstices.
F(easts) of the times = prescribed, researched and/or deduced dates for consideration, not
just solstices.
SIB=Sabazius’ Invisible Basilica http://www.hermetic.com/sabazius/gmnotes.htm
Note also VE=Ra, SS=Ahathoor, AE=Tum & WS=Kephra from Resh.
There shall not be found among you any one that maketh his son or his daughter to pass
through the fire, or that useth divination, or an observer of times, or an enchanter, or a
witch. Deu18:10
3 MARCH
2 GD formed 1888
12 GF Jacobus Burgundus Molensis the Martyr 1314
15 Islamic NY
16 Began INV. (invocation) IAO
17 THOTH appeared
18 Grand-Lodge FS installed 1957; Told to INV. (invoke) HORUS
19 Did this badly at noon; Dr. Van Van Mojo, Season of Discord
20 F, IH, VE Thelemic New Year
22 GF Wolfgang von Goethe
26 GF Tuesday 922
4 APRIL
8, 9, 10 F
9 GF Rabelais and Francis Bacon Lord Verulam
10 GF Swinburne
14 GF Valentinus
20 Easter
30 Walpurgis
5 MAY
5 Beltane
8 GF Paul Gaugin
18 GF Elias Ashmole
31 GF Alphonse Louis Constant
6 JUNE
7 GF Carl Kellner
13 GF Ludovicus Rex Bavariae
21 SS, F, Litha
24 St. John’s Day
27 GF Andrea
7 JULY
4 Prior to the 1753 Julian cal. this was Midsummer.
8 GF Robertus de Fluctibus
19 F
22 Magdalene’s Feast
8 AUGUST
1 Lughnasad
6 Lammas
12 F, GF William Blake
13 GF Hippolytus
18 GF Roderic Borgia, Pope Alexander VI
22 Order RC 1623
25 GF Friederich Nietzsche
29 GF Ulrich von Hutten
9 SEPTEMBER
8 GF Robertus de Fluctibus
21 GF Virgilius
23 F, IH, AE, GF Paracelsus, Mabon
10 OCTOBER
10 Navaratri-9 day festival to Worship of the Divine as Mother
12 F, AC bn.
20 GF Sir Richard Francis Burton
25 GF Gerard Encausse, Karl Germer 1962
28 GF Theodor Reuss
31 Samhain
11 NOVEMBER
1 Hallowmas
All Saints’ Day
2 Astra bn.
All Souls’ Day
7 Plato’s bday
17 Israel Regardie bn. 1907
18 AC initiated into GD 1898
20 All Gnostic Saints’ Day
25 GF Sir Edward Kelly
12 DECEMBER
1 GF Sir Aleister Crowley 1947
5 Final Ritual read
13 GF Frederick of Hohenstaufen
22 F, WS, Yule
29 GF Molinos
1 JANUARY
5 Hung Mung, Season of Chaos
6 Epiphany
Basilides worship of the Maiden Goddess Kore
22 Karl Johannes Germer bn. 1885 Elberfeld, Germany
28 GF Carolus Magnus
2 FEBRUARY
2 Brigit’s Day
3 WD bn. 1971
13 GF Richard Wagner
KRHE11
A Cake of Light Recipe
23.For perfume mix meal & honey & thick leavings of

red wine: then oil of Abramelin and olive oil, and
afterward soften & smooth down with rich fresh blood.
24.The best blood is of the moon, monthly: then the
fresh blood of a child, or dropping from the host of
heaven: then of enemies; then of the priest or of the
worshippers: last of some beast, no matter what.
25.This burn: of this make cakes & eat unto me.
Liber AL, III:23-25
For all celebrations of the Gnostic Mass, public and private,

except for those private celebrations of the Gnostic Mass at which
all participants shall have specifically requested otherwise, the
Cakes of Light provided by the celebrants to the congregation shall
be made with the following ingredients and with no other
ingredients:
o Meal (any ground edible grain);

o Honey;
o Leavings of red wine;
o Oil of Abramelin (a blend of cinnamon, myrrh, galangal and
olive oils);
o Olive oil; and
 Optionally, one of the following ingredients may be
added:
1. Livestock blood obtained legally from a butcher
shop or a farm; or
2. Ash from Cakes of Light made according to any
reasonable interpretation of CCXX III:23 and
which have been burned ni accordance with
CCXX III:25.
U.S. Grand Lodge O.T.O. E.G.C. Manual, rev. 20 Jan 97 ev
Speaking as an ordained Priest of the E.G.C., I am oath-bound to

obey my Patriarch and Primate. As a former employee of a blood bank,
thoroughly trained in safety procedures for handling blood products, I
will simply add that HIV is inactivated as soon as the blood bearing it
dries. Being a Thelemite I say Do what thou wilt shall be the whole of
the Law. With that said, here is the recipe that I use. Keep this in mind:
cooking and/or baking should not be seen as an exact science. If you
use the amounts below you shouldn't have to add extra honey or oil to
tweak the consistency.
 1.5 cups whole wheat flour
 6 tblsp. extra virgin olive oil
 7 tblsp. honey
 1 tblsp. wine leavings*
 Abramelin oil (to taste - not much!)
 Other ingredient (see AL III, 23 & 24)
1. Clear a counter top and rub some flour on it so that the

dough won't stick.
2. Preheat the oven to 300º F (150º Celsius).
3. In a mixing bowl add the flour, honey, wine
leavings, olive oil, Abramelin oil, and other
ingredient.
4. Knead until it becomes cookie dough. Add more
flour if it's too sticky.
5. Roll out the dough on your floured surface. Flour
the rolling pin and your hands too.
6. When the dough has been flattened out, cut into
cakes using a small circular cutter - a pill bottle,
lipstick, or cola top is ideal.
7. Place cakes on floured sheet and bake them in the
oven for no more than five minutes. The cakes
won't look done when you take them out so just let
them cool for a while. Usually 3 - 4 minutes is
enough.
*
Visit a home brewing shop and buy a packet of red wine yeast. Take it
home, start it in a little wine or preservative-free grape juice to "proof" it,
and mix it into your dough. It may not exactly be traditional, but it works
really well
See Mass Cakes by Ebony Anpu for a wonderful piece ov magick.

http://home.earthlink.net/~charlesreese/HJPlainText/MassCakes.txt
KRHE12
On The Ritual Ordained For Public Service
THE RITUAL
The Priest is seated before the Altar in meditation. The Priestess is in the
throne of the N.E. The Acolyte is in the throne of the S.E.
The Acolyte rises, and knocks 1–3–7, bearing Bell, Book, and Candle to
Priest.
The Priestess rises, and plays Abide with Me or Abendlied.
The Priest rises, and performs the Mass of the Phoenix.
The Priestess plays what she will, while the Acolyte binds the Priest to
the cross, which he unveils.
The Priest preaches.
The Priestess plays, while the Acolyte draws the veil.
The Acolyte comes forward to the Altar, and knocks 7–3–1 saying "Go: it
is finished."
The Priest is robed in white and gold, his breast bare.
The Priestess wears a green robe.
The Acolyte wears a red robe, and is girt with a sword. He may be
masked.
The text above was published as a footnote to Liber CDXV in

Equinox IV 2. This ritual was composed circa 1913 by Crowley and
publicly performed in London, later abandoned with the introduction of
Liber XV. One can see why AC replaced it, with no disrespect to the ritual
itself, by understanding the public impact of cutting oneself versus the
bloodless eucharist and wine of Mass. From someone who performs the
Mass of the Phoenix regularly it seems more like a group extrapolation of
L44 and could be treated as such. To that end I’ve numbered each step
for easy reference and included in () the materials mentioned to complete
the ritual. Before that though let Us tie up any loose ends and look at
some miscellaneous minutia.
The Ritual Area
As the ritual would not be performed publicly the space required

for spectators is a null point. With the help of points 1/4/5 We can
roughly deduce the ritual area and placement of the Officers.
1) The Priest is seated before the Altar in meditation. The Priestess is in

the throne of the N.E. The Acolyte is in the throne of the S.E.
This correlates quite nicely with L44 where the Pt stands in the E
facing W across the Altar. Add the Ps and Ae sitting beside Pt We get
roughly:
4) The Priest rises, and performs the Mass of the Phoenix.
Having risen in the E “He goeth forth”. Where does Pt go to, or
should this ending be ignored?
5) The Priestess plays what she will, while the Acolyte binds the Priest to
Now We have to add a cross behind a veil!? Two questions arise:
are the vl&cs to the W of the Altar (one possibility of where the Pt went)
and what direction would the cs face? By taking the ritual area as
representative of the Otz Qym We get this answer:
On The Altar
2) “Bell, Book, and Candle”

A phrase from the Roman Catholic excommunication ritual.
4) “an altar on which are his Burin, Bell, Thurible, and two of the Cakes
of Light”
In all We have Bell, Book, Burin, Cakes, Candle, and Thurible.
What Book should We use? Why not The Book of the Law!?
The Complete Ritual
1) The Priest is seated before the Altar in meditation. The Priestess is in

the throne of the N.E. The Acolyte is in the throne of the S.E.
2) The Acolyte rises, and knocks 1–3–7, bearing Bell, Book, and Candle
to Priest.
3) The Priestess rises, and plays Abide with Me
(Abide with me; fast falls the eventide;

The darkness deepens; Lord, with me, abide;
When other helpers fail, and comforts flee,
Help of the helpless, O abide with me.
Swift to its close ebbs out life’s little day;
Earth’s joys grow dim, its glories pass away;
Change and decay in all around I see;
O Thou, who changes not, abide with me.
I need Thy presence every passing hour;

What but Thy grace can fdi the tempter’s power?
Who like Thyself my guide and stay can be?
Through cloud and sunshine, Lord, abide with me.
I fear no foe with Thee at hand to bless;

Ills have no weight, and tears no bitterness;
Where is death’s sting? Where, grave, thy victory?
I triumph still, if Thou abide with me.
Hold Thou Thy cross before my closing eyes;

Shine through the gloom, and point me to the skies;
Heaven’s morning breaks, and earth’s vain shadows flee;
In life, in death, O Lord, abide with me.)
or Abendlied.
(Great and flaming red,

the sun still floats at the edge of the sky,
and on blue waves
its reflection still trembles up to the beach;
from the beech wood rises
the moon, inviting rest
for its sister Earth.
In the swollen clouds

a red, dark glow collects,
and mellow, changing colours
play upon the rye blooming by the waters;
among the swaying stems
the brisk quail call brightly
and the shepherd pipes an answer.
Ring-doves and pigeons

coo softly in their sleep,
and dusky bats whirr about
above the smooth pools;
Troops of beetles wander about
and the owl, now awakening,
hoots as he draws up to his watch.
When the nightingales begin to pipe,

lift yourself up, my spirit!
In the first flush of youthful Day,
lend me your ear, o Father!
From the earth and all its sorrows,
climb, o spirit! Just as you send us the scent of meadow,
send us, Father, your dew!)
4) The Priest rises, and performs the Mass of the Phoenix.
(The Magician, his breast bare, stands before an altar on which are his
Burin, Bell, Thurible, and two of the Cakes of Light. In the Sign of the
Enterer he reaches West across the Altar, and cries:
Hail Ra, that goest in thy bark

Into the caverns of the Dark!
He gives the sign of Silence, and takes the Bell, and Fire, in his hands.
East of the Altar see me stand

With light and musick in my hand!
He strikes Eleven times upon the Bell 333 - 55555 - 333 and places the
Fire in the Thurible.
I strike the Bell: I light the Flame;

I utter the mysterious Name.
ABRAHADABRA
He strikes eleven times upon the Bell.

Now I begin to pray: Thou Child,
Holy Thy name and undefiled!
Thy reign is come; Thy will is done.
Here is the Bread; here is the Blood.
Bring me through midnight to the Sun!
Save me from Evil and from Good!
That Thy one crown of all the Ten
Even now and here be mine. AMEN.
He puts the first Cake on the Fire of the Thurible.
I burn the Incense-cake, proclaim

These adorations of Thy name.
He makes them as in Liber Legis,
(Unity uttermost showed !

I adore the might of Thy breath,
Supreme and terrible God,
Who makest the gods and death
To tremble before Thee :--
I, I adore thee !
Appear on the throne of Ra!

Open the ways of the Khu!
Lighten the ways of the Ka!
The ways of theKhabs run through
To stir me or still me!
Aum ! let it fill me!
The light is mine; its rays consume

Me : I have made a secret door
Into the House of Ra and Tum,
Of Khephra and of Ahathoor,
I am thy Theban, O Mentu,
The prophet Ankh-af-na-khonsu!
By Bes-na-Maut my breast I beat;

By wise Ta-Nech I weave my spell.
Show thy star-splendor, O Nuit!
Bid me within that House to dwell,
O winged snake of light, Hadit!
Abide with me, Ra-Hoot-Khuit!)
and strikes again Eleven times upon the Bell. With the Burin he then
makes upon his breast the proper sign.
Behold this bleeding breast of mine
Gashed with the sacramental sign!
He puts the second Cake to the wound.
I stanch the Blood; the wafer soaks

It up, and the high priest invokes!
He eats the second Cake.
This Bread I eat. This Oath I swear

As I enflame myself with prayer:
"There is no grace: there is no guilt:
This is the Law: DO WHAT THOU WILT!"
He strikes Eleven times upon the Bell, and cries
ABRAHADABRA.
I entered in with woe; with mirth
I now go forth, and with thanksgiving,
To do my pleasure on the earth
Among the legions of the living.
He goeth forth.)
5) The Priestess plays what she will, while the Acolyte binds the Priest to
6) The Priest preaches.
7) The Priestess plays, while the Acolyte draws the veil.
8) The Acolyte comes forward to the Altar, and knocks 7–3–1 saying "Go:
it is finished."
9) The Priest is robed in white and gold, his breast bare.
10) The Priestess wears a green robe.
11) The Acolyte wears a red robe, and is girt with a sword. He may be
masked.
It is my hope that the above might prompt others to privately

perform this interesting rite. I’ve kept the commentary and minutia at a
minimum for those who would just file it away. For those who are
interested We could put together TROFPS RaHoorsals or even more
private discussions.
KRHE13
Toward Another Annotated Mass
En aat am-a shu-t em neter!

n aht ahm’ah shuh’t m nehter!
There is no part of me that is not of the gods!
I’ve been asked several times by folks, “When are you going to be
Priest in the Mass?” Seeing that I only have use of one arm (for now!)
there are several points that I physically cannot do. My purpose in this
piece is to develop a way around said handicap. I will present the
problematic points first, followed by how a non-Liber 15 cents way the
Mass may be accomplished with joy and beauty. To accommodate my
handicap certain minute symbolism will change along w/the gestures,
but I will only deal here w/technical points. No wording in the Mass
changes, only how certain things may be done. Any feedback from the
peanut gallery would be highly appreciated.
Johannes
WLLM
Holding the Lance-general
0 This is not a problem. Instead of rht over lft the rht will suffice.
The lft can be held with sling as Ptah close to the body. See below for
problems w/this. When needed the Ps or Dn can hold L.
The raising of the Ps- IV
“I, PRIEST and KING, take thee takes hnd, Virgin pure without spot; I
upraise thee do; I lead thee D duck to the East, I set thee upon the
summit of the Earth do.”
1 The problem here starts with taking Ps’ rht hand w/my lft and
raising her. The Ps taking the active role as when the L rises could solve
this, i.e. her taking and raising Our hands/arms into the V position as
We walk. Another point here deals w/note above. If I were going to have
arm in sling then raising it would be awkward, just as letting it dangle
would (the robe could cloak this). Something simple can be extrapolated
w/practice. The next two points dictate arm not in sling.
“The PRIEST kisses The Book of the Law three times. He kneels for a
space in adoration with joined hands, knuckles closed, thumb in the fig.”
2 The arms are here lying along Ps’ thighs closing in the pelvic
area. This can be accomplished using my rht hand to position and hold
lft.
“She then holds it to her breast, while the PRIEST, falling at her knees,
kisses them 11 times, his arms stretched along her thighs.”
3 The arm are laid “along her thighs”, i.e. opening the veil, after Pt
hands L to Ps. This can be accomplished using my rht hand to position
lft, which should stay in place during the Collects.
Of the Consecration of the Elements- VI
“Prst takes Lance

[The PRIESTESS picks up the Cup rht and Paten lft.]
The PRIEST makes the five crosses.
4 This can be accomplished by rht holding L while making crosses.
“Prst holds L w/both hnds

The PRIEST: Life of man upon earth, fruit of labour, sustenance of
endeavour, thus be thou nourishment of the Spirit!”
5 Of course this can not be done w/both hnds, but I believe the rht
will compensate and be able to direct L.
“He touches the Host with the Lance.
By the virtue of the Rod!

Be this bread the Body of God!
[He hands the Lance to the Deacon.]
He takes the Host.
TOUTO ESTI TO SÔMA MOU.

Toe-oo-toe S-tee Toe So-mah Moe-oo
He [replaces Host,] kneels, adores, rises, [takes Paten w/lft hnd and Host
w/rht hnd, thmb bttm/index top] turns, shows Host to the PEOPLE.
[holding the Paten beneath it] turns, replaces [Paten and] Host, and
adores rises. Music.”
6 This point is difficult. One solution is to just hold Pn w/rht

foregoing holding Ht over Pn. My fingers are nimble enough to hold both
though.
“He takes the Lance holds w/both hnds.”
7 See point 5
“Vehicle of the joy of Man upon earth, solace of labour, inspiration of

endeavour, thus be thou ecstasy of the Spirit!
He touches the Cup with the Lance.
By the virtue of the Rod!

Be this wine the Blood of God!
He [hands the Lance to the Deacon and] takes the Cup.
TOUTO ESTI TO POTÊRION TOU HAIMATOS MOU.

Toe-oo-toe S-tee Toe Poe-tear-e-on Toe-oo Hay-mah-tos Moe-oo
He [replaces the Cup,] kneels, adores, rises, [takes the Cup] turns, shows
the Cup to the, replaces the Cup, and adores rises. Music.
[He takes the Lance.]
For this is the Covenant of Resurrection.
He makes the five crosses on the PRIESTESS.
Accept, O LORD, this sacrifice of life [indicates Host] and joy [indicates
Cup], true warrants of the Covenant of Resurrection.
The PRIEST offers the Lance to the PRIESTESS, who kisses it; he then
touches her w/rht hnd between the breasts and upon the body See “On
the body” as invoking unicursal hexagram: 1 Heart, 2 lft thigh, 3rht
brst/shoulder approx, 4 V, 5 lft brst/shdr approx, 6 rht thigh, 7 ajna.
He then flings out his arms upward V, as comprehending the whole
shrine.”
8 There are two ways this may be accomplished. Instead of
offering L the Pt gives it to Ps, then nyasa and holding rht arm up as a
half V. Another way is to hold L while nyasa and holding rht arm up. I
do not see a difficulty holding L while doing gestures. The word Nyasa
means placing and refers to a large component of tantrik ritualism in
which the practitioner touches various parts of the body at the same
time pronouncing a mantra and visualizing a devata or bija (root)
mantra. Nyasa is supposed to "divinise" the body of the worshipper. I
use it here as a generic term for touching, vibrating w/mantra n/a
though the visualizing should/can be used.
“Let this offering be borne upon the waves of Æthyr to our Lord and
Father the Sun that travelleth over the Heavens in his name ON.
He closes his hands, kisses the PRIESTESS between the breasts, and
makes three great crosses over the Paten, the Cup, and himself. He
strikes his breast. All repeat this action.”
9 Where the Pt closes his hands down to anahata is a point. This
would be easier if Ps held L at point 8, but can be accomplished w/rht as
w/the striking. Some create the fire sign w/both hands.
“Hear ye all, saints of the true church of old time now essentially
present, that of ye we claim heirship, with ye we claim communion, from
ye we claim benediction in the name of IAÔ.
He makes three crosses on Paten and Cup together. [He hands the Lance
to the Deacon who should now go quietly to station.] He uncovers the
Cup, genuflects, takes the Cup in his left hand and the Host in his right.
With the Host he makes the five crosses on the Cup.
He elevates the Host and the Cup. The (D strikes) Bell.”
10 This is the most problematic piece in my mind. In order for this

to be accomplished I could raise both w/rht hand or the Ps hold either
Ht/Pn. This would be the third point where the Ps could help. I really
see no problem raising Cp and Ht together though.
VIII
“The PRIEST takes the Paten between the index and medius of the right
hand (L w/lft hnd).
The PRIESTESS clasps the Cup in her right hand.
[The Blessing of the Elements]

The PRIEST: Lord most secret, bless this spiritual food unto our bodies,
bestowing upon us health and wealth and strength and joy and peace,
and that fulfilment of will and of love under will that is perpetual
happiness.
He makes + with Paten and kisses it.
[He sets Paten on Altar and hands Lance to Priestess.]”
11 I can not hold both L and Pn. The Ps could be given L to hold
w/her lft early or to D. I prefer Ps.
“[The Fractio]
He uncovers the Cup, genuflects, rises. Music.
He takes the Host, and breaks it over the Cup.
He replaces the right-hand portion in the Paten.
He breaks off a particle of the left-hand portion.
TOUTO ESTI TO SPERMA MOU. HO PATÊR ESTIN HO HUIOS DIA TO

PNEUMA HAGION. AUMGN. AUMGN. AUMGN.
Toe-oo-toe S-tee Toe Sper-mah Moe-oo. Hoe Pah-ter S-tin Hoe Who-e-
ohs D-ah Toe New-mah Ah-ge-on.
He replaces the left-hand part of the Host.
12 The Fractio I believe can easily be accomplished with one hand.
[The Consignatio and Commixto]
The PRIESTESS extends the Lance-point with her left hand to receive the
particle.
The PRIEST clasps the Cup in his left hand.
Together they depress the Lance-point in the Cup.
The PRIEST and the PRIESTESS when Fractio goes into wine: HRILIU.”
13 Another difficult point not being Shiva w/his many arms.

Ideally the Pt holds Cp w/lft hand and places particula on L tip w/rht,
then depressing L w/Ps lft. Nothing is mentioned what the Ps is doing
w/her rht hand. I see no reason why the Ps can not hold L w/lft and Cp
w/rht, becoming active as Pt uses rht to depress L tip.
“The PRIEST takes the Lance.
The PRIESTESS covers the Cup.
[The Epiklesis]
The PRIEST [hands the Lance to the Priestess] genuflects, rises, bows,
joins hands before anahatta. He strikes his breast.
The PRIEST:
O Lion and O Serpent that destroy the destroyer, be mighty among us.
[The Consummation of the Elements]
The PRIEST joins hands upright tri upon the breast of the PRIESTESS,
and takes back his Lance.”
14 See point 9.
“He rises, takes the Lance, and turns to the PEOPLE. arms X”
15 I could use rht to raise and support lft or X only rht. I prefer
the latter.
Mass Musing from Memory
Stand in Tb lft ft forward w/rht ft pointing rht w/rht heel in the

hollow of the lt ft, holding L w/rht hnd against brst. Ps opens door/draw
veil. Step out of Tb by bringing lft ft forward and rht heel into its hollow.
Do again and again. Hand L to Ps and give the three penal signs: rht
hnd held open, fingers together, raise rht hnd level w/the thumb
extended in a square towards the throat, just left of the windpipe. Draw
the hnd across the throat to the rht and drop it to the side. Place your
rht hnd level, w/the thumb extended in a square towards the heart.
Draw the hnd across the breast to the rht and drop it to the side. Lower
your rht hnd level, w/the thumb extended in a square towards the navel.
Draw the hnd across the center of the body to the rht, drop it to the side,
and raise it again to place the point of the thumb upon the navel. Kneel
and worship L. “I am a man among men.” Take L and lower it as rising.
“How should I be worthy to administer the virtues to the Brethren?”
Ps Lustrates, Consecrates, Vests, and Coronates Pt. She kneels, takes L
between hnds and runs them up and down upon the shaft eleven times.
L point is raised but not L. D directs P to stand w/HS when L rises
w/“So mote it be.”
“Thee therefore whom we adore we also invoke. By the power
of the lifted Lance!” Pt raises L. All repeat Hailing Sign. Keeping the L
raised, “I, PRIEST and KING, take thee” Ps takes Pt lft hnd w/her rht
“Virgin pure without spot; I upraise thee” Ps rises and raises Pt lft arm
“I lead thee”, D duck, “to the East” The D and C follow in rank behind
Ps and Pt, see KRHE8. “I set thee upon the summit of the Earth.” Pt
sets Ps on Altar. The people sit. The Ps takes The Book of the Law and
holds it open on her breast with her two hnds, making a descending
triangle with thumbs and forefingers. Pt gives the L to D to hold, and
takes the ewer from the blk C, and sprinkles PS, making five crosses,
forehead vert, shoulders vert, and thighs hor. Pt gives ewer back to blk
C. Pt takes the censer from the wht C and makes five crosses, as before.
Pt gives censer back to wht C. The C replace their weapons on their
respective altars. Pt kisses The Book of the Law three times and kneels in
adoration with joined hands, knuckles closed, thumb in the fig (see
knoete 2). Pt rises and draws the veil over the whole altar. All rise and
stand to order. The Pt takes the L from the D, and holds it as Osiris or
Phthah. Pt circumambulates the Temple three times, followed by the D
and the C (Prst, D, wht, blk), to stand facing E at the foot of the steps.
Pt mounts the first step: O circle of Stars whereof our Father is
but the younger brother, marvel beyond imagination, soul of infinite
space, before whom Time is Ashamed, the mind bewildered, and the
understanding dark, not unto Thee may we attain, unless Thine
image be Love. Therefore by seed and root and stem and bud and
leaf and flower and fruit do we invoke Thee. "Then the priest
answered & said unto the Queen of Space, kissing her lovely brows,
and the dew of her light bathing his whole body in a sweet-smelling
perfume of sweat; O Nuit, continuous one of Heaven, let it be ever
thus; that men speak not of thee as One but as None; and let them
speak not of thee at all, since thou art continuous!" Ps speaks. Pt
mounts the second step: O secret of secrets that art hidden in the
being of all that lives, not Thee do we adore, for that which adoreth
is also Thou. Thou art That, and That am I. "I am the flame that
burns in every heart of man, and in the core of every star. I am Life,
and the giver of Life; yet therefore is the knowledge of me the
knowledge of death. I am alone; there is no God where I am." D and
P rise w/HS for The Calendar. Pt mounts the third step and: Thou that
art One, our Lord in the Universe the Sun, our Lord in ourselves
whose name is Mystery of Mystery, uttermost being whose radiance
enlightening the worlds is also the breath that maketh every God
even and Death to tremble before Thee -- By the Sign of Light + w/L
appear Thou glorious upon the throne of the Sun. Make open the
path of creation and of intelligence between us and our minds.
Enlighten our understanding. Encourage our hearts. Let thy light
crystallize itself in our blood, fulfilling us of Resurrection.
A ka dua Tuf ur biu Bi a'a chefu Dudu nur af an nuteru
Ps responds and D opens veil as Pt parts it with L crying:
IÔ (part curtain) IÔ (part curtain) IÔ IAÔ SABAÔ
IAÔ.
Ps is seated w/Pn in rht hnd and Cp in lft. She then sets them down
Xing arms, Pn lft, Cp rht. Pt presents L which Ps kisses eleven times.
D adds incense to fire. Ps holds L to brst while the Pt falls at her knees,
kissing them 11 times, once each collect @ So Mote It Be, arms stretched
along her thighs. Remain in this adoration while D intones Collects.
Pt rises and takes Lance. Ps picks up the Cp rht and Pn lft. Pt makes
five crosses. Life of man upon earth, fruit of labour, sustenance of
endeavour, thus be thou nourishment of the Spirit!
Touch Ht w/L. By the virtue of the Rod! Be this bread the Body of
God! Hnd L to D. Takes Ht. TOUTO ESTI TO SÔMA MOU.
Replace Ht, kneel, adore, rise, take Pn and Ht, holding the Pn beneath
Ht. Turn to show P, replace Pn and Ht, adore, rise. Music.
Pt takes L. Vehicle of the joy of Man upon earth, solace of labour,
inspiration of endeavour, thus be thou ecstasy of the Spirit!
Touch Cp w/L. By the virtue of the Rod! Be this wine the Blood of
God! Hand L to D and take Cp. TOUTO ESTI TO POTÊRION TOU
HAIMATOS MOU. Replace Cup, kneel, adore, rise, take Cup, turns
showing Cup to the P, replace Cup, adore and rise. Music. Take Lance.
For this is the Covenant of Resurrection. Make the five crosses on Ps.
Accept, O LORD, this sacrifice of life [indicate Host] and joy [indicate
Cup], true warrants of the Covenant of Resurrection. Offer Lance to
PS, who kisses it; then touch between breasts and upon the body. (See
“On the body” as invoking unicursal hexagram: 1 Heart, 2 lft thigh, 3rht
brst/shoulder approx, 4 V, 5 lft brst/shdr approx, 6 rht thigh, 7 ajna.)
Fling arm upward in half V, as comprehending the whole shrine. Let this
offering be borne upon the waves of Æthyr to our Lord and Father
the Sun that travelleth over the Heavens in his name ON. Close
hand dwn in half V between breasts, kiss Ps and make three great
crosses over the Pn, Cp, and self. Strike breast. All repeat this action.
Hear ye all, saints of the true church of old time now essentially
present, that of ye we claim heirship, with ye we claim communion,
from ye we claim benediction in the name of IAÔ.
Make three crosses on Pn and Cp together. Hands L to D who should
now go quietly to station. Pt uncovers Cp, genuflects. With Host make
the five crosses on the Cup. Elevate Ht and Cp. D strikes Bell.
HAGIOS HAGIOS HAGIOS IAÔ! Replace Host and Cup, cover, adore,
rise. D returns when Pt rises. Pt takes L. Deacon returns to his usual
station. D directs P to stand
Pt: Thou who art I, beyond all I am,
Who hast no nature and no name,
Who art, when all but Thou are gone,
Thou, centre and secret of the Sun,
Thou, hidden spring of all things known
And unknown, Thou aloof, alone,
Thou, the true fire within the reed
Brooding and breeding, source and seed
Of life, love, liberty, and light,
Thou beyond speech and beyond sight,
Thee I invoke, my faint fresh fire
Kindling as mine intents aspire.
Thee I invoke, abiding one,
Thee, centre and secret of the Sun,
And that most holy mystery
Of which the vehicle am I.
Appear, most awful and most mild,
As it is lawful, in thy child!
Sing: For of the Father and the Son
The Holy Spirit is the norm;
Male-female, quintessential, one,
Man-being veiled in Woman-form.
Glory and worship in the highest,
Thou Dove, mankind that deifiest,
Being that race, most royally run
To spring sunshine through winter storm.
Glory to Thee from Gilded Tomb!
Glory to Thee from earth unploughed!
Glory to Thee, true Unity
Of the Eternal Trinity!
Glory to Thee, beyond all term,
Thy spring of sperm, thy seed and germ!
Pt hands L to Ps and takes Paten between index and medius of the rht
hand. Ps clasps the Cup in her right hand L in her lft.
Pt: Lord most secret, bless this spiritual food unto our bodies,
bestowing upon us health and wealth and strength and joy and
peace, and that fulfilment of will and of love under will that is
perpetual happiness.
Make + with Paten and kiss it. Set Paten on Altar. Uncover Cup,
genuflect, rise. Music. Take Host and break over Cup. Replace right-hand
portion on Paten. Break off particle of the left-hand portion. TOUTO
ESTI TO SPERMA MOU. HO PATÊR ESTIN HO HUIOS DIA TO
PNEUMA HAGION. AUMGN. AUMGN. AUMGN. Replace left-hand part of
the Host. Ps extends L-point with lft hand to receive particle. Together
depress the L-point in Cup. When Fractio goes into wine Pt and Ps:
HRILIU. Pt takes L. Ps covers Cup.
Pt hands L to Ps, genuflects, rises, bows, joins hands before anahatta.
Strike breast 3x. O Lion and O Serpent that destroy the destroyer, x
be mighty among us. O Lion and O Serpent that destroy the
destroyer, x be mighty among us. O Lion and O Serpent that destroy
the destroyer, x be mighty among us. Pt joins hands upright tri upon
the breast of Ps and takes back L. Turn to P, lower and raise L, and
make + upon P. Do what thou wilt shall be the whole of the Law.
Lower L and turn E. P sit. Ps takes L in rht hand. With left she offers
Paten. Pt kneels. In my mouth be the essence of the life of the Sun.
Take Host with rht hand, make + on Paten, and consume it.
Silence. Ps takes, uncovers, and offers Cup as before.
Pt: In my mouth be the essence of the joy of the earth!
Take Cup, make + on Ps, drain and return it. Silence. Rise, take L, and
turn to the P arms X. There is no part of me that is not of the Gods.
Return W to T and face E. Pt returns E and closes veil. W/L make + on
the people w/each LORD. The LORD bless you. The LORD enlighten
your minds and comfort your hearts and sustain your bodies. The
LORD bring you to the accomplishment of your true Wills, the Great
Work, the Summum Bonum, True Wisdom and Perfect Happiness.
Pt goes out, D and C following into the Tb of the West. Music. Voluntary.)
Annotate – to add explanatory notes.
KRHE14
Operative Knosis
Of the Officers of the Mass
The KRHE series, witch this piece is a part, has been an attempt to codify
my notes on a continual study/training program for the Novitiate and Initiate
alike. Operative versus speculative. None of this is canon, only my
perspective. Individual Officers should do the same Work, “each for himself”.
So, what are the minimum requirements for being a Mass Officer? As per
Policy Memorandum EGC-2001-1 concerning Official Masses (OM):
For any Public Celebration of the Gnostic Mass where one or two of the three
principal celebrating officers is a Clerical Member of E.G.C. with recognized status
as Priest, Priestess, Bishop, or Auxiliary Bishop, the remaining officer(s) shall be
Initiate Members of O.T.O. in good standing of at least the degree of Minerval,
subject to the detailed conditions set forth in Part II.C. of the U.S. E.G.C. Manual,
"The Clergy."
That being said, what should one know to perform Our Mass with joy and
beauty? The answer to this depends on whom you ask. Each individual
Officer and Mass “team” should decide what Works for them. In this segment I
will give my perspective on what the Officers should technically know while I
am Priest. This is just my humble opinion, I would not ask someone to do that
witch I do not demand of myself.
Ps, either OPs (DKEW) or NPs (at least M):

1. Know when what is done and why.
2. Have your lines and movements memorized.
3. Do Mass with joy and beauty, smile.
Dn, either Ordained (M. .) or NDn (at least M):

1. Know when what is done and why, esp. steps, signs, and directions (rising,
sitting, etc.).
2. Have at least the Proclamation, Credo, Calendar, and order of Collects
memorized. The rest will come in time. Only the Dn can have a script.
3. Do Mass with joy and beauty, articulate.
Cn, either Confirmed or at least M:
1. Know when what is done and why, esp. as it applies to helping Pt and Ps. Take
directions from Dn if need be.
2. Have your movements memorized (see me for inner alchemy suggestions).
3. Do Mass with joy and beauty, don’t be a Keystone Catechumenate! See
KRHE8.
DK
In order to insure Our security during Mass We employ a Door Keeper. While
not a recognized Officer of the EGC or Mass, a DK can be very helpful to the
Dn. Usually this honor is chosen @ random before Mass along with the bell
ringer. Whenever I Dn and give speech the DK could demonstrate signs witch I
cannot. Mark and/or Pat can let Us know what the DK should tell cowan
Masons.
To start, acquire a general knowledge of the Mass’ structure/sequence.

Know what is done when and why. This will make memorization of the Mass
easier. Memorize lines. The best way to do this is physically write the Mass
from your perspective. This may sound like hard Work, but I think the
individual will be well awarded. Typing can suffice, but I think writing it by
hand imprints itself better. Be able to mentally perform the Mass from your
perspective. Rehears alone and/or participate in RaHoorsals. Once you feel
comfortable volunteer for Mass (and have your own vestments! (1)).
The above might sound a little rough and beyond the beginner, witch is why
We have RaHoorsals. It should not dissuade those new to the Mass from being
an Officer or mean everything must be perfect. Quite the contrary, I’m quite
flexible and understand the human condition. It is my hope to help those
daring to become the best Officer they can be. So, what can those who fill
these qualifications expect of me? Nothing that I would not expect out of the
other Officers: I know when what is done and why for each part, my lines and
those I ask of the Dn are memorized, and I know how the Mass may be
accomplished with joy and beauty (imhoal).
One may ask why this epistle? I am not a big fan of Mass teams, sounds
like ecclesiastic for clique to me. With that said, standardization and
familiarization is very helpful. One wouldn’t want to make an apple pie with
chickpeas. People also tend to naturally gravitate into groups (2). In short, I
would not want someone before or behind me not knowing what they are doing.
If the flow of the Mass needs to be stopped in order to direct other Officers then
the Mass can become a parody done by peons instead of a Paian (see Liber 15
cents). Again, this is not to mean there can be no mistakes. Only Alla is
perfect.
4 Beginners
1. Have a general knowledge of the Mass’ structure/sequence.
2. Know what is done when and why.
3. Memorize lines.
4. Write the Mass from your perspective.
5. Mentally be able to perform Mass.
6. Rehears, either alone or with other Officers.
7. Volunteer for Mass
(1) From Vestments:

Our Rite: “We recommend that each officer's vestments include a plain, white robe or
gown, with a colored robe, mantle or Dalmatic worn over it: red and gold for the
Priest, blue and gold for the Priestess, yellow for the Deacon, and black and white for
the two Children. ” The Gnostic Mass with Anno. and Comm. by Helena and Tau
Apiryon
and
“The white robe should be open in the front from the neck down to at least the waist;
the opening may be provided with buttons, ties or other fasteners.” Confirmation
Ceremony
(2)
Wepwawep: Here is something from ChXIX of interest “One of the great advantages of
them <dramatic rituals> is that a large number of persons may take part, so that there
is consequently more force available; but it is important that they should all be
initiates of the same mysteries, bound by the same oaths, and filled with the same
aspirations. They should be associated only for this one purpose.”
FraterSupraN: hear hear!
raheru93: i agree, especially i find with thelemic rituals and practices
Kelley Kirchner: They should be associated only for this one purpose. why this
statement?
Wepwawep: and again the story of the God should be dramatised by a well-skilled poet
accustomed to this form of composition.
raheru93: whether i agree or not is trivial, that is fact.
raheru93: well no body wants an individual to participate in Mass if they thought they
were just going have a tea party
FraterSupraN: Kelley-- to further unify the group toward the accomplishment of the
purpose of the rite as decided by the group
Wepwawep: it brings bad mojo, but We can be our True Selves
lyceia93: basically everybody needs to be on the same wave length without other
interferences
Wepwawep: If we are not concentrating on the same thing, the rite might not be
accomplished
aranya93: Oh. So the people can hang out together at other times, but they should all
have their minds on the ritual when they do it.
lyceia93: we in essence are members of one body, working together
Kelley Kirchner: I've caught on now...my boggle was, does the statement imply we
shouldn't associate other than for this purpose?
aranya93: Me too.
Wepwawep: just like you don't were blue jeans to Initiations
lyceia93: No, we can associate when ever, but when the purpose is at hand, those
associations must be put aside
Wepwawep: Just like the Brit, German, etc. did in Masonic Lodges during war
Johannes WLLM
Lee John Press

Knosis Khaliph Knoetes

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Knosis Khaliph Knoetes

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

What We have here is a collection of knoetes written for Knosis

Love is the law, love under will.

Invisible Basilica of Sabazius

Lon and Constance DuQuette’s Gnostic Mass conference

Red Flame No. 2

Thoth Trump images

Also Available Upon Request:

3)OF THE CEREMONY OF THE INTROIT

Purposes the Gnostic Mass may serve:

What are We to make from the above anal’yses? My intent has

This will be the formula used in Our Knosis RaHoorsals. Any

“Thus far had I written when the distinguished poet, whose

He touched a bell. The automobile stopped, and we got out. He

In a third room we found a procession formed, and joined it. There

Knights and Dames being installed, suddenly a bell tinkled in the

All this while an unseen organ played an Introit.

EVOE HO, IACCHE! EPELTHON, EPELTHON, EVOE, IAO! Again and

The bell again tinkled in the architrave.

The High Priest's vestment was an elaborate embroidery of every

In this way I missed seeing the celebrants actually approach the

Now, from an hundred jets surrounding the board poured forth a

The organ now again rolled forth its solemn music.

This must have continued for a great length of time. To me it

1. I was, certainly and undoubtedly, the star in the canopy. This

2. I suddenly realized that the star was of no size whatever. It was

3. An explosion took place. I was in consequence a point of light,

4. Consequently this point was ubiquitous, and there was a feeling

5. This infinite fullness --- I have not described it as such, but it

6. These two feelings began to alternate, always with suddenness,

9. I now seemed to be conscious of everything at once, that it was at

In silence we disrobed, and left the house. About a mile through

I asked him, if that was a low mass, might I not be permitted to

In the meanwhile he permitted me to describe the ceremony and its

I am willing to indicate to initiates of the Rose Croix degree of

THE SHIP EQUINOX Vol. I. No. X

PERSONS OF THE MYSTERY

SCENE I --- "The Temple of the Sun."

"The point is that pronunciation is not a limiting factor, spiritually

Correct pronunciation is disputed amongst experts and dilettantes

CHAOS Khah Ohs (1)

Lau-dzoo, Sid-ahr-tah, Krish-nuh, Tah-who-tee, Moh-shay, Di-uh-nis-us,

A ka dua - Ah khah do-ah

"Unity uttermost showed!

IÔ, IÔ, IÔ IAÔ SABAÔ

O O O (2) IAO SABAO (3),

TOUTO ESTI TO SÔMA MOU.

HRILIU h’ reel ee oo (4)

2 Liber Samech, point I, section C: Satan, thou Eye, thou Lust!

4 This word is unique to Thelema. It comes from a song contained in the

And I believe in the communion of Saints.

And, forasmuch as meat and drink are transmuted in us daily into

And I confess one Baptism of Wisdom whereby we accomplish the

Roman Catholic sacramental system:

C: I believe in God the Father almighty

C: maker of heaven and earth

C: and in Jesus Christ his only Son, our Lord

C: born of the Virgin Mary

C: suffered under Pontius Pilate, was crucified, dead,

C: I believe in the Holy Ghost

C: the holy catholic church

C: the communion of saints