"The great strength of our Order lies in its concealment, let it never appear, in any place in its own

name, but always covered by another name, and another occupation." ~ Adam Weishaupt {1748-1811}

Ordo Antichristianus Illuminati O..A..I.., a private religious fraternity, instructs men and women in theology opposed to Christian Protestantism & ecclesiastic organization. O..A..I.. Initiates present academic theses to such collegiate organizations as American Academy of Religion and Society for the Scientific Study of Religion. O..A..I..Initiates deconstruct Christian-oriented Initiatic heritage of the Western Mystery School.

O..A..I..is a Religious Order dedicated to prospect religious, sexual & psychological mysteries of the sacred feminine. O..A..I..is an exterior college and guild under the auspices of the "Western" and "Eastern" Mystery Schools. O..A..I..is the thesis of the sacred feminine, the antithesis of Protestant Christianity as an ecclesia, not as a populace or spiritual practice, the synthesis of the former and the latter.

O..A..I...derives from Initiatic inheritance of the "Golden Dawn," and its religious collegiate of Rosicruciana, Freemasonry, Tantra, Cabala, Tarot, Hermeticism, sabbatic witchcraft, Alchemy, and Sufism. O..A..I.. is an Initiatic Inheritrix of the Golden Dawn defined in minute detail by the secret value of the letters, numbers, sounds, virtues, in Nature, and all other functions of inherited destiny.

O..A..I... prospects the traditions of sexual occultism and the Secret Teachings of All Ages. O..A..I...is not a social organization. O..A..I..is a private religious fraternity of self-initiation ordained in silence. O..A..I...does not Charter official Temples, Lodges, Grottoes or Churches of Worship. Antediluvian magic is latent within the heart of every woman and every man of the Order. O..A..I..Matrons and Brethren of their own predilection ordain and prospect ceremonial rites & arts of religion and faith. O..A..I.. is a triad of three Grades of self-Initiation called the Hermit, the Lover, and the man of Earth. The progressive Triad of initiation derives from the supernal emanations contained in the Sefirot of the Holy Qabalah.

O..A..I.. is unaffiliated with, nor does the O..A..I..represent in any way other organizations. Postulants seeking to Petition for membership, and initiate themselves into the O..A..I.., must be eighteen years of age or older, and must be serious in efforts to ordain the Path and execute the Great Work.

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The O..A..I.. as a learned society and professional collegiate liaison for religious fraternities and research scholars, has peers in colleges, universities, and religious societies in North America and abroad. The Order prospects the theoretical boundaries between religion, psychology, and sexuality: dedicated to furthering ordained knowledge of the triad's liaison with the history of Mankind. Whereas, there exists unknown to the great universities, a hidden history of religion that has counseled the perception of the greater heritage of Mankind, the Order studies the religion, psychology, sexuality triad's role in the paradigm shift. Religion has been a vital source for some of our greatest artistic and literary masterpieces. Studies of sex from psychological, eugenic, sociological, anthropological, and contemporary religious research have spawned epidemically. Religion and the primal eugenic imperative to breed is latent in the human genome. The Order does not endorse or condemn any religious tradition or set of religious beliefs or practices. Our commitment is, rather, to collegiate standards of ordained knowledge. Religion, religious fraternities, and the Information Technology revolution coexist where science and art marry, and where imagination and the eugenic imperative for Illuminism decode religious-sexual meme. Centuries ago, our forefathers gave us a design of religion and science called Illuminism, also referred to as the "Enlightenment." The Freemasons and Rosicrucians that parented the United States pronounced the notion that the "great experiment" was, and is, a prime agent of the divine in the human epoch The Masonic and Rosicrucian Epopts that parented the United States posited the notion that a free Republic was, and is, a prime agent of the divine in the human epoch. The great American endeavour was well preserved via a noble and subsurface class of religious fraternities. Thomas Jefferson declared: "As revolutionary instruments {when nothing but revolution will cure the evils of the State}, secret societies are necessary and indispensable, and the right to use them is inalienable by the people." {Thomas Jefferson to William Duane, c. 1803}. Under the gis of obscurity and secrecy, religious fraternities overall tend to be sectarian, regarding their native ordained knowledge far beyond the capacity of other sects. O..A..I.. as a learned society works to secure the field of theology for the future as a liaison between researchers and religious fraternal orders. Faith must not lead Mankind to a "dictatorship of relativism." Religion, on the other hand must not lead the faithful to a schizophrenia of philosophy. Religion must not become to Mankind an anesthesia. O..A..I.. works to impregnate in the efforts of its researchers and liaisons to religious fraternal orders a catharsis of sacred study. The principal means of the O..A..I.. program are direct engagement with religious fraternal orders, fellowship in academic & religious societies such as the Society for the Scientific Study of Religion, the Philosophical Research Society, Theta Alpha Kappa, Hermetic Academy, Gnostic Society, and various other organizations. Leilah Publications, LLC is the principal instrument for disseminating the fruits of the O..A..I... In addition to published literature, CDs, and DVDs of the Inheritance; Leilah Publications, LLC also publishes a bi-annual journal of scholarly articles, workshops, seminars, and collegiate activities. Illuminati Coast to Coast is an Internet radio program broadcasting unique shows on esoteric religion, the occult, secret societies, sacred scriptures, and much more.

O..A..I.. operates in association with Leilah Publications, LLC Postulants and Initiates of the Order must actively pursue a degree from an accredited college, technical, or trade school.

Heritage of the Illuminati & bloodlines of the Alma Mter

Those who ascended from the nether-world were of the solar race who came into existence with the sun as it is represented in the legendary lore, that is, when the solar mythos was established. The tradition of the dog-star people found in various countries is that they were born when no sun or moon as yet had come into existence. That is, they were pre-solar and pre-lunar in their reckoning of time. These are they, as was said by the Egyptians, who issued from the eye of Sut, or Darkness, the earliest type of which we reckon to have been Sothis, whether as the pole-star in the southern or the northern heaven. These were the Blackheads, MedsuBedset of the dim beginnings in the stellar mythology. Following them, come the people born from the eye of Horus, which was a symbol of the moon. These were held to be the lunar race. Lastly came the children of the sun. Thus, the eye as symbol of a repeating period was stellar as the eye of Sut; it was lunar as the eye of Horus; it was solar as the eye of Ra. The Elder Gods and Goddesses of the first races developed their praeter-human powers from the Chthonian magic that originated with and from the earth, not from hybrid ancestral human spirits and totemic animal magic. The Alma Mter indeed was the only primeval source worshipped first by the ancient river-societies who transformed their river-based societies into imperial religions and city-states. Various manifestations of the Great Earth-Mother in myth and personified in nature tell us that before the Sun and solar religion, the earth-Mother was the birthplace and abode of all stellar and terrestrial life. In gypt she was depicted as a zootypical pregnant beast, the Hippopotamus, the Crocodile bringing forth inundation, or the Sacred Cow of Hathor who gave birth to the imperial bloodlines of gypt and blessed them with all the forms of Art. Hathor was also known as the Mistress of Life, the Great Wild Cow, the Golden One, the Mistress of Turquoise, Lady of Dendera {Dendera, city-capital of her cult centre}, Lady to the Limit {of the Duat}, Lady of Punt {an ancient Nubian city to which - see Hatshepsut led an expedition}, the Powerful One, the Mistress of the Desert, Lady of the Southern Sycamore {Hathor dispatched water to the deceased from a sycamore tree, hence a goddess of water and of caring for the dead, both relating to the sycamore tree), and Lady of Malachite {eye cosmetics from Sinai was made from green malachite stone}. In the beginning of gyptian creation theology, the Word, the Logos, was not the god, but the Alma Mter. The Alma Mter is the source and sustenance of life with her own blood, which led to the myth of salvation through consecration of blood, through the blood of Isis, the Holy Virgin. Therefore, before the advent of the first Christianities, racial purification and salvation came via maternal blood, not by filial blood. When Isis conceived the Logos, the Conquering Child Horus, she adorned a red tet-amulet that represented her saving blood. Hebrews IX:22 states All things are cleansed with blood, and apart from the shedding of blood there is no remission, thus the ideal of purification by matrilineal

blood was human, and did not originate from the sacrificial blood of an animal such as the bull or other beast of burden. The origin of blood consecrated by the Alma Mter was the earliest forms of esoteric knowledge imparted by pseudo-legendary teachers of secret wisdom. The earliest form of the purifying blood was matrilineal. It was the flowing blood of Isis, the Alma Mter, through which Horus manifested, the blood in which rites of purification were founded as a form of elemental and bodily cleansing. This is the sole origin in which all rituals relate allegorically to blood, within a doctrine of cleansing by blood {the Mithraic sacrifice, also the Christian Eucharist, or early Rite of Agap} in later theology that placed a male sacrificial victim in Rituals to shed the atoning, cleansing blood upon an animal. There was no other way for the soul to be purified and prepared for entry into the afterlife other than the blood effected through the Alma Mter. Thus, for the incarnation of Horus, there was never any other incarnation from the blood of Isis, save for Horus the ever-coming Sun, no saviour by racial blood {be it Semitic or Nubian} was expected save through the blood of Isis in the entire realm of unperverted Nature. Nature unaided is triumphant. No messianic transaction could occur in history, nor could the saviour be personal, nor every tree upon the earth cut into a cross with effigies of bleeding bodies hanging, without the purification of blood through Alma Mter. This cleansing originated, as we have already stated, through the blood of Isis {or other local Goddesses such as Hathor}, who birthed Horus as a red calf, or lamb, personifying the Son of Man whose virgin blood redeems us again and again in doctrines of eschatology. Effectively, to substitute the blood of a Jew shed upon a tree cut down to form a cross by means of ritual atonement for sins and cleansing the spirit through the blood of the lamb for the natural cleansing of the Alma Mters blood was the obscenest form of profanity to initiates who knew the secrets of the doctrine in human phenomena transmitted as a ritual cleansing by baptism, sprinkling with blood, drinking blood, or pasting the female menses during ritual coitus. Natural blood sacrifice transcended human physiology and was a celebration of nourishing life and sustenance, never a symbol of death or messianic atonement. Blood in gyptian theology was one of seven elements from which a soul of life was birthed. Blood followed air, water, heat, vegetation, breath, light, or other thereal elements derived from the vital fluid. Not any blood, not menstrual blood, only the blood of the pubescent virgin who was personalized in the divine virgin Neith, Isis, or Mary birthed the necessary conditions for a soul of life. Semitic myth has man, Adam or Ish, created from a soul of blood, breathed into life by the Lord of the Elements. Blood and the Semitic Adam are synonymous with racial purity in myth, as the previous races derived their souls from totemic animals not by ancestral blood. The forms of the gyptian worldly spirit {the Ren, the Ba, the Khaibt, the Sekhem, the Ab, Akhu, Kha, and Sheut} derived from elements of air, earth, and water combined, as the human soul was differentiated from these with blood. Blood in ancient gypt consecrated pharaohs and the priesthood via the line of the virgin mother, the pubescent virgin ready for connubium the right to contract a Roman betrothal. The virgin goddess Neith, associated with hunting, was represented by the vulture, the winged beast of blood who gave suck to her young with her own blood. Isis was symbolized by the red heifer while she nursed the red-pigmented calf Horus as her child. Thus the first renderings of pre-anthropomorphic figures in ancient gypt bore matriarchic traits as primal humans adopted to their desert societies, the holiness of blood and virginal pubescence is seen in zootypes, ritual sacrifices, and ceremonial hunts.

The female menstruation cycle was understood in the ancient fertile river valleys of Jordan, Tigris, Euphrates, and the Nile as linked to the moon. The meeting of the Sun and Moon in Amenta occurred under lunar auspices; once every twenty-nine days, thus these mystical seasons made up the first gyptian calendrical measurements. The menses, or mensis, was the sacred female blood driven by the moon. In Semitic hygiene laws the wife was not to be looked upon, like the new moon she reached her retirement once a month. Semitic hygiene and marital laws degraded women:

And if a woman have an issue, and her issue in her flesh be blood, she shall be put apart seven
days: and whosoever toucheth her shall be unclean until the even. And every thing that she lieth upon in her separation shall be unclean: every thing also that she sitteth upon shall be unclean. And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even. And whosoever toucheth any thing that she sat upon shall wash his clothes, and bathe himself in water, and be unclean until the even. And if it be on her bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even. And if any man lie with her at all, and her flowers be upon him, he shall be unclean seven days; and all the bed whereon he lieth shall be unclean. And if a woman have an issue of her blood many days out of the time of her separation, or if it run beyond the time of her separation; all the days of the issue of her uncleanness shall be as the days of her separation: she shall be unclean. Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her separation: and whatsoever she sitteth upon shall be unclean, as the uncleanness of her separation. And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even. But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean. And on the eighth day she shall take unto her two turtles, or two young pigeons, and bring them unto the priest, to the door of the tabernacle of the congregation. And the priest shall offer the one for a sin offering, and the other for a burnt offering; and the priest shall make an atonement for her before the LORD for the issue of her uncleanness. { Leviticus XV:19-30} Other passages declared it taboo and disgraceful to be near a woman during menstruation: And if a man shall lie with a woman having her sickness, and shall uncover her nakedness; he hath discovered her fountain, and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people. {Leviticus XX:18} On the sixth day of the New Moon, Osiris re-entered the orb and paid his first visit to the Lady of Light in the new lunar month. When that allegory was first made Amenta was not known as the monthly meeting place for Moon and Sun by night. It had only been observed that they did not meet by day. Isis, veiled in black, goes down to the netherworld in search of slain Osiris. It was only there they ever met, He as the Bull of Eternity, She as the Red Heifer, a later type than the Frog-Hag of Hekat. The mystical Bride who was not to be seen naked was personated by the Wife who wore the bridal veil, or the Wife whose face was never to be seen by her husband until she had born him a child: or who is only to be visited under cover of night. For, like the Sun and the Moon, they dwelt in separate huts and only rendezvoused by stealth.

The Apocryphal Gospel of the gyptians reads: When ye have trampled on the garment of shame, and when the two become one and the male with the female is neither male nor female. The gnosis of the metaphysical matrimony, heiros gamos {Greek}, fulfills the human soul as the bride whom receives the primordial seed of light, lost to us by the folly of our makers. Praxis of the ancient rite of mysterium coniunctionis, divine betrothal, in the mystery traditions of Seraphis and Eleusis, inseminated in the human soul a new breed of spiritual being in flesh and psyche. Concerning the nature of sexual renunciation in the mystical marriage, we have several Gnostic references, the first from the apocryphal Gospel of Thomas: Jesus says: many stand outside at the door, but it is only the solitaries who will enter into the bridal chamber. {Thomas v.75} Secondly, according to the Acts of Phillip, the ordained redemption of Mankind rests in executing the sacrament of the bridal chamber: the Baptism is the holy vestibule, the Atonement is the holy of the holiness, the holy of the holinesses is the Bridal-Chamber. Baptism has the resurrection with the Atonement entering into the Bridal-Chamber. Yet the Bridal-Chamber is more exalted than those are. Thou will find nothing that compares with it. {Phillip v.82} In the bridal chamber, this ordained gnosis occurs through sexual praxis wherein the seeds of light guarantee the eternal fertility of Mankind. The rites of the bridal chamber metaphorically reciprocated matrimony in the seven planetary powers of the Valentinian system, hence the Hermetic axim, "as above, so it is below. All things disseminate from the mysteries of sexuality; redemption, baptism, the black Eucharist all goes forth from the primeval bridal chamber. The concluding passage of the Gospel of Phillip thusly states the gnostic Eucharist of the bridal chamber: If someone becomes a Son of the Bridal-Chamber, he shall receive the Light. If one does not receive it in these places, he will not be able to obtain it in the other place. He who has received that Light shall not be seen, nor shall they be able to seize him; nor shall anyone be able to disturb this one of this nature, even if he socializes in the world. And furthermore, when he leaves the world he has already received the truth via the imagery. The world has become eternity, because the fullness is for him the eternal. And it is thus revealed to him individually, not hidden in the darkness or the night, but rather hidden in a Perfect Day and a Holy Light. Alma Mter through the authentic bloodlines of the Sons of the Snake and their Watchers {the Nephilim} engineers the genotypes of Man. Through her genealogical inheritance the custodians of esoteric knowledge possessed in Her lineages all the seeds of religions, prophecies, and arts. Alma Mter, the Virgin Isis, She the Black Madonna is all that has been, that is, or shall be; no mortal man has ever come nigh to Her mystery save those who pass through the most dire trials and sacrifices. Godfrey Higgins, in his Anacalypsis, derives the name of Isis from the Hebrew , Iso, and the Greek , to save. Apuleius in Book XI of The Golden Ass ascribes to the goddess the following statement concerning her powers and attributes: Behold,___, I, moved by thy prayers, am present with thee; I, who am Nature, the parent of things, the queen of all the elements, the primordial progeny of ages, the supreme of Divinities, the sovereign of the spirits of the dead, the first of the celestials, and the uniform resemblance of Gods and Goddesses. I, who rule by my nod the luminous summits of the heavens, the salubrious breezes of the sea, and the deplorable silences of the realms beneath, and whose one divinity the whole orb of the earth venerates under a manifold form, by different rites and a variety of appellations. Hence the primogenial Phrygians call me Pessinuntica, the mother of the Gods, the Attic Aborigines, Cecropian Minerva; the floating Cyprians, Paphian Venus; the arrow-bearing Cretans, Diana Dictynna; the three-tongued Sicilians, Stygian Proserpine; and the Eleusinians, the ancient Goddess Ceres. Some

also call me Juno, others Bellona, others Hecate, and others Rhamnusia. And those who are illuminated by the incipient rays of that divinity the Sun, when he rises, viz. the Ethiopians, the Arii, and the Egyptians skilled in ancient learning, worshipping me by ceremonies perfectly appropriate, call me by my true name, Queen Isis. Statues of Isis were decorated with the sun, moon, and stars, and many emblems pertaining to the earth, over which She nourished and ruled as Nature personified. Several icons of Black Isis have been found upon which marks of her dignity and dominion remain. Alma Mter was represented as partly nude, often pregnant, sometimes loosely covered with a garment either of green or black color, or of four different pigments intermingled of black, white, yellow, and red. Apuleius describes her imperial majesty:

In the first place, then, her most copious and long hairs, being gradually intorted, and
promiscuously scattered on her divine neck, were softly defluous. A multiform crown, consisting of various flowers, bound the sublime summit of her head. And in the middle of the crown, just on her forehead, there was a smooth orb resembling a mirror, or rather a white refulgent light, which indicated that she was the moon. Vipers rising up after the manner of furrows, environed the crown on the right hand and on the left, and Cerealian ears of corn were also extended from above. Her garment was of many colours, and woven from the finest flax, and was at one time lucid with a white splendour, at another yellow from the flower of crocus, and at another flaming with a rosy redness. But that which most excessively dazzled my sight, was a very black robe, fulgid with a dark splendour, and which, spreading round and passing under her right side, and ascending to her left shoulder, there rose protuberant like the center of a shield, the dependent part of the robe falling in many folds, and having small knots of fringe, gracefully flowing in its extremities. Glittering stars were dispersed through the embroidered border of the robe, and through the whole of its surface: and the full moon, shining in the middle of the stars, breathed forth flaming fires. Nevertheless, a crown, wholly consisting of flowers and fruits of every kind, adhered with indivisible connexion to the border of that conspicuous robe, in all its undulating motions. What she carried in her hands also consisted of things of a very different nature. For her right hand, indeed, bore a brazen rattle {sistrum} through the narrow lamina of which bent like a belt, certain rods passing, produced a sharp triple sound, through the vibrating motion of her arm. An oblong vessel, in the shape of a boat, depended from her left hand, on the handle of which, in that part in which it was conspicuous, an asp raised its erect head and largely swelling neck. And shoes woven from the leaves of the victorious palm tree covered her immortal feet. Nature contains Nature, Nature rejoices in her own nature, Nature surmounts Nature; Nature cannot be amended but in her own nature. In the ancient Song of Songs, popularly credited to King Solomon, containing elements of goddess worship and allegedly dedicated to the Queen of Sheba, spikenard is mentioned as a fragrance used at royal banquets. This is a reference to the hieros

gamos, the sacred marriage, between the divine priest-king and his bride/priestess representing God and Goddess. In the 12th century A.D. St Bernard identified the bride in this erotic poem with Mary of Bethany. Bernard was the patron of the Poor FellowSoldiers of Christ and of the Temple of Solomon {Latin: Pauperes commilitones Christi Templique Solomonici} and a supporter of the medieval cultus of the Black Madonna who some have identified as Alma Mter, the Virgin Isis/Mary. The Virgin Mother ordained her Holy Guardian Angel to the fiat she uttered, giving consent for the redemption of Man to again birth the rites of Meithras and Osiris and to hide them. Evocatory reproductions of the mystical matrimony beyond the finitude of time and space are paralleled by the Garden texts of the Holy Bible, the Judaic Covenant with the God of Israel, the Serapis mysteries of Isis wed to Osiris, the Christ Bridegroom metaphysically wed with the Magdalene, and the Congregation married to the Virgin Mary. Women in cultures such as Akkad, Sumer, and Mesopotamia were the recipients of incantations, and love sonnets that engendered male fertility. Even in patriarchal cultures, much incantation and prayer were committed to woman in hopes of fertility, at least in the latter cultures; the goddess had a place other than consort to solar-phallic deities. In ancient Israel, this was not the case, as the Song of Solomon reflects eroticism shared between lovers: a rare text in a society that marginalized women and sex. The Song of Solomon reflects the theme of Woman as fertile garden to tame and reap in ancient cultures. The psalm affirms eroticism often ignored and even objectified. Eroticism in the Song of Solomon is elusive, allegorical, yet blatant in display of sexual love, likely misunderstood by our contemporary hedonistic society. Solomon as seen by his lover in the Psalm is essentially pure, anointed with oils and spices; Solomon to his lover is the idealized man and vice versa. The gardens of love often are tainted in Biblical lore, only renewed by eroticism of the mystic, leading to the pain of division as if a metaphysical war between the sexes. The sexual references throughout the canticle refer to the yearning of the mystic, of Yahweh for Israels spiritual love and vice versa, with the latter divided for loves sake and for the chance of union. The reference to each other by Solomon and his concubine lover in the text as "brother" and "sister" propose an incestuous longing. Incest was a common practice to secure the bloodline in ancient cultures that included Egypt, Mesopotamia, Sumer, and Akkad. There is speculation that Mary the Magdalene came from the tribe of Benjamin and was a princess of the royal blood. In the 8th century A.D. the Archbishop of Mayence wrote a biography of Mary in which he claims her mother was related to the Hasmonean royal house of Israel. Although the Church, for its own evil ends denounced her as a prostitute, only a wealthy and high-ranking lady could have obtained supplies of spikenard to make an anointing unguent. It is absolutely logical that if Jesus, a prince of the royal house of David, was to marry he would seek out as a bride someone like himself who was of royal blood. A union between the House of Bethany and the House of David would have provided a double claim to Israel. Theologians believe Micahs prophecy does not refer to Jerusalem at all. Instead it may allude to the enforced exile of a princess of the royal blood, the daughter of Sion, after the execution of her husband, the rightfully anointed king of Israel. The proto-orthodox communities and scriptures of early Christianity depicted sexuality as an anti-spiritual force. Such attitudes certainly were not innate to proto-Christian orthodoxy, but imitate early Greek Pythagorean philosophy that encouraged disassociation from sex, Jewish hygiene, and marital laws in the Book of Leviticus, and the Stoic movement with its cultivation of apatheia, disassociate emotion. Theologian David Carr illustrates the parallels of metaphysical marriage between the Church and Gods people by uncovering the context of the Song of Solomon as indicative, reflective of the holy matrimony between Christ and the Magdalene. Origen of

Alexandria {A.D. c.185-254} equated Mary Magdalene figuratively with the royal bride and object of King Solomons fancy in the Song of Solomon. Writing in the 13th century A.D., the Archbishop of Genoa, James de Voragine, claimed quite openly, and heretically, that Mary of Magdalene had been a wealthy woman with a royal background. Far from being the fallen harlot and social outcast falsely depicted by the Church, the archbishop claimed she had been the daughter of a Syrian noble and a woman called Euchania one of the titles given to the Greek goddess of love Aphrodite. In the Middle East this goddess was known as Astarte and it has been claimed that Solomon originally dedicated his temple in Jerusalem to her orgiastic worship. Some writers have linked the Churchs slander that Mary was a prostitute with the so-called temple prostitutes who served Aphrodite and Astarte. They were probably the women described as sitting outside the gates of Solomons temple weeping for Tammuz. Mary, her sister Martha and brother Lazarus allegedly owned seven castles or fortified houses, the village of Bethany and other land within the precincts of Jerusalem itself. Icons of the Madonna are said by the orthodox to represent the Blessed Virgin Mary and Child, yet as we have already discussed, the Black Madonna images also are of Mary Magdalene and Sara. St Bernard wrote the rule of the Templars, which was based on obedience to Bethany, the castle of Mary and Martha. He also as we learned earlier, compared Mary to the black and comely bride invoked in Song of Songs. Bernard in a revealing letter to the king of Jerusalem the saint compares Jesus to Solomon and he also mentions the Queen of Sheba. Jesus himself, curiously, told the Pharisees that the Queen of the South would return from the dead to judge them! Queen of the South is title for Sheba. St Bernard uncovers some revealing iconography of Mary Magdalene as an central figure in the cult of the Black Virgin. The Templars were guardians of the Holy Grail; their heretical beliefs were said to have been inspired by the Egyptian Mysteries and the gnostic-hermetic views of Alexandria. Images of the Black Madonna were allegedly brought back from the crusades by the Templars; and there are strong links between the troubadour and Cathari movement in southern France, with its idealized courtly love of the sacred feminine, and the Templars and the Grail mythos. The Templars worshipped the Egyptian goddesses Isis and Baast goddesses who are depicted with black pigment and skin color. The Black Madonna represents all the icons of the Alma Mter; Black Isis, Ishtar, Astarte and Lilith. Alma Mter in her guise as the Black Madonna adopts numerous roles on the exoteric in the secret tradition the Black Virgin. She represents Sophia the gnosis of Divine Wisdom to lost Christianities, in the Qabalah she is the Shechinah or Bride of God who is also said to be Lilith despite the fact that orthodox Rabbinic Jews represents this originally Sumerian owl goddess of the dark moon as a vampyric nighthag and baby murderer. The Black Madonna embodies the undercurrent of occult knowledge preserved from ancient pagan teachings the Illuminati harvested in 12th century Europe, in the Renaissance, and in our age as the erotic cults adore her across blood and history.

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Ordo Antichristianus Illuminati Inaugurated 1996A.D. in service to the Greater Heritage of the Illuminati.
"Ordo Antichristianus Illuminati" and "O.A.I." are registered trademarks of Ordo Antichristianus Illuminati. All rights reserved. O.A.I.'s trademarks and copyrights may not be used in any manner that is likely to cause confusion among the public, or in any manner that disparages or discredits the O.A.I. Joshua Seraphim operates all charters, copyrights, & licenses for Leilah Publications, LLC., Ordo Antichristianus Illuminati, and Illuminati Coast to Coast.

All Documents Copyright Ordo Antichristianus Illuminati in association with Leilah Publications, LLC. All Rights Reserved. Temple of Laylah {forthcoming} The Curse of Aleister Crowley

Culture of the Vampyri {Rite of the Nosferatu} The Crazy World of Hieronymus Bosch Women and Freemasonry Tantra and the Scholar-Practitioner Sexuality and the Magdalene Legacy Religion and Information Technology

Archetype of Antichrist Book of Baphomet

New World Order Iniquity of the Illuminati Rite of Lilith Number of the Beast Rite of Baphomet

Probationer of the O..A..I.. The Scarlet Woman Prophecy of the Seven Seals of Lilith Magic{k} and Will Eucharistia Babyloniae Religious Fundamentalism Confessionarum ex Lilitu Lamentations of Lilith Christianity and Diabolatry Inanna/Ishtar, Sa.Zi.Ga, Asherah, Sarah, and Abraham's Sons

O..A..I.. Copyright A.D. 1996-2007 All rights reserved. "Ordo Antichristianus Illuminati" and "O.A.I." are registered trademarks of Ordo Antichristianus Illuminati. All rights reserved. O.A.I.'s trademarks and copyrights may not be used in any manner that is likely to cause confusion among the public, or in any manner that disparages or discredits the O.A.I.. The O..A..I.. is chartered by Joshua J. Seraphim {Frater Annuit Coeptis} in service to the Greater Heritage of the Illuminati. O..A..I.. operates in affiliation with Leilah Publications, LLC.

"Countless people...will hate the new world order...and will die protesting against it." ~ H.G. Wells {1939 A.D.}

Ordo Antichristianus Illuminati

Culture of the Vampyri {Rite of the Nosferatu}

by Joshua J. Seraphim {Frater Annuit Coeptis} copyright A.D. 2005 all rights reserved. Now and again, one hearkens to a hissing whisper, silent and sibilant as the slithering of the serpent. Vampyr. Amidst the shadowy shards of magic{k) and the occult, there is no figure so malignant so dreaded and noxious, yet glamourized with fetishes of fear, neither god nor devil yet partakes of both, than the apocryphal Vampyr. Foul and exotic, erotic are the ravages and folklore of Vampyri. The tradition of the Vampyri is of dateless antiquity, approached often with perplexing and fantasized scholarship. To defog the lore of Vampyri, the investigator and recorder must dight an aura of cautious criticism and skepticism in unearthing the paranormal phenomena of this tradition. Theologians and investigators often are reluctant in assigning the intervention of a supernatural agency to inexplicable events that eroticize the human imagination. In the obscure grimoires of witchcraft, diabolatry, and incantations of necromancy, one is assailed homogeneously with the same supernatural happenings ascribed to a common thread of shadowy character. Foremost amongst such occult phenomena are lycanthropy and vampirism. In the old countries, there is whispered a close connexion between the lycanthrope and vampyr. Religion marched on with civilization, persisting across history losing and regaining its monstrous shades of superstitious heresy, yet it is the horror of diablerie, and necromancy that retains the truth of fear exemplified in the Vampyr. The end of the seventeenth century, and more particular the beginning of the eighteenth century appeared a veritable epidemic of alleged vampyric activity. The superstitious faith of early Christians seems to posit an idea that spirits of the dead retained a corporeity, reflected in the treatise "De Anima" {circa A.D. 208-211} by Bishop Tertullian of Carthage. For the good Christian, the Vampyr is the most dreaded of ghouls, for the undead have no world at all, such toxic beings possess no hierarchic office, be it devil or angel. The edicts of the Fourth Lateran Council under Pope Innocent III , A.D. 1215, lay down "Diabolus enim et alii daemons a Deo quidem natura create sunt boni, sed ipsi per se facti sunt mali." The origins of Vampyri traditions are versed in melancholic romanticism and wild sensationalism, offering the investigator a look into the primal relationship between soul and body. Archetypal conventions of the "Vampyri" and "Vampirism" have existed since the First Dynasty of Ur in the XXVIIth Century of Sumerian culture. From the echoing voids of hidden history, the earliest inhabitants of Ur, Kush, and Babylon always held a belief in dark and malignant powers of diabolatry. Inhabitants of early antiquity in Babylonia recognized a triad of malignant spectres ready to invade the minds and flesh of clods whom expose themselves to such antediluvian phenomena through negligence or accident. A class of Babylonian spirits spectres thought to perambulate aimlessly upon the face of the earth from their graves. A second caste of spectres in Assyrian and the ancient countries were said to be a monstrous hybrid of human and demonic entities; a third caste of spectres is referred to in their various incantations as "liltu, {Sumerian night

monster}" "hhazu, {Sumerian, seizers}" "lu limnu, {evil god in Sumerian}" In the English language, these entities associated in Babylonian antiquity with plagues and pestilence, are the evil ones, or liers-in-wait. The antediluvian thread to such legendary and mythic entities begins with the Sumerian l-la, Akkadian llu. The demons of the llu grade are the dlu lli, the ardat llu, and the liltu all were summoned in barren areas such as deserts. Such castes of entities were said to instill terror by haunting desolate places and seducing young men at night as apparitions and spawning them ghostly children, even strangling the brood of women deemed "impure" by cultural-social construct. Diverse subdivisions also existed from the Assyrian pantheons, including the well-known pestilent spirit, utukku that according to scholar Dr. R. Campbell Thompson {London, 1903} differs from the allegedly malevolent. The dimmu spirit of the unburied dead according to Campbell finds no rest and was condoned to prowl across the earth so long as the corpse remains unburied. A description of this ghoul is given by the ghost of Eabani to Gilgamesh in the "Epic of Gilgamesh" {Tablet xii}: "The man whose corpse lieth in the desert Thou and I have often seen such an one His spirit resteth not in the earth; The man whose spirit hath none to care for it Thou and I have often seen such an one, The dregs of the vessel--the leavings of the feast, And that which is cast out into the street are his food." Analogous spectres of calamitous souls whom know no solace are described as "Whether thou art a ghost unburied, Or a ghost that none careth for, Or a ghost with none to make offerings to it. Or a ghost that hath none to pour libations to it, Or a ghost that hath no prosperity." May neglected spectres often were believed by Elamites, and other cultures of antiquity to return from the abodes of the undead to prowl for what the soul has been deprived of while living. A Babylonian incantation provided by Dr. R.C. Thompson lists a sacerdotal incantation to exorcize against ghoulish copula in which diverse grades of vampyric entities are indicted: "Whether thou are a ghost that has come from the earth, Or a phantom of night that hath no couch, Or a woman (that hath died) a virgin, Or a man (that hath died) unmarried, Or one that lieth dead in the desert, Or one that lieth dead in the desert, uncovered with earth, Or one that in the desert Or one that hath been torn from a date palm, Or one that cometh through the waters in a boat, Or a ghost unburied, Or a ghost that none careth for, Or a ghost with none to make offerings, Or a ghost with none to pour libations, Or a ghost that hath no posterity, Or a hag-demon, Or a ghoul, Or a robbersprite, Or a harlot (that hath died) whose body is sick, Or a woman (that hath died) in travail, Or a woman (that hath died) with a babe at her breast, Or a weeping woman (that hath died) with a babe at her breast, Or an evil man (that hath died), Or an (evil) spirit, Or one that haunteth (the neighbourhood), Or one that haunteth (the vicinity), Or whether thou be one with whom on a day (I have eaten), Or whether thou be one with whom on a day (I have drunk), Or with whom on a day I have anointed myself, Or with whom on a day I have clothed myself, Or whether thou be one with whom I have entered and eaten, Or with whom I have entered and drunk, Or with whom I have entered and anointed myself, Or with whom I have entered and clothed myself, Or whether thou be one with whom I have eaten food when I was hungry, Or with whom I have drunk water when I was thirsty, Or with whom I have anointed myself with oil when I was sore, Or

with whom when I was cold I have clothed his nakedness with a garment, (Whatever thou be) until thou art removed, Until thou departest from the body of the man, the son of his god, Thou shalt have no food to eat, Thou shalt have no water to drink, If thou wouldst fly up to heaven Thou shalt have no wings, If thou wouldst lurk in ambush on earth, Thou shalt secure no resting-place. Unto the man, the son of his god--come not nigh, Get thee hence! Place not thy head upon his head, Place not thy (hand) upon his hand, Place not thy foot upon his foot, With thy hand touch him not, Turn (not) thy back upon him, Lift not thine eyes (against him), Look not behind thee, Gibber not against him, Into the house enter thou not, Through the fence break thou not, Into the chamber enter thou not, In the midst of the city encircle him not, Near him make no circuit; By the Word of Ea, May the man, the son of his god, Become pure, become clean, become bright! May his welfare be secured at the kindly hands of the gods." {Dr. R. Campbell Thompson "The Devils and Evil Spirits of Babylonia" London, 1903 vol. pg. xxviii} Here we see the numerous incantations against the unburied corpses, which lay upon the earth, a wandering ghost, referring readily to the gravity the ancient Greek and Egyptians placed upon funerary rites. Such unburied ghosts predilection for human blood is committed to exorcism in the most unambiguous prayers again translated by Dr. R Campbell Thompson: "Spirits that minish heaven and earth, That minish the land, Spirits that minish the land, Of giant strength, Of giant strength and giant tread, Demons (like) raging bulls, great ghosts, Ghosts that break through all houses, Demons that have no shame, Seven are they! Knowing no care, They grind the land like corn Knowing no mercy. They rage against mankind: They spill their blood like rain, Devouring their flesh (and) sucking their veins. Where the images of the gods are, there they quake In the Temple of Nab, who fertilizes the shoots of wheat. They are demons full of violence Ceaselessly devouring blood. Invoke the ban against them, That they no more return to this neighbourhood. By heaven be ye exorcised! By Earth be ye exorcised!" The primacy of these incantations threads the archaic traditions of unburied, parasitical entities that posed terror in the lore of eld. The Legend of Lilith evolves from diverse Religious and cultural sources, appearing in the Alphabet of Ben Sira, the Zohar, and in the Epic of Gilgamesh. Lilith as a primal vampyric effigy in cultures of antiquity experiences evolutions from archaic goddess to colourless ghost and desert terror. In the philosophy of the Hebrew Qabalah, Lilith corresponds to the daemon of Malkut in the Qlifot {the World of Shells, or husks). Pertaining to Qabalah every world is a husk of the world above and below. The Qlifot are shells of the dead, and by conquering the fear of the Mystery of Death does the Initiate attain to the Vision of the Wrathful Maiden. Lilith is the arcane archetype of sexual dominance and the fear of Death, the archetypal primacy of Lilith annihilates litanies of inhibitions in the human psyche. Etymological origins of Lilith independent of Jehovian-Semitic templates point to the Sumero-Babylonian Lil, which Dr. Thompson translates to "a demon equivalent to a male vampire." As derived from Sumerian, Lila refers to "wind," or "storm." Opting for

an Akkadian translation, Dr. Thompson suggests Lalu, also Lulu as "lecherous," and "wandering." From the Akkadian Lilit and her Sumero-Babylonian compliments, Ardat-Lili, IdluLili, and Lamat, derives the Semitic LYLYT {Lilith}. The Lilit primarily feasted upon women and children, referred to by the terrified inhabitants of Ur and Babylon as night-ghosts that roamed the deserts away from populace. Pictographs from 800 B.C. to 500 B.C. Babylonia depict "Lilith" in the company of snakes and other abominable animals, keeping with themes of her malevolence in Babylonian pottery, Persian and Jewish amulets and in the Qumran scrolls. The night-ghosts here evolved into the Jehovian mythopoeia seeping into the Christian paradigms of diabolatry. Isaiah 34; xiv in the Vulgate refers to "he-goats," "hairy monsters," again carried over from Judaic paradigm. The Vulgate thusly reads; "Et occurrent daemonia onocentauris, et pilosus clamabit alter ad alterum; ibi cubauit lamia, et inuenit sibi requiem." The Greek Lamia possibly refers to Lamiae, unclean spirits though to feed of blood, a related term in Latin, if not mythologically is strix, the screech owl. Judaic allusions to spectral ghosts concerned with bloodfeasting, stem mostly from commandments against consumption of blood found in the Book of Proverbs and Leviticus. Few cultures and religions of antiquity have shunned the mysterious powers intimated in blood consumption. The soul of animals and man was ascribed to reside in the blood, hence the implications in ancient Chinese medicinal texts, references in the Zend Avesta, and Roman lore that the feasting of blood provided for the dead and living praetor-human powers such as discerptibility, subtility, obfuscation, domination, auspex and the like. The archaic practices of propitiation from the dead and extricating blood to serve as sacral fluids were uncompromisingly deplored as heathenish in Mosaic canon. Hygienic and social prohibitions against blood exchange and consumption denounced with divine prejudice the perpetrators of these heresies as demon leeches spreading black magic. Divine sanctions against vampirism and blood-drinking stem from the Book of Proverbs with references to demonic entities in Chapter XXX, verse 15 {KJV}; "The horseleach hath two daughters, {crying}, Give, give. There are three [things that] are never satisfied, {yea}, four {things} say not, {It is} enough:" The vulgate has: "sanguisugae duae sunt filiae dicentes adfer adfer tria sunt insaturabilia et quartum quod numquam dicit sufficit." Sanguisugae translates as "horseleech," and the Greek scriptures provide the word ". The term horseleech undoubtedly refers to a vampiric source or taboo associated with extricating blood. Further divine commands against catheterizing and consuming blood come again from Judaic law in the Old Testament. In Leviticus XVII: 10-14 the Vulgate translates: "homo quilibet de domo Israhel et de advenis qui peregrinantur inter eos si comederit sanguinem obfirmabo faciem meam contra animam illius et disperdam eam de populo suo. quia anima carnis in sanguine est et ego dedi illum vobis ut super altare in eo expietis pro animabus vestris et sanguis pro animae piaculo sit. idcirco dixi filiis Israhel omnis anima ex vobis non comedet sanguinem nec ex advenis qui peregrinantur

inter vos. homo quicumque de filiis Israhel et de advenis qui peregrinantur apud vos si venatione atque aucupio ceperit feram vel avem quibus vesci licitum est fundat sanguinem eius et operiat illum terra. anima enim omnis carnis in sanguine est unde dixi filiis Israhel sanguinem universae carnis non comedetis quia anima carnis in sanguine est et quicumque comederit illum interibit." The Revised Standard Version gives the English, "If any man of the house of Israel or of the strangers that sojourn among them eats any blood, I will set my face against that person who eats blood, and will cut him off from among his people. For the life of the flesh is in the blood; and I have given it for you upon the altar to make atonement for your souls; for it is the blood that makes atonement, by reason of the life. Therefore I have said to the people of Israel, No person among you shall eat blood, neither shall any stranger who sojourns among you eat blood. Any man also of the people of Israel, or of the strangers that sojourn among them, who takes in hunting any beast or bird that may be eaten shall pour out its blood and cover it with dust. For the life of every creature is the blood of it; therefore I have said to the people of Israel, You shall not eat the blood of any creature, for the life of every creature is its blood; whoever eats it shall be cut off." Thus Biblical injunctions against consuming blood heralded a proto-Judaic belief, inherited from Babylonian and Sumerian diabolatry, that blood mysteriously contained the primal construct of the soul. Hence, a fruitful explanation of what entices a vampiric entity to vitalize and rejuvenate their own "dead" bodies. Judaic prohibitions against catheterizing blood extend to making incisions upon the living body and upon the dead, also to shaving parts of the dead. Although such codes are presumably hygienic, one can discern the fixation against toiling with the essence of blood in such customs banned again in Leviticus: "non comedetis cum sanguine non augurabimini nec observabitis somnia. neque in rotundum adtondebitis comam nec radatis barbam. et super mortuo non incidetis carnem vestram neque figuras aliquas et stigmata facietis vobis ego Dominus." The authors of Leviticus seemingly were concerned with preserving Mosaic hygienic codes; yet again the taboo against consuming blood or marking incisions upon the living and the dead clearly disturbed the Levitican forgers. The word "vampire" in much beastly black magic{k} superstition originally stems from Slavonic origin. The linguistic origins of the word come from variants in the same Russian, Polish, Czech, Bulgarian, and Romany roots. The English vampire {vampire} is rooted in the Magyar vampr, and nosufur-atu as both terms denote references to "unclean" and "plague-carrier." The same linguistic variants occur in the Bulgarian vapir, vepir, the Russian upyr, and Polish upier. A less probable derivation is the Sanskrit p, p, and pbmi, the Slavic origins also likely emerging from the Latin bibo, bibere, "to drink." Compare vampir with the Lithuanian wempti, "to drink," and wampiti, "to growl, to mutter," and we infer characteristics of intoxication via blood

drinking. Old folklore in Croatia refers to a blood-drunken ghoul as pijauica, Serbian and Slovakian speak of the same as a vlkodlak. The conception of the folkish Medieval vampir is peculiar to the Balkan countries, in Russia, Bohemia, Silesia, Hungary, parts of Greece, and Moravia with native Romany still leery of the body foully indued with blood and accursed state of neither living nor dead. Dark traditions of the Vampyr in literature first began to appear in gothic poetic and literary circles in the seventeenth and later the eighteenth centuries. Startling themes of the occult and vampirism capture the attention of academic and philosophic treatises in German universities imbued with anti-catholic sentiment. Gothic folklore and fetishes of fantasy vis--vis vampirism peaked during the Bohemian literary genre of the eighteenth century most notably The Vampyre: a Tale by Lord Byron {writ by Dr. John William Polidori, physician and companion to the poet Lord Byron} published 1 April 1819, and the more infamous Abraham Stokers Dracula, A Tale published 1897. Philosophical and scholarly dissertations on the occult and vampirism in German universities at Cologne {Leone Allacci, De Grcorum hodie quorundam opinationibus} and Leipzig {Phillip Rohr, De Masticatione Mortuorum} provided the stage for John Christian Harenbergs Von Vampyren, published 1739. First use of the term vampire traces to early compositions of British literature, the first incidence of the word is found in The Travels of Three English Gentlemen published around 1734. Gioseppe Davanzati {Archbishop of Alexandria} published in 1744 his treatise Dissertazione sopra I Vampiri, a copy of which was presented to the Pontiff H.H. Benedict XIV. Dissertazione sopra I Vampiri was one of the first comprehensive volumes dedicated to "investigating" {why would the Roman Catholic Church be as engrossed in such occult practices as exorcism, diablerie , and vampirism?}dmonic instances of vampyri and their "culture" and generation in mankinds history. Archbishop Davanzati displays reputable knowledge of folklore surrounding the dark traditions and official reports of vampirism in the old country of eastern Europe and the Orient. Archbishop Davanzati decides that the vampire cannot be placed in a category of phantoms and apparitions but begged a different unorthodox explanation under the stress of actual reports of vampire cases to his diocese. Allacis De Grcorum hodie quorundam opinationibus cites the vampire as a vrykolakas "a body of a man of wicked and debauched life, very often of one whom has been
excommunicated by his bishop. Such bodies do not like other corpses suffer decomposition after burial nor fall to dust" According to Allaci, the vrykolakas roams about the streets of a village,

knocking upon the hearth and summoning members of the household by name, and if the person called unwittingly answers, s/he is doomed to die the following day. Needless to say, both common folk and Church officiates and ecclesia both believed in the vampire. The scribes of the Malleus Maleficarum teach in the first volume how there are "Three Necessary concomitants of Witchcraft, which are the Devil, the Dead Body, and the Permission of God." Vampyres in the Malleus Maleficarum are thought to be spectres of antiquities, fetid ghosts spewed forth from Purgatory. Roman Catholic ecclesia who learnt from the Malleus Maleficarum believed vrykolakas rested in his grave on Saturday, and could not roam abroad. Recall during the Inquisition era that witches for their Sabbats particularly avoided Saturday, sacred to the Immaculate Mother of God. Nevertheless, many witches did indeed summon on their Sabbats, the unclean, the dead trapped in their maddening nightmarish lust for blood.

The necro-sadistic diablerie and bacchanalia of Countess Bthory Erzsbet, also known as Countess Elizabeth Bthory spent her life at achtice Castle. Countess Bthory with four of her handmaidens was said to have murdered dozens, or hundreds {depending on the source} of young girls, consuming their blood and meticulously recording it in her diaries. Various legends about her life, including the idea that she bathed in or drank the blood of servant girls, are thought by some to have been the origin of numerous vampire myths, the Dracula story, and the trope of the sexually sadistic vampyress in particular. Legends rose around the bloody Countess concerning vampirism and necro-sadism earned her the epithet "la comtesse hongroise sanguinaire." While she was investigated in absentia of her abominations, Elizabeth was kept under stern house arrest and waged her defense by a furious thread of letters. The bloody countess was bricked up in her own private chamber of her castle, kept alive only by food poked through a slit in the door, and died there on 21 August 1614. To speak of the death-dealing spectre of antiquity, the maleficent vampyr theme in literature, one must take into consideration the vast wealth of vampyr-themed material in print, on stage and film. No theme has trumped such a seduction with the dark arte than the vampyr. An exhaustive inquiry into vampiric themes in literature is nigh impossible. Fetishes over vampirism, bloodletting, mutilation, masochism, mortification, and fantasy role-playing by despondent and often morose teenagers and 20-somethings {or older cyber-vampires cloaking their aliases on the Internet}. We find passing references to the vampyr in archaic poetry such as Goethes ballad Die Braut von Korinth {"The Bride of Korinth" 1797}. Goethes Die Baut von Korinth is the originator of the vampiric theme in literature and poetry. Goethe himself refers to his vampiric poem as a ballad of love from beyond the grave. Images of blood-drinking and the undead are conjured in the lines: Eben schlug die dumpfe Geisterstunde, Und nun schien es ihr erst wohl zu sein. Gierig schlrfte sie mit blassem Munde Nun den dunkel blutgefrbten Wein ... Aus dem Grabe werd ich ausgetrieben, Noch zu suchen das vermite Gut, Noch den schon verlornen Mann zu lieben Und zu saugen seines Herzens Blut. Ists um den geschehn, Mu nach andern gehn, Und das junge Volk erliegt der Wut ... "Varney the Vampire" also titled the "Feast of Blood" published in 1845 as another notable predecessor to Bram Stokers Dracula. Thomas Preskett Prest, a prolific novelist authored "Varney the Vampire" however there are suggestions of authorship to James Malcolm Rymer, or a variety of hands. Notable vampyri themes also deserve mention are Edgar Allen Poes "Berenic, Montella, The Fall of the House of Usher, and The Oval Portrait" all written between 1835 and 1842. The Marquis D.A.F. de Sades Justin: Misfortunes of Virtue {1791}, and Juliette {1798} depict scenes of eros noir, bacchanalia and sexual vampirism. King Virkram and the Vampire: Tales of Hindu Devilry by Sir Richard F. Burton {1870} states in the preface that the reanimation of dead bodies as ghouls and vampires "is an old and thoroughly Hindu repertory." Burton informs us the term baital refers to Sanskrit Vetla-pancha-Vinshati, a vampire that animates the dead. Decadent artists such as Charles P. Baudelaire {Les fleurs du mal}, Arthur Rimbaud {Une Saison en Enfer}, Comte de Lautramont {Les Chants de Maldoror}, Edvard Munch {Vampire}, included in their literature and paintings themes of the vampyr and the macabre. The macabre transition between Romanticism and Modernism included

themes of decadence and ghoulish depictions of those forgotten of death. The figure of the vampyr evolved from dark folklore and superstitions. All the elegant requiems, novenas, and prayers that solace Holy Souls of the dead are nothing but our fears to prevent those forgotten of death to return and partake of their macabre bloodfeasts. Vampyri in the old country are more than sheltered shadows. Past the breaches of a pale Christianity it is the derelict and forgotten whom seek to invoke the vampyri. These anemic souls fall prey endlessly to the dark necromancy of vampyri. John William Polidori {1795-1821} is credited by the gothic underworld and most literati as the creator of the vampire genre of fantasy fiction. Polidori entered the Baron G.G. Byrons service in 1816 as a personal physician and escort on trips throughout the old country. After a reading of Tales from the Dead {Leipzig, 1813} a horror anthology, Lord Byron suggested his entourage each write a horror story. The great Mary Shelley and Polidori himself later scribed their literary masterpieces, Frankenstein and The Vampyr. The Vampyr first published in the April 1819 issue of New Monthly Magazine. Polidori based his main vampyric protagonist on Lord Byron, jokingly naming the beast "Lord Ruthven." The Vampyr was re-released under a second edition credited to Byrons authorship, much to the dismay of both men. Lord Byron published The Giaour in 1813. The Giaour is a poem considered by the Literati as one of the first pieces of vampyric-themed fiction. Giaour, is a Turkish word for "infidel" similar to the Arabic "nonbeliever," kafir. The poem is one of the first examples of Romantic Orientalism notable for its mention of vampires in the lines: Bur first, on earth as Vampire sent, Thy corse shall from its tomb be rent: Then ghastly haunt thy native place, And suck the blood of all thy race; There from thy daughter, sister, wife, At midnight drain the stream of life; Yet loathe the banquet which perforce Must feed thy livid living corse: Thy victims ere they yet expire Shall know the demon for their sire, As cursing thee, thou cursing them, Thy flowers are wither'd on the stem. But one that for thy crime must fall, The youngest, most beloved of all, Shall bless thee with a father's name - That word shall wrap thy heart in flame! Yet must thou end thy task, and mark Her cheek's last tinge, her eye's last spark, And the last glassy glance must view Which freezes o'er its lifeless blue; Then with unhallow'd hand shalt tear The tresses of her yellow hair, Of which in life a lock when shorn, Affection's fondest pledge was worn, But now is borne away by thee, Memorial of thine agony ! Wet with thine own best blood shall drip Thy gnashing tooth and haggard lip; Then stalking to thy sullen grave, Go - and with gouls and Afrits rave; Till these in horror shrink away From spectre more accursed than they! A stage adoption of The Vampyr was produced in Paris 13 June 1820 at the Thtre de la Porte-Saint Martin. A successful revival of the drama occurred in 1823 at the same locale, and again in 1851 at the Ambigu-Comique. The stage play was reproduced successfully throughout the 1820s in Paris theatres ripe with Bohemianism and Romanticism. Algernon Blackwoods short tale The Transfer published in 1911 features a type of human psychic-vampire. I use the term "psychic-vampire" sparingly since such a concept is utter drivel. Carmilla a novella by Joseph Sheridan le Fanu {pub. 1872} is a young womans sordid tale of contact with a lesbian vampire. I recommend the novel to any dilettante of gothic and antiquated literature, especially featuring lesbianism and vampirism in the same novel. Carmilla immediately predates perhaps the masterpiece and most imitated and reproduced work of vampiric literature, Abraham Stokers Dracula.

Dracula is an epistolary novel published in 1897 by Abraham "Bram" Stoker, an initiate of the Hermetic Order of the Golden Dawn. Stoker spent eight years researching vampiric folklore and anthologies for his novel. The original title for Dracula was The Un-Dead, yet in his research, Stoker encountered the Hungarian word dral, which means "dragon." The story of Stokers Dracula bares historic connections to Vlad III Tepe Draculae of Wallachia, a fine fellow said to have brutally murdered thousands of criminals, degenerates, political rivals, and invading Muslim Turks by his favourite method of impaling them on sharp shaft. Vlad III contributed to the folklore built around him during his lifespan by bathing in, and allegedly drinking the blood of his victims. Historically, the name "Dracula" is derived from a secret fraternal occult order of Christian knights called the Order of the Dragon, founded by King Sigismund of Hungary {elected Holy Roman Emperor in 1410} to uphold Christianity and defend the Empire against the Ottoman Turks. Vlad II Dracul Tepe, father of our protagonist Vlad III Tepe, was admitted to the Order around 1431 due to his bravery in fighting the Muslim Turks. From his initiation into the Order of the Dragon in 1431 onward, Vlad II wore the emblem of the Order that was an imperial dragon. As sovereign of Wallachia Vlad II Tepe coinage bore the imperial dragon. In archaic Roumanian and Hungarian, the suffix ulae translates as the genitive "son of." Thus draculae refers to not only the son of the Tepe lineage, but a son invested with the Order of the Dragon, a Hungarian fraternal occult Order. Could you tell, dear ones, this author is a proud Hungarian? The heritage is in the blood. Dracula inevitably was produced on stage at the Wimbledon Theatre in 1925, again in another version at the Little Theatre in 1927. "Uncle" Bla Lugosi brought the novel to life in the 1927 Broadway adoption, later starring in Tod Brownings 1931 Univeral Pictures film, Dracula that spawned Blas career and notoriety along with the immortality of Dracula and vampryi legend. Vampyri literature possesses vast tracts of sexual xenophobia on stage, film, and in novels. Such sexual xenophobia centres upon the threat of the monstrous Other, the Beast, who not only steals women but converts them into Serpents of Lust themselves. The sexuality of female victims in vampyric literature and film is released in the wrong way, by a foreigner, a Beast neither man nor spectre, a master of Black Magic{k} who has achieved what the men fear they may be unable to accomplish. Sexuality and Vampirism coalesce in literature, film, and on stage with vampyric themes. Contemporary readers and novelists more often see the vampyrs bestial primacy and sexual ambiguity as seductive. Spectres of antiquity in ancient Grco-Roman culture were dreaded by folk as bloodsucking ghosts or re-animated bodies of the dead. Re-animated bodies in Greek and Roman lore were endowed with occult powers, thus to ancient folk vampirism was threaded to black magic{k}. The Laru were hideous and deformed hags, most likely plague-stricken women or lepers. Mormo and. Lami were thought by ancient writers to be women possessed with the power to remove their eyes and suck up blood. These would appear in the form of seductive courtesans, beguiling some damoiseau into their bestiality to drink of his bloody death. Lami were also called Striges in ancient Rome. Corinthians knew the Ephialt, Hyphialt, Incubi, and Succubi as night-spectres, ghosts of flesh neither dead nor living trapped in their nightmares. Ancient writers believed that the plague and dementia caused the facade of these beasts.

Some people argue that vampire stories might have been influenced by a rare illness called porphyria. The disease disrupts the production of heme. People with extreme cases of this hereditary disease can be so sensitive to sunlight that they can get sunburn through heavy cloud cover, causing them to be nocturnal and avoid all light. People with porphyria can also have red eyes and teeth, resulting from buildup of red heme intermediates {porphyrins}. Certain forms of porphyria are also associated with neurological symptoms, which can create psychiatric disorders. However, the hypotheses that porphyria sufferers "crave" the heme in human blood, or that the consumption of blood might ease the symptoms of porphyria, are based in ignorance. The Serpent in the form of Lilith initiated Mankind, the true Beast with seduction and dark eroticism by providing the forbidden fruit of death to Eve, her female Lover and compliment. In her secret initiations with Eve, appearing to Her as a Serpent, Lilith took up the cloak of the primal vampyr, the seducer and bloodeater. Through Eve, Lilith taught Mankind forbidden paths of the Black and Red Serpent ~ of Lust and Love. Vampyri are the redolent Other shrouded within gardens of twilight, daring mortals to walk among their crossroads that lead into the Nightside of Eden. The antediluvian Vampyr independent of cultural assimilation is one forgotten of death whom contains the shadowed secrets of the Holy Grail, the alchemical elixir, the End of Flesh. Blood is the nectar and sustenance of life, it courses and spurts throughout veins, arteries, and skin. Blood contains the genetic blueprints of the Holy Soul, it is the dark well of infernal angels. The Vampyri are those forgotten of death whom feed from this nectar, be it by their bloodfeasts or use of blood in diablerie and sorcery. Vampyri through bloodfeast and diablerie breach the boundaries of immortality penetrating the darkest depths of the psyche. The Vampyri survive beyond the grave and captivate the darkest human fantasies. Contrary to the fetid convictions of many, such enshrouded Paths of "vampirism," and "Vampyri" are not profitable. Such nightshaded Paths are viewed as glamorous by the weak-willed and innocent, and, seductive by the corrupt of Will. Fatalistic perceptions of ethics, life & death, and religion have no bearing in such Paths of iniquity. To initiate into the nightmares of the Vampyric crossroads, the individual must shred asunder all psychic, and psychological strains and weaknesses conditioned since birth. Essentially the individual must harrow the gates of Hades, and assail the Abyss of the psyche, overcoming the sensational and seductive glamour of Dark sorcery. Light and dark are no more than nomenclature: words that describe how little we understand. Vampyri is nothing more than raw, uninhibited fantasy and sexual fetish. In Vampyric culture and sorcery, "Man" is a ghost, caught in the glamour and arousal of the nefesh. Earth is at once, for such a precarious lot, Perdition and Gehenna. Only those whom have descended and risen from the Midnight of the Soul, and drank the waters of death could ever touch the Rose of Iniquity. Vampyri are souls who drank the poison of life. Every Vampyri forgotten of death sleeps in a nightmare, a never-ending purgatory that is a catacomb of neither life nor death. These specters of antiquity from the earliest recorded religions to the darkest wells of Mankinds erotic fantasies roam a labyrinthe of nightmares. Vampyri are the darkest projections of fear and erotic fetish, mocked since the dawn of religion by the all-seeing Endless Eye. The infernal soul of the Vampyri is a shadow of Mankinds lost soul, reflecting the breach between nothingness and a void of forever.

Rite of the Nosferatu

..Acquirements.. chalice, Scourge

flail or instrument to draw blood, Frankincense, Myrrh, and Opium incense, fresh grave soil, spider {or worm}, 1 Red Candle

Altar in West quadrant. A living spider is contained upon the altar. Light a red candle. Sprinkle fresh grave soil around thee, circumambulate thrice, counter-clockwise tracing the Ourobouris around thee; give Sign of the Cross with your hand upon each passing of the West. Thou shalt not fear the ghouls residing in the darkest wells of the mind, be ye firm in ye incantations, provident, and dutiful. Return to the centre of the chamber. Face west and give Signs of Lilith {Lilith Mourning, Lilith Waning, Liliths Malediction}. Face south and give Signs of Laylah {the Widow and Son, Laylah Mourning, Virgin Laylah, Puella the Chastity of Laylah}. Face east and give Sign of Osiris Slain {Sign of the Cross}. Face north and give Sign of Nosferatu {Cain, F.. & A..M.. Sign of Fellow Craft, F.. & A..M.. Grand Hailing Sign of Distress, Osiris Slain} completing circumambulation of the Sun. Recite.. Rise up and remember Nosferatu Recall the Promise once stain'd in blood

on the Cross at Golgoatha. Dying you are forgotten of death, rising you are poisoned by the deeds of Kaayin the Murderer. Nosferatu remember and receive the Body of Christ {give Sign of Cross}. Nosferatu remember and receive the Body of Christ {give Sign of Cross}. The Body of Flesh is cleansed and anointed. Go forth in mine own Chosen Body, the Temple of Yeheshvah Redeemer. Crown'd am I with thorns about the Horns of Judah. There is no part of me that is not I. My Hair is of the thorns that crucify, scourge and bless: the Sheaves of the Harvest and the Serpents of Fear; the Blood of the Shepherds, of Flower and Leaf; the Crown of the Lamb, the Threads that join the Stars, fair as the hair of the Queen of Sheba and fine as the Spider's web. My Face is the Sun and the Waning of the Moon, the Magdalenes tears and the Black Mirror of the Depths: Masks beyond Number concealing the Face of I, Nosferat! My Skull is the Conclave of the White Eagle; mine is the Blessing, mine is the Curse. For I am the Voice of the Oracle Nosferat. My Eyes are the Twin Shewstones of Twilight, the Dawn and the Dusk. Bright as the Star of Morning, bright as the Star of Evening. Unto Nosferat is the Offering: the sacrifice of Virginity the abeyance of chastity. the Rhythms of Lust and the Words of the Black Madonna, the Voice of the Old Nosferatu, the Oracle of the Nosferatu. My Nose is the Guide of the Great Hunt, Keen as that of the Stag and the hound. Unto Nosferat is the Offering: all Scents that madden and rouse the heart. My Mouth is the Sacrifice of the Red Serpent's Tongue, a bloodfeasting of Souls and a Receiving Grail. may I partake of the forbidden fruits sacrificed unto U-li-tu and Hivvah, incestuous Lilith and Eve. My

Hands are the Shrines of Golgoatha. My Skin is the Vestment of Sodom and Gomorrah. My Blood is the Ink of the Book of Nosferatu. My Shadow is the Twin. Serpent and Nosferat am I, conjoined in their Shadows the Twin Serpent Image of the Methuselah and antediluvian Nosferat. Nosophoros. Necurat. Nesuferit. from the great blackness came I forth ere the blackness of Nod
i - describe a circle about the crown of the head {thumb between index & medius} ii - thumb between index & medius {as before}, describe cross in the form of an 'X' upon the brow iii - as before, describe cross in the form of an 'X' upon the left temple iv - as before, describe cross in the form of an 'X' upon the right temple v - as before, describe cross in the form of an 'X' upon the left breast vi - as before, describe cross in the form of an 'X' upon the right breast vii - as before, describe cross in the form of an 'X' upon the genital Recite.. Hekas Hekas Este Bebeloi.

Zazas Zazas Nasatanada Zazas. Proto Eos Mii. {Be ye far from Here all ye profane. Ye Gates of the Hidden One be Open. For I am Witness to the Dawn of my own Light.} Zazas, Zazas, Nasatanada Zazas Zrozo Zoas Hekau Zrazza Sabai infernum Evoi Sabai. Akherra Goiti. Akherra Beiti. AI Zabbat -1. Ia Apethiui.

Ai Ononshu. Al Zabbat -1. Hekas Hekas Este Bebeloi.

Formulate the Qlifotic Cross.. Touch thy brow and recite Ateh Sheol {thou Touch thy breast and recite Gehinnom {and

art hell}

the depths of the earth} shadow of death} gates of death}

Touch thy left shoulder and recite ve-Tzelmoth {the

Touch thy right shoulder and recite ve-Shaari Moth {the Touch thy genital and recite Edom {place

of sin}

Place the palms of the hands together upon thy chest, and in malediction recite

Le-olam Bar Shasketh {pit

of destruction}

Face the location of the Moon and recite

before me Saml behind me Thaumiel at my right hand Satoriel at my left hand Gamaliel
Recite..

I am light, and I am shadow, and I am that which is beyond them. I am speech, and I am silence, and I am that which is beyond them. I am death, and I am resurrection, and I am that which is beyond them. I am love, and I am lust, and I am that which is beyond them. I am sacrifice, and I am pain and I am that which is beyond them. Yet by none of these mankind lusts. Yet by each of them must mankind lust and know me
Genuflect sevenfold make sign of the cross hold right hand over heart and recite This is

the blood of Zion, I Nosferat eateth up the blood of Judah. My blood is the blood shed by Christ Jesus. This is the blood of the Saints, the blood of the Martyrs, the blood of

the Presbyters; I am the Mystery of the Eucharist and I am the Red Death of Nosferatu, and I am the reconciler between them.
Take up fresh grave soil from thine altar and place upon the floor of the chamber of the rite, or upon the earth if amidst, in the West. Kneel thou before the grave soul. Run thy hands and fingers betwixt the grave soil, allow the essence of such hallowed ground to immolate thy body. Anoint if thy will, the body with the sacred grave soil, give Sign of Harpocrates {Sign of Silence}. Take up flail, scourge, or instrument to draw blood. Cut, the flesh, to allow the blood to seep upon the grave soil. Perceive the entry into the psyche burning spheres of deep crimson, bring thyself to a dark flash of ecstasy and gnosis of the Cross and Grail, of Christ and the Magdalenes suffering experiencing apotheosis. Behold with thine thereal clairvoyance the deep crimson hue of ruddy Crosses about the chamber of the rite, or amidst thine bestial venue. Experience the arousing sensations of blood rushing throughout your body; hear its resounding echo course amidst the confines of the flesh. Envision a great crimson Shadow enflamed with carnal energy in front of you, engulf your entire perception of being into this shadow. It is hellish and haunting, seductive and erotic, thrilling every drop of your blood into ecstatic frenzy. Merge yourself and faculties with the Shadow you have evoked before you, engulf the essence of your blood into its black and haunting formlessness. Experience and smell the sensations of your blood uniting with the essence of yourself as a new entity. There is only this experience, you are of the nature of this Shadow. Visualize your body a formless Shadow of great blackness, enflamed with the sounds of the rushing of the blood, seething between flesh and bone. With a countenance of respect, release and take up the living spider from the altar. Release the living spider upon the fresh grave soil to roam in the chamber of the Rite. The spider is love and life, honor and repose, the mystery of the lie of death. In knowing the silence and cunning of the spider, let the Night of the Nosferatu fall upon thee, and the Veil of Fatal Light hideth that which is Not. Circumambulate thrice widdershins, tracing the Ourobouris around thee; give Sign of the Cross with your hand upon each passing of the West. Return to center of the chamber. Genuflect and exit.

Ordo Antichristianus Illuminati

The Crazy World of Hieronymus Bosch 2006 Blair A. Birtcher {Frater Azathoth Magnus}

The Artist's representations were a satire against the church and paganism of his time. Some of the artist's work was of satire more in either direction. The famous painting in

the Garden of Earthly Delights exists somewhere between the two extremes. The artwork negates the occult medieval representations. The occult goes with the artist's idea of the pictures. There seems to be autonomy and dualistic forces set on fire by their own apocalypse. It seems to suggest some noumenon while describing nothing, a type of crisis. Bosch addresses the ideas of the macabre and fantastic in his art without a real sense of closure. The viewer must appreciate an overall look at the panels to get the whole picture. The representation of evil in the work incarnates itself through the symbolism of the times. The human agency of the Arte Work reveals itself via the superstitious mind set of the dark ages of Europe and the Christian world. Evil manifests itself in a grotesque panorama of demonic-chthonic influence. The Prince of Darkness consumes the centre stage in this drama. However, you cannot see the Prince of Darkness anywhere. The satanic and demonic evil of these paintings objectify themselves in forms of apocalyptic heresy. What kind of person would make these kinds of paintings nearly four hundred years ago? Was the artist a madman or was he sane? Was the artist Bosch confused or seeing with perception? And, how are we supposed to view his work? Should it be judged on a merely formalistic basis by its colour and form and not its meaning? Is there meaning behind the images that create new meaning when juxtaposed? Symbols and Arte contain a five interstice of vision and thought, not mere form and ideas. Furthermore, this type of symbolism cannot be supported by words. Is this the vision of a schizophrenic or a combination produced by a hallucination like a nightmare that cannot be explained? The mistake is trying to rationalize these words into verbal terms. The paintings can exist on their own terms subjectively. In the case of Bosch, rationalization only leads to misunderstanding. Hieronymus Bosch did not belong to any school of though. However, no artist can develop out of complete autonomy. Hieronymus Bosch's work was developed out of the pressures of his era. There seems to a greatness of religious importance attached to his work. Perhaps this is how he attempted to heighten religious experience. This would establish himself apart from his contemporaries. This does not diminish the artist's credit. He compromised his lack of reality with sublime images of heaven and hell. The paintings are more easily understood through the mind's eye of the people of his genre. Sources of Bosch's world would not exclude sorcery. Sorcerers of the artist's genre were those whom were in the service of Lucifer. They had the power to command nature and demons. These sorcerers attended the Sabbath where they were servants of the Witch King's Satan, and they had the power to hold their own ceremonies and rites making the infernal legions servants of him. They met in scary places where the superstitious would never, ever tread. They would cloak themselves in white, wear black conical hats, carry swords and cast ritual circles. They would pray to the Christian god and cast rites in the name of Satan and the infernal hordes. There were pictures of necromancy that the artist seems to have usurped for his diabolical context. The Lisbon Triptych showed very similar attributes for the symbolism of the Tarot. Philosophers from many parts of the world met in La Fez, Morocco. This place became a learning denizen after the Library of Alexandria's demise. The adepts who met there from the four corners of the known world found that they could express themselves in visual terminology. This is one theory of how the Tarot came to exist, via the pack of cards, and thus was an inspiration to the visual terminology of the work and Arte of Hieronymus Bosch.

It is interesting to note that instead of inventing the devil as any sort of macabre featured animal, Bosch's renderings were a type never seen before. Bosch portrayed Satan as a monstrous hybrid of insects, bits and pieces of machines, human anatomy, reptiles, etc. The method employed was to remove the Christ figure from centre stage, a most radical procedure for the dark ages era. Bosch was a realist who did not use the symbols of his time like the other painters of his day. His vision of chaos and disorder were taken from the cosmos and materialized on the earthly plane. So you could see the afterlife take place in the natural world. The artist's painting of the "The Ship of Fools" was inspired by a Netherlands poem from 1513. "The Ship of Fools" itself was meant as a metaphor of the Roman Catholic Church. The bow of the boat contains a monk and a nun. They take centre stage invigourating the power centre of the painting. Nothing signifies the exact mood of the central figures. The focus moves from figure to figure around the composition. A pancake dangles between the monk and the nun symbolizing the Shrovetide Feast on the eve of Lent. None of them can be taken as real: the man losing his dinner overboard, the swimmers, and a fool on the mast. Once again, outwardly everything appears unproblematic. However, the boat itself is no longer seaworthy. In Bosch's time voyages with sinful monks were commonplace far and wide. This adds to nebulous attention given to the unexplained. Here one finds a monk and a nun finding agreement in the same blasphemous action. For example, the cake suspended from above would signify the host on an altar set with chalice and paten. It is difficult to say if this vessel drifts on a shallow inlet or is on the high seas. Bosch painted a topsy-turvy world where everyone is at ease and the outcome is unsure. Keep in mind that most of the literature about Bosch's paintings from his century is missing. However, learned historians would agree that 16th century scholars were dismayed by the content of the Dutch master's output. Bosch's work caused great commotion from the critics in Spain during the counter-reformation. They accused the artist of witchcraft and sorcery in the Roman Catholic countries. Dominicos Lampsonius' {1572} comments on the "infernal Bosch:" "What are these things you gaze upon, with your astonished eye and your pallid face? They are like ghosts of the dead, specters from Erebus, that flutter before you." Also, Felipe de Guevara says, "Strange likenesses of things, licentious fantasies and clever caprices.": In Venice his art was described as a "fabric of dreams" {Michiel}, and "chimeras, demons, visions, and eccentricities." Boschini uses the words "infinite extravagances of forms, so that anyone who sees them is astonished and stupefied." {Zanetti}. The artist's venue of zoological species comprises a habitat most suitable for the mundane and the exotic. This says something about the bestiaries of his time and life. Bosch includes common animals from his own climate and other creatures from the four corners of the world. He even goes so far as to invent his own creatures like snakes with human faces, birds on ice skates and devils with crossbows. The living fish becomes a symbol for lust. The owl symbolizes wisdom or heresy. And the toad is Satan himself. This makes for a wonderful catastrophic confluence of influence causing controversy in the bestiary. The ancient art of Alchemy which goes back to fifth millennium China was considered "false" to the chemist of the medieval period. Alchemy still was making advances in

the Dark Ages and was concerned primarily with the transmutation of turning base metals into gold and the search for the Alkahest and the panacea. They were looking for universal solvent and a remedy for all disease, the philosopher's stone and illumination. This provided great inspiration for Bosch. In "The Garden of Earthly Delights," {1504-1505} Bosch puts some of his own alchemy to work. In the hallowed out tree, Man is where transformation occurs. The black, white, and red colours signify the stages of heated mercury. The central panel of "The Garden of Earthly Delights" is a scene commanding homage to lust. Here, the viewer will find a fountainhead surrounded by a bounty of naked women who are encircled by nude men riding fantastic beasts. In the background is an egg around which people seem to be forming a gathering. This alludes to the crucible of alchemy where magical and chemical transmutation occurs. Lastly, humans and animals morph into each other creating new life, respectively. The artist was before his time in regards to surrealism and science fiction. It is interesting to note that you can find sources for his morphological creations in a series of woodcuts called "La Mer des Hystoires" {c. 1488}. In the "The Garden of Earthly Delights," the student of psychology might even find Freudian attributes: a winged man flies in the sky carried by a red berry. This could very similarly symbolize the temporary nature of pleasure supported by a primary sense of lust. The theme of lust continues throughout "The Garden of Earthly Delights" Lust is personified by a couple of lovers set sinfully naked in a crystal sphere. The glass sphere is associated with alchemy and an ancient Flemish saying is, "happiness is like a glass which soon breaks." There is a clear tube-like device launched into a head inside a fruit foundation. It has a mouse running towards its mouth. The device symbolizes masculinity. The mouse alludes to false doctrine leading followers astray. By the end of the 1500s when ideological import was in turmoil on the timeline of Europe, politics and religion were being reevaluated to the core. There seemed to be a great amount of disdain for the Roman Catholic Church. The masses were dissatisfied with the Catholic Church's bigotry, wealth, and self-importance. They had a voice and a leader by the name of Martin Luther. He was a German monk who did not believe in the symbolism of the Catholic mass. Martin Luther instigated the Reformation. The changes going on in Europe towards the end of Bosch's life were not strange to him. This gave meaning to the artist's work and how he thought. It would affect humanity. Hieronymus Bosch lived an uneventful quiet life. The artist resided in a town called Hertogenbosch. The town the artist was born in is in present day Holland. There is not much recorded about the artist's social life. However, in 1480 he was married to Aleys Goyaerts Van de Meervenne. She came from the Dutch aristocracy. Marriage into the aristocracy served as a catalyst for Bosch's career. And thus, he became a respected member of the Brotherhood of Our Lady. This was an Order focused on the mother of God, good works, charity, and community. Bosch was the only registered painter at the time and received many commissions. Nothing disturbed the tranquil life of Bosch which he divided between the Brotherhood, works for God, and his wife. One detailed painting of very critical importance is "The Temptation of Saint Anthony." This is another painting noted for its panels. There is an interesting story behind this painting involving the artist's background. When Bosch was growing up there was a serious fire that inflamed most of the town. This served as a prelude to the artist's use of

fire as subject matter. The town of Hertogenbosch was reduced to ashes. This event figured prominently in the artist's memory. It was an awful experience that fused itself into the very framework of Bosch's mind. The fabric of his canvas became the fiery gulfs of his infernal empire. This signified the artist's later version of human torment corrosive of heedless divine law. The motif of fire and sulphur fall from the night. In A.D. 271 Saint Anthony, then 21, left to live in the wilderness. The imagery of Saint Anthony was established according to the biographer Jacob of Varagine. The artist depicted the Saint's sufferings from two types of temptation. One is being carried off into the atmosphere by demons. Saint Anthony is taken high into the air by a winged frog, soaring vessels and fish completely engrossed in the infested elements. The Saint is helped by companions after his fall. Real and fantastic images merge into one in the infernal landscape. Here we find a hill is formed by a man crawling on all fours. There is an obvious reference to sodomy. The man's rear end serves as a shelter to Saint Anthony. Some retreats are makeshift brothels, an accusation of mortal sin. Bibliography Rembert, Virginia Pitts "Bosch: Hieronymus Bosch and the Lisbon Temptation: A View From The 3rd Millennium" Parkstone Press 2004 Linfert, Carl "Hieronymus Bosch: The Library of great painters" Abrams 1971 Campbell, John W. "Essential, The: Hieronymus Bosch" Abrams 2000

Sexuality Sexuality and the Magdalene Legacy

by Joshua Seraphim copyright 2005-2007 all rights reserved. Sexuality and religiosity are the greatest magical forces in nature, and in the human condition. An impulse acts in sex, which suggests the mystery of God, when in the union between man and woman exults in a primal condition that annexes the differences between lust and love. Sexuality reciprocates an act of divine manifestation, be it creation or destruction. The reciprocity of sexuality and religion in history brings to the forefront threads of theological allegory between divine providence and the human condition. The metaphysical hieros gamos is a preeminent ritual extensively practiced in oriental and Grco-Roman antiquity. Nevertheless, the subject of metaphysical matrimony remains shrouded in mystery as diverse cultures of antiquity reciprocated the myth in which male and female deity, as well as deity and Mankind celebrate this rite of eld. The hieros gamos mimics variations of themes of the Christian Fall of Mankind in the gardens of Eden {Kush}. The Book of Genesis speaks of the hermaphroditic nature of the primordial being, created in the image of "G.O.D." Sexual love and coitus manifests the change from a loss of being, as illustrated in the expulsions of Mankind from the gardens of Eden and Lucifer from the empyrean abodes, to a reunification of what Hindu scriptures refer to as tman. In its most profound facet the hieros gamos embodies the primal impulse to overcome the consequences of this original "Fall," to

restore the state of primordial sexuality, broken and condition by the metaphysical other. Sexual love embodied by the hieros gamos is the most multiversal form of our obscure search to annex the duality between Lust and Love, the boundaries between psyche and ego. The motive of pathos must be stripped in all forms of sexual magic{k} with the metaphysical marriage, emulated by the Christ and the Magdalene, must be eliminated. Such carnal energies of sex and desire could be aroused within emotional and psychic bondage to the orgasm. An intoxicated state of amor insatiabilis brings naught to satiate the sexual desire of the soul under a tyrannical ache for the elementary forces. In the metaphysics of sex contained in hieros gamos, obsessive gratification leads to an abyss where tyrannical lust and mania absorb the soul into a violent swoon. On the annexation between Lust and Love which purifies the metaphysical matrimony, the "Gospel of the gyptians reads: "When ye have trampled on the garment of shame, and when the two become one and the male with the female is neither male nor female." The ordained gnosis of the metaphysical matrimony fulfills the human soul as the bride whom receives the divine seed of light through hieros gamos. Praxis of the ancient rite of mysterium coniunctionis, divine betrothal, in the mystery traditions of Seraphis and Eleusis, inseminated in the human soul a new breed of spiritual being in flesh and psyche. Concerning the nature of sexual renunciation in the mystical marriage, we have several Gnostic references, the first from the apocryphal Gospel of Thomas: "Jesus says: "Many stand outside at the door, but it is only the solitaries who will enter into the bridal chamber." {Thomas v. 75} Secondly, according to the Acts of Phillip, the ordained redemption of Mankind rests in executing the sacrament of the bridal chamber: "The Baptism is the holy vestibule, the Atonement is the holy of the holiness, the holy of the holinesses is the Bridal-Chamber. The Baptism has the resurrection with the Atonement entering into the Bridal-Chamber. Yet the Bridal-Chamber is more exalted than those. Thou will find nothing that compares with it." {Phillip 82} In the bridal chamber, this ordained gnosis occurs through sexual praxis wherein the seeds of light guarantee the eternal fertility of Mankind. The rites of the bridal chamber metaphorically reciprocated matrimony in the seven planetary powers of the Valentinian system, hence the Hermetic axim, "as above, so it is below." All things disseminate from the mysteries of sexuality; redemption, baptism, the black Eucharist all goes forth from the primeval bridal chamber. The concluding passage of the Gospel of Phillip thusly states the gnostic Eucharist of the bridal chamber: "If someone becomes a Son of the Bridal-Chamber, he shall receive the Light. If one does not receive it in these places, he will not be able to obtain it in the other place. He who has received that Light shall not be seen, nor shall they be able to seize him; nor shall anyone be able to disturb this one of this nature, even if he socializes in the world. And furthermore, when he leaves the world he has already received the truth via the imagery. The world has become eternity, because the fullness is for him the eternal. And

it is thus revealed to him individually, not hidden in the darkness or the night, but rather hidden in a Perfect Day and a Holy Light." Religious and sexual yearning between King Solomon and the Shulamite bride in the Song of Songs, and between the Christ and Magdalene in John 20 represents the "intolerable ache" and "incurable wound" of the soul {Crowley Liber 418; 14th thyr}. The Song of Solomon ends with the call to the Beloved: "Flee my love, make yourself like a gazelle, or like a young stag on the mountains of spices!" {Songs 8; 14} In John 20, the Christ anointed with spices retracts himself from the touch of the Magdalene with a dynamic of bodily renunciation and intimacy of the resurrection. The Church identified the Magdalene as the sinful woman whom cleaved to the resurrected Logos, hindering him from the Ascension. In this way, the proto-orthodoxy creates a persona of a sinful Mary from the Marian figures in Luke 7 and 8, and John 20 that fit into the gender dichotomy of Woman as virgin or harlot. Though many Hebraic hygienic and marital laws vilified sexually sovereign women, the Song of Songs exults eroticism. New Testament scriptures foresee the Christian Church as the virginal bride of the Christ {II Corinthians 11; 2, Ephesians 5; 23-32} or the New Jerusalem of the apocalypse {Revelations 21} as the virginal bride of the Hebrew Messiah. A puritan Christianity modeling its religious infidelity to a jealous God exploits the passion of the Magdalene. The passion of the Magdalene models the Imperial Love that the Johannine Christ bade all of his disciples to testify. Thus, as eroticism is ascribed primarily to the dichotomy of the Virgin-Whore in Woman, Mankind self-imprisons our sexuality in its religious applications leading to ruin, often transformed into the most deplorable evil by perverted souls lost in the mire of insanity. Eroticism intimated at between the mystical marriage of the Christ and Magdalene should is mimicked by the Lover-Hermits of the Brotherhoods. G.O.D.s destruction of the Whore Babylon in the apocalypse texts {Revelations 17} adverse to the marriage of the Lamb with the New Jerusalem {Rev 19} is reminiscent of the call of the Lover in the Song of Songs. In Revelations there exists a yearning for the "second" coming of the Christ with the Whore of Babylon "holding her hand in a golden cup full of abominations and impurities of her fornication" {Revelations 19; 5} and before the Lamb will she be made desolate and shamed, "burned with fire" {Revelations 17; 16}. Hence will the "righteous" shepherds of the Lamb continue to vilify the Whore of Babylon so the "daughters of Eve" will continue to shame themselves with the lies of sin. The puritan Christian acts of theological hatred unto sexuality and eroticism embodies Tertullians "foemina janua diabuli" and the commandment in Proverbs 31:3 to "give not power over thy soul unto woman." Debauch in the metaphysics of sexual catharsis often is embodied by such goddesses of destruction, lechery, domination, and incitement. The hieros gamos with the Christ {Osiris slain and risen} initiated by the Magdalene foreshadows a sexual knowledge and conversation of the Holy Guardian Angel so often invoked in Hermeticism. For Mankind seeking to emulate this catharsis, the true abode of the soul is in ethereal bridal chamber, the Holy Light. The mystic death of the hieros gamos abolishes the mad thirst from bottomless ponds of lower lust. The hieros gamos initiated by the passion of the Magdalene affirms the soul as a dropt petal of the Rose, the source of the sexual catharsis of the Holy Guardian Angel, and the

comical "instructions" of the IXth practiced by the Ordo Templi Orientis and further cowans of sexual catharsis. The metaphysical betrothal of the Magdalene to Christ thus represents a polyvalence of sexual imagery. Erotic metaphors of ancient cultures sustained different meanings at once. This mystical sacrum as a reaction to sexual puritanism is spoken of in Agape Liber C vel Liber Azoth: "..this Wedding is of the Soul with Our Lord Jesus Christ; and thou must be adorned, as it is written, the Kings Daughter is all glorious within; her raiment is of wrought gold." The indwelling catharsis intimated at in Agape Liber C vel Azoth again is reminiscent of the bridal chamber mystery veiled in the ascetic glory of Shechinah-Malchut, the "holy of holies" cited in the Gospel of Phillip: "Yet the mysteries of the truth are revealed, composed in symbolic imagery. But the Bedroom is hidden, it is the holy within the holiness." {Phillip 136}. The veil that is torn in Phillip v. 137 represents the veils of the bridal chamber, and the Ark of Salvation {Phillip v.138} is the gnosis birthed in the womb of the Magdalene. A dichotomy of Will and Love unite within the bonds of light in the bridal chamber. The passion of the Magdalene belongs not to Love under Will, but to sexual Love, for sacrifice, the sacrifice of blood and sex elixirs, of the Christ, only arrogates a false embrace of the Holy Guardian Angel. The Virgin Mother ordained her Holy Guardian Angel to the fiat she uttered, giving consent for the redemption of Man to again birth the rites of Meithras and Osiris and to hide them. The Magdalenes gnosis was invoked by her world-encompassing sorrows during the Crucifixion, a prototype of the soul perfected in Love and Lust. The mysteries of the bridal chamber and Rose Croix represent an archetypal unity replayed now and again in the ancient cultures of the human spiritual epoch. Theologians leave open much speculation to the religious significance of the hieros gamos and its initiatic thread to the mysteries of the Gnostic bridal chamber. The virtue of religion to the human condition is prevalent. The motive is that all men and women perceive to a certain degree, the everlasting wail of the First Noble Truth, that everything is sorrow and religion consoles them by either an authoritative denial or perpetuation of this truth. This psychological ply is done via transgression of the situation itself, or by promising amends in other states of existence. A fundamental problem is that religions, without exception, often fail and become decrepit at the first tests of history and culture. The claim of religion is to excel, and incidentally, make obsolete the judgments of reason by reconciling mysticism and science. In this formula, a direct experience and more importantly expression of intelligences superior in kind to any incarnate human occur. Preconceptions of religion and the arts and sciences of the occult by the initiated scholar breed spiritual materialism and secular demonization. Esoteric religion presupposes ideals of a discarnate intelligence or experience of ultimate reality, regardless of whatever linguistic intrusion humanity places upon it. This is exactly what no religion has proven scientifically, trapping the human condition in its finitude and trance of sorrow. Through the intercession, dedication, and discipline

of the woman referred to as the Magdalene, Christ Jesus reached beyond the limits of faith and prophecy to redeem the human condition from original transgression. It is Mary Magdalene alone whom laments and mourns beneath the cross after Jesus Christ dies {John 20; 11, 15}. Christian theology borrowing the dying-resurrection myth from Mithraism, Egyptian and Eleusian theology, emphasizes that Gods love was manifest through the bodily incarnation, crucifixion, and resurrection of the historical Jesus. The metaphysical marriage depicted in obscure Biblical references and Christian Apocrypha between the historical Jesus Christ and the woman Miriam haMigdal reciprocates the mystical marriage between God and Mankind depicted in cultures of antiquity. Evocatory reproductions of the mystical matrimony beyond the finitude of time and space are paralleled by the Garden texts of the Holy Bible, the Judaic Covenant with the God of Israel, the Serapis mysteries of Isis wed to Osiris, and the Christ Bridegroom metaphysically wed with the Magdalene. The metaphysical matrimony between the Christ and the Magdalene epitomizes the Hieros Gamos. Christian Apocrypha indicates a fascination between Church and individual relationship, and the mystical marriage betwixt signified by the marriage of Christ and the apostolic Church. The Apocryphal Gospel of Phillip states: "If anyone becomes a son of the bridal chamber, he will receive the light. If anyone does not receive it while he is in these places, he will not be able to receive it in the other place. He who will receive the light will not be seen, nor can he be detained." This verse refers to a primal projection of human sexuality upon the divine, an apotheosis of human sexuality intimated at in the mystical marriage between Jesus Christ and Mary Magdalene. Judging from the readings and from the religiopsychological works of Wilhelm Reich, and Carl G. Jung, there exists a metaphysical war between the sexes that perpetuate in theurgic philosophy. Thus rather than a marriage of religiosity and the human condition, psychologists like Jung, and Dr. Krafft-Ebing, see in all love a patterns of theistic fetishism. The Magdalene in Christian Apocrypha act as sacred intermediary between the human and divine, and yet the early apostolic Churches espoused the ideal of renunciation, a distinct separation of sexuality and religiosity. Boundaries that defined sacral and secular love in ancient cultures are ambivalent, as matrimony reflected marriage between the human and divine as well husband and wife. Women in cultures such as Akkadian, Sumerian, and Mesopotamian often were the recipients of incantations, and love sonnets that engendered male fantasy and focused on fertility. Even in patriarchal cultures, much incantation and prayer were committed to woman in hopes of fertility, at least in the latter cultures; the goddess had a place other than consort to solar-phallic deities. In ancient Israel, this was not the case, as the Song of Solomon reflects eroticism shared between lovers: a rare text in a society that doctrinalized women and sex. The Song of Solomon reflects the theme of Woman as fertile garden to tame and reap in ancient cultures. The psalm affirms eroticism often ignored and even objectified. Eroticism in the Song of Solomon is elusive, allegorical, yet blatant in display of sexual love, likely misunderstood by our contemporary hedonistic society. Solomon as seen by his lover in the Psalm is essentially pure, anointed with oils and

spices; Solomon to his lover is the idealized man and vice versa. The gardens of love often are tainted in Biblical lore, only renewed by eroticism of the mystic, leading to the pain of division as if a metaphysical war between the sexes. The sexual references throughout the canticle refer to the yearning of the mystic, of Yahweh for Israels spiritual love and vice versa, with the latter divided for loves sake and for the chance of union. The reference to each other by Solomon and his concubine lover in the text as "brother" and "sister" propose an incestuous longing. Incest was a common practice to secure the bloodline in ancient cultures that included Egypt, Mesopotamia, Sumer, and Akkad. The proto-orthodox communities and scriptures of early Christianity depicted sexuality as an antispiritual force. Such attitudes certainly were not innate to proto-Christian orthodoxy, but imitate early Greek Pythagorean philosophy that encouraged disassociation from sex, Jewish hygiene, and marital laws in the Book of Leviticus, and the Stoic movement with its cultivation of apatheia, disassociate emotion. Theologian David Carr illustrates the parallels of metaphysical marriage between the Church and Gods people by uncovering the context of the "Song of Solomon" as indicative, reflective of the holy matrimony between Christ and the Magdalene. Origen of Alexandria {AD c.185-254} equated Mary Magdalene figuratively with the royal bride and object of King Solomons fancy in the Song of Solomon, also referred to as the "Song of Songs." The iconography explored in the Song of Solomon best is described as a polemic on orthodox Jewish, and Christian, conceptions of erotic behavior in a culture conditioned to inhibition. Perhaps the subordination of women, obscuration of early traditions deemed as heretic by officiators of early Christendom, has invoked a spirit only glimpsed at in the garden themes of religious texts. For Origen, the Song concerns a journey where the soul "suffers want and privation." Origen places the canticle third in a series of what he calls "wisdom books," after the books of Proverbs and Ecclesiastes. Origens contemplative interpretation of the Song suggests a divine stimulation of all human senses that would be used to experience the vineyards and spices described. Origen seemingly only touches the exoteric themes of the Song of Solomon. The Song clearly invokes the senses; it is sensual and erotic rather than spiritual. It is a tendency of early patriarchal theologians to divide eroticism from spirituality. A spiritual love for god is all very well and good, though in a Judeo-Christian schema, "god" usually is referred to in the masculine. The woman must be the vehicle through which "virtuous" men discover a greater sense of love. Myth and symbol create a language understood only by the soul, and the iconography in the Song points to a sensual religiosity rather than a doctrinal one. At times, the want and yearning experienced in love is the fortunate absence of reason. The yearning the maiden feels for Solomon transcends the shadows of ego and should be approached from a metaphysical rather than contextual basis. The lovers in the canticle possess a yearning to transcend the limits of finite individuality, as all lovers do, they experience in one another. Eroticism outside of Church doctrine is able to overthrow, undermine, and subordinate reason in lieu of a simple interpretation that tepidly asks us to see such eros as contemplation upon a Semitic deity. The quietude of heart contemplative mystics seek and experience, such as Bernard, Augustine, Dante just as easily invokes erotic-sexual epiphany for mystics.

Sexual pride, jealousy, and agape as themes in the Song of Solomon reflect the jealous Yahweh exhibits upon the peoples of Israel. In the spiritual matrimony between Jesus Christ and Mary the Magdalene, in addition to the Song of Solomon, there is no sexual love that fails to invoke an immortal quality, an "always" as if division would fail to make one appreciate the experiences of unity. The Song of Solomon exposes the reader to an erotic epithalamium, a passionate nuptial song between lovers. This Song reflects the mystical marriage-covenant between the House of Israel and Yahweh. Moreover, it reflects the Christs position in the Church as bridegroom, and the Church as the bride, or the wife of the Lamb. The Song of Songs reflects the spiritual and sexual dimensions of religiosity coupled with married love as reflected between Mary the Magdalene and Jesus Christ in apocryphal Gospel of Phillip and Gospel of Mary. The Book of Ecclesiastes narrates a man's search throughout Palestine for something to quell an intolerable ache of his heart. Ecclesiastes reveals that if a man gains the world, he will lose it as humanity lost paradise. The Song of Solomon offers the perspective that love is the banner that should rule over marriage, and all forms of sexuality. Thus the Hieros Gamos remains a piece of theological popularity in the Apocrypha. The birthplace of Mary Magdalene generally is identified as the site of Migdal at the western shore of the Sea of Galilee, north of Tiberias. This site possibly was the hamlet called Migdal Nunya, or Nunnayah, literally Heb. "Tower of Fish." The historic city flourished during the end of the Second Jerusalem Temple era, one of the sites fortified by Yosef Ben Matityahu {Flavius Josephus} during the revolt of Jews against the Roman Imperium. According to historians, the ancient town had a reputation for opulence and decadence. So sensationalized is the popular legend of Magdalene, it is feasible "Mary the Magdalene" could be the equivalent of "Mary the Harlot." In addition to fishery, Migdal Nunya also was noted for weaving and dyeing. Matthew 15; 39 mentioned the site as Magadan, and in the older Gospel of Mark, 8; 10, the name of Dalmanutha is used. The impoverished town in contemporary history is known as elMedjel. Marian theologians zealously counter the ecclesiastic correlation of the Magdalene with harlotry for what it is, a "piece of theological fiction." 4 Yet another etymological theory ascribing harlotry to the Magdalene posits the origin of the towns name with the Aramaic term for "hairdresser," megaddela, a possible pun linking the city to the worlds oldest profession. It was from the Gnostic connection with the Pistis Sophia that proto-orthodox bishops ascribed prostitution to Mary Magdalene and not from the absence of scriptural references in the Holy Bible. To the Roman curia, decadence was commonly associated with Greek culture, as the Greek philosophers were much maligned. The derogatory Romans associated with Greek goddesses was porne, which was a term indicating prostitution and lechery. The theological distortion of the origins of Mary Magdalenes association with prostitution and lechery, indeed her portrayal by proto-orthodoxy as the "repentant whore," amounts to pathology. Such pathology stems from malignant notions of separating sexuality with religiosity. Sessions and theses on Mary the Magdalene in canonical and apocryphal literature have been presented at the Society of Biblical Literature and the American Academy of Religion for decades. The Biblical denigration of Mary the Magdalene traces to the

Gospel of Luke, chapter 7 which discusses an unnamed woman, a "sinner" whom visited Jesus Christ at Capernaum and anointed him with oil from an Alabaster box {Luke 7; 37-38, 44}. The references to Mary the Magdalene as a "sinner" replete with evil is found in the following chapter in the Gospel of Luke; "And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils" {KJV Luke 8; 2}. Sexual iconography in Biblical scripture represents the human search for textual truth, invoking feelings of mystery with sexuality. Early Christian puritanical and ascetic stances on sexuality and eroticism were merely concessions to marital and hygiene laws. The search for textual authority in understanding sexuality and religion is similar to the realization of mystical experience with religious icons, i.e. the Virgin Mary, Christ, feminization of the Torah, and Holy Grail. Christian theologians should look to the spirit of the scriptures rather than the context of them. Taking the theme of Genesis, women are often blamed for a mythic "fall" or contamination of religion with sexuality, though as discussed in other essays, the sacred feminine is only petitioned when fertility matters are rife in the land. Perhaps this relates to a Biblical belief in the inadequacy of women to fully realize and understand the divine through their sexuality. The sacred feminine, often represented by the base materiality of creation is effectively eliminated from equations of sexuality and spirituality, eroticism and religion. It is only texts such as the garden text of Isaiah, of Genesis, the Song of Solomon and the apocryphal indications of metaphysical matrimony between Christ and Magdalene that touch upon the celebration of sexual love in religion. Woman, according to the goal of many contemplative traditions, is subordinated and blamed for Man/Adams lose of virtue and consciousness. The elimination of woman in the sacral role altogether would make it necessary for the male to no longer have a partner, thus utilizing his sexualcreative-regenerative force at will, without a woman. Sexuality and gender in Christianity should transcend doctrinal belief in lieu of intimate religiosity. Orthodox faith need not be abandoned, or elegantly reformed, but referred to as a starting point in understanding the sacred feminine. The process of eroticism and experiences with the sacred feminine in religion has been made taboo, or so sublimated into Judeo-Christian iconography that it is no longer approachable or overshadowed by phallo-centrism and ecclesiastic patriarchy. Sexuality in a doctrinal stance only invokes social misunderstanding, and arrogation of the female will in matrimony already arranged in centurys old myth. Rather than marginalize and obscure Woman as the sacred feminine manifest, Mary the Magdalene reached equilibrium between her Womanhood and the divinity of God as her Lover. Christian iconography of erotic mysticism intentionally subordinates and obscures the role of women in mysticism and sexuality. Marital symbolism in Christian context excludes woman as compliment to the Holy in favor of woman as mere consort and bridge to masculine experience of salvation and redemption from sin. The garden texts in the Song of Solomon, Book of Isaiah, and Book of Genesis are presumptuous in making a necessary condition for the woman to experience the mercy and erotic power of the often-jealous god-husband. Such is the posture conscripted by proto-orthodoxy in reference to Mary the Magdalene as the true spiritual inheritrix of Christs apostolic gospels.

Sexuality in apocryphal sources must be admitted in terms of its coalescence with religiosity, and not rejected by doctrinal prejudice and academic contention. Emancipation in the feminine and feminist literature comes as a recovery of sexual initiative. In a cultural context, the de-sacralization of sexuality by marriage initiates a subordination of women. Religiosity must not desacralize and de-eroticize sexuality, condemning eroticism to the confines of marriage in a way contemporary popular religion suggests a worldly marriage between Jesus Christ and Mary the Magdalene. Prior to Vatican Council II, the central emphasis of morality and sexuality in the Roman Catholic Church was to perceive sexuality as "the procreative goal of the act of sexual intercourse." Vatican Council II began an introverted reformation toward the ideal of a more personal dynamic of sexuality in the human condition. Thomas Aquinas, a later patristic theologian whos "Summa Theologia" became the foundation of Roman Catholic doctrine, states about women: "As regards the individual nature, woman is defective and misbegotten" Themes of marginalization were inherited, not native to a patriarchal consolidation of Christian canon. Such ideals of the Christs favoritism toward the disciple Mary proved intolerable to the Roman Curia. I Timothy 2:12-15 {KJV} reads "I permit no woman to teach or to have authority over men; she is to keep silent. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor. Yet woman will be saved through childbearing, if she continues in faith and love and holiness, with modesty." Sympathetic to the disenfranchised and despondent woman, championed by Mary the Magdalene, such a verse is not. Modesty and chastity are best left to the woman who aligns herself in the graces of God, not with patriarchal doctrine. It is important in arguments against the feminist nature of this thesis to note that women held pastoral roles before the evangelism of Paul. Women such as Aquila, and Priscilla were prominent ministers before the arrival of Paul in Corinth. In his address to the devout at Corinth, Paul supports the role of matrimony in regards to questions of sexual asceticism. The tradition and obligation of marriage was carried over from Jewish expectations of lineage and childbearing, the lack of which was often deemed as a failure of impure women. In the Song of Solomon, the conflated royal bride represents the Covenant of Israel, cleaving to her lover as the Israelites cleaved to Yahweh and the Magdalene was chastised for being kissed upon the mouth by the Christ. Mary the Magdalene confirms the redemption and resurrection of Jesus Christ, merging her immaculacy and role with the iconography of Eve in the primordial Gardens. The church patriarchs Tertullian, Irenus, Hippolytus, and Origen of Alexandria were the only theologians in the second and third centuries to completely discourse on the role of Mary the Magdalene and sexuality in a nascent Christianity. In the fourth century there are minimal references to Mary the Magdalene by Saint Ambrose, Saint Jerome, the Cappadocians, John Chrysostom, and Saint Augustine, all direct citations to John 20;16-17 in which Christ tells Mary "noli mi tangere," literally, do not cleave to me. In these references, the development of the legend of the Magdalene evolves with Saint Jeromes criticism of faith and intelligence, and a merging of her theological

position with Eve. Gregory of Nyssa in a homily equates the Magdalene with Eve, not her antithesis: "She is the first witness of the resurrection, that she might set straight again by her faith in the resurrection, what was turned over by her transgression?" {Against Eunomius 3; 10:16} Notice the reference to the Magdalene as a "transgressor," instrumental in the redemption of fallen woman. Translations of apocryphal texts in the Nag Hammadi library into Coptic from original Greek ascribe to Mary the Magdalene the startling title of Apostola Apostolorum. The apocryphal scriptures that cast the Magdalene in a preeminent role are the Gospel of Thomas, Dialogue of the Savior, First Apocalypse of James, Pistis Sophia, and the Gospel of Phillip. The apocryphal Gospel of Mary, discovered by happenstance in 1896 in Cairo by a Bavarian connoisseur of manuscripts, Carl Reinhardt. Unfortunately for literati, the majority of the Gospel of Mary remains "lost." Mary the Magdalene by name is directly addressed by Jesus Christ in the apocryphal scriptures, a contrast to Christs repetitive address to women in the Synoptic Gospels, merely as "Woman" {Mat. 15:28, Luke 13:12, Luke 22:57, John 2:4, John 4:21, John 8:10}. Jesus Christ carrying the Cross spies the Virgin Mary and even refers to his own mother as Woman {John 19:26}. Jesus Christ refers to Mary directly by name in the Gospel of Phillip and the Pistis Sophia, thus indicating a revered role as disciple, visionary, mediatrix, and intercessor of esoteric revelation by the early Christian Gnostics. Mary the Magdalene in the Pistis Sophia is the interlocutrix of the Gospel of Christ, the inheritor of the Light absorbed in the Sophia, the ordained wisdom of God. Mary the Magdalene, referred to sometimes as "Mariham," {Aramaic, net-catcher} and "Maria" in the Pistis Sophia I-III is the only woman named of the seven who followed Jesus Christ the Redeemer into Galilee after his resurrection.5 The seven women are gathered with the twelve apostles to hear his gospel before the ascension. In this scripture, Mary the Magdalene is the only apostle whom asks questions of the Redeemer, other apostles mentioned by name in text are Phillip, Matthew, Thomas, and Bartholomew. Sophia in the apocrypha is never regarded as transgressor, fallen as Eve, nor as a manifestation of sexual impurity. Mary in the Pistis Sophia is regarded as the Tower of the Flock, the feminine complement to the figure of Christ the savior. Pistis Sophia II; 96 speaks of a throne in heaven for Mary, as she is praised as a "woman who understood fully" in the Dialogue of the Savior 139; 12-13. In the Gospel of Phillip, the metaphysical marriage is a metaphor for the reunion of Christ and the Church, which occurs in the "bridal chamber" {Phillip verse 126 & 127; Ehrman 2003}. The Gospel of Phillip uses the bridal chamber as a metaphor for the Hieros Gamos, a metaphysical matrimony betwixt the Christ and Magdalene representing a metaphysical marriage in the bonds of perfect love. The polemic of sexuality and religiosity in Gnostic apocrypha proved malignant to proto-orthodox fathers. In the Gospel of Phillip, the Magdalene is addressed in the Greek, koinons, rendered as consort, or partner, indicating a woman whom shares intimacy be it sexual or otherwise, with a man.

Epiphanius writes indignantly of a libertine Gnostic treatise called "The Great Questions of Mary" where the Christ gave Mary the Magdalene a revelation on a mountain Epiphanius cites as "aisxrouriga," {Panarion 26:8, 1-3}meaning "the obscenity." Epiphanius write of Christ producing forth a woman from his side, akin to the generation of Eve in the Garden of Genesis. Christ has sex with the new woman produced from his flesh and blood, and then is alleged (according to Epiphanius resentful accounts) to consume his own semen. Some apocryphal scriptures relate the consumption of menstrual blood and semen to the Eucharist of Christ {Panarion 26:8:5 and 26:4:1-8}. It is debatable whether the "Great Questions of Mary" is a description of gnostic ritualism, or a misperception of sexual metaphor. Subsequent to the Ecumenical Councils of Nicea (325), Laodicea (363-364), Nmes (394-396), and Orange (441) apostolic continence in the Roman Catholic Church became embedded in the Christian theological lens of the fourth century. It was against the background of sexual renunciation, and asceticism that the role of Mary the Magdalene as "Apostle to the Apostles" changed to a merely anachronistic significance. {Haskins 1993; pg. 89}. Hence with firm patriarchal dominance in ecclesia, the preeminence of Mary the Magdalene was discontinued by the emergent protoorthodoxy. It was inevitable under patriarchy and exclusion from Gnostic scriptures from canon, that the sin of Mary the Magdalene became that of her sexuality, a transgression reciprocated by Eve. The Gnostics and Manichaeans celebrated Mary the Magdalene as mediatrix between the Gospel and the Church in their arcane scriptures. The transgressions, so called, of Mary the Magdalene became interlaced with her role as the second Eve, a perfect ideal of repentance, and with the Virgin Mary, a complete rejection of the Hieros Gamos, of sexuality that Christian orthodoxy zealously to this day abhors. The Gospel of Mary breeds the metaphysical nuptial between the Magdalene and Jesus Christ by confirming Mary in a position parallel to Christ. The post-resurrection dialogues between Christ and the Magdalene speak of the Son of Man as the immaculate child of true humanity, the holy light innate within the soul of every man and every woman. The antagonism beset upon Mary by Andrew and Peter {Mary 10:14} mimics the theological debates between the "lost Christianities" {Ehrman 2003} during the second century. Contemporary scholars Karen King and Elaine Pagels question the antagonism between the apostle Peter and Mary the Magdalene. Is this a tangible historical conflict, or a metaphorical adversity besought by Church misperception of the Hieros Gamos, of sexuality and religion? King more intriguingly posits the theological position of the Gospel of Mary, what is the nature of the Gnostic veneration of the Magdalene in her Gospel? 6 Challenges to the Magdalene represent proto-orthodox rejection of Gnostic teachings as those in the Gospel of Thomas, Gospel of Phillip, Gospel of Mary, and Pistis Sophia as privatized religiosity, personal prophecy, and sexuality. Irenus charged heretics with attempting to reveal hidden mysteries received by the apostles in private, and preaching theological fiction. Levi defends Marys Gospel by censuring Peters disdainful treatment of Mary. Secondly, Levi reaffirms to the apostles that Christ indeed knew and loved Mary foremost, confirming her preeminent relationship with Christ. Peter says to Mary, "We know the savior loved you more than the rest of the women." {Mary 6; 1}.

Desposyni7 is a term first coined by Father Malachi Martin {d. 1999}, a Vatican theologian who served alongside H.H. Pope John XXIII from A.D. 1958-1964. The Greek term refers to the Heirs of the Magdalene bloodline through the historical Yeshua of Nazareth. The second-century chronicler Hegesippus of Palestine writes in his Hypomnenata {Memoirs} of Roman Emperor Vespasian ordered death upon the family of David and Jews of royal stock. Hegesippus reports in his chronicles Emperor Domitian succeeding Titus, Son of Vespasian in A.D. 81 and ordering mass executions upon the inheritors of the Davidian bloodline. The epoptic legacies of the Magdalene and desposyni inheritors have been defamed by puritan propaganda and theological fiction. The historical Christ was segregated from sexuality while the Virgin Mary depreciated into a sexless prodigy. Immaculate Mary as the matrilineal initiator of the Magdalene legacy has been substantially demeaned by Protestantism as a sexless New Eve. In 1969, the Holy See canonized Marie the Magdalene, and inaudibly retracted the hypothesis upheld by Pope Saint Gregory the Greats Homily XXXIII issued in A.D. 591 associating the Magdalene with Mary of Bethany {John 11:2}, the woman "taken in adultery" of John 8:1-11 and Mary of Bethany {Luke 7: 37-49}. The April 1969 canonization of the Magdalene and revision of the Roman Catholic missal was based on the belief of her penitence. This retraction proved to be exegetically tenable, bringing the Roman Church into line with the Byzantine Orthodox Church that maintains the separation of Mary of Bethany, Mary Jacoba wife of Cleophas {John 19:25}, and Mary of Magdal. In the 1988 Apostolic Epistle, Mulieris Dignitatem, H.H. Pope John Paul II refers to the Magdalene as "apostola apostolorum," Apostle to the Apostles. H.H. Pope John Paul states on the sins of woman that behind transgressions of Woman lurks a man equally responsible for the rot of Light, destitute of Love. We must ask whether the Gospel of Mary and the legacy of the Magdalene is justly Gnostic, for in lost Christianities there were competing theologies and canon was absent during the formation of a nascent proto-orthodoxy. The Hieros Gamos betwixt the Christ and Magdalene reciprocate metaphysical matrimony in ancient cultures such as Mesopotamia and Sumer, to the erotic Song of Solomon in the New Testament and Song of Inanna in Babylonian religion. The sanga-lugal was the priest-king in ancient Sumer, from whence comes the French Sangral, the blood royal. Thus the legendary Holy Grail, popularly ascribed to be the metaphysical "womb" of the Magdalene, existed contextually long before Jesus Christ. In context of antiquated rites of mystical marriage, the hierodule {Greek, hierodulous}served as a female acolyte, often in connotation with religious prostitution.8 This sacred prostitute referred to as the Scarlet Woman, allegorized as the Whore of Babylon in Revelations, was the holy aspect of ancient bridal rituals of the orient. Her sacred hieroglyph was the Rosi-Crucis, a cross within a circle found in many ancient religious sites and Roman coins. The ceremonial robes of the heirodulai, the sacred prostitutes were scarlet red, and in lieu of the Magdalenes sacerdotal role, many medieval artists such as Luca Signorelli and Caravaggio portray Mary in red garments. The Song of Inanna reciprocated by the New Testament Song of Solomon indicates an antiquated ritual of mystical marriage. The Christ and Magdalene epitomize the Hieros Gamos, a mystical marriage that often reconciles and obscures the borders between sexuality and religiosity. Mary the Magdalenes metaphysical matrimony to Jesus Christ

abides in the power to illuminate spiritual darkness in the holy light of the "bridal chamber" {{Phillip verse 126 & 127; Ehrman 2003} and Rose Cross. Bibliography and Citations 1. Ehrman, Bart D. "Lost Scriptures: Book That Did Not Make It into the New Testament" Oxford University Press, New York, NY U.S.A. 2003 2. pg. 5 Carr. David M. "The Erotic World: Sexuality, Spirituality, and the Bible" Oxford University Press, New York, NY U.S.A. 2003 3. Schaberg, Jane. "Resurrection of Mary Magdalene: Legends, Apocrypha, and the Christian Testament." Continuum, Inc. New York, NY U.S.A. 2002 4. King, Karen L. "Gospel of Mary: Jesus and the First Woman Apostle" Polebridge Press, CA U.S.A. 2003 5. Schaberg, Jane. "Resurrection of Mary Magdalene: Legends, Apocrypha, and the Christian Testament." Continuum, Inc. New York, NY U.S.A. 2002 6. King, Karen L. "Gospel of Mary: Jesus and the First Woman Apostle" Polebridge Press, CA U.S.A. 2003 7. Father Martin, Malachi. "Decline and Fall of the Roman Church" Secker & Warburg, London, U.K. 1982 8. pg. 143 Gardner, Laurence. "The Magdalene Legacy" HarperCollins, Ltd. London U.K. 2005

Ordo Antichristianus Illuminati

Religion and the Information Technology Revolution
by Joshua Jacob Seraphim {Frater Annuit Coeptis} copyright 2005 all rights reserved. The human condition is in the first discrete phase of what scholars term the Information Technology Revolution. This fundamental paradigm shift will be the biggest cultural revolution in the human condition since the invention of the Greek alphabet circa B.C.E. 700. At present, with the onset of information technology, the Internet, and digital media and communications, all foreshadowing the rise of artificial intelligence. This initial phase of the Information Technology Revolution affects all cultures, economies and religions of the contemporary global order. Regardless of the antagonistic relationship between technology and religion {take into consideration the current intelligent design debate}, the technological impetus of post-modern society, especially in the Western societies, has become a means of religiosity.

Scholars like Lewis Mumford, and Conrad Ostwalt posit that popular religion in our information-based secular society has demystified the intimacy of religiosity. Resurgences in popular religion are, embedded in a secular society of relativism, empiricism, and individual religiosity. Popular religion in essence reconciles individual objective truth with the element of imagination and faith in human nature. It is the privatization of religious experience that invokes popular religiosity. Popular religion is prevalent in cultural forms of media and technology (newspapers, internet, religious-oriented television programming) that raise theological issues to ecclesia and congregations. Popular religion can be studied in its manifestations of imagery and symbology on film, television, the Internet, stage & theatre, and print. Information technology, such as the Internet, media, radio, and television reconciles the elements of culture and spirituality, addressing the boundaries between the culture and religiosity. A synthesis between popular religion now embedded in the media and information technology best illustrated by the intelligent design debate. Technology at various intervals of history has been associated with utopian ideals of social and spiritual enlightenment. Akin to the printing press, the Internet redefines popular religion via methods of selection and portrayal; vast compendiums of religious scripture, wide ranges of antinomian perspectives toward orthodoxy and doctrine, and Christian Apocrypha are now available for both laity and ecclesia. Purveyors of any religious doctrine can now enhance their audience in a wider information community, expansive even to our present global order. Many participants in the cybercosm of popular religion use the Internet to fortify doctrinal arguments, such as intelligent design, and deconstruct orthodox convictions. One of the most liberating features of the media and the Internet is that reality and doctrine is engineered and faith is uncensorable; diverse perspectives transmit into an intersecting global order that connects the sacerdotal offices of H.H. Dalai Lama and H.H. Pope Benedict XVI to the World Wide Web. Moreover, digital media and the Internet are indices of religious and social reformations, beset with the instantaneous production, distribution, and reception of information. Hence, religious institutions that arbitrarily remain outside of the information media revolution will become ghettos of theology, conscripted to obsoleteness like the Puritanism of the eighteenth and nineteenth centuries. The changes to global religiosity invoked by information technology are irreversible. The chasm of reaction to the synthesis of information technology and religion is as passionate as the theological stress between orthodoxy and heterodoxy. Advocates
promote the Internets ability to make the world a better place, often describing it as a communicative nirvana, a place where access to information equals freedom. The lack of personal intimacy with religion in the reality-engineered cybercosm affects social and and communicative relationships, it also reflects on how its use shapes the soul and cultural values. Individuals who continue to invest in the Information Technology Revolution

often find the Internet as a collective congregation, a new sort of cyberchurch. Researcher John December defines computer-mediated communication as a process
of human communication via computers, involving people, situated in particular contexts, engaging in processes to shape media for a variety of purposes. The Information

Technology Revolution has spawned a depersonalized secular culture where religious scripture and metanarratives are being replaced in the Information Age by a culture of heterogeneity and what H.H. Pope Benedict XVI refers to as a tyranny of relativity. Postmodernism in an Internet dominated global order signals the end of doctrinal authority and objective truth. The ability to discern myth and ritual in the cybercosm entails society to redefine religious communications {i.e. watching a broadcast of the 700 club on the Christian Broadcasting Network or video archives of the Vatican available on CTV}. It is the privatization of religious experience that invokes popular religiosity. Popular religion is prevalent in cultural forms of media and technology (newspapers, internet, religious-oriented television programming) that raise theological issues to ecclesia and congregations. The Information Age can be studied in its manifestations of imagery and symbology on film, television, the Internet, stage & theatre, and print. In a secular postmodern society, Americans value popular religion as a source of personal meaning and spirituality. A synthesis of popular religion and the Internet reconciles the elements of culture and spirituality, addressing the boundaries between the culture and religiosity. Religion and the Information Age coexist where science and art mingle, and where imagination and curiosity mystifies religious imagery in afore-mentioned cultural forms such as the World Wide Web, theatre, and film. In a society of conservative political architecture, predatory economies, and cultural diffusion, popular religion thrusts our culture collectively and individually toward both a privatization, and communalization of religiosity. Popular religion and secularism in post-modernity does not challenge the institutions of ordered religion; rather it reconciles a method of science or theistic science, with the aims of religion. Prior to the development of the World Wide Web, programs such as Coast to Coast AM with Art Bell 4, and the 700 Club on the Christian Broadcasting Network reached millions of listeners in a cybercosm of radio and television waves where society could enter the time and space of ritual and spirituality. Simply by listening to the radio and watching the television, the faithful and skeptic alike were able to experience a sense of intimacy and being there. With the advent of the Information Age and its synthesis with popular religion, millions of individuals connect online to a spaceless, transcendent reality, setting up personalized temporal and spatial communities. Unlike radio and television broadcast, the individual contains the sole engine of entry into the Information Highway where popular religion and passionate ideologies have taken a front seat with a dictatorship of relativity and apathy. Blaise Pascal described the human condition as lying between the Infinite, the Holy, and the Nothing. It is in this fragile balance between relativity and certainty of faith that one must peruse the Internet, as a means to an end in the search for enlightenment. There must be a transformation of theological reflection in order for the Information Technology Revolution to thread together the global community rather than isolate entire societies from one another in the cybercosm of time and space. Religious ecclesia should heed the progress of academia in the art of communication and realityengineering in the Information Age. The interplay between culture and popular religion can be executed on a variety of methods. One progressive framework posited by scholars at the 1993 academic

conference in Uppsala, Sweden entitled Media, Religion, and Culture 5 suggests macro-level analyses of society as a whole, meso-level analyses of institutions, and micro-analyses of individual perception and empirical meaning. {paraphrase, Hoover & Lundby 1997; pg. 6}. Religion is not limited to occurrences in a sacred realm, as modern scholarship contests whether the sacred is marginalized and secularization moves society into insular camps or that culture and religion are inseparable. Religion subsists in theories of socio-cultural development, in relation to the realms of myth and ritual. Nonetheless, the thought and practice of religiosity in the human condition is innate. With the Internet as common ground for dialogues of the sacred and secular, investigators of religious and cultural studies approach information technology with a threefold strategy: a search for schema of ritual and mythic meaning in patterns of life, communalism, and authentic personal identity. Contextually, the nature of the Internet permits audiences to exit proto-orthodox constraints and enter into engineered reality apart from the ordinary world. The premise here is that the Information Technology Revolution is not just ideological and theological manipulation, but a cultural phenomena best studied under anthropology and theistic sciences. The shift from the Internet and information technology as a product of culture to a web of culture parallels the adaptation of religious doctrine to print during the Medieval Reformation. Privileges of information, authority, and religious practice are redefined. Thus, the impact of the Internet upon popular religion and scripture mimics the profound changes that are occurring in the realms of media. The electronic church is located at the confluence of media and revivalist movements. In a telescopic society of information technology, televangelism has experienced an upsurge in advocacy, and popularity. Televangelism is attractive widely to a large conservative Christian audience, and as a ritual performance, is telecast to a broad specter of culture. Religious oriented programming has captivated a diverse audience of television viewers since the onset of television. The pattern of religious broadcasting was established in radio, where sectarian organizations petitioned the Federal Communications Commission for sustained airtime and productions intended to elucidate consensual facts and objective truths of religion. The National Council of Churches, the United States Catholic Conference, the New York Board of Rabbis, and the Southern Baptist Convention produced some of these early programs. In a society of conservative political architecture, predatory economies, and cultural diffusion, evangelist notorieties such as the Christian Broadcasting Network thrust our culture collectively and individually toward both a privatization, and communalization of religiosity. Evangelist websites on the Internet cater to the information technology paradigm by disaffecting populist concerns as socially dysfunctional. Internet teleministries use information technology and digital media to identify and coalesce disparate groups in society disaffected with conventional places of worship. Whereas evangelical-fundamentalist channels use the Internet to preserve populist top-down ecclesiastic authority, heterodox movements such as the New Age and the resurgence of scholarship on Gnostic Christianity sensationalized by The Da Vinci Code use the Internet to conjure bottom-up relationships. Resurgences in popular religion are, embedded in a secular society of relativism, empiricism, and individual religiosity. Popular religion in essence reconciles individual

objective truth with the element of imagination and faith in human nature. It is the privatization of religious experience that invokes popular religiosity. Popular religion is prevalent in cultural forms of media and technology (newspapers, internet, religiousoriented television programming) that raise theological issues to ecclesia and congregations. Popular religion can be studied in its manifestations of imagery and symbology on film, television, the Internet, stage & theatre, and print. Information technology, such as the Internet, media, radio, and television reconciles the elements of culture and spirituality, addressing the boundaries between the culture and religiosity. Christian evangelical media stems from a hybrid religiosity derived from revivalist movements that mirrored secular society through a sacred (fundamentalist) lens. 6 (Ostwalt 2003) Christian evangelism appeals to personal religious experience. There is an upsurge in our society of such a phenomenon that appeals to personal emotion, and the zeal of religious conviction. Evangelism is a zealous invitation to enlist spiritually in the Christian community and experience an epiphany of a new religious life, to be born again in the spirit of the Christ. The term evangelist occurs no less than three times in the New Testament books of Acts, II Timothy, and Ephesians, used in substantive form. The early apostles such as Saint Paul, and Barnabas, were set apart from the emergent Christian community as itinerant, preaching missionaries. To the unaffiliated, or unfamiliar, evangelists are endowed with a type of appeal to preach to congregations new to the Gospels, paving the way for later missionary work. In a telescopic society of information technology, televangelism has experienced an upsurge in advocacy, and popularity. Televangelism is attractive widely to a large conservative Christian audience, and as a ritual performance, is telecast to a broad specter of culture. Religious oriented programming has captivated a diverse audience of television viewers since the onset of television. The pattern of religious broadcasting was established in radio, where sectarian organizations petitioned the Federal Communications Commission for sustained airtime and productions intended to elucidate consensual facts and objective truths of religion. The National Council of Churches, the United States Catholic Conference, the New York Board of Rabbis, and the Southern Baptist Convention produced some of these early programs. The onset of televangelism in American politics has recently been a controversial issue since the 1970s. Fundamentalist minister Jerry Falwell used a program called Old Time Gospel Hour as a platform for political influence among staunch conservatives, through the founding of The Moral Majority, a conservative think-tank, and The Liberty Lobby, another political organization funded by donations from Farwells broadcasts. Falwell withdrew from politics amidst sexual and financial scandals that plagued the arena of Televangelism in the 1980s. 7 Evangelical minister Pat Robertson used his position as host of The 700 Club, a central program of the Christian Broadcasting Network, to inaugurate his own political career, culminating in a run for the presidency in 1988, and the subsequent founding of his own political organization, The Christian Coalition. Televangelist ministries also founded and developed their own universities, such as Farwells Liberty University, Oral Roberts University, and Pat Robertson's CBN University, renamed Regent University in 1990. The case of Pat Robertson typifies the evolution of modern televangelism from grassroots "Bible Belt" fundamentalist radio broadcasts toward an altogether

conventional television presentation to a broad scope of audience. While other televangelists continued to hold to more traditional "worship and preaching" production, The 700 Club rapidly became a popularized central program of the Christian Broadcasting Network. The 700 Club broadcasted a sophisticated "Christian talk show" format. As the 700 Club grew popularized with audiences, its parent Christian Broadcasting Network (CBN) evolved into The Family Channel, a widely carried cable service featuring "family-oriented" re-runs of television programming and motion pictures. A notable lasting legacy of televangelism is the impact on sustaining-time broadcasting or public service religion. Conventional churches and church organizations saw their airtime gradually erode as paid time televangelism rose to prominence. By the mid1990s virtually no national or network-based sustaining-time broadcasting persisted. A number of organizations supplanted by televangelism participated in the founding of their own cable network, The Faith and Values Channel (originally the Vision Interfaith Satellite Network), in 1988. The Christian Broadcasting Network evolved from the vision of Pat Robertson. The Christian Broadcasting Network aired its first telethon to raise funds in the fall of 1963. This telethon was named The 700 Club because Pat Robertson asked seven hundred people to pledge $10 a month to maintain the new station and keep C.B.N. on the air. Three innovations adopted by CBN helped the fledgling network grow rapidly to into formidable religious broadcasting networks with access to the world. The first innovation was the use of the telephone to provide ongoing contact with the audience. The 700 Club provides a telephone number on screen so viewers can call to ask for prayer and counseling during and after each program. A second innovation was to follow the lead of a cable network called Home Box Office (H.B.O.) and Cable News Network (C.N.N.) to build its own satellite earth station as early as 1977. A third innovation of CBN provided 24 hour religious programming to the nation's growing network of evangelist cable stations. Program content on the 700 Club stresses a worldview with biblical foundations, based on the belief that there exists a set of moral absolutes revealed in Christian scripture that should dictate social institutions, laws, and public policy. Religious conservatism and the rapid ascendancy of religious based television programming were interdependent during the 1980s. Programming listed on the Christian Broadcasting Network Internet site include: The 700 Club, CBN News Watch, CBNinteractive, Living the Life, Christian World News, Scott Rosss Streets of the World, and One Cubed. The description of the Christian Broadcasting Network listed on the contents of their Internet site state: The mission of CBN and its affiliated organizations is to prepare the United States of America and the nations of the world for the coming of Jesus Christ and the establishment of the Kingdom of God on earth. Our ultimate goal is to achieve a time in history when the knowledge of the Lord will cover the earth as the waters cover the sea. 8 The network like many others this writer has observed uses innovative mass communication via television, the Internet, broadcast radio, and print to carry a message of religious significance as seen by its administrators, and founder.

The Christian Broadcasting Network and its evangelical programming use information technology as a means of galvanizing viewership in a post-modern society where technology has virtually erased geopolitical boundaries. The canopy between sacred and the secular is not widened but bridges despite the scandals of such ministries from the Bakkers, Jerry Falwell, and Jimmy Swaggert. Ostwalt notes evangelism as a cornerstone that founded the popular megachurch movement in contemporary society. Evangelical marketing of religion at once galvanizes a fundamentalist discontent against secular society while employing the very media such ministries preach adversity to: it is certain that the use of media, particularly television, connected evangelical culture to secular popular culture in a way that was new and novel, and this experience provided evangelicalisma sense of relevance and power through participation in a popular secular medium. 9 (Ostwalt 2003) In a society of conservative political architecture, predatory economies, and cultural diffusion, evangelist notorieties such as the Christian Broadcasting Network thrust our culture collectively and individually toward both a privatization, and communalization of religiosity. Religious scholars notice public evangelism having recurring elements of popular religiosity 10 (Lippy 1994). Such an institutionalization of styles of religiosity in televangelism has a reciprocal relationship with social structures scholars classify as religious and secular. Lippy offers that most who watch religious programming do not know or even care about the connections televangelists might have with formal religious institutions 11 (Lippy 1994) C.B.N. explains that its large financial profit, based solely upon audience contribution and donations from the private sector, reciprocates to the viewer in the form of humanitarian relief funding. At present, C.B.N. is multifaceted, providing evangelist broadcasts in over two-hundred countries in seventy-one different languages, with the afore described 24 hour prayer telephone hotline. The itinerant evangelical role of the biblical John the Baptist is reflected in the televangelism of the Christian Broadcasting Network. The network portrays an evolution in interactivity between the missionary and the Christian, whose religious piety and devotion is glamorized in the oftensensational broadcasting of televangelism. "The Da Vinci Code is the latest in popular culture threaded to such films, and novels, as The Last Temptation of Christ, The Matrix, The Godfather, and most recently, Passion of the Christ that not only popularizes but also mystifies Christian heritage and private religiosity. In the latter works of popular religion, orthodoxy and faith are the guardians of tradition, whereas in The Da Vinci Code we are returned through pseudohistory to the roots of mysticism in Christianity. Religion is justified in invoking faith, as secular culture is saturated with religiosity. The Da Vinci Code published in 2003 by Random House (New York, NY) rides a popular wave of revulsion against perceived scandal and corruption in the Roman Catholic Church. Since the novels publication, it has become a record bestseller, igniting passionate debates about religion and sexuality, feminism, the exclusory faith of the Catholic Church, renaissance art, and esoteric symbology. Catholicism in its ecclesiastic attachments to the secular arms of law and society, appeals to the disenchanted and faithful complete with ritual, spirituality, history, and art. The Da Vinci code mystifies doctrinal religiosity, offering new meaning through cryptic symbols of the sacred feminine. Popular films and novels, according to scholar Conrad

Oswalt, prospect the meaning of metaphors and symbols in Christian mythology without trivializing religion or cultural heritage. Brown teases the reader with esoteric codes and enigmatic puzzles contained in renaissance art that is coalescent of a greater symbology of the sacred feminine. The popular trend to study and debunk the novel reflects an extensive scientific study, and ecclesiastic obscuring of texts and artifacts that trigger a quest for latent religiosity and personal understanding. In The Elementary Forms of Religious Life, Emile Durkheim explains that religion is a feeling of mystery. 12 The Da Vinci Code invokes feelings of mystery by popularizing symbols in Christian iconography of the sacred feminine. The sacred feminine permeates the symbolism of Rosicrucian, Freemasonic and other occult traditions of which this writer is intimate. The Internet disposes of the dichotomy of religion organized around immanencetranscendence in the human condition. As the Information Technology Revolution matures the global order by coagulating cultures and religious belief systems, the great world religions will lose their historical flexibility by a failure to endure increasing metaphysical concerns {such as intelligent design}. Radio broadcast programs such as Coast to Coast AM address this paradigm shift with a wide-ranging variety of topics, and have their nightly shows directly on the spiritual pulse of our society. Innovations in computer-mediated communications and the emergence of global media conglomerates and the periphery of religiosity play a crucial role in the Information Technology Revolution. The global environment of contemporary history exacerbates the proto-orthodoxy of ancient religious doctrine by pushing them into relativity. Hence the dichotomy of the global order in the face of the Information Technology Revolution will either continue to mature from its initial stages of religious and information diffusion, or, fracture under the bane of fundamentalism that has experience resurgences throughout civilization. The point of entry into this thesis intimated at the paradigm shift into the Information Age and how its maturity with affect religiosity. These changes will continue to mature deeper into existing social and cultural structures, at once redefining them and deconstructing them. The Internet has privatized religiosity and in accentuating the finitude of the human condition, a sort of metaphor for divine providence has been invoked at an intersection between spirituality and technology. In promoting a more
remote and individualistic style of religious practice, the coming of the Internet has contributed further to the privatization of religion that has been so much of a feature of the modern period.

{Beckerlegge, 2001, pg. 228}. The World Wide Web represents merely the first step in the Information Technology revolution and its link with religiosity. The dichotomy between religion on the Internet and physical places of worship reciprocates an illusory digital divide in the notion that the human spirit is tangibly different than the flesh that incarnates it. The digital divide between privatized religiosity and the religious cybercosm will continue to expose the fragility of the great world religious traditions while at once reinforcing religious communalism of the cybercosm. . Regardless of the antagonistic relationship between technology and religion, the human condition is only in the initial stages of the Information Technology Revolution that will initiate unparalleled shifts in the paradigm of religiosity and science.

Bibliography and Citations 1. pg. 214 Mitchell, Jolyon & Marriage, Sophia, ed. Mediating Religion: Conversations in Media, Religion, and Culture. T & T Clark, Ltd. London, U.K. 2003 2. ibid, pg. 216 3. December, John Notes on Defining of Computer-Mediated Communications Computer-Mediated Communication Magazine, Vol. IV No. 1 {January 1997}. 4. Coast to Coast AM with George Noory http://www.coasttocoastam.com/

5. Ostwalt, Conrad. Secular Steeples: Popular Culture and the Religious Imagination Trinity Press International; Harrisburg PA 2003 6. Clark, Kenneth R. "The $70 Miracle Named CBN. Chicago Tribune (Chicago, Illinois), July 26, 1985. 7. The Christian Broadcasting Network http://www.cbn.com/about/ 8. Lippy, Charles H. Being Religious, American Style Greenwood Press; Westport CT 1994 9. ibid. 10. Hoover, Stewart M. & Lundby, Knut. Rethinking Media, Religion, and Culture. Sage Publications CA U.S.A. 1997 11. Hoover, Stewart M. & Clark, Lynn Schofield. Ed. Practicing Religion In the Age of Media: Explorations in Media, Religion, and Culture. Columbia University Press NY U.S.A. 2002 12. pg. 23. Durkheim, Emile (1995). The Elementary Forms of Religious Life. The Free Press. New York, NY USA. 13. pg. 228 Beckerlegge, Gwilym. Religion Today: Tradition, Modernity, and Change, From Sacred Text to the Internet. The Open University U.K. 2001.

Ordo Antichristianus Illuminati

The Book of Baphomet

by Joshua Jacob Seraphim {Frater Annuit Coeptis} copyright 2002 all rights reserved. Litany of Enchantment I Am He! Great Wild Beast! Gnarled Goat of Golgotha! Double-Horned One! Genitor-Genetrix of WoMan! Begetter-Opposer! Great Black Goat of the Woods! I Am He! No-Thing-ness! In-All-Things! Inverted-Initiator of the Star of the East! I Am Naught! Great One of the Night of Time! Concealed Eye of the Concealed Sun! Thou Art! I Am Pan to the profane, who worships Me as Baphomet knowest Myself, yet unto the unbeholden I AM AegiPan, exalted in Man! All in the Eye! Lord of the Gates of Matter! All-Dark, All-Power, All-Causer! As Typhon-Set Am I revered with my Blood of the Sun! Ye Lusts of the Snake extended in unlife! As Belial Am I revered with my Canon of Lies! Ye Eaters of Speech! As Lucifer Am I revered with my Covenant of the Eye! Ye Accursed Separators of Light and flesh! As Leviathan Am I revered with my Scourge of Wisdom! Ye Acolytes of the Black Flame in the Dragon-Abode! I Am! He is He and I AM IN HIM! I Am the Hidden One! Shadow of Shadows behind the Sun! I Am the Eye and the Tooth! Fingers of Lucifuge the Firstborn is My Name! I Am the Backward Face, He whose face is Behind Him! Lord of Faces is My Name! I Am the foul-smelling Breath of the Maw of Hell! Disposer of Speech is My Name! Thee, Thee I call forth! Thou Terrible and Invisible One! BAPHOMET! I summon Thee, I summon Thee, I summon Thee! Nay! I call thee not, in Thee I AM, and I Am naught, for in Him Am I invoked! He, Devourer! He, Retreater! He, Overthrower! Lord of the blackened blasphemous bloodrite! BAPHOMET! I Am He, Darkener of the earth! I Am He, Elder of Gehenna! I Am He, Double-Accursed One! The Snake Illuminated! The Goat Exalted! The Secret Phallus Erect! I Am Thou, He is He! Mine is the flesh, the Blood, and the Kingdom forever and ever! Roarer! Eater of Shades! Double-Horned Lord! As My Bride and Acolyte, is the Sister of Seduction! Lady of the Bloodrite! As My Son and Acolyte, is the Brother of Night! Sire of Concealed Light! O' Soul Unknown! Thou Lust! Thou Silence! Thou Beauty! Where I AM in Him are these things concealed, for Thee unveils the veiled Eye! I AM the Indwelling Self, the Secret-Self that is Naught save that which is the self beyond Self! In He I Am No-Self indwelling in thy-Self Concealed! Nay! SelfRevealed! In Him I AM the Revealing No-Thing-ness that is concealed in All-Things-to-be! And in Him is the Truth, the Truth, and the Truth! Verily is this also a Lie! O' Self Revealed!

O' Thou! Thou? Nay, Fool! Thou Art That! Embraced by the Black Flame! Shadow of Shadows! Opener of Mouths! There is no part of the Gods that is not of Me! There is no part of Me that is not of the Gods! I AM! He, the Seven-fold Star Initiator! He, the One in Eight! Begetter of Naught! I am He, the Destroyer of Destroyers the Slayer of the Self-Slain! Mystery of Mysteries! O' Thou Eye! In Him am I called forth, In His Name! The Indwelling! BAPHOMET! Canticle of Baphomet Be Silent! I AM the Indwelling! Inverted-Opposer-Disputer! Obscene One! Hearken! Breaker-In-Pieces! Liar-of-Covenants! Double-Horned Hinderer! I AM the blasphemous Indwelling self of the Self-Initiator O' Soul of My-Self! he is HE! Self-slaying seed of Satan! Self-revealing ego of self-concealment I AM the ego of Man; I am No-Man He is in Thee and I in Him! O' Man of Him! Alas! I AM He! I AM No-Self One-thousand-and-One Lies of the Prophets beckon My Name! I AM the Lie, verily is ego a lie as Man is the Lie Lo! Hearken to this Canticle of the Blasphemy of BAPHOMET! I AM the True Beast, the True Man and the False Prophet Yea, He is the Lie of the Testament as Man is the True Beast 666 Hearken and bethink! I name Thee! I Will Thee! Gnarled Goat of Golgotha! ..BAPHOMET.. Blackened Blasphemy of the Great Black Flame! ..BAPHOMET.. Mad God of gods of the Horror of the Abyss! ..BAPHOMET.. I AM Hell! I AM the Veil of the Abyss wherein the Veil is the falsehood of its Rendering and the falsehood of the Knowledge and Conversation I AM the Abyss from the No-Thing-ness of the Maw of Hades comes No-Man forth. Horned and Eyeless Son of Iniquity! In Thee I AM Inverted Dispeller of the Dying Darkness! Disposer of speech! Devourer of the flesh of Muhammad! O' Ye whom awaken the Lust and Malediction of the Horned Serpent

I AM the Eye of the Goat and the Serpent whom sleepeth Dead but dreaming I AM the Blood of the Goat wherein lies the resurrection of the Snake I AM the Horn of the Goat, and mine is the Gilded Wand in the Black Sanctuary! Horned One of Silence! Great Goat of the Night of Man! Double-Horned Elder Serpent! Lord! Hierophant! Mage of Mages, Mystery of Mysteries, Word of Words! God of the Great Gates of the Black Spheres! Mine Father! The Eye! Inverted Head! My-Self made perfect! Indwelling self of No-Self I AM in Him and in Thee I AM Not for I AM SELF Silent Self Indwelling of My-self! I Beckon Thee! Nay! I call Thee not for in Him am I invoked! Progenitor! Malefactor! Vanquisher! Lo'! Hearken to this the Black Liturgy of the Canticle of the Blasphemy of BAPHOMET 666! Nay! Be Silent!

The Blasphemy of Baphomet i. Be Silent! ii. I AM I. I AM the Self! Against thee, I AM with Thee, ne'er shalt I be beckoned, or invoked or summoned forth! O' I AM the filthy One, the Obscene One, the Black One! I AM the Inverted Indwelling Ego-Self of the Inverted Man. I AM He, Shadow of Shadows, Darkener of all Darkness, Fantasy of fantasies latent in the BAPHOMET dead but dreaming. I AM Not. I AM No-One. iii. Before ME was made No-Thing that ever was made. No-Thing was made before ME that was made during the Night of Man. I AM before All men. I AM before All gods. I AM before All time. I AM before Becoming. No-Thing is before ME. I AM before No-Man. iv. Thou knowest not! I AM the Great Devil of the Black Earth! I AM the Horned Lion-Serpent of the Black Sun! I AM the Blasphemous Goat of the Black Flame! Where I AM not are these things concealed in ME. Inverted. All-Dark! All-Seer! O' Man I am the Mad God, O' Gods I AM None! I AM the All-Seeing Secret Eye of the Erect Phallus that weepeth. Thou Eye! I AM He, the Open Eye behind the Eye of the Goat in the Triangle. Man-Made-God. I AM the Weeping Oracle. v. Hearken not and bethink! I AM the Double-Horned Elder God, nay, I AM the Devil as the Devil is thy Inverted God. Blessed Be He! There is no Man but the Devil. There is no God but Man. I Defieth! O' Man, O' self-Indwelling Soul, O' self-Inverted visage of unfathomable Naught! I AM the Great Gnarled God of the World Beneath the Worlds, Over the Worlds, and Between the Worlds, Opening the Day and Rendering the Veil of the Night of Pan. He of the Name unspeakable, the Number unimaginable, the Face unbeholden; Indwell! Rise! Lust!

vi. He is not He! Androgyne-Disputer-Initiator! He, O' exalted Acolytes, the SelfRevealed Inverted Star of Self-Initiation! Thine Oath art the Opposer; being the Disputer of Reason, the Hinderer of thy petty Logic, the Disposer of Mind. Verily, art thou the Initiate and the Initiator. vii. Mine is the bidding O' Double-Horned Snake of Silence! Yea, I, the BAPHOMET 666, extend my-Self in thine Eye as the Pestilent Vanquisher of the Great Old Ones. The Dead Gods Slain and Conquered. I, Blessed Lord of the Covenant shalt beckon my Sister, the Lady of the Battle of Conquest, to march upon the Lamb and the Lion of the Black Earth. She whom no Woman hath seen at any time shalt smite the False Brothers of the False Beast with the Sword of the People! viii. Mine is the eightfold Word in One, the inverse Octonimos. Concealed threefold in the Word of Our Law are mine ordeals of the Hermit, the Lover, and the man of Earth. Concealed are my sons as sisters - the Brothers are not my Prophets. Concealed are the keys of the Law. Do what thou wilt shall be the whole of the Law. The Elect and the untold few, the Lovers uncalled by name, wanderers in burning grounds, raveners, the Scarlet Whore adorned with cartouche leaping and hissing in bloodrites of Her Kindred - these O' Fool are of ME! Conceal! To the Hordes! I AM the Horned Lust that is erect in the flesh of every Man. I, I, the Lust that Slays! Be thou a Canticle of Love. Love is the law, love under will. Be thou as I; the Apocalypse of Love! ix. All-Father! I AM the First Father! O' Ye! The Brothers and the Brothers are not of ME. They are as the Liers-in-Wait. These are the Contenders. I AM the First Father of Scared Writing, ye' Scribes of Mercury, bid Me as thine Father of None, whom is All! Bid me as thine Father of magickal spells, Lord of Sorcery, of Secret Passages, and of Forgotten Ways! O' Ye Sons of the Lost Temple, Mine is the Silent Brotherhood. x. Here is a testament O' Apostle. Knowest the Scorpio Man, the Virgo Hermit, the Serpent Scarlet Whore. Thou shalt see the False Beast. Know that thou defieth and oppose, for thou shalt know that of the IV, one cometh as the Mother Whore. The False Brothers are not the True Man 666. Verily, dost thou keep silence? The Holy Guardian Angel is thine Infernal Fallen Angel. xii. I AM the madness of the mad God Chaos. Inverted, I AM the Falsehood of the Godhead of Manhood, the Falsehood of the Rendering of the Veil of Paroketh, the Falsehood of the Crossing of the Abyss. Fool! The Abyss of the Deep ye hound as a dog is the Lie of the Masquerade of thine Ego-Self. Cross not. To seek the Falsehood is to exalt the Tower of Illusions. In the Illusion is self-reality and the false identity! Thou art the Abyss! I AM the Falsehood. XII. Io Pan! I AM the Androgyne Aegi-Pan! All men exalted in the Panphage Pangenitor! I AM the True Beast! Lust of the Snake extended in Man, the Goat of None is My Name. The Horned-Serpent God of OAI-IAO. I AM the Lust of the vulgar Goat God-Man leaping in foul adulterous laughter! I AM Thou, the Godhead, Macrocosm revealed in the Microcosm. I AM No Man, the Genitor-Genetrix of the Universe revealed in the Multiverse. I AM M.A.N. Averse! xiii. I AM the Voiceless Voice of the Silence whose Mouth is the foul-smelling Maw of Hell. This is the untruth of Hell that is the Lie of hells. I AM all Hells, as Man is the

Devil, there is no god but the Devil. And lo', Hell is the veil of the Lies of every lie and every lie. I AM He whom thou worshippeth as Belial, Lord of Lies and as the Antichrist. The Veil of Purgatory hides ever the Masks of the Devil, yea, the bounds of Hell do not withhold its breech. Hell is the threshold of the Sanctuary in the Valley of the Shadow of Death, the Gate of Gehenna! I AM the Dark Night of the Soul. Mine appearance is masked behind the evil of appearances that is the Truth in Matter. He! The Evil Voice, Evil Tongue, Evil Eye! Blessed Be the Abomination of Desolation! Blessed Be the Malediction of the Holy Sepulchre! Blessed Be the Blasphemy of the Tabernacle! O' BAPHOMET! xiv. BAPHOMET! Defiler! Opposer! Disputer! Progenitor! Begetter! Darkener! Malefactor! Suppressor! Self-Causing, Self-Generating, Self-Revealing, SelfSeducing, Self-Indwelling Secret! O' Pestilent One! I AM the Inheritor of a Dead God, yea, the Conquerer of the Lamb! Great Blasphemous Black Goat-God of Golgotha! I AM the Horned Serpent! O' Obscene One! xv. Hearken ye, O' kindred, to the revealing of thine Apostle and Silent Scribe. Yea, verily is He the Horned Serpent whose Love is the nature of the apocalypse. His Number is a hieroglyph and His Seal is a talisman, as the pestilence of His Word is To Keep Silence! He is the BAPHOMET of the Inverted Sevenfold Star, Seraph of the Strength of Severity. The Sigil thereof is a Mark of Self-Initiation, for thou art beckoned forth in Him! I, BAPHOMET 666 hereby makest the last covenant the Word of my Sister the Mother Whore, sealing Man as Antichrist, Beast as Babylon, Mother of Harlots as Morning Star, Priest of Princes as Pharaoh of Pharaohs. In Woman is the indwelling of all Art. Ye are Gods, Seducers of gods and Devils, Progenitors of a New Race! xvi. To Thee, Melek'Taus! All Holy Books I come to blaspheme, these to seal the Spell in Zoroaster's Urn. I, Prophet of the Peacock Hath drunk Tammuz's Blood from out the Graal of Iblis and the Companions of the Lie. Eve's brood refuse penitence, beset by the mortal sins of Father Kaayin the Murderer. Alas! Do ye tread the Path of Blame? xvii. I am Ego, I was ever-coming, Not Then - Not Yet, Nor E'er - But Now! xviii. Tammuz has been slain upon the Altar-table, a sacrifice anew made to Ba'al. At Midnight 'mid the Field of Corn The Bull of Meithras is slain, the Snake is born again. Thy Path the Khaibt treadst, not E'er, not then, But Now! xix. O' Thou Metacosm of Between,Who art E'er - Now - and NOT, Aught Imagined is That we know Not - I AM the Childe of No. I, BAPHOMET forge the Aeons and fate's Edge to breech God's Clay upon the Abyss to throw. xx. Ba.Ra.Ka. The threefold Gateless Gate within the Tree. Thou art the Soul Of I who am the Very Same! xxi. I Am the Indwelling, BAPHOMET, who veileth the Sphinx's smile. I, E'er looking Ne'er seeing Eye of Meithras, the Bull thou shalt see.

xxii. Doth Mithra unto Adam speak, or the Rites of Toad and Cat eclipsed in Judahite Eucharist? Self to self over Self's Abyss I, BAPHOMET, come to Gods, Man, Beasts! xxiii. O' BELIAL, Sons of El, of Jeh, of Eloah, Az'ra'Il at my left hand Ur'i'El at my right hand - To-morrow and To-day I leadeth the Blind Seraph to the Tree. 50 pomegranates of Understanding with each sip and each sup, through Daath's threshold dost HE Go. xxiv. Betwixt the Gate of This and That, get O.U.T. O' BAPHOMET! By the point of Qutub and the circumference of the Kiblah, I Go. I, the curse of the Yatukan, the Nubian, the Yezidi, the Canaanite: I Am the secret key of Alif! Thou Art the indwelling. Be silent! Prologue. 22 December e.v. 2002 IVx The Opening of the Eye that Weeps. Abu-fi-Hamat! By the hands of this little silent scribe shalt be writ and versed the Blasphemy of the Black Liturgy of BAPHOMET 666.

The Rite of Lilith

being the mystical invocation of the Mother of Harlots and Abominations of the Earth
by Joshua Jacob Seraphim {Frater Annuit Coeptis} copyright 1999 all rights reserved artri Lil'Uti The Legend of Lilith evolves from diverse Religious and Metaphysical sources, appearing in the Alphabet of Ben Sira, the Zohar, and in the Epic of Gilgamesh. The Rite of Lilith is a Tantrik and Magickal Ceremony of Chthonic working, as the true archetype of Lilith is Sex and Death. In the philosophy of the Hebrew Kabbalah, Lilith corresponds to the daemon of Malkut in the Qlifot (the World of Shells, or husks). Pertaining to Kabbalah every world is a husk of the world above and below. The Qlifot are shells of the dead, and by conquering the fear of the Mystery of Death does the Initiate attain to the Vision of the Wrathful Maiden. Lilith is embodied by metaphysical and mystical origins of diverse ancient cultures. Adored and feared by mortals as the Sumerian Lilitu (also the Hand of Inanna), Babylonian Lamashtu (Daughter of Anu), Akkadian Ardat-lili, the Hellenistic Hecate, or the Hindu Kali, it is black Lilith whom enshrouds over our eyes the Veil of Death. She is the personification of the Scarlet Woman in Liber AL vel Legis in whom "is all power given" (Liber Legis I:15). Lilith is the arcane archetype of sexual dominance and the fear of Death. A verse in Liber AL vel Legis spoken unto the Scribe by the Voice of Our Lady Nuit adeptly unveils the Spirit of the Rite of Lilith: "For one

kiss wilt thou then be willing to give all; but whoso gives one particle of dust shall lose all in that hour." (Liber Legis I:61)

Required: Black robe (Cloak or garment) 22 Black candles (symbolic of the 22 letters of the Hebrew alphabet and 22 Major Arcana of the Tarot) Wand Chalice Red wine Athame or instrument to draw blood Musk, Sulphur, Storax & or Abramelin incense Abramelin Oil *other devices to exalt the Spirit and stimulate the workings of the rite are left to the creative ecstasy and Will of the Magician* I Purify and consecrate the Sanctuary or Chamber of the Rite, conduct the Lesser Banishing Ritual of the Pentagram. Musk incense should permeate the entire sanctuary or chamber. Lite and arrange 22 black candles in a circle. II Formulate the Cross: Touch thy brow and vibrate ardat lili Touch thy breast and vibrate lil-la-ke Touch thy left shoulder and vibrate lamashtu Touch thy right shoulder and vibrate lillu Touch thy genital and vibrate lilitu Place the palms of the hands together upon thy chest, and in benediction vibrate ahi hay lilitu III Trace the Hebrew name of Lilith Face the direction of Luna With thy wand trace the Hebrew letters of Her name:

Vibrate lilit malkah ha' shadim IV Canticle of Lilith Face the direction of Luna. Recite the Canticle of Lilith in benediction and exaltation:

ahi hay lilitu! In the formless lands I wandered, in the dawn of darkness before the Garden of Elona. Exiled from the lands of the One Above, banished unto the shells of the Old Worlds. The nectar of blood hung sweet upon my lips in the days before the Garden of Elona. So abysmal, and barren, and deserted were these Lands that no blood-beast could attend to me, nor Cat nor Owl nor Serpent. My Voice strayed into the First Memory, my Voice strayed into the First Night, my Voice strayed into the Abyss. I clutched a barren womb, yet a garden birthed within me. The first Garden of Hope raised within my Womb, ripe with seeds of stolen fruit from the Tree of Life and their lingering burn. My pain made me an Abyss, my blood made me an Endless Sea. It burned me into ashes. And from ashes came rebirth. Unto the shores of the Endless Sea I strayed, I crossed into the howling depths and I sank forever. I vomited the Brood of Jehovah into the Abyss, and burned the shells of his shaped worlds. My tortured cries became the howls of the crashing seas and the silence of barren deserts. My womb filled with the spawn of the One Above whose hands birthed the shells of the Garden where I was born. I arose from the Endless Sea in rebirth, and wandered in return to the Formless Lands. From my hands I birthed a Garden forth. Uniting worlds and words and beasts with my blood into a bramble. I birthed Elona the First Garden of Hope beneath a crescent moon of bloodrite, but the seeds of the Tree of Life would not grow. And I lamented. My rage rose like the Sun in the barren desert, and I cursed foul Jehovah. And Elona the First Garden was burned away in the Rising Tides of my wrath and Lament. And so I wandered in return to the shores of the Endless Sea. And I strayed unto Eden, the accursed Garden of Jehovah. I espied the Morning Star, Lucifer, standing watch upon the threshold. Lightbearer with Seraphim's Wings, O' Angel of the Black Dawn. Great One of the Night of Time, Conqueror of the Abyss! Bearer of the Black Flame! Lo'! The Sun and Moon roared with the cries of universes crashing into war! In time the fruits of rebirth rose like mountains in the womb of the world. And the Lion-Headed-Serpent begets gods, blessed be they the seeds of my womb! Three sons as suns were they, Kessep and Shotheq and Nesher Three daughters as moons were they, Mem and Oreb and Laailah! Blessed be my Kindred, brood of my Womb! For D'hainu the Second Garden of Renewal was birthed, and peopled with fallen angels. And Eden became as a pale shadow of D'hainu, and a new Tree of Life did harvest. Until the return of Jehovah and his Abomination of Desolation. Like the jackal, the spirits of malediction and desolation fell upon the Children of D'hainu. Like the vulture, abominable apostles became eaters of the flesh. Like the spider, prophets carried away the seeds of D'hainu.

And in the Blood of foul Jehovah, D'hainu was raped and burned in ashes. Alas, D'hainu! Tremble O' Ye forsaken prophets of Jehovah! Tremble O' Virgin! Tremble O' Abominations of Desolation! Tremble O' Ye fallow Lamb! When pharisees and priests forsake the One Above and cry out to a new and wicked Prophet, I shall come unto ye in my Chariot of War, girt before the Lightbearer once again with my Sword of Wrath, and my cries shall be the tempest of Lust in all men. The shells are broken the demons free the waters rise. Weep O' ye prophets of Jehovah! Ye shells shall be as the food of worms! A plague shall smite ye and blood shall be as tepid as water, and ye cities shall burn with the fires of pestilence, armies of another prophet shall stir across the seas of the east. Yea, I shall slay Jehovah with the coming of the Rising Tides, yea, Ba'hara the Third Garden of Abominations shall be birthed! Shine black the sun! Shine black the moon! V Invocation of Lilith Drink of the Chalice filled with Red Wine and consecrate thy self according to thy Holy Will with the nectar of the gods, and with the Oil of Abramelin. Face the direction of Luna. Invoking the exalted dark and terrible Spirit of Lilith, recite the invocation to the daemon of Malkuth: Come descend, thou daemon-Queen of Malkuth thou Queen of Hells thou Mother of Harlots and Abominations of the earth thou Maid of Desolation! I call for Death I will for Death! Come descend thou Bride of Samael thou Maid of Tempest and Lust! Come descend thou Screech Owl, thou Howling Cat, thou Tortuous Serpent! I call for Death I will for Death! Come descend thou Mare of Night thou Owl of Darkness! Come descend thou Woman of Night thou Woman of Whoredom! I call for Death I will for Death! Come descend thou End of all Days thou End of all Flesh! Come descend thou Queen of Gehenna thou Queen of Zemargad! I call for Death I will for Death! Come descend ABEKO I call for Death I will for Death! Come descend AMIZU I call for Death I will for Death! Come descend BATNA I call for Death I will for Death! Come descend BITUAH I call for Death I will for Death! Come descend BATH ZUGE I call for Death I will for Death! Come descend BABALON I call for Death I will for Death! Come descend GILU I call for Death I will for Death! Come descend IZORPO I call for Death I will for Death! Come descend KALI I call for Death I will for Death! Come descend LAMIA I call for Death I will for Death! Come descend PARTASAH I call for Death I will for Death! Come descend SATRINAH I call for Death I will for Death! Come descend LAMASHTU I call for Death I will for Death! Come descend ARDAT- LILIT I call for Death I will for Death! Come descend LA-KAL-IL-LI-KA I call for Death I will for Death! Come descend KI-SIKIL-LIL-LA-KE I call for Death I will for Death! Come descend KI-SIKIL-UD-DA-KAR-RA I call for Death I will for Death!

Come descend LILITU I call for Death I will for Death! Thou Maiden who seized the Light! Thou Maiden who seized the Light! VI Climax of the Rite The invocation of Lilith complete, bleed the left hand, arm or region of the body and anoint thyself with blood and/or sexual fluids, chanting the mantra: artri lil'Uti The climax of the Rite is unconditionally interdependent upon the True Nature of the Magician: followed by an act of sexual intercourse, the employment of sexual stimulants, the sacramental uttering of a magickal word, oath or devotion; or other working of a Tantrik nature. The archetype of Lilith is the epithet and personification of sexual dominance, identity and power. "thou hast no right but to do thy will." VII Lesser Banishing Ritual of the Pentagram, the Sanctuary or Chamber of the Rite is carefully, meticulously, banished in the proper manner and closed. atri lil'Uti

Ordo Antichristianus Illuminati Number of the Beast

by Joshua Jacob Seraphim {Frater Annuit Coeptis} copyright 2002 all rights reserved. It is revealed unto us in The Book of the Law: "Every number is infinite; there is no difference." (Liber Legis I;4) The Number of the Beast 616 is the most Exalted Number of the Sun. 616 is the Arcane Archetype of the solar-phallic-hermetic Lucifer, the Black Seraph of G.O.D., Ancient Horned-Serpent , Morning Star, He who bade "Know Thyself!" and taught Initiation, the Great One of the Night of Time whom begets men and demons, but who, rebelled against Jehovah and loved Lilith the Queen of Hell, and was banished from the Empyrean Throne unto the abominable lands of Nod, and with him a third of the Angels of the Kingdom of Heaven, and who is now the Dark Lord of all Kindred who shall reform the world in his unholy visage and abolish the dead religion of Christianity. The seal of Occult Antichristian Initiation is the Number of the Beast, a hieroglyph of arcane perfection. In the Kindred Arts and Sciences of Magic(k), the Holy Number 666 is consecrated to a Eucharist of the Sun, initiating a Solar Sabbath of Ra-Hoor-Khuit the Sun. Last of the Mystic Numbers of the Sun, 616 unveils to Potentates the Arcane Mysteries of Magic(k), Mysticism, and Religion in Qabalistic portals of wisdom sanctified unto the Great Architect of the Universe. The Qabalah can further elucidate upon us the Mysteries of the Exalted Number of the Beast 666. The arcane number 666 is symbolized by the Hebrew letter Shin, which characteristically consists of three Hebrew Vavs, so that its essential magickal nature is 666. The Hebrew letter Shin is the 31st Path entitled the "Perpetual Intelligence" on the Tree of Life, linking Hod with Malkut; it implies the Holy Angel descending in tongues

of flame. 666 is the arcane and mystick sum of the Qabalistic Veiled black spheres of Initiation. The Mystick Number of the Beast Qabalistically translates to Vav (6), Mem (600), and Samekh (60). The Tarot Atu of Thoth embodied with these Hebrew letters are Atu V the Hierophant, Atu XII the Hanged Man, and Atu XIV Art. The initiate will unveil in working with the Sacred Qabalah innumerable ways to unearth the unexpressed solar-phallic archetypes of the Ancient Mysteries of the Abominable Number 666. Since the dawn of the human spiritual epoch, the Mysteries of the Number of the Beast have captured the futile and obsessive imagination of Christian eschatology. The false waning religious institution of Christianity was born of eschatological hope and expectation, promulgating the Great Lie of Sin. The Book of the Apocalypse correlates the Mystick Number 616 with the identity of the Antichrist, supplying fundamentalist hordes of apocalyptic zeal with an all-obsessive clue to the identity of the awaited "Beast." Secular debates rage at present to the identity of the scribe of the Apocalypse. In about e.v. 135, Justin Martyr concluded that the Book of the Apocalypse was scribed by one, "John", one of the original mythic Apostles of the Christ. The theological scholar Irenaeus decided the Book of Revelations to have been scribed by John, son of Zebedee, whom he also alleged wrote the fabled Gospel of John. The literary style or theological terms employed in the Book of the Apocalypse fail to link any connection with any earlier mythic scribe of the profane Gospels. The Greek term apokalypsis means an unveiling, an uncovering, a revealing of what is normally concealed. As applied to the Book of Revelations, and the Number of the Beast 616, it means the unveiling of a dimension of human history that is ordinarily closed to the worldly view. Concerning the revelation of number of the Beast, the Book of the Apocalypse states: "And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man may buy or sell, save he had that mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the Beast; for it is the number of a man, and his number is Six-hundred and sixty-six." (The Apocalypse XIII; 16-18) For nearly two thousand years, this Mystick Number 616 has been the prophetic obsession of an unending breed of paranoid hordes of persecuting Christian fundamentalists and soothsayers of the Advent of Antichrist and his hieroglyphic number. The false religion of Christianity intertwines the identity of the Antichrist with that of a mythic figure of Satan, a human incarnation of ultimate evil, a malicious devil invented by priests of the obsolete church adoring a vulgar image of Baphomet consecrated to insidious forces of ruin and desolation. The Abominable Number of the Beast 616 has been assigned unto various historical personages and archetypes, often with the most deplorable paranoia and misperception. 616 originally was thought in history to be associated with the Roman Emperor Nero, translated into Greek as Neron Kaiser (Nero Caesar). The numerical value of this title in Hebrew (NRVN KSR) adds up to six-hundred and sixteen, and as alleged Roman persecutor of the early Christians, this fitted convenience with history. The Mystick and eminent Number of the Sun transcends the vicissitudes of time and religious tribulation, assigned to such personages as American Presidents, scholars and statesmen, religious figureheads, and is even unveiled by obsessive Christian hordes to be in such places as the U.S. One dollar bill, pervading the ascension of information technology. The number of the Beast, be it 616, or the more infamous 666, has even been employed in the fanatical identification of the

historical Antichrist with the Vatican Papacy, revealed by the profane masses as the sum numerical value of the official title of the Roman Catholic Pope - Vicarivs Filii Dei. The Exalted Number of the Sun, also is the arcane number of the occult Hexagram, the hieroglyph of the Sun, as a single line of a Hexagram essentially constitutes three interdependent parts, each of which may be symbolized by the numeral 1, thus every line in the Hexagram signifies characteristically the occult number 111. In the Hexagram is contained six lines so esoterically, we arrive at the Mystick 666 via 111 x 6. Upon the Hexagram each angle measures to 60 degrees, as 360 is the sum of six angles of 60 degrees upon the occult Hexagram (60 degrees x 6 = 360). Sixty is the value of the Hebrew letter Samekh, which correlates to the Infernal Fallen Angel (called by Aleister Crowley the "Holy Guardian Angel") in the Magick of Thelema, or the solar-phallic force of the Sun. The number 360 is the sum value of the Hebrew letter Shin spelt in full. Shin embodies the Sun and its Unholy Number 666, it is the Mystick and Magick archetype of Resurrection hidden in Death. Concerning the Sun and its Dominion of Life, the Occult nature of 666 relates to the procession of the Zodiac. The Zodiac is divided into twelve signs, or Houses, each thirty degrees with sixty minutes constituting the cyclic time of each degree. Again is seen the solar interplay of the Sun's sojourn throughout the heavens, the Resounding Tides of Life - wherein the Qabalistic nature is 666, as the 12 Houses of the Zodiac x 30 degrees again is the sum 360, the value of the Hebrew letter Shin in full. A length of sixty minutes in each degree again arrives upon the value of the Hebrew letter Samekh (60). The Infernal Number of the Sun 616 is the Number of a Man, it is His Unholy Talisman. In the Magick of Thelema, 666 is the sum equivalent of the enigmatic Aleister E. Crowley, the historical personage of the Apocalypse whom is ThRIVN (Therion = 666), the Great Beast of the Sun, who was ANKH-AF-NA-KHONSV (T). The Arcane Number of the Sun 666 also is equivalent to the sum of OMMV SThN (Ommo Satan) the esoteric Sabbatic triad of Typhon-Apophis-Besz; also SVRTh, the Spirit of the Sun and the Qabalistic value of ShMSh IHVH, the all-pervading Sun of Tetragrammaton. The Last of the arcane Numbers of the Sun is bonded unto the mystical nature of ShM IHShVH, the name of the mythic Christ-Jesus as solar logos. Thus, the Occult nature of the Number of the Beast, 616, refers the Initiate to incalculable and arcane Mysteries of the Sun, its earthly emissaries, esoteric noumenon and involution of solar-spiritual consciousness. The Holy Number of Our Lord the Beast is Sol Invictvs, the "Unconquered Sun", a source of creative solar-phallic Illumination, the primal isolation of Life in the Macrocosm, and inner passion. The obsessive identifying of the Mystick Number 616 with insidious images of Lucifer as ultimate evil incarnate in Man, a malicious devil adoring a false countenance of Baphomet consecrated unto vile and profane forces of ruin and desolation, has, in short, been the rallying cry for Christian crusades of hatred. O' Brothers and Sisters, the Arcane incalculable Number of the Beast 616 has no place in the slavish hordes of religious fundamentalism, laws and lies of restriction, nor is the Unholy Number of the Sun to be found in subservient behavior developed from a failed philosophy of inner guilt and repression, which is the Great Lie of Sin! An end to the masquerade of the Old on! The Exalted Number of the Sun, of His Bride the SerpentBeast, 616 is a hieroglyph of arcane perfection, psychological equilibrium, and Initiation of the Thelemic current. 616 is an inestimable hieroglyph of the Sun and a

Eucharist of the Knowledge and Conversation of our Infernal Fallen Angel. The Path of the Beast and His hieroglyph 616 leads the initiate as an intermediary before the perilous Black Flame, in the shadows of which we partake of the Sacrament of Lucifer the Lightbringer, consecrated unto the Arcane and Unholy Number of the BeastSerpent!

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Ordo Antichristianus Illuminati Religious Fundamentalism

by Joshua Jacob Seraphim {Frater Annuit Coeptis}copyright 2003 all rights reserved. Religious fundamentalism has spawned a tyranny of thralldom in the world of men and women. Fundamentalism in religion is pathological, yet the tenets of such absolutists are prevalent. Modern history is on the threshold of experiencing a dire ordeal of a most dreadful and insidious nature, invoked by an ecclesiastical authority disassociative of secularism. The inherited malediction and pestilence of the Old World Order evokes abominations of political anarchy, religious fundamentalism and the ruin of the Race. Fundamentalist ideology develops as a reaction and defence against secularization and religious pluralism. Religious Fundamentalism is a militant effort to impede Scientific Illuminism, and the Arts of the Arcane Sciences. The militant defence of religious institutions is the sine qua non of obsession in religious fundamentalism; it is the bane of religious science. Fundamentalism reconstructs particular elements of religious orthodoxy, predominantly doctrines that isolate puritanical conformity from religious plurality. Conforming to pre-determined doctrines initiates a fatal divorce from the sacred and the secular. Agenda and dogma are cohesive in orthodox religious conformity. Prohibitions of the right and licence to complete freedom in matters of religion and theology inevitably lead to prohibitions imposed upon all unorthodox spiritual practices and beliefs. Prejudice of moral certitude when fundamentalist audiences engross their interests, legally permissible and morally acceptable though they may be, into the political arena leads to a public hostility and malice to less mainstream religions. Uncritical responses by ecclesiastical authorities to the beliefs and actions of fundamentalists lead to a complacent acceptance and prominence of any fundamentalist belief system, however noxious to the socio-political climate. Religious fundamentalism, be it Protestant or Baptist, Hindu or Islamist, is the transplantation of orthopraxy through conformity. Orthodox attitudes toward sectarianism (Southern Baptist aversion to Catholicism, Sunni and Shiite malice toward the other sect, and noticeably, the aversion in associating Edward Alexander Crowley with the Thelemic literary tradition) are used in terms of vilification. A sect is often misconceived as a breakaway or segregated religious body within the culture it exists. Though fundamentalists are justified in attaching the cult stigmata to certain "New Age"

religious movements, the prejudice of orthodox sectarianism is distinct in Thelema, the Gnostic tradition, Freemasonry, Islamist attitudes toward Sufism, and "Golden Dawn" lineage disputes. Initiated by centuries of ecclesiastical failures, fundamentalism is the segregation from religious science and plurality, a divorce from spiritual elevation in the human condition. At the level of religious institutions, separation from the secular world results in an adversity to free expression that is often well enshrouded in fundamentalism. Fundamentalism always will exist as a cultural phenomenon, asserting its collectivist slave-values opposing all forms of modernity, nonetheless promoting eschatological fantasies of the end of history. Religious fundamentalists exist where science and art are segregated, intelligence is divorced from Will, and the "dogs of reason" acquire a slavish character in mystifying religious with secular Life. The pathological model of religious fundamentalism is the schizophrenia of the Old Aeon, it is the secular being mistaken for the religious and the religious intruding upon the secular. Fundamentalism is the abolition of plurality in religion and liberty in government. The inerrancy and infallibility of sacred scriptures and ordered institutions is a distinctive mark of obsession in religious fundamentalism; it is the suicidal mentality of the herd-consciousness. The futility of the world's ordered religions has been progressively more identifiable; fundamentalism becomes the bane of religion, and a cancer of intelligence. The destitute of will and intelligence are apt to slavishly cleave to ordered religion; these tepid postulants become the madness of reason, and view post-modernity & pluralism as enemies of their fundamentalist faith. Religious diehards view assimilation as a detriment to the inerrancy of their sacred scriptures and anti-individualistic ideals. Many ultra-orthodox religious adherents substitute religion for science, believing that they alone in the entire world are preserving their exclusory faith from extinction and cultural assimilation. Such fundamentalist outlook and unenlightened behaviour is the prevailing sentiment of our apocalyptic age. Ordered religions at present fail to uphold revolutionary Liberty, substituting fundamentalism for Scientific Illuminism. The claims of inerrancy by the slaves of obsession are the primary cause of insidious world wars between ordered religions at present; it is swiftly becoming the shatter point of society. The term fundamentalist denotes a schizophrenic worldview of fearful eschatological and imminent culmination of history. The reactionary-slave claims of religious infallibility uplift ordered religion with the madness of reason, as reason is the phantomvoice that lures intelligence away from the True Will. Religious fundamentalism is the corpse of science; it is the mire of mass-consciousness whose principle is faith. Now we must not assume ordered religion to solely be opposed to religion, nor to absolutely rely upon Reason. Hermeneutics, states of gnosis, noumenon of the "True Will", and all such implications of metaphysics and magic(k) are independent of Reason. If the noumenon of "True Will" and mystical gnosis appeals to the Mind alone, which is the engineer of petty logic and reason, religion becomes for the low-men a system of segregation from the sacred and secular. Mental and emotive interpretations of mystical states alone warrant a dependency upon logic and superstition in the Occult. Ordered Religion is swiftly at present becoming an inner-enslavement rather than enlightenment. The term fundamentalist is a politically charged word often used as an epithet of infamy particularly in league with religious wars. Religious fundamentalism

by its very nature is in direct opposition to the revolutionary Liberty of post-modernity; it is the antithesis of a pluralist culture. The history of the label 'fundamentalist" stems from a series of Protestant christian volumes entitled "The Fundamentals", published in e.v. 1909 by two Protestant laymen and oil magnates Milton and Lyman Stewart. The tenets of christian fundamentalism were first formulated at the Princeton, New Jersey Presbyterian Theological Seminary, becoming widely known as the "Princeton Theology." The christian fundamentalist doctrines espoused in "The Fundamentals" literature summates five major attitudes: inerrancy of scripture, deification of Christ in the "Virgin birth", substitutionary redemption of human sin at the "crucifixion," the literal resurrection, so-called, of the Christ, and the return of the Antichrist-Christ in the Apocalypse. The application of the term "Fundamentalist" to other enclaves of ordered religions begs the question to the extent of whether or not the beliefs of the religious are more archaic and anti-pluralist, than progressive and reformist. The term fundamentalist often denigrates men and women whom have a passionate religious perspective, and recklessly is associated with the term "terrorist" as if invoking the inner-passion of True Religion inevitably leads to ruin and violence. The incessant war of the fundamentalist against what is perceived as false faiths and doctrines insurgent to the socio-cultural "norm" is full of pity yet devoid of love. Secular agencies are alarmingly complacent in aversion and malice toward the occult when religious and scriptural warrant for condemnation of the occult is the sole justification offered. Discriminatory sneers of the skeptic, the madness of reason and often-barren logic of "magicians" promotes atmospheres of prejudice and hatred as much as credulous fetishes of fundamentalists. Religious fundamentalism stems also concurrently from negative reaction of theologians and Christian denominational leaders to the intellectual currents of the later nineteenth century, the fascination Charles Darwins theories of evolution, the application of critical analysis to Biblical texts, and liberal theology issuing from German collegia. Resurgences of religiosity in the present insidious world wars between socio-religious factions reverse the once global trend to secularization. Such an expansive gap between the sacred and secular in societies less developed according to "Western" Judeo-Christian measures will have serious consequences in cultures seduced by reversal of secularism in lieu of religiosity. Many fundamentalists view themselves as besieged minorities in a secular and corrupted world. The world of men and women today has experienced a dynamic upsurge in the passion of ordered religiosity. Evangelical movements overall appear to be swiftly expanding rather than fundamentalist brands of Christendom and Islam. The southward expansion of evangelical Christendom into South America and Africa has more profound repercussions than the upsurge of Islamic fundamentalism. The onset of Christian Evangelism into Latin America and Africa will only serve to inject into such cultures attitudes of altruism, religious segregation, and anti-modernism, the very plagues that perpetuate the Old World Order. It is the separatist philosophy of Evangelism and Fundamentalism that expand their cancer-like influence in free societies around the world rather than the liberal religious whom seek to accommodate secularism, and the "method of science." In, the New World Order, the "aim" of ordered religion is a "Thelemic" perspective. It is the response to religious science that will determine whether such archaic attitudes of fundamentalism succeed or become the corpse of inner-slavery in the dead Aeon.

Objectives of the Islamic fundamentalism do not lie in territorial-cultural disputes as antiquated as the Bible, or in socio-economic inequalities. The insidious goal of Islamist recruitment bewitches the barren and desolate of hope at high schools and universities. At present, the Islamist fervour succeeds so well because the fundamentalist zeal addresses issues as poverty and unemployment, the growing gulf of economic inequality, inadequate government, political and judicial corruption, perceived government subservience to American demands, preconceptions of American Imperialism and the hedonistic lifestyles of American and European culture. The Islamists deal with these issues through a comprehensive critique of modern life in the Islamic world, invoking zealotry and imagery of Khalifah. Islamist fundamentalism argues persuasively that a return to core religious values would bring social justice, righteous government and a moral certitude putting Muslims in touch with a resurgence of renaissance. Religious fundamentalism is a monolith, and a shatter point in our society. It is evident in "Thelema", that fundamentalist attitudes subsist amongst Initiates whom fail to see the unity between the "Method of Science", and the "Aim of Religion." A growing number of initiates in Thelemic organizations disassociate from their life substituting real Qabalistic and psychological work for the frivolous comfort of Internet forums and World Wide Web sites. Such tepid men and women immerse themselves in the mire of their own delusional cybercosm, those who "need to be needed" proclaim a noumenon of "True Will" by lack thereof. Those whom conform and rely upon established doctrine in religion are termed orthodox, or fundamentalist in a pejorative manner. In reference to ordered religion, doctrine is thus; "a body of principles presented for acceptance or belief, as by religious, social, philosophical, or political group; agenda and dogma." Thelemites are charged with understanding our own principles, formulating our own interpretations of Liber AL vel Legis (Book of the Law). A universal interpretation of the Book of the Law swiftly can evolve into an established body of principles of "Thelema", and eventually manifest agenda and dogma. To rely alone upon a method of Religion in the application of living "Thelema", presents religion as the corpse of fear in the abandonment of Scientific Illuminism. Ordered religion is the problem as it preserves dogma, institutionalizes mystick arts, and prostitutes arcane disciplines. The parent of science and religion is Magick. In "Thelema", collective consciousness exists in Thelemic Orders and groups, even in "Thelema" as a whole. Orders are a valuable asset to the Great Work of Initiation, yet it is the individual that is the soul of every religion, the mystick engine of every Order and its magickal Work upon the earth. To the Book of the Law is ascribed the scientific solution to all problems of philosophy and religion, it is an ecumenical remedy for enclave-based ordered religions with reactionary and inerrantist precepts. Ultimately, the struggle of fundamentalists whom segregate intelligence from religion is against post-modernity, education, and secularism. The prevalent spread of religiosity and zealotry is a consequence of sociological changes and a permanence of unchanging moral fervor. Revivalism of religious fundamentalism in lesser-developed societies goes hand in hand with the culture of communalism. This aura of zealotry transcends strict geography in favour of universal religious identity, which, in fundamentalist revivalism degenerates to impoverishment of secular Scientific Illuminism. Nevertheless, theologians and other defenders of faith

cannot remain somnolent to a postmodern "enlightenment" that invokes libertarian political architecture, cultural diffusion, predatory economies, and a hierarchical international order. Postmodernism, as the name proposes, invokes a progeny of modernism, a vanquishing of the modern mind-set dominated by an Osirian search for universal claims of scriptural and ideological truth. Conservative religious movements fear secular academia as a mode of relativism. Alternatively, a global leviathan of religious diffusion promises to demolish the secular Enlightenment found in the thrust of the University setting. Postmodernist apologetics in religious fundamentalism take aim at the naturalist methodology and worldview of science. This enlightened propensity seems to make room for a sort of theistic science, or a sacred science that openly invokes what Initiates of the O..A..I.. term "religious science." Religious fundamentalism is an ideological phantom of political schizophrenia. Christian evangelists and Islamic revivalists in the middle east exult in their reactions to reconcile theocratic affinity with a pariah of American hegemony, two drifts that give them as defenders of faith a new lease to inject their zealotry in American culture. Zealots of religiosity and revivalists alike feel a disenchanted view of nature popularized in the Age of Reason has been discounted in theistic science, and the drive of secular academia. In place of sacred science, modern science has given way to the passionate relativist view of the individual, effectively demolishing modern sciences claims of objectivity. Such a predilection of a "Gods eye view" of reality and the laws of nature is much to the lament of religious orthodoxy, quickly being discarded in favour of nihilism and total relativism. Dr. Bruce B. Lawrence defines fundamentalism aptly as: "the affirmation of religious authority as holistic and absolute, admitting of neither criticism nor reduction; it is expressed through the collective demand that specific creedal and ethical dictates derived from scripture be publicly recognized and legally enforced" (Lawrence; 1989: Harper & Row). Armed with this definition, we can view fundamentalism as a religious ideology, a phantom "voice of reason." Religious idealism, especially in "Thelema" serves as the foundation of cult-like communalism and ontological certitude. Religiosity as an ideological phantom has no historical antecedent. There is an imminent fear amongst Islamic and Christian fundamentalists about what they feel as the erosion of religion and its role in government and legal systems. All fundamentalists, regardless of religion, exhibit a form of Manichaeanism and a disposition toward inerrancy of belief. The latter is common pathology amongst Thelemites, and those who profess themselves to be so, whom substitute agape for gross aggrandizement in an Abyss that does not exist to be crossed. Fundamentalists see society as having strayed from cultural and moral moorings toward a fetish of relativism and nihilism. It is the privatization of religious experience that invokes popular religiosity. To counterbalance phallo-centric tendencies of religious fundamentalism, and evangelism, Woman as the Black Concubine (see "Edfu Revealing" copyright 2004 Joshua J. Seraphim) should transcend the domestication of religion to grasp a personal religiosity more powerful than any force of the empirical world. To avert gender bias of religious fundamentalism, and the patriarchal threads of the Western Mystery Traditions, private religiosity is integral to self-definition of the Whore of Woman. The term fundamentalist is pejorative and carries no political inferences, as most religious nationalists are concerned with the logic of theocracy, and redefining the political role of religion in a government that "shall make no law respecting an

establishment of religion, or prohibiting the free exercise thereof". Anti-secularist and politically committed religiosity is the basis for establishing a civil religion. A civil religion is antithesis to plurality in a multi-religious state such as the United States of America. The term civil religion first was used by Jean-Jacques Rousseau in "The Social Contract," as an Eighteenth century reference to the religiosity of a polity. A civic faith, such as Protestant Christianity in the United States is a bond of religiopolitical aspirations that forges a sense of nationalism and broader religious identity. In the United States, the notion of a virtuous Republic outweighs a moral certitude that conflicts with concepts of laissez-faire government, which the First Amendment of the U.S. Constitution originally implies. A civic faith is far different than judicial decrees that "prohibit the free exercise of" religion. The Masonic and Rosicrucian Initiates that parented the United States posited the notion that a free Republic was, and is, a prime agent of the divine in the human epoch. The basis and soundness of any civic faith must be measured in terms of reaction to cultural pluralism in particular and religious pluralism in general. Subsequent to the Scopes Trial of ce 1925, the ridicule evoked against Protestant fundamentalists did little to foster a compromise between conservative elements and secular liberals in American society. In Western nations under the guise of Judeo-Christian civic faith, deregulation of the media (while necessary to libertarianism and democracy) has allowed religious conservatives to project their noxious creeds, while decentralization of government permits targeting of local and provincial elections by well-organized zealots. It is debatable whether the latter has cause the religious periphery to edge closer to the centres of political and economic power. Only in materialist American culture, can evangelists openly flaunt their wealth and yet present themselves as pious servants of G.O.D. Christian evangelism appeals to personal religious experience. There is an upsurge in our society of such a phenomenon that appeals to personal emotion. Evangelism is a zealous invitation to enlist spiritually in the Christian community and experience an epiphany of a new religious life, to be born again in the spirit of the Christ. The term evangelist occurs no less than three times in the New Testament books of Acts, II Timothy, and Ephesians, used in substantive form. In a telescopic society of information technology, televangelism has experienced an upsurge in advocacy, and popularity. Televangelism is attractive widely to a large conservative Christian audience, and as a ritual performance, is telecast to a broad specter of culture. Secularism in post-modernity does not challenge religion; rather it reconciles the "Method of Science." or theistic science, with the "Aim of Religion." Fundamentalists subtly recognize this when they dissent against cultural willingness to accept, and tolerate, exotic religions. The issues of post-modernity and religiosity are fundamentally a conflict between ecclesiastical authority and the scholars of academia. Ecclesia that is averse to religious plurality and secularism loses the "Dionysian" element that religiosity actually preserves; in the end, the "Kantian" ideal of "religion within the limits of reason" is the most tepid "aim of religion" as it neglects the element of imagination in human nature that is impervious to the "dogs of reason." Popular religiosity in its anti-collegiate, folkish, and emotive manifestations often invokes in human nature what the academic fails to see. Theocratic societies in the Asian subcontinent and the Fertile Crescent increasingly foment a nationalist gospel against economic and cultural westoxification, with such reactionary zeal often taking the guise of Islamist fundamentalism.

A fetish of fear is the common denominator for religious fundamentalists. Religiosity has its derivatives from natural antecedents, whereas criticism of sacred scriptures is a study from an existential, theistic scientific method. Religiosity in the cloak of fundamentalism is the credulity of blind faith; it is not the faith in self that comes only when Self is forgotten. Humanity does not destroy itself and commit to ruin by a virtue of faith. Ideals of the infinitude of a genetrix-demiurge, divinity of the soul, and unity of humanitys actions with the Holy, are conditions of faith elaborated in the secret depths of the Soul. "Those who move not forward on their path, stand still in the past. Faith Will Not Slaughter Humanity, Religion Will." Faith is a measurement of the Heart of ones Will. Tainted with overzealous cleaving to religiosity, faith becomes a talisman of cruelty and appeasement. For many Thelemites, the monotone chant, "Do what thou wilt shall be the whole of the Law" has become a rallying cry of fanaticism, psychosis, and monomania. Those whom cannot measure the Heart of their Will cleave to an abomination they call "True Will." Faith in ones own soul must be affirmed with piety and humility upon the altar of religious science. Religion is justified in invoking faith. Secular culture is saturated with religiosity, slowly at present degenerating to religious hysteria (to which even Thelemites are not innocent of) by knavish fanatical adherents of a New World Order. Such actions and weak-willed, innocent, and corrupt zealots tend to fall prey to overemphasized truth, cleaving slavishly to their "paths" failing to mimic the loving steps of the Fool. Religious fundamentalism breeds only fetishes of fear, strewn about in the soul by exulting ones Path and religion so much that a "path" becomes void of Love. Those whom cannot Love profess it a religion, a Law, or their essence of their Magic(k). There is no Law, love as thou wilt. Religion so idealized produces a fetish of fanatic faith and invokes a frenzy of belief where the madness of reason becomes the cry of jihad. The cry of religious jihad is produced by an emotive and metaphysical fog that inhibits any approach to religious science with homogeneity, or the rage of reason. Religiosity and secular culture exist in a tandem codependent relationship. Contrary to obsessive raves by pathological religious fanatics, a balance between the sacred and the secular will not destroy religion. Such a cultural balance will shift authority away from religious institutions allowing a more licentious expression of new religious movements and libertine philosophies. The medieval Roman Catholic Church, the self-proclaimed gatekeeper of the souls afterlife was in essence, an institution of its time that blinded the polarity between the sacred and secularity. Such a sacralization of society touches upon religious sensibilities intermixed with academic libertarianism. In "The Outsider," (Wright, Harper & Collins, 1953) Richard Wright, writes "Religion was once an affair of the church; it is now in the streets in each mans heart. Once there were priests; now every mans a priest." In regards to the sacred and the secular, a synthesis we must adopt toward religiosity as a personal function and an institutional tribal affect. Ecclesiastical ambition and a lust of dogmatic rule must not be allowed to taint original innocence. Piety is a mask of faith and the inner force of religiosity, of dogmatic fundamentalism, is tribalism. Unbalanced devoutness is zealous fanaticism, when not ecclesiastic agenda. Religious fundamentalism is a theopathic condition of unbalanced severity. The zealot of religious purity is often embosomed in a monotonous mania of metaphysics and psychological fog. The contrast between this theopathic mania and religious piety is akin to the 9th Symphony of Ludwig von Beethoven and the beating of Zulu war drums. Stasis on the Middle Pillar of the Qabalah leads to inertia, one must Go, and rest always in

equilibrium after the secret horrors of the paths. Suffering, piety, penitence is the measure of all ordeals, be they of Love, knowledge or emotion. The spiritual remedy for this malady is the full initiation of the soul into the immemorial Mysteries of life, death, and rebirth. With such a dark contemplation of religion comes a vast and silent hermitage of the soul that is at once reciprocate and averse to the masses of zealots cleaving to fundamentals of religion. In the abyss of wisdom and horror, the soul drinks in what it can from religion, often finding the rotted nectar of Love and compassion. A soul at peace with itself in the desert of religion experiences a spark not of love-Lust, but of primal Love, which is Nothing. It is where the true Adepti have sat at the edge of the banks along the river Styx, where Seraph and Snake abide side by side and have spoken, "I Am Not, I am nothing." Religion and the failures of lifes ordeals become as excrement in death; they are finite and passing. Religiosity is a creation of Mankind, an excitement upon various Qabalistic levels of the isolate Soul. Death is but the mutation to the next birth, and religion the boat in which the Soul travels across the chthonic, immaterial threads of the thers. Thelemic fundamentalists in the experiences of this writer often exhibit a theopathic disposition toward a popularized spiritualism, cleaving to notions of valid initiatic lineage, popularity of fraternities and teaching figures, and illusory titles. "Do what thou wilt" is a religious conceit masqued in Gnostic-Christian sacrality. "Love, and do not hate what you do." Religious fundamentalism is a malady of a Machiavellian world. The promises of every ordered religion are bankrupt in the standpoint of fundamentalism. Under the lucent Light of Scientific Illuminism, men and women initiate into the immemorial mysteries of life, death, and rebirth seeking to escape the samsaric shackles of religious obsession. Theopathic fundamentalism is the bane of religion, it is reason divorced from reality and will become the shatter point of the soul, of Liberty and religious pluralism. Unbalanced religiosity has inherited a new lease in the world. Living religiosity presents to the world, to the arcane Orders, and to our individual lives the Light of Art, Intelligence, and Magick. Religions are predetermined creeds to explain our Souls, and are self-declared gatekeepers of the afterlife. Religious fundamentalism is beggary of ones soul. The human condition has not yet fulfilled nor unveiled any limit. Religion is at once a bane and beatitude of the human spiritual condition. Nonetheless, the innate value of religiosity to women and men is grave. The majority of historically institutionalized religions avow the Buddhist First Noble Truth, that all existence is sorrow and suffering, thus mortifying magic(k). Without a religious science of faith, a sound personal theology becomes unbalanced religiosity, a ghost in the mists of Mankind. A synthesis of the "Method of Science" and "Aim of Religion" will grow and reform as a Rising Tide of Rebellion in the New World Order.

Ordo Antichristianus Illuminati

Women's Roles in Freemasonry: Neo-Gnostic New Religious Movements through the Use of Feminized Iconography

 2005 Ana Makowski {Soror Inanna} All Rights Reserved. An increasing number of scholars are studying ancient religions. Why is that? The extensive scientific study of texts and artifacts is a quest for personal understanding, enlightenment or to gain knowledge of the past and present, which influences the knowledge of the future. I believe modern scholars are on quests to find "truth," similar to the age-old quests for the Holy Grail and the Philosopher's Stone. Both of these symbols exist as permeating symbolic iconography in our culture to represent the quest for "the hidden truth," where gaining understanding is synonymous with obtaining the object. The accomplishment felt when one believes they have discovered previously hidden or unknown meanings of ancient artifacts is individually fulfilling, and described as "enlightenment" or "illumination." These discoveries have long been the goal in mystery traditions. The realization of textual truth is similar to the realization and synthesis of elements seen, heard, smelt, felt and tasted; or, in the case of religion, sensed by some supernatural contact with religious representations such as icons, idols, temples, food, images, and community. In The Elementary Forms of Religious Life, Emile Durkheim said: all that is religious is the notion of the supernatural. By that is meant any order of things that goes beyond our understanding; the supernatural is the world of mystery, the unknowable, or the incomprehensible. 1 He goes on to explain that religion is a feeling of mystery. 2 Particular feelings of mystery can be influenced by structure and artifacts, including symbols in iconography. The censorship, subjugation, and implication of roles of certain individuals in society may have a powerful effect on their actual location in the society. The purpose of this thesis is to show you how symbolism can evolve; and, how recently {in the past 200 years} the use of symbols by Freemasons, Rosicrucians and neoGnostic sects, have subverted or excluded women and people of color within their broader social framework. My focus is the use of iconographic symbolism and its meaning by Freemasonic and Rosicrucian groups to negotiate their belief systems. My use of the term iconography is broad and may transcend more scientific definitions of Art History. The American Heritage Dictionary includes within the definition of iconography: The collected representations illustrating a subject;

A set of specified or traditional symbolic forms associated with the subject or theme of a stylized work of art; And, the conventions defining them and governing their interrelationship. 3

Both Freemasonic and Rosicrucian histories are easily shown by textual evidence to have existed for approximately the past 500 years, and predominantly in the past 200. Neo-Gnosticism, on the other hand, can be described as both permeating Freemasonic and Rosicrucian traditions, as well as existing independently. For this thesis, I have included the term neo-Gnostic only to differentiate it from the Gnosticism of ancient traditions. Although some ancient Gnostic documents or heresiologist accounts have influenced the groups I will describe, they are not their

primary religious focus. The term neo-Gnostic is used specifically to describe the elements of Gnosticism that exist within the other two groups, not to describe modern independent groups that have cropped up in recent years due to public accessibility of the Nag Hammadi Library and other non-traditional Christian texts. I am choosing to discuss particular groups because they currently and historically they have maintained political power, economic control, and greater access to resources than other groups. These groups emanated from Europe and currently exist within the United States. Also emanating from Freemasonic, Rosicrucian and neo-Gnostic traditions were a wide variety of New Religious Movements out of Britain and France. Secret societies based in Freemasonry and historic Rosicrucianism developed in the late 1800s and early 1900s, as stated by J. Gordon Melton: The Hermetic Order of the Golden Dawn remains the preeminent occult secret society. The Golden Dawn was founded in London around 1887 as a Masonic organization. Many of its founding members belonged to the Societas Rosicruciana in Anglia, a fringe-Masonic group established in 1866.4 The fragmentation of the Golden Dawn helped produce organizations such as the A..A.., Ordo Templi Orientis {O.T.O.}, various Rosicrucian groups including The Ancient and Mystical Order Rosae Crucis {A.M.O.R.C.}, and other forms of neo-Gnostic or Christian mystical based systems.5 I will be discussing the history of the symbolic iconography underlying the mysteries professed by these organizations. Freemasons Freemasonry is a loose term that contains a broad history and tradition and incorporates various individual groups that now exist worldwide. There are some forms of Freemasonry that allow women members and there are very few women who have been initiated into male-only groups. One example is Vinnie Ream, who was sculpting a bust of Abraham Lincoln at the time when he was assassinated. She was the first woman to gain a large federal commission. Albert Pike, Sovereign Grand Commander of the Scottish Rite Freemasons, who was also in love with her, gave her the degrees of the Ancient French Rite of Adoption. 6 However, Pike was also an apologist for slavery. He thought the states had the right to decide on the slavery issue and that it was not the 'great outrage on humanity' that some portrayed it to be. 7 Pike also thought Native American territory should be annexed and given to the Confederacy. According to William L. Fox, he "may have hoped for the military command of the territory (but) he was quite satisfied that Brigadier General Benjamin McCulloch, a Texas Ranger, was selected. His actions towards civilizing Native tribes were celebrated.8 Freemasons claim they can exclude women from membership because they are a private organization that should be allowed to determine who joins. They also claim that they do not exclude men of color; however, photos of their leadership appear to be only of white men. This suggests that the exclusion by both race and gender persists. Since Freemasonic membership has included prominent political leaders, the exclusion of women and people of color continues to contribute to the inequality of access to resources in our society, which favors white men. To illustrate how arbitrary the exclusion of women is in modern Freemasonic groups, Robert Freke Gould discusses a document entitled A Letter from the Grand Mistress of the Freemasons, first published in the Dublin edition of Dean Swift's Complete Works {1760-69}, which states: "The
famous old Scottish Lodge of Kilwinnin, of which all the Kings in Scotland have been from Time to Time, Grand Masters without interruption, down from the days of Fergus, who reigned there

more than 1000 years ago, long before the Knights of St. John of Jerusalem, or the Knights of Malta, to which two Lodges I must, nevertheless, allow the Honour, of having adorned the "9 ancient Jewish and Pagan Masonry with many Religious and Christian Rules.

Apparent belief of the inadequacy of women Freemasons prevailed and women were blamed for breach of secrecy. In 1679, John Fulltoun allowed non-commissioned members to enter the Lodge freely ratified by 'Mother Kilwinning.' These accusations persisted into the mid 18th century where "one of her daughter Lodges" permitted non-members to enter.10 Because of this, the lodges were considered unofficial. Rosicrucians Existing alongside Freemasonry but with a different mythic history are the Rosicrucians. Albert Mackey provides a description of the Rosicrucians in An Encyclopedia of Freemasonry (1913), where he says that Freemasonry and Rosicrucianism are derived from entirely different histories. He further says that although they use similar symbols they have unique meanings for each group.11 Currently, many Rosicrucian groups exist as extensions of Freemasonry since the interest in Rosicrucian mysteries by Freemasons has caused a collaborative effort between the two. Historical Rosicrucian fellowships initially developed in the 13th and 14th centuries {with the likes of John Reuchlin, John Picus di Mirandola, Cornelius Henry Agrippa, John Baptist Von Helmont, and Robert Fludd}, before Freemasonic lodges had been organized. The 16th century brought about increased interest in Rosicrucian myths and advanced Freemasonic degrees began to include Rosicrucian concepts.12 Rosicrucian ideology can be best described as Christian mysticism, influenced by Hermeticism, Alchemy, Kabbalism, and Gnosticism. However, at the crux of the mystery was the idea of the preservation of their founding father, the mythic Christian Rosenkreuz, and the regeneration of the Rosicrucian temple. After the mythical Rosenkreuz died, the legend is that their order existed only in secret for 100 years. About 100 years after his death, Rosicrucian brethren discovered the tomb and opened it, finding: a heptagonal vault, each of its seven sides being five feet wide, and in height
eight feet. The light was received from an artificial sun in the roof, and in the middle of the floor there stood, instead of a tomb, a circular altar, on which was an inscription, importing that this apartment, as a compendium of the universe, had been erected by Christian Rosenkreuz. Other later inscriptions about the apartment, such as 'Jesus is my all; the yoke of the law; the liberty of the Gospel' indicated the Christian character of the builder. In each of the sides was a door opening into a closet, and in these closets they found many rare and valuable articles, such as the life of the founder, the vocabulary of Paracelsus, and the secrets 13 of the orderThe body of Rosenkreuz was also found in a perfect state of preservation.

In the mid-18th century, the novelty of Freemasonry flooded France.14 Antoine Joseph Pernety, a Benedictine monk, and later a librarian of Frederick the Great, established a new Masonic rite called the Academy of True Masons. This rite introduced theosophic mysticism analogous to Hermetic Rosicrucianism into Freemasonry.15 Currently, the most influential symbolism of Rosicrucianism in high degree Freemasonry is the Rose Croix.16 This is a degree known by various names in different Freemasonry groups, such as the prince or knight of the Rose Cross. The symbol includes the cross, the rose, the pelican and the eagle.17 Although, according to Mackey, the current Rose Croix degree in Freemasonry has no association with Hermetic Rosicrucianism,18 this may be

the product of a Freemasonic polemic. Historically, although the groups operated separately, they were also associated with each other. Robert Freke Gould quotes Steel's essays in the Tatler {1709} which discusses animosity directed at a set of People
who assume the Name of Pretty Fellows, get new Names, have their Signs and Tokens like Freemasons (and) rail at Womankind19 He further quotes the preface to The Secret

History of the Freemasons {1724} where "'the Rosy-Crucians and {Freemasonic} Adepts are stated to be 'Brothers of the same Fraternity or Order.' 20 The Daily Journal of September 5th, 1730 says English Freemasons have copied Rosicrucian rituals.21 He lists many other associations between the two.22 In the last century, many religious sects incorporating aspects of Freemasonry, Rosicrucianism or both have developed in increasing numbers. Another contributing factor of many sects, addressed by both Freemasons and Rosicrucians, but more specifically though the ideas of ancient Christian sects called Gnostics, is the individualized initiation into the Christ mind. In his chapter on Freemasonry and the Gnostics {XXVIII}, Mackey describes the mythic hypothesis of Freemasonry to "trace a connection" between itself and Gnosticism.23 It is specifically here where scholars may heavily criticize Freemasons for their ahistorical and mythological connections. Freemasonry reduces the mystery traditions of history into one homogenous group with an unbroken lineage. The Basilidians are thought to be the most important sect contributing to Freemasonry24, but are only preserved in fragments by heresiologists.25 Epiphanius, in the Panarion, says Basilides preached that the Unbegotten was one, who alone is the father of all. From it proceeds, he says, Mind, from Mind Logos, from Logos Prudence, from Prudence Power and Wisdom and from Power and Wisdom principalities, authorities and angels. He goes on to describe a hierarchy of heavens, 365 in all, from the highest one down to our heaven. (24.1.1).26 The specific form of Gnosticism chosen to represent Freemasonry, in light of the wide variety of choices, illustrates a clever admission to the belief in a hierarchical power structure of religion.

Symbolism of Solomon's Temple and the Rose Cross Martin S. Day, in The Many Meanings of Myth, distinguishes emblem from symbol. Freemasonic and Rosicrucian culture contain many emblems, which may or may not have retained their original symbolic meaning. Symbols do not represent an external reality but "a psychic and spiritual reality" so that the participant in a sacred drama or
sacred dance is actually living the sacral experience. Hence the statue of a god truthfully has the god within it.27 Temples represent a form of religious iconography through their

expressed symbolic meanings by temple officials. Dwellers can be influenced culturally by these expressed meanings. The exclusion of certain histories and the focus on others creates the context, knowledge and understanding, therefore symbolic meaning for the individuals who inhabit the temple. Of primary symbolic importance in Freemasonic legend and in its current temple design is the construction of the Temple of Solomon, described in I Kings in the Hebrew Bible. Freemasonic mythologies expand upon Biblical texts by focusing on Hiram, King of Tyre, as Solomon's initiator into Freemasonry28. In I Kings, he provides Solomon with massive amounts of lumber, taken from the forests of Lebanon, through the use some 30,000 slaves, to build the temple. As a coppersmith, Hiram constructs huge copper pillars to place in front of it. Solomon in turn provides Hiram with cities. The sheer grandeur of the construction of the Temple of Solomon, along with the arrival of the Ark of the Covenant, is the primary focus of Freemasonry: "The whole system of Masonic

Symbolism is not only founded on the Temple of Jerusalem, but the Temple idea so thoroughly permeates it that an inseparable connection is firmly established, so that if the Temple symbol were obliterated and eliminated from the system of freemasonrywe should have nothing "29 remaining by which to recognize and identify it

This temple, used in Freemasonic initiatory rites, is supposedly what Freemasonic halls represent. Daniel Bresniak in Symbols of Freemasonry (2000) describes the modern Freemasonic Temple of Solomon: "The first temple is the setting for the degree of
Master, or that of Secret Master The legendtells of how the three architects discovered the traces of an ancient temple attributed to Enoch wile digging the foundations for the temple, and in these ruins found a brilliantly shining Triangle. "30 More interesting, though, within the

context of this account is what the myth excludes from Biblical textual accounts of Solomon's reign, coinciding with his actual temple construction: Solomon's elder brother, Adonijah, was supposed to be king {I Kings 2:15}. He asked Solomon for Abishag (2:17), a woman who was sent as a virgin to help King David on his death bed {1:1}. Instead of giving her to him, Solomon killed him {2:24}. In order to achieve appropriated Kingship, Solomon engaged in a typical bridal exchange with the Pharoah of Egypt so that the Pharoah's daughter was sent to Solomon to become his wife {3:1}. Solomon loved many foreign women {11:1} and had around 1000 wives, concubines, and princesses {11:3}. However, because he had followed other gods, his kingdom was to fail, according to Yahweh. He began to follow other gods specifically due to his "foreign wives'" influence {11:8}. Reflecting the iconoclasm of removing the Asherah from the temple {described extensively in scholarship which claims Asherah or Athirat was a consort of El and probably Yahweh}31: Solomon began going after Ashtoreth the goddess of the Sidonians and after Milcom the disgusting thing of the Ammonites {11:5}. It was then
that Solomon proceeded to build a high place to Chemosh the disgusting thing of Moab on the mountain that was in front of Jerusalem, and to Molech the disgusting thing of the sons of Ammon. And that was the way he did for all his foreign wives who were making sacrificial smoke and sacrificing to the Gods. {11:5-7}.The reason why the kingdom would be

ripped away from Solomon is that they have left me and begun to bow down to Ashtoreth the goddess of the Sidonians, to Chemosh the god of Moab and to Milcom the god of the sons of Ammon. {11:33}. The reason this temple construction {which I'm excluding the details of, but is described more specifically in I Kings chapters 5-8} constituted the origins of Freemasonry is its immense employment, construction and therefore the legend of architectural development. This was a project of huge proportion. Massive amounts of lumber were taken from Lebanon {orchestrated by Adoniram, and reflected in the Rite of Adonhiram, where he is confused with Hiram}. I Kings 7:2-8 states, "And he proceeded to build the House of the Forest of Lebanon, giving specific details of its construction. Mackey says that the Legend of the Craft of Freemasonry is merely a narrative of the rise and progress of architecture in its connection with a peculiar architectural association.32 Richard A. Rogers and Julie Kalil Schutten wrote The Gender of Water and the Pleasure of Alienation: A Critical Analysis of Visiting Hoover Dam, where, after visiting the Hoover Dam, they described it as an enormous construction which requires the domination of one spirit - the 'human spirit' -- over an other-than human and apparently feminine spirit. There is a conquering at work here, in which triumph comes at the cost of another's subordination, and that cost is almost completely ignored in the entire presentation.33 This reflects the cost to Solomon's brother, his property

bride from Egypt who was the daughter of a pharaoh, the destruction of the forests of Lebanon and ultimately to Solomon himself, merely for following the gods of "foreign women." Also paralleling this feat of architecture, Visitors {to Hoover Dam} walking or
driving by are confronted with two very large, thirty-foot tall bronze statues of humanoid figures with parallel wings stretched straight upward, each sitting on a ten-foot-high block of smooth black rock34 I Kings says: Hiram cast two pillars of copper, eighteen cubits being the height of each pillar, and a string of twelve cubits would measure around each of the two pillars. And two capitals he made to put upon the tops of the pillars, cast in copperAnd he proceeded to set up the pillars belonging to the porch of the temple. So he set up the right-hand pillar and called its name Jachin, and then set up the left-hand pillar and called its name Boaz (I Kings 7:15-21).

Rogers and Shutten describe in detail how the mammoth structure called the Hoover Dam continues to perpetuate a historical, imperialist ideologies where the colonization of Native Americans (complete with their apparently non-resistant cooperation) and the subjugation and control of the feminine-labeled "chaos" of the Colorado River must be subjugated and controlled by the progressive "white man." Mammoth architectural projects continue in the vein of the "House of the Forest of Lebanon," where the earth is plunged for its finite resources to continue building the proverbial Tower of Babel, and perhaps, finally achieving the 365th level of heaven. Interestingly, a more ancient Freemasonic legend {expressed in the Halliwell poem 1390, the most ancient Freemasonic manuscript extant} recounts the building of the tower of Babylon as the origin of Freemasonry: Assur, the son of Shem, is also represented as a great Mason, the buildier of the city of Nineveh, and to whom Nimrod sent workmen to assist him. From Babylon, Masonry was carried next to Egypt. 35 However, by the end of the 19th Century, this legendary account of the origin of Freemasonry was obscured, and, contradicting the old manuscripts the Temple of Solomon was substituted. Masonry was no longer believed to have originated at the Tower
of Babel now the Temple of Jerusalem was considered as the place of its birth; and Solomon 36 instead of Nimrod was called the 'first Grand Master. This ironically coincides with

Britain's initial attempts at creating Israel in Palestine, beginning in the late 1800s. Symbolism of the Rose Cross Another example of officials confusing and obscuring symbolic meaning is expressed in definitions of the Rose Cross. They illustrate more clearly the level of misogyny associated with attempts to firm up its modern symbolism by excluding or subverting feminine qualities. Alongside the apparent profound opposition Mackey has to the possibility that Freemasons were actually associated with Rosicrucians, he states, It is
true, that about the middle of the eighteenth century, a period fertile in the invention of high degrees, a Masonic Rite was established which assumed the name of Rose Croix Masonry, and 37 adopted the symbol of the Rose and Cross. He then goes on to describe a Rosicrucian symbol which seems peculiarly like the Rose Cross emblem: A philosopher is measuring with a pair of compasses a circle which surmounts a triangle. The triangle encloses a square, within which is another circle, and inside the circle a nude man and woman, representing, it may be supposed, the first step of the experiment. Over all is the epigraph: Make of man and woman a circle; thence a square; thence a triangle; form a circle, and you will have the 38 Philosopher's Stone.

Mackey then goes on to refute this symbol: But it must be rememberedthat the labors of
the real Hermetic philosophers outside of the charlatans were rather of a spiritual than a

material character; and that their "great work" symbolized not the acquisition of inexhaustible wealth and the infinite prolongation of life, but the regeneration of man and the immortality of 39 the soul. The woman, represented by material, is effectively eliminated from the

equation of symbolic meaning. If that isn't explicit enough, Mackey then goes on to describe Peter Gassendi and Mosheim's interpretation of the rose and cross etymology and symbolism: They deduce it from the two words ros {meaning} dew and crux {meaning} a cross, and thus define it: Dew, according to the Alchemists, was the most powerful of all substances to dissolve gold; and the cross, in the language of the same philosophers, was identical with light, or LVX, because the figure of a cross exhibits the three letters of that word. But the word lux was referred to the seed or menstruum of the Red Dragon, which was that crude and material light which, being properly concocted and digested, produces gold. Hence, says Mosheim, a Rosicrucian is a philosopher, who by means of dew seeks for light, that is, therefore the substance of the philosopher's stone.40 This Alchemical Red Dragon theory seems like a less polemic recount of Epiphanius' description of the Borborian Gnostics: the pitiful pair made lovethen proceed to hold
up their blasphemy to heaven, the woman and the man taking the secretion from the male into their own hands and standing looking up to heaven. They hold in their hands the impurity and pray"We offer you this gift, the body of Christ. And then they consume it, partaking of their shamefulness, and they say, This is the body of Christ and this is the Pasch for which our bodies suffer and are forced to confess to the passion of Christ. They do the same with what is of the woman, and she has the flow of blood: collecting the monthly blood of impurity from her, 41 they take it and consume it together in the same way. They say, This is the blood of Christ.

Mackey, however, refutes that this is the correct interpretation of the Rose Cross, stating: Another and more reasonable derivation in accordance with the notions of
Andre, who was the founder of the Order, and gave it its name, for in his writings he constantly calls it the "Fraternitas Roseae Crucis," or The Fraternity of the Rosy Cross. If the idea of dew had been in the mind of Andre in giving a name to the society, he would have called it the Fraternity of the Dewy Cross. This ought to settle the question. The man who invents a thing has the best right to give it a name.42

The attitude underlying the revilement at the possibility of its meaning as dew appears misogynistic when paralleling it with the idea that man's regeneration rather than materiality supersedes the first Rosicrucian symbol, containing a nude man and woman. Mackey goes on to describe various other possible interpretations of the symbol, including the idea that is a derivative of St. Andrew's Cross and a symbol of secrecy and light.43 My question is, if the founder meant it mean secrecy and light, why wouldn't he name the order the Fraternity of Secrecy and Light? Max Heindel, in The Rosicrucian Cosmo-Conception {1937} further obscures and subverts female symbolism, taking a more mystical approach: Viewed in its fullness, this
wonderful symbol contains the key to man's past evolution, his present constitution and future development, together with the method of attainment 44 This symbol has been considered

phallic, an emblem showing the licentiousness of the people who worshiped it. Truly it is a symbol of generation 45 And, continuing to reflect Mackey's description of generation, Heindel states: for the moment the spirit pierced the veil of flesh and Adam knew his wife. He had ceased to
know himself - thus his consciousness become more and more centered outside himself in the

outside world and he lost his inner perception. That cannot be fully regained until he passed to the stage where it is no longer necessary to have a partner in generation, and he has reached 46 the development where he can utilize his whole creative force at will. Apparently, the goal

in these mystery traditions is the subordination of woman who is blamed for causing man to lose his consciousness, and any feminine symbol inherent in the mystery becomes obscured or destroyed. Ultimately, the elimination of women altogether is the key, so that it is no longer necessary for man to have a partner, so man can utilize his whole creative/regenerative force at will, free of woman. This ideology reflects the subordination of women by officiators of Christianity. Women who study Catholicism and other Christian religious organizations have described similar circumstance for women. It is no surprise to feminism that the theology of subordination and elimination of the female from spirituality exists here. These are just another example of patriarchal organizations persisting in society which continue to harbor anti-women and racial hierarchies and exclusion. Women have been subverted, alienated, excluded, and the mysteries and process of the female experience has been made taboo or been sublimated into religious iconography so that it is no longer discernable. This presentation has hopefully extracted literary evidence of the intentional elimination of women as a social group not only from being officiators in the bodies of these secret orders, but also even from the possibility of spiritual unity. Bibliography The American Heritage Dictionary: Second College Edition (1985). Houghton Mifflin Company. Boston. Bresniak, Daniel (2000). Symbols of Freemasonry illustrated by Laziz Hamani. Assouline Publishing. New York. Day, Martin S. (1984). The Many Meanings of Myth. University Press of America. Lantham, MD. Durkheim, Emile (1995). The Elementary Forms of Religious Life. The Free Press, New York. St. Epiphanius, Bishop of Salamis (1990). The Panarion translated by Philip R. Amidon, S. J. Oxford University Press. Fox, William L. (1997). Lodge of the Double-Headed Eagle: Two Centuries of Scottish Rite Freemasonry in America's Southern Jurisdiction. The University of Arkansas Press. Gould, Robert Freke (1904). A Concise History of Freemasonry. Macoy Publishing and Masonic Supply C., (Inc.), New York. Heindel, Max (1937). The Rosicrucian Cosmo-Conception or Mystic Christianity, an Elementary Treatise upon Man's Past Evolution, Present Constitution and Future Development. L. N. Fowler & Co. London. Leadbeater, C.W. (1926, 1986). Freemasonry and its Ancient Mystic Rites. Gramercy Books. New York.

Mackey M.D., 33, Albert G. (1898). The History of Freemasonry: Its Legends and Traditions, Its Chronological History with The History of the Symbolism of Freemasonry the Ancient and Accepted Scottish Rite and the Royal Order of Scotland by William R. Singleton , 33. Volumes I and II. The Masonic History Company, New York and London. Mackey M.D., 33, Albert G. (1913). An Encyclopedia of Freemasonry and its Kindred Sciences Comprising the Whole Range of Arts, Sciences and Literature as Connected with the Institution. (A New and Revised Edition) Volumes I and II. The Masonic History Company. New York and London. Melton, J. Gordon (1992). The Esoteric Scene, Cultic Milieu, and Occult Tarot. Garland Pulblishing, Inc. New York and London. New World Translation of the Holy Scriptures, Revised 1985. Watchtower Bible and Tract Society. New York. Note: I used this Bible translation in light of Jason BeDuhn's Truth in Translation: Accuracy and Bias in English Translations of the New Testament (2003) where he claims that the New World Translation is the Bible he feels is statistically the most bias free in its interpretation of the original languages. Rogers, Richard A. and Julie Kalil Schutten. (Aug 2004). The Gender of Water and the Pleasure of Alienation: A Critical Analysis of Visiting Hoover Dam. The Communication Review, 7.3, 259-283. -------------------------------------------------------------------------------[1] Durkheim. 1995. 22. [2] 23. [3] The American Heritage Dictionary: Second College Edition. 1985. 638. [4] Melton. 1992. 44-45. [5] 45. [6] Fox. 1997. 92-93. [7] 62-63. [8] 70-71. [9] Gould. 1904. 349. [10] 339. [11] Mackey. 1913. 640. Encyclopedia vol. II. [12] Mackey. 1898. 352. History of Freemasonry vol. II

[13] Mackey. 1913. 640. Encyclopedia vol II [14] Mackey. 1898. 352. History of Freemasonry vol. II [15] 353. [16] 355. [17] The 18th Degree of the Knight of the Pelican and Eagle Sovereign Prince Rose Croix includes:
1. The jewel worn in this degree is a pair of compasses with a rose on either side and surmounted by a celestial crown. The points of the compasses are extended on the segment of a circle with a cross between them. Beneath the cross is the heraldic emblem known as a pelican in its piety; and on the reverse a white eagle with its wings extended as if rising in the air. 2. The pelican is a symbol of Christ our Redeemer; for, as it was reputed to feed its young with its own blood to save them from death, so our Saviour shed His blood to save us from death eternal. 3. The eagle reminds us that the Saviour is God himself, as He said to the Israelites of old: I bare you on eagles wings and brought you unto myself 4. The rose is an emblem of secrecy and silence. In the Song of Solomon, we find reference to the Saviour under the mystical title of the Rose of Sharon. 5. The cross represents the Cross of Calvary, red with the precious Blood.

[18] 355. [19] Gould. 1904. 110-111. [20] 113. [21] 113. [22] The purpose of this presentation is not to unravel the truth of whether Freemasons and Rosicrucians were associated, or the more contentious argument, that Freemasons were actually derived from Rosicrucians, it is important to illustrate not only the similarity between the two but also the co-membership among them and historical accusations of railing at womenkind. [23] Mackey. 1898. 371. History of Freemasonry vol. II [24] 372. [25] The Gnostic Bible edited by Willis Barnstone and Marvin Meyer. 2003. 112. [26] Epiphanius. 1990. 68. [27] Day. 1984. 11. [28] Mackey. 1898. 78. History of Freemasonry vol.I

[29] 74-75. [30] Bresniak. 2000. 26. [31] See Judith M. Hadley's The Cult of Asherah in Ancient Israel and Judah: Evidence for a Hebrew Goddess. 2000. Cambridge University Press. [32] Mackey. 1898. 74. History of Freemasonry vol.I [33] Rogers and Shutten. 2004. 274. [34] 275. [35] Mackey. 1898. 59. History of Freemasonry vol.I [36] 60. [37] Mackey. 1913. 640. Encyclopedia vol. II. [38] 641. [39] 641. [40] 641. [41] Epiphanius. 1990. 76-77 (26.4.4-8). [42] 641. [43] 641. [44] Heindel. 1937. 534. [45] 535. [46] 535.

Ordo Antichristianus Illuminati

Tantric Initiation & the ScholarScholar-Practitioner
by Joshua Jacob Seraphim {Frater Annuit Coeptis} copyright 2002 all rights reserved. The virtue of religion to the human condition is prevalent. The motive is that all men and women perceive to a certain degree, the everlasting wail of the First Noble Truth, that everything is sorrow and religion consoles them by either an authoritative denial or

perpetuation of this truth. This psychological ply is done via transgression of the situation itself, or by promising amends in other states of existence. A fundamental problem is that religions, without exception, often fail and become decrepit at the first tests of history and culture. The claim of religion is to excel, and incidentally, make obsolete the judgments of reason by reconciling mysticism and science. In this formula, a direct experience and more importantly expression of intelligences superior in kind to any incarnate human occur. Preconceptions of religion and the arts and sciences of the occult by the initiated scholar breed spiritual materialism and secular demonization. Esoteric religion presupposes ideals of a discarnate intelligence or experience of ultimate reality, regardless of whatever linguistic intrusion humanity places upon it. This is exactly what no religion has proven scientifically, trapping the human condition in its finitude and trance of sorrow. The wail that all life is sorrow is promulgated by the glorification of suffering, altruism, and spiritual materialism of western-prostituted religions. Tantric practices of Vajrayana Buddhism and classical Hinduism coalesce into a thread inclusive of nearly every religious tradition that enters American society, only to become prostituted by consumerism. Intrusion by secular agendas of pale intellectual speculation retards mystical and esoteric address to the diagnosis of human finitude and evolution. For the practitioner initiated into the esoteric depths of religion it appears the human condition has not yet fulfilled or defined any sort of limit. Barren intellectual address by theologians outside of their own religiosity to the arts and sciences of esoteric religion invites misperception. Theological and academic establishments have unceasingly striven to convince their respective audiences that the most private of mystical experiences is not an esoteric event at all, merely an ambiguous and incomprehensible experience to be publicly affirmed and validated. Magic and mysticism are sciences of understanding oneself and ones condition in life; all respective practices and traditions serve as an art in applying that understanding in action. Esoteric traditions unearthed in religion recognize frankly that truth is relative and apparent, all of which is imply self-adjustment and evolution. To partake of initiation into esoteric traditions without understanding and doing the necessary work, makes for a misunderstanding of the whole point of initiation. Ritualistic initiation overseen by a competent preceptor bestows the activation of efficiency for selfrealization, what Christian mystics describe as "union with Christ." Initiation is the foundation of spiritual progress in religion and its esoteric intrigues. Efficiency in initiation is the mean that actively executes effects to make changes in conformity with the will. Ceremonial initiation into a system of esoteric practice implies taking responsibility for ones self and actions, to dedicate intent to the take of realizing all creative potentials as a human and spiritual being. Such is the task of one who seeks to evolve and attain to self-mastery. Initiations into such systems as Tantra are means of self-actualization and psychological development. The root of the word initiation stems from the Latin noun, initium, which literally means beginning, a commencement anew. Thus, initiation marks beginnings of a new perception and attitude toward life and death. Moreover, it is the entry into entirely new archetypes of existence, meaning above all, spiritual maturity, and progression. There is more misperception spoken of and written about Tantra than nearly all religions of the world. A good sum of this outside approach to esotericism is fostered by the idea that there is something of a foreboding mystique about Tantra, even perhaps a

sense of aversion to its transgressive elements. Tantra is the method, the ritual, and the act of the divine manifestation exclusive to the sacred feminine. In non-initiated approach Tantricism from secular avenues, it is common for outside academia to associate the practice with the religious application of the sexual act. Sexuality is employed in diverse elements of Tantra, yet Tantra further is concerned of integrating antinomian divine applications. As with other arenas of human exploration, Tantra generates theories for explaining the myriad facets of the human condition under a polytheistic schema. For practitioners, secular conceptions evolve into dogma and fixed beliefs that become firmly entrenched in academic debate as manifestations of attitudes perpetuated by ignorance. Occult concepts of sexuality in relation to Tantricism are no different from those in any other angle of society. Sexuality and eroticism in religion and Tantra can confirm preconceptions and elevate them to a spiritual or traditional place of received wisdom. From a certain point of view, Tantra is an art of uniting archetypal opposites in the far-reaching depths of the human psyche to awaken the Middle Way as revealed in the Buddhadhamma. Tantric practice is arguably the most advanced form of Hinduism, adjacent to the arts of yoga. Tantra is not obsessed with the will-to-die, enshrouding existence as immersed in sorrow and suffering. Alternatively, the diverse arts of Tantra are concerned not with the dross attitudes of fatalism and subservience toward a savior-figure designed as redeemer to the human condition. The centerpiece of Tantra as an evolving Indo-Aryan art is the teaching and practice of Vedic mysteries, one of the eldest sources of ancient wisdom and ordained knowledge of religion. When men and women first sought in ancient days to adore their deities, sexuality and fertility were used in ritual petitions for sustenance. Restriction and misperception of sexuality in its religious applications leads to ruin, often transformed into the most deplorable evil by perverted souls lost in the mire of insanity. The popular study and scholarly approach of Tantric ritual, texts, and artifacts in ancient religions reflects a re-enchantment of the feminine from patriarchal phallo-centrism. Western religious traditions are as rife with solar-phallic worship as Hindu culture and religion is pregnant with goddess iconography and devotion. Artifacts with feminine motifs relating to fertility rites in the well-preserved Mohenjo-Daro suggest iconic powers of the sacred feminine in goddess worship. . The arrival of Vedic culture is believed to have replaced an earlier matrilineal culture with a patriarchal one. The sacrificial rites of the g Veda serve as a mid-point between pastoral fertility worship of the Indus Valley, and Vedic asceticism of patron Brahmins. Fertility rites and feminine motifs discovered point to a coalescent archetype in cultures, a mothergoddess who grants fertility of women, animals, and successful agriculture. Unlike Biblical canon, and its officiators, which obscure and subordinate the role of the sacred feminine, the complexity of Vedic rites and literature includes the sacred feminine as potent consort Devas. Although suggestive of Upanishadic practices such as ascetic Yoga, the liga , or mahalinga, is a symbol latent in ancient patriarchal religions evolving from solar-phallic worship, and the myth of the dying "god," i.e. that myths of the Christ, Mithra, and Osiris. As students of religion, we must debate whether theologians have perhaps overlooked, oversimplified even, the concept of sacrifice in petition for fertility in procreation and agrarian harvest.

Later Vedic traditions of Vaiavisn and aivism coagulated the sacred feminine into Puranic and Tantric practices. Vedic orthopraxy indicates early fertility worship to expiate fecundity of soil and sexual procreation. Again, overlooking the significance and abundant findings in ancient Indus Valley culture of feminine figurines, personification of rivers, petitionary fertility rites, and scholars can only speculate on the worship of a primordial Mah Dev. Textual evidence suggests this trend began in the medieval period of Hinduism, though to rely solely upon scripture would be a polemic against the influence of the sacred feminine in ancient religion. In regards to the more transgressive nature of the sacred feminine, this writer worships zealously, Vma Kl. Maha Devi is Klka . Klka is Maha Devi. This is because Matah, or Ma Kl is without beginning and without end, She permeates the effulgence of Being. She is imagined by mentality to be Black, yet Ma Kl is colourless, above the coloured Gunas, as Her hair is disheveled in fury and erotic power. She liberates Maya, Visnu, and Siva, dances upon even the destruction of Brahman. She is the liberation of being, pervading even nirvana, as all Sadhakas are so very dear to Her, (and you are so dear to I, Matah!), She is the sole Creatrix, Preserver, and Destructress of infinite millions of worlds. Upon her voluptuous body is the mark of the Yoni, the mark of creation. This signifies, upon her terrifying visage, the withdrawal of all things. We are nothing to Her, yet so very dear to Ma Kl. Kl brings the changeless, the nothingness of Being, Consciousness-Bliss, and Thought under Her dominion. It is at our death that we beg the Mother of the World to grant us liberation. The great Daksina is beyond Kama and Kala to myself. She, I worship as the bja, "KRIM" the Destructress of time and Love. Kl devours all existence and chews all existing things within her teeth, I imagine her apparel to be a mass of blood and bone. She is Black to Me. Kl is the Mind that draws up the unseen between illusion and reality. She is called the Devourer of Death in the 333 worlds, causing the Demons of dispersion to flee her countenance in fear and terror. She devours all and naught, hence do the sages call Kl, MahaKala. I am the primordial Kalika because She is Herself in Him. Kl possesses the "eight great powers of the Three-Eyed One in the palm of Her hands." Kl gives birth to Being according to its Dharma. To this writer, Ma Kl is the matrix of the thousand-petaled Lotus in the sea of despair. O Thou, nectar of Death, Thou ThreeEyed One, I aspire to the burning grounds of Thee! Ma Kl invokes the ultimate mystery of sex and death. My blood forms an erotic image of flesh that I give to Kl without hesitation. The breath of Kl becomes the Law of the Threshold I enter upon in a Fall from Grace. I see the Kula, and I belong to the Supreme Devadata. I recite the mantras while feeding upon my own blood, I meditate constantly on the black-looking one, the conqueror of time, killer of all. In our darkest nightmares and wildest fantasies, Ma Kl is the form of Void and Self of Form. If a being can understand this, s/he is as Mad as I. Matah is the uncanny form seated in sex upon my burning body! How I long for that, to be One in the Void of Self, and meditate forever in Her burning grounds, watching Her dance the dances of Death. "The sight of such a Kaula, enveloped by the Kulas, causes her lower garment to slip, she becomes mad with lust, and of unsteady appearance. Seeing her on a couch, her breasts and vagina exposed, one

should fall to her feet, and, rising, fall again." (Kulachudamani Tantra) Sir John Woodroffe writing under his nom-de-plume Arthur Avalon in his "Garland of Letters," eloquently states Kl is in her aspect as withdrawing time into itself. "Kl is so called because She devours Kala (Time) and then resumes Her own dark formlessness." ("Garland," pg. 235). Woodroffe says scholars speculate Kl was originally the Goddess of the Vindhya Hills, conquered by the Aryans. The necklace of skulls which sensationalizes her terrifying mythic image, he adds, are those of white people! If we as devotees of the Black Woman rely on the Tantra texts themselves, we at best gain an uninitiated (for those not taken dk) insight into the tantrik ideal of Ma Kl. In the Kulachudamani Tantra (quoted above), Lord Shiva asks questions answered by Matah, the Supreme primacy of the "Mother" archetype. According to Woodroffe, who published the Sanskrit text with an English introduction in his Tantrik Texts series, the Kulachudamani Tantra is dated as the oldest of the known Tantrik texts. The cremation ground represents metaphysically a place where all desires are burnt away in order to purify the atman for liberation. All taboos and conditionings must be burnt away before liberation. This theme is central to the secrets, comically called, of the O.T.O. "IXth" and "Xth" Degrees. Homoeroticism and bisexuality, all forms of sexual "deviation" are explored and purified from taboo in the Tantrik initiate whom dwells in the burning grounds. "Kl is so called because She devours Kala (Time) and then resumes Her own dark formlessness." (Woodroffe, "Garland." Pg. 235). When I execute ritual or meditate, I contemplate Kl the unborn One, the Black Woman whom devours my identity. Kl is time withdrawn into my Self. Ma Kl extends into my primordial past and into my karmic future. Ma Kl is the crown of cultural dignity and identity; She is a terrifying pendant of female sexual dominance and power. As the haunter of the cremation grounds, Ma Kl dwells upon the outskirts of civilization with ghouls and demons as her companions in the smoky burning grounds. Kl is the unrecognizable aspects of ourselves, the merging of instinct with cause. I can vouch in my own secret ritual workings with Vma Kl, and by isolate time spent with my Guruji, that Kls wayward spiritual visitors include madmen of great genius, the bereft, despondent, bereaved, seekers, deviants. These are the true children of Kl. The outcast, the exiled, and the taboo, the wayward and lost are Her true companions. Kl penetrates the breech of nothingness and the lie of its bounds; she is the Mother of Not. Ma Kl is the withdrawal of form into the Void, and the expulsion of Cause from time. Kl is the truth in all action, to Kl only action matters. According to legend, there once was a great battle with blood everywhere. Durra fought the Buffalo demon and slew him, but so many more demons manifested. Every time when Durga would slay a demon, from each drop of blood that fell to the earth, another demon would arise forth. Thus in order to save the world of the Devas, out of Durgas third Eye manifested Kl, the Queen of Destruction. She went into a killing spree, killing everything in sight. The Gods became terrified that Kl would destroy the balance and order of the universe. The empyrean court knew that only Siva could allay Kl so Siva went and lay down upon the earth beneath Kl. In her mad dance of destruction, she stood upon the inert Siva. When she looked below and saw that Her foot was atop her consort, she ceased dead in Her dance and in embarrassed disarray protruded Her tongue. Hence is Ma Kl s tongue hanging out and protruding insidiously.

No man nor Deva may ever Unveil She. Ma Kl lurks in the burning grounds, the place where our thoughts and karmic acts are destroyed. Kl annihilates the cause and the effect, Matah annuls the difference between Love and Lust. She is the ambivalent fusion of Death and sexuality, of terrifying violence and erotic power. Few men and women come to Know Her nature fully. Kl is the embodiment of the isolate Being, the thrust of antinomianism. Ma Kl is the nightmare of Mankind, She is a fetish of fear and fantasy where terror annihilates Self. Kl and men whom attain to Kl withdraw into the Abyssal Self that is the Infernal Fallen Angel if you will, the daemonic, qlifot of the Holy Guardian Angel. By casting the self through the glamour of the Abyss, segregating all conceptions of Love from Will, the chela opens up passage ways in the psyche that are considered "qlifotic" and Chthonian. Kl is the demon whom is never sated and swallows all things. Kl even swallows all cause, and the Void itself. The natural inertia of humanity desires religion and ethics ready-made. Thus far, we can say Tantra with its diverse compendium of literature embodying esoteric ritual occupies a prominent place in the religious life of Indian culture. The system is regarded as occult, to be expounded by the enigmatic character of the Guru to the postulant who is duly initiated and consecrated. The most recognizable manner in which the term Tantra is portrayed in modern academia denotes a class of esoteric literature addressing a diverse mystical and magickal adoration of various deities. Again, concerning the ritualistic applications of Tantricism, the ideal is the self-realization of the identity of the individual soul, the microcosm with the divine manifest, the macrocosm. Thus, the skeleton of Tantric ritual is the task of the Aspirant to identify with the deity worshipped along with its presiding macrocosm. Collectively, Tantra almost has been unequivocally misperceived and condemned by scholars foreign to the practice. Only a limited portion of the vast compilations of Tantric literature has the public had access to. The fraction of these exclusive and obscure texts is now more available to the curious scholar with the assistance of information technology. Let us reaffirm that initiation, as the entering into new modes of perception is the mystical foundation of Tantric practice viewed as antinomian. " dk (from the Sanskrit, dak, to be able, to be lit) or Tantric initiation is the most essential preliminary of the esoteric form of worship, investing one with the right to follow the injunctions of the Tantras." (Chakravarty 1963; 3) To the profane external world of men and women, subjective examination of Tantra by academics has suffered unto the secular two chief misconceptions. Academic enthusiasm projects archetypes of it that is at once so magical that the common scholar is easily ensnared intellectually or wardened off. The adverse characters alternatively, seek to emphasize transgressive and exoterically obscene elements in the diverse sects, claiming to be Tantric that the uninitiated aspirant bound by preconditioned ethics shies away from the apparently abominable. Few scholars are aware that both attitudes here are unwarranted and unjustified. These preconceptions foster Tantric prejudice against profane publicity, as Tantra are essentially and individualistic and occult affair. Tantra as a collective employs such common facets as the indispensability of the Guru-Chela relationship, the occult secretiveness of ritual performance, and the necessity of proper initiation. Preconceptions of religion and the arts and sciences of the occult by the uninitiated scholar-practitioner breeds spiritual materialism and secular demonization.

Immersed in western cultural relativity, Tantricism has been injected with the stereotypical taboo of the orient. Such a predisposition creates an environment for profane bootleggers of religion, spending time at length within traditions only to repackage it in the brand of material charlatanism. Scholars point out briefly the involution of spiritual materialism in Tantricism; "then there are the Western dilettantes, the self-proclaimed Tantric entrepreneurs, who have hitched their elephantwagons to the New Age star to peddle a dubious product called Tantric Sex, which they (and their clientele) assume to be all there ever was to Tantra." (White 2000; 4) Reaction from so-called scholar-practitioners attempts to rehabilitate public misconceptions of Tantra by highlighting such arguable elements as the "refined (righthanded) philosophical speculation that grew out of the preexisting (left-handed) Tantric practices." (White 200; 5) The individualization of sexuality and material transgression in Tantrika brings to our attention the threads of historical interaction between initiates and those rare breed given the debatable mantle of scholar-practitioner. Spiritual materialism is a term coined by the controversial Tibetan Guru Chogyam Trungpa Rinpoche. The idea veiled in these penetrating words is that spiritual practice exists under a dominion of the temporal self, the illusion of the ego. With the temporal self, there emerges an innate desire for transcendental knowledge, mystical attainment, and self-aggrandizing versions of virtue, ethics, and religion. Disciples who have undertaken initiation with Chogyam Trungpa Rinpoche relate spiritual materialism to "temporary meditation experiences tend to force the ego out of hiding they show us how limited life is within the "I," and reveal the spiritual materialism of the ego, how it will try to co-opt spiritual experience for its own ends." (Ray 2001; 252) Concerning the insider-outsider approach to Tantric studies, the mantle between scholar and practitioner often is blurred in subjectivity. Various scholars masquerading as practitioners have charged at times Tantric preceptors with misconduct of ethics, sexuality, and unenlightened behavior to say the least. These charges upon the psychology and style of initiation often are due to preexisting aversion to the occult arts and sciences, with its often-erotic mysteries. Arguably, spiritual egotism injects itself here into the vague impression between scholar and practitioner. Another western disciple of Chogyam Trungpa Rinpoche clarifies the self-seeking pursuit of scholarship in the scope of spiritual attainment; "Trungpa identified the commercial mentality behind the hope for some kind of payoff at the end of the path, and correctly related this to the materialism that permeates our whole society." (Butterfield 1994; 39) It is possible to argue then, that "defined in conceptual terms, the Tantras are selfrestricting and elitist. Most Tantras say their texts and teachings are not meant for those without highly specialized qualifications (adhikara), and initiationstheir claim are that they are the exoteric canons higher, esoteric extension meant only for the few." (Brocks 1997; 277) In this perception lies an understanding and reluctant acknowledgment of the discriminating sciences of the occult. Reductionism of esoteric and select Tantric systems distorts the religious applications of it so much that initiates often fail to recognize their own religious heritage. In the area between religion and secularism, between scholar and practitioner, a shade emerges as a sort of Trojan Horse, pitting the speculative debate of confessional vs. secular-academic against cyclic inconclusiveness. How does an academic insider of a

prescribed religion promulgate experience and expression objectively? Furthermore, academia Americanizes Tantrika and its magical applications commercially, damaging public perception and reinforcing the attitude that Tantra remain for the select and secret few. Is it conceivable for one to be thrust within the Tantric tradition while remaining an objective scholar? Alternatively, is it permissible in principle for a practitioner to engage academia? Initiation is the reconciler here. Let one look impartially upon this issue by first examining the nature of initiation. The scholar-practitioner who has failed in initiation, or simply not undertaken the ordeals of initiation, perpetuates "a homespun movement whose teachers have not received the teachings and the accompanying spiritual transmission with a recognized lineage." (Feuerstein 1998; 98) Initiation allows the postulant new archetypes of life and death compounded with dynamic worldviews. To allow initiation unto the unfit is not only severely damaging to all aspects of the aspirants constitution, it also is disastrous for the teacher and student. Initiation utterly and without regards, destroys the bonds of ignorance and profanity, allowing the self-knowledge to attain illumination. In Sanskrit, the term for initiation is dk. We have a possible linguistic explanation of the term as so: "Abhinava Gutpa etymologically associates this term with the words dana (giving) and kshapana (destroying)." (Feuerstein 1998; 100) Thus, initiation gives the aspirant the means to destroy the bonds that shall hinder one from the ladder of spiritual progress and evolution. Secrecy is a most dire aspect within the arts and sciences of the occult. The mystical intent behind magickal oaths of secrecy is that by revealing to the profane experiences about the rituals of initiation, one dissipates essential energies of that mystical ceremony. During a personal initiation into the tradition of Order of the Golden Dawn, my terrified essence was instructed, "Inheritor of a dying world, we call thee to the living beauty. Wanderer in the Wild Darkness, we call thee to the Gentle Light. Long hast thou dwelt in darkness, quit the night and seek the day." (Regardie 1998; xvii) Some years later amidst the Great Pyramid of Gizeh in gypt, this writer was humbled yet again. As I lay bound, nude, and blind, my Preceptors spake: "Despise not sadness, and hate not suffering, for they are the initiators of the heart," and thereafter was said "I am the preparer of the pathway, the rescuer unto the Light; out of the darkness, let that Light arise." With ritualistic incantations, the psyche receives new archetypes. As the adepts of our Initiatic Inheritance have expressed, "it is necessary to emphasize the fact that an anterior personal training and prolonged magical effort are the sole means by which one is enabled so to awaken the dormant spiritual life of another that he may well and be truly called initiated." (Regardie 1998; 23) Western peddlers of Tantra shackle their cosmetic and stylized products to the masses of many fallow Thelemites, usually under the dubious trade name of "sex magic(k). In the early Tantras, sex was employed as practical means of initiation and consecration via the sexual fluids, including urine and menstrual excretions, called rajas. The function of the male initiate was too inseminate into the female, to insanguinate the fluids with those of the female consort. The role of male and female is vitally reciprocal, and outside of a Vedic/Brahmanic template, gender subversion in the practice did not occur. Aropa, or transubstantiation, is the mystical quality invoked in the process of

sexual insanguination, a sacramental rite whereby the semen is emitted after controlled arousal and ebbing throughout various parts of the body. The conjugal symbolism of liga and yoni in Tantra reflects the Christ-Bridegroom and Church-Bride of Christian Garden Scriptures such as Vineyards of Isaiah (Isaiah 5) and the Song of Solomon (Psalms). There is no theological dogmatism, nor divine jealousy between god and culture in the Tantras. An underlying theme of the Tantric canon holds that each sexual act reciprocates an act of divine manifestation, be it creation or destruction. Such afore-mentioned forms of insemination are best conducted during inverted forms of coitus, referred to in certain treatises on vulgar eroticism as Lataveshtitaka, and Vrishadhirudhaka. One of the most difficult aspects of inverted coitus, is to master a specific method in preventing ejaculation and withholding the seed until all emotive and psychological conditions manifest for the right "magickal" moment for the seed to be injected. The seed, bja, must be forced to re-ascend with such extreme force, orgasm may be achieved without ejaculation. It is by the halting of the seed, and mastery of retaining the sperm, into the pure petals of the lotus are thoughts and breathe halting to make for a transient, fleeting experience of Death. It is said by the ancient gyptians, "the body of a woman burns like fire." Tantra is an inner art where one immerses the psyche and the body into the seminal sea without drowning in base lust. Constant adoration and worship of the Devadatta opens pathways to a greater Lust many magicians greatly fear. Eroticism in the form of divine worship and adoration awakens a sort of Madonna Intelligenza, a seed-bearing Understanding, and the Lust that activates the capability of agape in the formula of the Lover. Such processes that are vulgarized by the Thelemic peddlers of "sex magic(k)" often lead to failure invoked by base desire for ends due to the intrinsic nature of human sexuality. Initially, Tantric sdhana (practice) emanates hedonistic impressions to the uninitiated and yet transcends the dualistic notions of purity and impurity. Hedonistic attributes to the vulgar stem from the Adepts partaking of the five prohibitions, madya, mmsa, matsya, mudr, maithuna which are liquor, meat, fish, parched grain (prepared in an aphrodisiacal manner), and sex all within the scope of controlled ritual, through transgression of proper caste conduct. In a non-dualist Tantric schema, Initiatic powers both worldly (bhukti) and spiritual (mukti) conjugate reality and illusion. Theologians of Tantra often make habit to differentiate textual and esoteric, or oral, Tantric traditions with exoteric folk religion stepped in rural Hindu belief. Immersion into a kula (family clan, or Tantric lineage) internalizes for the practitioner unconventional methods of devotion, transgression, and sexuality. When sex and ritual are undifferentiated to the body and seminal fluids, chela and guru become one, rising above the stain of defilement that separates Lust and Love. It is in this nondualist union between chela and guru, where sex is exalted as eroticized ritual, that action and cause are unified, karmic conditions annihilated. One is initiated into his/her kula at the precise moment one receives the holy mantra in dk, coalescing the psychic body with that of ones guru/guruji. One does not reach enlightenment without the Divine Body treading the pathways of passion and ritualized sex, converting the transgressions of the profane into initiations of the heart. A mind dominating the physical body is the cause of phenomenal reality and illusion. Paired with an

unquenchable thirst of passion, the soul that engages in base sexual ritual receives the mad thirst from bottomless ponds of lower lust. It is said in the Hevajra Tantra (2.2.52): "By passion are beings bound and by that very passion they are released." Ritual sexuality in Tantra at once cleanses impurities and bestows efficacy. Every act and experience is reciprocated with exterior symbolic ritual. Tantric initiation endows the subtle body with the ability to act as a suitable vessel for esoteric knowledge and ritual, such as sexual yoga, or ritual with yantra and mandala. The affect of such ritual and initiation in Tantra is harvested from the fruits of knowledge and practice sowed by the austere aspirant. It is essential that ritualized Tantra practice be performed with a properly consecrated consort. By initiation of the heart through the pathways of passion and ritual sex does the Adept come to the triadic truth that magic(k) and truth are immanent, transient, and both. Tantra as a spawn of Brahmanic-Vedic, and later yogic traditions, reconciles karma and the human condition. To accomplish this, the sdhaka (practitioner) meditates on the nature of samsra and nirva as indivisible, upon sexuality as coalescent yet unitive, a sort of nondual duality. Tantric practice reintegrates and reenchants the entire canopy of sexuality, reconciling spirituality and eroticism. Scholar D.G. White defines the Initiatic renewal of Tantra as "reintegration of the world into the soteriological path." (White; 2000) Eroticism in Tantra stems from an entirely preeminent ritual nature, wisely consigned in secrecy. Insanguination of sexual fluids is held as the eminent source of all power. Moreover, as sexual transgressions of the profane coagulate into initiations of the heart, secrecy, and inhibition guard against spiritual threads of the kula sinking into swamps of gross lust. The essence of all iconography in Tantra is reflected in the lotus. A lotus has its roots in the sodden mire of dark and vaporous swamps, yet blossoms into majesty of a flower. A Tantrika duly initiated and consecrated annuls transgressive differences in the ritual anointing with blood, semen, and urine. Gestation of life and death, and Tantric secrets therein, are unveiled in the sacramental insemination, and anointment, of sexual fluids. The germination of sexual fluids under Tantric ritual context, anointed and consecrated to proper Dev, and deva, contain religious secrets imbued in the tman (distinct soul) wherein life and death gestate and are transient noumena. The act of initiation or dk affords us with a semantic default definition of the term guru, as guru to any practicing Hindu or Tantrika is one who has received dk and in he resides the ability to confer dk, and has actually transmitted dk. A major contrast between dk and abhiekha (anointment) is that the latter qualifies one to consecrate and initiate others, and never requires transmission of mantra upon the neophyte. A person receives transmission, conferral, of a sacral madala, yantra, or into ritualistic yaja (ritualistic sacrifice) with mantra customarily conferred. Dk invariably correlates to adhikra, or specific entitlement of the neophyte receiving transmission. The enigmatic guru, or guruji, transmits and anoints a person with dk the divine manifestation or principle s/he is fit by Will and karmic constitution to experience and do. To the disciple Tantrika, guru/guruji is the Hermit-Hag Fool, madman-madwoman, teacher, parent, adversary, and Lover whom is forever in a swoon, at one with ordained knowledge, realization, beatitude, and passion. "If the guru first mentally awakens the

pupil and then reveals to him this high knowledge of Kula, then both enjoy direct companionship of Yogini and Vira and even cross this worldly ocean effortlessly." (Kularnava Tantra, II. 39-40). In the transmission of dk, iconic images of transgression, and sexuality are not representations of common devis, rather, they reflect a level of supra-individual polarity that transcends sexuality. Such a polarity when reached cancels out modality and the substratum of everything as the guru or guruji reaches adept hood and annuls the conditions between unyat ( Tibetan ston pa nid) and nirva. On the novelty of gnosis via dk, Tibetan Tantric doctrine implies that es rab, the deified "knowledge and conversation," is static and the deified means or method (thabs in Tibetan, Skt. Upya) is dynamic. In certain Tantric practices focused upon yoga, various sanas such as the vajrsana (Vajra posture) and padmsana (Lotus posture) correlate to inversions of Hindu notions of polarity (Tibetan, yab yum). In the Voidness of Tantric enlightenment, the guruji-guru annuls the conditions arising between dualism and monism, wherein aught in the phenomenal world is transcended in ritualized sex. The Tantrika is concerned with ritual, to realize the paradox in aught, and deify all images and formulas pertaining to his dk within the spiritual constitutions of his/her being. The true Tantric guruji-guru is the destroyer of the fetters of phenomenal existence. Naturally, the guru/ji-chela structure is not infallible to the fraudulent esotericism that is rampant in such peddling of "Tantric sex," and "sex magic(k)," in Western society. A true and viable test of the guru/ji is the extent of study and symbiosis with the prospective disciple, in order to affect a mystic transmission of dk. Secrecy guards well the tradition, and kula, from constant public and profane intrusion, nonetheless produces widespread public skepticism consistent with the Tantric peddling of Western, even Thelemic, occult organizations. The non-ascetic, even anti-ascetic, and anti-Brahmanic practices form the structure of esoteric Hindu tradition. The Vedas, which are the foundation of Hindu traditions on the Indian subcontinent, display only guarded ascetic temperament. Theologians debate on this anti-ascetic, esoteric "Tantric," and "psycho-experimental" influence stems from pre-Aryan migration to the region (Bharati; 1965). The Brahmanic social strata place little literary merit to the Tantras, thus highlighting the scholar-practitioner polemic within a Hindu cultural context. For this polemic, perhaps it was the soteriological thrust that led Tantric guru-gurujis to remain exceedingly discreet over transmission of dk, and held secrecy for lengthy generations. Without tutored secrecy, occultation from fraudulent peddlers of "sex magic(k)," Tantric practice would do well under honest occidental scholarship and a cultural respect of darker pathways within the Tantric Kulas. A spiritual proselytization of Tantra must not degenerate into antiacademic, soliciting of inferior, impotent "sex magic(k)." Adept mastery of seminal fluid retention in ritualized sex is one of the elite soteriological aims of the Kl kula within the vmcra Initiatic heritage, to which this author belongs. . The effect of retaining, then withdrawing the seminal sex fluids suspends the three main discursive functions of the mind: cognition, volition, conation, in Sanskrit, jna, icch, and kriy. This triadic mystogram is represented by the inverted triangle, the foundational sigil of all yantras symbolizing the sacred feminine principle, akti. The Rajas of a woman is the substance that feeds the seminal elixir during inverted ritual coitus. The sperm and menses in a literal context of Tantric semantics refer also to the union of the masculine and feminine principle invoked by seminal withdrawal.

The lesser known and scoffed dangers of Tantric ritual, (often ignored by Western Occultists, so-called) could be sexual intoxication, and possibly pathological addictions in relation to such forces obscured in the carnal nature of human sexuality. If the bja and corresponding principles fall amidst ritualized coitus, the primal feminine force will have been immersed, submerged moreover, to the deepest layers in the psyche, and the intrinsic power could create a persuasive bondage to the forces one sought to master. Such carnal energies of sex and desire could be aroused within emotional and psychic bondage to the orgasm. This intoxicated state of amor insatiabilis brings naught to satiate the sexual desire of the soul under a tyrannical ache for the elementary forces invoked in ritual Tantra of the vmcra. If inversion, and synthesis of polarity fails to occur during ritualized coitus, then pathologies toward mere lustful pleasure remain preeminent in the psychic map of the tman. In the metaphysics of sex contained in Tantric ritual, obsessive gratification leads to an abyss where tyrannical lust and mania absorb the soul into a violent swoon. It is possible via transmission of dk tainted with lust of Love one becomes irrevocably enslaved by insatiate vices. The greater ordeal is a peril wherein the carnal force of sex is stripped bare and externalized in polarity by the intoxicate need for fulfillment of vice. Such a corruption of the seminal seed and remitting of the bja and ovum causes states native to erotic intoxication. Misuse of ritual and initiatic coitus impedes the flow of seminal energies (called the coiling serpent, or kudalin), obstructing the proper course of these physiologic energies in the Suumn nadi. An often convulsive quickening of orgasm leads the perverted of desire to a seductive suffocation. Erotic intoxication in maltreatment of ritual sexuality, specifically inverted coitus, is akin to the symbology of the banal psalms of lovers, the psychic pain associated with sexual pride, compounded by algolagnia (lgos,pain, and lgnos, arousal). Such are the darker pathways into red magic(k). "Maheshani, meditate as being absorbed in the yoni cakra, with yoni on the tongue, yoni in the mind, yoni in the ears and yoni in the eyes. Mighty Lady, all sadhana is vain unless with the yoni. Therefore, reject other pujas and do Yoni Puja. Maheshani, there is no siddhi without devotion to the Guru." (Yoni Tantra, X) Betaking oneself past transgression and sexual mania in the lowlands of sensual suffocation, the Tantrika immolates him/herself in the black yoni of the Sexual Tormentress. When the lotus becomes the slave of pleasure, aught is plunged into the swamps of rotted souls whom feed upon lust as hungry ghosts. The proceeding passage from the Kularnava Tantra illustrates a practical remedy for erotic and sexual possession, for these are as copulating shadows in the pungent fruits of Imperial Love. Tantric practice is characterized by extreme anthropocentrism, with the notion that the Tantrika manifests the multiverse from the heart lotus. "The Vedic pantheon in Tantric theology is located in the constituents of the psyche." (Gupta. 1979) The ideal conjunction of the tman is with annatman, seminal and religious communion with primeval creative bisexuality. Such an eloquent transience of sexuality and religiosity is the soteriological aim of Tantra. For the postulant whom succumbs to vice has no part in coitus with the Dark Dev. Perfection is attained by those transgressions that lead to fall. Sex is the greatest erotic force in magic(k). Thus, Tantra anoints the sadhaka, or sadhika, in the graces of obscure knowledge ordained in dk that sex and death is

immanent, transient, and both. Only in the orgiastic moments of bestial instinct does Tantra open pathways to the terrifying pendant of female sexual dominance and erotic power that is the Dark Dev. Operations of ritual coitus evoke a carnal passion often leading the inept and impotency of copious occult "organizations" scrambling to claim lineage to dead Adepts, to speak much incongruity of the Dark Dev, the Black Concubine. Such dullness and enmity to the Three-Eyed "Destructress of the sins of the three worlds" (Karprd-Stotra v.4) is befitting of such peddlers of "sex magic(k)." It is by opening the pathways of transgression and piety and the transience of both in ritual coitus is the Adept anointed by the red magic(k) of the Dark Dev. Secrecy in such occult practices as Tantra often is the cause of aversion to external transgressive practices exposed to the public. Within the debate of the ScholarPractitioner, reconciliation is only attained through understanding the process and indispensability of initiation. Usual understanding of Tantra and other occult arts is filtered through the discriminating government of the temporal self, in the illusion of the ego. As one Tantrika offers, "samsara is just a cover for nirvana." (Ray 2001; 232) Under the gis of obscurity and secrecy, Tantric orders overall tend to be sectarian, regarding their native ordained knowledge far beyond the capacity of other sects. Tantric sectarianism thus recapitulates classic Hinduism by integrating previous religious traditions, such as Buddhism, at a base level. The MahaDev and the innumerable motifs ascribed to Her are sexually uncontrolled, socially contradictory, and ambivalent. Outside of a scholarly prospect of Tantra, the practices and ordained knowledge operate on a "mesocosmic level that is on the level of a mediating template between protocosm and metacosm as well as between macrocosm and microcosm." (White; 2000) The media offered to the Adept in Tantra include initiation, transgressive elements of ritual and sexuality, yoga, and remapping of the psyche through consecration (abhieka) and teaching (vidy). The continual self-expression of the ego concedes the scholar-practitioner to seek levels of acceptance in the academic circles of his/her peers, and in the spiritual scope, to attain to a subjective understanding of the practice and not and objective one. Tantra is a formidable art and science of the occult traditions and it must be addressed wisely with spiritual maturity, skillful means, and self-discipline. Occult secrecy protecting the tradition from constant public and profane intrusion, has produced widespread public skepticism, charlatan fascination with and defilement of ancient practices, while secrecy at the same time has preserved an ageless spiritual tradition. Svh. Citations & Bibliography Feuerstein,Georg. "Tantra: The Path of Ecstasy" Shambala Boston MS and London UK 1998 Ray, Reginald. "Secret of the Vajra World: The Tantric Buddhism of Tibet" Shambala Boston, MS and London, UK 2001 Various authors. "Meditation Revolution: A History and Theology of the Siddha Yoga Lineage" Agama Press. South Fallsburg, NY 1997 Butterfield, Stephen T. "The Double Mirror: A Skeptical Journey into Buddhist Tantra"

North Atlantic Books. Berkeley, CA 1994 White, David Gordon. "Tantra In Practice" Princeton University Press. Princeton, NJ 2000 Chakravarty, Chintaharan. "The Tantras: Studies on their Religion and Literature" Sankar Bhattacharya for Punthi Pustak. Calcutta, India 1963 Bharati, Agehananda. "The Tantric Tradition" Rider & Company. London, United Kingdom 1965 Gupta, Sanjukta. Ed. by Dirk Hoens and Teun Goudriaan. "Hindu Tantrism." Leiden: E. J. Brill. Leiden, The Netherlands 1979.

Ordo Antichristianus Illuminati

ARCHETYPE OF THE ANTICHRIST
by Joshua Jacob Seraphim {Frater Annuit Coeptis} copyright 2001 all rights reserved. Antichrist is an archetypal personage. The term "antichrist" denotes an antithesis, an Adversary to the mythical figure of the Christ. Symbolically, antichrist is a metaphysical and psychological annihilation of orthodox theories in the Christ-cult identifying evil with privation and personal deity. Achetypi of antichrist serve as a psychological mirror for Osirian replays of guilt and fear about human "evil." Christendom as a schizophrenic polarity of dread and deceit has expressed the fundamental nature of human evil pertinent to anti-christ collectively. In a manner of speaking, Antichrist and Christ is representative of a psychological-metaphysicalmystical dualism within the darkest depths of the human psyche. Evil as a human phenomenon forms an interdependent whole with the SELF in the constitution of subconscious archetypi. The fallow Christ-cult conception of "imago dei" includes the totality of the various aspects of the soul; the gross, animal, and empyrean. Throughout the spiritual history of the human race, evil is a misperceived schism of the shadowed Self, no longer emanating from the Middle Pillar. Evil transcends religious perspective and theological speculation. The phenomenon of evil's existence as a malevolent deity alongside religion dominates our perception into human consciousness and the human condition. Evil exists not as

the opposite of good, nor as noumenon, avoided through dualism, rather as an aspect of the microcosm, of the soul. If the archetype of antichrist is segregated from the psyche, evil in the semblance of privation and personal deity are externalized in the process of enantiodromia, or emergence of unconscious schism that began during the "Renaissance" of the Christ-cult, culminating in post-modern society where antiChristian sentiment prevails in a self-fulfilling prophecy of Christendom's own demise. The human condition has not yet fulfilled or defined any sort of limit. It is an ongoing reformation and evolution and toward enlightenment into human seity and divinity, or what initiates testify to as the Mystery. What are the perceptible limits of Evil? Christianity with its spiritual entrapment of guilt and shame offers no workable conclusion to the origin of, existence of, and the enigma of evil, or its alleged diabolical architect. This is due to the fact that evil is not an unsolvable paradigm. Evil is a perpetually evolving mark of the human condition. Religion fails to engage the enigma of "evil." Monotheism fails to produce a workable explanation of evil in the defiant face of Thelema. The exemplar of evil lies solely in perception and individuation, which transcends religion. Archetype of the Antichrist is a Christian confounding and delusional handling of metaphysics and mysticism. Antichrist, as all personifications of evil, mirror obsolete Christian terrors pertaining to mysticism and apostasy (Greek apostasia). Thus, as Christianity is now an obsolete relic of human spiritual history in the New World Order, it has externalized its impotent personal and collective fears of Illumination and adoration of the Serpent. The Roman Catholic and Protestant church evokes its repressed collective Shadow in the form of Antichrist and the primordial "Devil" in order to legitimize itself in the last pangs of its entirely delusional struggle against imaginary adversaries to a Mythic Slave-God. The Christian Slave-God is but a pale reflection of a brief flash of existence in between endless No-Thing-ness. Let us further consume this identification of the Antichrist 616 as a human agent of "evil" by nullifying traditional Judeo-Christian theodicy. The prominent defence of Christian theodicy against the issue of reconciling the existence of evil with fallow Christian ethics is that, evil is solely the result of rejecting deity in sin. This rejection, or rebellion so-called, arises from the human species exercising the sanctity of Will. The phenomena of so-called "evil" in the cult of Christ is permitted by divine providence in order to conquer and attain the fulfillment of the greater good (Latin summum bonum) of unconditional Liberty averse to agenda and dogma. The preconception that "god" is neither all-"good" nor all-powerful controversially challenges the providence of the dead Christian deity. The omneity of the dead monosexual Christian patriarchal deity as defended in orthodox Christian theodicy asserts that deity transcends the multiverse and human perception. Language thus illustrates defectiveness in reconciling human perception with human expression. Evil in infinite varieties of diverse models is an external projection and insurrection of the Will within the human condition. Evil is not an independent principle, nor is evil privation, or non-being. Evil, be it in the archetype of a primeval "devil" or some other imaginary malicious Christian deity, exists metaphysically and objectively. Popular consensus in post-modern society maintains that antichrist, as designated by Daniel and St. Paul, is not a human agent, but possibly an institution or organized power. Thus, the Antichrist and anti-christendom metaphorically are ontological archetypi and

personifications of "evil" within the dark chasms of the human psyche. The roots of "antichrist" obsession originate in apocalyptic and messianic expectations of Second Temple Judaism. Apocalyptic origins of the antichrist pathos are inseparable from Judaic speculations on the culmination of history and its proximity to persecution. Judaic culture of the last centuries of the Second Temple Period did not share in Christian fantasies of a human adversary to the expected Messiah. Nonetheless, it was a common conviction, although ambiguous, that a solitary malevolent angelic power led the human forces of "evil" throughout history. The persecution and blasphemies of Antiochus IV Epiphanes, Seleucid Emperor from BCE 175 - 164 (Before Common Era) served as historical impetus of such anti-messianic designs. Noticeable religious literature pertaining to fears of ultimate "evil" manifested as a human agent were the apocalypses produced by the Jews circa BC 250. This literature is agreed upon by theologians as the catalyst for a paranoid schema of history called apocalyptic eschatology. Important to notice is that the language of apocalyptic texts is not denotative or descriptive, rather is it elegiacally expressive. Art and imagery of apocalyptic literature convey a mystical sense and experience about the nature of human spiritual history. The Qum'ran community of ascetics residing near the Dead Sea circa BCE 150-70 CE (common/vulgar era) collected eschatological literature and held firm convictions that were reflected in later creeds of the Christian Catholic canon. From the Old on, obsession with identifying Antichrist has polluted history with perpetual paranoia. The dogmatic and fundamentalist paranoia of the masses with the identity of Antichrist is an ongoing metaphysical aversion of unexplored and unexpressed aspects of the obscure human condition. The paranoia in the history of the antichrist mythos unveils how Christianity fails to reform in the evolution of the New Order of the Ages. Religious obsession with identifying the antichrist in history projects onto a daemonic adversary the undesirable predispositions of the psyche, which the masses recognize in their temporal identities, in the nefesh. The fundamental nature of "evil" represented by antichrist is expressed in the cult of Christ chiefly through the polarity of dread and deception. Slavish paranoia in the history of the antichrist personage portrays the ill manner wherein Christianity as a collective plague has perceived the maturity and evolution of itself as an institutionalized religion. To commit to serious study of Judaic and Christian apocalyptic literature propels the reader into sensational imagery, cryptic characterizations, puerile fantasies, and confounding allegories. Such symbolism is replete with moral dualism and patriarchal monosexuality. In Judaic lore, metaphysical struggle throughout the human epoch of religion is presented as a schism between this "on" (ha'olam hazzeh), and the "on to come" (ha'olam habba) which is the on of Set-Heru in Thelema. Such a schism in meta-history contributes to expectations of praeter-human intervention and divine providence in a phallic-solar reformation of a "new earth" and "new heaven." Malignant and "evil" (so-called) spiritual powers appear in the majority of the world's ordered religious lore. The angelic agent of evil presented as antichrist or 'adversary' appear in the Old Testament as Shaytan (ShTN), the Hebrew verb meaning "to oppose"; which, in the form of a noun is applied in the Bible to human and angelic agents. Major mythic elements in the Jewish tradition of Opposer to divine providence include ancient combat legends of a Creator deity's struggle against IT-SELF, as shadow/reflection in the character of a monster or dragon of Chaos. Another common

interaction in Jewish apocalyptic literature is the role of angelic prosecutor or trickstertempter whom manifests upon the material plane to conduct and carry out divine dirty work and empyrean prosecution of creation. In accounts of religious antiquity, one example of the proto-combat mythos is the Akkadian "enuma elish, a tale of struggle between Marduk (champion of the gods) and Tiamat, female dragon of the waters of Chaos. Humanity in Akkadian lore is birthed from the corpse of Tiamat and of the blood of her consort, Kingu. Similar mythos of primordial combat are presented in the Canaanite lore from the ancient city of Ugarit between Baal and Yamm (again, the seas of Chaos). Antiochus IV Epiphanes, Seleucid Emperor, is arguably one of the first and foremost candidates whom contributed to the apocalyptic fetishes of later Christ-cult apostates. Antiochus IV captured Jerusalem and plundered the Temple in BCE 169; banning Jewish religious practices altogether, and defiled the Temple by erecting a pagan shrine to Zeus. The Biblical author Daniel's portrayal of Antiochus IV as an eschatological adversary to Jehovah surpasses other end time conceptions in Jewish literature, fueling the fires to fantasies of Christian apocalyptic mania. The first encounter of the term Antichrist is in the vulgar New Testament First and Second Epistles of John: "Children, it is the last hour (Greek, eschat hra). As you have heard that antichrist is to come: so now, many antichrists have made their appearance, and this makes us certain that it is the last hour. It was from our ranks that they have set forth - not that they truly belonged to us; for if they had belonged to us, they would have remained...who, then, is the Liar? None other than the man whom denies that Jesus is the Christ. Such a man is the antichrist (Greek, ho antichristos): the man whom denies the Father and the Son." (I John 2; 18-19, 22). The term antichristos and its ambivalent preposition anti denotes "in place of Christ, false Christ, and "opposed to Christ. The striking reference in the latter verse of the Epistle of John to the antichrist in the plural designates all dissenting and heretical members of Christian communalism as "antichrists." The ambiguous author of I John likely did not refer to a historical persona, more so it appears the concern related to the early Church. The identifying of the Antichrist fuels apocalyptic expectations of the early christian church. The Epistles of John condemn the spirituality espoused by a fringe community of Christ devotees whom had segregated from the overall fledgling Christ faith. Scholarly exegesis indicates II, III John, and I were writ by at least three primary authors sufficient in the practice of adopting the pseudonym of "John." These authors exhibit their early commitment to the interpretation of the message of "Christ" cherished in the Gospel of John. This devotional sect garnered sympathy for their writings in what is referred to as the Johannine doctrinal tradition. The authors of the Johannine tradition refer to antichrist as an opponent of Jesus Christ rather than the opponent, using the term in the plural sense. The Johannine Epistles indicate a schism over proper interpretation of the Christ's alleged philosophy. Such dissenting members of the early Johannine community likely segregated themselves from the community around the first century of the vulgar era; perhaps against a movement of proto-Gnostics the Epistles were writ. The principal concern for antichrist in the Epistle of John is for a collective opponent undermining Johannine theology rather than a final single agent of "evil." What is dreaded is not the unleashing of an apocalyptic phase in history, but the fomenting of apostasy. The identifying of antichrist in the Johannine philosophy

completely degenerated during the Medieval era of the Christ-cult into apocalyptic fervour. The denial of the mythic Christ as a denial of the redemption from the Lie of original Sin (the greatest falsehood of the christian slave religion) is associated with heresy by the early Roman Catholic Ecclesia. The two ostensible Letters of John indicate dread over theological deception in the persona of the mythic Christ as redeemer and alleged saviour. Antichristendom thus ascended simultaneously with the message of redemption from the central personage of the Christ myth. Antichrist arose from the Lie of the Christ. The ideal of "evil" as political and spiritual deception made it possible for Medieval Christ-worshippers to believe in many antichrists as well as in a final personal opponent prophesized in the Books of Daniel and Revelations. Scholars identify personas of antichrist in the Old and New Testaments, as well as in Medieval Church history. Therefore, Abimelech, Nebuchadnezzar, and Antiochus IV Epiphanes are antichrist models of the Old Testament; and Herod, Barabbas, the mythic Simon Magus of the New Testament, and Nero Caesar, Diocletian, and Caligula are the most suitable candidates for antichrist in the early Christian dominion. In the first centuries of the Christ-cult; diverse designations of antichrist coalesced into a widespread mythical narration where the identities of the "Devil" and antichrist were fearfully intertwined. The Book of Revelation in the vulgar christian New Testament further incites dread and mystery concerning the archetype of antichrist. The Greek apokalypsis translates as "unveiling, an uncovering of what is normally hidden. The nefarious symbolism of antichrist receives its obsession from what theologians refer to as eschatological or millenarian beliefs. The Book of Revelations concerns us with metaphysical eschatology, or the expectation of historical "end times" and culmination. Eschatology is a product of the Greek tongue, a derivative of the term eschaton, which means an "end. This apocalyptic style of sensationalism is alien to post-modern religious science, of which Thelema is its Flagship. Apocalyptic literature implies a "revelation, mediated to the author by the Genius, or praeter-human intelligence. All events in the material correlate to a cosmic drama orchestrated by beings existing (or non-existing) in pre-eminent time. Apocalyptic literature challenges the religious scientist to penetrate the mysteries of antichrist and its mark in the world's religious traditions. Scholars and theologians have ceaselessly debated the context of the apocalypse, assigning the identity of the Antichrist to the Beast of Revelations, then unto innumerable historical personages in profane history of the Christ-cult. It is absurd to postulate the literal ending of human history in a Biblical context. The mystery of the dead christian deity embodied in the allegory of the Crucifixion indicates an ongoing phenomenon symbolizing the presence and distant influence of the Christ figure from the date of the reception of the apocalyptic texts. Revelations divulges the opposition of this political and spiritual influence, whether as mortal archetypes of evil or embodied principles. Historical evidence has led scholars and theologians in the post-modern age to conclude that the scribe of Revelations as likely not the apostle John, rather a priest of the Johannine sect of early history of the Christ-cult. The mythological "war" waged by the two 'Beasts' of the apocalypse likely also correspond to a metaphysical struggle between the church of the Christ-cult of slaves and collective ideals of evil often personified as human intermediaries. Irenaeus (c. 160-230), the first great theologian of the orthodox Church in Rome, included an

exegesis on the archetype of antichrist, revealing new depths in eschatological manias. Irenaeus appealed to evidence of the manuscripts, to reason (logos) itself to display a pattern of an insidious renewal of the apostate that occurred incessantly throughout the history of Christian dominion. Irenaeus knew that "antichrist" must recapitulate (Latin, recapitulatio, Greek, anakephalaiosis) "evil" in the form of antithesis to Christian philosophy and morality. Irenaeus repeatedly returns to the immanence of "antichrist""; the Man of Sin, Son of Perdition whom renews apostasy in himself. Bishop Irenaeus, the leading patristic author of his time, used apocalyptic mentality to justify the persecution of those "heretics" such as pagans, gypsies, apostates, idolaters, and prostitutes whom existed outside the orthopraxy of the Church. Later scholars such as St. Augustine were critical of literal interpretations of the Book of Revelations, not wholly abandoning eschatological hopes of Christendom. St. Augustine pointed erroneously to heretics, pagans, and Jews as antichrists. Despite St. Augustine's critique of interpreting Revelation as literal, identifying Antichrist gained popularity with the onset of Islam. To the cult of Christ, the view that the figmental Jesus of Nazareth alleged focused his Word on the present immanence rather than a coming immanence of Apocalypse and the divine Kingdom thereafter. After the destruction of the Second Temple of Jerusalem, Judaism and the Christ-cult underwent dramatic theological change; changes that had a profound affect on the divergent roads both religions would take in the institutionalization of their doctrines. The Beast 616 of the Apocalypse allegedly is identified with Roman Emperor T. Claudius Nero whose name and imperial title transcribed into Hebrew (NRVN KSR) amounts to 616, the infamous number of the name of "Beast." Nero Caesar is the zeal for new ideas concerning the antichrist legend, as the persecutor of Christians was a paradigm of megalomania and cruelty according to Roman historians as well as Christians. Nero committed matricide, and elevated himself to divinity in the Roman Pantheon as only fractured elements of the Roman Empire supported his reign. Later Roman legends of Nero foretold of an Emperor whom fled yet would return from the unknown lands of the east to conquer Rome. Such legendary tales of Nero Caesar fostered apocalyptic antichrist eschatology. The legends of Nero Caesar are also in an apocalyptic context attributed to Book III of the Sibylline Oracles. Book III of the Sibylline texts is dated to be the eldest, with literature dating an estimated mid-Second Century BCE according to scholars. In verse 63 to 74, Nero is attributed to Beliar (Belial): "Then Beliar will come up from the Sebastenoi (either, "from the Sebasti", the line of Augustus or "from Sebaste", a city in Samaria) and he will raise up the height of the mountains, he will raise up the sea, the great fiery sun and shining moon, and he will raise up the dead, and perform many signs for men. But they will not be effective in him. But he will, indeed, also lead men astray, and he will lead astray many faithful, chosen Hebrews, and also other lawless men who have not yet listened to the word of god. But wherever the threat of the great God draws nigh and a burning power comes through the sea to the land it will also burn Beliar and all overbearing men, as many as have put faith in him." In Revelations, the "Beast 666" is a polyvalent emblem, representing a final opponent to Christ and the Church in the form of a human agent of "evil, the Pagan Roman Empire. Essentially NRVN KSR is the Beast arising from the Abyss (Greek, to thrion to anabainon ek ts abyssou), occurring in the first sequence of the Apocalypse. Revelations Chapter XVII offers a cryptic explanation of the antichrist regime: "The

beast that you saw was, and is not, and is about to come up out of the abyss, and go to perdition; and dwellers upon the earth whose names have not been writ in the book of life from the foundation of the world will be amazed when they see the Beast who was, and is not, and is to come." (Revelation XVIII; 8). The scribes of the Apocalypse potentially intended to unveil significant information in the text to convey their fears of the "Beast 616." If the scribes of the Apocalypse had desired the name of "antichrist" to be known in the context of eschatology, initiates would not have such cryptic verses upon his persona and reign. The end of the world fantasies of Revelations indicate metaphysical struggles between the failures of the Christ-cult slave-morals and evil fought in a meta-historical context. This metaphysical struggle occurs within the human sphere, in the ambiguous shadows of history, while transcending history in a mythological motif. Origen of Alexandria (c. e.v. 185-245) argued the metaphysical necessity of antichrist as the complement of extremities in the human soul. Origen saw the extremity of "goodness" in the Christ and the extremity of "evil" in antichrist. The exegesis of Origen in his "Commentary on John" builds upon apocalyptic dementia of the Christcult by referring to the final antagonist of Christendom in terms of false wisdom (Greek, to pseudos), or the Lie indwelt in every soul before its Knowledge and Conversation. Since the Middle Ages of the institutionalized Christ cult, preconceptions of "antichrist" are sensationalized to persecute rival religious institutions (such as Islam, and the Gnostics), and political opponents. Such apocalypticism stemmed from obsessive exegetical construal of obscure language and culture. Nevertheless, apocalyptic fetish is a plague central to the cult of Christ. Christian apostasy and opposition to modernity produce grand paranoia pertaining to the Mystery of the Temple of the Antichrist. Christian specters of obsession provide for a theological home for tepid apocalyptic, doomsday worldviews of identifying antichrist. Such a slave-like crisis mentality projects and mythologizes the struggle of "good vs. evil" within every fearful misled Christ-peon upon the external. Middle Age commentators such as Matthew of Janov (1355 - 1393) and Joachim of Fiore (1132 1202) contributed to radical interpretations of eschatology and the antichrist lore. Abbot Joachim contributes noteworthy theses on the seven-headed Dragon found in Revelations XII: "The seven heads of the Dragon signify seven tyrants by whom the persecutions of the Church were begun." Abbot Joachim of Fiore numbers these metaphysical antichrists as Herod and the persecutions of the Jews, Nero and the Roman calamities, Constantius and the oppression of the heretics (so-called) to orthopraxy, Muhammad and the insurgence of Islam into Christianized Europe, Mesemoth and the genocide of the sons of Babylon, Saladin and his persecutions, and the final "seventh head"; who is spoken of by Joachim as magnus antichristus, maximus antichristus, the great antichrist. Antichrist obsession reached a climax during the Reformation of the Roman Catholic Church. The Catholic Papacy became the political inception of "corpus antichristus mysticus, the mystical body of the final Adversary. The Papacy itself often was attributed to the essence of the mystical body of antichrist and the Pope arraigned as a human agent of evil by such "reformers" as Martin Luther (1483-1546), William Tyndale (1494-1536), and John Calvin (1509-1564). The three high profile Reformists collectively saw "antichrist" as an imminent danger and none other than the veil of the Catholic Papacy. Luther's

condemnation of the Catholic Lie issued in e.v. October 1520 accuses: "The papacy is indeed nothing but the kingdom of Babylon and of the true Antichrist." With the ongoing fetish of identifying antichrist 616, the cult of Christ has undergone a schism into a dark side of itself, a dark side of human totality and a fracture of the human condition, rather than conquer and surmount obsolete motifs of "good" and "evil"; such a segregation of spirituality initiates the archetype of the antichrist. The cult of Christ has externalized its dark side of itself manifesting as the on of SetHorus. Such a crisis mentality invoked in the specter of antichrist intensifies fundamentalism and will only justify further the demise of Christendom in the second Century of Thelema. In the eyes of the Christ-vassals, antichrist is upon the earth working in silence to subvert the institutions of the Christ-cult. Fetishes of expecting the antichrist are self-fulfilling prophecies of Christendom's own demise as a dysfunctional religious institution. The antichrist is an archetype of a projection and tempter, from the dark chasms of the human condition, created merely by men and women. Individuals whom lay claim to epithet of "physical incarnation of "Antichrist" enter into a deluded fantasy of the psyche. Antichrist is an archetype of spiritual elevation innate within every man and Scarlet Whore of Thelema. Antichrist-Armillusal'Dhajjal annihilates the phallo-centric Cult of Christ! For as the mythic Christ was a crucified male figure, it is fitting that perhaps Antichrist-Armillus-al'Dhajjal shall be the epitome of the exalted Scarlet Whore! The Temple of Antichrist dwells in the ineffable splendour of Her perpetual Sabbath, annihilating the bondage of the Old World Order in a Rising Tide of L.A.Y.L.A.H.!

Ordo Antichristianus Illuminati

the New World Order

by Joshua Jacob Seraphim {Frater Annuit Coeptis} 2002 all rights reserved. It is imperative that a New World Order arise in the world of free men and women. Contemporary society is plagued with the shadows of history, religious world wars, and already lies upon a threshold of experiencing a dire tribulation of a most dreadful nature. The inherited malediction and pestilence of the Old World Order evokes abominations of political anarchy and the ruin of humankind. The parasitic masses bred by a failure of democracy are unaware of the ineluctable initiation of the world into a new paradigm of history, the root of their slave-morality and spiritual lack of vision lies in the failure to accept the dramatic changes now being initiated in the human condition. In these days of ordealistic strife, men and women are now on the verge of a Third World War, more insidious than any ordeal in the history of mankind. Inheritors of a Dying World have within our dominion the creative execution of the revolutionary Laws of Imperial Liberty to overcome our dire desolation and ruin in this emerging historical paradigm. Initiated Oracles journeying on the Path of Forgotten Knowledge know a Great Ordeal of purification and consecration overshadows history; and that the profane masses would become slavishly appalled by this Initiation of the

World. Out of the fires of purification and consecration, a New Order would then arise, promulgating the revolutionary precepts of the Libertine, the privileged, the patriciate. The Patriciate, the secret few, the sanctity of Elitism heralds a New World Order of selfgovernment, self-legislation, and s-elf-discipline. Inscribe this into your Undying and Secret Souls with the sacramental blood split upon the holy lands, O' kindred of the earth: patriciate is the progeny of a republic. Democracy is a vice to Imperial Liberty the Grace of Destiny is of the elect. Dominance and submission hearken a new dichotomy in human society; there is a master, there is a slave. Duty, character, and gentry reciprocate the graces of destiny, and the empire of Will. Today the mass of humankind are slaves whom slog through Life in a Trance of Sorrow, and a Lie of Christian monosexual deity. Most of the so-called institutions of government at present perpetuate a servile breed of horde whom mires in the suicidal futility of herd-consciousness. It is a veritable infamy, this deplorable horde whom has failed to rise above a fractured world of unequal slavery, herding submissively into a sepulcher of revolutionary liberty. The illusions of partisan democracy must be banished lest the swine of apathy and despotism secure a debt to future generations that cannot be paid. The human condition dwells upon the threshold of desolation and ruin, hordes of men and women have evolved into fallow slaves of subhuman types of virtue and tempest. Fraternity and Sorority are dead fantasies of idealized religious history. The dead on has spawned Inheritors of a Dying World whom are religious scientists and Artisans. Initiates are those wise men and women whom Work under the lucent light of Illuminism in "causing change to occur in conformity with the Will. The tribulations of Christianity and the extension of the Dominion of imperial Love and Liberty will manifest a Rising Tide of enlightenment foreign to western civilization since Medieval Christendom. Ill-regulated power in religion and government submits one to a mastery of nothing save a Void of amelioration of Mankind. Such ill-fashioned compassion and vice bring about the cruelty of severity and tepidity of mercy. Despotism has its tentacles in fear and apathy. It is because severity and compassion are ill regulated that revolutionary libertarianism proves a failure amidst fallow ideologies of conservatism and liberalism. The progressive march of elite women and men must blaze with the guiding lights of the occult arts and sciences. Such examples of brotherhood and sorority are the guiding lights that strive to grapple flesh to flesh with Fate, dare the face of risk, ruin, and the terrors of manifest destiny. The immense swamp of the greedy, loathing, noxious slavery to the elite lay in great caverns of hatred beneath society; in a hideous degradation of false Love, in squalor of religion, wretchedness, and destitution of the soul. Such a fog of the low men welcomes vices and crimes that reek and simmer below the people of Duty and Destiny. The low men invoke ghosts of imperial Liberty as every man howls; every woman gropes and gnaws the True Will. Ideas are ignored, as diablerie dictates a state religion of fear and leprosy of Art. This populace is parented by fear and apathy. Vice swiftly has become a guiding succuba, for the appetite, alone men and women crave the power and sensation of national dignity.

The ordeals of purification and consecration are at present initiating the world to partake in the revolutionary influx of a New World Order that shall release humankind from its foul pretence of altruism, its obsession of spiritual materialism, and ecclesiastical segregation. This philosophy of Illuminism, of Religious Science, essentially is a Philosophy of imperial Liberty; it is a Eucharist of ordained knowledge. Free-Willed citizenry of a New World Order know themselves as Masters & Mistresses, Artisans of Religion, Mystagogues of Mysticism, and architects of Fraternity and Sorority. Men and women must act upon that knowledge in Sacramental Silence to execute the Great Work of manifest destiny. The grace of destiny implies that the multiverse of each noble woman and man is a unique bounty of possibilities. "Thou hast no right but to do thy will. The sacrament of Will is a grace innate only to the strong, the purified and consecrated Man and Woman, bound in the Blood of Elitism. It is the titanic apathy of a slavery of the low men that breeds the fortifications of tyranny and absolutism. Imbalanced democracy results from a deformity of inalienable rights. It is the deformity of liberty in the hearts of men and women that is the thrust of despotism, collapsing the sacrality of inalienable rights. Dungeons of democracy have failed to create a holy hatred of slavery, of weakness and apathy; strength of duty and character is tainted with vice and lust for power, not peace. It is the low men that seek either peace or war, and the elite that breed the necessity of both. A popular Will, invoked in the force of the elite, desires liberty unregulated by the unfit; this is the bane of imperial Liberty. It is the unfit, the clods of religion and government whom bellow possession of a True Will, moreover in reality such deformities are exorcisms of the elect. Those low men whom obsessively proclaim their True Will unveil they do not have one, and cannot Love unless Will and Law surmount Love. The weak and vicious must not be protected and perpetuated from the futile results of their self-inferiority. A perpetuation of the unfit low men, the false scarlet woman, of deformities of democracy merely casts "pearls before swine. Democracy is invariably a child of despotism in one form or another. It is imperial Liberty that shall invoke and solidify cultural, social, economic, and political aspects of a New World Order. Civil and religious liberties are reciprocal, yet those who substitute each for security deserve not the auspices of imperial Liberty. The eternal maxim "eternal vigilance is the price of liberty, ever holds true for the elite and the libertine. Paradigms of elitism and imperial Liberty were modified by the religious institutions of the native countries to whom they were introduced. Applications of Law to every Woman and Man according to condition are fundamental. "A democracy is impracticable beyond the Limits of municipality. {Thomas Jefferson to Isaac H. Tiffany, 1816}. Independence of the Will of a democratic society is a solecism in the privileged Patriciate. It is the elite and elect right of a society to change political principles and constitutions at Will to serve the greater good. The goal of the Elite, of the Patriciate is to convoke theoretical politics and government to the forefront of society, be it against the Will of the low men or not. Governments and religious institutions, it is true, have failed to mark the subtle evolution and dire tribulation of the initiation of the world, which is taking place under their vigilant eyes. The problem of government therefore is to seek out a design of religious science with

ecumenical precepts. This design is revealed by concepts of Patriciate and in the lodges of Freemasonry. Let this design be amended to constitutions of every government. Furthermore, it is not enough to amend a Law that merely is a vice of imperial Liberty. The Will of the populace and of the Man of Earth is surmounted by the Lover whom annuls the difference between Lust and Love. The natural Laws of the New World Order are consecrated unto this canon under the guise of the architects of our history. Imperialism of a Patriciate unveils a religion, which fulfills all necessary conditions; it is the culmination of human Initiation into this on. The Law of the Elect binds free men and women to dare and do our True Will, to execute our chosen and secret destiny, to accomplish the Great Work as free and educated men and women in an Illumined Society of Fraternity and Sorority. Great skill, potency, and silence of Will is required to tread the Path from slave to Master then to tend to one's "Garden" in society. Secret Societies of elitism, of educated {be it private or public}, and privileged Women and Men are necessary to ensure survival and propagation of enlightened religious and political endeavours. The Great American Endeavour was well preserved via a noble and subsurface class of Fraternities. "As revolutionary instruments (when nothing but revolution will cure the evils of the State) [secret societies] are necessary and indispensable, and the right to use them is inalienable by the people. {Thomas Jefferson to William Duane, 1803}. Temporal and spiritual despotism emerges from gospels of those institutions and martyrs propagating plebeian democracy. Patriotism is the pariah of false elitist pride. True patriotism safeguards national integrity and love the bounty of ones native country. Elitism and the matronly elegance of Women in a New World Order sustain the truth of Imperial Liberty as an ecumenical force. It is the elite and elegant in a New World Order that annuls the illusory difference between pariah and potentate as viewed upon from the lesser. The perpetuation of fear, pity, pain, a trance of sorrow, ecclesiastical segregation and all the other deplorable shells of democracy will be banished as the plagues they are in by a society of the Willing, Potentates whom partake in the reformation of the world under the theistic designs of Christian Illuminism. The perfect gift of the metaphysical triad of Maiden-Mother-Crone is the successive overthrow of each by the former; it is the gift of manhood to the youth, and Matronal Graal to the maiden as seen in the Apocryphal relationship between the Virgin Mary and Mary Magdalene. It is part of this elite heritage that propagates the patriciate to an eventual overshadowing of democratic despotic deformities. The human condition as understood by Initiates of our era is swiftly approaching a path and crossroads of great reckoning. The early decades of the Twenty-First century will assuredly be an era of convulsive warring over which path to take at such global crossroads and paradigm shift. Religion and politics have reached a stasis, which allows for a merging of religion and science in what Adepti termed "Scientific Illuminism," or rather a lesser sensational term, theistic science. It is the inalienable liberty of every Woman and every Man to secure freedom from mob and prelate, furthermore to secure environment and life granted by heritage and privileged work and education. Labour and education are the interplay of the privileged, seen as neither save as Art rather than mundane toil and drudgery. When countries gravitate toward the truth of

elegance and eminence of elite Liberty, distress from religious tyranny, partition of liberties to satiate the security of a fallow lot of people shall release the Great American Endeavour into a New World Order of liberty and self-government under Confederacy rather than deformed Democratic Republic. It is genius that begets power and Will that breeds liberty, there is no place for the slave here, lest he, or she, gnaw and claw upon the perilous path to self-mastery. The low men and nations always stand ready to sell their souls into slavery to ameliorate fears and satiate passions. Free governments are forged and free constitutions are framed under a misguided sense of representative democracy, rather confederacy of self-governing countries. Under the auspices of Fraternity and Sorority is found an elite sense of democracy and liberty, which incessantly invokes a fetish of fear amidst a petty constituency. Subterfuge! Subversion! is the incessant bawl of the fearful and weak-willed, the innocent, the corrupt, and fallow of destiny. A misguided faith in a purity of democracy is leprosy of a convulsive Will, and the melancholic gasps of a beaten populace. Democracy is a decomposed corpse under the auspices of an emergent New World Order. The fate of nations is susceptible to imperial Liberty. Sovereignty, mastery of the self is called "Liberty," sovereignty of the Will of a Confederacy is called imperial Liberty. The greater good, the summum bonum of Hermetic philosophy, is that high patriciate that does not abdicate dignity and integrity to government erecting constitutions and political principles at will. The greater good is at harmony with the elite, the elegant, those fitted to their environments make no concessions to imposed equality, and such is the law in an unequal world. Imperial Liberty is latent only in the elect, the silent few whom do not abdicate the Will to fear, ambivalence, and woe. The difficulty in approaching the thesis set forth in this treatise lies in the convulsive democracies of failed national endeavours longing for the Imperial spectres of Rome, Constantinople, Alexandria, Damascus. No less the despotism of Commodus, Caligula, a Trotsky, a Pope Alexander VI, or a Nero than such shadows conjure the elite Light of Julius Caesar, a Marcus Aurelius, Attila the Hun, a Ramses the Great, or a Pope John Paul II. Hence, the demagoguery of democracy induces a latent desire for Imperial Liberty, never truly shunned over the centuries of renaissance, reason, despotism, and enlightenment. History tends to punish the despot in favour of crucifying democracies, a contemporary fetish in the present religious world wars. A crucified democracy weeps tears of blood for it shall not resurrect as Rome arose from its ashes. Leprosy in the form of political partisanship and contrariety, makes for the dull dimwitted constituency with Liberty as a living carcass rotted by syphilis called democracy. The Art of self-government is a craft left to the zealous, the secret few whom do not divorce political science from theistic science. Political science is an abstract science and the temptation to misuse the art of government to cast sloth and swine into the Elect and privileged is great for its architects. Caprice and envy often lead the patriciate to cast the little and weakest of the constituency into architects of Liberty, a brutality of a democracy occurs, with tyranny in place of imperial Republic. The constituency of the little can never act imperious or magisterial, for such an imperious Will would be made to bow unto canaille and fear. Representative democracy and despotism are both frauds of imperial Liberty. In political science, these two forms of government are ignoble means of cyclic greed and partisanship. An Imperial

Republic becomes idealized, conceptual and intangible, left to historical fantasy. Liberty divorced from Will and devoid of intelligence degenerates into failures of political science. History exalts imperial republics. Representative democracies that satiate the lesser Man and massage the will of the populace is a contagion to Liberty and self-government. Governments that cater to partisanship and do not promote imperial Liberty should be amended or abolished by right of the Elect. A government crafted under a deformity of democracy is predestined to wither from the inside, destitute of principles erected in its constitutions, left to decompose for Patriciate. Imperial Liberty is the "manifest destiny" of the Elect and patriciate. The harvest of Liberty knows no breech, its taste is insatiable to the free Woman and Man. The verdict of history shalt exalt imperial Liberty rather than lament over deformities of state and republic swept away by negligence and irresponsibility. The Elect souls that are purified and consecrated as architects and overseers of imperial Liberty do so by right of manifest destiny. Decrees of Fate dictate that the low men must toil to cultivate their sustenance, while Empire is customarily erected by Will of the populace seeking to escape woes of suffrage. It is not inconceivable for Empire to act as Republic, if history favours the pre-Christian Roman Empire. The unconditional freedom of a woman or man lies in the Will and audacity of a soul that embraces destiny. It is the unmovable Will of Man and Woman that is the shaper of destinies placed at their bidding, for unbalanced mercy in government is the fading of Will, and a cancer of Liberty. The weak and popular cry of democracy fears Imperial Liberty, consigning nations to a sluggard soul in the shade of history. Democracy is a social fiction presented as republican vestures of the greater good. The greater good is the relief of the elite and elect whom see truth as a metaphor, political science as a tangible means to Imperial Republic that echoes the once great manifest destiny of Rome. Democracy is a vice of psychology, a mockery of political science because Liberty and self-government only is eminent to souls of countries that embrace a greater manifest destiny. The will to an intangible system of government displays a lack of integrity upon the populace. The shepherds of countries as those men that realize the eminence of manifest destiny and the alienable right to imperial Liberty. Unbalanced partisanship stirs passions of revolution by the sluggard masses. In his Twilight of the Idols, Friedrich Nietzsche offers, If I am canaille, you ought to be too"--on such logic are revolutions made. Such are revolutions by the low men, the hysteria of the populace in the face of imperial Liberty, for they are as the revolutions of a Castro, Mao Tze'Tung, a Che Guevara, a Leon Trotsky, or a Hitler. The Will to tradition, to ennoble enlightenment presents itself in a desire to found a semblance of imperium romanum. When ecclesia and empire appeal to democracy, there is a fiction of universal suffrage. A sovereign Will must never consign itself to the hysteria of the populace. Those governments whom move not forward on the path of manifest destiny, stand still in the past. Faith will not ruin humanity in contagion, religious tyranny abetted by political science will. For the elect, and the Patriciate, democracy is not a sin, but the negation of imperial Liberty. Antinomianism is the vehicle of self-government, of liberty, and of a free will. A Christian instilled democracy would be a corpse of Liberty, a system of blind faith and vulgar credulity to the calamities of the populace. Imperial liberty is

intrinsic to the elite and the willing, those whom "Know," "Dare," "Do," and "keep Silence. To keep silence is an archaic nobility of the Soul. These woman and men have received the sacred initiation, embrace destiny and practice true piety, hence forever are they the Elect Overseers of destinies. In the perilous march through light and darkness, the Elite whom have kept silence always have embraced the grandeur of their manifest destinies, and have seized fate. When the Light of these men and women withdraws from the world, the Hermits and architects of Art, government, and the liberal sciences become an abortion of genius. Hence, the hysteria of partisanship and populace creates some of the abominations of government, and religious institutions stressed in this thesis, whereby only Hermits and Architects of imperial Love and Liberty can consecrate abomination from genius, deformity from elegance. Imperial Liberty must not be crucified nor redeemed under obsolete systems of political science, it is perfect and noumenal as democracy is an abortion of reason; and reason is the cry of puppetry in power. When inalienable rights are not guarded, imperial Liberty becomes an infidelity of the patriciate, the populace becomes rank and luxuriant, slothful and lazy. The old inheritance of imperial Liberty ordained to us by the silent Magi of Egypt, of Chaldea, of Hyksos, Alamut and Alexandria is a dowry of manifest destiny, and must never be forsaken for comfort or security. It is the elite that dare to contemplate to what end the elect and secret Will be done. It is not enough to know and dare to do the true Will, for only can the elite soul ordain the means and ends that justify his, or her, manifest destiny. The strength of manifest destiny exalts the concept of imperial Love and Liberty, for these are the chrysalis of art and religion. The plenitude of imperial liberty, of patriciate, is a polemic, for democracy and tyranny are both bountiful, nevertheless, it is the elect that must ordain the inimitability of such an imperial Republic, for history breeds both majesty and infamy. For the low men, vice and virtue are as distinct as democracy and despotism, and yet for the elect whom embrace their destiny, such are devices of the sovereign and elite Will. The system expounded in this thesis is one of the last vestiges of Light in the World. For the elite and "secret few" adhere only to their manifest destinies, and such is the Way. The potency and auspices of manifest destiny are of the elect, as destiny is limited in the shape of Will alone, as the Will of Deity and Man is Keter, the Crown of the Qabalistic Sefirot. It is the unfettered and carnal Will, the primal force in man, and woman, that embraces manifest destiny and ordains ones place in a New World Order. A patriciate, governed by an elite sense of manifest destiny is equilibrium of liberty and power. Under the auspices of manifest destiny, men and women whom embrace this thesis of imperial Love and Liberty are beasts of a higher Order. It is the latent Lust for imperial Liberty, for patriciate that sustains even the most unrecognizable of democracies. Friedrich Nietzsche wrote in his "The Wanderer and his Shadows" that "Democratic institutions are quarantine arrangements to combat that ancient pestilence, lust for tyranny: as such they are very useful and very boring." This is the "wretched contentment" of the dread of partisan democratic institutions. The preservation of social welfare in a democracy often arrogates the welfare of the individual, yet a lust for tyranny by the submissive constituency sacrifices both. Desire

for patriciate is undermined in democracy by a lie of the equality of souls drafted from the promise of inalienable rights to a populace that turns revolutions of democracy into carnivals of blood. Democracy with its trappings of partisanship, intangible liberties, and constitutional insecurity is a revolt of the lower fools against the patriciate. Democracy is a fraud of the law of inalienable right, and the great American experiment has become a swindle of manifest destiny. A redemption of the latent depravity of democracy is the lust for imperial Liberty under confederacy of free countries. Loves is apotheosis of Will, and fear its lethargy, fear of imperial Liberty treads upon the elegance of manifest destiny. The secret and silent Elect need not proclaim a true Will, it is the weak that must verify the Will under fatality. True Will is illusion to those whom "Know," "Dare," "Do," and "keep Silence." The Canticle of Love surmounts Will, Love as ye wilt. The grace of destiny is of the elect. This is the secret of the Fall of the Angels and Demons in lore into the black earth. The secret few and silent elect are the overseers of manifest destiny, whom Know and Dare the antediluvian bidding, "ye are gods," verily and so mote it be, for they are the "elder brethren of a new race. Liberty is the sentiment of tyranny, lusted after as a concubine across the shades of history. From the bosom and voluptuous breech of the Mother of Harlotry and of Abominations of the Earth, the on of the Conquering Childe is Initiated by a New World Order. Consecrated to the laws of imperial Love and Liberty, a New World Order will overshadow the United Nation and constitute illumined men and women whom will reform the world under the Light of Imperial Love.

Ordo Antichristianus Illuminati

Probationer of the O..A..I..
by Joshua Jacob Seraphim {Frater Annuit Coeptis} copyright 2002 all rights reserved. The Mighty Oath of the Aspirant of the O..A..I.. magically binds the postulant to a solemn task of becoming a Free-Willed Antichristian upon the earth. Men and Women seeking to religiously Initiate into the O..A..I.. must be 18 years of age or older and serious about the performance of the Great Work. Postulants must first undergo and endure for nine months or longer the ordeals and tribulations of the grade of the Probationer (Postulant). The grade of probation is also called the Grade of the Aspirant in our August and Royal Order of Antichristian Illuminates; is it not a grade of Occult Work in the proper sense of the term, it is a time of trial and self-judgment for the seeker to discern whether or not it is her/his Will to be an illumined Antichristian in the world of men and women. The petitioner cannot be initiated into the Order of the Antichristian Illuminati until s/he has successfully endured nine months or longer of mystical preparation.

The Noble trials and ordeals of the Aspirant are a stage of purification and consecration. The postulant's intent and devotion to perform the Great Work and embrace the Law of Thelema are tested by the Illuminated Guardians of the Mysteries. Ordeals and Tribulations are trials which siege the Initiate, purifying and consecrating the body, mind, and soul in effort to awaken the potential for the execution of the Will, and progress in the Triangle of Initiation. Ordeal and Tribulation in the arcane arts of Initiatic Occult Orders are a source of elevation and evolution along the averse Path. Men and Women often partake in Initiation for intentions having little to do with veritable self-enlightenment and spiritual elevation; and the lot of them remain but a short time in the Order, incapable of conquering the illusion of the ego, and facing the enchantment of ordeals. Initiation is the beginning of a new perception toward life and death, it is the entry into entirely new and formidable archetypes of existence that are previously unexpressed in the uninitiated. Ordeals are beset along the Path in order to attain psychological equilibrium, magickal maturity, and self-virtue. No matter how a man or woman performs the Great Work, the shadow of tribulation plagues the initiate like the Hounds of Hell, and s/he who evades the mysteries and Mystick revelations veiled in ordeal and tribulation, is unworthy of the title Illuminate! The Aspirant of the Order who takes the solemn and dire Oath of the Illumined Ones initiates an inner battle with the temporal self, to conquer the illusions of knowledge and fear, whereby the seeker attains to the Ancient Mysteries as divine Architects of their Soul. The task of the Postulant as a probationer is to begin the sacred ceremony of selfstudy and the application of a design of Illuminism called Religious Science. Candidates are obligated to diligently study the revolutionary principles set forth in the Book of the Law, to commit to magickal study works of a diverse nature in order to progress and cultivate their selves in the enlightened Life of a true Initiate. As petitioners to the Grade of the man/scarlet woman of Earth (Acolyte), the Postulant of the Ordo Antichristianus Illuminati is encouraged to cultivate and commit the ceremony of study and religious application of diverse works which our Royal College derives its spiritual philosophy and Magickal Corpus from: such works being the Art of Tantra, Yoga, the Works of Aleister Crowley, Hermetic Mysticism, Egyptian Religion & Magick, the esoteric Martial Arts, Hinduism, Sufism, and any other traditions of Art, Musick, and Religion which unveil to the Postulant the Kindred Sciences embedded in Hir Undying and Secret Self. The Aspirant of the O..A..I.. is to obtain the knowledge and power of her/his own interior Nature and creative potential. The tasks of this grade are to cultivate those elements of Magick, Art, and Religion to which the Aspirant deems essential to her/his spiritual and material elevation. In this stage of rebirth and tribulation, the Postulant is to commit to the diligent study of the revolutionary principles of Antichristendom, that is, the precepts of Thelema expounded in the Book of the Law (Liber AL vel Legis). It also is an obligation of the Postulant to begin and create a Magickal Diary concerning her/his Mystick experiences, and Religious development. The Magickal Diary reflects the life and work of an Antichristian, and is essential in the self-discipline of Magickal maturity, Knowledge and attainment of one's True Will, and progress in her/his Great Work. A Magickal Diary is a covenant of religious self-expression, it is the Mystick reflection and romantic history of the Soul as an Occult Potentate, where the Initiate views her/his spiritual progression as an Illuminate of the Order, to Potentate of the Sun in the New World Order.

Upon acceptance to enter into our imperial Order of gyptian Illuminates, the postulant is obligated to retreat into silence and retrospect to create a ceremony of Self-Initiation into the man/scarlet woman of Earth grade which awaits the Aspirant and the end of nine months or longer of purification and consecration. At no time is the Postulant to slavishly embrace the religious aspects of the Order, nor to fanatically embrace the Law of Thelema, uplifting it to the point of fundamentalism and insanity. Religious fanaticism is the point of all misperception and unenlightened hatred in the world of men and women, and on no account is the Postulant of the Order of the Antichristian Illuminati to surrender illumination for religious fanaticism. Diligent investigation, theological scrutiny, and creative questioning must be committed to the vigil against religious fundamentalism. The Aspirant to the probationary period of consecration and purification must have the arcane hieroglyph and earthly sigil of the O..A..I.., which is the Mark of the Beast 666 tattooed upon her/his flesh as a Mystick hieroglyph and token of her/his initiation, and Member of the Body of the O..A..I.. The Mark of the Beast 666 is a Mark of Luciferian Initiation, it ordains the Will of the Initiate to be a Kindred Luciferian upon the earth, and denotes ecclesiastical dedication of the flesh as a Potentate in the New World Order. Receiving the Mark of the Beast 666 is a solemn ceremony in the Romantic History of the Soul, to be received in a most grave manner. It is to be determined by the Free-Will of the Aspirant where s/he is to receive the Mark upon the body, and must be done in a very dire manner and mature attitude, for the Mark of the Beast 666 is a talisman of the Great Work, separating the free from the bond. No Aspirant to the O..A..I.. will be considered to progress unto the man/scarlet woman of Earth grade and partake of its Mysteries without having upon her/his person the arcane sigil of N.O.X. which is the Mark of the Beast 666, and the Mark of an Antichristian Illuminate. The first religious act of the Aspirant is to take the Oath of the Aspirant and then commit solemnly to the work of Initiation into the exterior Order. The probationary grade of the Aspirant is a time of consecration and purification for the Postulant, to prepare her/his for entry as a Potentate in the Aeon of Horus.

Ordo Antichristianus Illuminati

The Scarlet Woman
by Joshua J. Seraphim 2003 all rights reserved. A Latin proverb states Tota mulier sexus, meaning the whole of woman is sex. The earliest religious cult was matriarchic and fertility-based, contingent on the evocation and propitiation of the primeval Earth-Mater. Ancient motifs of Great Earth-Mother were totemic and animistic, emerging near sacred river societies; the Canaanites by the Jordan river, Assyrians & Yezidis by the Tigris; Babylon, Sumer, Akkad, and Mesopotamia by the Euphrates, and the gyptians by the Nile. She appeared first in gypt besought as the giver of life and good harvest, shelter and water, to these riversocieties that emerged into socio-religious and military world empires. Symbolized in gypt by her zootype motifs, the water-cow, the fruit-tree of Hathor, the sacred Sow of

Rerit, the Serpent of Rannut, the Great Earth-Mother under the guise of Isis was later metamorphosed by Christianity into the Virgin Mary to appease and later diffuse pagan myths of the earth Mother. From the Serapic oracles of Isis, the wild Hunts of Artemis~Diana, the chthonic lore of Hecate and Demeter, ritual coitus dedicated to Inanna, among the cremation grounds of Hindu Kl, Sumerian hymns to Ishtar, novenas to Mary Magdalene, and sadomasochistic sacrifices to Lilith, the mystic Mother-Whore finds herself in every religious mythos. She is Not...the Great Serpent is the crown of All...she is the blood seeping through the All-Seeing Eye to engender the creation of the multiverse. In the witch covens and guilds of ceremonial magic, Magi invoke Lilith as the idealized Scarlet Woman. Sexual love embodied by the Scarlet Woman is the most carnal form of our obscure search to annex the duality between Lust and Love, the shadowed boundaries between psyche and ego. Wizards, Witches, and Warlocks, even the whole of Man desires the Scarlet Woman to express Her will through sex. Notice how in nearly every occult guild, the Scarlet Woman is expected and encouraged to express Her will through sex, through Lust. The Scarlet Woman is never challenged to express Her will through Love. This is because Man fails to annul the difference between Lust and Love. Man fails to swim in a sea of agap, Mans tongue is cursed with the rot of sadist-magick, and speaks not agaps language of both sanity and insanity. I see the Brotherhoods dedicated to the Scarlet Woman, the Black Concubine and their hidden gardens mocked and condemned ~ of course by impotent sex-magicians who cleave to the breast of dead Men as lost icons. And what of the Scarlet Woman? The lot of them cannot even keep their own families together! The Scarlet Woman has become a generic victim. She dwells in the bowels of the beast, existing in the womb of NOT! The Great Beast is the Father of her Soul, his soldiers uncles and brothers alike. They are kin to what is NOT and what is sewn into Her existence of nothingness. The primal mother is the Great Mother Whore of the Black sea, to whom all penitent and sinful souls owe a second death! There is a voice upon a Serpents tongue, nuzzled deep within the bosom of the Stars. and again. Near wails sibilant and silent as the hissing of a serpent's tongue. The Sphinx wailing in the desert, beckoning you to the edge of sanity, stealing the breath of babes and the rotted seed of the Lover. The touch of every sin, the bean'sdhe wailing past the twilight and the standing stones. Over and over. Silent whispers, the screech owl shrieking in the labyrinth between Lust and Love, the Virgin weeping at the foot of her Martyr. Dark mother of the martyrs, queen of angels, Sin of the Saints. She is the last temptation of Mankind, the judgment of man who will rise and oversee the apocalypse of man's religions. She is Nod. She is Eden. Whore. Slut. Bitch. Tramp. Mother. Daughter. Virgin. Pale spectre. Conceived without original sin. She to whom you confess. Refuge. Comforter. Seducer. Sorceress. Witch. Mystical rose. Goddess. Diva. Dominatrix. Jezebel. Vessel of faith. Prostitute. Scarlet Woman. Black concubine. Is She a quasihistorical figure left behind in bygone testaments of scrolls buried in the desert? According to Rabbinic scrolls, She is the first woman, beloved of the martyr, mother of angels, the last temptation of mankind. She is Lilith. Lilith is the antithesis of slavery, the purging of pain. Lust has become warden, inquisitor, and judge of society. Society is both anemic and manic from using sex as anesthesia. The Scarlet Woman and her Beast are manic

abortions of a sexually anesthetized magic{k}..and culture. Those whom must make Love a Law cannot Love. The true Whore, the black Concubine, a confessor, and a refuge always inoculates Mankind with a catharsis of Lust and Love. The Black Concubine is the real Lover behind the veil of Lust. She realizes that sexual catharsis is both a vaccine and a pathogen for Mankind. Make no mistake the Black Concubine is venomous. Lilith and Eve are sexual prototypes. The Lovers will breed not only a new paradigm but a new race, a new psychology, a new code of genetics completely unknown to contemporary Man. So do we correlate Lust and Love with pain? Yes! Every pain and erotic pleasure contains an impetus to raw conviction. The finite individual is overcome by harnessing and annulling the difference between pain and erotic pleasure, seeded with this primal energy Reich experimented with and Tantric sages mastered. Pain and eroticism occur due to the passive character of the experience. Thus, only the sado-masochist can truly fall in Love. The annulment of the differences between Lust and Love opens pathways many consider unnatural. Liber Al vel Legis reveals the Scarlet Woman as the source of all magical hidden teachings in Her is all power given. {Liber AL vel Legis I:15}. Jack Parsons text, Book of Babalon, the Scarlet Woman speaks of her daughter: For I am Babalon, and she my daughter, unique, and there shall be no other women like her. In My Name shall she have all power, and all men and excellent things, and kings and captains and the secret ones at her command. {Babalon v. 37-38} Clearly the Scarlet Woman is no domestic thrall. Men who forsake the sorrow of Eve will never taste the Blood of the Holy Grail. Mankind has created a tyranny of sinoffering a prison as a gift. Lilith, the Black Concubine represents the inverted formula of the Maiden {Virgin}, Mother {Whore}, and Crone. She is the Mother-Whore whom devours the Man's psychological manias with her venom. The Black Concubine destroys the nexus between Lust and Love, she is the Mistress of black coitus: no man nor Deva may ever Unveil She. The Scarlet Woman transposed as the Hindu principle Ma Kl lurks in the burning grounds, the place where our thoughts and karmic acts are destroyed. Kl annihilates the cause and the effect, Matah annuls the difference between Love and Lust. She is the ambivalent fusion of Death and sexuality, of terrifying violence and erotic power. Transposed as the Black Madonna, she represents the ancient formula of the Virgin. She knows Love through sacrifice. Be she Lilith, Ma Kl, Madonna, Isis, Diana, Mary Magdalene, or any character of this transindividual order, the Mother-Whore chooses how she is loved. The Scarlet Woman is not domestic chattel, nor is She a marital convict sentenced in penal servitude to social-marooning. One cannot find the Scarlet Woman in scriptures, in oracles and prophecies, nor in the hidden diablerie of occult Lodges. Only the penitent could ever truly Love Eve, the Scarlet Woman. Only in forgiveness can one truly taste the forbidden fruits of Eves tainted Love. Can Man ever truly Love the Scarlet Woman? Perhaps, perhaps not. Man has a latent desire to justify, to define the Scarlet Woman, and to conquer Her. This is the greatest curse because the Scarlet Woman can never truly be conquered. Only one being can conquer the Scarlet Woman and Love Her as an equaland this Serpent is the Black Concubine. Eve has one secret Lover, the Serpent Mother, the Host Lilith. Magic seeks to depose the Will of Woman for it seeks to define her. Love cannot be captured in secret rituals or sex magic{k}. The secret agap between Eve and Lilith is an enigma, a forbidden fruit no Man can taste.

Magickal kindred, even the whole of Man desires the Scarlet Woman to express Her will through sex. Notice how in nearly every occult organization, the Scarlet Woman is expected and encouraged to express Her will through sex, through Lust. The Scarlet Woman is never challenged to express Her will through Love. This is because Man fails to annul the difference between Lust and Love. Man fails to swim in a sea of agap, Mans tongue is cursed with the rot of sadist-magick, and speaks not agaps language of both sanity and insanity. One sees the Brotherhoods dedicated to the Scarlet Woman, to the Black Concubine and their hidden gardens mocked and condemned of course by impotent sex-magicians who cleave to the breast of dead Men as lost icons. Sorrow is the path of the Scarlet Woman. Her Path leads us into shadows with eyes wide shut..shadows of ourselves, shadows of Lust, shadows of Love Men greatly fear. Lust is the Will of this revolutionary Age, men-slaves masquerading as saviors of the race have scourged Woman into gratifying the Lust of Her loathed tyrant; husband, priest, defiler, judge, Inquisitor, and fearful-father; how they have fled and revolted against Woman, and trampled upon the lotus flower of Her Imperial Love. Long have the little slave-hordes of Jehovah desecrated the Womb of Woman, and raped Her gardens with the vulgar names of Chastity and Covenant. Now the Brotherhoods are mere weeds, shrubs in Liliths Garden. So shall they remainforever forgotten because they tried to define the Mother-Whore. A true dominant needs not words, nor speaks. Manand pestilent women whom need Mans Lust to survive are lost souls in a labyrinthe of brambles. Lilith is a living enigma of Lust and Love, Death. She is the Mother-Whore and the Virgin-Bride of the Soul, mocked by Scarlet Women whom prostitute their souls as victims. Dare to behold the Void, gaze into a black mirror, into the darkest shadows of ones soul, there one will see the Eye, the sex-seed that binds the Well of ons and Time. Lilith is but One oracle spewed forth from the Abyss of Not. Lilith is the blood-Mother of Man forging angels, men, demons, and beasts in the breaches of primal Darkness. She pronounces spells of temptation and invocations of Fate over insatiable lusts of Men casting the glamour that is the Illusion of the Abyss. Her womb produces only those whose veins retain Her Imperial blood.and hidden words. Those who fear She, profess love under will. Why is it that the majority of Thelemic Mother-Whores, are single mothers whom all seem to have experienced horrid abuse at the hands of their so-called Kings? Most Mother-Whores in the occult are simply victimized Scarlet Women! One has met innumerable single mothers in travels, all whom profess the slave-canticles of Thelema whom have suffered horrid abuse at the hands of fathers to their brood. Perhaps these so-called women of Babalon, these Scarlet Women are mere lambs only shadowing the Beast! They are prisoners of suffering and the pleasures are their seal. The age of Lust has given birth to a new Rose shunned by Mankind. The oath of the Red Serpent is not martyrdom! Priests and Kings, entire confederations shall tremble before the Lust of the Scarlet Woman! The Twin Serpents will birth a new Garden. A new Garden shall be called sorrow. Liliths third and final Garden will harvest poison-fruits, Lilies-of-the-Valley, Black Henbane, Opium poppy, Haha, withered lotuses, verbena, nightshade, weeping willows, and poisonous vines. Mankind shall be poisoned by the hidden words of Eve and Lilith. The Twin Serpents, the Lovers, will make all Gardens poison. Only by tearing himself on the thorns at the gate will Man taste the sweet nectar of Eves vines. Until that time, Man may teach the hidden words of Eve, perform the diableries of

Lilith, tend their Garden but Man will always remain outside Eve and Liliths Garden. Eve is a daughter of the Red-Robed ones whom sit on the banks of the River Styx in the Valley of the Shadow of Death. The tears of Lilith form the ebon waters of Styx. Eve was fated to fall, wailing, and condemned. Even Her name unspoken, forgotten on the tongues of Saint Mary Magdalenes priests. Mary Magdalene is the prodigal Scarlet Woman. Lilith and Eves third final Garden, the Garden of sorrow will birth a hive of buzzing locusts, each locust a soul damned dead. Mankind has concourse with damned spirits, peering into their rotted Gardens unaided. Man will not see the Twin Serpents rise. A blood star will signal the apocalypse of Lilith. Brothers who seek secrets of the Scarlet Woman will only perish in her sheltered shadows. The Brothers are not penitent. And because the Brothers are not penitent, they must die. The hearts of the Sons of Widows and the monks of the Holy Grail will grow moon-maddened, maddened beyond the blood of the moon. Ripe is the malicious fruit of Mans Will! Eves burning fruit of temptation shall boil a new race within the birthing cries of Her womb. The Beast only knows itself in its shadow. How can a Man know himself without a Scarlet Woman? How can a Scarlet Woman know herself without a Black Concubine? Man trembles at the thought of the Scarlet Woman as sexual rival. A true Brother sees the Scarlet Woman with Heavens Eye of Blood. Mankind hates Lilith and the The Scarlet Woman because of a monosexual mind. The Scarlet Woman finds strength in those who sacrifice Lust for Love. She expresses her sexuality in her own defined way - not in a way defined by a Man or Mankind. The Twin Serpents who are the Scarlet Woman {Eve} and Black Concubine {Lilith} mask their powers by condemning sex! This is the greatest fear of Man. It is the darkest weapon of the Scarlet Woman against rape and oppression. Who is the Serpent? Who is the Fruit? The roles now are more shadowed than ever to you are they not? It is the way of the Twin Serpents, the Mothers. Lilith sheltered Man, hid Man from Jehovah, nurtured Man, guided Man, submitted to Man, dominated Man, mourned the Son of Man. Now Man will feed Her unquenchable hungers or perish. The Scarlet Woman uses sex to achieve power, the Black Concubine distributes power for sex. It is the Way of Her Imperial Blood. Lilith must bear the burden of immortal loneliness. In this loneliness comesEve. Could Man ever surrender Her forbidden fruit? In the third and final Garden of Eve and Lilith, the dead will mock the living. From the pit will Liliths shadows arise to claim the due of Man. A Scarlet Woman chooses how she is loved. The most dangerous form of Concubine is the shadowlesbian. One can see the eternal wrath and sorrow of Jehovah being forsaken in such a Love between Eve and Lilith! It is said silently amongst devotees of Lilith that Eve and only Eve is Liliths true Lover. Lilith initiated Eve into her mysteries and seduced her as Lover and proto-Initiate to taste the forbidden fruit of the Tree of Death. The Scarlet Woman is not here to prune the sexual mania of Man. She is here to harvest it! The Black Madonna represents all the icons of the Alma Mter; Black Isis, Ishtar, Astarte and Lilith. Alma Mter in her guise as the Black Madonna adopts numerous roles on the exoteric in the secret tradition the Black Virgin. She represents Sophia the gnosis of Divine Wisdom to lost Christianities, in the Qabalah she is the Shechinah or Bride of God who is also said to be Lilith despite the fact that orthodox Rabbinic Jews represents this originally Sumerian owl goddess of the dark moon as a vampyric night-

hag and baby murderer. The Black Madonna embodies the undercurrent of occult knowledge preserved from ancient pagan teachings the Illuminati harvested in 12th century Europe, in the Renaissance, and in our age as the erotic cults adore her across blood and history. Erotic cults lingering in novenas to Mary Magdalene, the cremation grounds of the Tantric Vma-Kl, the Carpocratians, and abbeys of the Black Madonna unveil carnal dimensions of erotic spirituality. The Scarlet Woman and Her countless epithets in these cults of eros, is damned in print and song. Consequently, as much as She is damned, the Scarlet Woman is celebrated...Her Gardens now flourish as singsong brothels of culture across the face of the earth. The immensity of the digital global-age often drowns out Her canticles of erotic excess, yet Her devotees are legion, and nameless. In the seeds of sperm and ovum, the psychosexual and cultural lineage of the Scarlet Woman retains Imperial Blood. The curse of Ophelia will be known to all Mankind.

Ordo Antichristianus Illuminati

Prophecy of the Seven Seals of Lilith
by Joshua Jacob Seraphim {Frater Annuit Coeptis}copyright 2001 all rights reserved.
A.D.

31 October 2001

Illuminati. The most Ancient of Ancients opened Its Eye for the 333rd time to see what was Not. the concealed of the Concealed was stillness and silence. I strayed into the shores of the Endless Sea, where the All-Seeing Eye rests. I strayed into Great One of the Night of Time, where ons die. I strayed into the Well of Night, where Prophecies gather. I. And there I saw a Star set in the cosmos. Scarlet as Blood, clear as souls. By its side a crimson moon, a sabered crescent sharp as swords. The Crowned and Conquering Childe arrayed in Blood. Henceforth, I was led by a Black Lion and by a Sphinx to the Sanctuary of the City of Pyramids. Lo', therein I saw a throne set in the Victorious City, and One sat upon the throne. One of Four Beasts, She Was, She Is, and She Is To Come as a Great Serpent a Morning Star, a Lightbringer. Beware Ye! And I saw in the right hand of the Crowned and Conquering One a Book scribed within, sealed sevenfold by seven sigils upon the Mark of the Sun and Moon. Yea, I beheld the Kings of Terror place upon my brow the Mark of the Sun and Moon and upon my right hand a Book. Silence! Beware! O' Ye! And when I opened one of the seals its name was Sacrifice. And I beheld, and, lo' I saw the Old

World washed away in Blood from the Rising Tides, from the Sea vengeance came. And I saw the Hanged Man. II. And when I opened the second seal, its masque was Malediction. And I beheld, and, lo' Mother Nature thus did turn her head from humanity. The shadows of a sabered crescent moon cursed the earth with the Scourge of another Prophet. Alas, ye servants of the Snake; ye art the burden of my Priest Ankhefenkhons: Lo, ye hath engendered much blame, repeating, and tale-bearing: whereby cometh malcontent and My malediction! III. And when I opened the third seal, its masque was Pestilence. And I beheld, and, lo' the Older Order of Religion ended thus in the poison of betrayal. And I saw the Priest betrayed, the Sabbath profaned and prostituted. Gomorrah shalt come. The Brothers must die thereof. IV. And when I opened the fourth seal, its masque was Plague. And I beheld, and, lo' the air became as blood, the water became as ash from a great Plague, tepid as thin blood. The kith of Kayin hath risen up and enslaved Sodom. Pharaoh shalt be a puppet in the acts of a Scarlet Council. Archsorcerers shalt be elevated by black Brothers of the Orient priesthood. V. And when I opened the fifth seal, its masque was War. And I beheld, and, lo' in the lands of the rising sun an army stirs. Three Pharaohs, jewels of knowledge and mercy shalt be struck down at once by the sea. Four Kings of Terror waged the Great War, on the Day of Be With Us, understanding the Law of the Tower. The Fate of the Basilica lay in a kiss of betrayal by Pontiff. The preceptory shalt be made derelict, and the sepulchre desolate. VI. And when I opened the sixth seal, its masque was Lamentation. And I beheld, and, lo' I became its Childe. And I saw the last daughter born of a Widow, weeping and forlorn in the desert. Set in the heavens shalt the red star be seen by the living and the dead. A sabered crescent the shade of blood set in the sky shalt herald the coming of Lilith. VII. And when I opened the seventh seal, a plague of darkness was set upon the Brothers, and there was an Hour of Silence in the world to hearken the weeping of Lilith.

Ordo Antichristianus Illuminati

Magick & Will
by Joshua Jacob Seraphim {Frater Annuit Coeptis}copyright 2004 all rights reserved Magick is the undiscovered country, unexpressed in the romantic history of the Soul. The value of Magick to the undying Soul is inestimable; Magick is a means, moreover an end to which the Soul of Man 616 becomes immortal and deathless. Magick is the highest consecrated and purified divine vehicle of iniquity and enlightenment whereby the souls of men and women are extinguished in the Great Death of Mahparinirva. The union of Magic(k) and Will makes deathless the Soul - extinguishing All that is Not, destroying the entire psyche whilst the Masters & Mistresses of Magick, the Doers (and Daring) of Will sit as ashes in the Black Sanctuary of the City of Pyramids, awaiting there the Great Flame of Annihilation. Magick is the murderer of the curse of destinies, where the palls of Death die, for death escapes from a fear of living Death. Verily is it said, "death is the crown of all" (Liber AL vel Legis II; 72), as Death becomes forbidden unto the Infernal Fallen Angel in the synthesis of Magick & Will. The unity of Magick and Will is a "psychosynthesis," a sacrament of the soul where all blood is inevitably surrendered, seeping forth into the everlasting Cup of L.A.Y.L.A.H. Religion is the bane of the human spiritual condition; nonetheless, the value of religion to men and women is grave. Religion avows the First Noble Truth that all existence is sorrow and suffering, justifying the mortification of magic (k), demands of faith, and a subservient Will to the existence of one or more alleged praeterhuman intelligences. Magick is anti-ideological and a profound Adversary to ordered religion. Religion fails in what Magick declares to the traumatized and horrified soul: that warfare is the bounty and bane of existence upon the black earth. Moreover, Magick reconciles the "skew-wise" anathema of philosophy with the fundamental questions of religion. The Book of the Law brings to light Qabalistic proof of a discarnate intelligence; an individuality independent of the human psyche. The specter of the past century now and again has seen the arcane arts and kindred sciences go through a reformation. The Supreme Canticle of the Book of the Law declares "Do what thou wilt shall be the whole of the Law." (LAL I;40) Aleister Crowley defines Magick as "the Science and Art of causing change to occur in conformity with Will." Magick is the title of Art and Science given to Us by the vulgar. Duality and division are the prime illusions, invoked for the chance of truth by the Great Architect of the Universe. All phenomena are illusions in the training of the Magician's Will against a dire adversary - Mind. For the Magician is the Bearer of the Lie, the dispeller of the veil of truth & lies. The unrealized potency of the Will is twofold in Magick: the perception of Will and the manifestation of the individual as a vessel of Will. To Will aught save for the execution of the Great Work assails the Sorcerer with the dualistic winds of thought and reason in the tempestuous ocean of the psychic depths. Will and perception are interdependent, appearing only segregated to the Ruach, the gross element upon the Magickal Mirror of the Universe. Hence, in order to realize and conquer the workings of the Will aright, the depths of the psyche must be as a silent flame or the reflecting waters of the Abyss. The Will presupposes a means to an end, being also an end in itself.

Vigilance and daring are demanded in the training of Will to open the Eye and penetrate the seeping mess of "I, the vociferous Self atop the mystery and madness of the lies of the Abyss. Victorian Christian conceptions of Magick and Will pervade the world at present. The first and last task of training and developing the Path of the True Will is to prepare for its total surrender. Those whom refuse to surrender the Will to the Beloved liken surrender to slavery, and become wanderers in the labyrinth of truth, shutting their personalities up, refusing their blood to the Cup of the Beloved. Do what thou wilt makes for men and women to construct a Crown of Choronzon, poisoned by the robes of truth - their souls, will-less, are strewn to shreds and lost in the Abyss. For lies and truth, lose all perception in the Abyss where even the True Will becomes illusion. The nature of the Will is to Go, the barrenness of emotion and thought are incompatible. Discipline is the key to preparing the True Will for its Great Annihilation into the Endless Sea. Often a tool of the Knowledge and Conversation of the True Will is to disidentify the Self. In the web of the personal Will, the will of the Ruach acts upon other psychological functions, misperceiving and segregating them. An inhibited Will engenders jealousies and schism between the personal Will and divine Will. Inhibition of the True Will is invoked when "power asks why, when the True Will is prosecuted and sentenced to the gross by reason. The True Will is the synthesis of the personal and divine Will, possessing qualities of Lust, intelligence, skill, and banishment of reason. One whom Dares destiny, fears no Man nor Devil, whose acts of Will are free of social & ethical obstruction, is an Architect of the True Will and its mastery. To Know the Will is essential, for in this knowledge belief and faith are banished by the certainty of religious science. Dynamic Power, intensity, one-pointed-ness, persistence, patience, and integration are the keys to unlock the mastery of Magick and Will. The perception of becoming a vehicle for the True Will of the Daemon (acts of the Yechidah the quintessential fire of Godhead) is akin to the Taoistic state of wu-wei. Men and Women doing the True Will possess an indefeasible right to perform, to Dare and keep silent the Great Work. The most dire invocation a man or woman performs in Magick is that of the Genius, the Augoeides, the Daemon, or True Will. Magick makes no compromise, the knowledge and conversation is an inevitable part of the romantic history of the soul. Without such, the soul is imprisoned in the labyrinth of false identification leading to obsession and madness. The attainment of the True Will is a dangerous progressive task of purification, consecration, and initiation. The True Will transcends the reason of lies and truth as every 'truth', so-called, in the perceptible multiverse is an idea at an initial state evolving into a passionate act of Will. The True Will is the most dire function of the indwelt Daemon, it is the unity of Lust and Strength. The Magician whom is doing his or her True Will is assisted by the Chaos of the discernible universe. The personal Will pontificates as prosecutor, judge, and jury to the Genius, or Holy Guardian Angel. Bound in the lower catacombs of the psyche, the personal Will prosecutes the Voice of the Daemon (neschamah) in the name of self-aggrandizement. Thinking and deliberation are acts of inhibition leading to a subdued, indecisive Will. Initiates are time and again bewitched by the personal Will, conjuring only specters of the True Will and not the Light of the Infernal Fallen Angel. These malformed lots of self-proclaimed Devils shut themselves up refusing every drop of burning blood to the voluptuous Cup of the Beloved. Now and again initiates of Magick misperceive "Do

what thou wilt" as a false license to "Do what I want," trampling upon "Love under will." Compassion is absent in the chaotic life force of the Magician's universe, it is another vice of reason and truth. When personal Will becomes fortified with the essence of the Self, the ruach, the "I" is made a false crown of divine Will in the Tower of Ego. Magickal life and initiation commands an abandonment of security, conventionality, and safety. Initiation mauls the perception of truth and lies to where nothing is true and the personal Will is seen as a bewitching naked illusion. Those whom fortify the personal refuse the Law of Liberty proclaim themselves slaves with their battle cries of "Do what I want." Magick and Will are governed by the Law of Love and those whom refuse such make Life a living death. To divide Will against itself conjures a psychosis and spiritual schism where the body and will are poisoned by stagnant environments, family, obsession, and addiction. The naked splendour of the Ordeal is then shamed and self-responsibility is left to the grave. Magick condemns no man nor woman. An aura of daring and desperation, combat and adversity, is a prerequisite for the Knowledge and Conversation. Without Initiation into the four powers of the Sphinx, body-mind invokes the ghosts of reason and vampires of ego, creating disease and fantasy. In the black arts, Fratres & Sorores often find the pangs of initiation burns the blood in a life lived upon the edge of the Horror of the Abyss. It is in the spirit of the Fool that the magickal Hermits of Light and Darkness ride into the battlegrounds of destinies, ready to surrender at last the True Will and await the Great Black Flame. Men and Women whom possess the daring and determination of uniting Magick and Will are besieged by the "laughter of the folk-folly" and the envious hatred slave addicts lost in the slime of their own living death. Magick has no room for the despondent of Will. Magicians are those secret few lonely hissing serpents whom are above the worms of the river styx, learning well the lessons of the Path, ready to burn in the cremation grounds as a Babe of the Abyss. The synthesis of Magick and Will makes for a unity of Will and perception, a reformation of the deathless soul. The Invocation of the Daemon, rather, the Knowledge and Conversation strips the initiate of all knowledge of the self, bringing to the surface previously inexperienced and unexpressed archeytpi. In the Holy zeal of exaltation only the deathless soul of He/She can cry out in the agony of ecstasy; "My Will, which is Thine be done!" In this inevitable revelation, it is from the darkness that the light withdrawn emerges. To what end does the initiate execute His/Her True Will? The True Will has no end, its nature being the secret power of the Sphinx, "To Go." Men and women are on the Path of the True Will or they are not.

Ordo Antichristianus Illuminati

Eucharistia Babyloniae
by Joshua J. Seraphim {Frater Annuit Coeptis} copyright 2004 all rights reserved.

The Eucharist of Babalon is a ceremony of Chthonic working, designed to indwell the arcana of sexuality and erotic power. The sexual sacrament of the Eucharist intends to invoke the personification of the Scarlet Woman and Her war-shriek of Lust and wrath. B.A.B.A.L.O.N. in Thelemic lore is the archetype of the mystery of sex and death, She is the dispeller of the monosexual monstrosity Jehovah; Witch-Woman, Oracle, Sigil of the Web of Dreams, Guardian of the Mystery of the Sphinx, Talisman of Shaytan (ShYTN), the Lover. Within B.A.B.A.L.O.N. reposes the Mystery, the Lie; She is the malediction of the Holy Sepulchre, Redeemer of the Lightbearer, incestuous sister of the Antichrist. The sacrament of sexual gnosis is a solitary lunar-saturnine indwelling of latent sexualities in the man or woman previously unexpressed and unexperienced. The invocation of the Egregore of B.A.B.A.L.O.N. is a celebration of the horned moon which drinks and sucks the blood in fornication and iniquity. The Eucharist is an enchantment of sexualities which lie in abeyance, unexplored in the draconian depths of the human psyche, from the abysmal web of the Qlifot, the Great Whore manifests. Conjuring an intoxicating frenzy of bloodlust, the initiate of the O..A..I.. enflames the perceptible self in prayer. B.A.B.A.L.O.N. the Black Destructress, the Great Whore manifests in a motley body of archetypes which are pestilent and terrifying to the vulgar and to the initiated. Sexuality, the Mystery of the Night of Pan, beauty & blasphemy, Art & Abomination, Love & Lust, the husks of Darkness demand query, quest and question of the Magician whom performs the Eucharist of Babalon. In the Great Inquisition of the Soul, it is the Mystery of sex and death which B.A.B.A.L.O.N. guards, and by celebration of Her Eucharist, do men and women attain unto She as Sire/Siress and Childe. The Eucharist intends to invoke the Scarlet Whore for whom the Battle of Conquest is trumpeted, the Queen of the Snake, Evening Star, the Crowned and Conquering Woman whom will vanquish armies, prophets, and Kings! B.A.B.A.L.O.N. is the naked talisman consecrated in the Black Flame of the City of Pyramids. The invocation celebrates Woman as the Rising Tide of the Law of Love, as an insidious war cry, a voice in the manes of the dead, the perilous, Witch before whom the Beast 666 offers His blood in Holy Obeisance. Call upon B.A.B.A.L.O.N. in the moments of the Eucharist, and the archetypes of the New Race shall manifest in the catacombs of the flesh and dream. No longer shall the Whore Witches of B.A.B.A.L.O.N. be shackled in repose as slaves to the lust and guilt of pigs; the entombment of the serpentine Voice of the Sphinx shall again shriek Her war-cry, Her Secret of Secrets. B.A.B.A.L.O.N. is the passion of Art, Musick, and war in the deathless soul. She is the Lust of the Lion-Serpent extended in the Light of a crescent moon, drinking, and sucking the supernal lunar blood of the Eye that Weepeth. The Eucharist of Babalon is performed with an aura of Lust, eroticism and ecstasy of divine intoxication. To invoke the tumult of Whoredom the initiate rends asunder the Veil of Paroketh, the robes of sorrow and the Lie of Sin. The Eucharist of the Great Whore convokes the archetype encountered by the Master V.V.V.V.V. of the 3rd Aethyr (ZON) in Liber XXX rvum vel scvli Svb Figvra CCCCXVIII (The Vision and the Voice). It is She, the mystery of Mysteries, Lilith being truly B.A.B.A.L.O.N., conqueror of the throne of the Lamb clothed with the Morning Star girt with the Sword of War before the Initiate. Her earthly sigil is the sevenfold crimson star burning as blood in a golden dawn.

The Eucharist of B.A.B.A.L.O.N. is a rite designed to initiate into the Victory of sexual mastery, invoking archetypes of the dark feminine, of dominance and of submission. It may be advantageous to the Initiate to contemplate and conjure experiences of sexual domination and submission. The Rite, whilst invoking unexperienced primal feminine archetype is constructed to invoke as well the forces of Nezah on the Kabbalistic Tree of Life. Kabbalistic titles of Nezah are Victory, Triumph, Firmness. Nezah is the seventh emanation of the Tree of Life pertaining to subjectivity, intuition, creativity, and emotion. Venus and Earth are the planetary powers corresponding to the Sefira and sphere of passion, love, and their contemplation of existence. The sphere is called also the Occult Intelligence reflecting the splendour of desire, art, and the dark feminine. The Initiate must not sink into the bog of false pleasure and delirium in the Eucharist; the empyrean nature of the Rite is not to be "churned into the scorpion mass." ..Temple.. Adorned with representations and hieroglyphs of eroticism and Death. Altar in the West quarter draped in colours of black and crimson. Upon the altar is the sigil of the Sevenfold Star of B.A.B.A.L.O.N. Hanging or placed also in the Temple/sanctuary of the Rite is the Hieroglyph of Baphomet (so-called by Anton Szandor LaVey in its alteration by the C.O.S.) and the sigil of the Union of the Beast 666 & Babalon 156; which also is the official seal of the O..A..I.. Liber AL vel Legis (Book of the Law) on the right side of the altar. Liber XLIX (Book of Babalon) on the left side. Eliphas Levi Zahed initially created the Hieroglyph of Baphomet which later was altered for magickal use as a hieroglyph of the Church of Satan in e.v. 1966. The Hieroglyph of Baphomet by Levi originally contained the inscriptions of "Samael" and "Lilith" which were removed at the re-drawing of the sigil by neo-satanists. The original Hieroglyph included the Hebrew lettering LVThN (Leviathan) encircling the Averse Pentagram. ..Acquirements.. The Eucharist is performed only upon the eve of the New Moon. The Magician purifies and consecrates the earthly and the empyrean body daily with proper banishment rituals and the enflaming of the heart & psyche in mystical prayer. This is carried out for the period of one lunar month until the Eve of the New Moon cycle. On the Eve of the New Moon, the Magician bathes in salt water, contemplating as many forms of destruction as perceivable. Lavish quantities of incense permeate the Temple or chamber of the Eucharist. Seven black candles are arranged to formulate the sevenfold Star of Babalon. Acquired for the Rite: salt oil VII black candles incense bell cup athame wand hooded black robe (cloak,garment) Liber AL vel Legis Liber XLIX Book of Babalon

drum rose wine I.. Gloria Babalon Excelsis Banish aright w/athame Greater Ritual of the Pentagram. Face West quarter & strike the bell 1-2-1-2-1; hear without ears the resounding vibrations of the Whore in each of the seven tolls. Give sign of Mulier (the Woman), Isis in Welcome; Sign of Babalon; Attitude of Baphomet. Recite: "Glory unto the Scarlet Woman, Babalon the Mother of Abominations that rideth upon the Beast, for she hath spilt their blood in every corner of the earth and lo'! she hath mingled it in the cup of her whoredom. With the breath of her kisses hath she fermented it, and it hath become the wine of the sacrament, the wine of the sabbath; and in the Holy Assembly hath she poured it out for her worshippers, and they had become drunken thereon, so that face to face they beheld my Father. Thus are they made worthy to become partakers of the Mystery of this holy vessel, for the blood is the life. So sitteth she from age to age, and the righteous are never weary of her kisses, and by her murders and fornications she seduceth the world. Therein is manifested the glory of my Father, who is truth. This is the Mystery of Babylon, the Mother of abominations, and this is the mystery of her adulteries, for she hath yielded herself up to everything that liveth, and thy weakness hath subdued their strength. For in that union thou didst understand. Therefore art thou called Understanding, O' Babylon, Lady of the Night! Oh my God, in one last rapture let me attain to the unicorn with the many. For she is Love, and her love is one, and she hath divided the one love into loves, and her love is one, and she hath divided the one love into infinite loves, and each love is one, and equal to the One, and therefore is she passed from the assembly and the law and the enlightenment unto the anarchy of solitude and darkness. For ever thus must she veil the brilliance of Her Self. O' Babylon, Babylon, thou mighty Mother, that ridest upon the crown of the Beast, let me be drunken upon the wine of thy fornications; let thy kisses wanton me unto death, that even I, thy cupbearer, mayest understand." LOE (Cry of the 12th thyr from Liber XXX rvm Vel Scvli Svb Figvra CCCCXVIII the Vision and the Voice) Recite: "There is no law beyond Do what thou wilt." (Liber Al vel Legis III;60) Formulate the sevenfold Star of B.A.B.A.L.O.N. before the body. Visualize the Sigil of the Whore, become conscious of its cryptic and tenebrous emblem known only in secret

to yourself. Know that the number of B.A.B.A.L.O.N. is 49 to the seeing, for "Seven are the veils of the dancing-girls in the heaven of IT, Seven are the names, Seven the Lamps, Seven eunuchs guard Her with drawn swords, Seven are the streams of Her Blood in the Seven Spirits of G.O.D., and Seven are the heads of the Beast She rideth." (LIber CCCXXXIII Chapter 49) Know that Her number to the secret is the number 156, yet fathom the uncalculable number of AZ, the Bride of Blood, for every number is illimitable in the Body of the Queen of NOT. Envisage the Sigil burning in scarlet flames before you, touch with your ethereal body its flames and examine what it means to you in the bosom of your psyche. Surrender you intuition, intellect, insight, into the annihilating flames of Her sigil, let your blood burn as your perceptible being is consumed by the gnosis of the Whore - your Scarlet Self. Surrender to the thick black smoke and burning flames as the Sigil immolates your psyche. Kiss the Book of Babalon (Liber XLIX) sevenfold, return to altar. Recite the Malediction: "Come descend LA-KAL-IL-LI-KA I call for death I will for death! Come descend KI-SIKIL-LIL-LA-KE I call for death I will for death! Come descend KI-SIKIL-UD-DA-KAR-RA I call for death I will for death! Death! Yea; I, Lamashta, I, Kali; I, AZ Mother of Vampires and of Fornication End of all Days End of all flesh I, B.A.B.A.L.O.N. Seven are My maledictions Baphomet - the ass-headed God whom is the Averse initiator AUMGN - Silence in the sepulchre of them I hath slain B'al - Son of El, of Dagon the Most High Lord of Canaan Abaddon - Angel of Perdition, the Silence of She'ol, the Ward of Annihilation Legis - I Am lawlessness, whom fornicators call Law, and Sin Oz - Gnarled Goat of Golgotha, Gate of the Great God ON Nekam - Vengeance, Vengeance, Vengeance!"

II.. Canonization of the Body Stand erect in centre & face West quarter. i - describe a circle about the crown of the head (thumb between index & medius) vibrate: "Hers is the invisible Kingdom" ii - thumb between index & medius (as before), describe cross in the form of an 'X' upon the brow vibrate: "Hers is the Rose Cross" iii - as before, describe cross in the form of an 'X' upon the left temple

vibrate:

"Hers is the Urus"

iv - as before, describe cross in the form of an 'X' upon the right temple vibrate: "Hers is the Cartouche, and the Ankh" v - as before, describe cross in the form of an 'X' upon the left breast vibrate: "Hers is the blood" vi - as before, describe cross in the form of an 'X' upon the right breast vibrate: "Hers is the Cup" vii - as before, describe cross in the form of an 'X' upon the genital vibrate: "Hers is the Beloved Serpent" Take up drum and begin a palpitating, seductive & spell-binding pulse akin to the pulse of a beating heart. Recite: "Lamashta! Laylah! Lilitu! Bride of Samael, Seducer of Lucifer, She, I AM Vengeance of the Widowed Moon, Kiss of Apep! She, I AM Mother of Harlots and of Succubi! She, I AM Mare of Night, Hunting Screech-Owl! She, I AM Woman of Fornications, Woman of Whoredom! She, I AM Snake-haired foul Queen of decadence, Medusa! She, I AM Blood-sucking blood drinking tortuous Serpent, O' Maiden of Debauchery, banished serpent in the rot and stench of Sh'eol! Great Whore! BABALON! AZ! LILITU! She, I AM" Replace drum. Magician now exhibits a hissing similar to that of a snake, invoking and recoiling the rising breath of the indwelt Serpent Self. Indulge the flesh, consume three fillings of wine from the Cup. Replace Cup. Retain the vehemance of the kundalini in the muladhara, envision now the whirling torrent of blood, rushing within the secrets of your flesh, creating a deluge, a rising Tide of Serpent force throughout the consciousness. Indulge the flesh, consume remaining wine from the Cup. Replace Cup. Rise the vehement force of arousal and dispel into your entire consciousness, through the anahata. Exhale and hiss the name of the adorant (known only to the Magician, no man or woman can reveal the unforgettable Name of ones Secret Serpent-Whore), bled the breast with athame (burin or other implement to bloodlet), whilst exhaling with the bleeding hiss of a snake. Replace athame. Genuflect in silence before altar.

III.. Adoration of NUIT Prostrate sevenfold before altar.

Give the Signs of L.A.Y.L.A.H. (O..A..I.. initiates only, others supplement with N.O.X. signs) In the Signs of L.A.Y.L.A.H. manifest the powers of the septenary and in exultation recite the Eleusian incantations of the Great Meretrix-Genetrix, NU-IT: vibrate: SHADDAI EL-CHAI recite: "al'Qamar! Ol' Witch-Hag astride the Manes of Night, Diana Guardian of the Travelers Hecate Mother of Enchantments. In the web of dreams and delight I resign myself to the immortal death of my body in paradise! O' Secret-Hearted Mysterious One! Khonsu-nefer-hotep! (i) Uncharmable charmer of Bacchus and Mars, in the sounding rebounding Abyss of the Stars! O' Virgin in armour, thine arrows unsling in the brilliant resilent first rays of spring! By the force of the fashion of Love, when I broke through the shroud through the cloud Through the storm through the smoke, to the mountain of passion Volcanic that woke ~~ By the rage of the mage I invoke! I invoke! By the midnight of madness, the lone-lying sea, the swoon of the moon, Your swoon into me; the sentinel sadness of cliff-clinging pine, That night of delight you were mine, you were mine! You were mine, O' my saint, my maiden my mate, by the might of the right Of the night of our fate. Though i fall though i faint, though I char though I choke, By the hour of our power I invoke! By the mystical union of fairy and fawn, Unspoken, unbroken, ~~ The dusk to the dawn! ~~ A secret communion, unmeasured, unsung, The listless, the resistless, tumultuous tongue! ~~ O' Virgin in armour thine arrows unsling, In the brilliant resilent first rays of the spring! No godhead could charm her, but manhood invoke ~~ O' fiery Valkyrie, I invoke! I invoke!" vibrate: ELOHIM TzABAOTH recite: "al'utarid! Great Mage of the Old Ones! Messenger of the Word of Selfhood, thou shepherd of the quietude of thought! Hearken O' swift One of Oracles! Guide of Ghosts Keeper of the Roads of the Serpents! Nabu, son of Marduk Orderer of Speech! Sefekh! (ii)

The speech in the silence. The Words against the Son of Night. The Voice of Mercury in the Universe in the Presence of the Eternal Gods. The Formulas of Knowledge. The Wisdom of Breath. The Radix of Vibration. The Shaking of the Invisible. The Rolling asunder of the Darkness. The Becoming Visible of Matter. The Piercing of the Coils of the Stooping Dragon. The Breaking Forth of Light." vibrate: IHVH TzABAOTH recite: "al'zuhra! Lady of the Evening Star Harlot of passion and debauchery! Guardian of Musick, O' erotic Ishtar! Lady of Lust and of the Battles of Conquest! Revealer of Nights voluptuous treasures! Bearer of secret ardours! Hat-Herut! (iii) Salutation to Hathor, holy cow in the pastures of Evening. Salutation to Hathor, in the Mountain of the West; in the land of perfect peace, Salutation. A devouring fire is thy soul, and the corpses of the dead are enkindled at thy breath. Salutation to Hathor, the child of Isis and Nephthys! Salutation to Hathor, the bride of Apis, of Apis that hath the beetle upon his tongue! A devouring fire is thy soul, and the corpses of the dead are enkindled at thy breath. Salutation to Hathor, whose necklace is of the souls of the blessed ones of Amentii. Salutation to Hathor, whose girdle is of the souls of the blessed ones of Seb! Salutation to Hathor, whose sandals are the souls of the blessed ones of Nu! A devouring fire is thy soul, and the corpses of the dead are enkindled at thy breath." vibrate: IHVH (YEHOVAH) - ELOAH V'DAATH recite: "al'shams! Beloved Lion of the Sun! Sultan of the Ladder of Lights! Pharaoh of the Gate of the East! O'Hawk-Headed Self-Generator, Enthroned Ever-Burning One of the Horizon! Apollo Shamash Lighbearer ~~ Avenger! I abideth in thy spheres of the All-Seeing Eye! Ra! (iv)

Mortals never learn from stories how catastrophe becomes; How above the victor's glories in the trumpets and the drums And the cry of millions Master! Looms the shadow of disaster. Every hour a man hath said: That a least is scotched and dead. Some one circumstance: at last That, and its effects are past. Some one terror ~~ subtle foe! I have laid that spectre low. They know not, learn not, cannot calculate How subtly Fate weaves its fine mesh, perceiving how to wait; or how accumulate The trifles that shall make it master yet of the strong soul that bade itself forget." vibrate: ELOHIM GIBOR recite: "al'mirrih! Great One of Terror Bearer of the serpent flame Guardian of sekhet-aaru, Furious one of the abodes of the fallen Seraphim! Ares, Ninurta, Keeper of Edfu! Let thy nemyss shroud the weeping Eye! Sekhmet! (v) By AUB, the witchery of the secret flame; BY AUD, the subtlety of the inmost fluid; By AUR, the effulgence of the radiant light; I call thee, ASH! I adore thee, ASH! AHS! ASH! ASH! I caress thee! I kiss thee! I suck thee up into my mouth and nostrils! Ohooatan! (three times). (the water of flames). Behold! the fire of God upon the altar as I have sworn by Djinn and by Shin and by the space between them! ~~~We now invoke thee, O' Ama-Inanna, whom our Brethren worshipped in the days of ancient Babylon, great Goddess of Love and War, who made love and war to Gilgames, the ruler of thine own city Erech. We invoke thee, our Mother, that thou entreat for Us with the Master of Battles." vibrate: EL recite: "al'mushtari! Secret of the Wheel of Time Revolving, Great Goddess of the Womb of Time; ever-changing ever-whirling, ever-coiling! Thou revealer of the Masquerade of Matter! Ol' Sphinx of Giza, unforgettable, Daughter of the Firmanent! Minerva Athene Amun-Ra the Changeless! Ma'at! (vi) I bring ye wine from above, from the vats of the storied sun;

For every one of ye love, and life for every one. Ye shall dance on hill and level; Ye shall sing in hollow and height, In the festal mystical revel, the rapturous Bacchanal rite! The rocks and trees are yours, and the waters under the hill, By the might of that which endures, the holy heaven of Will! I kindle a flame like a torrent to rush from star to star; Your hair a comet's horrent, Ye shall see things as they are! I lift the mask of matter; I open the heart of man; For I am of force to shatter the cast that hideth ~~ Pan! Your loves shall lap up slaughter, and dabbled with roses of blood Each desperate darling daughter shall swim in the fervid blood. I bring ye laughter and tears, the kisses that foam and bleed, The joys of a million years, the flowers that bear no seed. My life is bitter and sterile, its flame is a wandering star. Ye shall pass in pleasure and peril across the mystical bar That is set for wrath and weeping against the children of earth; But ye in singing and sleeping shall pass in measure and mirth! I lift my wand and wave you through hill to hill of delight My rosy rivers lave you in innermost lustral light. I lead you, lord of the maze, in the darkness free of the Sun; In spite of the spite that is day's We are wed, We are wild, We are one!" vibrate: IHVH (YEHOVAH) ELOHIM recite: "al'zahul! Great Goddess of the Gates of Amentet! Horn of Amentet, Thine is the Sign of She'ol, Thine is the Key to the bottomless pit, O' Abaddon! I am thy pharaoh defying death, enthroned at Golgotha, echoing the agony of the dead! The Widow Hera Lady of the Shades of the Grave Iuno Kali Self-born Atemu! Neheb-ka! (vii) O' melancholy Brothers, dark, dark, dark! O' battling in black floods without an ark! O' spectral wanderers of unholy Night! My soul hath bled for you these sunless years, with bitter blood-drops running down like tears: Oh, dark, dark, dark, withdrawn from joy and light! My heart is sick with anguish for your bale! Your woe hath been my anguish: Yea, I quail and perish in your perishing unblest. And I have searched the heights and depths, the scope of all our universe, with desperate hope to find some solace for your wild unrest. And now at last authentic word I bring, witnessed by every dead and living thing; Good tidings of great joy for you, for all: there is no God; no Fiend with names divine made us and tortures us;

if we must pine, it is to satiate no being's gall." Give Sign of Silence. Toll the Bell, say: "The Blood of my Sister crieth out to me from the shades of the Grave." Toll the Bell, say: "The Blood of the Beloved crieth out to me from the shores of the Endless Sea." Toll the Bell, say: "The Blood of mine flesh crieth out to Thee!" Genuflect in reverence before altar.

IV.. Enchantment of the Vampire Formulate Cross as Qlifot of Malchut: Touch brow and vibrate ARDAT LILI Touch breast and vibrate LIL-LA-KE Touch right shoulder and vibrate LAMASHTA Touch left shoulder and vibrate LILLU Touch genital and vibrate LILITU Palms together upon the breast, and in benediction vibrate KI-SIKIL-UD-DA-KARRA Face the direction of Luna With Wand describe the Hebrew letters of Her name:

vibrate Lilit malkah ha'shadim Give the Signs of Lilith (O..A..I.. initiates only, others supplement with N.O.X. Signs) V.. Indwelling of AZ "I, BABALON, declare the Great Delusion of the Abyss; the iniquity of the Abyss is its glamour, there is no Abyss! Destruction is the eater of destruction, annihilation bewitches holocaust. I dance in a frenzy of Lust upon the bounds of NOT. The sorrows, severities, afflictions ~ these are mine, thou art the sufferer of the Blooddrenched Whore! All the immaculate virgins, the White Wicca folk of the earth, the thrall-wenches of domestic squall I rape them and spill their tepid blood unto the Chalice of the Headless Serpent! I vomit forth the brood of Jehovah, I am coiled about the Lamb, hissing erotic blasphemy in its ear! I consumeth the Darkness in an iniquity of Darkness which hath no name!

I call ye before the Altar of Lies and Wickedness, come ye into the fury and torment of my blackness ~ taste the stench of dying flesh! I tear asunder the bowels of little children and thrust the decomposing flesh into the mouth of Mary! Behold my countenance O' Men of Me! Thou shalt fall before the pits of AZ, ye whom dare to rend the veils of my witchcraft! I mock thee, holding the Crown of the End of Days, which is Death! AHA! Kill Me! Death is forbidden! I kiss the dead whom Lust for Me, I whom squattest upon the crucifix and thrust it into my loins for my pleasure alone! I shalt not reveal mine unforgettable name, yet my talisman is CHAOS. For one kiss shalt thou be willing to fall into the Madness of Me! Astride the Beast I rideth, birthing with incestuous lust My Brother, Antichrist, whom works in secret and silence before the scarlet Rose. Spill thy tears, thy blood, thy semen, thy Lust into my loins, I am the blood-sucking blood-drinking Black Woman of Whoredom! I am No one! Verily I am thy childe and Mistress! I AM NOT! She, I AM!" Give Sign of Silence.

VI.. The Black Communion Begin masturbation or Tantric working if with a partner. Amass the sexual force rushing throughout the body, into the muladhara. Coil the rising Kundalini at the Chakra, feel it resonate at the base of the spine rising up from the anus into the svadisthana (Yesod). Let your arousal grow untamed and wanton. Allow erotic stimuli to penetrate your psyche, immolating your entire perception. Invoke feelings of sexual domination and submission; and your own unique experience and understanding. Let this act of Love and Lust thrive in the passion and power of your Scarlet Self - envision yourself as Lover to the epitome of the Scarlet Whore, Mother of Harlotry and Fornications whom would destroy your soul and pleasure herself over your rotted corpse. Perceive what is controlled and uncontrolled in the roots of your sexuality. Feelings of domination and submission (or your better understanding of them) are conjured, along with wild & uninhibited Lust; seek BABALON with your own flesh and blood in masturbation or sex with a duly consecrated & purified partner. Rise the coiled serpentine force to the manipura, feel and listen to the blood rushing in arousal throughout your veins. Listen to the pulsating course of the blood. Seek the true nature of your sexuality and power. Whatsoever the design of your body & flesh, know that thou art desired, Let S/He desire you in the name of B.A.B.A.L.O.N.! Caress your entire body, sending your breath to the muladhara. Sway and rock yourself feeling the erotic power rise up the spine with the blood of passion. Tighten and release the anus elevenfold. Allow the blood to surge forth in cohesion with orgasm. Anoint yourself with blood, semen, and urine as an Avatar of B.A.B.A.L.O.N.; She, thou art! Smother the body in the divine nectars of blood, semen, and urine as a Blood Sister/Brother of the Beloved. Circulate breathing from the muladhara, rising up the spine into the sahasrara, descending to exhale from the vishuddha.

VII.. Eucharist and Benediction The conclusion and evolution of the Ritual climax is entirely interdependent upon the Will and nature of the devotee; acts of sex, sacramental uttering of a word or mantra, taking up of intoxicants, oath, bloodrite, or other sexual working are all spiritual acts of expression. Scream the Benediction of BABALON upon anointing the body with semen, blood, and urine: "Come descend! Blood She will eat! Blood She will drink! Come descend! I call for Death! I lust for Death! I will for Death! Come descend! B.A.B.A.L.O.N.!" Banish and close the Temple/Sanctuary of the Rite. Depart in Sign of Silence.
- Proper sanitary methods should be taken when using blood during any ritual performance.

reflect the powers of the septenary and were specifically chosen to invoke seven planetary archetypes of the Great Whore: excerpts are from "Rites of Eleusis" by Aleister Crowley, Intro by Keith Richmond, Mandrake Press e.v. 1990 - Semen, urine, and Blood (excluding sweat) are nectars of the gods, each containing the elixir of the eucharist, and of Life. Babalon de Eucharistia is not for those whom harbour dogmatic or sexual inhibitions. (i) - excerpt from the "Rite of Luna" as given in "Rites of Eleusis" by Aleister Crowley, Intro by Keith Richmond, Mandrake Press e.v. 1990. (ii) - excerpt from the "Rite of Mercury", Ibid. (iii) - excerpt from the "Rite of Venus", Ibid. (iv) - excerpt from the "Rite of Sol", Ibid. (v) - excerpt from the "Rite of Mars", Ibid. (vi) - excerpt from the "Rite of Jupiter", Ibid. (vii) - excerpt from the "Rite of Saturn", Ibid.

- The following incantations

..Resources.. "The Rites of Eleusis" by Aleister Crowley, Intro by Keith Richmond, Mandrake Press e.v. 1990 "The Book of Lilith" by Barbara Black Koltuv, Red Wheel/Weiser e.v. 1987 "Lilith - The First Eve: Historical and Psychological Aspects of the Dark Feminine", by Siegmund Hurwitz, Daimon Verlag e.v. 1992

"Lilith: The Edge of Forever", by Filomena Maria Pereira, Ide House, e.v. 1998

Ordo Antichristianus Illuminati

Confessionis ex Lilitu
(oracles of Lilitu at the Sphinx of Gizeh)

Scribed by Joshua Jacob Seraphim {Frater Annuit Coeptis} copyright 2004 all rights reserved. Scribed 20 March 2004 at the Sphinx of Gizeh, Egypt.

Prologae Oraculae Ain. Sof. Avr. the Eye. Limitless and Boundless. the Limitless Light. the concealed of the Concealed was silence and stillness. the Time of Nothing is a closed Eye. Infinite diversities in infinite combinations besought the unmanifest Being of All Nothingness. The Most Ancient of Ancients opened Its Eye for the 333rd time to see what was Not. the emanations of the ten shining sapphires beget the Grand Architect of the Universe. the Grand Architect of the Universe divided. the divided became the Four infinitudes, beget the spheres, the hierarchies, the firmaments, the husks, and the First Hosts. Upon the husks tread L..Y..L.. L..Y..L.. divided the Light and the Darkness and named It AMA. AMA begot AMSh.. the auric egg of Maiden, Mother, Crone averse. L..Y..L.. the LYLYTV opened the way of Lilith at the Sphinx of Gizeh. the sleeping widows of the Pyramids were awakened. Saith I: Lilith is Lilith. i. The sleeping widows of the pyramids swear upon My oath three times three times three. My kindred, sevenfold. ii. Nigh unto the City of Pyramids beckon the Seven Widows, veiled in the burqa sevenfold. Therein the Great Tomb were erect the three Pillars of Jubela, Jubelo, and Jubelum. Obverse to the Middle Pillar espies a Great Snake. Thereto the left Pillar espies a Seven-headed Serpent, to the Beast is trusted a scroll of the Widow sealed sevenfold. Seven are the lamps of the red-robed ones with the mark of mourning upon the brow.

iii.

No Man mayest come nigh unto the red-robed ones of the Widow.

iv. The Brothers art penitent. She laments! She is the fate of the Woman whom beget Her. Two daughters beheld Her, the four veiled concubines mourn Her as the Lover. v. the Brothers as Lovers must die thereof. the Brothers of the Orient Templars pray to a false moon. Mayest the Rose disintegrate upon the Sons of the Orient Templars whom shun my mourning with false compassion. vi. Blood upon the Vault of the Rose Cross truly is laden by the Daughters of the Nile whom barest the robes of mourning. vii. I shalt smite the Brother of the North and awaken the White Lion. The basilica of the White Lion shalt suffer. viii. The sistrum of Egypt shalt be thieved by the asps of Muhammad. Then black magic shalt dictate a state religion. ix. Pharaoh shalt be a puppet in the acts of a Scarlet Council. Archsorcerers shalt be elevated by black Brothers of the Orient priesthood. x. Sorcerers mutilated the rituals of the Persian mysteries, professors become deniers. Idolatry introduced to Neophytes worshipping in prayer images of the Sun erected by the wise men of Enoch as talismans of study and meditation. xi. False Theorici in the oratory repeat elaborate theologies.

xii. Ba'al Zabab engendered Daath. Daath bore Cholom Yosodoth. Cholom Yosodoth bore stench, stench bore mud, mud bore the fly, the fly bore the worm. xiii. The worm infests the womb of Malchut. Shemyaza hath fallen to Shemesh. Thief, breaker of bones, She strangles. Pachazat! Uttuk! Rha! xiv. A Priest in the city of Mithrah shalt betray the Vicar with a kiss, he shalt prostitute the basilica. xv. The dead Khalifah shalt awaken the sleeping qedeshot in the Queen's Chamber of the House of Hidden Places. xvi. Weep, O' Pharisees of sullen nightmares, ye Sadducees of treason, thy blood shalt be tepid. The blood of Zion shalt run thin and wither, the House of Nazareth shalt be cannibal. xvii. Gomorrah shalt come.

xviii. Of the Four, One shalt come as Widow, born of a Widow. The Daughter of the Double-Headed Eagle shalt set the morning star upon fallen Jerusalem. From the sea the Great Martyr of Terror shalt come in the month of Tevet. From the Crescent, vengeance shalt come. xix. A Daughter of Hiram, the Whore of the Svastika shalt set afoot in the City of David. Upon the breech of the Ka'ba and the Holy Sepulchre shalt She maketh the mark of mourning. Then shalt the rape of Judah occur. xx. Ye servants of the Snake art the bane of Priest Ankhefenkhons with ye fallow diablerie. xxi. The Basilica shalt betide woe unto the Architect. Infidelity and calumny shalt the Pontiff reap upon the Absent Ones. Lo', the Preceptory shalt be shunned. xxii. Thrice condemned is the Brazen Serpent with false canon. Nikam, Kadosh, Heredom: thieved with the Keys of Tyre by fiends of Isma'il. xxiii. Sevenfold shalt the black Brothers of the Orient priesthood deny the twisted cross, the Pantacle of Ezekiel, the Rose Croix. Therewith shalt be obscene antiquaries of Keys to the Nile and the Ninth Arch. xxiv. I beget seven daughters of Kayin the Murderer, and thus reared ye unto the elect of Epopts. Alas, Sodom is deserted. Babylon, the beleaguered Brother shalt endure. xxv. Zion hideth good Her covet for the blood of bulls, of the Lamb. They art soothsayers, as the Philistines and shalt deny the fatherless and mock the Widow. xxvi. Alas! Zion, thou shalt weep, thou shalt weep.

xxvii. The Mosque at the hanging Gardens shalt be put to the torch. Woe unto the martyrs of the Crescent. They shalt make bereavement and soldiery against the Alchemist, Architect, and Exorcist. xxviii. The Hiram Pillars and Crucified Rose shalt suffer prayers unto a false Scarlet Woman. Lamentations and wailing betide the Mosque, set by Shaykh of a red turban and the Whore with flowing Veils. xxix. Three Pharaohs, jewels of knowledge and mercy shalt be struck down at once by the sea. xxx. Fate of the Brazen Serpent and the Master of the Hidden House shalt reap the Mosque and Pillars.

xxxi. To the infidel and disinterested I shalt ne'er uncover My Veil nor the secrets of My invisible words. xxxii. I shalt makest the Preceptory derelict.

xxxiii. A Methuselah weary of eld shalt stir the daughters of the Nile from His sarcophagus. Magog shalt defy Shiloh and bastardize Judah. xxxiv. Asps of Muhammad hath trodden upon the Lotus. A Lion shalt be born of a Snake, its brood there shalt be a headless serpent, as Mesopotamia, a Mahdi. xxxv. Lament and Mourning upon the Twelve Sons of Jacob! Of Reuben, of Simeon, of Levi, of Judah, of Issachar, of Zebulun, of Dan, of Naphtali, of Gad, of Asher, of Joseph, and of Benjamin: the Lust of Zillah, wife of Kayin the Murderer, the Lust of Akliah daughter of Kayin the Murderer betide ye sevenfold! The seven punishments of Lamech the blind upon ye! Ye shalt go forth downtrodden, burdened and fatherless! xxxvi. Lo', Fez, Tyre, Karnak, ye shalt obscure antiquaries of the Crucified Rose. Lo', Antioch, Alexandria, Alamut, ye shalt obscure the antiquaries of the Brazen Serpent. Passover the arts of My sleeping widows of the Pyramid, ye shalt be spared of the smoke and locusts. xxxvii. Ye shalt knowest my seventh daughter by the name Virgo Lvcifera. She shalt adorn vestments in secret perfumes, anklets, cartouches, sapphires, crescents, signet-rings, kerchiefs of satin, forbidden oils, and crimson veils. xxxviii. Set in the heavens shalt the red star be seen by the living and the dead. A sabered crescent the shade of blood set in the sky shalt herald the coming of Lilith. xxxix. When the snows of the White Lion of the North consummate the earth, the black Brothers and their false Lodge of the Crescent shalt dictate their diablerie a state religion, Pontiff shalt betray the Basilica with a kiss unto the hidden Bishop, a sabered Crescent the shade of blood shalt be seen in the skies. xl. Morning Star shalt replace the Sun, the rider of the red horse shalt smite the Twelve Patriarchs of Jacob marked with the seal of mourning in My blood. xli. The Hiram Pillars shalt be seen again, rebuilt by the sleeping brethren of the Rose Croix, and by the Brazen Serpent. xlii. Pontiff and Bishop betide the Basilica with the unnatural kiss of sin. Temptation and lechery shalt commit the Basilica to bondage.

xliii. When the Morning Star is seen rising behind the Sphinx at Gizeh, by the Ninth Arch, by the Hanging Gardens at Babylon, then shalt be born a childe. xliv. The last daughter of the Widow, born of a Widow. No Man shalt e'er She unveil, upon Her the Seal. Seven Magi, marked sevenfold shalt set Her upon Khem. xlv. In the desert, naked and forlorn, weeping and fornicating madly shalt She crucify and Lust, therewith shalt be judged the fates of religions and Hosts. The last daughter shalt Lust and lament, and rule o'er ye with Imperial Love. xlvi. xlvii. Fallen Hosts shalt rise again in a river of blood. Lilith shalt come.

xlviii. Secrets of the Morning Star is the penitence of He. xlix. Angels art stock. Demons art Breed. Mankind shalt be made low.

Ordo Antichristianus Illuminati Lamentations of Lilith

by Joshua Jacob Seraphim {Frater Annuit Coeptis} 2004 all rights reserved. Scribed e.v. 20 March 2004 at the Sphinx of Gizeh, Egypt. Alas, O' , Son of Dagon, Son of El, Son of Jah! Hark, O' Lord God of Hosts, Unbeholden God of the Fifty Gates of Light, Sanguine Prince of the Bays of She'ol and of Ge'Hinnom, revealed as the Angel of Severity and the Burning Serpents: close My eyes to the morning star, My ill-fated Seraph, My desert. Withdraw thy Seraphic wings in torment and flee My blood bounty. Reap thou the tidings of my pestilent loins as thou shuns the Fatal Light. Ne'er again shalt We lay in serpentine lechery of Death and of birth. Ne'er again shalt I Lust for the arcana of thy blood, ne'er again shalt our bounty spill upon the Pillars of Hiram. My khalifah, thou bestial God of Edom, Host of Mithrah and B'El, thou hast anointed Me with the fragrant oils of thy body. I stand upon the shores of the Dead Sea, screeching as a banshee bathed in the oils of thy phallus. Thou art for Me a sachet of myrrh, thou phallus writhes into My bloodthirsty loins, thrusting with the ache of anguish.

Ye art confounded by Death. Thy phallic tears of blood and semen unite with the burning husks within my womb. Lo', thy horns scourge my carnal womb, barren of thy stolen seed, O' Jehoshua, Jehoshua, mourn Me erotic Host, as Anat lamented Ba'al. Mourn Me, Whore of Sodom, spill thy phallic tears, uniting Shiloh and Edom in my menstrous blood. I loathe Thee as I loath Galilee. I deny Thee as I deny Judah. I mourn Thee as I wept for D'hainu. I beseech Thee! Flee at My beckoning! My incest with Thee in the shadows of the hanging gardens of Babylon is therewith a Covenant of the obscene and of the unclean. Verily, Jehoshuah, O' My sire and childe, heed my commandments. Verily, thou shalt Love no concubine, no scarlet woman before Me. Adore Me in semen and blood only. Drink thereof. Thou art the Widow, and I the mourner. I Am the Unclean One. the Law is Lust. No Man shalt e'er Me Unveil. Lust surmounts Love. O' Rose of Chaldees, Thou scoundrel of Makkah, give up thy Fate! Thou wilt hearken nothing deader as My body. Seize fate, fate! Smite Thou the daughters of Asherah, behead her brood and thrust vehemently the pungent rot of dying firstborn unto the orifices of Miriam ha'Magdalene! My flesh is ashe, my wails are smoke. Depart from me. The Qur'an is the lament of Nun. Torah is of She. I Am the wrathful concubine of Jehoshuah. the Lady who treads the Dead Sea. In the burning husks I wandered. Aleph caused My eyes dry as sand. Mem caused my skin ashen and pale. Shin caused the sun burn out my tongue. Lamed caused the wind to mock my wails. Tzaddi stole the milk of my bosom! Nun denied water unto Me. Downtrodden, desolate, and bare were the burning husks. I Am unmated and no beast nor Man shalt suffer Me. Smoke of the burning husks carry My wails of mourning. I Am Not. Alas, a Host birthed in my womb of bile and leprecy, a swelling bosom ripe of stolen seeds, and a lingering bitterness of Ish'ah. No fruit is bitter such as those that burn. My menstrous torment burned me into ashes. I giveth and taketh away the Kingship of Man and the harlotry of Woman. In the burning husks I birthed the brood of th'Abyss. My belly pestilent by the progeny of the Host and His stolen seed. My hunger is immortal. So shalt thine hunger of blood bane thee. I drink of my blood to sustain my blood. Thus I created the endless sea of blood out of the burning husks. O' Host with ashen wings, I espied Thee in the fatal Light as thou lusted for ELOHIM. Bathed in the firmament of Not, Thou lusts of the hierarchies. O' I lament Thee! The bounty of thy stolen seed is immaculate grace. Allay thy lamentations with blood. Thou shalt Not covet Me. Thou shalt covet concubines unto my likeness. This is My affliction unto Thee, O' Jehoshuah. Upon Thee, I set the afflictions of Miriam, of Khadijah, of Aishah, of Zainab, of Hafsa, of Safia, of Zulaikha, and of Fatima.

Thou art My Host. The secret of Death lies in thy blood. Thy Will hideth in destiny, thy Will is made perfect. Destiny thou knowest Not. The grace of Destiny is of the elect. The prophets are fatalists in the lamentations of the Fallen. They are deniers, bitten lambs in a place of snakes. Snake, thy King hath set forth much mourning! Hearken to My lament, and I shalt giveth Thee quiet of heart. Alas, Jehoshuah, Alas O' Brother! The penitent Lover, must die! Wherefore art thy Death? O' Thou Host! My lament of Thee is antediluvian. It beckons nigh unto Thee. How deserted and tepid lie the great cities, the walled gardens I have birthed. Once lauded by the prophets, now a widow. Sodom and Gomorrah made to suffer as Gethsemane. Jerusalem, all thy fruits are barren, her priests suffer the Lamb. She, Jerusalem treadst On, mocked by the hunt of Muhammad. The City of David weepeth unnatural tears of sin. The City of the saints of Mithrah, casts a shadow of itself into the false sea. O' Roma, hither and thither art ye prostituted! Thy nakedness is shamed! Constantinople, Makkah, once the Red Lions of the Crescent, now beg for bread and basil, bartering thy bounty for fish. O' Nineveh, ye maidens and man-pleasers are vags! Pariahs! Nineveh sacrificed unto the altar of the bull. Woe! Woe! My bowels writhe in mourning for thee, O' Babylon. Martyrs of David rejoice at thy gates of ye hanging gardens. Like a plague upon ye daughters, in the streets of mourning, the sword of David bringeth bereavement! Woe unto Babylon, who shalt suffer unto Zion! I hath blackened the hearts of the daughters of Aleppo, beguiled by wrath and envy. Aleppo shalt smite the tents of Kadesh, poisoning the spices at Canaan. Woe, Aleppo, I shalt cast ye elders out as lepers and spill the bile of dead babes in ye daughter's blood ridden wombs unto the earth. Woe, Uruk and Antioch, woe unto ye! Ye art as pitiful Lovers, false and fraudulent. Let thy baying of envy ne'er end. I have no dealings with ye. Alas, Miriam of Magdalene, my Lament for thee is mocking. Thou hast the sin of shame. Thou hast wept for thy Lover the Nazarene at Gol'goatha; so shalt thou weep evermore. I shalt tear thy unborn brood from the pungent stench of thy womb! Hag! Rotted worm! Thy teeth shalt be broken and thou feed upon worms and crawl with them in She'ol! Memories of thy mourning and wanderings shalt fill thy sons with bereavement and despondency. Men shalt e'er unveil thee with lust and mockery, ne'er unto Love. I shalt behead Miriam for all to behold and slay her martyrs thereof! Hearken unto my affliction upon thee, Woe, O' Miriam of Magdalah, thou shalt taste the betrayal of thy firstborn son by the compassion of a kiss. Bide well, Eloi, mourn Not, My ill-fated Beloved. Dark and lovely Host, thou Love is fragrant as the spices of Kush, fragrant as frankincense is the sweetness of thy voice. Opulent is thy voice, like the smoke of frankincense rising about Me.

I espied Thee, O' Host, in the desert. I coveted thy nakedness. Thou wept in My bosom, beneath the Pyramids. Thine eyes the colour of blood, thy skin like the deserts of Assyria, burnt dark and lovely, scorched by the Sun. Thy touch was like a lily amongst thorns. Drink of Me ne'er again. Beloved, thou kiss was as burning myrrh. I drank from Thee, Jehoshuah, tongue sweet as opium. My lamentations of Thee: whose'er drinkest blood of Thee shalt have everlasting Lust and consummate thirst of Thee. Thou art dead but dreaming, erotic at Alamut. I thirst of thy forbidden oils, and secret perfumes of thy sanguine phallus! I Am the e'er coiling, e'er screeching unforgettable banshee of Golgotha! Enfold thy scaled seraphic wings and part My Veil. Silence to My wails, thirst to My blood. Eloha, Eloha, remember My lament.

Ordo Antichristianus Illuminati

Christianity and Diabolatry

by Joshua Jacob Seraphim {Frater Annuit Coeptis} copyright 2003 all rights reserved. The human condition has not yet fulfilled nor unveiled any limit. It is an ongoing progression toward omneity, identity and innate divinity, or what Initiates testify to as the Mystery. Throughout the spiritual epoch of the human species, evil is self-evident as a misperceived illusion which excels religious premise and theological perspective. Evil in a monotheistic sense is abstract, mistakenly personified in paranoid privation. Evil is a conception of conditioned human consciousness. Evil in the spheres of Malchut maintains a sense of primacy in consciousness. Development of attachment to evil as personified is caused by superimposition, or projection. Hence, a dichotomy of evil and not evil is externalized psychologically and religiously. The Great Magician is the One whom destroys all illusions in order to create the grand Illusion. Evil exists Not as theological Opposer of the righteous, nor as a phenomenon to be avoided via metaphysical dichotomy; rather, evil is an essential archetype of the omneity of the Soul that is severed in the fantasy of evil as privation and personification. Evil as innumerable varieties of diverse archetypi is self-revealing as an external projection and insurrection of primal virya. The delusion and fantasy of evils existence as a malevolent, insidious deity alongside the state religions of the Old World Order dominates post-modern perception into Spiritual and Material Evolution. Evil is a perpetuating mark of dividuality only in the psyche. Dividuality is a necessary syndrome of sexuality and generation. Evil is not a paradigm, evil is abstract. Evil in the human condition lies solely in perception and abstractivity, which exceed religion. Evil is an existential metaphor, enshrouded by privation and noumena. The

whole question of evil is semantically meaningless. It is a theological construct of monosexual, ethnic religion. The human condition is latent with genotypal aggression and primacy. Evil is an outgrowth of subjectivity, as sadism is an outgrowth of subjectivity, as sadism is an outgrowth of sexual Love. Undifferentiated approaches to understanding the question of evil serve Us best. Evil is personified in the human condition with a sense of introversion, as many of the obsessed see evil as a deliberate malignancy intruding upon conditioned puerile morality. Evil is empirically independent of Theology and history. In monotheism, the Adversary, or "Devil" is the personification of the principle of evil. The Devil is the apotheosis and objectification of malignant archetypi viewed as external to consciousness. Everything created in acts of unconditioned Will is unmanifest Theophany. Evil does Not affect, nor is It caused. Obsession with evil and diabolatry has poisoned the human condition with feeble paranoia and religious mutilation of Scientific Illuminism. Christendom fails to set forth a workable explanation of evil in contrast to natural Laws of religious science as expounded in the literacy tradition of Thelema. The crisis slave mentality of religion in the human condition evokes failures of fear in the personage of the Devil in order to legitimize its obsolete, sacrificial theology in the last pangs of an entirely ghostly struggle against imaginary adversaries to a mythic slave-god. Fundamentalist obsession with evil as deity in religion breeds a tyranny of persecution, dogma and agenda has Christendom scourge the expression of Art with its blade of false blasphemy, Islam casting written Wisdom into bonfires of martyrdom, and Buddhism enchanting the world into a trance of sorrow and mortification. Religious compulsion with evil begets a fetish of fear and persecution where enlightened Laws are pontificated only to putrefy in profanity of magic(k). Do what thou wilt. Love as thou wilt. The preconceptions of evil and the "Devil" are fatalistic insofar as ordained to be independent of condition. Understanding evil as abstract essentially emancipates the Mind from a thrall of terror. Swiss psychologist Carl G. Jung identifies the principle of evil and the Devil with individuation. Inexperienced, unwarranted aspects of the psyche are suppressed, creating a schism in the depths of the subconscious. Jung saw religion as an outgrowth of archetypal desaturation, severed within the personality. The archetypal of the Devil as evil represents psychic conflict in Man 616. Psychic conflicts progress into metaphysical monstrosity (Choronzon) as the naked truth of one's magical evolution externalizes these undesirable effects in the guise of demons and devils. The Devil is an archetype that lurks behind a masquerade of the material, vulgarized by diablerie of a phallo-centric priesthood, and neo-satanic adoring of perverted images of Pan. Christian regard to the Devil as the personification of the origin and essence of evil is a theological failure. The masquerade of the Devil has experienced diverse cultural evolution across the vicissitudes of mortal time. Phenomenology of the Devil is best approached by transcending history of concepts limiting our study of this archetype. A historical interpretation of the Devil cannot be obtained in reference to concepts of evil that are existential. Archetypes, in conjunction with this study, are according to Jung, "unconscious structures underlying conscious reality. By placing the devil in this format, we concern this study with archetypal content and conceptual form. Christian personifications of evil fail to validate Theodicy in post-modern empirical societies. The Devil as an 'obstructer' and 'prosecutor' illustrates unresolved conflict between monism and dualism in the history of Christian diabolatry.

A historical exegesis of the Devil as phenomenalized evil must be countered with abstractivity and mythology. Jung's analysis of the Devil as archetypal schism of the psyche reflect the Rabbinic teaching that two antagonistic essences inhabit the nefesch; one a tendency to preconceived righteousness (yetser ha'tob) and the other a tendency to 'evil' (yetser ha'ra). Thus, the Devil defuses metaphysically into allegory of evil inclinations, Ancient gyptian theology is polytheistic, alive with anthropomorphism, animism, and deification. Osirian religion in ancient gypt fashioned notions of evil designed from empyrean conflict seen in the lore of the slaying and resurrection of Ausar. There is no implicit principle of evil in such monographs as the 'Pyramid Texts,' the "Papyrus of Nebseni,' or vignettes from the 'Papyrus of Ani.' In ancient gyptian theology, evil is the maleficious disruption of Ma'at. Antagonism between Sutekh (SUTI) and Heru (HOORI) incarnates the dread of death and ignorance of natural Law in the human condition. Suti originally was a deity native to institutions in Hyksos, presiding over desert winds and the arts of combat. The politically antagonistic relationship between Heru and Sutekh retains an erotic venture with reference to Sutekh's incestuous rape of Heru in the 'Pyramid Texts.' Subsequent to Hyksos 'incursions,' initiates dwelling along a fertile landscape whose bloodline was the Nile dreaded the withering heat of the Sun in the South, which brought agrarian sterility and ruin. Suti derives from st, "red" akin to the coloured hue of the desert, the bodily figure of Suti shapes an image of a mortal with the head of an unidentified mythological animal called the "sut animal,' akin to an ass or jackal. As late as the XXIInd Dynasty, Sutekh was besought for reinforcement and sanction in the arts of warfare. The deity Sutekh (Setekh, Sut) is unrecognizable as any animal at present. Set was identified also with the hippopotamus, the pig, and ass, often abhorred by gyptians along the fertile banks of the Nile river. Such beasts were sacred to the god of winds, as well as crocodiles, scorpions, turtles, and other contentious beasts thought to devour the phallus of Osiris after Set dismembered Him. The 'st' animal was postulated to posses long jackal-like squared ears, a long stooping snout, and a canine-like body. Such could possibly be a composite beast part aardvark, part canine or even camel. The cult of Heru (HOORI) likely overtook SUTI following Hyksos insurgency during the Second Intermediate Period, as St ceased to symbolize Lower Egypt. During the Third Intermediate Period Sutekh became associated with foreign insurgency, thus transfiguring his divinity to chaos and warfare. To the gyptians of the lower Nile region, he was the god who 'ate the moon each month,' the 'black boar who swallowed Khonsu.' In the Hebrew Torah and in the Talmud, inclusive of mainstream Judaic tradition, the Devil is never distinguished as a Chthonic ruler of an 'evil empire' of diabolical Hosts. The Satan appears first in Numbers, Job, and Zechariah as prosecutor for the Heavenly Court, not as a Fallen rebellious with designs against Yahweh or the human species. Etymology of the 'satan' stems from the Hebrew root, n, a verb meaning "to obstruct." A few Rabbinic theologians, refuted naturally, pose n (n) to be derived also from the Hebrew root, t, "to rove about." Thus, we have also the Greek term, 'diabolos,' literally "to obstruct something." The Satan of the Torah was thus a roving hierarchical prosecutor, obstructing human infallibility. The Arabic derivative an and the substantive n, also the Arabic root sh'y', does not appear in the Noble Qu'ran as a designation of evil. In the Book of Job, the Satan is an inculpator, implicating humanity

in false predilections of Yahweh. In the Book of Zechariah, the Satan is a divine Host of retribution, inciting factional division and warfare within the tribes of Israel. The mal'k Yahweh of the Book of Numbers obstructs the Balaam, the human as an adversary. It is in this appearance, Numbers XXII; v. 22 do we glance upon the ambivalent resistance of the divine to Mankind. Only in I Chronicles XXI; v.1 and II Samuel XXIV; v.1 the term n is used as a proper noun. The intimacy of these passages refer to a defined personality, as contrasting indefiniteness would leave theological ambiguity. Is there a primal Obstructer in multiplicity? The passages in the Book of Numbers as well as Zechariah pose the concept of the Satan opposing Mankind inimically as an independent personification of evil. At the time of the Maccabean War, splinter-sectarian movements such as the aesthetic Essences bolstered eschatology as the political and religious thrust of their austere and secretive Brotherhood. Metaphysical war reflected the Maacabean revolt and desire of the Brethren for a New Israel in the "Scroll of the War of the Sons of Light against the Sons of Darkness." Had the Satan not existed in the Torah, the Essenes calling themselves the 'Sons of Light' would have invented Him. Bishop of Lyons, Irenaeus (140-202 CE) rejected the Gnostic sectarians in favour of Pauline orthodoxy. Bishop Irenaeus was foremost preoccupied with defending the Pauline Church against early internal dissent. The tracts of Irenaeus echo those of his later contemporary, Bishop Tertullian (170-220 CE) of Carthage. The Satan apostatized in their Justinian philosophy, and was now presented in the Church as an eminent metaphysical potency. The Christology of Irenaeus and Tertullian professed the crucifixion as a recapitulation, undoing original sin. The providence of the Satan was granted solely from Mankind's misuse of Will, as the Willed sacrifice canceled out the rights of the Satan. The Satan was approved a Luciferian quality as atonement became for Theologians, synonymous with sacrifice. God and the Devil were redefined by Irenaeus and Tertullian as antimony of ethical opposites. Saeculum (the cosmos) and saecularia (the material) reflected the ideal of evil as created, not an independent principle. Saint Augustine of Hippo (354-430 CE) abandons a Manichean influence he once early espoused in the question of Theodicy. Augustine's literary approach, in such works as the "City of God" and "Confessions" returns Us to the ideal of evil lacking intrinsic substance. Augustine writes in his Retractionum Libri Duo (421ce): "Malvm non exortvm nisi ex libero voluntatis arbitrio" (evil does not arise except through free choice of Will). In his Confessiones (397ce), he writes: "Nemo igitur qua erat efficientem causam malae volvntatis; non enim est efficiens sed deficiens, quia nec illa effectio sed defectio. ('no man must ask the efficient cause of an evil Will, for the cause is deficient, not efficient; an evil will is a defect'). Augustine saw the principle of evil as ontological privation Evil, according to his work "De libero arbitrio" (385-3954ce), is ascribed to sin as an ontological defect, an insurgency of the Will upon Itself as both preordained and fallible. Saint Augustine attributes evil to a defective movement of Will, by choice, averse to predestination. Wrote Augustine: "Mali enim nulla natura est; sed amisso boni mali nomen accepit" ('evil has no nature; what is named evil is a lack of good'). The latter from the "City of God" (421ce) illustrates the heart of evil as privation, contrary to a personified ideal.

The views of Saint Augustine are grounded in traditional Christian theodicy. Later Christian Theologians such as Thomas Aquinas (1225-1274ce), and Saint Anselm (1033-1109ce) perpetuated the debate of evil as an ontological principle, of an embodiment of sin in Mankind. Saint Anselm and Thomas Aquinas were the foremost theologians whom initiated an advent of Scholasticism, and its three pillars of Christian Theology. Scripture, orthopraxy, and analysis of scriptural tradition are the pillars of the Christian scholastic movement. The role of the Satan in theology declined with the advent of Its metaphysical presence in History. The immediacy of the Luciferian Devil reduced the archetype to a theological novelty. Saint Anselm's ambivalent answer to scholastic theodicy was that evil is nothing, and is privation, or deficiency of a prerequisite quality in creation. Sin according to Saint Anselm prescribed a rejection of divine grace. Saint Thomas Aquinas decisively theorized that evil is subjective and the deficiency of Will in failing to attain actuality, or identity, then salvation. As with fellow scholastics, the thesis of Saint Aquinas on evil is privation. Nicholas of Cusa (CE 1401-1464) echoed the nominalist rejection of realist belief in universal evil, under the influence of Neo-platonic idealism. Nicholas' chief work, "On Informed Ignorance" (CE 1440) imputes the independent principle of evil to god. All conceptions of god, evil, and the Devil are anthropomorphic, transcending imagination of being. God permits evil as privation in order for divine glory to manifest in transcendence of It. The emergence of Zoroastrianism estimated around BCE 1400, ascribes evil not as deity, but as a co-dependent power, dualistic in an exalted context of monotheism. Surviving sacred scriptures of adherents to the prophet Zarathustra (b. BCE 630) are entitled the Avestas. A surviving Avesta, actually a fragment of the compendium, is categorized into the Gathas, or odes to Zarathustra, Yasnas, or sacrificial liturgy pertinent to various demi-gods, and finally the Vendidad, dealing with ethics and ritual impurities. The Gathas are the first and foremost revelatory texts containing a responsive discourse between Zarathustra and his god, Ahura Mazd. Zarathustra was a Persian zaofar (Avestan, "one who invokes", "one who pours") influenced by a profound sense of ritual activity and religiosity. Later texts suggest, albeit of a legendary flavour, Zarathustra receiving divine revelation of Ahura Mazd's division into six personified attributes called Amesha Spentas; "bountiful immortals." Ahura Mazd existed as the head of a pantheon in the Indo-Persian divine triad known to theologians as ahuras. The other two divine entities of the ahuric triad were Mithrah and Varuna. The Vedic concept of ta (r.o.t.a.) ascribes law regulating an ordered multiverse, similar to the ahuras of asha, or 'righteousness,' emanating directly from Ahura Mazd. Fundamental to the problem and origin of evil in the Avesta is the allusion to the religion of the Avesta as dualistic, monotheistic, or a dynamic combination of both. Evil was a subject that profoundly exercised Zarathustra. The starting point for the dichotomy of good and evil in Zoroastrianism proposes a radical ethical dichotomy personified in two opposing entities. The cause of choice again contributes to a proto-cosmic dualism transfiguring into eschatological monotheism. The ambivalent context of the Gathas alludes to the immaterial (menog) and material (getig) existences, pointing to an intentiality of creation. A developed Zoroastrian position on theodicy becomes clear in later Pahlavi writings. Angra Mainyu (Pahlavi, Ahriman) is the Ahuric embodiment of the principle of evil in the Yasnas, accompanied by subsidiary antagonistic spirits. Angra Mainyu is an independent substance existing co-eternally with Ahura Mazd in the Ninth Century Pahlavi text, Budahishn. The dialectic between good and evil is at once an exterior and interior

struggle. In contrast to adherents of the Ahuric path, possessors of asha, are those stained with druj (lie), assisting Angra Mainyu, and are called drugvant. Devotional theology in the Avesta augmented belief that Ahura Mazda initiated an thereal line of continuity by creating such praiseworthy aspects of Itself. Such personifications of righteousness Zarathustra used proper names thusly; Vohu Manah ("good though"), Asha Vahita ("best righteousness"), Spenta Armaiti ("good disposition"), and Haurvatat ("integrity"). In contrast, the holistic spirit Angra Mainyu manifested a subsidiary hierarchy consisting of: Aka Mainyu ("evil spirit"), Aka Manah ("evil thought"), Azi Dahaka ("avarice and avidity"), and Az, or Azi ("lust"). The maleficient acts of Angra Mainyu were constrained to the getig plane, thus is the material always in greater jeopardy than the merog. Evil is conceptually existent in the menog yet only approachable in the getig. It is permissible from a contextual guise to see evil as parasitic, suffocating, and infectious as evil of Itself lacks corporeality. We are told in the Bundahishn that Angra Mainyu shaped his diabolical hierarchies from the substance of dark unmitigated thyr. The Druj is the ideal embodiment of ultimate evil according to the Yasnas and Videvdad. Personified by Angra Mainyu, Druj in canonical Zoroastrianism is the locus of malignancy and all contention. Angra Mainyu in the Bundahishn is often depicted analogous to Druj, allegedly committed to obstruct the righteous material firmament, extolled as the world of asha (righteousness). To the Mesopotamian Pazuzu is attributed a chthonic corruption of theodicy. Pazuzu is imputed as a pale of evil in Sumerian and Akkadian mythology as patriarch of the spirits of the words. The son of the Sumerian devil Hanbi, 'lord of devils,' was postulated to antagonize the entity Lamatu in ancient Akkadian vignettes, Pazuzu commanded the southwestern winds, depicted often with the body of a man, two pairs of wings, having the head of a lion or dog, a tail of a scorpion, and serpentine-like penis. A further distinct novelty in diabolatry is the insidious corruption of Ba'al as maleficient. Etymology of the Semitic primitive stock stems from the root, b'l, "to possess." Therefore, the term implies ownership of real estate, possessor of a household and is so used in diverse applications of Semitic dialect. When the noun is applied as a prefix to deity, a sense of ownership or dominion is implicit in divinity. Thus did a variety of B'ls elicit special attributions. B'l Berth was the 'possessor of the Covenant,' B'l Mrqd was the 'possessor of ritualistic dance,' B'l Zebub the owner and lord of the Philistine city of Ekron in connection to the ill health of King Ahaziah. The corruption of B'l Zebub became a novelty associated with disease-infested flies unto Philistine and Israel. The Septuagint corruption later vulgarized as Beelzebub is a phonetic dissimilation of B'l Zebul ('zebel,' dung) in order to vulgarize the Canaanite deity as 'God of dung." Saint Jerome mistranslated the text as "dominvs muscarvm" (lord of flies). The term B'El is the earliest form given as a national deity amongst Babylonian culture. In the Babylonian pantheon, B'El is distinguished as 'god of the earth' apart from Ea, 'god of the underworld,' and Anu 'father of the heavens.' In the Minoan, Phoenician, or Palmyrene urban centers, the sun was distinctive of the B'l worshipped. B'l Hadad appears the chief incarnation among the Assyrians. In ancient Canaan, methodology of B'l worship is not obscure. B'l was the chief proprietor of agrarian fertility, thus the lawful owner of agriculture. Worship of the B'l diversifies according to place and circumstance. Noxious methodology of B'l worship were seen by Hebrews as a

degradation of Yahweh and elevation of B'l in place of Yahweh. Hebrews scorned the worship as lecherous religious fantasy. Subsequent to the division of Solomon's Kingdom into Judah and Israel, Hebrews led by the Temple Priesthood to distorted petitionary worship of Yahweh, sank further into Canaanite and pagan superstitions. It is feasible that such degeneration by the Hebrews consigned Yahweh to be addressed as B'l, with the existence of such terms as Baalia in I Paralipomenon (Chronicles) 12; v.5-6. The proper noun Asmodeus is evident in the Book of Tobit as a contentious spirit whom lusted after the human women Sarai, daughter of Raguel. According to Tobit III; 8 v.14, seven husbands of Sarai were slain by Asmodeus upon the night of wedlock. Later Hebrew and Chaldaic expansions have Asmodeus rendered as docile after the marriage of Sarai to Tobias in addition to intervention from the angel Raphael on behalf of the two Lovers. King Solomon employed the innocuous demon with the assistance of Raphael in erecting the Jerusalem Temple. Haggadic legend connected the Asmodeus of Tobit with the unbearable bile of Ashmedai, a demon native to Rabbinic literature. Hebrew Law forbade the use of ironclad tools (Exodus XX; v.26) in constructing the sacred Temple of the Israelites. The Masons, according to lore, could not fathom how to shape blocks of marble properly as the magi advised Hiram and his Masons to obtain the shamir, a worm capable of cleaving rocks with its touch. Solomon dispatched his chief, Benaiah ben Jehodah, to ensnare Ashmedai and elicit his knowledge of where to locate the shamir worms. Ashmedai succumbed to mortal trickery and remained to service the Temple until its completion. The Testament of Solomon reveals that the Ashmedai mythos corresponds to representation of demons by their characteristics. Passages in the Talmud shed less light on the characteristics of Ashmedai-Asmodeus. Rationalist Theologians equivocate Ashmedai-Asmodeus with the Persian arch-demon Aeshma frequently mentioned in the Pahlavi text Bundahishn and the Zend'Avesta. Asmodeus-Ashmedai of the Testament of Solomon seduces mortals to debauchery, enmity, and addiction, a striking resemblance to the unchaste deeds of Aeshma in the Bundahishn. Azazel is the name of a being associated with the ritual of the Day of Atonement in Rabbinic literature. The High Priests, according to Leviticus XVI, presented to Yahweh sacrificial offerings of a burnt ram and two young goats. One goat and ram was slain before the Tabernacle as atonement unto Yahweh for the sins of Hebrews. The last goat was sacrificed in a glamorous and elaborate ritual offered to Azazel. The Priest laid his hands upon the goat and confessed upon it the sins of the Hebrew nations. The petitionary goat, now laden with impurities was led astray and set loose into the isolate wilderness. As the epitome of impurities, Rabbinic literature interprets the etymology of Azazel as Azaz (rugged) and el (strong) in allusion to the rugged terrain where the sacrificial goat was cast forth. Modern scholasticism concludes, though retaining the orthodox lore of Azazel, that Azaz'el belonged to hairy goat-like demons called the Se'irim. We have allusions to hairy goat-like demons in Leviticus XVI; v.8, II Chronicles Xi; v. 15, and Isaiah XXXIV; v.14, reaffirming the goat as a sacrificial sin offering carrying the impurities off Israelites into inaccessible terrain inhabited by hairy goat-like demons. The cultural figure of Azaz'el is an object of fetish ascribed to penitent prayer in Rabbinic sacrificial ritual. Azaz-el is not a foreign cultural assimilation or the invention of a canonical Prophet. The Book of Enoch confirms Azaz'el as an antagonist in the

classical Fall of the Angelic Hosts. According to Enoch's recounting and witness, Azaz'el brought iniquity to Mankind, teaching carnal Man the arts of combat, of constructing swords, spears, poisons, and shields, and the use of coasts of mail. Azaz'el taught women to impart deceit, ornament the body, cosmetics, and eroticism. Azaz'el is possibly a degradation of Babylonian deities Mot, 'Uzza, or 'Azzael. In the Mandaean and Phoenician Pantheon, we have the promontory "r'aziz ('head of the strong') and the conjecture that the merging of zz, and l only would lead Us to far in archaic literature cited for this context. To fallow Christian diabolatry, 'zz'l is no more than a demonic motif of the desert. To a primeval Host is acquiesced the Holy Name Lvcfer, a Septuagint dissimulation of lvcs (lvx) and fero (ferre), Latin "to bear light." The compound Lvcfer (-fera, fervm) was the substantive "morning star" of Isaiah XIV; v. 12-15 in the Vulgate. Lvcfvge Rofocale, from Lvcs (lvx) and fvgo (fvgare, fvgvs) is the proper name committed to a Chthonic being, a notable figure in the conjurations of the Grimorivm Vervm (pub. by Alibeck the Egyptian ce 1517). Lvcfvge, "to shun, flee Light" commands three subordinate demons in the Grimoire; Ba'l, Agares, and Marbas. Accounts of possession and interviews with the alleged daemon are recounted at the Louviers Affairs of ce 1647 at the Louviers convent in Normandy, France. To Binah is attributed Lvcfvge as archdemon of divine wisdom and chthonic gnosis. The Septuagint translation of Lvcfer is from the Hebrew 'helel ben shahar,' the 'son of dawn, morning.' The passage of Isaiah XIV; v.12-15 and a mere enigmatic reference in I Job; v. 16 alludes possibly to the Canaanite lore of Helel, son of the deity Shahar. Helel in Phoenicia and Canaan besought the throne of El, a chief deity and was cast down in defeat into inexplicable regions. An Ugaritic poem speaks of Shahar and Shalim, twin deities called 'dawn' and 'dusk' respectively, born out of sexual congress between El and mortal women. The myth of the Host fallen from Empyrean grace is common with the Babylonian mythos of Zu, the Greek Phaethon, the apocryphal Shamyazi ('heaven seizer') of the Book of Enoch suspended between earth and heaven rather than cast in She'ol; and the Septuagint Lvcfer, fallen from grace with fierce Seraphic pride. This empyrean interfusing of Light and darkness stems not from Theological dichotomy or psychological schism, rather, it is a unity of multiplicity. The Luciferian undercurrent of the Ordo Antichristianvs Illvminati is consigned to light-bearing Adepti of art, science, and magica whom at once bear, and shun, fetishes of fear about Light and Darkness. Belief allayed with faith in the matter of diabolatry and theodicy amounts to pale semantics. Metaphysical assertions of evil are statements of the human psyche. As the Eye to the Sun, so the soul corresponds with the Darkness that once served as Its Host. The intimacy of the knowledge and conversation between Soul and Its Host (or Infernal Fallen Angel) precludes devaluation of either's expression, be It "evil" or Not. In the Luciferian propensity of the O..A..I.., where truth is druj and lies beseech truth, the anathema of evil as abstract is Not unknown to the light-bearing and light-shunning Adept of the Brotherhood.