Michael Wynn's Occult Reference Library
CHORONZON,CHRNZN

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ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

w. or, we may wish we never had. the editor new york, new york october 12, 1975 chart of comparisons (showing some relationships to be found between the mythos of lovecraft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as represented in "cthdh 666" ctha-lu, kutulu the ancient ones satan; teitan tiamat azathoth aiwass) azag-thoth the dunwich horror choronzon pazuzu shub niggurath pan sub ishniggarab) out of space the abyss absu; nar mattaru ia! io! iao! ia (jah; ea; lord of waters) the five-pointed grey star carven the pentagram the ar, or ub (plough sign; the original pentagram and the sign of the aryan race) vermis mysteriis the serpent erim (the enemy; and the sea as chaos; gothic; orm, or worm, great serpent) this is, of course, by no me

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

lved. for there is no power either of the firmament of the ether, or of the earth or under the earth, on dry land or in the water, of whirling air or of rushing fire, or any spell or scourge of god which is not obedient to the necessity of the magician! that which he has, he has not; but that which he is, he is; and that which he will be, he will be. and neither god nor man, nor all the malice of choronzon, can either check him, or cause him to waver for one instant upon the path. this command and this promise have been given by all the magi without exception. and where this command has been obeyed, this promise has been most certainly fulfilled. iii in all actions the same formulae are applicable. to invoke a god, i.e. to raise yourself to that godhead, the process is threefold, purificat

ats, the lonely leaping mountain-masters, separated from the gregarious huddling valley-bound sheep. then those who have well learned the lessons of the path are ready to be torn asunder, to give up their own life to the babe of the abyss which is- and is not- they. the others, proud in their purple, refuse. they make themselves a false crown of the horror of the abyss; they set the dispersion of choronzon upon their brows; they clothe themselves in the poisoned robes of form; they shut themselves up; and when the force that made them what they are is exhausted, their strong towers fall, they become the eaters of dung in the day of be-with-us, and their shreds, strewn in the abyss, are lost. not so the masters of the temple, that sit as piles of dust in the city of the pyramids, awaiting t

all these 397 terrors are the illusions of success. but one instant's<equinox has "for one instant's> self-satisfaction or expansion of thy spirit, especially in this state of dryness, and thou art lost. for thou mayst attain the false union with the demon himself. beware also of even the pride which rises from having resisted the temptations. but so many and so subtle are the wiles of choronzon that the whole world could not contain their enumeration. the answer to one and all is the persistence in the literal fulfilment of the routine. beware, then, last, of that devil who shall whisper in thine ear that the letter killeth, but the spirit giveth life, and answer: except a corn of wheat fall into the ground, and die, it abideth alone, but if it die, it bringeth forth much fruit

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ake sure that you have some general idea of the principal branches of the subject, and know the more important correspondences) the rest- please read one star in sight again, and do for god's sake try to assimilate the information there very clearly and very fully given! magic without tears get any book for free on: www.abika.com 243 it is terrifyingly near the state of mind which we symbolize by choronzon, this hurrying flustered dash of yours from one point of view to another: a set of statements all true after a fashion, but flung out with such apprehensive agitation that a sensitive reader like myself comes near to being upset. you say that you must tread the path alone: quite true, if only because anything that exists for you is necessarily part of yourself. yet you have to "go to oth

ALEISTER CROWLEY MEDITATION

ich contradict others. the victim wobbles from one to the other (and it is no less wobbling because the movements may occasionally be very violent) and at the end of life the movements cancel each other out. nothing has been achieved; except the one thing of which the victim is not conscious: the destruction of his own character, the confirming of indecision. such an one is torn limb from limb by choronzon. how then is the will to be trained? all these wishes, whims, caprices, 69 diagram on this page: solomonic sword vertical to the left, flame carved wand vertical to the right, cup supported by lotus flower tripod (four legs or three) center top, circle at center bottom. a vertical scale is to the extreme right and this caption is below "the wand, cup, sword, and disk or pantacle (drawn t

pt to build up a will when sic before nothing existed but a chaos of whims; but once organization has taken place it is sacred. as blake says "everything that lives is holy; and hence the creation of life is the most sacred of tasks. it does not matter very much to the creator what it is that he creates; there is room in the universe for both the spider and the fly. it is from the rubbish-heap of choronzon that one selects the material for a god! this is the ultimate analysis of the mystery of redemption, and is possibly the real reason of the existence (if existence it can be called) of form, or, if you like, of the ego. it is astonishing that this typical cry "i am i- is the cry of that which above all is not i. it was that master whose will was so powerful that at its lightest expressio

ce, 14th aethyr "babe of the abyss "see" equinox viii, temple of solomon "bhagavadgita" scared hymn of india, translated by sir edwin arnold in the "song celestial "binah" understanding, the 3rd "emanation" of the absolute "caduceus" the wand of mercury "see" equinox ii and iii "chela" pupil "chesed" mercy, the 4th "emanation" of the absolute "chokmah" wisdom, the 2nd "emanation" of the absolute "choronzon "see" equinox v, the vision and the voice, 10th aethyr "city of the pyramids "see" equinox v, the vision and the voice, 14th aethyr "crux ansata" same as ankh "q.v "daath" knowledge, child of chokmah and binah in one sense; in another, the home of choronzon "dhammapada" a sacred buddhist book "elemental kings "see" 777 "geburah" strength, the 5th "emanation" of the absolute "gunas" three

ALEISTER CROWLEY SEPHER SEPHIROTH

hwhy completed by shin= 300 q.v: the spirit of god; a variant is: h#why) hw#hy vision hyy# 328 to steam; darkness k#x 330 boundary, terminus; crosspath; isthmus; distress rcm revolution; hurricane, tempest r(s transgression, error, crime l# 331 tamarisk; ga great tree h (gn. 21:33, trans. ga grove h) l) 332 the fiery light dwqyh rw) a void place ywnp mwqm 333 qabalah of the nine chambers rkb qy) choronzon (as spelt by mathers; cf. 317& see liber 418 10th ayre) nwznwrwx snow; to snow gl# to lie down #lg to be sexually excited; to lie with; royal paramour lg# 334 a still, small voice (i kings 19:12) hqd hmmd lwq 335 day of evil h(r ymy the king above the king of kings myklmh yklm klm ordering, disposition hkr(m 336 an attack; a request, petition hl# 337 sheol: the underworld (lit. gplace of

al order *mynmz rds 973 the name (given in deut. 28:58 without t= 92, q.v *kyhl) hwhy t) 974 (metatron (q.v) spelt with yod after mem; it denotes shekinah *nwr++ym going forth (lit. masc. gwanderers h; cf. 770 *my++w#m 976 every herb bearing seed (rz (rz b( lk 977 shakanom: a title of tiphareth *mwn)k# 980 peace-offerings *myml# glowing stones; burning coals *mypcr 983) the town of four (br) tyrq choronzon (as spelt by mathers; cf. 317& see liber 418 10th ayre *nwznwrwx 984 the beginning of wisdom [is the wonderment at hwhy (ps. 111:10) hmkx ty#)r 986 vehemence; a strong objection )tpqth an advisor, counselling *c(wy 988 a peace treaty mwl# tyrb good pleasure, choice, decision, will *cpx chashmalim, brilliant ones: the angelic choir of chesed *mylm#x 989 feeding among the lilies (ct. 2:16

ALEISTER CROWLEY TAO TEH KING

ty tempt him, he remaineth quietly in proper disposition, indifferent. should the master of an host of chariots bear himself frivolously? if he attack without support, he loseth his base; if he become a raider, he forfeiteth his throne((this is all obvious military metaphor. if we depart from the tao, we become engaged in futile activities which lead nowhere, and we find ourselves in the abyss of choronzon) 31 chapter xxvii skill in the method. 1. the experienced traveler concealeth his tracks; the clever speaker giveth no chance to the critic; the skilled mathematician useth no abacus; the ingenious safesmith baffleth the burglar without the use of bolts, and the cunning binder without ropes and knots((the reference is to certain 'puzzles' as we should call them, common in china) so also

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

mental or moral insanity. when "duty points one way, and inclination the other, it is proof that you are not one, but two. you have not centralized your control. this dichotomy is the beginning of conflict, which may result in a jekyll-hyde effect. stevenson suggests that man may be discovered to be a "mere polity" of many individuals. the sages knew it long since. but the name of this polity is choronzon, mob rule, unless every individual is absolutely disciplined to serve his own, and the common, purpose without friction. it is of course better to expel or destroy an irreconcilable "if thine eye offend thee, cut it out" the error in the interpretation of this doctrine has been that it has not been taken as it stands. it has been read: if thine eye offend some artificial standard of righ

nd, not being united in understanding thereof, conceive only of darkness and confusion, beholding evil therein. thus at last they come, as did the manichaeans, to find, to their terror, a division even in the one, not that division which we know for the craft of love, but a division of hate, and this, multiplying itself, conflict upon conflict, endeth in hotchpot, and in the impotence and envy of choronzon, and in the abominations of the abyss. and of such the lords are the black brothers, who seek by their sorceries to confirm themselves in division. yet in this even is no true evil, for love conquereth all, and their corruption and disintegration is also the victory of babalon "o my son, know this concerning the black brothers, that cry: i am i. this is falsity and delusion, for the law

o have been effected, witness the latter part of "confessions. liber 418 explains this succinctly; 3rd aethyr "moreover, there is mary, a blasphemy against babalon, for she hath shut herself up; and therefore is she the queen of all those wicked devils that walk upon the earth, those that thou savest even as little black specks that stained the heaven of urania. and all these are the excrement of choronzon" it is this 'shutting up' that is hideous, the image of death. it is the opposite of going, which is god. women under christianity are kept virgin for the market as strasbourg geese are nailed to boards till their livers putrefy. the nature of woman has been corrupted, her hope of a soul thwarted, her proper pleasure balked, and her mind poisoned, to titillate the jaded palates of senile

ALEISTER CROWLEY EQ I 5

tral table are contained the mysteries of drawing forth the letters. and the letters of the circumference declare in glory of nuit, that beginneth from aries9. 68 all this while the adepts must have been chanting as it were an oratorio for seven instruments. and this oratorio hath one dominant theme of rapture. yet it applieth to every detail of the universe as well as to the whole. and herein is choronzon brought utterly to ruin, that all his work is against his will, not only in the whole, but in every part thereof, even as a fly that walketh upon a beryl-stone. and the tablet blazeth ever brighter till it filleth the whole aire. and behold! there is is one god therein, and the letters of the stars in his crown, orion, and the pleiades, and aldebaran, and alpha centauri, and cor leonis

on the holy one, sending forth their delusion upon men, and upon everything that liveth. so that their false compassion is called compassion, and their 85 false understanding is called understanding, for this is their most potent spell. yet of their own poison do they perish, and in their lonely fortresses shall they be eaten up by time that hath cheated them to serve him, and by the mighty devil choronzon, their master, whose name is the second death, for the blood that they have sprinkled on their pylon, that is a bar against the angel death, is the key by which he entereth in.12 the angel sayeth: and this is the word of double power in the voice of the master, wherein the five interpenetrateth the six. this is its secret interpretation that may not be understood, save only of "them that

rnal vigilance; these are they that keep watch and ward day and night throughout the aeons. set in them is all force of the mighty one, yet there sirreth not one plume of the wings of their helmets. 88 behold, the foundation of the holy city, the towers and the bastions thereof! behold the armies of light that are set against the outermost abyss, against the horror of emptiness, and the malice of choronzon. behold how worshipful is the wisdom of the master, that he hath set his stability in the all-wandering air and in the changeful moon. in the purple flashes of lightning hath he written the word eternity, and in the wings of the swallow hath he appointed rest. by three and by three and by three hath he made firm the foundation against the earthquake that is three. for in the number nine

nderstandeth, that is a breastplate unto the elephants, or a corselet unto the angels, or a scale upon the towers of iron; yet is this mighty host set only for a defense, and whoso passeth beyond their lines hath no help in them. yet must he that understandeth go forth unto the outermost abyss, and there must he speak with him that is set above the four-fold terror, the princes of evil, even with choronzon, the mighty devil that inhabiteth the outermost abyss. and none may speak with him, or understand him, but the servants of babylon, that understand, and they that are without understanding, his servants. behold! it entereth not into the heart, nor into the mind of man to conceive this matter; for the sickness of the body is death, and the sickness of the heart is despair, and the sicknes

espair, and the sickness of the mind is madness. but in the outermost abyss is sickness of the aspiration, and sickness of the will, and sickness 89 of the essence of all, and there is neither word nor thought wherein the image of its image is reflected. and whoso passeth into the outermost abyss, except he be of them that understand, holdeth out his hands, and boweth his neck, unto the chains of choronzon. and as a devil he walketh about the earth, immortal, and he blasteth the flowers of the earth, and he corrupteth the fresh air, and he maketh poisonous the water; and the fire that is the friend of man, and the pledge of his aspiration, seeing that it mounteth ever upward as a pyramid, and seeing that man stole it in a hollow tube from heaven, even that fire he turneth unto ruin, and ma

and i said unto the angel: is there not one appointed as a warden? and he said: eloi, eloi, lama sabacthani. 14 full title of jesod is tzedeq jesod olahm "the righteous is the foundation of the world" 15 i.s.v.d, jesod= 80, the number of p, the letter of mars. 16 weh note: this drop of blood is an attachment to the images of mortal life, the sensoria and that derived from it in the mind. to pass choronzon one must abandon interpretation and identity of the elements of the vision. such an ecstasy of anguish racks me that i cannot give it voice, yet i know it is but as the anguish of gethsemane. and that is the last word of the aethyr. the outposts are passed, and before the seer extends the outermost abyss. i am returned. bou-saada "december" 5, 1909. 10.10-11.35 p.m. in nomine babalon ame

bandon interpretation and identity of the elements of the vision. such an ecstasy of anguish racks me that i cannot give it voice, yet i know it is but as the anguish of gethsemane. and that is the last word of the aethyr. the outposts are passed, and before the seer extends the outermost abyss. i am returned. bou-saada "december" 5, 1909. 10.10-11.35 p.m. in nomine babalon amen. restriction unto choronzon. the tenth aethyr is called zax. this aethyr being accurs d, and the seer forewarned, he taketh these precautions for the scribe. first let the scribe be seated in the centre of the circle in the desert sand, and let the circle be fortified by the holy names of god- tetragrammaton and shaddai el chai and ararita. and let the demon be invoked within a triangle, wherein is inscribed the na

zon. the tenth aethyr is called zax. this aethyr being accurs d, and the seer forewarned, he taketh these precautions for the scribe. first let the scribe be seated in the centre of the circle in the desert sand, and let the circle be fortified by the holy names of god- tetragrammaton and shaddai el chai and ararita. and let the demon be invoked within a triangle, wherein is inscribed the name of choronzon, and about it let him write anaphaxeton- anaphaneton- primeumaton, and in the angles mi-ca-el: and at each angle the seer shall slay a pigeon, and having done this, let him retire to a secret place, where is neither sight nor hearing, and sit within his black robe, secretly invoking the aethyr. and let the scribe perform the banishing rituals of the pentagram and hexagram, and let him ca

rn. and let him beware lest he himself lean beyond the circle. and 92 since he reverenceth the person of the seer as his teacher, let the seer bind him with a great oath to do this. now, then, the seer being entered within the triangle, let him take the victims and cut their throats, pouring the blood within the triangle, and being most heedful that not one drop fall without the triangle; or else choronzon should be able to manifest in the universe.17 and when the sand hath sucked up the blood of the victims, let him recite the call of the aethyr apart secretly as aforesaid. then will the vision be revealed, and the voice heard "the oath" i, omnia vincam, a probationer of a. a, hereby solemnly promise upon my magical honour, and swear by adonai the angel that guardeth me, that i will defen

and to strike with a dagger at anything that may seek to enter this circle, were it in appearance the body of the seer himself. and i will be exceeding wary, armed against force and cunning; and i will preserve with my life the inviolability of this circle, amen. the cry of the 10th aethyr, which is called zax 17 weh note: perhaps the joke here is that the manifest universe is itself, in a sense, choronzon. there is no being in the outermost abyss, but constant forms come forth from the nothingness of it. 93 then the devil of the aethyr, that mighty devil choronzon, crieth aloud, zazas, zazas, nasatanada zasas. i am the master of form, and from me all forms proceed. i am i. i have shut myself up from the spendthrifts, my gold is safe in my treasure-chamber, and i have made every living thi

and i cry aloud for pardon. let me come and put my head beneath thy feet, that i may serve thee. for if thou commandest me to obedience in the holy names, i cannot swerve therefrom, for their first whispering is greater than the noise of all my temptests. bid me therefore come unto thee upon my hands and knees that i may adore thee, and partake of thy forgiveness. is not thy mercy infinite (here choronzon attempts to seduce the scribe by appealing to his pride. but the scribe refused to be tempted, and commanded the demon to continue with the aethyr. there was again a short delay) choronzon hath no form, because he is the maker of all form; and so rapidly he changeth from one to the other as he may best think fit to seduce those whom he hateth, the servants of the most high. thus taketh h

ns him as he writhes naked upon the sands of hell, and the wind cuts him bitterly to the bone, a harsh dry wind, so that he is sore athirst. give unto me, i pray thee, one drop of water from the pure springs of paradise, that i may quench my thirst (the scribe refused) sprinkle water upon my head. i can hardly go on (this last was spoken from the triangle in the natural voice of the frater, which choronzon again simulated. but he did not succeed in taking the frater's form- which was absurd! the scribe resisted the appeal to his pity, and conjured the demon to proceed by the names of the most high. choronzon attempted also to seduce the faithfulness of the scribe. a long colloquy ensued. the scribe cursed him by the holy names of god, and the power of the pentagram) i feed upon the names o

thee and thy brother p, and all thy dealings with him are but a cloak for thy filthy sorceries (here the scribe averred that he knew more than the 96 demon, and so feared him not, and ordered the demon to proceed) thou canst tell me naught that i know not, for in me is all knowledge: knowledge is my name. is not the head of the great serpent arisen into knowledge (here the scribe again commanded choronzon to continue with the call) know thou that there is no cry in the tenth aethyr like unto the other cries, for choronzon is dispersion, and cannot fix his mind upon any one thing for any length of time. thou canst master him in argument, o talkative one; thou wast commanded, wast thou not, to talk to choronzon? he sought not to enter the circle, or to leave the triangle, yet thou didst pra

t, to talk to choronzon? he sought not to enter the circle, or to leave the triangle, yet thou didst prate of all these things (here the scribe threatened the demon with anger and pain and hell. the demon replied) thinkest thou, o fool, that there is any anger and any pain that i am not, or any hell but this my spirit? images, images, images, all without control, all without reason. the malice of choronzon is not the malice of a being; it is the quality of malice, because he that boasteth himself "i am i, hath in truth no self, and these are they that are fallen under my power, the slaves of the blind one that boasted himself to be the enlightened one. for there is no centre, nay, nothing but dispersion. woe, woe, woe, threefold to him that is led away by talk, o talkative one. o thou that

at is led away by talk, o talkative one. o thou that hast written two-and-thirty books of wisdom, and art more stupid than an owl, by thine own talk is thy 97 vigilance wearied, and by my talk art thou befooled and tricked, o thou that sayest that thou shalt endure. knowest thou how nigh thou art to destruction? for thou that art the scribe hast not the understanding18 that alone availeth against choronzon. and wert thou not protected by the holy names of god and the circle, i would rush upon thee and tear thee. for when i made myself like unto a beautiful woman, if thou hadst come to me, i would have rotted thy body with the pox, and thy liver with cancer, and i would have torn off thy testicles with my teeth. and if i had seduced thy pride, and thou hadst bidden me to come into the circl

d thee under foot, and for a thousand years shouldst thou have been but one of the tape-worms that is in me. and if i had seduced thy pity, and thou hadst poured one drop of water without the circle, then would i have blasted thee with flame. but i was not able to prevail against thee. how beautiful are the shadows of the ripples of the sand! 18 originally, for "understanding" was written "power. choronzon was always using some word that did not represent his thought, because there is no proper link between his thought and speech. note that he never seems able to distinguish between the frater and the scribe, and addresses first one, then the other, in the same sentence. would god that i were dead. for know that i am proud and revengeful and lascivious, and i prate even as thou. for even a

t. more knowledge have i than the most high, but my will is broken, and my fierceness is marred by fear, and i must speak, speak, speak, millions of mad voices in my brain. with a heart of furious fancies, whereof i am commander, with a burning spear and a horse of air to the wilderness i wander (the idea was to keep the scribe busy writing, so as to spring upon him. for, while the scribe talked, choronzon had thrown sand into the circle, and filled it up. but choronzon could not think fast and continuously, and so resorted to the device of quotation. the scribe had written two or three words of "tom o'bedlam" when choronzon sprang within the circle (that part of the circumference of which that was nearest to him he had been filling up with sand all this time, and leaped upon the scribe, t

device of quotation. the scribe had written two or three words of "tom o'bedlam" when choronzon sprang within the circle (that part of the circumference of which that was nearest to him he had been filling up with sand all this time, and leaped upon the scribe, throwing him to the earth. the conflict took place within the circle. the scribe called upon tetragrammaton, and succeeded in compelling choronzon to return into his triangle. by dint of anger and of threatening him with the magick staff did he accomplish this. he then repaired the circle. the discomfited demon now continued) all is dispersion. these are the qualities of things. 99 the tenth aethyr is the world of adjectives, and there is no substance therein (now returneth the beautiful woman who had before tempted the scribe. she

e circle. the discomfited demon now continued) all is dispersion. these are the qualities of things. 99 the tenth aethyr is the world of adjectives, and there is no substance therein (now returneth the beautiful woman who had before tempted the scribe. she prevailed not) i am afraid of sunset, for tum is more terrible than ra, and khephra the beetle is greater than the lion mau. i am a-cold (here choronzon wanted to leave the triangle to obtain wherewith to cover his nakedness. the scribe refused the request, threatening the demon. after a while the latter continued) i am commanded, why i know not, by him that speaketh. were it thou, thou little fool, i would tear thee limb from limb. i would bite off thine ears and nose before i began with thee. i would take thy guts for fiddle-strings at

y against him; but their blood shall make fertile the sand, and i writhe in blackness and horror of hate, and prevail not (then the demon tried to make the scribe laugh at magick, and to think that it was all rubbish, that he might deny the names of god that he had invoked to protect him; which, if he had doubted but for an instant, he had leapt upon him, and gnawed through his spine at the neck. choronzon succeed not in his design) in this aethyr is neither beginning nor end, for it is all hotch-potch, because it is of the wicked on earth and the damned in hell. and so long as it be hotch-potch, it mattereth little what may be written by the sea-green incorruptible scribe. the horror of it will be given in another place and time, and through another seer, and that seer shall be slain as a

esult of his revealing. but the present seer, who is not p, seeth not the horror, because he is shut up, and hath no name (now was there some further parleying betwixt the demon and the scribe, concerning the departure and the writing of the word, the scribe not knowing if it were meet that the demon should depart. then the seer took the holy ring, and wrote the name babalon, that is victory over choronzon, and he was no more manifest) 101 (this cry was obtained on dec. 6, 1909, between 2 and 4.15 p.m, in a lonely valley of fine sand, in the desert near bou-s ada. the aethyr was edited and revised on the following day) after the conclusion of the ceremony, a great fire was kindled to purify the place, and the circle and triangle were destroyed. note by scribe almost from the beginning of t

ALEISTER CROWLEY EQUINOX EQ I 4

daub or botch,is twenty times more curious than all the musings of the mystics, works of the rosicrucians, or the mechanical contrivances which seem to-day so fine, and which our children will disdain as clumsy (r. b. cumminghame graham in his preface to "the canon. 6 form here is synonymous with the hindu m y, it is also the chief power of the buddhist devil, mara, and even of that mighty devil, choronzon. this form? sense perception. what will destroy this form, and reveal to us that which lies behind it? 49 presumably cessation of sense perception. how can we prove our theory? by cutting away every perception, every thought- form as it is born, until nothing thinkable is left, not even the thought of the unknowable. the man of science will often say "i do not know, i really do not know

ALEISTER CROWLEY EQUINOX EQ I 6

n mysticism at second-hand, through theosophical spectacles. nor has he kept even to blavatsky the genius, but relied upon her commentators, who had neither her learning nor her experience. but he has the key, and it opens the way for a real study of "st john" by a person of greater ability. it is a very remarkable fact, however, that akrasia (333) and akolasia (333) should so accurately describe choronzon (333. no higher test of the truth of "the vision and the voice" could be desired. again, 666 is gr:'eta phi-rho-eta-nu, not the lower mind, as mr pryse unhellenically says, but tiphereth, the lion that lieth down with the lamb. nor, by the way, is iacchos a phallic god except as 'omicron nu-iota-kappa-omega-nu himself is phallic, and has his mystic 167 name written upon that organ, accor

BLUE EQUINOX

is to seek the unity, which you shall do as i have already shewn you. but i will make mention of that which is written concerning this in the book of the law. the first step being will, evil appears as by this definition .all that hinders the execution of the will. therefore is it written .the word of sin is restriction. it should also be noted that in the book of the thirty thyrs evil appears as choronzon whose number is 333, which in greek importeth impotence and idleness: and the nature of choronzon is dispersion and incoherence. then in the way of love evil appears as .all that which tends to prevent the union of any two things. thus the book of the law sayeth, under the figure of the voice of nuit .take your fill and will of love as ye will, when, where, and with whom ye will! but alw

an, a brother of the left hand path, can ever reach that grade? the answer is given in the eleventh thyr; when the exempt adept reaches the frontier of the abyss, his holy guardian angel leaves him, and this is the one supreme terror of that passage. it seems extraordinary that one who has ever enjoyed his knowledge and conversation should afterwards fall away into that blind horror whose name is choronzon. but such is the case. some of the problems, or rather, mysteries, connected with this are too deep to enter upon in this place, but the main point to remember is this, that in the outer order, and in the college of adepts itself, it is not certain to what end any one may come. the greatest and holiest of the exempt adepts may, in a single moment, become a brother of the left hand path

he gate of human passions. by .human passions. must be understood every kind of attraction, not merely gross appetites.which have been long ago conquered, not by excluding, but by regulating them. on the plane of mind itself all is in order; everything has been balanced by its opposite. 53. thou hast now conquered mara and his furious host. the seeker has now passed through the abyss where dwells choronzon whose name is legion. all this must be studied most carefully in liber 418. 54. thou hast removed pollution from thine heart and bled it from impure desire. but, o thou glorious combatant, thy task is not yet done. build high, lanoo, the wall that shall hedge in the holy isle, the dam that will protect thy mind from pride and satisfaction at thoughts of the great feat achieved. here agai

CHAOS MAGICK AND LUCIFERISM

ods is only strengthened by the practice of discipline as well. sharp focuses of developed mental strength through such techniques developed in the western world by aleister crowley only prove the initial discussion of will and focus. god itself is not understanding of any of us; in fact it seeks to devour our beings at any given chance. god as we know it is the ultimate vampire, the force behind choronzon. lucifer understood this and decided, as many of us later, to destroy the order that was and seek the very light of the vampire god. lucifer was not seeking to dethrone this devouring spirit, but to gain its essence (which is inherent in the morning star) and seek a light in another area of understanding. lucifer sought to free humanity from its sheep condition, all the while fought by t

DAVID ICKE THE BIGGEST SECRET

rn victims of satanism. afriend of mine, the british therapist, v era diamond, has been working for nearly 20 yearswith people who have been subjected to satanic and mind control abuse. she says:children say the word satan is used more frequently than any other, but other demonsinclude baphomet and behemoth. molech (moloch) seems to be one particularlyassociated with eating babies, and one called choronzon. these do seem to beparticularly involved with sacrificing babies.10choronzon relates to chronos, the greek version of nimrod. according to greeklegend, chronos swallowed his children as fast as they were born because he feared theywould overthrow him. chronos was the most powerful of the titans, the greek name forthe giants who resulted from the interbreeding of the reptilians with the

DEMONIC BIBLE

le which i have prepared. come forth, whore of babylon, and manifest thyself. ride upon me as you do upon the beast. come forth, whore of babylon, and manifest thyself. for i have crossed the gates of hell and i have become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. come forth, whore of babylon, and manifest thyself (drink from chalice) invocation of the dragon choronzon into the abyss i call; to the depths of hell i call; to the dragon choronzon i call: choronzon, i invoke thee. choronzon, i summon thee. choronzon, i conjure thee. come forth, choronzon, and manifest thyself within this body, this temple which i have prepared. come forth, choronzon, and manifest thyself. come forth, choronzon, and manifest thyself. for i have crossed the gates of hell an

invoke thee. choronzon, i summon thee. choronzon, i conjure thee. come forth, choronzon, and manifest thyself within this body, this temple which i have prepared. come forth, choronzon, and manifest thyself. come forth, choronzon, and manifest thyself. for i have crossed the gates of hell and i have become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. come forth, choronzon, and manifest thyself (drink from chalice) invocation of the antichrist into the abyss i call; to the depths of hell i call; to the antichrist i call: antichrist, i invoke thee. antichrist, i summon thee. antichrist, i conjure thee. come forth, antichrist, and manifest thyself within this body, this temple which i have prepared. come forth, antichrist, and manifest thyself. come forth, a

DONALDTYSON CORONZON

ark by saying that i have never had a living, corporeal teacher. i have been guided in my practices by spiritual intelligences. perhaps in this sense i have a guru, or gurus, but my teachers lack physical bodies. return hcahome resources demons bios fiction tyson the truth about coronzon (aleister crowley's drawing of coronzon at lunch) coronzon (more commonly, but perhaps less correctly, spelled choronzon) is an angelic being first named in the transcripts of the conversations that took place between the elizabethan mathematician and magician dr. john dee and the hierarchy of spiritual beings who identified themselves as the angels that had instructed the patriarch enoch in the holy magic of god. these angelic conversations occurred between the years 1582 and 1587, through the mediumship

portance in kelley, and regarded dee with the same contempt that he heaped upon his own poor follower, neuberg. this distortion of the true relationship between dee, kelley and the angels says a great deal about frater perdurabo's ego, his vanity, and the limitations of his mind. since crowley's vision of the tenth aethyr reveals a great deal about his personal concept of coronzon (spelled by him choronzon, i will quote the text of the vision in full. it was first published in 1911 in the supplement to issue 5 of volume 1 of crowley's periodical the equinox. it may be of some minor interest that the name "coronzon" appears at the bottom of page 92, the page facing page 93 of casaubon's true and faithful relation, and that the vision of the tenth aethyr begins just before page 93 of the sup

ision of the tenth aethyr begins just before page 93 of the supplement to vol. 1, number 5 of the equinox, but of course the scientifically minded reader will see in this nothing more than a coincidence. the cry of the 10th aethyr, which is called zax there is no being in the outermost abyss, but constant forms come forth from the nothingness of it. then the devil of the aethyr, that mighty devil choronzon, crieth aloud, zazas, zazas, nasatanada zasas. i am the master of form, and from me all forms proceed. i am i. i have shut myself up from the spendthrifts, my gold is safe in my treasure-chamber, and i have made every living thing my concubine, and none shall touch them, save only i. and yet i am scorched, even while i shiver in the wind. he hateth me and tormenteth me. he would have sto

and i cry aloud for pardon. let me come and put my head beneath thy feet, that i may serve thee. for if thou commandest me to obedience in the holy names, i cannot swerve therefrom, for their first whispering is greater than the noise of all my temptests. bid me therefore come unto thee upon my hands and knees that i may adore thee, and partake of thy forgiveness. is not thy mercy infinite (here choronzon attempts to seduce the scribe by appealing to his pride. but the scribe refused to be tempted, and commanded the demon to continue with the aethyr. there was again a short delay) choronzon hath no form, because he is the maker of all form; and so rapidly he changeth from one to the other as he may best think fit to seduce those whom he hateth, the servants of the most high. thus taketh h

ns him as he writhes naked upon the sands of hell, and the wind cuts him bitterly to the bone, a harsh dry wind, so that he is sore athirst. give unto me, i pray thee, one drop of water from the pure springs of paradise, that i may quench my thirst (the scribe refused) sprinkle water upon my head. i can hardly go on (this last was spoken from the triangle in the natural voice of the frater, which choronzon again simulated. but he did not succeed in taking the frater's form- which was absurd! the scribe resisted the appeal to his pity, and conjured the demon to proceed by the names of the most high. choronzon attempted also to seduce the faithfulness of the scribe. a long colloquy ensued. the scribe cursed him by the holy names of god, and the power of the pentagram) i feed upon the names o

of thee and thy brother p, and all thy dealings with him are but a cloak for thy filthy sorceries (here the scribe averred that he knew more than the demon, and so feared him not, and ordered the demon to proceed) thou canst tell me naught that i know not, for in me is all knowledge: knowledge is my name. is not the head of the great serpent arisen into knowledge (here the scribe again commanded choronzon to continue with the call) know thou that there is no cry in the tenth aethyr like unto the other cries, for choronzon is dispersion, and cannot fix his mind upon any one thing for any length of time. thou canst master him in argument, o talkative one; thou wast commanded, wast thou not, to talk to choronzon? he sought not to enter the circle, or to leave the triangle, yet thou didst pra

t, to talk to choronzon? he sought not to enter the circle, or to leave the triangle, yet thou didst prate of all these things (here the scribe threatened the demon with anger and pain and hell. the demon replied) thinkest thou, o fool, that there is any anger and any pain that i am not, or any hell but this my spirit? images, images, images, all without control, all without reason. the malice of choronzon is not the malice of a being; it is the quality of malice, because he that boasteth himself "i am i, hath in truth no self, and these are they that are fallen under my power, the slaves of the blind one that boasted himself to be the enlightened one. for there is no centre, nay, nothing but dispersion. woe, woe, woe, threefold to him that is led away by talk, o talkative one. o thou that

im that is led away by talk, o talkative one. o thou that hast written two-and-thirty books of wisdom, and art more stupid than an owl, by thine own talk is thy vigilance wearied, and by my talk art thou befooled and tricked, o thou that sayest that thou shalt endure. knowest thou how nigh thou art to destruction? for thou that art the scribe hast not the understanding that alone availeth against choronzon. and wert thou not protected by the holy names of god and the circle, i would rush upon thee and tear thee. for when i made myself like unto a beautiful woman, if thou hadst come to me, i would have rotted thy body with the pox, and thy liver with cancer, and i would have torn off thy testicles with my teeth. and if i had seduced thy pride, and thou hadst bidden me to come into the circl

t. more knowledge have i than the most high, but my will is broken, and my fierceness is marred by fear, and i must speak, speak, speak, millions of mad voices in my brain. with a heart of furious fancies, whereof i am commander, with a burning spear and a horse of air to the wilderness i wander (the idea was to keep the scribe busy writing, so as to spring upon him. for, while the scribe talked, choronzon had thrown sand into the circle, and filled it up. but choronzon could not think fast and continuously, and so resorted to the device of quotation. the scribe had written two or three words of "tom o'bedlam" when choronzon sprang within the circle (that part of the circumference of which that was nearest to him he had been filling up with sand all this time, and leaped upon the scribe, t

device of quotation. the scribe had written two or three words of "tom o'bedlam" when choronzon sprang within the circle (that part of the circumference of which that was nearest to him he had been filling up with sand all this time, and leaped upon the scribe, throwing him to the earth. the conflict took place within the circle. the scribe called upon tetragrammaton, and succeeded in compelling choronzon to return into his triangle. by dint of anger and of threatening him with the magick staff did he accomplish this. he then repaired the circle. the discomfited demon now continued) all is dispersion. these are the qualities of things. the tenth aethyr is the world of adjectives, and there is no substance therein (now returneth the beautiful woman who had before tempted the scribe. she pr

the circle. the discomfited demon now continued) all is dispersion. these are the qualities of things. the tenth aethyr is the world of adjectives, and there is no substance therein (now returneth the beautiful woman who had before tempted the scribe. she prevailed not) i am afraid of sunset, for tum is more terrible than ra, and khephra the beetle is greater than the lion mau. i am a-cold (here choronzon wanted to leave the triangle to obtain wherewith to cover his nakedness. the scribe refused the request, threatening the demon. after a while the latter continued) i am commanded, why i know not, by him that speaketh. were it thou, thou little fool, i would tear thee limb from limb. i would bite off thine ears and nose before i began with thee. i would take thy guts for fiddle-strings at

y against him; but their blood shall make fertile the sand, and i writhe in blackness and horror of hate, and prevail not (then the demon tried to make the scribe laugh at magick, and to think that it was all rubbish, that he might deny the names of god that he had invoked to protect him; which, if he had doubted but for an instant, he had leapt upon him, and gnawed through his spine at the neck. choronzon succeed not in his design) in this aethyr is neither beginning nor end, for it is all hotch-potch, because it is of the wicked on earth and the damned in hell. and so long as it be hotch-potch, it mattereth little what may be written by the sea-green incorruptible scribe. the horror of it will be given in another place and time, and through another seer, and that seer shall be slain as a

esult of his revealing. but the present seer, who is not p, seeth not the horror, because he is shut up, and hath no name (now was there some further parleying betwixt the demon and the scribe, concerning the departure and the writing of the word, the scribe not knowing if it were meet that the demon should depart. then the seer took the holy ring, and wrote the name babalon, that is victory over choronzon, and he was no more manifest (this cry was obtained on dec. 6, 1909, between 2 and 4.15 p.m, in a lonely valley of fine sand, in the desert near bou-saada. the aethyr was edited and revised on the following day) after the conclusion of the ceremony, a great fire was kindled to purify the place, and the circle and triangle were destroyed. note by scribe almost from the beginning of the ce

usion of the ceremony, a great fire was kindled to purify the place, and the circle and triangle were destroyed. note by scribe almost from the beginning of the ceremony was the scribe overshadowed, and he spoke as it were in spite of himself, remembering afterwards scarcely a word of his speeches, some of which were long and seemingly eloquent. all the time he had a sense of being protected from choronzon, and this sense of security prevented his knowing fear. several times did the scribe threaten to put a curse upon the demon; but ever, before he uttered the words of the curse, did the demon obey him. for himself, he knoweth not the words of the curse. also is it meet to record in this place that the scribe several times whistled in a magical manner, which never before had he attempted

r, before he uttered the words of the curse, did the demon obey him. for himself, he knoweth not the words of the curse. also is it meet to record in this place that the scribe several times whistled in a magical manner, which never before had he attempted, and the demon was apparently much discomforted thereat. now knoweth the scribe that he was wrong in holding much converse with the demon; for choronzon, in the confusion and chaos of his thought, is much terrified by silence. and by silence can he be brought to obey. for cunningly doth he talk of many things, going from subject to subject, and thus he misleadeth the wary into argument with him. and though choronzon be easily beaten in argument, yet, by disturbing the attention of him who would command him, doth he gain the victory. for

nd though choronzon be easily beaten in argument, yet, by disturbing the attention of him who would command him, doth he gain the victory. for choronzon feareth of all things concentration and silence: he therefore who would command him should will in silence: thus is he brought to obey. this the scribe knoweth; for that since the obtaining of the accursed tenth aethyr, he hath held converse with choronzon. and unexpectedly did he obtain the information he sought after having long refused to answer the demon's speeches. choronzon is dispersion; and such is his fear of concentration that he will obey rather than be subjected to it, or even behold it in another. the account of the further dealings of choronzon with the scribe will be found in the record of omnia vincam. in his autobiography

the demon's speeches. choronzon is dispersion; and such is his fear of concentration that he will obey rather than be subjected to it, or even behold it in another. the account of the further dealings of choronzon with the scribe will be found in the record of omnia vincam. in his autobiography crowley wrote concerning his concept of the nature of coronzon "the name of the dweller in the abyss is choronzon, but he is not really an individual. the abyss is empty of being; it is filled with all possible forms, each equally inane, each therefore evil in the only true sense of the word- that is, meaningless, but malignant, in so far as it craves to become real (confessions, page 623. to understand this surprising analysis, you must realize that for crowley, the abyss did not lie beneath the lo

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

r. crowley rewrote the ritual material for the order and added an eleventh, homoerotic, degree. crowley also experimented with sex magic at an intense level over the next decade and kept detailed journals of his endeavors. through the decades after world war i several other sex magic groups were born, most founded by former members of the oto. they included the fraternal saturni (germany) and the choronzon club, also known as the great brotherhood of god (united states. the oto itself was never a large organization and few knew about and practiced its sex magic techniques. crowley was succeeded by carl germer, whose administrative leadership was almost nonexistent. through the 1950s the secret materials were dispensed to a variety of people internationally. germer died in the early 1960s w

FRATER ELIJAH ANGELS OF CHAOS

l. adoptive son of the dragon, the word is upon our shoulders. tell of nothing, let us be destroyed by our desire so god may die. act ii my soul screams in orgasmic contradictions- silxofax mantadragonia ziflantamaxia natasz azaximanda callraptuption sunta faxim at rax zenfixamaphillaheme- grendel, who weeps upon existence, i pray unto myself. baphomet, fusion of being and of nothing, let us tear choronzon asunder. mighty set and lord of morning let me bear the joy of liberation. my light and my darkness, this is nothing, my self of god, a prophet reborn. to invoke my being. i become- xephera xephera azazas azathoth- the joy of chaos is my soul. i am and i am not act iii the skull is now a silent object, staring mute at me. the eye is two-dimensional again, the mage walks alone and as poor

aab (nay-tah-ah-bay) government de/ caosgo (day/ kah-oh-ess-gee) of/ the earth explosion- visualize a lightening flash descending through the heavens and strike the wand to the floor utilizing (astrally) the rune sowuz/ sowulo and the sigil for the binding of the eye which should be received prior to the rite from the angel. a flashing between both symbols is a good technique. while screaming, io choronzon! statement of office- the following is an adaptation of a calling given by the sons of hermes: universe, hear my plea. earth, open. let the waters open for me. trees do not tremble. let the heavens open and the winds be silent! let all my faculties celebrate in me the all and the one. the gates of heaven are open; the gates of earth are open; the way of the current is open; my spirit has

raveled. this appears paradoxical at first, for she is zos complete. but the schizophrenic shards have a new facet about them, many as a matter of fact. when babalon the great has fallen, her victory shall be complete. the body itself shall become cognizant of it s inner void/light instantaneously shredding existence asunder. our way should not be approached directly, but askance. the mask called choronzon is infiltrated by the self, which is it s only means of communicating with the light. the quaklephant seeks to merge with the shell and absorb it into his mass. doing so traps the light in a cage of iron. consumption on it s death follows, where the quaklephant can gibber of it s bounty. this victory is neither real, nor false, for the quaklephant is of us as well. it s inner light is es

word of our silence sends the quaklephant scattered. you are reminded again that our addiction is mind. nothing is true; everything is permitted. appendix vii god-forms black magick is more like a 7, than 11- the voices (h-hebrew (e-english qblh (se- standard english) babalon- goddess of ecstasy. see journal exerts b1, b2, and appendix iii. a sigil of babalon is in liber chrnzn (h156;(e65;(se47) choronzon- daemon sultan of dispersion. dyonysis- lord of consumption, indulgence and gluttony. harakhan- owl of wisdom. the sigil of harakhan is in liber chrnzn. the number of harakhan is (h933 (e46 (se62) there is a god of horizon luciferchrist- the original entity which was split in two has been rejoined. the sigil of lucifer-christ is in liber chrnzn. moglthox- lord of corruption (h613 (e98 (s

adows- kenneth grant. skoob publishing, 1975, 1994. demonology of elijah (aka the rite of suffering, 1999. echoes from the void- nevill drury. prism press, 1994. grendel- john gardner. vintage books, 1989. hecate s fountain- kenneth grant. skoob publishing, 1992. liber al vel legis (ccxx- the book of the law. aiwass/ aleister crowley. liber chaos- peter j. carroll. samuel weiser, inc. 1992. liber choronzon- frater elijah. self published, copyright pending 1999. liber nigris the story of frater nigris and i am i- frater nigris liber null& psychonaut- peter j. carroll. samuel weiser, inc. 1987. maat magick a guide to self initiation- nema. samuel weiser, 1995. magick without tears- aleister crowley. new falcon publications, 1991. oto. nightside of eden- kenneth grant. skoob publishing; 1977

FRATER TENEBROUS CULTS OF CTHULHU

erein it forms part of the necromantic workings of the sorcerer, joseph curwen. the british occultist kenneth grant has described yog- sothoth as embodying the supreme and ultimate blasphemy in the form of the aeon (yog or yuga) of set (sothoth= set+ thoth) 4. on the qabbalistic tree of life, yog-sothoth can be attributed to da ath, the eleventh (or non) sephirah, where the identification is with choronzon, the guardian of the abyss whom crowley called the first and deadliest of the powers of evil, and whose number is 333, that of chaos and dispersion. elementally, yog-sothoth can be considered as the positive manifestation of fire; magically, to active spirit, his cardinal station being the immediate south. reigning over the universe is azathoth, the blind idiot god. the lord of all thing

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ear programming and maximum energy can a thoughtform achieve its goal. x gnostic theurgy page 175 they re out there, moving stealthily in the darkness. the black magicians, the occult terrorists, satanists, mansonoids, mindwarpers, cattle mutilators. nights black agents as the bard called them. they re calling down curses on their enemies, sticking pins in voodoo dolls, summoning the mighty devil choronzon to fall upon the earth and afflict it with madness, chanting to invoke the 777 servitors of beelzebub. well, yes. but lets not lose our heads about it. the first and foremost thing to learn about evil is that it generally exists only in your own alarmed imagination. don t be afraid of black magick. robert anton wilson in gnostica feb-march 1977. the above quote is a great place to start

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

s and scorpio. j piter: higher xni.nd, wisdom, optimism, spon74 taneity, enthusiasm, benevolence, generosity. it rules sagittarius and pisces. saturn: satan, contraction, crystal l ization, concentration, ambition, self-preservation, caution, responsibility, pessimism, stability, endurance. it rules capricorn and aquarius. 75 magical preparations thus shall we prepare him for the confrontation of choronzon and the ordeai of theabyss, when we have received him into the city of the pyramids. aleister crowley, liber os abysmi proper preparation is the basic rule for every phase of the magical arts. without this, only disaster can zoom ahead. israel regardie, the complete golden dawn system of magic, vol 5 in addition to reading and comprehending enochian magic as well as other works on magick

. in other words, no two magicians are l ikely to see this archdemon in exactly the same way. when confronting khoronzon, whose number is 600, you must maintain silence. if you speak out using logic and reason, you will be doomed. if you speak out from love and compassion, you wi l l also be doomed. c r owl e y' s s c r i be wh o a t t e n d e d h im i n e v o ki n g khoronzon concluded that" for choronzon, in the confusion and chaos of his 245 thought, is much terrified by silence. and by silence can he be brought to obey" in other words, you must hold a quiet singleness of purpose in your mind. you should enter zax while in samadhi and while there hold fast to your purpose without losing concentration. fill your mind with the word niakod (nee- ah-koh-deh) and let nothing else disturb you

HINE PHIL ASPECTS OF EVOCATION

geological faulting takes place. deveraux proposes that the sites perhaps served to amplify and focus the natural occurrence of light phenomena. there is a wealth of folklore worldwide which could be related to the appearance of earth lights, from will .o. the wisps to faeries, ghosts, and more recently, ufos. from butterflies to beezlebub i am greatly indebted to the recent explorations by fra. choronzon of the illuminates of thanateros for his lucid exposition of chaos mathematics, especially in its relation to magical entities. in an essay entitled .chaos invocation, fra. choronzon writes that .we are all aware that information can be transferred from one place to another by modulation of electro-magnetic standing waves. i would like you to consider the possibility that information mig

tities. in an essay entitled .chaos invocation, fra. choronzon writes that .we are all aware that information can be transferred from one place to another by modulation of electro-magnetic standing waves. i would like you to consider the possibility that information might also be capable of storage or transfer within a toroidal (i.e. doughnut-shaped) structure having an electromagnetic character. choronzon goes on to suggest that such ordered structures arise quite naturally out of the chaos mathematics which governs the behaviour of gases and liquids. probably the bestknown example of this is the great red spot which appears in jupiter.s atmosphere. he gives the example of a blown smokering being such a structure, and goes onto point out that it is conceivable that a non-smoker could equa

the bestknown example of this is the great red spot which appears in jupiter.s atmosphere. he gives the example of a blown smokering being such a structure, and goes onto point out that it is conceivable that a non-smoker could equally well project a ring of gas from their lips, which could be established in the atmosphere, though its presence, by normal standards, would be impossible to detect. choronzon proposes that it is mathematically possible for such structures, which have (at least 30 in part) an electromagnetic character to exist within the earth.s magnetic field. he also proposes that it is possible to produce such structures by expending energy in the form of neurochemical activity in the nervous system. in short, physiological gnoses of the sort used by magicians in ritual can

the nature, abilities, and functions of the entity. into this information matrix is projected energy, which forms the entity as a whole, which is then able to act, independently of its creator. a purely psychological or subjective account of this process cannot account for the ability of such an entity to manifest results (in accordance with the creator.s intent) in the physical world. following choronzon.s ideas on chaos dynamics, it seems likely to me that in evoking, and thereby creating, an elemental servitor, one could be bringing into existence a structure such as is outlined above. if we can accept (at least in theory) that these structures are capable of retaining information over time, then we could be looking at a partial model for a wide range of phenomena associated with discr

ntatively asserts the proposition that the earth light phenomena is consciousness-sensitive. that is, that the energy forms are sensitive to the conscious mind of the observer. many accounts of earth lights talk about the lights following the observer, playing .tag. with them, or appear to display the characteristics of being intelligently guided. this brings us back to magical phenomena and fra. choronzon.s .chaos invocation. theories. when creating (or evoking a spirit from a grimoire, we are focusing energy and building an information matrix which, in turn, allows the energy to create a discrete entity which behaves within the limits of the information given- either the information which defines the characteristics of the entity, or the information given in the grimoire. this process is

they do not inherently possess. i feel that there is a grain of truth in this view; that our capacity to organise and structure information into discrete wholes is a key feature in coming to grips with this kind of experience. all magical psychocosms, such as qabalah, abra-melin, etc, give a series 33 of instructions as to how entities summoned using those structures behave. bearing in mind fra. choronzon.s ideas concerning the toroidal structures which are at least partially electro-magnetic in character, i would say that it is not beyond the bounds of possibility for such a phenomena to be related to occurrences such as earth light encounters. if such an energy form responds to (or stimulates) the human capacity to create an information matrix, or indeed if our interaction with the ener

esponds to (or stimulates) the human capacity to create an information matrix, or indeed if our interaction with the energy form produces as an emergent property a gestalt in accordance with either a deliberately projected or an unconsciously formed idea of what the phenomena is, then we are close to arriving at a working methodology for accounting for a wide range of occurrences. drawing on fra. choronzon.s work further, if we can accept that the energy form, once given a structural definition by an initial encounter with an individual or group of individuals, can retain that definition over time, then it becomes possible to see how people can, during an encounter .flap. in a given region, report seeing similar manifestations. in short, the energy form, once given a structure, can retain

have been taken on board alien spacecraft and subjected to tests (or other indignities, and also of possession states from which an individual may emerge with only a fragmentary memory of what took place. from a magical point of view, this .peak. in an asc is the most fortuitous moment at which to project energy forth to realise one.s will. following the theory of earth lights, together with fra. choronzon.s toroidal structures that assume their own information structure, it may well be that such phenomena bring about .timeslip. experiences and, as to the source of the images that come in, well we could speculate far and wide. that we may be much more sensitive to a wider 38 range of fluctuations in the earth.s magnetic field is becoming more and more acceptable to science. the american re

rmation about electromagnetic fields. persinger.s work appears to validate two points; firstly, that the brain can generate electro-magnetic energy, and secondly, that external sources of electro-magnetic energy can affect brain function, giving rise to a wide variety of .experienced. phenomena. if we can accept this (and there is a growing body of research that bears this out, then suddenly fra. choronzon.s ideas about electro-magnetic structures which have the capacity to order themselves by, and retain information over time, don.t sound so far-fetched, do they? coming back to the cthulhu mythos, it seems then that lovecraft was on the right track with his themes of weird hillregions, stone circles, barbarous words of power, and .frienzied rites. the work of paul deveraux and other resea

cal dynamics of sound are also a factor, in terms of both the psycho-physical effects upon the participants, and the effect upon external energy sources. as to the entity yog-sothoth, who.s appearance in the mythos triggered this lengthy chain of synthesis; some modern magicians, notably those drawing heavily upon the ideas of kenneth grant, have drawn a parallel between yog-sothoth and the demon choronzon, evoked by aleister crowley and victor neuburg in the gobi desert. again, the dunwich horror provides us with a key passage: 39 .the old ones were, the old ones are, and the old ones shall be, not in the spaces we know, but between them. they walk serene and primal, undimensioned, and to us unseen. yog sothoth knows the gate. yog-sothoth is the gate. yog-sothoth is the key and guardian o

akes, and other such occurrence)s. to me, this stresses further the validity of lovecraft.s dream-inspired fiction as a valid source of magical ideas. the guidelines to evoking yog-sothoth appear, at least as far as the dunwich horror sets them forth, to be quite clear and operationally valid. investigation of the entity has (in my view) suffered from the negative connotations of association with choronzon as an entity of dispersal, or .negative. chaos. the emerging science of chaos dynamics can perhaps afford us a more positive viewpoint, and the link between mythos entities and the mandelbrot set has already been noted by eod initiates. from the foregoing, i would suggest that yog-sothoth is quite possible a kind of .guide. entity that appears in many cultures as the .guardian. of the un

LIBER ALEPH

h vel cxi 8 h altera de via natur (further concerning the way of nature) ayest thou (methinks) that here is a great riddle, since by reason of much repression thou hast lost the knowledge of thine original nature? my son, this is not so; for by a peculiar ordinance of heaven, and a disposition occult within his mine, is every man protected from this loss of his own soul, until and unless he be by choronzon disintegrated and dispersed beyond power of will to repair; as when the conflict within him, rending and burning, hath made his mind utterly desert, and his soul madness. give ear, give ear attentively; the will is not lost; though it be buried beneath a life-old midden of repressions, for it persisteth vital within thee (is it not the true motion of thine inmost being) and for all thy c

ous conflict, and destroy thine enemy utterly by bringing thy conscious vigour as an ally to that true will. if then there be a traitor in the consciousness, how much the more is it necessary for thee to arise and extirpate him before he wholly infect thee with the divided purpose which is the first breach in that fortress of the soul whose fall should bring it to the shapeless ruin whose name is choronzon! k liber aleph vel cxi 14 n de somniis. e: clavicula (of dreams. v: the key) he dream delightful is then a pageant of the fulfilment of the true will, and the nightmare a symbolic battle between it and its assailants in thyself. but there can be only one true will, even as there can be only one proper motion in any body, no matter of how many forces that motion be the resultant. seek the

ation of alliance between the inner and the outer self, and thus an accomplishment, at least partial, of the great work. and therefore is confusion or terror in any such practice an error fearful indeed, bringing about obsession, which is a temporary or even it may be a permanent division of the personality, or insanity, and therefore a defeat most fatal and pernicious, a surrender of the soul to choronzon. c liber aleph vel cxi 16 o de cultu (of training) ow, o my son, that thou mayst be well guarded against thy ghostly enemies, do thou work constantly by the means prescribed in our holy books. neglect never the fourfold adorations of the sun in his four stations, for thereby thou doest affirm thy place in nature and her harmonies. neglect not the performance of the ritual of the pentagra

found my will; the obstacles that daunted me are seen to be by the shadows of shadows. grace be unto lady babalon. thus it is written in the book of the law .remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains. learn then that it is in the contemplation of division that sorrow is, for division is the formula of choronzon. it is herefore discreet for thee to unite each element of sorrow with its opposite; in whose triumph of hymen is ekstacy, until by apprehension of the new great opposite the idea is again seen as sorrow. this then is the issue from sorrow; and thou mayst understand that i now also am confident in the necessity of this my fall to prepare the formula of my exaltation. therefore, my son, t

thou knowest how great is the fame of witch-women (old and without man) to cause events, although they create nothing. it is this straitness of the channel which giveth force to the stream. beware, o my son, lest thou cling overmuch to this mode of magick; for it is lesser than that other, and if thou neglect that other, then is thy danger fearful and imminent, for it is the edge of the abyss of choronzon, where are the lonely towers of the black brothers. also the formulation of the object in the eagle is by a species of intoxication, so that his nature is of dream or delirium, and thus there may be illusion. for this cause i deem it not wholly unwise if thou use this way of magick chiefly as a cordial; that is for the fortifying of thine own nature. t the book of wisdom or folly 93 gc d

called of men eliphaz levi zahed, that the error of .dipus was that he should have amed the sphinx, and ridden her into thebes? shall i not take this vampire, if she be such, and master her and turn her o the great end .am i such a man as should flee. is not all fear the word of failure? shall i distrust my destiny? am i that am the word of the on of so little avail that even the whole powers of choronzon can disperse me? nay, o my son, here is courage of ignorance and discretion of knowledge, and by no less virtue will i win through unto mine end. as it is written: with courage conquering fear will i approach thee. aumgn. w the book of wisdom or folly 103 gy de aliquibus modis oraculi petendi (of some modes of seeking an oracle) y son, in all judgment and decision is great delicacy, but

deny love, fear death. percutiantur. o the book of wisdom or folly 105 da de virtute chirurgica (of the value of surgery) now that the cult of the slave-gods is a device of those black brothers. all that stagnateth is thereof, and thence cometh not stability, but putrefaction. endure not thou the static standards either in thought or in action. resist not even the change that is the rottenness of choronzon, but rather speed it, so that the elements may combine by love under will. since the black brothers and their cults set hemselves against change, do thou break them asunder. yea, though of bad come worse, continue in that way; for it is as if thou didst open an abscess, the first effect being noisome exceedingly, but the last cleanness. heed not then, whoso crieth anarchy, and immorality

ial. nay, the cloud-thought is born of division and of doubt; for all thoughts, except hey be creative emanations, are witnesses to conflict within us. our settled relations with the universe do not disturb our minds, as, by example, our automatic functions, which speak to us only in the sign of distress. thus all consideration is demonstration of doubt, and doubt of duality, which is the root of choronzon. i the book of wisdom or folly 115 dk de cantu (of song) o then, o my son, there is my wisdom, that the voice of he soul in its true nature eternal and unchangeable, comprehending all change, is silence; and the voice of the soul, dynamic, in the way of its will, is song. nor is there any form of utterance that is not, as song is, the music proper to that motion, according to the law. th

und round with a fillet of blood-honoured laurel! my son, thou are entered into the battle; and the men of our race and our clan return not save in glory. n liber aleph vel cxi 118 dn de necessitate verbi clamandi (of the need of shouting the word) e that striveth against his own nature is a fool, and wotteth not his will, darkening counsel in himself, and denying his own god, and giving place to choronzon. so then his work becometh hotchpot, and he is shattered and dispersed in the abyss. nor is it better for him if he do this for the supposed good of another, and for that other is it evil also in the end of the matter. for to manifest thine own division to another, and to deceive him, is but to confirm him in blindness, or illusion, and to hinder or to deflect him in his way. now to do t

ris (of the peril of the sports of love) et be thou heedful, o my son, for this art is set upon a razor.s edge. in our blood is this great pox of sin, whose word is restriction, as inheritance of our sires that served he slave-gods. thou must be free in the law of thelema, perfectly one with thy true self, singly and wholly bound in hy true will, before thou durst (in prudence) invoke the name of choronzon, even for thy good sport and phantasy. it is but to pretend, thou sayst; and that is sooth; yet thou must make pretence so well as to deceive thyself, albeit for a moment; else were thy sport savourless. then, and thou have one point of weakness in thee, that thought of thine may incarnate, and destroy thee. verily, the wise enchanter is sure beyond doubt of his charm ere he toy with a f

for a moment; else were thy sport savourless. then, and thou have one point of weakness in thee, that thought of thine may incarnate, and destroy thee. verily, the wise enchanter is sure beyond doubt of his charm ere he toy with a fanged cobra; and thou will knowest that this peril of division in thy self is the only one that can touch thee. for all other evil is but elaboration of this theme of choronzon. praise therefore thy sweet stepmother my concubine, the holy and adulterous olun; and thine own mother hilarion, for in this art was she also pre-eminent. y liber aleph vel cxi 124 ds de libidine secreta (of the concealed desire) t is said among men that the word hell deriveth from the word helan, to hele or conceal, in the tongue of the anglo- saxons. that is, it is the concealed place

hine ordinance. but now consider him that worketh not with his will, how his mind is idle, not reaching out after reality, but debating within itself of its own affairs, like a democracy, introspective. then this mind, not reacting equally and with elasticity to the world, is lost in its own anarchy and civil war, so that although it works not, it is overcome by weakness of division, and becometh choronzon. and unto these words i call to my witness the madness of the soul of muscovy, in this year xiii, of our on that is ended. therefore behold how this our law of thelema, do what thou wilt, is the first foundation of health, whether in the body or in the mind, either of a simple, or a complex organism. i the book of wisdom or folly 133 eg de veritate quem femin non dicere licet (of truth

and, not being united in understanding thereof, conceive only of darkness and confusion, beholding evil therein. thus at last they come, as did the manich ans, to find, to their terror, a division even in the one, not that division which we know for the craft of love, but a division of hate. and this, multiplying itself, conflict upon conflict, endeth in hotchpot, and in the impotence and envy of choronzon, and in the abominations of the abyss. and of such the lords are the black brothers, who seek by their sorceries to confirm themselves in division, yet in this even is no true evil, for love conquereth all, and their corruption and disintegration is also the victory of babalon. n liber aleph vel cxi 140 ei rhapsodia de domina nostra (rhapsody on our lady) lessed be she, ay, blessed unto

ope or fear predominateth in them at the moment. thus, they lose touch of the blade of reality, and it pierceth them. then they in delirium of their wounds increase delusion fortifying themselves in belief of those phantasies created by their emotions or impressed upon their silliness, so that their minds have no unity, or stability, or discrimination, but become hotchpot, and the garbage-heap of choronzon. o my son, against this the law of thelema is a sure fortress, for through the quest of thy true will the mind is balanced about it, and confirmeth its flight, as the feathers upon an arrow, so that thou hast a touchstone of truth, experience holding thee to reality, and to proportion. now therefore see from yet another art of heaven the absolute virtue of our law. t the book of wisdom o

hat is duality. be thou instant therefore, o my son, to turn from every act of love at he moment of full satisfaction, flinging the invoked might hereof against a new opposite; for the formula of every dragon is perpetual motion or change, and therefore to dwell in the satisfaction of thy nature is a stagnation, and a violation thereof, making the duality of conflict, which is the falling away to choronzon. v liber aleph vel cxi 164 #h de sua carta c.lorum (of his horoscope) pray thee to mark, o my son, how the grace of nature was benignant at my nativity, to the right balance and formulation of my sphinx. for neptune was in the sign of the bull, giving strength and stability to my spiritual essence. uranus was ascending in the lion, to fortify my magical will with courage, and to turn it

tinct shall divine so that by habit becoming a temple well-ordered, comely and consecrated, she may in her next incarnation attract by her fitness a man-soul. for this cause hath man esteemed constancy and patience as qualities preeminent in good women, because by these she gaineth her going toward our godliness. her ordeal therefore is principally to resist moods, which make disorder, that is of choronzon. also, let her be content in this way, for verily she hath a noble and an excellent portion in our holy banquet, and escapeth many a peril that is proper to us others. only, be she in awe and wariness, for in her is no principle of resistance to choronzon, so that if she become disordered in her moods, as by lust, or by drunkenness, or by idleness, she hath no standard whereunto she may

LIBER ASTARTE

rther of this matter. now also subtler than all these terrors are the illusions of success. for one instant.s self-satisfaction or expansion of the spirit, especially in this state of dryness, and thou art lost. for thou mayst attain to the false union with the demon himself. beware also of even the pride which rises from having resisted the temptations. but so many and so subtle are the wiles of choronzon that the whole world could not contain their enumeration. the answer to one and all is the persistence in the literal fulfilment of the routine. beware, then, last, of that devil who shall whisper in thine ear that the letter killeth, but the spirit giveth life, and answer: except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit

LIBER OS ABYSMI VEL DAATH

e samadhi of atmadarshana. 24. thence may he enter into a real communion with those that are beyond, and he shall be competent to receive communication and instruction from ourselves directly. 13 [the task of an adeptus minor (liber 185) is to gattain to the knowledge and conversation of his holy guardian angel. h] 4 liber os abysmi vel daath 25. thus shall we prepare him for the confrontation of choronzon and the ordeal of the abyss, when we have received him into the city of the pyramids. 26. so, being of us, let the master of the temple accomplish that work which is appointed (in liber 418 is an adequate account of this ordeal and reception. see also liber 156 for the preparation) also concerning the reward thereof, of his entering into the palace of the king fs daughter, and of that wh

MICHAEL FORD WITCHMOON

lunar phase. you will notice the varied topics discussed, i find each relevant towards the proper training of a magickian. topics as yoga, cabalistic lore, chaos, sethian witchcraft and the zos kia cultus all holds a great line feeding each gnosis. take from it what you will but never sacrifice hard work and hard training for an easy out. once such a mistake is made, your very self is fodder for choronzon. a final note: approach the sorcery outlined in these pages through the art, it is a key to much more that awaits those who turn the key. 7 7 chapter one vampyrism, lycanthropy and the dead vampirism and lycanthropy, a fleshing or manifestation of daemonic energies. the shadowside has long been hidden from the basic study of magick on any serious level. the inherent goal of magick is to

f luciferian self-development. elementals are different from spirits in that they will often take the form of desires and what we call atavisms, they take the form of urges within the psyche and rarely can be 18 18 made to assume visible appearance. austin spare was said to be able to do such at certain times however his witch mother yelg paterson was said to do such at will. da ath is guarded by choronzon, who is regarded as both demon and vampire. some texts have presented choronzon as not a demon at all, however but a guardian of this hidden sphere who is only considered 'evil' due to it's alien nature to conscious or even subconscious human thought patterns. i am presenting choronzon as a demon, a vampire spirit. now am i defining it as 'evil, no. my reasoning is that evil is only a cl

r but a guardian of this hidden sphere who is only considered 'evil' due to it's alien nature to conscious or even subconscious human thought patterns. i am presenting choronzon as a demon, a vampire spirit. now am i defining it as 'evil, no. my reasoning is that evil is only a closed term defining already pre-dogma- ridden thought patterns, a system within itself. one must go beyond the gates of choronzon into da ath in order to begin to understand first, the self and secondly, the exterior universe. once one has crossed the abyss it is then possible to begin to control and shape his or her own individual destiny based on the discovery of the true will or holy guardian angel. choronzon is also a vampire spirit. it can not be evoked or invoked in its entirety. the reason is that choronzon

to control and shape his or her own individual destiny based on the discovery of the true will or holy guardian angel. choronzon is also a vampire spirit. it can not be evoked or invoked in its entirety. the reason is that choronzon is all that can invoke madness or destruction, creation only being possible through summoning, facing, passing through da ath and banishing. this is the mastering of choronzon, thus, in essence the end result of controlling a part of this energy. vampiric sorcery is the mastery of the elementals of the deep subconscious. are all vampire spirits merely elementals which exist at deep levels of the mind? well, my experience is no, they are not. some are pre- created spirits, long dead ghosts who seek some sort of revenge or those who have lost their battles with

the mastery of the elementals of the deep subconscious. are all vampire spirits merely elementals which exist at deep levels of the mind? well, my experience is no, they are not. some are pre- created spirits, long dead ghosts who seek some sort of revenge or those who have lost their battles with choronzon or as lovecraft called "azathoth (1) and drank too deeply from the mother of abominations. choronzon could be considered the same as the egyptian apep, whom is a demon of chaos. the lord of the luciferian witchcraft cultus is set, the prince of darkness, is known for his battle with apep and by destroying the demon, he becomes the master of chaos. in the sorcerer s life, he or she would seek to become set-like and master chaos (apep. this is a point of high sorcery and mastery of the ea

l until they rise to the surface. if individuals are unbalanced they create further dangers. i always recommend that the sorcerer be strong and sound of mind before even attempting to invoke or evoke such elementals, for they exist on dark levels of the sleeping mind and hold the keys to the gates of da ath. if one is not prepared they will be brought forth to the gates and come face to face with choronzon, madness will grow until their reality is not his/her own. to evoke elementals who are already in existence, yet based in negative power zones is perhaps just as dangerous because one is attempting to control beings which exist outside 19 19 their own time and space. they are defined as 'demons' for this reason, being that nothing is sacred and your life is alien to theirs. the other sig

le strengthening the self. in the dissolution of what seems to be an exterior and stable personality we discover that change is ongoing, increasingly so as we follow a neverending evolutionary process. ritual involves the restructuring of previously defined 23 23 desires and wishes. it is a fundamental reorganization in relation to various points of chaos; to reach beyond what is called the demon choronzon, the guardian of da'ath, to the astral region of wisdom and death, resurgence and evolution. it is also the point and essence of ritual to enter into the place of neither- neither (7, the abyssic void of unconsciousness, wherein all is possible and change can occur in actual conformity with the individual's ultimate desire. it is wise for the magickian to focus on holding a semi-stable m

save the magickian is not running about hurting others. da ath can be opened by the words zazas, zazas, natsatanada zazas (words that are said to have been used by cain and adam to open the gates of hell) and explored through the death posture. the sorcerer who would enter the abyss must be pure of mind and in harmony with his shadow or hidden self. the greatest obstacle of the abyss is the demon choronzon, whom the sorcerer must pass in order to enter the abyss. choronzon is considered a demon due to it s non- form and devouring nature. it is a vampire spirit, awaiting the moment to enter the subconscious and destroy it from the inside out. once choronzon has laid hold, it keeps its hold until death and beyond. 27 27 choronzon must be banished once it is passed through when great vampiric

it is a vampire spirit, awaiting the moment to enter the subconscious and destroy it from the inside out. once choronzon has laid hold, it keeps its hold until death and beyond. 27 27 choronzon must be banished once it is passed through when great vampiric rites are conducted, such a demon should not be let linger, nor any communication be granted due to the lying and false nature of the essence. choronzon seizes upon every point of the self which is confused, in conflict, sick or twisted. it can take and build upon any form of hate, self-pity, depression and madness. this is why the sorcerer who takes this path must be well disciplined and of a sound mind. the significance of the rites of da'ath is that having entered the reverse side of the tree of life, and passed through the da'athian

f the individual mind. many of the sorceries of the human lineage are descended from the great abyss known as da ath, the stronghold of esoteric knowledge. when diving into da ath take a great astral weapon, as strong as your will and as swift as your mind. great afterlife survival techniques which have been discovered and remain as possibilities were obtained from the flight through the mouth of choronzon, through the abyss. qlipoth the qliphoth/qlippoth is a hebrew term for the region of the astral plane where demons, vampires, ghouls and other sinister spirits dwell. most of these beings, according to kenneth grant are "habitations of the phantom forms generated by sexual desires and morbid cravings constantly produced by dwellers of earth (8) within the realm of the qlipoth, subsisting

make take form and travel throughout the night and it s world (the qlipoth, twisted dimensions, etc. the dangers of such journeying arise from the point at which the individual is seeking to let loose of his or her own flesh towards the web of dreams. nightmares often occur during this undertaking, which may be only the beginning of one s pain on the mental level. nightmares are the playground of choronzon and his minions, and only through the disciplined control of the psychonaut can one take from the night side or dark force, feed 38 38 the self upon it and obtain strength and a dauntless spirit. dream sorcery holds numerous paths by which one is able to proceed. the aspect of predatory hunting or attack is one such that may be undertaken. the key to mastery in all these paths is control

s advisable to evoke such elementals while not consecrating or binding them, such if not controlled can cause undesirable effects. asmodeus in the doctrine of the witches sabbat or witch cult is the lord of the circle, within which full attainment and union occurs. the lord of the circle is also the lord of sorcery. asmodeus can be a powerful guide from the gate of the flesh, or earth, to that of choronzon. approach this daemon with caution, for there can be hell to pay if any spirit is invoked without care. 73 73 shaitan -the adversary which developed from the lord of storms and prince of darkness, set. in the islamic tradition (ahadith, shaitan/satan is azazel, the lord of djinn whom is made from fire, thus a source of light unto itself. azazel/shaitan is a fallen angel, the first angel

e time not knowing what awaited me. it was that pleasure and excitement which called to my very essence. the wind was gusty and chilly that evening. it was not unpleasantly cold, just the kind of weather where you would normally need a light jacket or such. astral form tends to not lay restrictions of clothes upon one unless it is their own will. i had grown to understand the purpose and being of choronzon, being the point at which madness and nothingness could manifest. choronzon is only demonic because it exists between dusk and dawn, it is between universe "a" and "b, a guardian if you will. i had invoked this energy before and found it quite beneficial in the avenues of mental strength, it also challenged all that was- wishing to devour it. i had fought it before, nearly going into cho

the devil was a sigil of our desire however and not a symbol of anthropomorphic worship or death-lust as christians often view this form. the morning star nestled between his horns, and its eyes were a burning red. i could feel no evil that night, however for the uninitiated i knew there could be much danger, since they could not control or understand themselves. even though we were celebrating, choronzon always is waiting to devour. many of the witches and demonic shapes began joining hands and circling the bonfire. i heard the flutes of pan echoing around us. drums, repetitive and steady, sounded fast around us as well. the musick and energy hurled us all into a lycanthropic frenzy. each of us began celebrating in our own individual ways, some in sexual congress, some by dancing, many f

witches sabbat craft and vampiric sorcery based only in dream" the answer is no, it is not, sorcery and witchcraft have their basis in time drawn secrets which are transferred through the dreaming state. the root of understanding the whole basis of magickal change is in delving into the great dark subconscious itself. the subconscious is linked, as a partial gateway, to the abyss and its guardian choronzon. each individual is a carrier of the current. there are doors, linking us to the great effigy of magickal power, within every person who is called by their lineal descent of witch blood. this single door embraces the many symbols, be they pentacle or chaos sphere, the aim is primarily the same- to explore and make use of the mind. to control the universe relevant to his or her manufactur

al projection/dreaming, and carry forth spells and workings. they act as a subconscious messenger, focused on one object or goal which is the desire. it is for this reason that one does not become allow any particular elemental spirit to develop to the point where it can obsess the mind. if allowed to do so the elemental can wreak havoc on many levels, causing a growing form of madness, for which choronzon awaits. 115 115 chapter four rituals of the red temple lycanthropy and the witches moon the following chapter deals with potent and potentially dangerous rituals. these workings are designed in accord with a formula, permitting the individual to awaken and control lycanthropic and beast like atavisms which lay dormant in the mind. the purpose is not by any means to propagate violence but

ny notes from my path working, opening up many new avenues of exploration of my self in its lunar aspect. i have observed that each time one discovers something significant of your shadow side, you will also learn something relevant to your day side self. this can be most helpful in your search for self preservation in such situations as work, social relations, etc. 125 125 chapter five -rites of choronzon- the vampyric arts purpose and meaning the following rites and path workings deliver the soul into dire peril. choronzon (1) is represented as many things, being a vampire spirit as well as the guardian of the abyss. the rites of choronzon grant the sorcerer who can traverse such paths a burning sphere of individual power, which may be used in such a way as to create and maintain a state

form. black is represented as hidden, of the shadow, secret and apart. white is the emanating power which ascends from this "shadow" element. no rite within this grimoire is meant for "evil" purposes or "doing harm. they are meant as a means of recovering and reintegrating lost powers and abilities buried in the psyche. this by a self-initiated process of extreme sense reversion and exploration. choronzon is not meant to be in any way worshiped or revelled in. the point is to remain hidden and seek to understand this force of balance and destruction. choronzon is between point a and point b, critical to the crossing of the abyss. he awaits an opportunity to reverse the polarity of any life force within his orbit, which may result in new life or in death, dependent on the polarity entering

he crossing of the abyss. he awaits an opportunity to reverse the polarity of any life force within his orbit, which may result in new life or in death, dependent on the polarity entering his sphere. madness is the unbridled aspect of self-love, in which all becomes nothing, and the familiar elements of individuality are lost in a jumble of unlimited introspection. between the paths of hecate and choronzon are shadowed forms where the witch will discover a mighty potential within the self. in these moments all is connected in an instant of belief and desire. these spells are enveloping and their potential is wide open, therein the sorcerer is able to adapt forms in accord with will. the tunnel wherein the beast is awakened is the same as that wherein the angel sings, the union is ineffable

the beast is awakened is the same as that wherein the angel sings, the union is ineffable in its dual aspect of control and panic. pan lurks in every line of the song, in the elysian fields where the breath of our spirit moves the grass. possibility is the exact purpose of life and discovery, the true will speaks fluently in whispered, echoed tones to those who listen. in performing the rites of choronzon, the individual will face a plethora of night ghasts, ghouls and negative spirits, to which will must speak if it is to carry thee through. there is a language peculiar to such demons, which the aspiring mind and will must understand. every voice has a hidden, reversed aspect which defines it in terms of implicit possibilities. one should listen to such voices carefully. not necessarily

ld listen to such voices carefully. not necessarily to become them but to go beyond them. this grimoire involves many things, all of which are parallel. i do not recommend the sorcerer to jump blindly into such rites. the wizard who has a respect for nature and his/her own life will realize that the statement "nothing is true. everything is permitted" is most correct. before you open the gates of choronzon and enter the da athian doorway, be sure of mind and sound in thought. 126 126 evocation of vampire spirits this is a method which involves the use of your blood for the evocation of an already existent vampire spirit. these beings can prove to be more malicious and dangerous than mere servitors, as they already have a partial will of their own. i have discovered, through numerous record

MICHAEL W FORD THE VAMPIRE GATE

strengthening consciousness and creating an attitude of winning and selfdeification. liber hvhi will contrast with those looking to condemn left-handpath writings, the revealed identity of the luciferian is one who wishes to become something more, from the predatory spirituality of ahriman and az to the intense ritual practices of the long forgotten daevas of the avesta. 92 book of the witch moon choronzon edition by michael w. ford standard edition: isbn-97814116-81361 455 pages, 6.0" x 9.0, perfect binding, black and white interior ink available from lulu.com for the price of $20.53 http//www.luciferianwitchcraft.com hardback edition (hecate edition) is available direct from the publisher, lulu.com for the price of $35.37 note: hardback and softcover have the same material, the hecate-ha

ilable direct from the publisher, lulu.com for the price of $35.37 note: hardback and softcover have the same material, the hecate-hardback has a different cover and an invocation of hecate on the back. http//www.lulu.com/content/241901 printed: 455 pages, 6.0" x 9.0, jacket-hardcover binding, 50# cream interior paper, black and white interior ink, 100# exterior paper, full-color exterior ink the choronzon edition of book of the witch moon is the completely new version which is extended to 455 pages, with new chapters and material. the grimoire is centered around the cult of hecate, from the practice of luciferian and satanic witchcraft which exalts the dark feminine and masculine as a balanced perspective of magick. containing both old and new sections, a focus on the path of vampirism, o

anton lavey and presented around the cult of daeva-yasna, the persian demon-sorcery of yatuk dinoih.contains the rituals of dream, ritual and astral vampirism as an initiatory tool, other cabalistic workings presenting the qlippoth and the tree of da ath or hidden wisdom. contains the grimoire based on ancient egyptian vampirism, liber aapep, luciferian magick practice,the chaos cult workings of choronzon as vampire, the rites of hecate, the infernal and luciferian sabbat, and the foundations of satanic practice in magick. containing in this massive grimoire is also a study of the order of nine angles from a luciferian perspective, centered around their forbidden workings including the appearance of lilith-babalon as baphomet, the mistress of blood. 93 luciferian goetia a book of howling

MICHAEL WYNN THE SOUL TRAVELERS

is path. this entity s reputation for inducing insanity is legendary, for he is truly the embodiment of dispersion and chaos. his greed for collecting and retaining souls is insatiable. hades is often depicted as more intelligent than his brother zeus. this god waits in the abyss for the magician who seeks union with his guardian angel, so that in order to be transformed, the magician must master choronzon. the abode of coronzon is a dark place where those long dead gesture and stumble aimlessly; a place where hope is not to be found. hades sided with zeus and the other olympians in the war against the titans. in the night before a major battle between the olympians and the titans, hades put on his helmet of darkness that made him invisible, after which he crept into the enemy camp, and de

3, is considered to be the biggest obstacle for the sorcerer who wishes to cross the abyss, because he guards the point between two universes. this spirit is hot-tempered, he reacts hastily and violently to the slightest provocation. john dee, the noted 16th century magician who was a spy for queen elizabeth i and the original 007, along with his partner sir edward kelly referred to this being as choronzon. they claimed that out of the 30 aethyrs (30 dimensions, the domain of choronzon was to be found in the tenth aethyr, and dimension dubbed zax. they also titled him he that is fallen, and even associated him with the leader of the serpent from the garden of eden, who equates to the fallen angel azazel/semyaza from the apocryphal book of enoch. aleister crowley, who thought of himself as

he domain of choronzon was to be found in the tenth aethyr, and dimension dubbed zax. they also titled him he that is fallen, and even associated him with the leader of the serpent from the garden of eden, who equates to the fallen angel azazel/semyaza from the apocryphal book of enoch. aleister crowley, who thought of himself as a reincarnation of sir edward kelly, once attended an invocation of choronzon. crowley described the being as extremely deceitful and manipulative. he found choronzon to be extremely unstable, and incapable of concentrating his thoughts. choronzon, who was said to be tortured by silence, would sometimes begin to argue and test the will of crowley s partner. chorozon claimed to have a million voices in his head, which is why the demon is reported to be extremely ta

ulative. he found choronzon to be extremely unstable, and incapable of concentrating his thoughts. choronzon, who was said to be tortured by silence, would sometimes begin to argue and test the will of crowley s partner. chorozon claimed to have a million voices in his head, which is why the demon is reported to be extremely talkative and moves from thought to thought quickly. crowley was told by choronzon that if the names of god not bound him, he would leap out of the evocation triangle and slay all of those present. this mad god is said to laugh loudly and often, such as a madman. in his equinox vol.1 part 5 crowley recounts a first-person narrative of choronzon, where the demon states ah! i will reach up to the knees of the most high, and tear his phallus with my teeth, and i will bray

ebel and the evil one. this guardian of the abyss, is sometimes spoke of as a female character and is frequently associated with a single, lid-less eye. this being is also closely associated with the triangle (being a 3-sided shape, and his seal has often been depicted as 3 triangles in an arrangement that resembles a nuclear or radiation symbol. leviathan appears to be another name for the demon choronzon, and is associated with the west and is called the guardian of the gate to the abyss. leviathan is commonly described as a writhing mass of demons bound in a single body. leviathan is also closely related to the primal goddess tiamat, because it said that she [leviathan] had been at war with the angel race before the fall of azazel. imagery of water is frequently related to the abyss, an

MOTTA MARCELO THE COMMENTARIES OF AL

is secret name of nuit was babalon. see liber 333, chapter 49, and the commentary thereof. however, to each aspirant to her love she gives a secret name when at last he knows her. see liber nv, and verse 60 of this chapter. nevertheless, the name given to 666 is of generic importance to all thelemites, because of his office as prophet. that name is, therefore, the seal of the a and restriction to choronzon. see liber 156, and liber 418, the tenth aethyr. 23. but whoso availeth in this, let him be the chief of all! naturally, all aspirants fancy themselves candidates to this 'exalted office' as well. let them ponder that the 'chief must not care whether he is 'chief, or remains so, or, even, if he is 'obeyed' he must not care even if he is a she! only venal or naive people hanker for public

he very roots of the tree of the ego, and the ego that does not have its roots deep and firm in the dark ground of the racial stream fears the shaking. it is true that an unstable personality can go temporarily insane as a result of the sex act, particularly if the sex act is of a type that it subconsciously desires but consciously fears. but such insanity is the "change that is the rottenness of choronzon (see liber aleph, chapter 105, and eventually the personality reorganizes itself along lines more healthily adjusted to life and nature, provided no fool (of men) interferes with the process. the injunctions '0 man' and '0 lover, etc, refer technically to certain ordeals proper to the grades of man of earth and lover, besides the general meaning given in a. c 's commentary. 42. let it be

mental or moral insanity. when "duty points one way, and inclination the other, it is proof that you are not one, but two. you have not centralized your control. this dichotomy is the beginning of conflict, which may result in a jekyll-hyde effect. stevenson suggests that man may be discovered to be a "mere polity" of many individuals. the sages knew it long since. but the name of this polity is choronzon, mob rule, unless every individual is absolutely disciplined to serve his own, and the common, purpose without friction. it is of course better to expel or destroy an irreconcilable "if thine eye offend thee, cut it out. the error in the interpretation of this doctrine has been that it has not been taken exactly as it stands. it has been read thus "if thine eye offend some standard of ri

ious students are referred to our note to verse 11. the perfect is zero, and no matter how many times you add zero to zero, you always get zero. there is a technical meaning to this verse which is of the utmost importance to zelators. the grade of zelator reflects that of magister templi in the lower triad see liber 418 on jesod and the zelator becomes acquainted with that influence which we call choronzon 333. without speculating on the nature of this "mighty devil" which has power to persecute any member of the a. a. as long "as thou art thou" see liber 418, the tenth aethyr we may say simply that the aspirant will be approached by all kinds of people who will talk as if inspired, or talk as if they are masters, and who will attempt to advise or to warn him, or just to make contact with

wer to persecute any member of the a. a. as long "as thou art thou" see liber 418, the tenth aethyr we may say simply that the aspirant will be approached by all kinds of people who will talk as if inspired, or talk as if they are masters, and who will attempt to advise or to warn him, or just to make contact with him and be acknowledged as gods speaking. pay no attention to them. they are simply choronzon, one and all. true "gods" are perfect, and will not speak to you. they and you have different true wills. they do not consider themselves competent to advise a fellow star. only your holy guardian angel can do it. and the angel speaks within you. he is not you and he never pretends to be! but he speaks within you. all "messages" from choronzon have as their sole purpose to test your unde

hereth, imparts your first inkling of spiritual perspective. although this is not to the point, we might as well add a further warning: neophytes must guard themselves against the tendency to confuse the vision with the knowledge and conversation, that is, to think themselves adepts within, and zelators must keep in mind that they are not masters of the temple! if they were masters of the temple, choronzon would no longer speak to them. for he who is a magister templi is no longer he. see liber aleph, chapters 1 64-1 65. there is a 'siddha' in yoga, described by patanjali, which consists of the ability to penetrate another's mind "and assume control thereof. this 'power' is often employed by 'black brothers, specially if the other mind belongs to one of the sick currents started by themsel

truth of things, how all is a dance of ecstasy "were the world understood, ye would know it was good, a dance to a lyrical measure" the nature of events must be 'pure joy; for, obviously, whatever occurs is the fulfilment of the will of its master (this is true even when what occurs is apparently the result of a diseased will at work, as a 'black brother. for the 'black brother' bows his neck to choronzon. see liber aleph, ch. 166) sorrow thus appears as the result of any unsuccessful therefore, ill-judged struggle. acquiescence in the order of nature is the ultimate wisdom. one must understand the universe perfectly, and be utterly indifferent to its pressure. these are the virtues which constitute a master of the temple. yet each man must act what he will; for he is energized by his own

the libido. freud analysed the psyche correctly; but his emotional attachment to tabus (he was, after all, a jew and a bourgeois) led him to the hopeless attempt of trying to saddle the lithe race-horse of the contemporary unconscious with the heavy accoutrements of the seedy nag of palestine. reason is in capitals, which suggests a qabalistic meaning. reason =200+5+1+ 7+70+50=333, the number of choronzon "dispersion (see liber 418, the tenth aethyr "dogs of reason" are, therefore, the "black brothers. why shall he perish with the "black brothers? because he will join their current. it manifests itself in the lower cakkrams, particularly those of the heart and the navel. the bodily prana is deflected by it. man's vital force should rise from the muladhara cakkram to the higher head center

r the influence of the "black brethren" and through the harm this influence does them, they slowly purify and equilibrate the sheaths of the self, start aspiring to emancipation, and eventually become capable of facing the horror, the abomination of desolation their own selves. thus, from the point of view of the supernals, although the "black brother" becomes a demon, this demon bows its head to choronzon 333 and becomes a blind instrument of destiny. his activity helps the work of the masters of the temple. he is forced to work for mankind in spite of himself "choronzon" is that influence that destroys the ego which is precisely what the aspirant to true initiation desires. students are advised to read liber 156 with extreme care, and to consult liber 418, the tenth aethyr, which describ

ind instrument of destiny. his activity helps the work of the masters of the temple. he is forced to work for mankind in spite of himself "choronzon" is that influence that destroys the ego which is precisely what the aspirant to true initiation desires. students are advised to read liber 156 with extreme care, and to consult liber 418, the tenth aethyr, which describes the circumstances in which choronzon manifests itself, and the attitude that forces choronzon to obey. babalon is the woman as therion is the man. we are all man and woman inside ourselves. the concept of woman as an entity that shuts itself is the product of the fear that the "black brothers" have of the universe. who bows to the tabu of incest, or who fears love, tends to visualize the "mother" as "pure "virgin "untouchab

. it would be a much greater misfortune if no girls were born! liber 418 explains this succinctly; 3rd aethyr "moreover, there is mary, a blasphemy against babalon, for she hath shut herself up; and therefore is she the queen of all those wicked devils that walk upon the earth, those that thou sawest even as little black specks that stained the heaven of urania. and all these are the excrement of choronzon" it is this 'shutting up' that is hideous, the image of death. it is the opposite of going, which is god. women under christianity were kept virgin for the market as strasbourg geese are nailed to boards till their livers putrefy. the nature of woman has been corrupted, her hope of a soul thwarted, her proper pleasure balked, and her mind poisoned, to titillate the jaded palates of senil

RUBY TABLET OF SET

s of love. 64. why is so much emphasis placed on self love? 65. the mastery of any art (including the magickal arts) requires five primary factors. please name and define these factors. 66. what is the most important step in learning to concentrate? 67. how would you interpret the symbolic representations of pan? 68. what do the letters o.t.o. and a.a. mean, and what are they? 69. who and what is choronzon? 70. what is wilson's "faculty x" 71. what is the "awakened state" 72. who were the nine unknown men, and what were their functions? 73. explain what you can of the symbolism of the ancient egyptian scarab? 74. how would you define the ka? the ba? 75. what are the seven "inexorable" powers, and what do they mean? 76. what do you think are the differences (if any) between neters, magickal

ne "symbols" and "symbolism. 94. what determines that which is humanly possible? 95. what is the best way to work with a "false personality" 96. what is meant by "the law of the forbidden" 97. what is the fibonacci series? 98. why is "shemhamforash" used in satanic magick? 99. what is a "value experience, and what is its possible value to setians? 100. how might anubis be considered comparable to choronzon? part iv this part of the test requires two written essays; one of your own chosen subjects of magick, and one on a subject which hs been chosen by the temple of set. to help you choose your own subject, we offer the following suggested subjects, but you are free to select a subject not included, so long as it is appropriate to the nature of this test. 1. magickal societies throughout hi

d what i was beholding. drawing further away, i realized that here again was the serpent swallowing its own tail. the serpent represents the entire universe, devouring itself, but in so doing it gains energy to grow, thus recycling and replacing what was lost. this is perhaps akin to the buddhist idea of the great wheel being spun by a ruling demon, a concept not so far removed from the abyss and choronzon of crowley. the objective universe both creates and destroys, but mindlessly and impersonally. zax is thus entropy, the force of decay and inevitable dissolution and disintegration that all things that belong to the cosmic order carry within themselves. it is also the regurgitation of expended raw materials. decaying organic matter is a wonderful fertilizer for new growth. it is small wo

SATANGEL

rince of the order of powers. now his job is to harden men s hearts. his adversary in heaven is vincent ferrer. crocell, crocell, crokel procell (goetia, 49th spirit. before the fall, a prince of the order of powers. presides over forty-eight demonic legions. teaches the liberal arts and geometry, makes a noise like rushing water, finds baths, warms water, may make water boil or freeze instantly. choronzon (enochian. the devil of the abyss, daath, who renders the psyche of those who fail the leap across. he was the subject of the famous evocation performed by crowley and neuberg in the desert, which culminated in a spontaneous homosexual working between the possessed magus and his accomplice. choronzon may also be identified as the demon of the hypertrophied ego, and he may be summoned to

SORCERIES OF ZOS

he ain: the eye of infinite potential. the new sexuality is, simply, the manifestation of non- manifestation, or of universe 'b, as bertiaux would have it, which is equivalent to spare's nei-ther neither concept. universe 'b' represents the absolute difference of that world of 'all otherness' to anything pertaining to the known world, or universe 'a. its gateway is daath, sentinelled by the demon choronzon. spare describes this concept as 'the gateway of all inbetweenness. in terms of voodoo, this idea is implicit in the petro rites with their emphasis upon the spaces between the cardinal points of the compass: the off-beat rhythms of the drums that summon the loa from beyond the veil and formulate the laws of their manifestation. spare's system of sorcery, as expressed in zos kia cultus

THE BLACK LODGE

ut of fear or repulsion, avoid all contact with the demoniac forces, they will be unable to develop control of certain planes of consciousness, and therefore will never become balanced initiates- that is to say, adepts. they even run the risk of becoming "black brethren, that is, of withdrawing completely from the evolutive wave of mankind and falling under the influence of what the qabalah calls choronzon. this is the "prince of evil of this world" which corresponds to the element of spirit, or akasha; but its nature and influence are such that they can only really be understood by masters of the temple of the a .a, and therefore we will not further discuss the subject here. the work of the black lodge shows itself under these main aspects: they incite hierarchic indiscipline in aspirants

absolute virginity- that is, complete alienation from one s environment- as the condition of purity or sanctity; and therefore is she the queen (that is, this demoniac entity influences of controls of all those wicked devils that walk upon the earth, those that thou sawest even as little black specks that stained the heaven of urania (nuit as seen by the greeks. and all these are the excrement of choronzon" what we must understand about these religions is that they are "skew-wise: that is, they are arguments in circles, not expanding helixes. they do not lead to transmutation, that is, to initiation, but to permutation, in the mathematical sense of this word# any system of therugy that a magus creates begins immediately to suffer the erosion of demoniac forces. this is what is written: tho

THE NECRONOMICON SIMON VERSION

w. or, we may wish we never had. the editor new york, new york october 12, 1975 chart of comparisons (showing some relationships to be found between the mythos of lovecraft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as represented in "cthdh 666" ctha-lu, kutulu the ancient ones satan; teitan tiamat azathoth aiwass) azag-thoth the dunwich horror choronzon pazuzu shub niggurath pan sub ishniggarab) out of space the abyss absu; nar mattaru ia! io! iao! ia (jah; ea; lord of waters) the five-pointed grey star carven the pentagram the ar, or ub (plough sign; the original pentagram and the sign of the aryan race) vermis mysteriis the serpent erim (the enemy; and the sea as chaos; gothic; orm, or worm, great serpent) this is, of course, by no me

THE WITCH CULT OF ZOS VEL THANATOS

ods is only strengthened by the practice of discipline as well. sharp focuses of developed mental strength through such techniques developed in the western world by aleister crowley only prove the initial discussion of will and focus. god itself is not understanding of any of us; in fact it seeks to devour our beings at any given chance. god as we know it is the ultimate vampire, the force behind choronzon. lucifer understood this and decided, as many of us later, to destroy the order that was and seek the very light of the vampire god. lucifer was not seeking to dethrone this devouring spirit, but to gain its essence (which is inherent in the morning star) and seek a light in another area of understanding. lucifer sought to free humanity from its sheep condition, all the while fought by t

THE ABYSS AND TABAET

ly with the dark feminine and masculine as equal forms of the adversary and luciferian practice, something which requires more discipline to work with in terms of initiation as it requires balance and the application of reason to achieve magical results. one may consider the demon of the void mentioned in john dee s diaries who is called coronzom, known by modern enochian and thelemic students as choronzon. this demon is considered a madness inspiring beast, causing fragmentation of the mind and the loss of mental vitality. choronzon in the black temple rites of the characith lunar lodge, from which the author was personally involved in the late 1990 s draw on the energies of choronzon as a vampire spirit, being something which may be encircled and used as a means of draining the energy or

of the mind and the loss of mental vitality. choronzon in the black temple rites of the characith lunar lodge, from which the author was personally involved in the late 1990 s draw on the energies of choronzon as a vampire spirit, being something which may be encircled and used as a means of draining the energy or chi of another through ritual sorcery. some dogmatic magical practitioners consider choronzon as a symbol of the false ego or will, which can be viewed by left hand path practitioners as residue of the christianized west, where the self is encouraged to be lost and given to something else called godhead. for some, choronzon or coronzom is the dark shadow of the self, the very darkness which the sorcerer may shape and form according to his or her desire. the ahrimanic or luciferia

choronzon or coronzom is the dark shadow of the self, the very darkness which the sorcerer may shape and form according to his or her desire. the ahrimanic or luciferian knows that the self is the only thing that is real, as it is the object experiencing all. you can know of sorcery because you create results in response to your actions, while balancing the spiritual and material. the hebraic of choronzon is chvrvnvn and according to kenneth grant relates to 333, one half of 666 with the other being shugal, the desert howler. as coronzom is the original name written by dee, this would add to 323 which represents the qlippoth of aquarius which in liber hvhi is represented as behemiron, shadows and demonic fragments which the sorcerer may utilize to draw energy from. the adversary from a le

FRATER ELIJAH ANGELS OF CHAOS

ntents introduction- 0 theory- 1 the formulation of the rite of godhood- 2 rite of godhood/ grendels had an accident- 3 results of the rite of godhood- 4 the summation of the techniques- 5 the bindings- the rite of suffering- 6 6a) the bindings 6b) what are demons? 6c) some journal entries the scarlet brotherhood- 7 phuture- 8 even the gods deserve their pain- the lady s law appendices i notes on chrnzn ii commentary on liber chrnzn iii the nature of babalon iv some notes on i v the binding of the i vi results of the binding of the i vii god-forms viii bibliography 0 introduction one thing which i seemed to have lost at first was trust; trust in myself and belief in the vomit of others -we 99 it is my purpose to convey to the reader my experiences as an explorer of the psycho-cosm of self

ycho-cosm of self. i hope to convey this knowledge with a sense of practical application and a possible future arena of exploration to the inspiring initiate. the techniques and ways used can be adapted to many different formats and uses (even outside of the angelic operation itself. the chaos magical approach is of the violate. this approach is even subject to it s own nature. according to liber chrnzn, to achieve the ecstasy of heaven one should violate the violate. one of the advantages of the chaos magical standpoint lies in it s paradigm shifting. please note now that this perspective is a paradigm in and of itself (other perspectives are possible of course. the current view expressed is to be viewed as the commonly accepted filter for interpretation. how this shifting is viewed is up

ntly beyond the magicians scope and can reveal all manner of things. there is a self which underlies self and transcends the temporary ego manifestation of the magician. this ego is a mask of the self(aka kia, shhh. the ego is of the self and by the self. identification is both the key and the cage here. thee angel is the thin silver cord of the horizon; demarcation zos-kia. the angels unity with chrnzn is explosion of duality to a continuous transformation. see also appendix vi. subscribing to all of the above can be of great benefit to the magician because it offers him/ her a handle in the formulation/ invocation of the angel, as well as a magnificent channel with which to learn, grow and explore the infinite worlds and beyond. when faced with nothing, one had better well do something!

ngthy duration. during the course of the operation a high degree of social isolation was present in day to day affairs. now i was left reeling for months after the babalon incident. i cannot emphasize the great deal of truth which was felt at the time of these revelations. now this is treading dangerous territory here, because obsession is sure to follow. thus we get now into the subject of liber chrnzn see now appendix i and ii. afterwards i shall explicate the relations to the goddess-force babalon and the scarlet brotherhood. 6 the rite of suffering death be not proud, though some have called thee mighty and dreadful. thou art not so- some dead poet being a chaotic interpretation of the holy guardian angel operation, as one summons the angel of light, the reverse impulse is attracted an

initiation. also see appendix iii. vii the binding of the i- this is a highly complicated initiation to explain. it is the summary of all the work to date. it represents the ascension of a master to the temple in one aspect, as well as unity of the angel with it s inverse in another aspect. the initiation took place across time. the specific rite itself is in appendix v, and is a modified mass of chrnzn (with corrections and modifications. see also appendix vi. 6b what are demons? your essence is revealed; abraxis. revelation is the annihilation of self- law of addiction well, there are many types and varieties, legion to be exact. in one facet they are base atavisms, some have evolved to incorporate higher integration to further their base nature. they have grown through repression, negle

and indiscriminate judgment. on the contrary, to be a scarlet angel requires a balance of forces (so we do not collapse or explode, although this can be fun at times. we accept nothing as absolute. so now the wyrm awakens. a word is issued, a glance back, eyes rush to meet. in desperate sanctity this word is it s sound is of projection in silence, and we live on horizon. appendix i some notes on chrnzn there is no way to anticipate the benediction of that secret arrival. it s not like falling head first into a well of souls; we are already surrounded by those waters- well of souls (l. kohanov) chrnzn was the first child of wisdom and understanding. it is 333 to cover reflection across all worlds (mind, body, spirit. the base guardian of knowledge in human form to the world without in divi

there is no way to anticipate the benediction of that secret arrival. it s not like falling head first into a well of souls; we are already surrounded by those waters- well of souls (l. kohanov) chrnzn was the first child of wisdom and understanding. it is 333 to cover reflection across all worlds (mind, body, spirit. the base guardian of knowledge in human form to the world without in divinity. chrnzn thus reflects the formation of and dissolution gateway of the mind of man. the beast 666 is the formation of this principle in the body (zos. the yet to come is 999 which is a fusion of the reflex of body-mind in the real of spirit (or, the reverse, thus completing the current and giving rise to the urge for unity. the beast took on flesh as it s necessity in the realm of physicality (as th

f and dissolution gateway of the mind of man. the beast 666 is the formation of this principle in the body (zos. the yet to come is 999 which is a fusion of the reflex of body-mind in the real of spirit (or, the reverse, thus completing the current and giving rise to the urge for unity. the beast took on flesh as it s necessity in the realm of physicality (as this is all necessary for completion. chrnzn s unity comes from unity with thee angel. the beast gains union with babalon. the final force is yet to be seen appendix ii liber chrnzn cycles in the blackness; can t you see i m trying to die- div liber chrnzn was started a short while after the babalon incident. each chapter was received spontaneously on three separate occasions. the linkage of each was not realized until chapter 2. what

nity comes from unity with thee angel. the beast gains union with babalon. the final force is yet to be seen appendix ii liber chrnzn cycles in the blackness; can t you see i m trying to die- div liber chrnzn was started a short while after the babalon incident. each chapter was received spontaneously on three separate occasions. the linkage of each was not realized until chapter 2. what is liber chrnzn? it is a book of chrnzn and more, a result of a game of cat and mouse that we have been playing for sometime. chrnzn has a special linkage with thee angel, the full scope of this link is beyond the subject of this paper, and in all honesty is not fully known. liber chrnzon is also called the paper plate book in that it was first received and written on paper plates (a fitting medium. there

f it s transmission. a great deal of my actions were controlled during the transmission. sexual invocation was allowed for a stronger connection. in offering some degree of comprehension of this text i offer some possible avenues of study. this commentary is not an explanation. i do this page by page, because the pages are un-numbered. this was done because numbers have a tendency to trap idea s. chrnzn also is given the title of quaklephant. so without further ado, it s time to start running overall points to keep in mind liber chrnzn is the testing manual of the scarlet- brotherhood(*s. watch the number of lines present in key images. try re-reading some sentences some ways, others in other ways. a pause here& there, can change the entire meaning of a sentence. sigils given can be used a

t my desire to explain, but to offer some interesting vantages to view this book(*s- see relevant appendices. the title page(s) are two in number. two being equal to zero. a face of duality and thus our reference of truth which is always false in relation to one, and therefore the domain of the quaklephant. title page 1a: notice the h looks like a feather. an automatic drawing is given reflecting chrnzn s number. a sigil is also given, this is the assasinator of self. title page 1b: a reference of the author (an entity called itisus- see below, as well chrnzn and your present author (an inter-minglement. title page 2a: the additional title of this text as well as the author under name (itisus. everyone wants to be loved. as we have art and magick it has sought to use a magical weapon, with

ht into play, and play this surely is. our sex consumes. gemini, refers to the twins of horus-set, the letter zain. it grows tired of the endless sibling rivalry. another master, this one the lady of understanding (more of a way. we has drank deeply of her cup. this is sure folly. i/3b: 10 being the number of sephira. the face depicted has three blackened lines and one shaded line. a reference to chrnzn and our lady. i/4a: the represents the first excursion. dreamscape, the land of miasmic mists on the border conscious realms. this is (in reality) overlapped completely with perceptions (at times being more apparent than others. the goddess of dreams and silence governs here. as the sum-mind is the gateway of archetypes, it is older than this race itself, but is continually molded by us. an

book. babalon passed her chalice and helped me free myself for easier communication. the technique is very simple. a sexual congress turned inward. involuted light, which can be used for communication enhancement, protection against quliphotic forces, vampirism or any other number of uses. our nature becomes readily apparent by our actions. sex is the universal impulse. i/5b: an encouragement of chrnzn to the reader seeking knowledge. he placates the ego (as is it s nature) to the demise of the magus. it knows not of understanding. the reference is of the formula of page i/5a. a jest of elijah to his selves sidelines. i/6a: metaphors of life. thinking; the cause of existence, and therefore pain deduces downward to society. spine diamond refers to the kundalini-dragon-wyrd (entitled by we

tence, and therefore pain deduces downward to society. spine diamond refers to the kundalini-dragon-wyrd (entitled by we. the awakening of which is a core principle of magick. the quaklephant jests and jeers at the mage, claiming us thieves of the heavens fire. a mock of ego, to itself. museam is a play on words. also a reference to the ape of thoth, being sleepy. i/6b: a thing of coherence among chrnzn s formless mass. a reference to consciousness. it is always behind our eyes. we being just a filter through which the it manifests. by the gateway of 156, she has split us into the phantasm of separateness, whose dissolution promises ecstasy. it was, being a past reference. we have: 3675 3576 the 67 between the 3 and 5 (which is 8) moves to the last position and is reversed to 76. the numbe

e has split us into the phantasm of separateness, whose dissolution promises ecstasy. it was, being a past reference. we have: 3675 3576 the 67 between the 3 and 5 (which is 8) moves to the last position and is reversed to 76. the number of the sigil of the phoenix. the sum of these numbers sums to 21(t6, which is also the mystic number of tiphareth and a reference to typhon. the sigil of typhon/ chrnzn. i/7a: the first part of this page is a dictate by chrnzn to distribute this book on a larger scale, to poke fun. an enigmatic reference to isobel. i know not what this is, possibly a face of our lady. the last comment is my ego talking to itself, on being questioned by various individuals as per my techniques and ways. the picture is a representation of the flaming lotus, in a tim burtones

an! which is 1. i/9b: a reference of another force bearing witness and interacting, opening up a gateway, some outer beings take notice. this no longer becomes play, but takes on a more serious edge. godz. i/10a: a number of binah (t3. the author wishes to collect his selves. duality. letters. the 2 lines turn 3 times. i/10b: how we come into life? an enigmatic reference to a specific flower with chrnzn s gateway (as well as a picture. i/11a: the wheel is a symbol of existence, obviously being insane. honor is given to one of the best magicians around today. 1 automatically gives rise to 2, a forward fall. if the wheel were complete, it would not rotate. references of different methods employed by spell-casters. i/11b: oh you successful egotistical sorcerers! what we know is nothing. let u

ne, whose sorrow is actually joy. in the microcosmic this is the i which thinks of itself as isolate. ii/2a: we see the letter zain repeated seven times in the shape of the star of babalon. a flaming sword is shown in the shape of a key which also looks like a head. the words is to be is written upon the sword (denoting future prophecy as well as a method of use. the babbler is mentioned which is chrnzn. this chapter takes the tone of another and not chrnzn. it is something altogether different. vehicles are used for transport. keys open things up. a snake figure coils it s way around the edges of the page, it s head is a giant eye. the first few pages of this chapter also dictate genesis. ii/2b: the 1 realizes itself (we are above the abyss here. it thrusts forward into the void. it knows

ell, which we must tread upon to ascend. ii/4a: an evocation into the mind of the reader. a call to hadit. this being futile because it is he who must come forward. but sometimes another mind may touch through the veils and we may know. ii/4b: adjective metaphor. ii/5a: the calling of the holy guardian angel causes the reverse impulse of the infernal reflection of the angel. this being a facet of chrnzn, thus it is that the angel achieves unity in chrnzn. this monster is of us and dwells on the threshold of daath. daath being a border of nonexistence, it does not actually manifest (for it is omnipresent. the sigil of netzach is given to formulate access to daath. this allows for a gateway to be created. it is necessary for the conscious mind to be put down (an extremely difficult thing to

for it is omnipresent. the sigil of netzach is given to formulate access to daath. this allows for a gateway to be created. it is necessary for the conscious mind to be put down (an extremely difficult thing to do. this allows for egress into these spaces. it is here that the angel comes to the fore, guiding the shell core of the magus (on the side. the moan is of divinity piercing itself. ii/5b: chrnzn arises as an impulse of the entrance of daath. this being a false picture of the quaklephant. a butterfly is in transformation of one form to another, so it is that the mind must slip into another case to defeat the quaklephant. silence and the word was used in this case. the number and gateway of chrnzn is 333. ii/6a: a representation of the word projected which is so orderly and divine th

n binah and geburah, a drawing out of hidden causes. reference is given to a avenue of sexual magick. elijah comments with his typical tongue in cheek. chapter three consists of 7 pages and one ending page is given. it is entitled the ecstasy. this being a reference to the way of the scarlet brother, arrived through wisdom and understanding, and arising above daath though intercourse- battle with chrnzn. the urge to love and create. this chapter was received within the scope of 45 minutes (images& all. this chapter offers more advice and references along this particular pathway. iii/1a: an automatic drawing of ecstasy. iii/1b: the pain of division burns thee. a face of pain and bliss. burning. iii/2a: when following the pathway of a scarlet brother, when treading congress with the angel. t

st be resonated. this is a win or lose situation as demonic forces attempt to tear the initiate apart for the duration of this trial. we see a doorway on it s side in the shape of daleth, with some form of monster coming out of it. iii/2b: this being the first explicit reference to the scarlet brotherhood. and our rejection of the concepts and truth of both the brother of the star and the babe of chrnzn. being exalted in scarlet. our school and way is, and has been. a paradigm for the new aeon if you will. the sigil of our lady is shown. iii/3a: this being a reference to the trials of the shell of the magician when engaged in intercourse with the almighty. this obviously being an illusion (because we can represent it. but coming so close to this thing sends any fragment of self into burnin

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