EPHPHATHA

SELECTED WRITINGS FROM CROSS OF LIGHT TEMPLE

CONTENTS
Temples of Light: A Comparison Between Cross of Light and Other Systems: Part One page 3 Aleister Crowley Dion Fortune The Book of the Black Serpent Israel Regardie Part Two The Equinox The A..A.. page 8

Part Three page 24 Chaos magick Gavin Semples Zos-Kia Austin Osman Spare Phil Hine The Lincoln Order of Neuromancers (L.O.O.N) A Provisional History of Cross of Light Temple page 32 Before the Establishment of the Temple The Temple of Ing and the Satellite Temple Cross of Light May 2006 Cross of Light Astral Temple Supplementary Record A Rite of Communion with T.I.M.E. A Rite of Mystical Communion The Mouth is the Womb of the Word Cross of Light Temple: Inhabitants, Signs and Symbols Qabalistic Pseudo-History The Equinox of Crowley: A Provocation The Abominable Dr. D: The Model of an VIII Worker Notes page 45 page 49 page 53 page 55 page 64 page 70 page 75 page 82

TEMPLES OF LIGHT
A COMPARISON BETWEEN CROSS OF LIGHT AND OTHER SYSTEMS Part One Cross of Light Temple is concerned with firsthand religious/esoteric/occult experience and personal spiritual development. It believes that religious/esoteric/occult texts, practices and organisations possess no fixed objective value or super temporal authority. The value of texts, practices and organisations should be determined by the extent to which they encourage and enable individuals to experience authentic and profitable higher states of consciousness. The primary aim of Temple affiliates is to develop their own workable systems and to present them to the world through whatever means lie at their disposal. The first part of this article refers to the following sources: - Magic without Tears, Aleister Crowley - Psychic Self-defence, Dion Fortune - The Book of the Black Serpent - Art and Meaning of Magic and The Philosophers Stone, Israel Regardie The sources are addressed in this order because that is the order in which they were read. It should not be assumed that Cross of Light Temple particularly recommends this programme of reading, nor should it be supposed that these were all of the books we encountered during the course of our study. Similarity should not be mistaken for identity. Nevertheless, during our year long course of reading we noticed the following curious correspondences and indicators of Cross of Light. Magic without Tears Crowley on the magical record Crowley maintains that the magical record is of vital importance and outlines the correct form that the record should take in frankly dogmatic terms: You should begin with your parents and the family traditions; the circumstances of your birth and education; your social position; your financial situation; your physique, health, illnesses; your vita sexualis; your hobbies and amusements; what you are good at, what not; how you came to be interested in the Great Work; whathas been "your previous condition of servitude;" how you found me, and decided to enlist my aid. That, by itself, helps you to understand yourself, and me to understand you. From that point the keeping of the Record is quite easy. All you have to do is to put down what practices you mean to begin, how you get on with them from day to day, and (at intervals) what I have to say about your progress. 3

Remember always that we have no use for piety, for vague chatter, for guesswork; we are as strictly scientific as biologists or chemists. We ban emotion from the start; we demand perception; and (as you will see later on) even perception is not acceptable until we have made sure of its bases by a study of what we call the "tendencies." It is interesting to note the similarities and differences between Crowleys position here and the methods of interrogation of prospective candidates that were adopted by the Society of the Inner Light and Thee Temple ov Psychick Youth. Strictly speaking, TOPY was not an established hierarchical system with prospective candidates seeking entry but a form of magickal cooperative, although one could argue that its claims to egalitarianism were quickly confounded by the commonly accepted strength of will of a few obvious (if self-selected) leaders. Cross of Light Temple accepts the importance of what might be termed the magical record. Indeed, it has maintained and developed such a record from the foundation of the Temple until now. Obviously, Crowley or the array of pseudo-Crowleyan societies claiming to have inherited his mantle are not the authorities to which such a record should be submitted. The ultimate authority in matters pertaining to the Temple record is the Temple itself, and more particularly that element of the Temple that emphasises realistic selfevaluation. How did I come to be in this place at this time, engaged in this particular work? The following colour associations resonate with the symbolic attributes of one of the Five and Seraphiel, inhabitants of Cross of Light Astral Temple: Green, in different shades, is a quality or function of Venus, the Earth, the Sea, Libra, and others. The influence of Tiphareth is transmitted to Yesod by blue and to Hod by indigo.

Psychic Self-defence is generally worthless nonsense, but the following passage throws helpful light on my experience of the burial mounds of Cairns Forest, Co. Sligeach, March 1991, which I previously conceived of as an encounter with the world of faery in the form of a meeting with the suitor and father of Gile, goddess of beauty, above the lake that bears her name, having been formed by her tears of sorrow. It is well known to all psychics that the sites of ancient temples where mystery-rituals have been worked, are always potently charged with psychic force. This force need not necessarily be evil, but it has a powerfully stimulating effect upon the psychic centres and stirs up the subconscious forces; and as the majority of civilized people suffer in a greater or lesser degree from what Freud calls "repression," such a stirring of the subliminal 4

mind produces a feeling of profound disturbance. We should not unquestioningly attribute evil influences to a place or a person that causes us discomfort; it may merely be that psychic force at a greater tension than we are accustomed to is disturbing our equilibrium. The following relates to the Cross of Light conception of the Sun and the Moon: The Sphere of the Sun is represented by Raphael, the Sphere of the Moon by GabrielThe Sphere of the Sun is also the point of manifestation of the Messiah or Saviour upon earth. The following exposition on the themes of action and intention relates to the construction, formation or opening of Cross of Light Astral Temple: Any act performed with intention becomes a rite. We can take a bath with no more in mind than physical cleanliness; in which case the bath will cleanse our bodies and no more. Or we can take a bath with a view to ritual cleanliness, in which case its efficacy will extend beyond the physical plane. We therefore perform certain physical actions not only as a means of clearing etheric conditions, but also as a means of definitely effecting astral ones through the imagination, a very potent weapon in all magical operations. In terms of ritual, Cross of Light Temple performs a series of actions in a particular order with a general predetermined purpose. Consistent meaning is associated with each of these actions and the relationship between them. Descriptions of this process can be found scattered throughout the writings of Cross of Light Temple. Broadly speaking, similar processes are employed by all workable ritual systems. The following passage relates to the Cross of Light saying: The body of Christ is a sword. The operator next imagines himself to be clasping in his right hand a large, cross-handled sword, such as is depicted in pictures of Crusaders. He holds it point upright and says, "In the Name of God I take in hand the Sword of Power for defence against evil and aggression," and imagines himself to be towering up to twice his natural height, a tremendous armed and mailed figure, vibrating with the force of the Power of God with which he has been charged by his formulation of the Sword of Power There are similarities between the banishing of evil in Cross of Light and the method outlined by Fortune in Psychic Self-defence. The following instruction demonstrates similarities to the opening and closing of the Cross of Light: Stand upright and cross yourself, by touching forehead, breast, right shoulder and left shoulder, saying, "By the power of the Christ of God within me, whom I serve with all my heart and with all my soul and with all my strength I

encompass myself about with the Divine Circle of His protection, across which no mortal error dares to set its foot." This is an old monkish formula. It is very effectual The Book of the Black Serpent As stated elsewhere, a reference to Seraphiel, one of the inhabitants of Cross of Light Astral Temple, can be found in The Book of the Black Serpent, a confounding work of great obscurity: The Seraphim is four in number and is ruled by SERAPHIEL; he is a prince, wonderful, noble, great, honourable, mighty, terrible, a chief and leader and a swift scribe. His body is like that of an eagle and he wears a crown. He is accompanied by Satan, Samael and Dubbiel. These are the accusers. It is through the spirit Samael in which the absolution of the Seven Deadly Sins is accomplished, through the bidding of GOD. Once again I state, I dont think were talking about the same Seraphiel. Art and Meaning of Magic The following well known attributions relate to certain signs and symbols of Cross of Light Temple: Earth is a yellow square. Air is a blue circle. Water is a silver crescent. Fire is a red triangle. Ether is a black egg. The Philosophers Stone My Sol and my beams are most inward and secretly in me. From The Golden Treatise of Hermes; this relates to the evocation and identification with a primary force of the Temple. And as Regardie goes on to say, the Solar Body is deathless. The light beyond light that fills the Temple is suggested by Thomas Vaughns Lumen de Lumine, which is referred to in Regardies work. The interpretation of the cave denoting an interior state or condition from which external things issue, or from which they are born, accords with the meaning of the cave in Cross of Light texts. The performance of the Cross of Light six-part rite evokes and strengthens the Body of Light as mediator between universal spirit and individual soul. The following is a more or less orthodox description of a fundamental Cross of Light experience: Kether is in Malkuth and Malkuth is in Kether, but after another manner.

Generally speaking, the Temple is happy to conceive of matter as crystallised spirit and spirit as rarefied matter. Let us conclude the first part of this article by quoting Regardies selection from Revelation, mindful of the Cross of Light association between the water of life, which is (as it were) bodily experienced, and the blood of Christ, which enables the water to flow: And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.

TEMPLES OF LIGHT
A COMPARISON BETWEEN CROSS OF LIGHT AND OTHER SYSTEMS Part Two Therefore, as hath already been said, Establish thyself firmly in the equilibrium of forces, in the centre of the Cross of the Elements, that Cross from whose centre the Creative Word issued in the birth of the Dawning Universe. In The Equinox of Crowley A Provocation (Cross of Light Temple, July 2009), we argue that The Equinox is primarily a repository of poor poetry, short stories of variable quality, sneering reviews of the work of others, and transcriptions of magical rites that possess neither sense nor efficacy and demonstrate the failure of the A..A..s self-determined mission. Nevertheless, in the abundant pages of The Equinox we find a number of points of similarity between the teachings contained in the so-called review of scientific illuminism and the practices and standpoint adopted by Cross of Light Temple. Our purpose in making notes on The Equinox was to highlight these points of similarity, rather than to provide correctly annotated notes for a pseudoscholarly article. For this reason, the only reference to sources is the volume and number of the journal that stands at the head of each section. Volume 1, Number 1 The following exhortations accord with the established Cross of Light Temple position, which is plainly stated in the first paragraph of the Temples mission statement: [Cross of Light Temple] believes that religious/esoteric/occult texts, practices and organisations possess no fixed objective value or super temporal authority. The value of texts, practices and organisations should be determined by the extent to which they encourage and enable individuals to experience authentic and profitable higher states of consciousness. The experimenter is encouraged to use his own intelligence, and not to rely upon any other person or persons, however distinguished, even among ourselves. Let him further remember that he must in no wise rely upon, or believe in, that master. He must rely entirely upon himself, and credit nothing whatever but that which lies within his own knowledge and experience. the seeker is requestednay, commanded with all due solemnity by the Order of the A..A.. to accept nothing as Truth until he has proved it so to be, to his own satisfaction and to his own honour. It could be said that Cross of Light Temple shares a similar nature to the Temple described towards the beginning of The Temple of Solomon the King:

a great light may shine forth through the darkness, and guide the toiling footsteps of man to that Temple which is built without handswhose pillars are as columns of light, whose dome is as a crown of effulgence set betwixt the wings of Eternity, and upon whose altar flashes the mystic eucharist of God. The following exhortation and description also applies to Cross of Light Astral Temple: build the Temple of God as set up by Solomon the King, which is placed between Time and Space; the pillars thereof are Eternity, and the walls Infinity, and the floor Immortality, and the Roofbut ye shall know of this hereafter! It is also interesting to note the following description of a Temple from White Robe, which was published by Cross of Light Temple in 2003: I come to a temple. The roof of the temple is made of clouds, bright clouds layered on top of each other, further than the eye can see. The floor of the temple is made of earth. The temple could accommodate a hundred thousand people but few are allowed to enter the house of worship. Spiritual beings fly beneath the roof of clouds. They travel in air bound chariots, hurling spears at the floor. The spears explode upon contact with the earth. A throne appears in the temple. A figure of dazzling brightness sits upon the throne. Cross of Light Temple places a particular emphasis on the necessity of firsthand personal experience. Once again, we quote from the first paragraph of the mission statement referred to above: The Temple is concerned with firsthand religious/esoteric/occult experience and personal spiritual development The primary aim of Temple affiliates is to develop their own workable systems and to present them to the world through whatever means lie at their disposal. This emphasis is echoed in the following passages from The Equinox: There is no revelation except thine own. There is no understanding except thine own. There is no consciousness apart from thee, but that it is held feodal to thee in the kingdom of thy Divinity. When thou knowest thou knowest, and there is none other beside thee, for all becometh as an armour around thee, and thou thyself as an invulnerable, invincible warrior of Light... Open the book of Thyself in the cave under the cavern and read it by the light of thine own understanding, then presently thou shalt be born again, and be placed in the manger of the Moon in the stable of the Sun. The following description of The King relates to the Cross of Light Temple conception of Christ: The King is the undying One; he is the life and the master of life; he is the great living image of the Sun, the Sun, and the begetter of the Sun.

And this brief description of quest and fulfilment The Unobtainable must be obtained, and in the obtaining of it is to be found the Golden Key of the Kingdom of Light. refers to the key that unlocks the gate of the Temple. The following relates to the performance of the Cross of Light six-part rite, which is basically a ritual of self-initiation: May it be granted unto me in the daylight of this day to constructa perfect ritual of self-initiation, so as to avoid the constant difficulty of assuming various God-forms. Then let that ritual be a constant and perfect link between Us . . . so that at all times I may be perfect in Thy Knowledge and Conversation, O mine Holy Guardian Angel! to whom I have aspired these ten years past. The sign of the Hanged Man, which frequently arises in the rituals of Cross of Light Temple, represents the descent of Adonai, another name for the Holy Guardian Angel. In The Equinox, Lord Adonai is conceived of as a mighty angel glittering with infinite light. This is the L.V.X., the Secret Light, the light that shineth in darkness, and the Light beyond light that fills the Temple. The experience of the Corona of the Interior Sun and the Formless Ocean of White Brilliance reflected in the element of the Rosicrucian Formula of Reception that states May thy heart be the Centre of Light! relates to a core Cross of Light process, which leads to the awareness of wholeness in the Supra-Mundane Order; for there a Solar World and Boundless light subsist, as mentioned in The Book of Zoroaster. Finally from this number, The Arms of the Cross that spanneth all-embracing Space is the equal-armed cross of Cross of Light Temple. Volume 1, Number 2 This is the Magical History Of the Dawning of the Light. Begun are the Whirling Motions; Formulated is the Primal Fire; Proclaimed is the Reign of the Gods of Light At the Threshold of the Infinite Worlds! The body is the locus for experience that seeks to transcend the body; this is the foundation of the Body of Light, which is formed of radiance not of the Sun, nor of the Moon, nor of the Stars; it is a similar radiance that transmutes into the Light beyond light that fills the Temple. The diamond of SOAB adorning the robe of Japheth the Last Laugh in The Sons of Amos Brearley bears comparison to the Hexagram of Air, which is formed in the shape of a diamond consisting of upward and downward pointing triangles, sharing the same base.

10

The Cross of Light Temple experience of non-duality is hinted at by the idea expressed in The Equinox that the Ego and non-Ego unite explosively, their product having none of the qualities of either. All time is filled; all space is filled; the phenomenon is infinite and eternal. This summarises the attainment of a peak experience of Cross of Light Temple. Furthermore, This is true even [if] its singleness makes the duration of the phenomenon but one minimum cogitabile. In short, it is experienced in some other kind of time, some other kind of space. There is much to recommend the definition of mans sorry state in The Pillar of Cloud, with the proviso that if Crowley had really known the meaning of mercy and compassion, he would have chosen them over judgement: Obsessed by the chimera of his mind, lost in the labyrinth of his imagination, man wanders on through the shadowy dreamland he himself has begotten, slothfully accepting or eagerly rejecting, but ever seeking some unobtainable freedom, some power which will release him from those shackles he has in his studied folly and capricious ignorance welded to his thoughts The work continues to labour the point for several hundred words. And later in this number we find: The truth is, it does not matter one rap by what name you christen the illusions of this life, call them substance, or ideas, or hallucinations, it makes not the slightest difference, for you are in them and they in you whatever you like to call them Surely the account of Perdurabos awakening makes a mockery of those who would claim him as Antichrist, although note that Crowley is compelled to modify the majesty of Christ with the interjection of an adjective: And then an amber light surged round him, the fearful tapestry of torturing thought was rent asunder, the voices of many angels sang to him. Master! Master! he cried, I have found Thee . . . O silver Christ . . .. Note in passing the loose connection between this silver Christ and the legend of the birth of Japheth the Last Laugh, which is recounted in The Sons of Amos Brearley. The following passage is notable because it explicitly mentions a Cross of Light: In agony and joy he sought to fix the volatile, and transmute the formless human race into the dual child of the mystic Cross of Light, that is to say, to solve the problem of the Perfect Man. To further confound those who claim him as Antichrist, Crowley is happy to quote Augustine in support of his argument: I, Lord, went wandering like a strayed sheep, seeking Thee with anxious Reasoning without, whilst Thou wast within me. I wearied myself much in looking for Thee without, and yet Thou hast Thy habitation within me, if only I

11

desire Thee and pant after Thee. I went round the Streets and Squares of the City of this World seeking Thee; and I found Thee not, because in vain I sought without for Him who was within myself. Cross of Light Temple is prepared to acknowledge the following sign of an initiate, not only of the Order that Crowley refers to, but also of other systems that share similar foundations: the red Cavalry Cross is astrally formulated above the astral White Triangle of the Three upon his forehead; so that so long as he belongeth unto the Order he may have that potent and sublime symbol as a link with his Higher Self, and as an aid in his search for the Forces of the Light Divine for ever, if he only will it. Cross of Light Temple concurs with Crowleys assessment of the absurd obscurities of the Golden Dawn rituals but we would argue that he did not far exceed them in terms of clarity and directness. Cross of Light Temple agrees with Crowleys conclusion regarding the object of rituals: they should bring the seeker step by step nearer to his quest, that is to say, to perfect him in the tongue he one day hopes to speak. Each Ritual, be it a letter, a word, a sentence, or a volume, should contain a lesson clear and precise, it should leave behind it so bright and dazzling a picture that the very thought of it will at once conjure up the power dressed in its simple yet luminous symbols. The following passage relates to the nature of the perception of the visionary beings that populate Cross of Light Astral Temple: by a vision we mean as certain and actual a fact to the mental eye, as the view of a landscape is considered to be to the physical eye itself. The following saying adds further weight to the emphasis that Cross of Light Temple places on firsthand personal experience: The Seer is therefore the only judge of his visions, for they belong to a world in which he is absolute King From the description of this visionary world we learn of encounters with beings that share marked (or less marked) similarities with the inhabitants of Cross of Light Astral Temple: Firstly, the leader of the W.R.A: I found myself standing before an ancient man with snow-white beard, whose countenance was a-fired with benevolence.

12

Secondly, an experience that brings to mind an outward characteristic of one of the Three, sometimes referred to as Gu in the Cross of Light Temple record: I found that I was robed in red garments in place of the white in which I had dressed myself. Thirdly, and finally in this context, an experience that resonates with the outward form of Ga, another of the Three: an angel descended with a green garment and gave it me Volume 1, Number 3 I abide as a River of Light between the Night of Chaos and the Day of Creation. The correspondence between the Light beyond light that fills the Temple and the kingdom of heaven within, represented by a circle within a circle, is summarised by the journals mention of a sun within a sun. Once again, the importance of self-reliance and self-determination stressed by Cross of Light Temple is stated in The Equinox: Be not satisfied with what we tell you; and act for yourself. Later in this number we find: .. Nothing can be accepted on mere authority... no hard and fast rule of life can be universally applicable. Cross of Light Temple recognises the importance of Tiphereth translating the influence of Kether. The following represents a clear summary of what is attained through the performance of the Cross of Light six-part rite: Be thy Mind open unto the Higher! Be thy Heart the Centre of Light!... Let the White Brilliance of the divine Spirit descend. These lines relate to the sign of the Hanged Man and the descent of Adonai. In this number, we find another specific mention of the Cross of Light: the name of the Founder signifies the Rose and Cross of Christ, the fadeless Rose of Creation, the immortal Cross of Light. It is interesting to compare this next passage with the experience of the cave experienced in Co. Sligeach, 1991, which follows it:

13

It is situated in the centre of the Earth, in the Mountain of the Caverns, the Mystic Mountain of Abiegnus; which is the mountain of God in the Centre of the Universe, the sacred Rosicrucian Mountain of Initiation. The land falls quiet and springs to life beneath the rising and falling sun; from Knocknarea to Carrowmore, from bright Lough Gill to twilit Glencar, from the holy well to the holy wood above it. I enter the mouth of a cave and travel towards the heart of a mountain. I offer up a sacrifice on the altar I find there. (from Nemeton, included in Balm of Gilead, published by Cross of Light Temple in 2006). Frater Non Serviam is pictured making the sign of the X of LVX by the River Porter in Sheffield in 2004. The following is related to the altar of Cross of Light Astral Temple, which is also a tomb, and is filled with light: That which is alive is buried there: not that which is dead The Equal Armed Cross is the sign of Light, the Light beyond light that fills the Temple, and the light brought into the Temple through the performance of the six-part rite, which shares a similar nature to the following: The Great Light dawns, The Flashing Brilliance of the All-Pervading Spirit of the Gods descends: the Divine Spirit is upon him, and all bow in adoration of that White Glory. We discover further evidence to confound the notion of Crowley as Antichrist: I, P, Frater Ordinis Rosae Rubeae et Aureae Crucis, a Lord of the Paths in the Portal of the Vault of the Adepts, a 5=6 of the Order of the Golden Dawn; and an humble servant of the Christ of God. The following is an indicator of the consummation inherent in the opening and closing signs of the Cross of Light six-part rite: let him lift up his heart unto that Light, and dwell therein, and aspire even unto that which is beyond. The following relates to the Cross of Light Temple experience of the kingdom of heaven without and within, Malkuth in Kether and Kether in Malkuth: The life that is within and the life that is without, are not these the heaven and the earth that the Truth created? The truth in man is the light of the world. Thus we have known from the beginning, and we shall know it unto the end . . .

14

Finally in relation to this number, the following relates to the Cross of Light Temple conception of the blood of Christ as a shield, recorded in the Temple record and given poetical form in The mouth is the womb of the word: O Thou flashing shield of the sun, as a discus hurled by the hand of Space! Volume 1, Number 4 This number features a woman in a story described as a poem in green and white; we note in passing that these are the colours associated with the garments of Olanziel, an inhabitant of Cross of Light Astral Temple, whose function is to invest the Temple with a religious sensibility. the Son of the Sun! is a terse definition of Christ as conceived by Cross of Light Temple. The Lamp of Invisible Light or L.I.L. mentioned in The Temple of Solomon the King can be compared with the Light beyond light that fills the Temple at the conclusion of the ritual that is conducted in Cross of Light Astral Temple. Let my heart be the Centre of Light and it is, through the construction of the opening and closing signs of the Cross of Light six-part rite. It is thy soul, which is within all. Cross of Light Temple concurs, and would add that the all is within thy soul. the Light which guides the aspirant is Himself, his Holy Guardian Angel, the tmanAdonai. Once again, this Light is the Light beyond light that fills the Temple. The following passage is an interesting development of the implications of there being nothing that possesses inherent super temporal authority, as stated in the first paragraph of the Cross of Light Temple mission statement: Once and for all do not forget that nothing in this world is permanently good or evil; and, so long as it appears to be so, then remember that the fault is the seer's and not in the thing seen, and that the seer is still in an unbalanced state. Tiphereth was surrounded by rays as of a sun. This is experienced in the heart of the opening and closing sign of the Cross of Light six-part rite and again in the meditative space that represents the heart of the rite. Later we find: In Tiphereth the aspirant attains to no less a state than that of conversation with his Holy Guardian Angel The following corresponds to a core Cross of Light Temple experience: Ray of Divine White Brilliance descending Let all things vanish in the Illimitable Light.

15

And this could stand as a description of the W.R.A., inhabitants of Cross of Light Astral Temple: amongst them stood Archangels of a pale silver which flashed forth rays of gold. Above all was the Formless Light. svastika wheels whirling, and again above this the Light ineffable. This has been experienced in the meditative space of the six-part rite. The following description can be seen as a conjunction of one of the Three, sometimes referred to as Gu, and the W.R.A., inhabitants of Cross of Light Astral Temple: Dressed in white and red Abramelin robes Ain Soph Aur, or the light of lights, Illimitable Light, source of all light, the light which shines there beyond the heaven behind all things, behind each in the highest worlds, the highest of all, as it were the Sun which is before all and beyond all Suns is the Light beyond light of the Temple. The following passage relates to the aim of the activities and system of Cross of Light Temple, although the Temple does not state things in these terms through modesty and correctly formulated caution: He has become a priest unto himself, his own Guardian; he may administer to himself the holy sacrament of God in Truth and in Right, he has become Exempt from the shackles of Earth. He is the Supreme Man, one step more he enters the Sanctuary of God and becomes one with the Brotherhood of Light. The Brotherhood of Light is illuminated by the Splendour of the Inner Sun, which relates to the conception of Ain Soph Aur outlined above. The Brother of Light is Filled with the glory of the great light that had arisen in him Yet again, we find echoes of the Cross of Light Temple insistence on selfreliance and personal experience: By discovery here we mean individual experiment resulting in personal discovery; another persons discovery only begets illusion and comment. Individual discovery is the only true discovery worth consideration. Finally for this number, another definition of a central Cross of Light Temple experience: upon the Plane of Spirit, Subject and Object join to disappear, leaving a transcendent unity. Volume 1, Number 5

16

But the reflection of the truth hath been shown in the lower Sephiroth. And its balance is in Beauty, and therefore have they who sought only beauty come nearest to the truth. For the beauty receiveth directly three rays from the supernals, and the others no more than one. So, therefore, they that have sought after majesty and power and victory and learning and happiness and gold, have been discomfited. In a sense, Cross of Light Temple performs the Works of the Magic of Light. We have often imagined a ray of Love going out from one's heart, and embracing all beings We clearly remember engaging in this pastime in the crowded carriages of London Underground trains. Generally speaking, Cross of Light Temple has little time for pseudo-Buddhist practice but we recognise the validity of the following method: the meditation on the Four Sublime States --- on Love, and Pity, and Happiness, and Indifference. The meditation on love will overcome in you all hatred and wrath; the meditation on Pity will overcome your Sankhras of cruelty and unkindness; the meditation on Happiness will do away with all feelings of envy and malice; and the meditation on Indifference will take from you all sympathy with evil ways and thoughts. Cross of Light Astral Temple is located in the Yetziratic world, as described in The Temple of Solomon the King: The third is the Yetziratic world Olahm ha-Yetzirah, or world of formation and of Angels, which proceeds from Briah, and though less refined in substance, is still without matter. It is in this angelic world where those intelligent and incorporeal beings reside who are wrapped in a luminous garment, and who assume a form when they appear to man. The following fragment sheds interesting light on the basic conception of Cross of Light: the word Lux, which itself is contained in the Cross. Cross of Light Solar Temple is founded on the recognition that: In the Sun (Osiris) is the Secret of the Spirit. The light of the Cross of Light is LVX, the redeeming light. Nine is the best symbol of the Unchangeable One, since by whatever number it is multiplied, the sum of the figures is always 9. Note the cover of Transfiguration of SOAB, the original artwork for which is reproduced here:

17

Cross of Light forms The Gateway of the Word of Light. In the brightness of the stone are three lights, brighter than all, which revolve ceaselessly. Something like this has been witnessed as the revolution of light in the meditative space of the six-part rite. The following relates to the Cross of Light Temple conception of the cross of infinite extension: My arms were out in the form of a cross, and that Cross was extended, blazing with light into infinity. Now in the centre within me is a glowing sun. This is achieved through the opening and closing signs and in the meditative space of the six-part rite. The following can be compared to the sending out of light that is taken into the heart from above in the rituals of Cross of Light Temple: I send forth a shaft of my light, even as a ladder let down from the heaven upon the earth, and I swear unto thee that the path shall be open henceforth for evermore. This relates to the understanding that the body of Christ is a sword, as expressed in the currently unpublished Cross of Light manuscript The mouth is the womb of the word: Hath he not the sword and the spear of the Warrior Lord of the Sun? the Cross is the Golden light of noon This phrase relates to both the appearance of the Cross of Light and to the light that fills the Temple.

18

In relation to the fifty gates of Understanding note the fifty visions of Cross of Light Temple recorded in May 2006 and ordered in A Provisional History of Cross of Light Temple. The Equinox refers to a Temple of Initiation. Verily also is it a tomb. The altar of Cross of Light Astral Temple is also a tomb, albeit a tomb filled with light. The following relates to the Body of Light taken on through performance of the six-part rite: he hath no form because he is of the substance of light This relates to the blue triangle surrounded by gold, which is a gateway and one of the signs of Cross of Light Astral Temple: and the border thereof shall be blue and gold. In this the gold is Kether, the blue is Chokmah, the green is Binah. The gold and blue of the triangle referred to above. The green of the robe of one of the Three, known as Ga, and the outer robe of Olanziel, inhabitants of Cross of Light Astral Temple. And finally for this number: the robe is spangled with golden stars as is the robe of Seraphiel, another inhabitant of Cross of Light Astral Temple, whose function is to invest the Temple with a magical sensibility. Volume 1, Number 6 This issue of The Equinox is greatly concerned with the so-called Rites of Eleusis, which are a stumbling block to anyone who would take Crowley seriously. The so-called Rites of Eleusis represent the heights of Crowleys absurdity and folly. Here we are dealing with the contents of Crowleys consciousness and the willingness of his followers to subject themselves to this nonsense. I suppose the Rites of Eleusis were designed for performance rather than reading, and that participating or witnessing them would have produced a different effect than reading does. Nevertheless, he chooses to present them as a matter of urgency as a special supplement to The Equinox, Volume 1, Number 6, where they stand as the epitome of the unprofitable gibberish that characterises the journal and makes a mockery of its mission statement, The Method of Science The Aim of Religion. There is relatively little in Volume 1, Numbers 6 to 9 that resonates with Cross of Light Temple. Cross of Light Temple approves of the following saying: The Secret of the Father is in the Secret of the Son. And the Secret of the Son is in the Secret of the Holy Ghost.

19

And recognises that: It is the Lord of Heaven that awakens the Children of the Light. And generally approves of the intention that is born from heeding the suggestion: To grow straight in the strength of thy spirit, and live out thy life as the light Volume 1, Number 7 the Light that is beyond the Stars is the Light beyond light of Cross of Light Astral Temple. As it says in Liber Vel Legis, this Light is innermost, essential man. Furthermore, It being worshipped in the centre, the light also fills the circumference, so that all is light. The following relates to the construction of Cross of Light Astral Temple: let him seek ever to bring inward the symbols, so that even in his wellordered shrine the whole ceremony revolve inwardly in his heart, that is to say in the temple of his body, of which the outer temple is but an image. For in the brain is the shrine, and there is no Image therein; and the breath of man is the incense and the libation. The following could be viewed as the heart of Cross of Light depicted as the result of evocation: O Bright One, O Sun of Glory! Thou hast called me should I not then hasten to Thy Presence? in Thy Words and Ways is Light. the wise perceive the golden stars in the vault of azure, like the stars that adorn the robe of Seraphiel. Cross of Light Temple approves of this old mystical definition of God: He Whose centre is everywhere and Whose circumference nowhere. The following statement casts light on the Cross of Light Temple experience of non-duality: For so long as any knower remains, there is no thing known. Knowledge is the loss of the Knower in the Known. This next short extract highlights a difficulty encountered in the fulfilment of the Cross of Light mission as a death conscious middle-aged man living in the wreckage of the idle luxury of 21st century Western society: the petty thoughts and the qliphothic thoughts and the sad thoughts. These must be rooted out

20

The following statements relate to both the sign of the blue and gold triangle, which is also a gateway, and to the changing appearance of the robe of Seraphiel: My colour is black to the blind, but the blue and gold are seen of the seeing. Blue am I and gold in the light of my brideit is the light higher than eyesight. Volume 1, Number 8 There was a time when the fundamental principles and proclamations of the O.T.O. possessed depth and meaning: To this secret order every wise and spiritually enlightened person belongs by right of his or her nature; because they all, even if they are personally unknown to each other, are one in their purpose and object, and they all work under the guidance of the one light of truth. Into this sacred society no one can be admitted by another, unless he has the power to enter it himself by virtue of his own interior illumination: neither can any one, after he has once entered, be expelled, unless he should expel himself by becoming unfaithful to his principles, and forget again the truths which he has learned by his own experience As a matter of course, those persons who are already sufficiently spiritually developed to enter into conscious communion with the great spiritual brotherhood will be taught directly by the spirit of wisdom Our community has existed ever since the first day of creation when the gods spoke the divine command: .Let there be light!. and it will continue to exist till the end of time. It is the Society of the Children of Light, who live in the light and have attained immortality thereinOur place of meeting is the Temple of the Holy Spirit pervading the universe. This could stand as a description of many bona fide Western esoteric orders. It is not O.T.O. specific. Once more The Temple of Solomon the King becomes focused on, as it were, the Light beyond light of Cross of Light Temple: [I] went up in my Body of Light and encountered, merged with, or became the Lord of the Triumph of Light. Further evidence in support of the novel idea of Crowley as a Christian, albeit a reactionary Christian, is provided by Crowleys production of Hail, Mary! a collection of verse in praise of Mary, formerly published anonymously as Amphora. The work was praised for its devotional treatment of its subject. Volume 1, Number 9

21

Am I an animal, and is the world without a purpose? Or am I a soul in a body? Or am I, one and indivisible in some incredible sense, a spark of the infinite light of God? This passage from The Temple of Solomon the King is worthy of serious consideration: Should therefore the candidate hear the name of any God, let him not rashly assume that it refers to any known God, save only the God known to himself. Or should the ritual speak in terms (however vague) which seem to imply Egyptian, Taoist, Buddhist, Indian, Persian, Greek, Judaic, Christian, or Moslem philosophy, let him reflect that this is a defect of language. Again we hear of the Cross of Light aligned operation of the Magic of Light This gnomic cut off couplet speaks plainly of the heart of the Temple: The light is mine; its rays consume Me And then: Send forth a spark of thine illimitable light and force, we beseech Thee The request is granted; and the spark lodges in the heart and spreads outwards. Finally, If I am immortal, what is the difference between a long time and a short time? A thousand years and a day are obviously the same thing from the point of view of for ever. Cross of Light Temple notes that in death man lives again, and lives for ever. Volume 1, Number 10 Our personal light specialized, brought forth, determined by our own overmastering affection, is the germ of our paradise or of our Hell. Each one of us (in a sense) conceives, bears, and nourishes his good or evil angel. The conception of truth gives birth in us to the good genius; intentional untruth hatches and brings up nightmares and phantoms. Everyone must nourish his children; and our life consumes itself for the sake of our thoughts. Happy are those who find again immortality in the creations of their soul! Woe unto them who wear themselves out to nourish falsehood and to fatten death! For every one will reap the harvest of his own sowing. - The Key of the Mysteries, Eliphas Levi This number devotes considerable space to Crowleys translation of Levis Key of the Mysteries. Strictly speaking, this work falls outside the scope of

22

this comparison. Of what remains we note that Porta Lucis, the Gate of Light, is one of the titles of Malkuth and from The Temple of Solomon the King: Hail to the Lord of the Sun the sun-dawn of the world in his heart I bear upon my breast the golden sign Here shall be set the sigil of the sun , which sayings have been harmoniously rearranged by Cross of Light Temple. Volume 3, Number 1 One single experience, in duration it may be but a few seconds of terrestrial time, is sufficient to destroy the belief in the reality of our vain life on earth. Cross of Light Temple is thankful that Volume II of The Equinox consisted of Stainless Silence. The weight of a diligent reading of the publication becomes wearing. Following the resumption of speech we note: Liber II, The Message of the Master Therion, is clear, purposeful and impressive. LIBER DCCCXXXVII, THE LAW OF LIBERTY is good and worthy of further attention. This passage relates to Cross of Light Temples meditation on the kingdom of God within, and the sun at the centre of the kingdom, which is the source of the Light beyond light: Behold! the Kingdom of God is within you, even as the Sun standeth eternal in the heavens, equal at midnight and at noon. He riseth not: he setteth not: it is but the shadow of the earth which concealeth him, or the clouds upon her face. We agree that there is in us all, latent, that Light wherein no error may endure. We end this comparison by relating the following to the Cross of Light Temple experience of the whirling light at the centre, and the swift revolving cross: Dorje (the swastika) is the whirling power which throws off from itself every other influence. We take our leave from studying The Equinox with the intention of strengthening the foundations of the Cross of Light Temple of Light.

23

TEMPLES OF LIGHT
A COMPARISON BETWEEN CROSS OF LIGHT AND OTHER SYSTEMS Part Three Chaos magicians dont inhabit Temples of Light. They pass through wastelands. There are many difficulties associated with comprehending the system of Austin Osman Spare. Firstly, it is exceedingly obscure. This probably explains the fondness of speculative Chaos magicians (reactionary transgressors) for engagement with and interpretations of the work of AOS. It is so obscure that it allows numerous interpretations, the majority of which must be spurious in the light of the systems dependence on the personality of its author, regardless of his penchant for abstract transcendence, as exemplified in his notion of Zos-Kia. Secondly, the system lacks internal logic. It is an act of individual will that binds together discrete concepts such as Zos-Kia, NeitherNeither, sigils and the Death Posture. Thirdly, Spares eccentric forms of literary expression compound the difficulties outlined above. In truth, AOS was poorly educated (which should not be held against him, as it is not necessarily an impediment) and more or less semi-literate (which should, to the extent that he produced written work). Cross of Light Temple maintains that the virtue of AOS resides in his skill as a fine artist and that his obscure magical system survives by virtue of his excellence in that field. Furthermore, this excellence is not apparent in all of his works but only in a portion, and then to varying degrees. To speak of I and Other, Ego and Subconscious, This and That, belies the fact that there is only the single continuum of ConsciousnessSelf has no past or future, it is eternal present, eternally recurring. At the heart of Gavin Semples Zos-Kia: An Introductory Essay on the Art and Sorcery of Austin Osman Spare, amidst the authors flowery abstractions, lies a simple and clear definition: Simply put, that which is immediately present in consciousness as now is I or Zos; all else is Other or Kia This is easy to grasp, and suggests a practice that is profitable to engage in. In this context, it is interesting to note Gu, an inhabitant of Cross of Light Astral Temple, whose function is to create from forces residing outside the sphere of consciousness. But is Semples definition true, or is it pertinent, and in what sense can it be depended upon as a key to understanding? Spares definition of Kia is not as straightforward as Semples. Indeed, it does not accord with the essayists statement at all. One might say that Spares prose degenerates to the point of borderline meaningless nonsense: The absolute freedom which being free is mighty enough to be reality at any time: therefore is not potential or manifest (except as its instant possibility) by 24

ideas of freedom or means, but by the Ego being free to receive it, by being free of ideas about it and not believing. The less said of it (Kia) the less obscure. We wonder if there is something missing from Semples quote, which is taken from the definitions in The Book of Pleasure (Self-Love) (1913). And what does Spare actually mean? Semple highlights Spares refusal to accept arbitrary authority and the hierarchical systems arising from such acceptance, which is a viewpoint shared by Cross of Light Temple. In treating of sigils, Semple explains that they might be received in dreaming or trance or most effectively through automatic drawing. The primary Cross of Light sign was received through a form of automatic mark making in a trancelike state, as if from another world, but unlike the Spare sigil system where the meaning or content of glyphs is not necessarily immediately apparent, the meaning of the Cross of Light symbol is easy to grasp and explain. In the final analysis, and despite its failings, which are primarily attributable to the pseudo-intellectual vainglory of the author, Semples essay is to be welcomed as an interesting response to its subject. However, the system outlined in the essay has far more to do with Semple than it does with AOS. Cross of Light Temple is familiar with the core magical works of AOS (see for example the essay on Anathema of Zos included in Balm of Gilead) but our reading of original sources during the Temples of Light process was confined to The Logomachy of Zos. The dilemma facing those who search for the Unknown (Self and Truth) is that they will never know when they have found it. Semple often quotes The Logomachy of Zos. It lends itself to quotation because its a collection of aphorisms and other short sayings. It is not properly ordered or arranged. It is a hastily gathered collection, a form of selfaggrandising apologia or whining self-justification. Not only does it lack all semblance of narrative coherence, it is also devoid of anything approaching a satisfactory organising structure. In many respects, the Logomachy (whatever that means) should not be viewed primarily as a work on magic or anything related to magic, but rather as a mishmash of worthless drivel, exhortations to self-reliance, banal truisms, individualistic psychology, doggerel philosophy and occasional flashes of deep insight. Two illustrations of what Cross of Light Temple means by drivel: Subject understanding object by 'as if' may become, with courage, an ingressive emotional experience giving mutual expression.

25

If all phenomena are a fluxing unabsoluteness and are Absoluteness manifest, then is it surprising that we manufacture our ego that is neithereither but a weirder autism? Rather than using the blanket pejorative term drivel, we could say that these are examples of obscure points, somewhat poorly expressed. The following saying bears comparison with the idea expressed in the Cross of Light poem title The mouth is the womb of the word: Within the Alphabet lies all the arbitrary abracadabra of our knowledge. The following sentences relate to the Cross of Light insistence on the primacy of authentic, firsthand experience: We believe only as deeply as we have experienced of the believed. Real belief is not taught but recollected: belief to be real must be profound more even, a psychic experience, not lip-avowal. You may delude your fore-consciousness, but not what is beneath. Cross of Light Temple can relate to these products of Spares tendency towards ecstatic, transcendent, light suffused mysticism: A mystic is one who experiences more of himself than he can articulate. We do not live eternally yet seek knowledge of eternity. Darkness is only a degree of light, imperceptible to us. Despite Spares vehement condemnation of academic psychology, he is happy to engage in psychological speculation himself: We have little knowledge of ourselves, and others appear more real than we are. We have little self-liking and hate our reflection in others, and we thereby become unreal. No man has seen himself at any time. There is great bathos in this search for our unknown self and our labour to create a permanent I. We invent selves, a faade hiding what we seek. We live in a maze of rerecollection and re-acting to the past, hence our dithering I. Finally, this novel interpretation of Spares can be likened to the Cross of Light Temple experience of a circle becoming a square, or a diamond becoming a circle, as described more than once in the Cross of Light record: square and circle are zero forms the symbols of eternity as time-space; all shapes are their partition, combination, variation or asymmetry. The square is the rectified and utilitarian form of the circle: zero, the symbol of eternity as time-space.

26

There can be something attractive about the playfulness of Chaos magic types. Phil Hine is acknowledged as a leader in the field, although there seems something curious about the notion of a leader in the field of Chaos magic, which prides itself on its refusal of hierarchies and denies the validity of the arbitrary authority that upholds more traditional magical orders. Again, we return to the notion of the reactionary transgressor; they go so far, sometimes not very far at all, but they cant take the not so revolutionary step of doing entirely without leaders. During the Temples of Light process, Cross of Light Temple engaged with Hines Oven-Ready Chaos, Permutations (a collection of four essays), Group Explorations in Ego Magick and Running Magical Workshops: Notes for Facilitators. Oven-Ready Chaos is a very good introductory history and outline of the subject, although I dont think that Birroco and his followers would agree. Chaos magic as defined by Hine recognizes the mystery of what is around us, immediately apparent. It does not take place is some mediated and specialised outside realm. Further, All acts of personal/collective liberation are magical acts. Hines general definition of what magic can offer is benign to the point of reading like an extract from a manual of positive thinking and selfimprovement that might be found in the self-help section of Waterstones: 1. A means to disentangle yourself from the attitudes and restrictions you were brought up with and which define the limits of what you may become. 2. Ways to examine your life to look for, understand and modify behaviour, emotional and thought patterns which hinder learning and growth. 3. Increase of confidence and personal charisma. 4. A widening of your perception of just what is possible, once you set heart and mind on it. 5. To develop personal abilities, skills and perceptions the more we see the world, the more we appreciate that it is alive. 6. To have fun. Magick should be enjoyed. 7. To bring about change - in accordance with will. We also note the resemblance between this definition and the general issue TOPY communications from the early 1980s. Other lists by the list loving Hine are more interesting. He defines the principles of Chaos magick as: The avoidance of dogmatism Personal experience is paramount (note that this passage acknowledges the existence of true adepts) Technical excellence (the development of skills and abilities) Deconditioning from the mesh of beliefs, attitudes and fictions about self, society, and the world. Diverse approaches Chaos Magicians are free to choose from any available magical system, themes from literature, television, religions, cults, parapsychology, etc. Gnosis - One of the keys to magical ability is the ability to enter Altered States of Consciousness at will.

27

He defines the characteristics of an experience of illumination as: 1. Unity - a fading of the self-other divide 2. Transcendence of space and time as barriers to experience 3. Positive sensations 4. A sense of the numinous And he highlights the following effects of active engagement in the Chaos magic process: 1. Change 2. Crisis 3. Transcendence 4. Transformation 5. Predisposition to further change. Your response to these lists can determine whether or not you have a real interest in Chaos magic. There are direct correspondences between many (but by no means all) of the items on these lists and the theory and practice of Cross of Light Temple. Chaos magic as surveyed by Hine prided itself on simplicity over complexity, before the beginning of its outflow of absurd complexity, the wide scale adoption and modification of Spares sigil method (note also TOPY in this context), path workings based on fantastic literature and an unchecked proliferation of magazines, tapes and books clamouring for the attention of a self-selected, self-serving elite and their followers (an incestuous and sorrowful scene). Pete Carrolls take on symbol systems, as related by Hine, reads like a paraphrase and clarification of AOS on belief and magical work: Pete Carrolls Liber Nullpresented the bare bones of the magical techniques which can be employed to bring about change in ones circumstances. Liber Null concentrated on techniques, saying that the actual methods of magic are basically shared by the different systems, despite the differing symbols, beliefs and dogmas. What symbol systems you wish to employ is a matter of choice, and that the webs of belief which surround them are means to an end, rather than ends in themselves Oven-Ready Chaos mentions AOS fairly frequently and is pro-sigilisation (so what of the emphasis on self-reliance, as the sigil method is a traditional or System based exercise as described by Spare, and practised before him according to Gavin Semple?). At one point, Hine defines Kia as the divine spark of consciousness, a mystical conception, which has nothing to do with Kia as expressed by AOS (or glossed by Gavin Semple). Cross of Light Temple agrees with Hines assertions that A key to magical success is veracity of belief and one act that shows you that MAGICK

28

WORKS is worth a thousand arguments, and we would not argue with his assessment of the importance of the magical record. Permutations is a fairly interesting diversion that makes some interesting points (e.g. So much of what passes for occult laws is just a spiritualised justification of social conditioning and prejudice.) but there is little in the work that has any bearing on Cross of Light Temple beyond a few comments in relation to mysticism from Stirring the Cauldron of Chaos, the fourth and final essay in the collection. Firstly, Cross of Light Temple does not share the viewpoint of the advocates of the Chaos Current as stated in this quote: In attempting to disentangle contemporary magick from the trappings of religiosity or transcendentalism, advocates of the Chaos Current have taken up a pretty hard-line stand on the subject of Mysticism. Theyre having none of it, basically. And secondly, we agree with the second sentence of the following extract, whilst viewing the first sentence as a device to enable the author to put forward enough contrasting speculations between WORK and PLAY to enable him to spin out the article to a satisfactory length: Magick is about WORK, whilst Mysticism is PLAY. These are not opposite states, but complementary experiences. Group Explorations in Ego Magick is primarily an outline of experiential group work exercises aimed at facilitating personal development in a supportive setting. It consists of standard group work techniques with little or no real magick-specific content (unless we take refuge in the correct but all embracing notion that every act is a magical act), where ego magick can be translated as self-awareness. Cross of Light Temple concurs with the following points made in the introduction to the article: It is very easy to make a shift in belief content which does not actually change the process (the way the belief is enacted) - i.e. a shift from fanatical Christian to fanatical Pagan isnt very challenging. And: We are really good at fooling ourselves as to what constitutes, for us, liberating behaviour, and we all seem to share a common human tendency that goes: I am more liberated/alive/free because I am into magic/wear a bolt through my tongue/leather trousers, than those who dont. Running Magical Workshops is a collection of basically sound general principles regarding workshop facilitation combined with a few pointers specifically related to magical training events, none of which are essential. Obviously, the notes could be updated to take account of technological advances in the field of multimedia presentation, but beyond this the outline

29

could be improved by including information on the desirability of course presentation (e.g. a resonant course title and brief course description), clearly stated learning outcomes, which form the basis of a formal evaluation that can provide information upon which to base publicity material for future courses and guarantees of quality, which can be reported in support of funding bids or further opportunities to stage freelance events. In Oven-Ready Chaos, Phil Hine says: By late 87 one of the weirder Chaos groups, the Lincoln Order Of Neuromancers (L.O.O.N) had announced the death of Chaos magic, asserting in their freely-circulated chainbook Apikorsus, that: Chaos magic is already dead, and the only debate is between the vultures over who gets the biggest bones. To say that Apikorsus is not to be taken seriously does not necessarily imply that it lacks value. Apikorsus identifies a number of key concepts that are common to the various systems/traditions/paradigms of Magick. It urges readers to test the validity of these concepts through personal experience. We note with particular interest points 9 and 10 of the 10 point manifesto that introduces the chain book: 9. The entities which may be encountered during our experience of those other realities are real within their own world. To question their relative existence is unimportant, since the universe behaves as if they do exist. 10. Magical ability is engendered through an inward, transformative journey. We also agree that: Although there is much talk of 'magical secrets', the only 'true' secrets are those which can be personally discovered through the light of direct magical experience. Apikorsus demonstrates a clear grasp of the function of ritual: During ritual, the network of concepts, symbols and mental maps 'come alive' and the direct experience produces a change in consciousness. And later: Ritual creates a sphere wherein everything is an expression of willWe have found that generally, it is simply structured rituals which have the most effective result. Based on an experience in the White Horse pub in Chichester in 1986, we concur with the books assertion that: In Magical Combat, projection of the bioaura can disrupt the field of another person, the 'push' resulting in psychophysical trauma. We achieved remarkable results in the field of such magical

30

projection but we did not choose to pursue the experiment because we had no interest in causing such trauma on a wide scale. Finally, the following two project outlines can be compared to the brief project outlines contained in the Cross of Light manifesto Free Art Free People, which is contained in Balm of Gilead, although Free Art Free People was an assault on the commercial art world (amongst other things) rather than a satire on Chaos magick: Experiment with fake radio news broadcasts. Make tapes announcing the weird and wacky then play them quietly in crowded trains and buses. Watch people thinking 'did I really hear that?' Why buy books on Chaos Magick when you can write your own! It's simple, all you need is a load of paper, pens, glue, and the mind-altering substance of your choice. Go to the library and choose books at random, collect a pile of magazines from wherever you can get them free. Record bits of other people's conversations. Get all your bits together and place on the floor in a big pile. Ingest the sacrament, throw the pile about and start cutting things (not the library books!) into clippings. When you enter gnosis (or just get bored) sweep the lot into a big cardboard box. Don't forget to insert the word 'chaos' into the text every 2 or three phrases.

31

A PROVISIONAL HISTORY OF CROSS OF LIGHT TEMPLE

Before the Establishment of the Temple Cross of Light Temple was founded in 2003 but my interest in religion, magic and esoteric experience preceded this by many years. I remember being a child in Ruislip Gardens, c.1970, lying on my back in an open field, looking at the stars, and their meaning was made known to me. I remember painting the symbol that became the Cross of Light sign in Chichester in 1986. I am content to view this experience as necessary and formative, fulfilled in the establishment of the Temple that succeeded it. My contributions to Notes from Underground (1979 1982) and the cycle of poems that appeared in Stride a few years later were marked by a youthful and unfocused exploration of themes that were clarified and expounded in templum magnae et splendidae lucis and related works, which appeared throughout the 1980s. Distribution of these works suffered by virtue of my poverty, which made it difficult for me to access appropriate means of production. I began to make diary entries in 1992 but I did not take up the practice on a daily basis until the beginning of 2003. Often, the earlier entries consist of short phrases, as if they were notes to be returned to, or slogans to be fixed in the mind. On occasion, the entries are longer and more substantial and therefore give a clearer indication of my concerns at the time of making them. One of these longer entries was made in spring 1992. I am struck by the attention it gives to notions of good and evil. Perhaps it can be seen as a form of wish fulfilment, an excuse or apologia. The quality of mystic feverishness combined with supposition to produce a kind of abstract dogma is typical of a certain manner of expression that was present in my writing from the mid1980s on. Obviously, the piece is informed by my engagement with core texts of Christian orthodoxy. The aim of human existence is to attain union with God. A belief in God is indispensable to the achievement of this aim. The belief must be grounded in experience. The experience is grounded in belief and strengthens belief. The belief paves the way for experience. The necessity of the experience makes the belief possible. Faith in experience and belief. The truth of Holy Scripture cannot be quoted out of context. It provides us with an inexhaustible wealth of material to fit us for the ascent. Blessed is the man or woman whose belief and experience has enabled them to appreciate the profundity of the matter expressed in scripture; written, translated, spread abroad, published throughout the centuries from the beginning until the end of time by the ultimate author of all in eternity. The church of the modern day scribes and Pharisees cannot possibly stand. It is necessary for all that has gone astray to be returned to knowledge of the true path. God is infinite mercy. God is spirit. Flesh and the making of flesh 32

must pass away. The mind of flesh must pass. The mind must pass. The soul must make its journey that spirit might reign. God is spirit and should be worshipped in spirit. The great wide ranging. God is ever-present, the ultimate creator and sustainer. Seek to behold God in all things and times. The witness of the sublime truth is transformed in the time of beholding and beyond the time of the seeing of the seen. The memory of the unspeakable details of the experience allows future experience of a similar nature to be appreciated in greater depth. The whole is shown time and time again. Aspects of the vision are concentrated upon, lest the consideration of the boundless enormity confound, perplex or overwhelm us. The parts share the essential nature of the whole. An awareness of the reality of Gods presence in all things allows the possibility of union with God at any time. There are many degrees of union but all partake of the fullness of the whole. The inward good encounters its like in the outside realm. The evil outside is echoed by the evil within. Evil opposed by self-righteousness is evil magnified. Transgression unforgiven is further transgression. The observation that good and evil are mixed in all human beings and therefore the manifestation of evil accords with human nature can be both comfort and condemnation. Avoid evil; avoid misplaced loftiness; seek to forgive; avoid transgression. All evil is born of my evil; therefore it can be understood and reacted against as the opposite of the good within and outside me, which is named in conscience, wide-ranging and never forsaken. One should stand proud in the truth of being, pride here indicating the unfolding of spiritually enlightened being, which is not pride to be condemned. Be kind to yourself, know thyself, and be kind to all things. As the entry proceeds, I am somewhat surprised to discover praise for St. Paul unalloyed with disappointment at his stern inflexibility: Word upon word, wisdom upon wisdom, Paul builds a tabernacle unto the living God through his writings, inspired by the creator and sustainer who blesses them, that his presence might be made known, for the edification of those who read and reflect on the words of his servant, and come to some degree of knowledge. Faith in the power of these words leads to faith in the altogether greater power of their ultimate author. Faith blesses the seat of understanding through its presence. Understanding strengthens belief; the truth of what is believed sets out upon its workings. The possessor of a penitent heart calls for mercy and transformation. The ways in which his request might be granted are clearly set forth in Holy Scripture, in conscience, in the inner and the outer worlds, in their blending, everywhere. In 1993, I produced a bound edition of all the issues of templum magnae et splendidae lucis and a work entitled I am I, Son of the Most High, a phrase borrowed from Burning Spear. In 1994, I reviewed work entitled The Great

33

Shining, Be with Me and Eidolons and concluded that only Eidolons was worthy of publication. In 1995, I dreamed of an annotated Bible not Bible, in which references to Christ have been crossed out and replaced by the word sin. Also in 1995, I defined the magical self in these terms: There are times when I have been aware of a calm core or source of continuous being underlying the disparate elements of experience and reflection on experience. Rather than being attained through striving, this core or source seems to have been granted. In 1997, I reported visions of beings that later came to occupy important positions within Cross of Light Temple. I also encountered a woman who claimed familiarity with spirits: I meet a psychic artist from Huddersfield on the train from Sheffield to Barnsley. Her father tells her that shes been psychic from the age of 3 or 4. She cant remember back that far. She paints both as herself and as other people, who paint through her. Sometimes the paintings are quite disturbing. Sometimes other people invade her works. She talks about a lion in a cave and a drowned woman, half in and half out of a stream. She will be exhibiting three of her psychic paintings at an exhibition in London. Other people speak through her. Once, her friends mother spoke through her, to the astonishment of her friend, for her mother was dead. The psychic artist says that someone who has attained to the third level of self-hypnotism is as receptive to the spirit world as she usually is. A person who has attained the fifth level can be inhabited by another spirit, but only if they are a willing receiver. When the psychic artists body is inhabited, her spirit goes elsewhere, although she does not say where. In 1998, I dreamed of a battle between my spiritual yearning and my bodily appetites. In 1999, I conceived of a shop called ANATHEMA. In 2000, I voiced my concern about the so-called shamans of England: There are no shamans in England. It is given to anyone to call himself a shaman, and that is what these modern day so-called shamans do. The selfstyled shaman of England characterises himself as an initiate, as one who walks in the presence of the gods. This heroic self-image is based on arrogance and self-deceit. His shamanic rites are based on fancy, of his own devising, or based on conceits of recent provenance. In places where shamans do exist, it is similarly given to anyone to call himself a shaman, but only the shaman does. Also in 2000, I returned to production of templum magnae et splendidae lucis in a new form and produced a celebration of the Summer Solstice festivities in Midsummer Festival. Further, I meditated on the spiritual and the mundane: Perhaps the spiritual can only become apparent through contrast with the mundane. Thus, the mundane becomes necessary to reveal the spiritual. In this sense, the mundane becomes transcendent. Theoretically, this

34

transcendent mundane should allow comprehension at any time (the transcendent moves towards a loosening of the bonds of time) but the theory cannot be perpetually applied, for if it were it would be the transcendent that was perceived and not the mundane. Spiritual realities are related to transcendent realities as the transcendent is related to the mundane. The mundane exerts a strong (to the point of irresistible) pull earthwards. The spiritual flies heavenward (beyond time and space) in greater freedom. But the transcendent is not a middle point between the mundane and the spiritual. An awareness of the transcendent does not necessarily lead to an apprehension of the spiritual. In 2001, I explored the realisation that man was not forbidden by God to eat of the tree of life and I ventured another definition of the magical self in templum magnae et splendidae lucis: There are times when the physical and non-physical elements of my being join and become a unity gliding through time become timeless. These definitions are scattered throughout my work, and really they should not be considered separately but as a whole. Individually, they are indicators. Collectively, they represent an ongoing summary of a vital principle. In 2002, I thought about the importance of thought: All thought takes part in the creation of the universe. The universe is a process of becoming, perpetually realised. This thought is a singular thought; it is the thought of the creator of thought. The creator of thought is met in thought. The creator of matter is met in matter. The creator of spirit is met in spirit. And they are all met in thought. Thought partakes in the communion of all things that meet. I proceeded to summarise the relationship between the body and the mind, the mind and the soul, the soul and the spirit, and the spirit and God. I engaged with the radiant spiritual body beneath the earthly body and I endeavoured to cast off the body of darkness and put on the body of light. I counselled myself that I should attempt to relate to the immortal soul of others, rather than their minds or bodies, or the evil they appear to do. I described a form of the meditative space in Cross of Light and I gave shape to what I found there. This was the final impetus behind the foundation of Cross of Light Temple, which was established on 16 January 2003 and flourishes to this day. The Temple of Ing and the Satellite Temple at the Mound of Krekja: Manifestations of Cross of Light Temple in Malkuth How to Build a Temple in the Woods Ingredients: 1. A remarkable tree, large enough to support a cairn of three large stones at its base. The tree should have had one of its major branches

35

2. 3. 4. 5.

removed at some stage during its history, preferably as a consequence of natural forces. Eleven large stones. Nine sticks or cones of incense. A large stick, preferably a small branch from the tree that has been naturally discarded. A twig about the size of a pen, preferably from the tree (naturally discarded).

Method: 1. Build a cairn of three stones at the base of the tree. 2. Take a long but natural stride from the cairn and place the first stone of the circle. 3. Proceeding in a clockwise direction, take a large stride and place the second stone of the circle. Proceed in this manner until you have constructed a stone circle consisting of eight large stones. 4. Use the large stick to sweep leaves and other detritus out of the circle. 5. Light a stick or cone of incense and place it on top of the cairn. 6. Light sticks or cones of incense and place them on top of the stones forming the circle. Follow the same order as the construction of the circle. 7. Inscribe a Rune or other appropriate sign on the moss that grows where the major branch has been removed. 8. Take a seat a short distance away, look at your work and reflect on your actions. Application: The Temple of Ing was established in Ecclesall Woods, Sheffield on 13 April 2004. It has been restored on eleven occasions since then. The last restoration took place on 22 September 2007. For the first seven months of its existence, the construction was named the Temple of Silenus, after the wood spirit who announced, The Great God Pan is dead. The site was renamed the Temple of Ing on 20 November 2004 before the performance of a rite to mark the passing of Jhonn Balance, formerly of the band Coil, who died in tragic circumstances one week before. The Temple is named after the Rune inscribed on the plaque like surface left following branch removal (see point 7 of Method above). Ing is an Anglo-Saxon Rune, which has been enigmatically translated as a god. Meditation on the symbol reveals a far deeper and more significant meaning, which is left to be discovered by anyone who cares to do so. The three of the triple goddess, then the greater trinity beyond that. The eight for the eight fold year. One year representing all time. The trinity at the heart of time. This deliberately viewed from a stone seat by a smaller tree outside the circle. The viewer occupies a position outside of time and all that it contains, including the threefold divinity at its heart. The cairn is a form of altar. The smoke of the incense rises to cloud the Rune beneath which it burns. The smoke of the incense blown by the wind through the woods clouds the circle. It is a significant sight in objective reality and a notable feature in the landscape.

36

The Temple of Ing is perfect after its kind. We learn from Transfiguration of SOAB that it gave rise to a satellite temple, situated at the Mound of Krekja in Crookes, which used to be known as the Mound of the Heroes. The satellite temple is a tree with a notable hollow, in which is constructed a cairn of three small stones, which serves as a place of offerings of vegetation gathered from the approach to the satellite temple, offered up eight times a year, around the times of the notable festivals. Cross of Light May 2006 I. Beneath a copper coloured sun in an indigo blue sky, figures dressed in purple and blue ushered me towards this series of visions: II. 1. The Sun in the region of the solar plexus. 2. A four-rayed Sun, the rays in the form of a cross. 3. An eight-rayed Sun, illuminating the body and the world outside. 4. The gesture of a hierophant. 5. A White Horse. 6. A blue painted four storey building in Hastings. 7. An upward pointing triangle on the breast of the figure of Temperance. 8. The magical configuration above and beside the church spire. 9. A group of white robed ancients with their genitals exposed. 10. The sun as the centre of the Cross of Light. 11. The black symbol painted on yellow card (from another world, from Sidlesham). 12. Light rushing from the centre of the Cross of Light. 13. A female figure dressed in a green robe. 14. A gold triangle on a ground of deep sea blue. 15. A gold circle on a ground of deep sea blue 16. A Cross of Light as inward glow (LUX INTERNA). 17. Mary, Mother of Christ, dressed in gold and red, wearing a crown of gold. 18. Eyes of sapphire blue. 19. Lips of scarlet. 20. A pillar of light (passing through the Sacred Heart of Jesus). 21. The energetic light forms behind the body of flesh. 22. Swift flowing energy surrounding everything solid (resembling rain in wind). 23. The light surrounding all solid things. 24. A lilac cloud emanating from a TV set. 25. A red rose inside a skull. 26. A rose of deepest crimson. 27. A white rose between the teeth of the skull. 28. The triangle formed by the hands, which becomes a pyramid by the raising of thumbs. 29. The body as earth. 30. The spirit as heaven.

37

31. The embracing breeze is Marys robe. 32. The presence of the Holy Spirit. 33. The Lion and the Lamb in the Sun. 34. Warrior priests wearing a Sun disc emblem on their white robes. 35. Warrior priests wearing a Red Cross emblem. 36. A red cross on a sun disc ground. 37. Blue triangle. 38. Red triangle. 39. A black triangle decked with gold. 40. A triangle of gold within a black triangle. 41. The central pillar of the Lords Prayer. Earth the Kingdom of Heaven within Heaven. Malkuth Tiphareth Kether. 42. A constellation of four stars in the form of a Y. 43. The Y constellation combined with a central pillar. 44. An Anglo-Saxon cross resembling a double-headed axe on a central vertical axis. 45. Flesh beyond flesh. 46. Beyond flesh beyond flesh. 47. A triangle formed of two rays emanating from the third eye, passing through the eyes and reaching the ground. 48. An equal armed cross, terminating in circles. 49. An equal armed cross the arms continue forever. 50. The sea against a rocky coastline. III. I classified the nature of the visions and meditated on the significance of the classes thus: Landscapes Figures The Sun Symbols Light Sensation IV. It was work of this nature that laid the foundations for the development of Cross of Light Astral and Solar Temples. Cross of Light Astral Temple There is a faculty of being that is not disturbed by the agitation of the body or the mind. This faculty of being constructs the Temple. The Temple is a real place, inhabited by real beings, furnishings and forces, none of which possess material substance. The Temple is strengthened by frequent visits. It is so firmly established that it can be entered at will. It is the will to enter the Temple that facilitates entry.

38

This is the order in which we encounter the inhabitants, furnishings and forces of the Temple. We travel North, East, South and West. S: She appears dressed in white and black. Sometimes she wears a white robe. Her hair is blonde and generally worn up. She wears it down when she wears her robe. She is modest and warm. She represents consciousness and her function is to order the contents of consciousness. She was born alongside Ga and Gu. Ga: She wears a green robe. Her hair is red and she wears it loose. She is generally friendly but disposed to jealousy. She represents a form of creativity and her function is to create from the contents of consciousness. She also represents the forces of nature. She was called to the service of the Temple with S and Gu. Gu: He wears a scarlet robe. His head is shaved. He is of a somewhat stern and imperious aspect but he does not share the arrogance of earthly rulers. He represents a form of creativity and his function is to create from forces residing outside the sphere of consciousness. He is a link. He occupies a central position. He came into the Temple alongside S and Ga. He can be seen as their leader. Olanziel wears a robe of white and green. His hair is blonde and curly. He is unceasingly warm and friendly and his friendliness is pleasant and melting warmth. Despite his pleasant nature, he possesses great dignity and majesty. He is a covering of something hidden. His function is to invest the Temple with a religious sensibility. He came into being by degrees through the same process that witnessed the appearance of Seraphiel. He came before Seraphiel. Seraphiel wears a robe of blue darkening to black, adorned with gold stars in its lower portion. His face is rarely seen. He stands like a rock or a tower. He is unmoved by the play of inferior forces. He represents mystery and his function is to invest the Temple with a magical sensibility. He came into being by degrees, first materialising as a wanderer through the wilderness. He has found his fitting home. He is associated with Olanziel. He followed Olanziel. These five beings are associated and stand on one side of the Temple. Opposite them we find: The W.R.A.: Four white robed beings of indeterminate age, standing directly opposite S, Ga, Olanziel and Seraphiel. Sometimes their robes are girdled with red cord. Sometimes they rest their hands on the hilts of swords, the points of which touch the ground. They are a guiding force. They are four in one. They are angels of light and their function is to ensure that the activities of S, Ga, Gu, Olanziel and Seraphiel are guided by wisdom. The leader of the W.R.A. stands opposite Gu. He is ancient and he wears a white robe, which is never girdled. He never carries a sword. He is a guiding

39

force and a representative of the W.R.A. who stand behind him. His function is to ensure that the activities of the Temple are guided by wisdom. The W.R.A. also represent generative potential. They arose in a dream. They were encountered on a journey. They were one of the objects of the journey. They came before the other inhabitants of the Temple. And Olanziel and Seraphiel came after S, Ga and Gu. An altar, which is also a tomb, stands towards the South of the Temple. It is made of sandstone. It possesses an inward light. North of the altar is the sign of the blue triangle surrounded by gold, which is a gateway through which we travel towards the Cross of Light sign beyond it. The blue triangle represents the virtue of prayer and the Cross of Light sign represents the certainty of eternity. The Cross of Light sign was painted by my hand in 1986. From the Cross of Light sign there shines the light that is not the light of the sun, moon or stars. This light fills the Temple. Who are the inhabitants? What are the signs and forces? What do they represent? Where do they come from? Supplementary Record, 2003 2008 Following the establishment of Cross of Light Temple in 2003, my primary focus became the performance of the Cross of Light six-part rite and the recording of what arose from this practice. The main Cross of Light record will be addressed elsewhere. The following material is based on a supplementary record, which consists of phrases and short passages taken from diary entries made between 2003 and 2008, ordered by theme under different headings. Some of these notes are pertinent to the abiding interests of Cross of Light Temple, whereas others reflect more passing concerns or areas of study that have yet to be meaningfully explored. 1. In the guise of Rana Breiner, a dream name meaning Lord of Light, I come to an awareness that the sun shining through the fork of a tree brings good fortune to the person it lights upon. The light from the sun enlivens the tomb. I accept the light into my body my spirit body, dream body or body of light. The light at the core of my being and the light from which the world springs are one and the same. The Inmost Light is the Soul of the Sun. This is the light that fills Cross of Light Temple. 2. The triangle is an inwardly adjusted constellation of stars. One star becomes three stars in the form of a downward pointing equilateral triangle. White light becomes blue light, blue light becomes green light, and green light becomes green - blue light. The blue absorbs the green. I see a blue equilateral triangle inside or superimposed on a white isosceles triangle. The colour of the sky in

40

Piero della Francescas The Baptism of Christ is the colour of the triangle. A jay lands on the wall at the bottom of the garden and reminds me that the blue of the triangle is the blue of the jays wing. It is an upward pointing triangle of deep sky blue. It is a triangle of lapis lazuli roughly bordered by gold. It is a triangle of darkest blue, so dark it is almost black. The blue triangle is from the stars and it cannot be transcended. It is both a gateway and a mirror of vision. I cast the triangle of deep sky blue between my mind and the world. The blue triangle surrounded by gold is one of the symbols of Cross of Light Temple. We travel through the framed triangle and arrive at the Cross of Light emblem, which emanates the light that fills the temple. It is profitable to engage in aimless meditation on a metaphysical sun and moon and on the jay blue triangle. The sun and the moon are of equal size. The sun is fully visible. The moon is full. The light of the sun and the moon shines inwardly. They cast no external ray. The sun and the moon are small in comparison to the jay blue triangle - they orbit around it. Their orbit is regular and eternal. This is happening now. The line of orbit forms a visible circle. The sun, the moon and the blue triangle are foundation elements to focus on and work with. Many things proceed from them, such as the triple circle, which is much more than the triple sun. The triple circle is not an evil or averse sign, contrary to the claim made by Crowley in Liber CCCCXVIII (XXX Aerum) The Vision and the Voice. As indicated above, the triangle can be lapis lazuli as well as deep sky blue. When the triangle is bordered with gold, the gold is for the sun. The sun is always a disc. The silver moon is always a disc, even if its phases overlay the silver with darkness. There is no difference between the brightness of the moon and the brightness of the sun. Sun, blue triangle and Moon stand for something beyond Sun, Triangle and Moon. This transcendent force inhabits Cross of Light Temple. There is a glowing circle behind my left eye. An inverted Calvary cross is a sword. I make the Sun Cross and the Moon Cross in honour of the living water and the mother of clay. I form a cross in a circle beneath the forehead, between the eyes, followed by a blue triangle surrounded by gold. I see the four lesser representatives of the W.R.A. They say: Time is not linear but circular. Time does not run in years but in seasons. The year consists of eight parts and the eight parts are marked by the solstices, equinoxes and cross quarter days. The eight-fold division of the year is a revolving circle. The four-fold division is a linear nonsense and a Roman lie. The eight of the circle of the year (the solstices, the equinoxes and the cross quarter days) plus the three of the triple goddess, or the trinity, plus the one of the unity comprised of the circle of the year and the goddess or trinity equals twelve, which equals three, the goddess or trinity. The conjoined symbols of the triple circle, the equal armed cross and the diagonal cross (cross of St. Andrew) represent the triple goddess containing the circle of the seasons, or the circle of the seasons contained by the trinity.

41

In Bakewell, theres a stone inscribed with a circle surrounding a cross and a diagonal arrangement of tear shaped emanations. The cross represents the solstices and equinoxes, and the diagonal arrangement represents the cross quarter days. The surrounding circle signifies the unity beyond them. 3. It is important to remember that Truth is simple, and has depth and meaning. It is important to question the purpose and motivation of what you are doing. What do you want to achieve? How might you achieve it? Are your actions purposeful in the light of these questions? It is important not to act as a follower or a fan. I consider the possibility that Chaos Magic has no meaning because it has no system. The practices of individual magicians should not be recognised and built upon as a foundation. Systems that enslave should be avoided. The systems developed by institutions are trustworthier than the systems of individual practitioners because institutions are better equipped to acknowledge and rectify errors. Magick does not act on the world save through the agency of the practitioner. Magick brings about change in the mind of the practitioner and the practitioner acts in the world from this changed mind. I consider the notion of threefold mind. It is interesting to note the title of Throbbing Gristles 2009 release The Third Mind Movements in the light of this conception. 1. The rapidly moving dart at the surface. 2. The faculty of self-willed thought. 3. The unmoving depth. 1 should not rule. 1 appears to overwhelm 2 and 3 unless 2 or 3 are deliberately focused on. These attributes of mind can be symbolised as follows: 1 = upward pointing arrow. 2 = equal armed cross. 3 = circle. Combining 2 and 3 makes sense: equal armed cross in circle. It is hard to fit 1 into this scheme. By listening to the version of Tam Lin I have constructed in my mind I am able to transport myself to the fairy tree in the field of horses above Wire Mill Dam. By the fairy tree there is an entrance to the underworld. I follow a path through the underworld to the Tomb of Hannah Courtoy in Brampton Cemetery. Meditation at the tomb enables me to travel back in time. I acquire knowledge of a collection of Assyrian religious texts called The Camel. I attain a vision of the lapis lazuli triangle. The apex of the triangle has been stretched away from the equilateral. With the crescent moon in my left eye and the setting sun in my right, I sing, Hail bright Luna, mother of the sky! A strong, dark, heavy force on the verge of manifestation threatens to separate from my body. I am aware of a cross of light behind my head, which rises from the top of my neck. From Ishtars Beere I glimpse a woman in silken robes begin her flight around the moon. A star circles the moon as if an invisible thread connected it. I see a vision of a woman in heavy olive green robes trimmed with gold embracing the Green Man. The Green Man is a folk memory of the transition

42

from plant life to animal life and the embrace is a symbol of how this transition was accomplished. I place the skin of a dead animal on a fallen branch of a red barked tree, which I erect in Bowcroft Cemetery, an ancient Quaker burial ground in Stannington. I recognise that the world is a temple. I travel to Ecclesall Woods for the dedication of the Temple of Ing. I reform the circle of stones surrounding the tree. I light incense cones and place them on the stones and on the branches of the tree. I photograph the ritual. It is not a temple of Silenus or a temple of Ing. It is not an earthly temple, demanding rites and dedication. The announcement of Silenus concerning the death of Pan has resonance and Ing is a symbol of my interest in AngloSaxon attachment through blood to the soul of the land. The tree speaks to me. The circle of stones marks the fact that the tree speaks to me. The incense burns to honour the fact that the tree speaks. This is sufficient. Silenus and Ing move me away from the core experience and it is the core experience that counts. I read The Wanderings of Oisin and it reminds me of my encounter with the sidhe in Cairns Forest, which reminds me of my encounter with Pan in the hills above Bakewell. I fled from these encounters, for they filled me with fear, and the fear was of a different nature to the fear of earthly things. I stand before the so-called Head of a goddess, a Romano-British sculpture, 200 300 AD, modestly displayed in Weston Park Museum. The right eye of the sculpture represents the moon and the left eye represents the sun. A star is depicted above the creatures mouth, which is an empty tomb. The left ear of the head is closed and the right ear is open. 4. I inhabit a wilderness. I see Pagan magical symbols inscribed on unworked stone by the distant ancestors of the Nordic people. I attain a vision of a bird of prey of unknown species, resembling a grey and speckled hawk. The journey to Yggdrasil is accomplished. The birth of Helgi Pedarsson is accompanied by an indistinct dull grey vision of the Rune Algiz. Algiz brightens. Geometries of light give rise to sacred alphabets, which explain the Runic Y and give meaning to artefacts brought from other worlds to this world. The Runic Y is a representation of an angel in flight. The Runic Y is a sign of victory. The Runic Y is a symbol of the Trinity, a proclamation of its power. Later, I learn from reading The Hermetic Tradition by Julius Evola (a paean to obscurity, which I in no way recommend) that Y = cosmic man with upraised arms, or the Rune of Life. 5. I recognise the moon as a symbol of Christ. This is not commonly recognised or understood but its simple to grasp as light in darkness. The religion symbolised by the full moon behind a winter tree contains Christ and Christ

43

contains the religion of the moon and the tree. The moon and the tree contain Christ as a seed and Christ contains the moon and the tree in their fullness. Christ is every word that proceeds from the mouth of God. I see the diamond body of Christ in spirit, in vision. I see Christ by the side of a river of light. I question him and he answers. When I sin do I worsen your wounds? When I sin do I sin mortally? When you sin, you make my wounds worse, but your sin does not harm me. When you turn from sin, you are forgiven. I ask myself the following questions: what was in the minds of the people who crucified Christ? This does not call for a definitive answer; rather, its a spur for reflection. If Christ is with us always unto the end of the world, how can he come again? What is the difference between the Holy Ghost and the Spirit of God? The Holy Ghost is immanent and the Spirit of God is transcendent. The divine is not a personification of the eternal. What fills your soul when you give yourself to the divine? Again, this does not call for a definitive answer; again, this is a gateway to transcendental experience.

44

A Rite of Communion with T.I.M.E.

It seems most mystical faiths, occult systems, religions, God people beliefs becoum clearer and easier to follow if we substitute thee Word T.I.M.E. for thee being, entity, almighty adhered to as infinite by various respective group systems. Genesis P-Orridge, 1991 We are gathered together in the Temple to give thanks and to celebrate the fruits of our labour. We honour the body and blood of T.I.M.E. The body of T.I.M.E. is the earth and the blood of T.I.M.E. is the waters of the earth. Earth and its waters are transcended. The body of T.I.M.E. is the Temple not built with hands and the blood of T.I.M.E. is the spirit that enlivens the Temple. The body of T.I.M.E. is the Sun and the blood of T.I.M.E. is living water. The body of T.I.M.E. is the universe and the blood of T.I.M.E. is eternity. We pass through a golden gate and we come to a fertile land. We receive the body and blood of T.I.M.E. from T.I.M.E. itself. Sign: with our right hands we draw a circle. We trace a vertical line, then a horizontal line, to form an equal armed cross in a circle. We honour T.I.M.E. as Light. We recognise T.I.M.E. as the brightness at the centre of the Sun. The Lion and the Lamb are balanced in the heart of T.I.M.E. We recognise T.I.M.E. as Light in darkness, rising like the Sun beyond the Sun. We recognise T.I.M.E. as Light beyond light. We contemplate the vision of sacrifice. We reflect on the mystery of the glory of T.I.M.E. as T.I.M.E. on the cross. We are crucified with T.I.M.E. by means of our journey through the world. We recognise man in T.I.M.E. and T.I.M.E. in man. We recognise T.I.M.E. as the soul of man. We honour T.I.M.E. as every word that proceeds from the mouth of T.I.M.E. T.I.M.E. is the kingdom of T.I.M.E. The coming of T.I.M.E. allowed the kingdom of T.I.M.E. within. We partake of communion in the kingdom of T.I.M.E. within. 45

Sign: we raise our right hands above our heads and trace a vertical line, representing a pillar of light. We honour the Sacred Heart of T.I.M.E. We see T.I.M.E. in a high place offered dominion over earthly kingdoms. We see T.I.M.E. walking on the sea. The sea represents mans troubled and passionate nature. The Sacred Heart of T.I.M.E. is the mystical knowledge that T.I.M.E. died to save mankind from T.I.M.E. A pillar of light passes through the Sacred Heart of T.I.M.E. The Sacred Heart of T.I.M.E. is the centre of the world. The Sacred Heart of T.I.M.E. is a revolving sun wheel. Universal compassion, eternal rest and pity for the dead reside within the Sacred Heart of T.I.M.E. We honour T.I.M.E. We honour T.I.M.E. proceeding from T.I.M.E. We honour T.I.M.E. for allowing access to T.I.M.E. We honour T.I.M.E. as T.I.M.E. We honour T.I.M.E. as T.I.M.E. We honour T.I.M.E. as T.I.M.E. We honour T.I.M.E. in our flesh. We honour T.I.M.E. as coumforter. We see a figure in stone grey robes, beckoning at the threshold. T.I.M.E. surrounds and circles the hearts of men. Sign: with our right hands we trace an upward pointing equilateral triangle. We honour T.I.M.E. She is dressed in gold and red. She wears a crown of gold. She fills the field of vision. Her eyes are sapphire blue. Her lips are scarlet. She gazes mildly on the world from T.I.M.E. The sky is her mantle. The breeze is her rippling robe. We honour T.I.M.E. as a manifestation of mercy and compassion. We honour T.I.M.E. as the fulfilment of wonder. We honour T.I.M.E. as T.I.M.E., carrying a wand of white apple blossom. We honour T.I.M.E. as the new Eve.

46

T.I.M.E. is the T.I.M.E. of the earth and the T.I.M.E. of the moon. Her womb resembles T.I.M.E.s sepulchre. Her womb is the kingdom of T.I.M.E. T.I.M.E. inhabits the Temple. We honour the vision of T.I.M.E. The queen of earth is T.I.M.E. of T.I.M.E. On her breast she wears this sign: Sign: with our right hands we draw a circle. We trace a vertical line, then a horizontal line, to form an equal armed cross in a circle. We honour T.I.M.E. in the kingdom of T.I.M.E. T.I.M.E. lives in the kingdom. The kingdom is within. The kingdom is T.I.M.E.s. The kingdom is the kingdom of T.I.M.E. The kingdom of T.I.M.E. is within. T.I.M.E. is in T.I.M.E. T.I.M.E. is within because the kingdom is T.I.M.E.s and the kingdom is within. There is one T.I.M.E. We are with T.I.M.E. T.I.M.E. dwells within us. Sign: with our right hand we trace a circle, then a smaller circle within this circle. We honour T.I.M.E. of Earth as the King of the Sky. We honour T.I.M.E. of the Sun. We honour T.I.M.E. in the head of the body of light. We honour the word of T.I.M.E. The word of T.I.M.E. is all that upholds life, including matter, but separate from matter. The word proceeding from the mouth of T.I.M.E. is everything that allows life to be. The word of T.I.M.E. is life. T.I.M.E. produces T.I.M.E. through the agency of T.I.M.E. The blood of T.I.M.E. flows to T.I.M.E. from T.I.M.E. It is right that we should praise T.I.M.E. for the wonders of creation. We feed on the fruits of the earth. The fruits of the earth are from T.I.M.E.

47

We honour T.I.M.E. through Cross of Light. Cross of Light is A vision of swift flowing energy Surrounding everything solid Resembling swift falling rain Blown in a strong wind (no moisture no disturbance) Emanating from T.I.M.E. The word of T.I.M.E. Cross of Light is worshipping T.I.M.E. in spirit. Leave taking. In taking our leave let us keep in mind the Sun, the spiritual Sun, and T.I.M.E., the maker of the Sun, and the person of T.I.M.E., manifest in the Sun, and Man and Woman, as it were splinters of the Sun. T.I.M.E. prays T.I.M.E.s prayer. We are with T.I.M.E.

48

A Rite of Mystical Communion

We are gathered together in Cross of Light Temple to give thanks and to celebrate the fruits of our labour. We honour the body and blood of Christ. The body of Christ is the earth and the blood of Christ is the waters of the earth. Earth and its waters are transcended. The body of Christ is the church not built with hands and the blood of Christ is the spirit that enlivens the church. The body of Christ is the Sun and the blood of Christ is living water. The body of Christ is the universe and the blood of Christ is eternity. We pass through a golden gate and we come to a fertile land. We receive the body and blood of Christ from Christ himself. Sign: with our right hands we draw a circle. We trace a vertical line, then a horizontal line, to form an equal armed cross in a circle. Amen. We honour Christ as Light. We recognise Christ as the brightness at the centre of the Sun. We recognise Christ as Light in darkness, rising like the Sun beyond the Sun. We recognise Christ as Light beyond light. We contemplate the vision of sacrifice. We reflect on the mystery of the glory of God as Christ on the cross. We are crucified with Christ by means of our journey through the world. We celebrate the humanity of Christ and the divinity of man. We recognise man in Christ and Christ in man. Christ was embodied in Jesus and Christ is the soul of man. It is the humanity of Christ and the divinity of man that enables Christ and man to merge. We honour Christ as every word that proceeds from the mouth of God. Christ is the kingdom of heaven. The coming of Christ allowed the kingdom of heaven within. We partake of communion in the kingdom of heaven within. Sign: we raise our right hands above our heads and trace a vertical line, representing a pillar of light.

49

Amen. We honour the Sacred Heart of Jesus. We see Jesus in a high place offered dominion over earthly kingdoms. We see Jesus walking on the sea. The sea represents mans troubled and passionate nature. The Sacred Heart of Jesus is the mystical knowledge that Christ died to save mankind from sin. A pillar of light passes through the Sacred Heart. The Sacred Heart of Jesus is the centre of the world. The Sacred Heart of Jesus is a revolving sun wheel. Universal compassion, eternal rest and pity for the dead reside within the Sacred Heart. We honour the Son. We honour the Son proceeding from the Mother. We honour the Son for opening access to the Father. We honour the Son as the Father. We honour the Son as the Son. We honour the Son as the Holy Spirit. We honour the Son in our flesh. We honour the Holy Spirit as comforter. We see a figure in stone grey robes, beckoning at the threshold. The Holy Spirit surrounds and circles the hearts of men. Sign: with our right hands we trace an upward pointing equilateral triangle. We honour Mary. She is dressed in gold and red. She wears a crown of gold. She fills the field of vision. Her eyes are sapphire blue. Her lips are scarlet. She gazes mildly on the world from heaven. The sky is her mantle. The gentle breeze is her rippling robe. We honour Mary as a manifestation of mercy and compassion. We honour Mary as the apple goddess, carrying a wand of white apple blossom. We honour Mary as the new Eve. Mary is the goddess of the earth and the goddess of the moon. Her womb resembles Christs sepulchre.

50

Her womb is the kingdom of heaven. Mary inhabits the temple. Amen. We honour the vision of the Mother. The queen of earth is the mother of heaven. On her breast she wears this sign: Sign: with our right hands we draw a circle. We trace a vertical line, then a horizontal line, to form an equal armed cross in a circle. The mother of earth is the queen of heaven. We remember the glory of the mother of the stars. The Mother precedes the Father. Our Mother is Earth, the mother of clay. The body is from the Mother and the blood is from the Father. We honour the Father in the kingdom of heaven. The Father lives in the kingdom. The kingdom is within. The kingdom is the Fathers. The kingdom is the kingdom of heaven. The kingdom of heaven is within. The Father is in heaven. The Father is within because the kingdom is the Fathers and the kingdom is within. There is one Father. We are with our Father. Our Father dwells within us. Sign: with our right hand we trace a circle, then a smaller circle within this circle. We honour the Father of the Sun. We honour the Father in the head of the body of light. We honour the word of God. The word of God is all that upholds life, including matter, but separate from matter. The word proceeding from the mouth of God is everything that allows life to be. The word of God is life.

51

God produces God through the agency of God. The blood of God flows to God from God. It is right that we should praise God for the wonders of creation. We feed on the fruits of the earth. The fruits of the earth are from God. The living and the dead are one in God. We honour God through Cross of Light. Cross of Light is A vision of swift flowing energy Surrounding everything solid Resembling swift falling rain Blown in a strong wind (no moisture no disturbance) Emanating from God The word of God Cross of Light is worshipping God in spirit. Leave taking. In taking our leave let us keep in mind the Sun, the spiritual Sun, and God, the maker of the Sun, and the person of Christ, manifest in the Sun, and Man and Woman, as it were splinters of the Sun. The Lion and the Lamb are balanced in the heart of the Sun. Christ prays Gods prayer. We are with him. Amen.

52

THE MOUTH IS THE WOMB OF THE WORD

Gate, gate, paragate, Parasamgate svaha! Contained within these verses, the diligent reader will discover references to Qabalah (beyond the obvious deployment of Qabalistic terms), alchemy, Rosicrucianism and Hermeticism. Furthermore, the work can be seen as a more or less straightforward exposition of visionary experience, which sometimes extends to the construction of Runes. To the Antichrists I say: the terms the kingdom of heaven, the Holy Spirit, Mary, the Holy Ghost, Jesus, Father and Christ are indicative of beings and states that are known by different names in different systems. To those who have gone beyond the limitations of the Antichrists by virtue of acquaintance with the Gospels or the grace of God (or God), I say that there is nothing in this work that departs from orthodoxy. Prologue We make an opening gesture: A cross on forehead and navel A super solar brightness Stands at the heart of each cross. The cross embraces the north, The south, the west and the east, The kingdom of heaven within, The kingdom of heaven without, Strong, powerful and focused Upon the flame at the centre. All from the one, the solstice of The one breath, the breath of the one. Healing and purification. Dark clouds and the light beyond them. We invoke the mother of stars And open a space for wonder. We nourish ourselves on the pure Before bringing things to a close. 1. The North, the South, the West, the East Of the flower in the heart And the rising English sun. The equal-armed cross of light, The super celestial heart. Third eye, left eye, right eye, mouth, 53

Out rushing light from the centre. 2. One of the white robed ancients Of the Legion of the Father Invokes the Holy Spirit. Earth is the kingdom of heaven, Kingdom of Malkuth in Kether, A circle within a circle, The light of the kingdom within. 3. Mary as goddess of earth, Bejewelled and golden crowned. Queen of earth, mother of heaven, Bright Mary as the new Eve, Goddess of white apple blossom, Her womb cave and sepulchre both. 4. The mouth is the womb of the word. The world set in motion by breath, The father and mother of flesh: Bronze surrounded by silver, Silver surrounded by gold. It represents the sun and Opens access to the Father. 5. Christ is a sword and a shield. The sun and the living water In the body and blood of Christ. The body of communion, The body a body of light. The body of Christ is the sun. The body of Christ is a sword. The blood is a pillar of light. The blood is the water of life. The blood of living water, The blood of Christ is a shield. 6. The closing constellation: The heavenly and the earthly, The circle and the hanged man, And the sun cross to conclude.

54

CROSS OF LIGHT TEMPLE: INHABITANTS, SIGNS AND SYMBOLS

This is a five-part work. The parts can be summarised as follows: 1. 2. 3. 4. 5. Olanziel and Seraphiel The Three and The Five Earth and Heaven The Circle, the Triangle and the Cross The Sun and the Moon

The diligent and inquisitive reader easily discerns the significance of the fivepart work. Olanziel Speaking figuratively, the Cross of Light record states that Olanziel wears a white robe with a green sleeveless covering. He sometimes appears with a gold crown. He is primarily known through his relationships with the other inhabitants of Cross of Light Astral Temple. He can be seen as a kind of amalgam of two other Temple inhabitants, one of whom performs the function of ordering the contents of consciousness, the other of whom creates from the contents of consciousness. This conception is confirmed and expanded by the record of meditation on the 26 associations and 4 signs of Cross of Light Temple, which reveals: Olanziel can be seen as a composite figure, an embodiment of the attributes of the Threenamely consciousness, creation from the contents of consciousness, and the ability to create entering consciousness from outside of consciousness. Olanziel can be envisioned wearing a white robe, a sleeveless green covering, and carrying a redwood staff. Through his connection with the Three, he is related to the triangle, which is a gateway. Through his connection with the Three, he is related to the Triple Trinity (Father-Christ-Holy Spirit; Birth-Life-Death; and the Triple Goddess). From A Provisional History of Cross of Light Temple: Olanziel wears a robe of white and green. His hair is blonde and curly. He is unceasingly warm and friendly and his friendliness is pleasant and melting warmth. Despite his pleasant nature, he possesses great dignity and majesty. He is a covering of something hidden. His function is to invest the Temple with a religious sensibility. He came into being by degrees through the same process that witnessed the appearance of Seraphiel. He came before Seraphiel. In a letter from Geoffrey Basil Smith in the guise of Dr. (Japheth) G. dated 27 January 2008 we learn: In Sufism (and I am a member of a Naqshbandi Turkish tariqat) Olanziel is khidr. So what? 55

The Naqshbandi take on al-Khidr can be found here: http://www.naqshbandi.org/chain/10.htm Other links relating to al-Khidr can be accessed here: http://khidr.org/khidr-links.htm Awareness of these resources does not necessarily imply approval of their contents. Certain forum controllers, self-appointed masters of logic and arbiters of reality have suggested that Olanziel is absurd, entirely fictitious, and a figment of the imagination. I used to think that secret societies kept secrets because to reveal them would reveal how ridiculous they are but this ignorant and unenlightened response to Olanziel almost persuades me that there can be virtue in concealing transcendent realities from the profane. Seraphiel He is not clearly seen. He changes in outward appearance. Seraphiel is a spirit born of Cross of Light. He comes from beyond. The appearance of Light beyond light announces his coming. I am presently unable to define spirit and beyond in this context with greater clarity. Seraphiel is shrouded. His robe changes colour. He wears a medallion. His robe and his emblem are signs. I am currently unable to indicate what they signify with any certainty. He wears a white hooded inner robe. He has been known to wear a square headdress decorated with gold, resembling the headgear of an Orthodox priest. The black robe becomes a robe of deep sky blue. The blue robe becomes a deep green robe, which darkens to grey. (I think of the quarters of the day night; dawning; fullness; descent). Whatever its colour, the robe of Seraphiel is adorned with gold stars, especially in its lower portion. It has been said that Seraphiels robe covers the sun but the sun should be seen as one of the many stars that shine on the robe of Seraphiel. The medallion of Seraphiel is of light born silver and represents a cross in a circle (a sign that many people interpret as Earth, which is one of its lesser meanings). The medallion waxes red (stained by the blood of T.I.M.E.). It is stored beneath a limestone cairn inscribed with the name of its owner and the sign of the cross in a circle. The cairn has been raised in the hollow of a tree. Two companions, who serve him as lord of the stars, attend Seraphiel. This is a fragment of the outward form of a secret rite: Through the servants of Seraphiel

56

We commune with the stars. The stars invest us with light. We do with that light what we will. In A Provisional History of Cross of Light Temple we read: Seraphiel wears a robe of blue darkening to black, adorned with gold stars in its lower portion. His face is rarely seen. He stands like a rock or a tower. He is unmoved by the play of inferior forces. He represents mystery and his function is to invest the Temple with a magical sensibility. He came into being by degrees, first materialising as a wanderer through the wilderness. He has found his fitting home. He is associated with Olanziel. He followed Olanziel. Seraphiel appears in The Book of the Black Serpent (but I dont think this is the same Seraphiel): The Seraphim The Seraphim is four in number and is ruled by SERAPHIEL; he is a prince, wonderful, noble, great, honorable, mighty, terrible, a chief and leader and a swift scribe. His body is like that of an eagle and he wears a crown. He is accompanied by Satan, Samael and Dubbiel. These are the accusers. It is through the spirit Samael in which the absolution of the Seven Deadly Sins is accomplished, through the bidding of GOD. The Book of the Black Serpent can be found here: http://arcaneadvisors.com/archives/GD/Book_of_Black_Serpent.pdf The Three and The Five There are other inhabitants of the Temple besides Olanziel and Seraphiel. They are not known by name but by function or symbol. There is a group of three and another group of five. The group of three has a special connection to Olanziel and Seraphiel. The Three The Three are met in a land of gentle rolling hills on a warm bright day in autumn, in a stone built cottage with a red wooden door, which leads to a surprisingly spacious hall with a floor of polished obsidian. The Three are associated with the colours white, green and red. There is a white robed guide beyond them, and a bright eyed angel beyond the guide. Conceive of an extension to the three colours: white green red light light beyond light. The Bright Angel (of light beyond light) is an angel of victory. The Three represent organisation, creativity and leadership or self-guidance. They are heralds of freedom. They form a triangle, which revolves clockwise. The Three can be pictured as one a white robed, green-coated figure with a

57

staff of red wood. This composite figure attains separate and distinct being and can be seen as a form of Olanziel. In A Provisional History of Cross of Light Temple the Three are referred to as S, Ga and Gu. We read: S: She appears dressed in white and black. Sometimes she wears a white robe. Her hair is blonde and generally worn up. She wears it down when she wears her robe. She is modest and warm. She represents consciousness and her function is to order the contents of consciousness. She was born alongside Ga and Gu. Ga: She wears a green robe. Her hair is red and she wears it loose. She is generally friendly but disposed to jealousy. She represents a form of creativity and her function is to create from the contents of consciousness. She also represents the forces of nature. She was called to the service of the Temple with S and Gu. Gu: He wears a scarlet robe. His head is shaved. He is of a somewhat stern and imperious aspect but he does not share the arrogance of earthly rulers. He represents a form of creativity and his function is to create from forces residing outside the sphere of consciousness. He is a link. He occupies a central position. He came into the Temple alongside S and Ga. He can be seen as their leader. The Five The first time the Five were encountered they were wearing white robes with their genitals exposed. Their robes indicate purity and their genitals represent generative potential. It has been said that the Five are manifestations and masters of wisdom, aspects of the self or future selves. They are adepts and teachers. They were met in a realm of spiritual substance, in Tiphareth, in the sphere of the sun, which is the centre of the Cross of Light. They were met beyond time, once and forever. They were travelling in a band, returning from a pilgrimage. Their leaders head was sealed with a star; it was not possible to determine if this was a five-pointed star or a Seal of Solomon. In A Provisional History of Cross of Light Temple the Five are referred to as the W.R.A. We read: The W.R.A.: Four white robed beings of indeterminate age, standing directly opposite S, Ga, Olanziel and Seraphiel. Sometimes their robes are girdled with red cord. Sometimes they rest their hands on the hilts of swords, the points of which touch the ground. They are a guiding force. They are four in one. They are angels of light and their function is to ensure that the activities of S, Ga, Gu, Olanziel and Seraphiel are guided by wisdom. The leader of the W.R.A. stands opposite Gu. He is ancient and he wears a white robe, which is never girdled. He never carries a sword. He is a guiding

58

force and a representative of the W.R.A. who stand behind him. His function is to ensure that the activities of the Temple are guided by wisdom. The W.R.A. also represent generative potential. They arose in a dream. They were encountered on a journey. They were one of the objects of the journey. They came before the other inhabitants of the Temple. And Olanziel and Seraphiel came after S, Ga and Gu. The Five can be likened to John Dees Filij Lucis, although Dees Sons of Light were seven in number and appeared as yong men: The 7 Filij Lucis, appeared, like 7 yong men, all with bright countenances, white appareled: with white silk on theyr heds, pendant behinde with a wreth down to the ground. all apparayled of one sort. De Heptarchia Mystica of Dr. John Dee can be found here: http://www.esotericarchives.com/dee/hm.htm Earth Earth carries the yearning to transcend itself within itself. We marvel at fixed points and infinite expansion and realise that they share the same nature. We recognise Malkuth as a spiritual reality. We trace the relationship between earth, moon and sun, between our bodies, Mary and Christ (remembering the body of Christ is the earth from A Rite of Mystical Communion). Water is a kind of liberated or volatile earth, a form of earth primed for action. Pure crystal clear water descends from the Crown Point just above the centre of our heads and flows slowly down to our feet and into the earth. The water covers our bodies entirely. We follow a river that runs out of earth and feed on the fruits that it waters. Earth is related to heaven as the body is related to spirit. We are urged to create heaven on earth so that earth becomes the kingdom of heaven. The kingdom of heaven can be defined as an emanation of earth. Earth can be understood as a manifestation of the kingdom of heaven. It is the light of the kingdom of heaven that enlightens the earth. This is how earth becomes as heaven. We give you this sign: the equal armed cross in a circle transformed into three concentric circles. Heaven Cross of Light for the Awakening of Heaven. The kingdom of heaven is not separate from this world. The kingdom of heaven is within. We work to establish the kingdom of heaven and the kingdom of heaven within. We are living in heaven already.

59

Kether Tiphareth Malkuth. The kingdom of heaven contains everything from Malkuth to Kether. The kingdom of heaven is Malkuth and Kether joined in Tiphareth but also connected through ceaseless elliptical motion. The kingdom of heaven is Malkuth in Kether. We give you these signs: a circle within a circle, and three concentric circles. Really, the circles are the same size. Geometric Symbols My master had a great book with great circles in it. I apologise in advance for the obscurity of what follows. Sometimes I question my sanity; more often I question my purpose. The main geometric symbols of Cross of Light Temple are the circle, the cross and the triangle. Generally speaking, this treatment of these symbols describes their formation, outlines their various forms, indicates what they represent, and summarises any peculiar qualities that are associated with them (e.g. the triangle represents transformation and a gateway). The Circle Or The Circle and the Cross A super solar brightness abides at the centre of the cross. This configuration indicates eternal life and wisdom. There is also a cross formed of circles; here the disc of brightness at the centre possesses a force equal to the combined force of the outer orbs. To illustrate: let the outer circles be understood as storehouses of wisdom; then the inner circle is the sum total of wisdom, or something else that can be accessed beyond the sum of wisdom. At this point, readers are invited to insert a 200-word passage defining the significance of the symbol of the cross in a circle, relating this symbol to the sun and waxing lyrical about the cross of limitless expansion and the breath that set the world in motion. Be assured that this exercise is likely to produce work of equal value to what was here before it was deleted. The circle is the Father. The circle is a seal. The circle is a gateway. The circle is Amen. These are the attributes of the four circles and these are the attributes of the one. These are the wonders locked in the form of the medallion of Seraphiel. At this point, readers are invited to produce 150 words defining the meaning of the Triple Circle with reference to the Father, the Father in heaven and the kingdom of heaven within before proceeding to offer proof that the equal armed cross in a circle represents the body and blood of Christ.

60

Finally, the reader is urged to meditate on the relationship of these signs to the meaning of the cross of limitless extension. The Cross The formation of the Cross of Light is an essential element of the six-part Cross of Light rite. The Cross of Light at the beginning of the ritual sends light and energy outwards and the Cross of Light at the end calls light and energy within. At this point, the reader is invited to produce 150 words linking the Sword of St. Michael with the body of light that forms the cross at the end of the rite. The points of the cross represent mind, generative force, the beginning of time, and the end of time. The cross embraces the universe: the North, the South, the West, and the East. The vertical axis of the cross is space and the horizontal axis is time. The cross is a symbol linking above and below. Qabalistically speaking, the cross in a circle signifies Kether in Malkuth, Malkuth in Kether, and Kether and Malkuth in Tiphareth. Here, the reader is invited to reflect on the relationship of this symbol to Chesed, or mercy. The Triangle The reader is invited to describe the formation of the triangle in 70 words exactly. The reader is invited to describe how a gold triangle within a black triangle becomes a blue triangle decked with gold. The reader is asked to explain how the blue triangle decked with gold is the Sun, the spiritual Sun, and God, the maker of the Sun, and the person of Christ, manifest in the Sun, and Man and Woman, as it were splinters of the Sun. The blue and gold triangle is a gateway to pass through. We travel through the gateway to paradise, or to the homeland of the Three. The triangle is associated with transformation. I rest on a bench and make a Cross of Light from the triangle of deep sky blue. The base of the triangle passes through my eyes. The apex of the triangle is located in the body of light beyond my forehead. The apex of the triangle is projected downwards beyond the base to form the vertical axis of the cross. The Sun and the Moon The sun and the moon are the prime manifestations of creation, perceived realities that become symbols of the transcendent sun and moon beyond

61

them. The figure of the horned god is a conjunction of sun and moon, whereas the relationship between the transcendent sun and crescent moon speaks of Christ. The Sun Circular breathing produces the sun within. An invocation of the sun in the region of the solar plexus; a four rayed sun, the rays in the form of a cross; an eight rayed sun, illuminating the body of light; the centre of the sun established in the heart. The sun revolves on its inner axis, moving internally and energising the region behind the torso. It has been said that the body of Christ is the sun. It has been said that there is a greater brightness at the centre of the sun, and that Christ is this greater brightness. Christ rises like the sun beyond the sun and the Lion and the Lamb are balanced in this sun of greater rising. The Moon The sun is situated above the blue triangle decked with gold and the crescent moon abides beneath it. The crescent moon is formed by the banishing gesture of a downward sweeping arm. This cleansing gives rise to the Qabalistic key of a mystery residing within the attribution of Yesod as the moon to Mary. Appendix The following account of a summoning of Seraphiel can be found in Towards a magickal appreciation of Coil from Transfiguration of SOAB (Cross of Light Temple, 2009): Moons Milk (in Four Phases) A Summoning of Seraphiel The sun is coming The dragon flies His breath will drown This world in astral fire We come to the entrance of a cave. We join a torch lit procession of red robed figures descending. We come to a white globe hovering above a stone altar at the centre of the earth. We see a straight line and a circle. The circle starts to turn. These forms dissolve into a force that heads towards the globe. The globe becomes a light turning inwards upon itself. An out rushing light is delayed but will follow. This light will give birth to the red robed figures we joined in order to come here.

62

By means of our scrying mirrors, we follow the path that leads to the temple of relentless elevation. We check the instruments of the temple. We study and we recollect. We invoke the spirit of a martyr to serve as priest to the goddess of the temple. We see a beautiful creature surrounded by insects. The figure is pale and tall, graceful and sad. He wears a black robe. He constructs a geometrical figure. We travel through the figure and embark on a descent beneath the water of the river of souls. We see beings decked in clothes of purple and jewels that catch the diminishing light of the sun as we drift downwards in stately procession. We emerge from the water and see the goddess embracing the priest in a bed of flowers by the side of the river. The stars and the moon begin to rise. In the far distant heavens we glimpse dark tunnels, which draw everything into their mouths. We hear the ponderous footfall of a savage green man. We follow the wanderer of the wastes. We travel the path of Gimel and encounter Daath. We experience a form of crash landing and aftershock. We bring the ceremony to a close by immersing ourselves in the circular motion of modulated bells and envisioning the objects suggested to us for meditation. This exercise cements the meaning of the experience in our minds: Heaviness Blue sapphire six-pointed star Deep ruby red inverted pyramid Red rose filling the skull Yellow cube in the lower pelvis Silver moon, crescent, below the navel Red ruby inverted pyramid White winged globe defines the forehead Between the eyes Black oval egg occupying the throat Red rose filling the skull The list is repeated. The voice of the guide becomes the voice of one who has departed. We stagger into the streets after the rigours of the trial brought on by the invocation. We carry black banners emblazoned with stars. These are banners of Seraphiel.

63

Qabalistic Pseudo-History
The primary source for this account is the first part of Dion Fortunes Mystical Qabalah. This work contains several Biblical references and a number of these have been followed up. The Mystical Qabalah does not aim to provide a history of the subject but it contains enough information to develop a more or less coherent exposition. Awareness of the book does not necessarily imply approval of its content. Fortune claims that the universe is a thought form projected from the mind of a Supreme Being. The Tree of Life that lies at the heart of the Holy Qabalah can be likened to a dream picture arising from the subconsciousness of God. The first Qabalists were angels or beings of another order of creation than humanity and they taught their Chosen People. Some psychologists define these angels or higher beings as repressed complexes. Others suggest they are latent capacities of our own higher selves. Fortune recommends Jung for his interpretation of symbols, which extends beyond psychology. Tables of beings associated with the Sephiroth were given by Isaiah, Ezekiel and a number of medieval Rabbis. Ultimately, their original author is the Archangel Metatron. The tree of life was planted in the midst of the Garden of Eden, as well as the tree of knowledge of good and evil. God allowed man to eat of every tree of the garden, save for the tree of knowledge of good and evil. Following Adam and Eves disobedience in eating the fruit of the tree of knowledge, they were expelled from the garden to prevent them from eating of the tree of life, which would enable them to live forever. So although man was not commanded to refrain from eating of the tree of life, Genesis suggests that he did not do so. Furthermore, it is plainly indicated that God was intent on preventing man from benefiting from the virtues of the tree of life. Angels are heavenly beings, attendant on God. They were variously the agents of Gods wrath and mercy. Belief in angels was widespread in Old Testament times and was accepted by Jesus in his teachings. The angel of the Lord was the messenger of God, sent by him to deal with men as his personal agent and spokesman. The angel of the Lord appeared to Abraham to prevent him from sacrificing Isaac. He appeared to Moses in the burning bush. He appeared to Elijah in his dreams. He laid waste to the Assyrian camp during the reign of Hezekiah. The book of Zechariah includes an extensive conversation between the prophet and diverse angels, which is rich in symbols, but contains nothing that could readily be related to the Qabalistic system outlined by Fortune. Fortune does not indicate where the tables of beings associated with the Sephiroth are to be found in the book of Isaiah. Isaiah was an evangelical prophet who received his call in the last year of Uzziahs reign and prophesied throughout the succeeding reigns of Jotham, Ahaz and Hezekiah, kings of Judah. He habitually applied the same basic principles to all problems: Judah was chosen by God and therefore must serve him. In this alone, and not in any political manoeuvrings, lay Judahs safety. 64

Again, The Mystical Qabalah provides no references for the tables of Sephirotic beings to be found in Ezekiel. Ezekiel was the son of a priest. During the reign of the wicked king Jehoiachin, Nebuchadnezzar took him into captivity in Babylon where he received his call as a prophet. The Book of Ezekiel employs figurative language to reveal to the Jews that their predicament is the result of their own sin but that God offers deliverance to the repentant. He foretells the day when Israel will worship the one true God again in the rebuilt temple in Jerusalem. He outlines the plans for the rebuilding of the temple and the organisation of the priesthood and their subservient followers. There are no mentions of the angel Metatron in the Old Testament or New Testament. He is referred to briefly in the Talmud but appears mainly in medieval Jewish mystical texts and other esoteric writings. In Rabbinic tradition he is presented as the highest of the angels and performs the function of celestial scribe. Fortune states that Abraham heard the voice of God during his sojourn among the star worshippers of Chaldaea. Melchizedek blessed him after the battle of the valley against the Kings of Edom whose kingdoms are unbalanced force. The Qliphoth are known as the Kings of Edom, who ruled before there was a king in Israel. There was deep, meaningful and intimate contact between Israel and Egypt, Tyre and Babylon. Strictly speaking, Chaldaea referred to south Babylonia and its semi-nomadic inhabitants, but it came to be used for Babylonia as a whole (notably in relation to the reign of Nebuchadnezzar). Abram was a native of Ur of the Chaldees. He left with his father Terah to dwell in the land of Canaan. Long after this, the Chaldaeans joined with the Syrians, Moabites and Ammonites, intent on destroying Judah during the reign of Jehoiakim. Edom is the hilly country south of the Dead Sea. Esau, the Son of Isaac, was called Edom. The Edomites were the descendants of Esau and hostile to the Israelites. Esau sold Jacob his birthright and Jacob disguised himself to receive his father Isaacs blessing. The Edomites refused passage to Moses and his followers. Abram did not join battle with the Kings of Edom but with the king of Sodom and his allies. After gaining victory in the battle, Abram was blessed by Melchizedek, the priest-king of Salem, after this fashion: And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all. Melchizedek is regarded as a forerunner and type of Christ, who is characterised in Psalms as a priest for ever after the order of Melchizedek.

65

The need for centralised government with a king at its head was only felt after the wandering tribes of Israel settled in Canaan and had to withstand attacks. Saul was the first king, appointed through the agency of Samuel. The king was the chief general, supreme judge and leader of worship. He was regarded as Gods representative, although he was still subject to Gods laws. Joseph was sold by his brothers and taken to Egypt, where he eventually became the interpreter of Pharaohs dream. Fortune is correct in stating that there is a long history of congress between Israel and Egypt. The Hebrew settlement is described at length in Genesis and the release of the Israelites from the bondage of Egypt is the opening theme of Exodus. Solomon courted and won the favour of Pharaoh but Israels later relationship with Egypt was characterised by periods of hostility and friendship or military alliance. After the death of Alexander the Great, Egypt came under the rule of the Ptolemies for more than a century until the time of Antiochus III. Details of the revolt against Antiochus are outlined in the Apocryphal First Book of Maccabees. Tyre was a wealthy and important Phoenician city between Sidon and Carmel. The city enjoyed good relations with Israel under King Hiram, who helped to build Davids house and remained on good terms with Solomon. Relations with Tyre did not remain cordial. As the place of exile in the 6th century BC, when the state reached its peak under Nebuchadnezzar, it is generally acknowledged that Babylon strongly influenced later Jewish thought, commerce and worship (although the Bible is scattered with prophecies against the country). Isaiah saw the destruction of Babylon in the day of the Lord, which will lead to the liberation of Israel Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground. Babylon is castigated for the vanity of its idols and sorcery. Jeremiah condemned Babylon as the model of corruption in terms as fervent as those employed by Isaiah. In the Book of Revelation, the use of Babylon refers to Rome. Fortune outlines three ancient mystical Hebrew literatures: the Old Testament, grounded in tradition and designed for ignorant men; the Talmud, aimed to appeal to the rational soul of learned men and the Qabalah, which appeals to the immortal spirit of the wise. Although exoteric Judaism does not contain any concept of the overflowing of the Sephiroth into one another, the Old Testament is full of Qabalistic references. The words used in the Rabbinical texts are full of significance and have the same weight as scientific terms. These three traditions are related to the three schools of religious thought in Palestine at the time of Jesus the Pharisees, the Sadducees and the Essenes. Esoteric tradition states that the Essenes taught Jesus the mystical tradition after they approved of his teaching in the Temple at the age of 12 and that he remained with the Essenes until he was baptised by John in the river Jordan.

66

The Pharisees, meaning separated ones, were a sect of Judaism which flourished for two centuries before and after the birth of Christ. The sect was founded in protest against laxity in keeping the law and the introduction of alien customs in Palestine. They placed emphasis on the exact observance of dietary and ritual laws, which leads to them being characterised for reverence of the letter rather than the spirit of the law. The Sadducees were a Jewish faction, which took its name from Zadok, the famous priest from the time of David. From about 200 BC, the group consisted mainly of aristocratic priestly and lay families. They were conservative in religious matters. They rejected the oral tradition of the elders and belief in the resurrection of the dead. They were intent on maintaining good relations with the Roman occupying power. They became less significant following the destruction of Jerusalem in AD 70. The Essenes was the collective name given to numerous separate but related Jewish religious groups which flourished from the second century BC to the first century AD. The communities they lived in were characterised by asceticism, poverty and abstinence from worldly pleasure. The primary source for information on the Essenes is the historian Josephus. The narrative of Jesus in the temple is plainly related in Luke. He was found by his parents in Jerusalem three days after they left the city and missed him. He was found in the temple, conversing with the doctors and astonishing all that heard him by what he said. Far from supporting the esoteric tradition relating to a sojourn in the company of the Essenes referred to by Fortune, Luke states that Jesus returned to Nazareth with his parents, and was subject unto them. Obviously, the baptism of Jesus has a particular significance but ceremonial washing is mentioned frequently in the Old Testament and it is known that converts from paganism to Judaism experienced a ceremony, which included a bath of purification. The significance of baptism was heightened as a result of the mission of John the Baptist. Fortune argues that the Qabalah is a living system rather than a historical curiosity. Although we should not be limited by tradition and recognise that systems develop through practice, it remains true that everything has its source. Judaism relates to Christianity as Buddhism relates to Hinduism. Israel is used in the New Testament to define Christians as descendants of Abraham by faith. The mysticism of Israel provides the foundation for the Western esoteric tradition. The modern Qabalah has been developed from an ancient Qabalah, which is the esoteric Wisdom of Israel. Dion Fortunes Qabalistic teachings are the natural development of ancient Hebrew Qabalistic lore. Fortune explains that primitive man attributed natural phenomena to beings similar to him but transcending him in power. As they were invisible and his mind and soul were invisible, he concluded that these beings were of the

67

same nature as his invisible soul. Fortune suggests that physics and metaphysics are converging to a point that relates natural phenomena to activities of the same nature as the thought process but on a higher arc. The personification and deification of natural forces was mans first attempt to develop a unified theory of the universe. Pagan pantheons should not be regarded as aberrations of the human mind, nor should we attempt to understand them from the viewpoint of the uninitiated and ignorant. The teachings of the pagan faiths need to be restated in terms suitable to the modern European mind. The priests of the ancient Mysteries were experimental psychologists; this is shown through their practice of temple sleep and deliberately induced hynogogic visions. The modern initiate finds in the Tree of Life a link between the pagan systems and his own more rational methods. There are no reliable historical or Biblical sources to support the idea of temple sleep. Eccentric interpreters of scripture have applied the phrase to the experiences of Jacob, Moses, Jonah, Lazarus and Jesus. Fortune says that Gnostic Christianity owed much to Greek and Egyptian thought. Pythagoras adapted Qabalistic principles to Greek mysticism. The philosophy of the Qabalah is the esotericism of the West. Qabalistic Cosmogony is the Christian Gnosis, which can unlock the keys to Scripture in general and the Prophetic books in particular. Established Christian church authorities brutally suppressed the esoteric Christian tradition. Despite the oppressive force of the temporal church, certain individuals developed a form of devotional mysticism and a number of Catholic treatises reveal practical acquaintance with higher states of consciousness. Fortune claims that the traditional Wisdom of Israel was not committed to paper until the 15th century. It had survived through being transmitted through glyphs and oral teaching before then. It was the existence of this Esoteric Tradition handed down in private manuscripts and from mouth to ear that gave us the Christ. The interpretation of the Qabalah is to be found among the initiates. It is not a purely Hebraic system. It has been supplemented during the course of its history, particularly through association with the Tarot. Aleister Crowleys 777 attributes the Tarot cards according to the system of esoteric symbolism, as it is known to the initiates. The Holy Qabalah is a practical system worked by the inhabitants of the Spiritual Israel. It is no longer the teaching of the ancient Rabbis but the practice of the modern Qabalists, a system of spiritual development and the Yoga of the West. Modern day practitioners have succeeded the practitioners of former times and need not be bound by their tradition. Invocations of initiation ceremonies are designed to call down this influence upon consciousness. The Paths of the Tree are intimately associated with the symbolism of initiation ceremonies. The ritual initiations of the Greater

68

Mysteries of the Western Esoteric Tradition are based on the Tree. A Grade corresponds to a Sephirah and confers the powers of that Sephirah. It also opens up the paths leading to that sphere. A formerly coherent system has been broken up by twenty centuries of unenlightened bigotry and spiritual jealousy. The Ancient Wisdom by Annie Besant is recommended for its treatment of the phases of evolution. H.P. Blavatsky, G.R.S. Mead and Mrs. Atwood have worked on the fragments but as outsiders rather than initiates. The Golden Bough and Blavatskys Secret Doctrine and Isis Unveiled are recommended as good mythological dictionaries. The Irish poet A.E is recommended as one nurtured on the mystical Qabalah; what he has to say is sound Qabalistic doctrine. Dion Fortune recognises the authority of MacGregor Mathers and Crowley in matters of Qabalistic mysticism, although she knew neither Mathers nor Crowley personally. Mathers probably received the Unwritten Qabalah and used it to form an esoteric school, the teachings of which were published in their entirety by Crowley. Crowleys published work succeeded the system of Mathers, Wynn Westcott and A.E. Waite, which were marked by wilful obscurity or a jealous guarding of secrets. Crowley likened the Tree to a cardindex file, in which each symbol is an envelope. Fortune approves of this idea as a simile which it would be difficult to improve upon, although the accepted correspondences given by Crowley are sometimes too crude to be fit for purpose. Dion Fortunes knowledge of the Unwritten Qabalah originates from a similar source to the awareness of Mathers but Fortunes mastery of the art outstripped Mathers by virtue of her familiarity with its practical and effectual workings. The Mystical Qabalah is one of the core texts of the supervised and unsupervised study courses offered by the Society of the Inner Light. It seems safe to assume that members of that organisation have contributed to the pseudo historical development of the Qabalah since Fortunes death. Interested parties are referred to the Societys website at http://www.innerlight.co.uk for further information.

69

The Equinox of Crowley: A Provocation

The following article is based on a method of textual engagement approved of by the Argon Astron, outlined thus in the first volume of The Equinox: The experimenter is encouraged to use his own intelligence, and not to rely upon any other person or persons, however distinguished, even among ourselvesHe must rely entirely upon himself, and credit nothing whatever but that which lies within his own knowledge and experience. There is a tendency for cultural entrepreneurs to engage in the phenomenon of elevation through association, which can involve them, for example, in colluding with the mythical construct that The Equinox is a fountainhead of impressive arcane wisdom. Its true that the mission statement of The Equinox was The Method of Science The Aim of Religion, but a cursory examination of the contents of the publication reveals this to be an empty slogan. The Equinox is a repository of poor poetry, short stories of variable quality, sneering reviews of the work of others, and transcriptions of magical rites that possess neither sense nor efficacy. One could argue that it does contain some work of substance (e.g. The Temple of Solomon the King, being the magical biography of Frater Perdurabo) but even this suffers from the megalomaniacal self-aggrandisement that characterises nearly all of Crowleys allegedly serious work. Readers of this article who would like to see how bad The Equinox really is can download the journal for themselves at http://www.asiya.org/article.php/thelema As an illustration of the vainglorious nonsense highlighted in the journal, in LIBER RV VEL SPIRITVS SVB FIGVR CCVI we read in relation to the results of Pranayama: The state of automatic rigidity will develop into a state characterised by violent spasmodic movements of which the Practitioner is unconscious, but of whose result he is aware. This result is that the body hops gently from place to place [emphasis added]The body appears (on another theory) to have lost its weight almost completely, and to be moved by an unknown force. And following this: As a development of this stage, the body rises into the air, and remains there for an appreciably long period, from a second to an hour or more. Crowley makes similar claims in his other writings on Pranayama and related practices. I contend that Crowleys assertions regarding body hopping and levitation are patent absurdities and that what is presented as objective reality brought about through the actions of the Practitioner is figurative fancy at best, if not a blatant (ridiculous) lie. In seeking to wrestle meaning from this drivel, we could conclude that Crowley is referring to a body other than the physical body but there is no evidence to support such an assertion. We may choose to interpret these passages as evidence of Crowleys humour and thus pass over them as somehow peripheral, possessing little significance when we come to assess their authors authenticity, integrity and authority as a guide. If we were to adopt such an approach to Crowleys work in its entirety, what would we be left with beyond a handful of resonant slogans?

70

But let us suppose for a moment that body hopping and levitation really do result from the practices outlined in the text. Are we to conclude that the aim of Magick is to transcend the laws of physics for no apparent reason? What is the value of such an aim? Action can result in novel concrete effects that are devoid of real significance, whereas thought can result in revolutionary new ways of being. I maintain that Magick does not act on the world save through the agency of the practitioner. Magick brings about change in the mind of the practitioner and the practitioner acts in the world from this changed mind. In passing, I should note that it is not just Crowley amongst the so-called masters of the Western Esoteric Tradition who is guilty of passing off lies or fantasy as magical fact. The story At the Fork of the Road in The Equinox Vol. 1, No. 1 contains a mention of an infestation of black cats, which is later reported as fact in Dion Fortunes Psychic Self-Defence, which was published several decades later. Considerations of the Christian Trinity are of a nature suited only to Initiates of the IX Degree of O.T.O., as they enclose the final secret of all practical Magick. from Magick in Theory and Practice Crowley posed as a committed anti-Christ, boldly proclaiming: There is no single feature in Christianity which has not been taken bodily from the worship of Isis, or of Mithras, or of Bacchus, or of Adonis, or of Osiris. This is blatantly false. Firstly, similarity should not be mistaken for identity. More importantly, the gods that Crowley so blithely mentions possess none of the central determining characteristics or functions of the Christ he equates them with. Furthermore, contrary to Crowleys groundless assertion that Eliphas Levis avowed Christianity was grounded in irony, Levis Key to the Mysteries as reproduced in The Equinox clearly indicates that its author was a conservative, borderline reactionary, apologist for the established Catholic church and a confirmed supporter of its structure and authority in both spiritual and earthly matters. Crowleys pathological hatred of Christianity stemmed from the oppression he experienced as a child of the Plymouth Brethren. It was his rebellion against the constraints of this limited and limiting sect that provided the main impetus for his invention of the Law of Thelema. Unsurprisingly, and contrary to his intermittent proclamation of the virtues of individual freedom, his rebellion mirrored the restraints and restrictions of the authority he sought to transcend. Fundamentally, Crowley was and remained a nonconformist protestant. He has more in common with Ian Paisley than he does with a bone fide prophet of a New Aeon (if such a concept can be deemed worthy of serious consideration). Unsurprisingly, Crowley was happy to drop the rebellious front whenever it served his purpose to do so. He was content to refer to himself in the following terms: I, P, Frater Ordinis Rosae Rubeae et Aureae Crucis, a

71

Lord of the Paths in the Portal of the Vault of the Adepts, a 5=6 of the Order of the Golden Dawn; and an humble servant of the Christ of God and he also produced Hail, Mary! a collection of verse in praise of the Mother of God, formerly published anonymously as Amphora, which was praised for its devotional treatment of its subject. The so-called Rites of Eleusis represent the heights of Crowleys folly and clearly show that the central mission of The Equinox and the organisations it serves are entirely dependent on the contents of Crowleys consciousness and the willingness of his followers to subject themselves to its pointless vagaries. I suppose the Rites were designed for performance rather than reading, and that participating or witnessing them might have produced a different effect than reading does. Nevertheless, he chose to present them as a matter of urgency as a special supplement to The Equinox, Volume 1, Number 6, where they stand as the epitome of the unprofitable gibberish that characterises the journal and makes a mockery of its high-sounding mission statement. People respond to Crowley as if what he said possessed a priore significance. They are happy to accept his opinions of himself as if they were equivalent to the praise of respected experts. Crowley maintained that he was a superior poet to Yeats, which is a clear illustration of his lack of self-awareness. And why be content with being the genius behind one false name when you can add another three or four without any difficulty? Of V.V.V.V.V. we have no information. We do not know, and it is of no importance that we should know, whether he is an actual person or a magical projection of Frater P., or identical with Aiwass, or anything else. If V.V.V.V.V., Frater P. and Aiwass were present in one room, I doubt that we would see anything save for a glint in Crowleys eye. Nevertheless, the truly non-existent V.V.V.V.V. worked wonders in the cause of the Crowned and Conquering Child: During this year 1907, therefore, we find a number of such books dictated by him to Frater P. Of the sublimity of these books no words can give expression. It will be noticed that they are totally different in style from Liber Legis, just as both of them are different from any of the writings of Frater P. Of course, if you actually read them you instantly discover that the style is the same and that the same phrases and terminology are repeated throughout these sublime books. Its important to remember that no one before Crowley proclaimed the existence of the A..A.. and that no one apart from Crowley and his followers has suggested that the A..A.. existed before the foundation of his order. The teachings of the A..A.. lack internal consistency and are scattered with ridiculous claims, which render them unreliable. They provide evidence in favour of the theory that the A..A.. is an extended and generally unfunny joke. The rites of the A..A.. are of Crowleys invention, albeit informed by his assumed knowledge of a range of other religious and magical systems. Generally speaking, the rites and teachings of the A..A.. possess little sense, less power and produce still less of any value.

72

There are a couple of startling examples in the writing of Crowley where he reveals the true nature of his enterprise and the organisations he invented. The following is presented as irony or humour but why choose this particular issue to comment upon and why use these terms, unless the statement contains underlying truth? It is of course common knowledge that the A.. A.. and the Equinox and all the rest of it are a stupid joke of Aleister Crowleys. He merely wished to see if any one were fool enough to take him seriously. Several have done so, and he does not regret the few thousand pounds it has cost him It may be a relief to some to learn that there is no such person as Aleister Crowley. He is probably a sun-myth. Of course, strictly speaking, there was no such person as Aleister Crowley, since he took on that name to replace his birth name, as an act of petty rebellion and sleight of hand. Presenting himself as a sun-myth is another example of Crowleys megalomania. Let us be thankful that the method of the A..A.. dictated 5 years silence after 5 years speech, otherwise we would have another 10 issue series of these wearisome tomes to wade through before coming to the final edition of the journal. It would appear that Volume 3, Number 1 has benefited from some thought with regard to what it is saying, as opposed to the ridiculous dispersion that characterises the first series. It would be relatively easy to dismiss the A..A.. as defined by The Equinox as utterly inconsequential if we only had the first ten editions of the magazine on which to base our opinion but Volume 3, Number 1 contains enough work of apparent substance to prompt us to reconsider perhaps the earlier issues were a necessary foundation allowing the later work of greater significance to come into being? But despite its obvious superiority, even Volume 3, Number 1 eventually and ultimately disappoints. The final issue of the journal is characterised by descriptions of process, carrying much promise, but saying nothing about the results arising from prescribed activities. It refers frequently to The Book of the Law but it should be noted that comments and illustrations from that work are confined to the elements of the book that make sense; its manifold obscurities are not addressed through meaningful comment or used to illustrate anything. The Special Supplement, consisting of The Voice of the Silence, The Two Paths and The Seven Portals, by H.P. Blavatsky with commentary by Crowley in the guise of Frater O.M., is exceptionally tedious and exceptionally poor. Finally, Volume 3, Number 1, clearly illustrates that judged on its own terms, Crowleys fantastic and misguided A..A.. mission must be judged a failure. Crowley writes: I am doing this because I put it down in my programme to do it. It may hurt my spiritual progress more than anything in the world. That does not matter. I will gladly be damned eternally, but I will not break my obligation in the smallest detail. Of Volume 3 of the journal he states: The A..A.. will publish a new volume of The Equinox in 10 numbers at intervals of six months, beginning with the Equinox of Spring (March 23) of the vulgar year of 1919. But numbers 2 to 10 were never published. It was in the programme

73

but it was not done. Crowleys A..A.. undoubtedly failed to complete its selfdefined, self-determined mission. The enterprise ends in failure. I do not doubt that there are sincere aspirants who engage in personally authentic occult careers along lines suggested by Crowley and I concede that it is possible to outline a more or less coherent programme by cherry picking Thelemic texts and exercises and presenting them as if they comprised a unity see, for example, The Mystical and Magical System of the A..A.. by James A. Eshelman - but I dont think that such a system can be justified to anyone who has undertaken a more or less objective perusal of the body of work from which it has been taken.

74

THE ABOMINABLE DR. D: THE MODEL OF AN VIII WORKER

Its better to be a probationer in one authentic society than it is to be the Head of 38 invented Orders. Oh, no! Its the Abominable Doctor D He despises Thee Temple ov Psychick Youth Hes a megalomaniac fantasist and an enemy of truth As befits a student of the mysteries, there is some uncertainty concerning the details of the Great Mans birth. Some people claim he was born in a crossfire hurricane in Pendle in 1939, others maintain that he materialised as a byproduct of Malkuth in Assiah overflowing into what might be termed the Kether of Qliphoth. It is certain that he was a disciple of the renowned Magister Paulus Danielis (Amas Non Maxima), that he prowled the streets of Swinging London in the company of the renowned alchemist and friend of Brian Jones commonly known as Stash and that he toured Europe in the company of a famous American rock group, instructing the band in his capacity as spiritual advisor. He left the group in Alsace-Lorraine, moved by a dream to trace a journey through Templar Lands, encountering a Sufi brotherhood en route to Jerusalem, an experience which caused him to settle for several years in Iberia, before being moved once again by the spirit to construct his final habitation in the homely environs of the land of NOS in Sheffield. Dr. D spent several years searching for the Lodge of the Sons of Amos Brearley on South Road, Walkley, before being informed by his 14-year-old disciple that Amos Brearley was a character from a television soap opera screened by ITV in the 1970s and 80s. He was banned from Spare and Spacey on Unity Street, Sheffields foremost occult emporium and alternative bookstore and record shop, following a disagreement over a pamphlet by one of the many self-proclaimed sons of Frater Perdurabo. The literary style of the Noble Mage has been likened to someone writing a letter to the Daily Mail on the astral plane. It has been said that he wears a hat to talk out of. If one was to append all of his titles in their correct forms at the end of his works and explain but the first glimmerings of their significance, I suppose that the world itself could not contain the books that should be written. It is reported that Dr. D prepared to cross the Abyss by speed-reading a 200page computer printout downloaded at Sheffield Central Library. If he has learned one thing in his many years of what some would call fruitless study, it is that the vices of Hod are falsehood and dishonesty. It has been said that Dr. D names individual stairs after the grades of initiation associated with the Sephiroth and that this system enabled him to attain the grade of Magus by travelling from his cellar to his kitchen. The fact that there are four worlds explains the stepladder in his attic. It has been rumoured that

75

meetings of 38 world-renowned occult orders consist of him talking to himself in his kitchen over a cup of tea. Milkman, attend! In which the Magus Dr. D leaves a note for the milkman. Know that the dairy should be a sanctuary and the milkman who attends it should be a god who bows not before the sun. No human being should touch him, save for another milkman, and all should heed his oracle, save for the Lord of Milkmen, the Magus Dr. D! Alas, the Holy Milkman must live apart and remain celibate, refraining from contact with the common people save on Mondays and Thursdays. He must not cut the hair of his head or his body, nor cut the nails of his fingers or toes, nor cross a bridge but wade through the river at certain specified points, nor attend a funeral ceremony unless he first resign his seals of office. Thou amulet wearing impostor thief, fallen from the heights, sporting milkstones plucked from the women of Crete, Milos and Albania with intent to dissolve them in honey-mead to prosper the flow of thy cause, thence to set the churn to fulsome foaming until the time of high water has passed, whereupon thou canst be seen to set up trees and bushes at stable doors and cattle bowers, that your cows might yield much milk, further confirmed by novel attachments of the green boughs known as the branches green fastened against thy milky house to ensure a plentiful supply throughout summer and the succeeding seasons if thy skill in means be true and sure, Give me my Milk is the whole of the Law. I trust that thou hast kept thy produce from women in season and that thy sturdy beasts have kept due distance from unseemly drops of blood and that thy enclosures and paths have been kept properly clear and do not run into one another. I AM sure youll agree that it is better to give them tracks of their own and to keep them from the sacred vessels, indeed to prevent them from touching, sitting or cooking with the intention of bringing illness or death to the common folk in accordance with their nefarious aims. Furthermore, I trust that thou hast made prudent use of rowan tree and woodbine and fitting fire set in its proper place, made of furze and broom set to blaze from sunset to sunrise and tossed about with pitchforks to the accompaniment of dancing and shouting, and that thou hast forced thy cattle through the purifying fire to confound the desires of ravenous witches and wizards, retaining the efficacious residue of the burning to prevent milk theft, concluding by scattering the ashes that serve as reminders of the solar rite as the precious orb of the sun creeps stealthily to claim possession of the day. Be assured that the men of higher Crookes and lower Walkley will be swiftly banished from my company and the women of the same domains will cover their heads at a decent distance, save for the one who hands me the bottle,

76

who will turn away her face as I take the top from the bottle and prepare to pour. Note in passing that I, the Magus Dr D, speaking from the very heights of the New Order of Western Templars, refrain from drinking the milk of pigs, knowing that it causes leprosy. Know that I will have milk to set a portion thereof to boil, and that as the milk boils, so the coming year will be: if it boils rapidly, the year will be prosperous but if it boils slowly, the year will be poor. Think you not that I, the Magus Dr D, cannot master the base elements to ensure they accord with my will? Know also that I have dwelt among the warrior people of Afric and devoured nought at all save milk and meat in turn, purging the one with a strong and effective purgative before gaining sustenance from the other, and this I have done for many days, and the days have turned into weeks, and the weeks have run by in their turn. As milk was the staple diet of the Hebrews, obtained from sheep, goats, cows and camels, oft times churned into curds, and used as a symbol of prosperity and fertility (alas! the law forbade the eating of meat and milk at the same meal), as witnessed by the following abstracts, paraphrases and sayings from the books of the minor inconvenience known as the Judeo I AM: 1. Thirty milch camels with their colts, with other beasts besides, given by Jacob to his brother Esau, known as Edom (and there were kings in Edom before there were kings in Israel, the kings of Edom being representative of unbalanced force, vide the flapping humps of those same camels). 2. Butter of kine, and milk of sheep, with diverse meats of flesh and fruit, given to sustain that same Jacob after he had given his gift to his brother. 3. Thou shalt have goats milk enough for thy food, for the food of thy household, and for the maintenance of thy maidens. 4. I will not eat of any thing that dies of old age or illness. I will give such meat to my neighbours or sell it to aliens and strangers, for I am an holy people and I will not boil a kid in his mothers milk. 5. Also, I will come to a good large land flowing with milk and honey, and thus displace the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites and the Jebusites. 6. And the hills shall flow with milk, and all the rivers shall flow with waters, and a fountain shall come forth and shall water the valley of Shittim. So I, the Magus Dr. D, will 2 pints of semi-skimmed! So mote it be! Milk is to Pour, Milk not to Spill.

77

I remain, forever, I AM The Magus Dr. D Acolyte, attend! In which Dr. D instructs his disciple, a confused 14-year-old girl named Q, pointing out the errors contained in a series of telepathic communications he received from her around the night of the full moon before Samhain. I myself, Dr. D, Lord of Milkmen, the personification of an holy people, speaking from the very heights of the highest Order, the Shining Silver Star itself, hymned by Frater F.V and Ye Seasons Four, have deigned to voice my wisdom to the denizens of the lower Planes, firstly through the medium of super-telepathic communication unto you, O my sluttish acolyte, in the sure and certain knowledge that you will transmit it onwards by all available means, for the benefit of mankind. Know that I offer this key to the manlings of the Galactic Centre of Malkuth: I AM the praeterhuman intelligence who dictated the codification of the mysteries that rule the epoch of the crowned and conquering child, thus infiltrating universal consciousness with new dominants for comprehending the Spiritual quest. Know that I AM the foremost of these dominants. Know that I AM the author of the Old Testament, the New Testament, the Apocrypha, the Egyptian Book of the Dead, the Coffin Texts and the Pyramid Texts, and that I AM a master of Hebrew, Greek, Coptic and Egyptian hieroglyphics. Know that I oversee the Akashic Records. Know that I sit in a hedgerow gap and commune with the wild natural world, where I negotiate with wolves and elves and engage in rites and inner work. From time to time I sit in a hedge indoors and observe and control the coming together of people, realms and species. Know that I can form the Fenris wolf from ectoplasm and set it abroad in several worlds to demonstrate my power before reabsorbing it into my body. Know that I was once a prince from another world travelling through this one in the morning glory and the keen air, and that now I am a king. Know that my countenance shines so brightly that, alas! I cannot see myself in mirrors. I take all learning as my preserve and encompass the whole of human knowledge. Know that the power of my mind is clearly shown by MRI scanners. Know that I am the worlds most respected teacher of psychic, yogic and spiritual science, rightly praised by Yoga Times, Yoga Journal, George Harrison and Yoga Magazine. Know that through practice of anti-Kriya Yoga I cause my hat to rise from my head and set it to spinning and, lo! through its whirling there comes the sounding of the wisdom of discarnate Sars, Ducs and Praemonstrators.

78

Know that I practice hieros gamos with myself every night. When I am done with hieros gamos, I sport with katabasis and overcome passio. Know that I am the active arm of the Sleepers. Know that I appeared miraculously to 6000 people in Kenya in 1988. Know that I am a master of the art of bare hand surgery and that I have developed a failsafe method to heal allergies, arthritis, asthma, broken bones, burns, depression, diabetes, heart disease, muscle tears and veruccas, and that this same method also promotes weight loss. Know that I speak from the realm of expanded reality, that I have transcended the infantile Spare, the limitations of Blake, the ill-conceived Anthroposophic fantasies of the renegade Herr Doktor Steiner and the grotesque adulation of Freud embodied in the work of P. Forrest esquire, and that my Word, perfect in itself, is approved by advanced surrealists, noble seekers after truth, and innumerable Lodges and houses of the mysteries, many of which have chosen to recognise me as their leader, and not without just cause. Know that the worm Blake, the earwig Traherne and the woodlouse Steiner have but Adeptus Exemptus status (or, at least, Blake and Steiner) and therefore have no Higher Truths to transmit. Perdurabo went beyond them, and can be seen as my precursor, as the paltry myth embodied in John the Baptist stood in relation to the allegorical Anointed One that succeeded him. Remember always the Shining Silver Star, be it the lesser Shining Silver Star associated with Perdurabo, or the greater Shining Silver Star that succeeded him, which finds its fulfilment in I myself, the Magus Dr. D. Know that I engaged in the rites of certain esoteric cave cults with a stone on my belly and a cloak on my head and attained the rank of General of Celestial Knights, General of Earthly Knights, General of the Celestial Path, and Universal General. And where are all your Orders and charters (not including self-invented ones)? Know that my commentary on The Book of the Law, written in goats blood on parchment, is renowned for its erudition throughout the Western Esoteric Tradition, and reflect that this is no surprise, since I am the Head of the true New Order of Western Templars in Europe and I possess the original charter to demonstrate this fact. You are hereby instructed to study these telling mysteries to bring depth to your occult homework. I AM a very fearsome magus. I have gained mastery of the stars and the superstars. I grant greetings rather than felicitations. I am not subject to the vagaries of the grapevine. I maintain that the grapevine serves me. Know that it does not do to annoy a true Magus like me and refrain from words and actions that might arouse my displeasure. My pockets are full of graveyard dirt and I am ever ready to throw it. Apologise as I demand apologies and clarify what I demand to be made clear. Know that I do not confuse the Aeons but that I refer to the Aeon of Osiris as the Aeon of Horus because I have altogether transcended the Aeons. Know

79

that similarities between phrases employed in my Mighty Epistles and phrases found in the published work of Frater Perdurabo are due to communion between myself and the Master Therion on the Higher Planes, and that this communion benefits him more than it benefits me. Know that I am rumoured to be a Secret Chief. To you, inferior incarnation, I say refrain from the illusory enticements of Thee Lodge ov Middle Aged Mediums, the Brotherhood of Death and Lust, and the practitioners of so-called Chaos Magick in general, for they are scorned by tradition, excluded by righteous Hierarchy, outside the centuries old order, and lacking in discipline. Furthermore, refuse the ill-defined music of the descendants of LOMAM, in particular the abominations of Coil and Current 93, for I declare that it produces no organic response and is hard work to listen to. If you are ever presented with an opportunity, I instruct you to kick David so-called Tibet up his overly self-indulgent arse, at the same time informing him that I myself, the Magus Dr. D, Lord of Milkmen, Hope of the Stars, declare that his Apocalyptic strain is far too quirky and idiosyncratic to fit into the orthodox Christian Apocalypse. There are no Black Ships eating the sky in the Book of Revelation! I advise Mr. Tibet to take note of the Catholic Hierarchys views on the validity of private visions. Know that merely catching sight of the cover of my immortal masterpiece Twilight of our Souls moved the Pope to publicly renounce the manifold errors of the Catholic church, whereas upon reading the first three paragraphs of the introduction, Frater Ian Paisley changed his name to Sean, took to the wearing of the green and was prompted to enter St. Malachis on the Falls to partake of the fruits of the mass from the hand of Father Seamus. Know further that Twilight of our Souls caused the vast majority of the few paltry lodges and occult orders of which I was not already head to offer me mastery of them. Know that I bring experience to the nave, wisdom to the ignorant, and black light to the unillumined that bask in the light of the sun of this earth, which is but a hell, as a trip to Castle market doth prove. Know that I see reality upside down and inside out and I am therefore the answer to all riddles. Know that I am the descending Red triangle (Hadit not Nuit). Know that I can walk on water. Know that I abhor black and white since only the Twilight of our Souls matches real life. Know that I have transcended all possibility of pitfalls by establishing organisational links, astral, inspirational and confirmatory, through access to world-ranking Masters and Adepts almost as accomplished as I am on the plane of accursed earth as exemplified by Castle market, albeit far inferior on the levels above that, many of which must remain forever inconceivable to you. Praemonstrators, Arch-Druids, Sars, heads of the few remaining paltry second-rate orders, which must appear to you as gods, supermen who have taken on worldly names, synarchists, Martinists, gold and rosy cross men, all of them gather to aid me and bend their knees before my unimpeachable authority, for I AM the Grand Master of Grand Masters, a faithful Old School

80

initiate, head of 38 renowned occult Orders, the successor and final fulfilment of the Counts and Ducs of the Waterloo and Central lines of the New Order of Western Templars. Know that I have transcended accursed flesh thanks to the Silver Shining Star aptly hymned by Frater F.V. and Ye Seasons Four. Know that I join the outer and the inner in my own being and that they pulsate in utter union on an astral mountaintop all veined with gold and resonating with the sky and the rocks surrounding, rendering the earth in which you are wont to abide a sad and monochrome fading. Know that I war ceaselessly against tyranny and superstition and I AM constantly strengthened and protected in all my daily dealings. Know that I, the Nabob of the New Order, contrary to the Taoist principle of dressing plainly, wear pink waistcoats and pancake make-up as the outer robe of the inner veil of concealment, covering the mystery of my fleshly form. Know that I AM transubstantiated and eat my own flesh. Know that the children on buses laugh because they rejoice to see me. To thee, abject petitioner, who rightly bends the knee before me, I say your nature mysticism is inauthentic and certainly not esoteric/occult spiritual experience. This is proved by my knowledge of the experience of the higher reaches of the Shining Silver Star, hymned so aptly by Frater F.V. and his astutely named companions, the Seasons Four, which reveal a far bleaker and less aesthetic/Romantic landscape than that revealed through your telepathy, to speak momentarily in the vernacular of the peasantry. Deluded lover of light, I assure you that there is no light, and in this darkness I have won to the heights to solemnly assure you that I am the Master of a Temple of the Black Sun, and I yawn unceasingly at the Neo-Nazi blind men and boring, pretentious art school populists who writhe without true purpose beneath me. In conclusion, take account of a very great warning, which must forever remain unstated, save for the hint contained in this immortal epigram, with which I bid thee forever be gone, and take my leave from the stage, to abide once more in the endless Twilight of our Souls: I remain, still, forever I AM The Magus Dr D. Nabob of NOWT

All articles in this collection Cross of Light Temple 2009 http://www.crossoflight.co.uk

81

NOTES
Page 4 - TOPY hierarchy. Genesis Breyer P-Orridge states: At its peak in the late 1980s, TOPY had around 10,000 individuals sigilizing and/or connected worldwide with Access Points in England, Scotland, Holland, West Germany, U.S.A., Canada, Italy, Australia, Sweden (and Scandinavia). So contact and purchase of Thee Grey Book (our basic mission statement and explanation of sigils and magic) was Ratio One; sending in sigils at all even if the required 23 were not achieved was Ratio Two; active involvement in an Access Point and/or completion of 23 consecutive sigils was Ratio Three; administration of an Access Point, or active participation in a TOPY Station and/or living full-time in a TOPY house was Ratio Four, and full-time dedication of ones life and works to TOPY projects like Temple Records, Temple Press and being full-time prime administrator of a TOPY Station and/or co-running TOPY GLOBAL STATION in Brighton, on a need-to-know basis was Ratio Five. We never released this development to the general public or TOPY individuals, as we were concerned that it would create elitism and smell of hierarchies. We mainly used these demarcations to decide who got to read more sensitive memoranda and/or were informed of legal and media crises as our world disintegrated in a way uncannily identical to The Process had 20 years earlier. From Love Sex Fear Death: The Inside Story of the Process Church of the Final Judgment by Timothy Wylie, edited by Adam Parfrey (Feral House, 2009), p.179. Page 30 - The Lincoln Order of Neuromancers (L.O.O.N) Phil Hine neglects to mention in Oven-Ready Chaos that he was involved in L.O.O.N and played a major part in the production of Apikorsus.

82