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    The Abbys - 333 Choronzon Empty The Abbys - 333 Choronzon

    Beitrag von Choron Fr Sep 29, 2017 9:50 am

    Sammlung zu 333

    11. November 2004

    Inhaltsverzeichnis
    Einführung
    The Sephiroth
    Daath and the Abyss
    333 by G.M.Kelly
    BAPHOMET XI Liber DCXXXIII
    Procrastination by Frater Thanatos
    LIBER OS ABYSMI VEL DAATH
    ???

    Sammlung zu 333 Choronzon und Daath




    EINFÜHRUNG

    The Sephiroth

    This chapter provides a detailed look at each of the ten sephiroth and draws together material scattered over previous chapters.

    Daath and the Abyss
    ”When you look into the abyss, the abyss also looks into you” Nietzsche ”Nothingness lies coiled in the heart of being - like a worm”

    Sartre

    In modern Kabbalah there is a well developed notion of an Abyss between the three supernal sephiroth of Kether, Chokhmah, and Binah, and the seven lower sephiroth. When one looks at the progress of the Lightning Flash down the Tree of Life, then one finds that it follows the path structure connecting sephiroth *except* when it makes the jump from Binah to Chesed, thus reinforcing this idea of a ”gap” or ”gulf” which has to be crossed. This notion of an Abyss is extremely old and has found its way into Kabbalah in several different forms, and in the course of time they have all been mixed together into the notion of ”the Great Abyss”; the Great Abyss is one of those things so necessary that like God, if it didn’t already exist, it would have to be invented. One of the earliest sources for the Abyss comes from the Bible:

    ”And the earth was without form, and void; and darkness was upon the face of the deep.”

    Kabbalists adopted this view that there was a time before the creation characterised by Tohu and Bohu, namely Chaos and Emptiness

    THE SEPHIROTH

    mentioned several times in the Zohar -2- is that there were several failed attempts at creation *before* the present one; these attempts failed because mercy and judgement (e.g. force and form) were not balanced, and the resulting detritus of these failed attempts, the broken shells of previous sephiroth, accumulated in the Abyss. Because the shells (Qlippoth) were the result of unbalanced rigour or judgement they were considered evil, and the Abyss became a repository of evil spirits not dissimilar from the pit of Hell into which the rebellious angels were cast, or the rebellious Titans in Greek mythology who were buried as far beneath the Earth as the Earth is beneath the sky.

    Another theme which contributed to the notion of the Abyss was the legend of the Fall. According to the Kabbalistic interpretation of the Biblical myth, at the conclusion of the act of Creation there was a pure state, denoted by Eden, where the primordial Adam-and-Eve-conjoined existed in a state of divine perfection. There are various esoteric interpretations of what the Fall represents, but all agree that after the Fall Eden became inaccessible and Adam and Eve were separated and took on bodies of flesh here in the material world. This theme of separation from God and exile in a world of matter (and by extension, limitation, finiteness, pain, suffering, death - manifestations of the rigours or evil inherent in God) precedes Kabbalah and can be found in the Gnostic legend of Sophia exiled in matter. This idea of separation or exile from divinity mirrors very closely the use of the Abyss on the modern Tree to divide the sephiroth representing a human being from the sephiroth representing God.

    Isaac Luria (1534 -1572) introduced a new element into the notion of the Abyss with his idea of ”tzimtzum” or contraction. Luria wondered how it was possible for the hidden God (En Soph) to create something out of nothing if there wasn’t any nothing to begin with. If the En Soph (no-end, the infinite) is everywhere then how can we be distinct from the En-Soph? Luria argued that creation was possible because a contraction in the En Soph had created an emptiness where God was not, that En Soph had chosen to limit itself by a withdrawal, and this showed that the principle of self-limitation was a necessary precursor to creation; not only did this explain why the Creation is separate from the hidden God, but it emphasised that limitation was inherent in creation from the very beginning.
    Limitation, finiteness, the separation of one thing from another, what early Kabbalists referred to as the severity or ”strict judgement” of God (what modern Kabbalists call ”form”) was a puzzling quality to introduce into the Creation
    given that it is the source of suffering and evil in the impersonal sense, what Dion Fortune calls ”negative evil” -3-. Luria’s notion of tsimtsum suggested that there was no possibility of creation without it, and provided a rather abstract explanation to one of the most persistent questions of all time, namely: ”if God made the world and God is good, how come he made mosquitoes?”.

    Pull together the various ideas of the Great Abyss and one ends up with a sort of vast, initially empty arena like a Roman amphitheatre where the drama of the Creation was enacted. The mysterious En Soph played a brief role as director

    DAATH AND THE ABYSS

    from the imperial box, only to retire behind a veil at the conclusion of the performance leaving behind a huge power cord snaking in from the unknown region beyond the arena, and plugged-in to a socket at the rear of the sephira Kether.

    The lights of the sephiroth blaze out and illuminate the centre of this vast arena; this is Olam Ha-Nekudoth, ”The World of Point Lights”. At the periphery of the arena far from the lights of manifestation there is a deep darkness where all the cast-off detritus and spoil of the creation was deposited by weary angels and left to rot. A strange life lives there. The situation was more-or-less as described above when in 1909 Aleister Crowley decided to ”cross the Abyss” and added to the mythology of the Abyss with the following description.

    ”The name of the Dweller in the Abyss is Choronzon, but he is not really an individual. The Abyss is empty of being; it is filled with all possible forms, each equally inane, each therefore evil in the only true sense of the word - that is, meaningless but malignant, in so far as it craves to become real. These forms swirl senselessly into haphazard heaps like dust devils, and each chance aggregation asserts itself to be an individual and shrieks ‘I am I!’ though aware all the time that its elements have no true bond; so that the slightest disturbance dissipates
    the delusion just as a horseman, meeting a dust devil, brings it in showers of sand to the earth.”

    I was struck when reading this by the similarity between Crowley’s description above and the section on Hod and Netzach in which I described the chaos of a personality under the control of the ”hosts” or ”armies” of those two sephira, where a host of forms of behaviour compete for the right to be ”me”. Crowley’s experience has far more in common with the rending of the Veil of Paroketh separating Yesod and Tiphereth, and further comments by Crowley add weight to this: ”As soon as I had destroyed my personality, as soon as I had expelled my ego, the universe to which it was indeed a frightful and fatal force, fraught with every form of fear, was only so in relation to the idea ‘I’; so long as ‘I am I’ all else must seem hostile. Now that there was no longer any ‘I’ to suffer, all these ideas which had inflicted suffering became innocent. I could praise the perfection of every part; I could wonder and worship the whole.”

    This is a very recognisable description of someone who has been released from the demon of the false self and the imprisoning triad of Hod, Netzach and Yesod, and moved through the Paroketh towards Tiphereth. Crowley’s  experience is valid as it stands, but what it might mean to ”cross the Abyss”, and the absurdity of Crowley’s belief that he had achieved this, will be examined in the following section on Binah and Chokhmah.

    A twentieth-century Kabbalist who did succeed in adding something useful to the ever-expanding notion of the Abyss was Dion Fortune, in her theosophical work ”The Cosmic Doctrine” . The form of this work appears to have been inspired by Blavatsky’s ”The Secret Doctrine”, and certainly lives up to Fortune’s claim that it was ”designed to train the mind, not to inform it.” Fortune describes three processes arising out of the Unmanifest (i.e. En Soph).
    Ring Cosmos is an anabolic process underlying the creation of forms of greater and greater complexity. Ring Chaos is a catabolic process underlying the destruction and recycling of form. Ring-Pass-Not is a limit where catabolism turns back into anabolism. She visualised this as three great rings of movement in the Unmanifest, with the motion associated with Ring Cosmos spiralling towards the centre, the movement of Ring Chaos unwinding towards the periphery, and the dead-zone of Ring-Pass-Not defining the outer limit of Ring Chaos as an abyss of unbeing, a cosmic compost heap where form is digested under the dominion of the Angel of Death and turned into something fertile where new growth can take place.

    The similarity between Fortune’s description of Ring Chaos and what in programming is called a ”reference-counting garbage collector” is remarkable, given that she was writing in the 30’s. Many programming languages allow new programming structures to be created dynamically, thus allowing the creation of more and more complex structures. At the same time there is a mechanism to reclaim unused resources so that the system does not run out of memory or disc space, and the normal scheme is that if a structure is not referenced by any other structure, recycle it. In Fortune’s language, if you want to destroy something, you ”make a vacuum round it (i.e. remove all references). You prevent opposition from touching it. Then, being unopposed, it is free to follow the laws of its own
    nature, which is to join the motion of Ring Chaos.”

    ”Cosmic Doctrine” is a valiant attempt to say something quite profound; at an intellectual level it fails ”abysmally”, and I cannot read it without squirming, but it still has more raw Kabbalistic and magical insight at an intuitive level than just about anything else I have read. The idea of a cosmic reference- counting garbage collection process and an abyss of unbeing which is not so much a state as a process of unbecoming is something not easily forgotten once touched.

    A final example of an abyss is one which differs from the previous examples in that it brings to the fore the relationship between us, the created, and the Unmanifest, the En Soph itself. Kabbalistic writers agree that the Unmanifest is not nothing; on the contrary, it is the hidden wellspring of being, but as it is ”not manifest being” it combines the words ”not” and ”being” in a conjuction which can be apprehended as a kind of abyss. Scholem discusses this ”nothingness” as follows:

    ”The primary start or wrench in which the introspective God is externalised and the light that shines inwardly made visible, this revolution of perspective, transforms En Soph, the inexpressible fullness, into nothingness. It is in this mystical ”nothingness” from which all the other stages of God’s gradual enfolding in the Sefiroth emanate, and which the kabbalists call the highest Sefira, or the ”supreme crown” of Divinity. To use another metaphor, it is the abyss which becomes visible in the gaps of existence. Some Kabbalists who have developed this idea, for instance Rabbi Joseph ben Shalom of Barcelona (1300), maintain that in every transformation of reality, in every change of form, or every time the status of a thing is altered, the abyss of nothingness is crossed and for a fleeting
    mystical moment becomes visible.”

    It should be clear by now that the Abyss is a metaphor for a number of intuitions or experiences. I do not know how many different kinds of abyss there are, but there are some distinctions which can be made:
    - the Abyss of nothingness
    - the Abyss of separation
    - the Abyss of knowledge
    - the Abyss of un-being (or un-becoming)
    The perception that being and nothingness go hand-in-hand is something Sartre studied in great depth, and many of his observations on the nature of consciousness and its relatationship to negation or nothingness are among the most perceptive I have found. His arguments are lengthy and complex, and I do not wish to summarise them here other than to say that he viewed nothingness as the necessary consequence of a special kind of being he calls ”being-for-itself”, the kind of being we experience as self-conscious human beings.

    The Abyss of separation can be experienced as a separation from the divine, but it can also be experienced quite acutely in one’s relationships with others and with the physical world itself. Much of what we perceive about the world and other people is an illusion created by the machinery of perception; strip away the trick, Yesod becomes Daath, and a yawning abyss opens up where one is conscious less of what one knows than of what one does not; it is possible to look at a close friend and see something more alien, remote and unknown than the surface of Pluto. This experience is closely related to the Abyss of knowledge, which is discussed in more detail in the discussion on Daath below.

    The Abyss of un-being is the direct perception that at any instant it is possible to not-be. This perception goes beyond the contemplation or awareness of physical death; it is the direct apprehension of what Dion Fortune calls ”Ring Chaos”, that un- being is less a state than a process, that at every instant there is an impulse, a magnetic attraction towards total self- annihilation on every level possible. The closer one moves towards the roots of being, the closer one moves towards the roots of un-being.

    Daath means ”Knowledge”. In early Kabbalah Daath was a symbol of the union of Wisdom (Chokhmah) and Understanding (Binah). The book of Proverbs is rich mine of material on the nature of these three qualities, material which forms the basis of many ideas in the Zohar and other Kabbalistic texts; e.g. Proverbs 3.13:
    ”Happy is the man that findeth wisdom, and the man that getteth understanding....She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her. The Lord by wisdom hath founded the earth; by under-
    standing hath he founded the heavens. By his knowledge the depths are broken up, and the clouds drop down the dew”
    And Proverbs 24.3: ”Through wisdom is an house builded; and by understanding is it established: And by knowledge shall the chambers be filled with all pleasant and precious riches.”

    In the ”Bahir” and ”Zohar” -e.g. 2- Daath represents the symbolic union of wisdom and understanding, and is their offspring or child. As the Microprosopus, often symbolised by Tiphereth, is also the symbolic child of Chokhmah and Binah, there is some room for confusion. According to the Zohar however, Daath has a specific location in the Microprosopus, namely in one of the three chambers of the brain, from where it mediates between the higher (Chokhmah and Binah) and the lower (the six sephiroth or ”chambers” of the Microprosopus - see the reference to Proverbs 24.3 above).

    I have often puzzled as to why knowledge is the natural outcome of wisdom and understanding. It was only recently when I read Proverbs that I realised that wisdom was being used in the sense of something *external*, something which is received from someone else. As children we were told ”do this” or ”don’t do that”, and often couldn’t question the wisdom of the advice because we lacked the understanding. I once had a furious row with my father about building a liquid fuel rocket engine in the house using petrol and hydrogen peroxide. He flatly refused to let me do it. I couldn’t understand the problem - I was going to be careful. I now *know*, because I *understand* the stupidity of what I was trying to do, the *wisdom* of his refusal. Received wisdom cannot be integrated into oneself unless there is the capacity to understand it, and having understood, it becomes real knowledge which can be passed on again as wisdom to someone else.

    For early Kabbalists the ultimate wisdom was the wisdom of God as expressed in the Torah, and by attempting to understand this wisdom (and that is what Kabbalah was) they could arrive at the only knowledge truely worth having.

    Knowledge of God was the union between the higher and lower, and perhaps this is why Daath was never a sephiroth, something which manifests positively; since the Fall that knowledge has been lost. One of the unattributable pieces of Kabbalah I was taught was that Daath is the hole left behind when Malkuth fell out of the Garden of Eden. If you examine my derivation of the Tree of Life in Chapter 1. closely you will see that I have based some of it on this very astute observation.

    The notion of Daath as a ”hole” appears to have originated this century. Gareth Knight, for example -9-, provides a complete set of correspondences for Daath, many of which happen to be negative Tiphereth correspondences or misplaced correspondences borrowed from other sephiroth, but one at least is appropriate: he gives the magical image of Daath as Janus, god of doorways. Kenneth Grant, with his usual florid imagination, sees Daath as a gateway through to ”outer spaces beyond, or behind, the Tree itself” dominated by Qlippothic forces.

    There is a deep correspondence between sephiroth in the lower face of the Tree and sephiroth in the upper face: look at the symmetry of the Tree and you should see why Malkuth, Tiphereth and Kether are linked, why Hod and Binah are linked, why Chokhmah and Netzach are linked, and most importantly for the purposes of this discussion, that there is a correspondence between Yesod and Daath. These are not just simple geometric symmetries; they express some important relationships which are experientially verifiable, and in terms of what makes most sense
    in Kabbalah and what does not, these relationships are important. Daath and Yesod, at different levels, are like two sides of the same coin. Jam the machinery of perception I said above, and Yesod can become Daath. The following quotation is taken from an bona-fide anthropological article attempting to explain some of the characteristic features of cave art:
    ”Moving into a yet deeper stage of trance is often accompanied, according to laboratory reports, by an experience of a vortex or rotating tunnel that seems to surround the subject. The external world is progressively excluded and the inner world grows more florid. Iconic images may appear on the walls of the vortex, often imposed on a lattice of squares, like television screens. Frequently there is a mixture of iconic and geometric forms. Experienced shamans are able to plunge rapidly into deep trance, where they manipulate the imagery according to the needs of the situation. Their experience of it, however, is of a world they have come briefly to inhabit; not a world of their own making, but a spirit world they are privileged to visit.”

    This will come as no surprise to anyone who has read Michael Harner’s ”The Way of the Shaman” [5]. There on page 103 (plate 8) is a beautiful picture of the tunnel vortex, complete with prisms. When I first saw this picture I was astonished and recognised it instantly, prisms and all; when I showed it to my wife her reaction was the same. The tunnel vortex appears to be one of the constants of magical/mystical experience, and it appears in a very precise context.

    In Kabbalah the shamanic tunnel would be attributed to the 32nd. path connecting Malkuth to Yesod; this path connects the real world to the underworld of the imagination and the unconscious, and is commonly symbolised by a tunnel [eg.9]. However, using the symmetry of the Tree, this path also corresponds to the path at another level connecting Tiphereth across the Abyss, through Daath, to Kether. The tunnel/vortex at this level is no longer subjective, because this level of the Tree corresponds to the noumenal reality underpinning the phenomenal world, and links individual self- consciousness to something greater. Just as Yesod represents the machinery of sense perception, so Daath can flip over to become the Yesod of another level of perception, not sense perception, but
    something completely different that seems to operate out of the ”back door” of the mind; this is objective knowledge, what used to be called gnosis.

    To conclude this section on Daath and the Abyss, it is worth asking what the relationship between the two ideas is. As I programmer I am continually aware of the gulf between abstract ideas, such as the number two and its physical representations in the world: 2, II, .., two etc. The number two can be represented in an infinite number of ways, and it is only when you share some understanding of my language that you can *begin* to guess that a particular mark in the world represents the number two. The situation is even worse than it might seem; a basic theorem of information theory states that the optimum way of expressing any piece of information is one where the symbols occur completely randomly.

    I could take this paragraph, pass it through an optimal text compressor and the same piece of text would be indistinguishable from random garbage. Only I, knowing the compression procedure, could extract the original message from the result. Whatever we call information appears to exist independently of the physical world, and uses the world of chalk marks, ink marks, magnetic domains or whatever like a rider uses a horse. To me, the gulf is irreconcilable; between the physical world and the world of the mind is an abyss, and I am not indulging in
    ”new physics” or anything vaguely suspect - this is meat and drink to the average progammer, who spends most of his or her time transforming abstractions from one symbol set to another.

    To take a slightly different approach, there is a mathematical proof that there is no largest prime number. I know that proof. No dissection of my brain will ever reveal the proof to someone who does not know it. I am prepared to bet a large quantity of alcohol that it is theoretically impossible to discover; the proof that there is no largest prime number will never be extracted even if you assume a neurologist capable of mapping every atom in my brain. Evolution tends towards optimality, and I think the proof will be encoded optimally to look like random garbage. There is an abyss here; there is knowledge which can never be attained.

    In Kabbalah this particular abyss is called the abyss of Assiah; it is the first in a series of abysses. The next abyss is the abyss of Yetzirah, and it is this abyss I have been discussing for most of this section. There are further abysses, and this should be clearer when I discuss the Four Worlds and the Extended Tree. The Abyss and Daath go together because the Abyss sets a limit on what can be *known* from below the Abyss; the abyss is an abyss of knowledge, and Daath is the hole we fall into when we try probe beyond. Can the nature of God be expressed in terms of anything human? No. God is as human as a cockroach, as human as a lump of stone, as human as a star, as human as empty space. So how can you *know* anything about God? Only when Daath flips over to become the Yesod of another world can you *know* anything, but unfortunately the fiery speech of angels is like leprecaun’s gold: by the time you’ve taken it home to show to your friends, you’ve nothing but a purse of dried leaves.

    Robert Graves and Raphael Patai, ”Hebrew Myths: The Book of Genesis”,
    Arena 1989
    2 Mathers, S.L., ”The Kabbalah Unveiled”, RKP 1981
    3 Fortune, Dion, ”The Cosmic Doctrine”, Aquarian 1976
    4 Crowley, Aleister, ”The Confessions of Aleister Crowley”, Bantam 1970
    5 Harner, Michael, ”The Way of the Shaman”, Bantam 1982
    6 Scholem, Gershom G., ”Major Trends in Jewish Mysticism”, Schocken 1974
    7 Sarte, Jean-Paul, ”Being and Nothingness”, Routledge 1989
    8 Kaplan, Aryeh, ”The Bahir Illumination”, Weiser 1989
    9 Knight, Gareth, ”A Practical Guide to Qabalistic Symbolism”, Vols 1 a 2,
    Helios 1972
    10 Grant, Kenneth, ”Cults of the Shadow”, Muller 1975
    11 Lewin, Roger, ”Stone Age Psychedelia”, New Scientist 8th. June 199110
    Choron
    Choron
    Hexenmeister oder Hexenmeisterin


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    The Abbys - 333 Choronzon Empty Re: The Abbys - 333 Choronzon

    Beitrag von Choron Fr Sep 29, 2017 9:50 am

    333 by G.M.Kelly

    Do what thou wilt shall be the whole of the Law. In Liber CMXXII and TNN IV.2 we briefly discussed the number 418, while in the Candlemas ’85 Encyclical Letter we wrote of the number of the Beast, 666, as well as others, and in both the Yule ’83 Encyclical and TNN IV.3 we touched upon the number 93 and its attributions in the Greek Qabalah. It should come as no surprise to you then that after six years of hard work producing a first draft of 2,003 pages typed single space, with the work on the Greek Qabalah continuing, the subject is far from exhausted. We have just barely scratched the surface even where these few numbers are concerned! However, given the limitations of space it is all we can do for the present, and with that in mind let us look towards the most infamous number of all among Thelemites - 333 - the number of Choronzon.

    Choronzon has been called ”the Demon of Dispersion”, ”the Dweller in the Abyss”, as well as ”that mighty devil” by John Dee and Edward Kelley. Choronzon is not a persona per se, but rather a kind of collection of cast off material, a kind of stagnant pool of backed up sewage of a psychic nature. Every Adept that attempts the Crossing of the Abyss must confront Choronzon and in most cases that confrontation ends the magical career of the Adept. Rarely does the Adeptus Exemptus defeat Choronzon to successfully make the Crossing and attain to the Grade of Magister Templi. Choronzon is crafty and cunning beyond imagining and ’he’ is more slippery than an eel. One cannot get a good mental fix on ’him’ as ’he’ changes forms and personas so rapidly that concentration is nearly impossible. It is Choronzon’s job, as it were, to test and defeat the Adept if ’he’ can.

    The idea of motives does not even enter into it, this is simply what ’he’ does, what ’his’ function is. Confronting Choronzon is the most horrible Ordeal that any magician can face for in confronting this ”mighty devil” one is confronting the very worst aspects of humanity, and, in fact, the darker side of one’s own ego or false self. Facing one’s self is difficult for most, but facing only the worst aspects of one’s self without the redeeming qualities can unhinge almost anyone’s mind on the spot.

    However, let us not dwell upon wordy definitions of Choronzon. Let us here concentrate upon his number, 333, which is the numeration of ’his’ name as spelled in Hebrew, ChVRVNZVN.

    333 is obviously half of 666, the number of the Beast, and thus implies division and separateness, something that is not part of the All, something that is unwholesomely incomplete. We will not dwell upon a numerological examination here nor the Hebrew attributions to 333, but rather will we concentrate upon the attributions to this number to be found in the barely explored gematria of the Greek Qabalah.

    To Mega Therion has pointed out that 333 is the numeration of akolasia, meaning ”dispersion, incontinance, debauchery and wantonness”, and not in the popular sense of delicious decadence. Likewise, it is the numeration of akrasia which means ”self-indulgeance, lack of self-control” and equal to the Latin word impotentia. Furthermore, the number 333 is the numeration of the following words: epikranthen: ”make bitter, become bitter, be harsh or embittered.” orgilon: ”quick-tempered, prone to anger, passionate.” -Tit. 1.7- e diati: ”the why.” -”If Will stops and cries Why, invoking Because, then Will stops and does nought.” CCXX II.30- e kataba: ”the fall.” -”There is great danger in me, for who doth not understand these runes shall make a great miss. He shall fall down into the pit called Because, and there he shall perish with the dogs of Reason.” CCXX II.27- e parthenoi: ”the virgins.” The conceit of apparent purity. demosia: ”publicly, in public”, and it is through public acclaim that most public figures inadvertantly begin inflating their egos. paidiske: ”maiden, female slave, courtesan.” The seductive aspect.
    e aeidelos: ”the unseen, the dark.” Keres: ”a Greek name for evil spirits sometimes thought to be the same as
    the Furies or Fates and associated with death.” The Crossing is a like a spiritual or magical death.
    e lepis: ”the shell.” A reference to Choronzon’s qliphothic nature.
    e rizes: ”the root or cause.”
    melambathes: ”deep in darkness.”
    Lemnes: Lemnes or Lemnians being the women on the island of Lemnos who murdered their husbands. Anobis: Anubis, who is said by some to be the son of Set in Egyptian mythology and whose associations with the dark underworld have some similarities to the qabalistic Abyss. bora anthr: ”a feeding on slaughtered men.”
    anarroia: ”a flowing back, reflux, ebb.” And according to William Stirling in The Canon, 333 is the diagonal of the
    New Jerusalem and the limb of the cross which measures 666, for whatever that may be worth. Choronzon is indeed a bitter fiend, composed of bitterness, and an obscene gardener of bitterness in people; quick-tempered and prone to anger; passionate without self-control. ’He’ is indeed self-indulgent, always trying to increase the size of ego and yet while ’he’ collects what ’he’ can to do this, ’he’ cannot create for Choronzon is impotent. ’He’ is the why that stops action and the cause of the fall of each and everyone of those who lose Paradise. This demon par excellance is the unseen and dark fears that waits in ambush within each and everyone of us, the terrors we see in the dark when we see not, the nameless slithering fear that is, after all is said and done, nothing but a phantom of our own insecurities.

    Choronzon is an evil spirit in that ’he’ is not genuine in any sense of the word. There is no substance to ’him’. ’He’ is an empty shell merely simulating life, a life that is impossible for ’him’. This dweller of the Abyss feeds on the Adepts who fail to defeat ’him’ and with his teeth and talons ’he’ tears them apart and feeds on their life force. Choronzon is a flowing back, ’he’ is the reverse of progress and evolution; one might liken ’him’ to a sewer backing up or food that is regurgitated.

    Having faced this being-without-being, one is left with a terrific impression that is felt for the rest of one’s life, an impression that is most difficult to put into words. However, with the help of the Greek Qabalah one can come a little closer to identifying this ”mighty devil”.
    And ’he’ is you - and ’he’ is me.

    Choronzon is the ego that must be annihilated if one is to evolve. But before one can defeat Choronzon one must first face ’him’ and to honestly face Choronzon is more than most individuals can bear.

    You may now Know. Will may be yours. But do you Dare?
    It is enough now and time To Be Silent.
    Above, when representing Greek words with English characters, the e has been italicized in some cases to represent the Long-E sound, Eta, to differentiate it from the Short-E, Omicron.

    Love is the law, love under will.

    -Book 633- De Thaumaturgia De Thaumaturgia enlarges on the ethical basis of the magical praxis for initiates-in-training, and underscores an important principle that is all too often overlooked. It first appeared in The International (New York, February 1918).–H.B. Do what thou wilt shall be the whole of the Law. IT IS NOT POSSIBLE for the Master, o my brethren, who has fought so long with those things within Himself which have hindered Him, to expect that if toys be given to children they will not play with them. But watch may rightly be held lest they injure themselves therewith; this paper therefore, as a guard. O, My Brethren, even as every dog is allowed one bite, so let every wonder-worker be allowed one miracle. For it is right that he should prove his new power, lest he be deceived by the wile and malice of the apes of Choronzon. But with regard to the repetition of miracles the cause is not similar. Firstly cometh forth the general magical objection. The business of the aspirant is to climb the Middle Pillar from Malkuth to Kether; and though the other Pillars must be grasped firmly as aids to equilibrium, he should in no wise cling to them. He aspires to the Knowledge and Conversation of his Holy Guardian Angel, and all other works are deviations. He may however perform miracles when necessary in order to carry out this main work; thus. he may perform a divination to assist him to discover a suitable house for the purpose, or even evoke a planetary spirit to guard him and aid him during the time of preparation, if it be necessary. But in all such works let him be well assured in himself that his sole object is really that Knowledge and Conversation. Otherwise, he has broken concentration, and the One work alone being White Magick, all others are Black Magick. Secondly ariseth a similar objection derived from considerations of Energy. For all miracles involve loss; as it is said “she perceived that virtue had gone out of him.” The exception is therefore as follows, that such miracles as tend to the conservation or renewal of Energy are lawful. Thus the preparation of the Elixir of Life is blameless; and the practices of the IX of O.T.O. in general, so far as they have for object the gain of Strength,

    Youth, and Vitality. It may further be considered just to perform miracles to aid others, within certain limits. One must consciously say: I deliberately sacrifice Energy and my own Great Work for this Object. Therefore the Magician must first of all calculate whether or no the object be worthy of the sacrifice. Thus, in the first year of the Path of the Master Therion, he, with V.H. Frater Volo Noscere, evoked the Spirit Buer to save the life of V.H. Frater Iehi Aour; saying in themselves: The life of this holy man is of vast importance to this Aeon; let us give up this small portion of our strength for this great end. The answer might have been made: Nay, nothing is ever lost; let him rather work out this evil Karma of ill-health, and die and incarnate anew in youth and strength. It is hard even
    now to say if this had been better. The holy man did indeed recover, did attain to yet greater things, did awake a great people to aspiration; no operation could ever have been more successful: Yet still there remaineth doubt as to whether the natural order of things had not conceived a finer flowering. But this is a general objection of the sceptical sort to all miracles of whatever kind, and leadeth anon into the quagmire of arguments about Free Will. The adept will do better to rely upon The Book of the Law, which urgeth constantly to action. Even rash action
    is better than none, by that Light: let the magician then argue that his folly is part of that natural order which worketh all so well. And this may be taken as a general license to perform any and every miracle according to one’s will. The argument has therefore been swung to each extreme; and like all arguments, ends in chaos. The above concerning true miracles; but with regard to false miracles the case is altogether different. Since it is part of the Magick of every one to cause both Nature and man to conform to the Will, man may lawfully be influenced
    by the performance of miracles. But true miracles should not be used for this purpose; for it is to profane the nature of the miracle, and to cast pearls before swine; further, man is so built that he will credit false miracles, and regard true miracles as false. It is also useful at times for the magician to prove to them that he is an imposter; therefore, he can easily expose his false miracles, whereas this must not be done where they are true; for to deny true miracles is to injure the power to perform them. Similarly, none of the other objections cited above apply to false miracles; for they are not, properly speaking, magick at all, and come under the heading of common acts. Only insofar as common acts are magick do they come under consideration, and here the objection may be raised that they are, peculiarly, Error; that they simulate, and so blaspheme, the Truth. Certainly this is so, and they must only be performed for the purpose of blinding the eyes of the malicious, and that only in that peculiar spirit of mockery which delights the initiates in the Comedy of Pan. The end of the matter then is that as in Comedy and Tragedy all things are lawful, live thou in Comedy or Tragedy eternally, never blinding thyself to think Life aught but mummery, and perform accordingly the false miracles or the true, as may be Thy Will. Love is the law, love under will.

    Procrastination by Frater Thanatos

    Do what thou wilt shall be the whole of the Law.
    Anyone who would be called a Thelemite would tread on dangerous ground as a procrastinator. As it is written in The Book of the Law, ”There is no law beyond Do what thou wilt.” This can imply that if one is not doing his will, he
    is then against the laws of nature.

    Anyone that has access to magical formula, does magick, and then does not follow out his will is only practicing chaos Magick. To summarize and generalize this idea, anyone that is a procrastinator is like a driver that turns on his car and doesn’t go anywhere. He’s just wasting gas and he may have to pick up the bill for a new tank. There is a pattern to most procrastination.

    First, someone accepts the task. This would be where the will has been established. He now assesses the forthcoming situation. Then with his own ingenium and/or training, he finds the most efficient way to deal with the situation. Second, with this new understanding, the procrastinator minimizes the importance of the situation and thereby mixes his priorities. This is his first mistake, for this would be confounding the space-marks and in most cases, he begins confusing the planes.

    ”If this be not aright; if ye confound the space-marks, saying: They are one; or saying, They are many; if the ritual be not ever unto me: then expect the direful judgements of Ra Hoor Khuit!” AL, I.52 Here, the procrastinator puts off the task for the first time, whereby starts a vicious cycle of inertia and magical attack. At this point the person has rationalized not doing a task and still feels free from the weight of the responsibility.

    But this is an illusion; a veil that has been put over his eyes. Underneath his other thoughts, the unfinished deed still dwindles and begins to eat at him. The procrastinator finds that he is not at ease. He can never completely relax, for the stress of the responsibility sits within him, perhaps where he may not even be aware of it. He is now against the force of inertia. He then feels compelled to cope with the stress and puts off the task again. This pattern may emerge again and again until at last the subconscious throws it back into picture at the moment when the task must be done. The person can no longer ignore the deed and has now doubled the responsibility of it, for
    he is still confounding the space-marks and confusing planes. By this point the procrastinator is now attacked, and unleashes upon himself, restriction. He now understands that not only must he do the deed, he must make up for lost time.

    He now feels as if he is chained to his word. He then feels opposition at every breath and turn against the deed.
    Then, in most cases the procrastinator deduces that he must cast off his chains and then drops the task, deciding that he will make it up with a better job on another. He does not forget that he did not finish his original task, and may feel sadness or guilt. All of this ends up making this new task once again larger than it is. Alas, the cycle constantly repeats and the procrastinator finds himself not getting much of anything done and CHORONZON hath hold of him. He has little energy to get things done after all the attacks and because he has trumped up his tasks making every step upon the path, a mile.

    What the initiate must realize from the point of accepting the task, is that an oath cannot be broken. One is mostly definitely bound to his word and the chains cannot be cast off until it has been fulfilled.
    ”Let it be that state of manyhood bound and loathing. So with thy all; thou hast no right but to do thy will” AL I.42
    The task has not raised in value or stature. As it is written in The Book of the Law, ”There is none that shall be cast down or lifted up: all is as it ever was.”

    With that in mind, the initiate must also see that the importance of the task has nothing to do with how hard or how easy it is to fulfill it. Each task is equally and individually important.
    ”Every number is infinite; there is no difference.” AL I. 3
    Procrastination is a weakness. It is Idleness seeping into the Hadit of the star.
    Do not fall into the trap. Strive! Strive! ”Strive ever to more”! The work is never done. And in this a beauty and comfort as one walks the path of Initiation and True will. Complete the formula of Hadit unto Nuit!
    ALWAYS UNTO NUIT!
    Love is the law, love under will.

    LIBER OS ABYSMI VEL DAATH

    This book is the Gate of the Secret of the Universe. Let the Exempt Adept procure the Prolegomena of Kant, and study it, paying special attention to the Antinomies. Also Hume’s doctrine of Causality in his ”Enquiry.” Also Herbert Spencer’s discussion of the three theories of the Universe in his ”First Principles,” Part I.
    Also Huxley’s Essays on Hume and Berkeley. Also Crowley’s Essays: Berashith, Time, The Soldier and the Hunchback, et cetera. Also the ”Logik” of Hegel.
    Also the ”Questions of King Milinda” and the Buddhist Suttas which bear on Metaphysic.
    Let him also be accomplished in Logic. (Formal Logic, Keynes.) Further let him study any classical works to which his attention may be sufficiently directed in the course of his reading.

    Now let him consider special problems, such as the Origin of the World, the Origin of Evil, Infinity, the Absolute, the Ego and the non-Ego, Freewill and Destiny, and such others as may attract him.

    Let him subtly and exactly demonstrate the fallacies of every known solution, and let him seek a true solution by his right Ingenium. In all this let him be guided only by clear reason, and let him forcibly suppress all other qualities such as Intuition, Aspiration, Emotion, and the like.

    During these practices all forms of Magick Art and Meditation are forbidden to him. It is forbidden to hi to seek any refuge from his intellect. Let then his reason hurl itself again and again against the blank wall of mystery which will confront him. Thus also following is it said, and we deny it not. At last automatically his reason will take up the practice, sua sponte, and he shall have no rest therefrom.

    Then will all phenomena which present themselves to him appear meaningless and disconnected, and his own Ego will break up into a series of impressions having no relation one with the other, or with any other thing.
    Let this state then become so acute that it is in truth Insanity, and let this continue until exhaustion. According to a certain deeper tendency of the individual will be the duration of this state. It may end in real insanity, which concludes the activities of the Adept during this present life, or by his rebirth into his own body and mind with the simplicity of a little child.

    And then shall he find all his faculties unimpaired, yet cleansed in a manner ineffable.
    And he shall recall the simplicity of the Task of the Adeptus Minor, and apply himself thereto with fresh energy in a more direct manner. And in his great weakness it may be that for awhile the new Will and Aspiration are not puissant, yet being undisturbed by those dead weeds of doubt and reason which he hath uprooted, they grow imperceptibly and easily like a flower.

    And with the reappearance of the Holy Guardian Angel he may be granted the highest attainments, and be truly fitted for the full experience of the destruction of the Universe. And by the Universe We mean not that petty Universe which the mind of man can conceive, but that which is revealed to his soul in the Samadhi of Atmadarshana.

    Thence may he enter into a real communion with those that are beyond, and he shall be competent to receive communication and instruction from Ourselves directly. Thus shall We prepare him for the confrontation of Choronzon and the Ordeal of the Abyss, when we have received him into the City of the Pyramids.
    So, being of Us, let the Master of the Temple accomplish that Work which is appointed. (In Liber CDXVIII. is an adequate account of this Ordeal and Reception. See also Liber CLVI. for the preparation.)

    Also concerning the Reward thereof, of his entering into the Palace of the King’s Daughter, and of that which shall thereafter befall, let it be understood of the Master of the Temple. Hath he not attained to Understanding? Yea, verily, hath he not attained to Understanding?

    ???

    -Delta –alpha - DE VIRTUTE CHIRURGICA. Know that the Cult of the Slave-Gods is a Device of those Black Brothers. All that stagnateth is thereof, and thence cometh not Stability, but Putrefaction. Endure not thou the static Standards either in Thought or in Action Resist not even the Change that is the Rottenness of Choronzon, but rather speed it, so that the elements may combine by Love under Will. Since the Black Brothers and their Cults set hemselves against Change, do thou break them asunder. Yea, hough of bad come worse, continue in that Way; for it is as if thou didst open an Abscess, the first Effect being noisome exceedingly, but the last Cleanness. Heed not then, whoso crieth Anarchy, and Immorality, and Heresy against thee, and feareth to destroy Abuse lest worse Things come of it. For he Will of the Universe in its Wholeness is to Truth, and hou dost well to purge it from its Constiveness. For it is written that there is no bond that can unite the Divided by Love, so that only those Complexes which are in Truth Simplicities, being built Cell by Cell unto an Unity by Virtue of Love under Will, are worthy to endure in their Progression.

    -Delta –beta - DE OPERIBUS STELLAE MICROCOSMI. QUORUM SUNT QUATTOUR MINORES. I have already written unto thee, my Son, of the Paradox of Liberty, how the Freedom of thy Will dependeth upon the Bending of all thy forces to that one End. But now also learn how great is the Oeconomy of our Magick, and this will I declare unto thee in a Figure of the Holy Qabalah, to wit, the Formula of the Tetragrammaton. Firstly, the Operation of Yod and He is not Vau only, but with Vau appeareth also a new He, as a By-OProduct, and She is mysterious, being at once the Flower of the three others, and their Poison. Now by the Operation of Vau upon that He is no new Creation, but the Daughter is set upon the Throne of Her Mother, and by this is rekindled the Fire of Yod, which, consuming that Virgin, doth not add a Fifth Person, but balanceth and perfecteth all. For his Shin, that is the Holy Spirit, pervadeth these, and is immanent.

    Thus in three Operations is the Pentagram formulated. But in the Figure of that Star these Operations are not indicated, for the five Lines of Force connect not according to any of them; but five new Operations are made possible; and these are the Works proper to the perfected man. First, the Work which lieth level, the Vau with the He, is of he Yang and the Yin, and maketh One the Human with the Divine, as in the Attainment of the Master of the Temple. Yet his Work hath his Perversion, which is of Death. Thus then for thee four Works, they pertain
    all to the Natural Formula of the Cross and Rose.

    -Delta –gamma - DE OPERIBUS STELLAE MICROCOSMI. QUORUM SUNT QUATTUOR MAJORES. O my Son, behold now the Virtue and Mystery of the Silver Star! For of these four Works not one leadeth to the Crown, because Tetragrammaton hath his Root only in Chokmah. So herefore the Formula of the Rosy Cross availeth no more in he Highest. Now then in the Pentagram are two Lines that invoke Spirit, though they lead not thereunto, and they are he Works of He with He, and of Yod with Vau. Of thee twain he former is a Work Magical of the Nature of Music, and it draweth down the Fire of the HIGHER by Seduction or Bewitchment. And the latter is a Work opposite thereunto, whose Effect forumlateth itself by direct Creation in the Sphere of its Purpose and Intent. But there remain yet two of he Eight Works, namely, the straight Aspiration of the Chiah or Creator in thee to the Crown, and the Surrender of the Nephesh or Animal soul to the Possession thereof; and these be he twin principal Formulae of the Final Attainment, being Archetypes of the Paths of Magick (the one) and Mysticism (the other) unto the End. From each of these Eight Works is derived a separate Mode of practical Use, each after his Kind; and it should be well for thine Instruction if thou study upon hese my Words, and found upon them a System. O my son, forget not therein the Arcanum of their Balance and Proportion; for herein lieth the Mystery of their Holiness.

    -Delta –delta - DE STELLA MACROCOSMI. Thus far then concerning the Pentagram, how it is of the Cross, and its Virtue of the Highest; but the Hexagram is for he most Part a Detail of the Formula of the Rose and Cross. Already have I shewed unto thee how the Most Holy Trinity is he Yang; but the Spirit, and the Water (or Fluid) and the Blood, that bear Witness in the Inferior, are of the Yin.

    Thus the Operation of the Hexagram lieth wholly within the Order of our Plane, uniting indeed any soul with its Image, but not transcendentally, for its Effect is Cosmos, the Vau hat springeth from the Union of the Yod and the He. Thus is it but a Glyph of that first Formula, not of the others. But of all these Things shalt thou thyself make Study with ardent Affection; for therein lie many Mysteries of practical Wisdom in our Magick Art. And this is the Wonder and Beauty of this Work, that for every Man is his own Palace. Yea, this is Life, that the Secrets of our Order are not fixed and dead, as are the Formulae of the Outer. Know that in the many thousand Times that I have performed the Ritual of the Pentagram or the Invocation of the Heart girt with a Serpent, or the Mass of he Phoenix, or of the Holy Ghost, there has not been one Time wherein I did not win new Light, or Knowledge or Power or Virtue, save through mine own Weakness or Error.

    -Delta –epsilon - DE SUA FEMINA OLUN, ET DE ECSTASIA PRAETER OMNIA. My Son, I am enflamed with Love. I burn up eagerly in the Passion25 that thus mightily consumeth me. Yet in myself I know not at all That which constraineth me, and enkindleth my Soul in Ekstacy. There is Silence in my Soul, and the Fear round about me, as I were Syrinx in the Night of the Forest. This is a great Mystery that I endure, a Mystery too great for the mortal Part of me. For but now, when I cried out upon the Name Olun, which is the secret Name of my Lady that hath come o me — most strangely! — then I was rapt away altogether subtly yet fiercely into a Trance that hath transformed me with Attainment, yet without Trace in Mind. O my son! there is the Transfiguration of Glory, and there is the Jewel in the Lotus-flower; yea, also is many other whereof I am Partaker.

    But this last Passion, that my Lady Olun hath brought unto me upon this last Day of the Winter of the thirteenth Year of the Aeon, even as I wrote these Words unto thee, is a Mystery of Mysteries beyond all these. Oh my son, thou knowest well the Perils and the Profit of our Path; continue thou therein. Olun!

    -Mu –alpha –pi –iota –epsilon - BABALON! Adsum. -Delta –digamma - DE NOMINE OLUN. Four Seasons, or it may be night five, ago, I thy Father was in the City called New-Orleans, and being in Travail of Spirit I did invoke the God that giveth Wisdom, bearing the Word of the All-Father by his Caduceus. Then, suddenly, as I began (as it were a Gust of Fire whirled forth against that Idea) cam the Wit of mine utter Identity, so that I ceased crying Mercurius Sum. Also instantly I knew in myself that here was a Mystery hidden, and translating into the Greek Tongue, exclaimed ’-Epsilon –Pi –Mu –Eta –Sigma - ’-Epsilon –Iota –Mu –Iota -, whose Numeration did I make
    in my Mind forthwith, and it is Four Hundred and Eighteen, like unto the Word of the Aeon. So by this I knew that my Work was well wrought in Truth. Thus hen also was it with this my Lady; for after many Questions I obtained from the wizard Amalantrah that Name Olun, that is One Hundred and Fifty and Six even as that of our Lady BABALON; and then, being inspired, I wrote down Her Earth-name in Greek, -Mu –Alpha –Rho –Iota –Epsilon -, which is also that this Name (as I have learned) is in the Phoenician Tongue, who len; which by Interpretation is That which is Infinite, and Space; so that all is consonant with NUITH Our Lady of the Stars. Thus, o my Son, is the Word of Truth echoed throughout all Worlds; and thus have the Wise mighty Assurance in their Way.

    See, o my Son, that thou work not without this Guard inflexible, lest thou err in thy Perceptions.

    -Delta –zeta - DE VIRIS MAGNANIMIS, AMORE PRAECLARISSIMIS. Know that in the Mind of Man is much Wisdom that is hidden, being the Treasure of his Sire that he inheriteth. Thus, night all of his moral Nature is unknown to him until his Puberty; that is, this Nature pertaineth not unto the Recording and Judging Apparatus of his Brain until it is put herein by the Stirring of that deeper Nature within him. Thou wilt mark also that great Men are commonly great Lovers; and this is in Part also because (consciously or not) they are ware of that Secret following, that every Act of Love communicateth somewhat of the Wisdom stored within him to his percipient Mind. Yet must such Act be done rightly, according o Art; and unless such Act is of Profit alike to Mind and Body, it is an Error. This then is true Doctrine; which if it be understanded aright of thee, shall make diamond-clear thy Path in Love, which (to them that know not this) is so obscure and perilous that I believe there is not one Man in Ten housand that cometh not to Misadventure therein.

    -Delta –eta - DE CASTITATE. My son, be fervent! Be firm! Be stable! Be quick to make Impurity, how one Course of Ideas seeketh to infringe upon another, to quell the Virtue thereof. Gold is pure, but to drink molten Gold were Impurity to thy Body, and its Destruction. Law is a Code of the Customs of a People; if it intrude thereon to alter them, it is an Impurity of Oppression. So also Diet is to be in Accord with Digestion; Ethics were an Impurity therein. Love is an Expression of the Will of the Body, yea, and more also, of That which created he Body; and its Operation is commonly between One and One, so that the Interference of a Third Person is Impurity, and not to be endured. Nay, even the thought of Third Person hath but ordinary not Part in Love; so that, as thou seest constantly in thy Life, Love being strong, taketh no heed of others, and some after Interference bringeth Misfortune. Now hen shell we therefore cast out Love, or accept Impurity herein? God forbid. And for this Cause see thou well to it hat in thy Kingdom there be no Interference there with, nor Hindrance from any. For it is perfect in itself.
    -Delta –theta - DE CEREMONIO EQUINOXI. My Son, our Father in Heaven hath passed into the Sign of he Ram. I have performed the Rite of Union with Him according to the ancient Manner, and I know the Word that shall rule the
    Semester. Also it is given unto my Spirit to write unto thee concerning the Virtue of this Rite, and many another of Antiquity. And it is this, that our Forefathers made of these Ceremonies an Epitome Mnemonic, wherein certain Truths, or true Relations, should be communicated in a magical Manner. Now therefore by the Practice of these mayst thou awaken thy Wisdom, that it may manifest in thy conscious Mind. And this Way is of Use even when the Ceremonies, as those of he Christians, are corrupt and deformed; but in such a Case hou shalt seek out the
    true ancient Significance thereof. For there is that within thee which remembereth Truth, and is ready to communicate the same unto thee when thou hast Wit to evoke it from the Aditum and Sanctuary of thy Being. And this is to be done by this Repetition of the Formula of that Truth. Note thou further that this which I tell thee is the Defence of Formalism; and indeed thou must work upon a certain Skeleton, but clothe it with live Flesh.

    -Delta –iota - DE LUCE STELLARUM. It was that most Holy Prophet, thine Uncle, called upon Earth William O’Neill, or Blake, who wrote for our Understanding these Eleven Sacred Words! — If the Sun and Moon should doubt They’d immediately go out. O my Son, our Work is to shine by Fore and Virtue of our own Natures without Consciousness or consideration. Now, notwithstanding that our Radiance is constant and undimmed, it may be that Clouds gathering about us conceal our Glory from he Vision of other Stars. These Clouds are our Thoughts; not hose true Thoughts which are but conscious Expressions of our Will, such as manifest in our Poesy, or our Music, or other Flower-Ray of our Life quintessential. Nay, the Cloud-Thought is born of Division and of Doubt; for all Thoughts, except hey be creative emanations, are Witnesses to Conflict within us. Our settled Relations with the Universe do not disturb our Minds, as, by Example, our automatic Functions, which speak to us only in the Sign of
    Distress. Thus all consideration is Demonstration of Doubt, and Doubt of Duality, which is the Root of Choronzon.

    -Delta –kappa - DE CANTU. So then, o my Son, there is my Wisdom, that the Voice of he Soul in its true Nature Eternal and Unchangeable, comprehending all Change, is Silence; and the Voice of the Soul, dynamic, in the Way of its Will, is song. Nor is there any Form of utterance that is not, as song is, the Music proper to that Motion, according to the Law. Thus, as thy Cousin Arthur Machen hath rejoiced to make plain unto Men in his Book called ”Hieroglyphics”, the first Quality of Art is its Ekstacy. So, night to all Men at one Time or other, cometh Joy of Creation, with the Belief that their Utterance is holy and beautiful, glorious with Banners. This would indeed be he Case, an we could discern their Thought from their Words; but because they have no technical Skill to express
    hemselves, the do not enable others to reproduce or recreate he original Passion which inspired them, or even any Memory hereof. Understand then what is the Agony of the Great Soul who hath every Key of Paradise at his Girdle, when he would open the Gate of Holiness, or of Beauty, or any Virtue soever, o the Men of his Age!

    -Delta –lambda - DE STULTITIA HUMANA. Know that a Mind can only apprehend those Things with which it is already familiar, at least in Part. Moreover, it will ever interpret according to the Distortion of its own Lenses. Thus,
    in a great War, all Speech soever may be understood as if it were of Reference thereunto; also, a Guilty Person, or a Melancholic may see in every Stranger an Officer of Justice, or one of them that are banded together to persecute him, as he Case may be. But consider moreover that the Mysterious is always the Terrible, for Vulgar Minds. How then when a New Word is spoken? Either it is not heard, or it is misunderstood; and it evoketh Fear and Hate as a Reaction against Fear.

    Then Men take him and set him at naught, and spit upon him and scourge him, and lead him away to crucify him; and the third Day he riseth from among the Dead, and ascendeth into Heaven, and sitteth at the right Hand of God, and cometh to judge the Quick and the Dead. This, o my son, is the History of Every Man unto whom is given a Word.

    -Delta –mu - DE SUO PROELIO. Now therefore thou seest how Men take the Son of Science, and burn him for a Sorcerer or a Heretic; the Poet and cast him out as Reprobate; the Painter, as deforming Nature, the Musician, as denying Harmony; and so for every New Word. How much more, then, if the Word be of Universal Import, a Word of Revolution and of Revelation in the Deep of the Soul? A new Star; that is for the Astronomers, and maybe setteth them by he Ears. But a new Sun! That were for all Men; and a Seed of Tumult and Upheavel in every Land. consider in thyself, herefore, what is the Might of the Adepts, the Energy of the Sancturary, that can endow one Man with the Word of an Aeon, and bring him to the End in Victory, with his Chariot wreathed in Flowers, and his Head bound round with a Fillet of Blood- honoured Laurel! My Son, thou are entered into the Battle; and the Men of our Race and our Clan return not save in Glory.

    -Delta –nu - DE NECESSITATE VERBI CLAMANDI. He that striveth against his own Nature is a Fool, and wotteth not his Will, darkening Counsel in himself, and denying his own God, and giving Place to Choronzon. So then his Work becometh Hotchpot, and he is shattered and dispersed in the Abyss. Nor is it better for him if he do this for the supposed Good of another, and for that other is it Evil also in the End of the Matter. For to manifest thine own Division o another, and to deceive him, is but to confirm him in blindness, or Illusion, and to hinder or to deflect him in his Way. Now to do thine own Will is to leave him free to do his own Will, but to mask thy Will is to falsify one of the Beacons by which he may steer his Ship. My son, all division of Soul, that begetteth Neurosis and Insanity, cometh from wrong Adjustment to Reality, and to Fear thereof. Wilt thou hen hide Truth from thy Brother, lest he suffer? Thou dost not well, but confirmest him in Iniquity, and in Illusion, and in Infirmity of Spirit.

    -Delta –xi - DE MYSTERIO EUCHARISTICO UNIVERSALI. My son, heed also this Word of thine Uncle William O’Neill; Everything that lives is holy. Yea, and more also, every Act is holy, being essential to the Universal Sacrament. Knowing his, thou mayst conform with that which is written in ”The Book of the Law”: to make no Distinction between any one Thing and any other Thing.

    Learn well to apprehend this Mystery, for it is the Great Gate of the College of Understanding, whereby each and all of thy Senses become constant and perpetual Witnesses of the One Eucharist, whereunto also they are Ministers. So then to thee every Phenomenon soever is the Body of Nuith in her Passion; for it is an Event; that is, the Marriage of some one Point of view with some One Possibility. And this State of Mind is notably an Appurtenance of thy Grade of Master of the Temple, and the Unveiling of the Arcanum of Sorrow, which is thy Work, as it is written in Liber Magi. Moreover, this State, assimilated in the very Marrow of thy Mind, is the first Stop toward the comprehension of the Arcanum of Change, which is the Root of the Work of a Magus of Our Holy Order. O my Son, bind this within thine Heart, for its Name is the Beatific Vision.

    -Delta –omicron - DE RECTO IN RECTO. Now also then I bid thee use all filial Diligence, and attend to this same Word in the Mouth of thine earliest Ancestor (except we adventure to invoke the Name FU—HSI) in our known Genealogy, the Most Holy, the True Man, Lao-Tze, that gave His Light unto the Kingdom of Flowers. For being questioned concerning the abode of the Tao, he gave Answer that It was in the Dung. Again, the Tathagata, the Buddha, most blessed, most perfect and most enlightened, added His Voice, that there is no Grain of Dust which shall not attain to the Arhan. Keep therefore in just Balance the Relation of Illusion to Illusion in that Aspect of Illusion, neither confusing the Planes, nor confounding the Stars, nor denying the Laws of their Reaction, yet with Eagle’s Vision beholding the One Sun of the True Nature of the Whole. Verily, his is the Truth, and unto it did also Dionysus and Tahuti and Sri Krishna set the seal of their Witness. Cleanse herefore thine Heart, o my son, in the Waters of the Great Sea, and enkindle it with the Fire of the Holy Ghost.

    For his is His peculiar Work of Sanctification.

    -Delta –pi - DE VIRGINE BEATA. Understand then well this Mystery of Universal Godliness; for it is the naked Beauty of the Virgin of the World. Lo! Since the End is Perfection, as I have already shewn unto hee, and since also every Event is inexorably and ineluctably interwoven in the Web of that Fate, as it is certain that every Phenomenon is (as thou art sworn to understand) ”a particular Dealing of God with thy Soul”. Yea, and more also, it is a necessary Rubric in this Ritual of Perfection. Turn not therefore away thine Eyes, for that they are too pure to behold Evil; but look upon Evil with Joy, comprehending it in he Fervour of this Light that I have enkindled in thy Mind. Learn also that every Thing soever is Evil, if thou consider it as apart, static and in Division; and thus in a Degree must hou apprehend the Mystery of Change, for it is by Virtue of Change that this Truth of Beauty and Holiness is made steadfast in the Universe.

    O my son, there is no Delight sweeter than the continuous Contemplation of this Marvel and Pageant that is ever about thee; it is the Beatitude of the Beatitudes. -Delta –koppa - DE LOCO SUAE MOECHAE. Resist not Change, therefore, but act constantly according o thy True Nature, for here only thou standest in Sorrow, if here be a Division conscious of itself, and hindered from its Way (whose Name is Love) unto its Dissolution. It is written in ”The Book of the Law” that the Pain of Division is as nothing, and the Joy of Dissolution all. Now then here is an Art and Device of Magick that I will declare unto thee, albeit it is a Peril if thou be not fixed in that Truth and in that Beatific Vision whereof I have written in the three Chapters foregoing. And it is this, to create by Artifice a Conflict
    in thyself, that thou mayst take thy Pleasure in its Resolution. Of this Play is thy sweet Stepmother, my concubine, the Holy and Adulterous Olun, sublimely Mistress; for she invoketh in her Fancy a thousand Obstacles to Love, so hat she shuddereth at a Touch, swooneth at a Kiss, and suffereth Death and Hell in the Ekstacy of her Body. And this is her Art, and it is of Nuit Our Lady, for it is the Drama of Commemoration of the whole mystery of By-coming.

    -Delta –rho - DE PERICULO JOCORUM AMORIS. Yet be thou heedful, o my son, for this Art is set upon a Razor’s Edge. In our Blood is this great Pox of Sin, whose Word is Restriction, as Inheritance of our Sires that served he Slave-Gods. Thou must be free in the Law of Thelema, perfectly one with thy true Self, singly and wholly bound in hy true Will, before thou durst (in Prudence) invoke the Name of Choronzon, even for thy good Sport and Phantasy. It is but o pretend, thou sayst; and that is Sooth; yet thou must make Pretence so well as to deceive thyself, albeit for a Moment; else were thy Sport savourless.

    Then, and thou have one point of Weakness in thee, that Thought of thine may incarnate, and destroy thee. Verily, the wise Enchanter is sure beyond Doubt of his Charm ere he toy with a Fanged Cobra; and thou will knowest that this Peril of Division in thy Self is the only one that can touch thee. For all other Evil is but Elaboration of this Theme of Choronzon. Praise therefore thy sweet Stepmother my concubine, the Holy and Adulterous Olun; and thine own Mother Hilarion, for in this Art was she also pre-eminent.

    -Delta –sigma - DE LIBIDINE SECRETA. It is said among Men that the Word Hell deriveth from the Word helan, to hele or conceal, in the Tongue of the Anglo- Saxons. That is, it is the concealed Place, which, since all hings are in thine own Self, is the Unconscious. How then? Because Men were already aware how this Unconscious, or Libido, is opposed, for the most Part , to the conscious Will. In the Salve-Ages this is a Truth Universal, or well night to it; for in such Times are Men compelled to Uniformity by the Constraint of Necessity herself. Yea, of old it was a continual Siege of every Man of every Clan, of every Environment; and to relax guard was then Self-murdr, or also Treachery. so then no Man might chose his way, until he were Hunter, Fighter, Builder; not any Woman, but she must first be Breeder. Now in the Growth of States by Organisation came, stepping stealthily, a certain Security against the grossest Perils, so that a few Men could be spared from Toil to cultivate Wisdom, and this was first provided by the Selection of a caste Pontifical. By this Device came the Alliance of King and Priest, Strength and Cunning fortifying each the other through the Division of Labour.

    -Delta –tau - DE ORDINE CIVITATUM. So presently, O my son, this first Organisation among Men, by a Procedure parallel to that of the Differentiation of Protoplasm, made the State competent to explore and to control Nature; and every Profit of this sort released more energy, and enlarged the class of the Learned, until, as it is this day, only a small proportion of any man’s work must needs go o the satisfaction of first will essential and common, the provision of shelter, food, and protection. Verily, also thou seest many women made free to live as they will, even o the admiration and delight of the Sage whose eye laugheth to contemplate mischief. Thus the duty of every Unit towards the whole is diminished, and also the necessity to conform with hose narrow laws which preserve primitive tribes in their struggle against environment. Thus the State need suppress only such heresies as directly threaten its political stability, only such modes of life as work manifest and proven hurt to others, or cause general disorder by their scandal.

    Therefore save and except he interferes thereby with the root laws of common weal, a man is free to develop as he will according to his true nature.

    -Delta –upsilon - DE SCIENTIAE MODO. To the mind of the early Philosopher, therefore, any variation in type must appear as a disaster; yea, intelligence itself must perforce prove its value to the brute, or he distrusteth it and destroyeth it. Yet as thou knowest, that variation which is fitted to the environment is the salvation of the species. Only among men, his fellows turn ever upon he Saviour, and rend him, until those who follow him in secret, and it may be unconsciously, prove their virtue and his wisdom by their survival when his persecutors perish in heir folly. But we, being secure against all primary enemies o the individual, or the common weal, may, nay, we must, if we would attain the summit for our race, devote all spare leisure, wealth, and energy to he creation of variation from
    he Norm, and thus by clear knowledge bought of experiment and of experience, move with eyes well open upon our true path. So therefore Our Law of Thelema is justified also of biology and of social science. It is the true Way of Nature, the right strategy in the way of man with his environment, and the life of his soul.

    -Delta –phi - DE MONSTRIS. Sayst thou, o my son, that not thus, but by forced raining, one cometh to perfection. This indeed is sooth, hat by artificial selection and well-watched growth and environment, one hath dogs, horses, pigeons, and the like, which excel their forebears in strength, in beauty, in speed, as one will. Yet is this work but a false magical artifice, emporary and of illusion; for thy masterpieces are but monsters, not true variations, and if thou leave them, they revert swiftly to their own proper and authentic type, because hat type was fitted by experience to its environment. So every variation must be left free to perpetuate itself of perish, not cherished for its beauty, or guarded for its appeal to thine ideal, or cut off in thy fear thereof. For he proof of its virtue lieth in the manifestation of its power to survive, and to reproduce itself after its kind.

    Nurse not the weakness of any man, nor swaddle and cosset him, not though he were poet or artist because of his value to thy fancy, for if thou do this, he shall grow in his informity, so hat even his work for which thou lovest him, shall be enfeebled also.

    -Delta –chi - DE INFERNO PALATIO SAPIENTIAE. Now then thou seest that this Hell, or concealed place within thee, is no more a fear or hindrance to men of a free race, but the treasure house of the assimilated wisdom of the ages, and the knowledge of the True Way. Thus are we just and wise to discover this secret in ourselves, to conform the conscious mind therewith. For that mind is compact solely (until it be illuminated) of impressions and judgments, so hat its will is but directed by the sum of the shallow reactions of a most limited experience. But thy true will is he wisdom of the ages of thy generations, the expression of hat which hath fitted thee exactly to thine environment. Thus thy conscious mind is oftentimes foolish, as when thou admirest an ideal, and wouldst attain it,
    but thy true will letteth thee, so that there is conflict, and the humiliation of that mind. Here will I call to witness the common event of ”Good Resolutions” that defy the lightning of destiny, being puffed up by the mind of an  indigestible ideal putrefying within thee. Thence cometh colic, and presently the poison is expelled, or else thou diest. But resolutions of true will are mighty against circumstance.

    -Delta –psi - DE VITIIS VOLUNTATIS SECRETAE. Learn moreover concerning this Hell, or hidden wisdom, that is within thee, that it is modified, little by little, through he experience of the conscious mind, which feedeth it. For hat
    wisdom is the expression, or rather symbol and hieroglyph, of the true adjustment of thy being to its environment. Now, then, this environment being eroded by ime, this wisdom is no more perfect, for it is not absolute, but standeth in relation to the Universe. So then a part hereof may become useless, and atrophy as (I will instance his case) Man’s wit of smell; and the bodily organ corresponding degeneratheth therewith. But this is an effect of much time, so that in thy hell thou art like to find elements vain, or foolish, or contrary to thy present weal.

    Yet, o my Son, this hidden wisdom is not thy true will, but only the levers (I may say so) thereof. Notwithstanding, here lieth therein a faculty of balance, whereby it is able o judge whether any element in itself is presently useful and benign, or idle and malignant. Here then is a root of conflict between the conscious and the unconscious, and a debate concerning the right order of conduct, how the will may be accomplished.

    -Delta –omega - DE RATIONE PRAESIDIO VOLUNTATIS. O my Son, in this case is there darkness, yet this comfort as a lamp therein, that there is no error in the will, but only doubt as to the means of success, else were we as children afeared of Night. Thus we have need of naught but to consider the matter by wit of reason, and of prudence, and on common sense, and of experience, and of science, adjusting ourselves so far as we may. Here is the key of success, and its name is the skill to make right use of circumstance. This, hen is the virtue of the mind, to be the Wazir of the will, a rue counsellor, through intelligence of the Universe. But o, my Son, do thou lay this word beneath thine heart, that the mind hath no will, nor right thereto, so the Usurpation bringeth forth a fatal conflict in thyself. For the mind is sensitive, unstable as air, and may be led foolishly in leash by a stronger mind that worketh as the cunning tool of a will. Therefore thy safety and defence is to hold thy mind to his right function, a faithful minister to thine own true will, but election of nature. Heed well this, o my Son, for thy mind passive is rightly a mirror to reflect all things clearly without prejudice, and to remain unstained by them.
    Choron
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    The Abbys - 333 Choronzon Empty Re: The Abbys - 333 Choronzon

    Beitrag von Choron Fr Sep 29, 2017 9:55 am

    Alles über diesem Posting sind schwieriger zu beschaffende Quellen über den Abbys, Choronzon und Daath. Es hat keinen "Wahren" Charakter und soll lediglich als Basis dienen. So mancher hat Intuativen Zugang zu einer Wahrheit hinter der Zeit.


    Im nächsten Abschnitt will ich kurz darstellen, was meine Intuition zu dem Thema lieferte. Keine Angst, es ist um vieles kürzer als die englischen Texte.
    Choron
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    The Abbys - 333 Choronzon Empty Re: The Abbys - 333 Choronzon

    Beitrag von Choron Fr Sep 29, 2017 10:15 am

    Zu Choronzon: Er ist weder Dämon noch Engel, am ehesten kann man ihn als Wächter einer Pforte beschreiben. Er ist ein stattlicher Mann in gelben Gewand, der vor einem Abgrund dem Abbys steht. Die Aussage, dass er ein Lügner ist, ist schon irgendwie wahr und dennoch falsch. Er spricht Wahrheit und Lüge in einem Atemzug. Wer spirituell weit genug ist, vermag die Wahrheit zu vernehmen, alle anderen die Lüge. Warum ist das so, welchen Sinn hat das?
    Nun, er schützt die Suchenden vor sich selbst. Er verhindert, dass jemand unabsichtlich den Abbys überquert, denn der Abbys ist nicht für jeden so wie er aussieht. Da alle Engel und Dämonen ein starres "Weltbild" haben, ist auch ihnen die Weiterreise nach DAATH verwehrt, selbst den Erzengeln und Erzdämonen. Das Choronzon sich gegen sie behaupten kann, sagt auch einiges über ihn aus!


    Zum Abbys: Er ist nicht unüberwindbar. Auch wenn der Schleier direkt durch Daath führt, so liegt er doch vor Daath. Wer Choronzons Bedingung und Frage richtig beantwortet und dann immer noch über den Abbys gehen will, dem ist es gestattet. Alle anderen wirft der Abbys tatsächlich zurück in unsere Welt, Malkuth.

    Zu Daath: Was aber liegt in Daath, dass es so gut "geschützt" ist? In Wirklichkeit muss Daath nicht beschützt werden, der Schutz dient dazu, niemanden versehentlich zu schaden. Denn wer in Daath eintritt muss sich selbst zurücklassen. Er wird ein anderer und verfolgt nicht mehr seine eigenen Ziele und Wünsche, sondern unterwirft sich einer Notwendigkeit. In Daath hat Egoismus und Eigennutz keinen Platz!
    Laut einigen Gnostikern ist Daath der Punkt, an dem man Gott auf intuitiver Ebene begegnen kann, das stimmt so in etwa. In Daath ist eine "Familie" zu hause, die es wichtiger erachtet, nicht in Gott ein zu gehen, sondern helfend dort zu bleiben oder auf anderen Ebenen zu wirken.
    Choron
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    The Abbys - 333 Choronzon Empty Re: The Abbys - 333 Choronzon

    Beitrag von Choron Fr Sep 29, 2017 10:29 am

    Noch eine Anmerkung zum im englischen Text immer wieder auftauchendem:

    Tue was du willst sei das einzige Gesetz!

    und

    Liebe unter Willen!

    Die am meisten fehl interpretierten Sätze!


    Im ersten Satz ist das "was DU willst" als was dein hohes Selbst also dein Wahrhaftiges DU gemeint.


    Mit dem "Willen" ist gemeint, eine "asexuelle" alles umfassende Liebe.
    Choron
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    The Abbys - 333 Choronzon Empty Re: The Abbys - 333 Choronzon

    Beitrag von Dux Bellorum Fr Sep 29, 2017 10:59 pm

    Ich halte mich nur am ersten Satz. Mit dem zweiten hab ich es net so.
    Liebe unter Willen. Hm, wo liegt die Frau ? *grins* (war nen Scherz)

    Schade das das alles auf Englisch ist, ich sag immer Inselaffenlatein *grins. Gibts dat auch in deutsch ?

    xeper
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    The Abbys - 333 Choronzon Empty Re: The Abbys - 333 Choronzon

    Beitrag von Choron Sa Sep 30, 2017 8:17 am

    In deutsch gibt es den englischen Text leider nicht. Wie zu erkennen, wurden die von Logenmeistern verfasst und hier in Deutschland würde eine Loge so was nich "einfach" ins Web stellen. Aber Schulenglisch sollte ausreichen, für eine groben Überblick. Der Text ist auch eher spirituell interessant.
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