Voudon Gnostic Workbook
■
Michael Bertiaux

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Published by Magickal Childe, Inc.	Magickal Childe, Inc.
ISBN # 0-939708-12-4	35 West 19th Street
Graphics and design by Kathy Frank	New York, N.Y. 10011

Dedication
This Workbook is dedicated to the Hoodoo and Les Vudu,
To the Kami and the Kammamori,
To the Lares and the Penates,
And to the Numen and the Numina of the Monastery of the Seven Rays,
In thanksgiving for their
inspiration and assistance
Over the past twenty-five years.

Preface
Let me tell you about the world of esoteric prayer from my own personal experience. I have worked with these energies for a number of years.   I have even gone to where the teachings are given out and where the power of esoteric prayer is worked daily.
When I was in Haiti,   I entered deeply into the mysteries of the spirits as they are known there.   They are called the "Loa" or "Les Vudu." These are spirits and they hear   our   prayers and work with the energies of prayer in quick and   always   helpful
ways.
After my development into initiation consciousness, I was able to write a number
of lessons and other papers on these Holy Spirits and their work.   I taught that when
you use esoteric prayer,   what you do is talk to the spirits as if they were   sitting
next to you. You talk to them inwardly, of course, but they never act or appear as if
they know everything and that there is no need to talk to them. They are always ready
to   listen   to   us,   especially when we speak to them about something   that   is   very
important to us.
It is by this means that we learn the power-secrets of esoteric prayer, since it is the life of the spirit to teach us to know in this way. This way is the way of the Gnosis,   a very ancient word from the Greek language, which means the knowing of the spiritually attuned.   In the Gnostic church,   which is based upon esoteric prayer and spiritualism,   we   teach   all   persons to become attuned to the ways   and   words,   or powerful lessons, which come from the Holy Spirits.
I   was   recently in Japan,   where I made daily attunement to the   Holy   Spirits, which are over there and which have the name of the "Kami." Naturally,   these spirits are universal beings,   but I went to Japan in order to make contact on a daily   basis with   them by means of the way of esoteric prayer and as well to visit the many   holy shrines   and   sanctuaries   dedicated to the Holy Spirits in that   beautiful   country. Every   day,   I experienced an advancement in my way of communion as I grew   more   and more aware of the powers of esoteric prayer and the energies,   which were everywhere, sent   by the Holy Spirits.   For a long time,   I have been under the direction of   the Japanese Master, Doctor Kammamori, and there he led me from one level of being to the next.   It was he who enabled me to see how the laws of the Kami,   or the Holy spirits of   the   Shinto   Religion,   could work in daily life.   Each day,   I worked   with   the energies of the spirits, as he, Doctor Kammamori, had instructed me.
When we work in the experience of esoteric prayer,   we really come to know about spiritual light and energy.   I think that you have be inside of what is happening   to you in order to understand it fully.
You may wonder what we are doing in this book of spiritual work.   Well,   let   me tell   you   that we are concerned with esoteric prayer and with teaching how it   works and   what   it can do.   I think that prayer in this sense is the   application   of   the lessons of spiritualism and the gnosis to our seeking eternal communion and closeness to   God-Energy,   through   the   Holy Spirits.   I think it is there that we   solve   the problems   of   daily life,   which arise and seem to bother us so much.   This   kind   of problem solving is important because in order to grow in the spirit,   we have to move on to a higher or more perfect relationship with the Eternal
At one level a problem exists,   which is bothersome to us.   Then we move in   the spirit   on   to   the   next   level,   which is the   higher   point   of   view.   There   our relationship   in the gnosis is one of greater closeness of God.   Our relationship   to God-Energy   has   improved   because   of   the Holy spirits.   They have   led   us   to   an

improvement.   Now,   at   that higher level in our relationship with God,   we are   able to solve that problem with the spiritual powers, which come to us from that level   of beingness,   or because we are closer to God,   we are better beings and have more God-Energy   in us.   This is the goal of gnostic teachings.   When we work from that higher level, we look at the problem that was before us and are now able to bring it back to where it was supposed to be ail along.   In other words, when we are in the spirit, we are   able to see things from the viewpoint of God-Energy,   and from that view we   see all things the way the Holy spirits are able to see them.
Whatever   exists   is   really not supposed to cause harm   or   misfortune.   It   is supposed   to be part of the energy of the lifestream of the spirit.   So we   take   the God-Energy   of   the Holy Spirits and quite simply apply it to the world of   problems. The problems are then sent back to where they were before our experience touched them and perhaps disturbed them. No longer are they problems for us, rather they are parts of   experience and we know (gnosis) what the ways of their own life should   be.   They were not to be disturbed nor were they to disturb us in any way.   By the use of   this experience,   we   see   everything as a kind of lesson in the real growth of the   soul, from one world to another.
The teacher of spiritualism,   Kardec,   always told us to look to the spirits for insights   into the way we were to live each day.   Those early French gnostics of   the last century,   under a strong influence from Kardec, stated that gnosis (or spiritual knowledge) was the way in which we were to make prayer work in an inward and absolute way. We were taught to by the Holy spirits how we are to use the powers of prayer and ritual magick.
These   same gnostics,   and they were very familiar with Voudoo and Shintoism   as forms   of   the universal religion of gnostic spiritualism,   taught us to   enter   into communion with God and thereby become able to see things, perhaps all things, the way god sees them.   Certainly, we have his energy to work with and in this matter, we can move beyond all limitations into the lifestream of divine light.
The spiritual circumstances of light from the Holy spirits are always ours   when we   make   use   of   the principles of esoteric prayer.   We are living   in   a   constant conversation or dialogue with divinity.   The religious dimensions of life and thought comes to us and sits down beside us and enables us to see every day as a working with gods  and   Holy spirits.   Let me help you to see each day as the beginning of   a   new conversation with God through the gnosis of the Holy Spirits. They certainly have led us that way in this workbook.
They teach: The Reservoir of Power — Mysticism is the lifestream of the spirit. It   is   the lifestyle of those who commune daily with God-Energy.   Mysticism   is   the basis   of the prayers to the Loa or Les Vudu,   in Esoteric Haiti,   and to the Kami or Kammamorian   spirits,   in   Esoteric Japan.   Vedic or gnostic prayer is the   basis   of communion   with   the Mystic Fire of the ancient Hindus (Agni).   Each day we   come   to learn   how these holy powers operate in our lives and how we can be and   become   more attuned   to   these   Holy   Spirits   than we are or have been.   We   want   more   of   the operations   of the mystic pathway in our life and existence.   If you believe   in   the power of God-Energy, you will intuit that It (Agni) is now present everywhere in your experience. You are then a mystic.
Focus   the energy of God in your life by drawing on the way of the Holy Oracles. Learn to enter that religion which is an aspect of both Esoteric < Voudoo,   mysticism, Devotion   to the Kammamorian Spirits and the angelic communion of the   Faith-Energies of the Christ and the Mystic Fire of Agni.   This is the attunement of the Gnosis.   In

a
of this,   you will seek more and more ways in which to bring the Holy Spirits and their   sacramental mysteries closer to you.   Let me tell you that the Holy Mother   of God,   the   Primordial and Eternal Goddess is seeking to make the esoteric prayer-life and teachings of the spiritual world the experience of all Her children.
The esoteric teachings and mysticism of the spirits from all of the mystical and God-Energy   religions   are   truly powers and experiences to   feed   your   soul.   These energies   are   directed to your soul in very precise ways because even in   the   west, among the gnostics who will use this workbook, you can realize how close you are bo a science of prayer in liturgies, oracles, ceremonies, rituals, and meditations.
Yes, you have the ways and the paths whereby the spiritual power can be directed into   the problem area and then with the power of light that entity in that -area   can be cleaned and made pure as the light of God, your radiant source.

Table of Contents
PART I VOUDOO ENERGIES
Chapter l:'The Power of the Spirits: Here we attempt to present the basis of a, voudooesque system
 1.	Lesson One: Who Can Be a Big Lucky Hoodoo?   1
 2.	Lesson Two: How the Hoodoo Spirits Help You to Get Exactly What You Want 4
 3.	Lesson Three: Hoodoo Methods for Mind-Power Development8
 4.	Lesson Four: How to Control the Minds of Other People 12
 5.	Lesson Five: Hoodoo "Contraite" Ways of Attracting Big Money 15
 6.	Lesson Six: Good Possession for Success Versus Bad Possession for Failure 19
 7.	Lesson Seven: Hoodoo Secrets for Getting Lucky Numbers That Win 23
 8.	Lesson Eight: How to Hoodoo Is a Success in Love and Sex 27
 9.	Lesson Nine: How the Hoodoo Man Keeps His Nature High 31
10. Lesson Ten: How the Hoodoo Have Lifelong Success as a Reader and Advisor 35
Chapter 2: Ghuedhe Grimoire: These papers explore the basis of the magickal system of exercises.
1.	Course in Esoteric Voudoo, First Series: Lessons on the "Points-
Chauds" Lesson la: Le Temple-Des-Houdeaux 38
 2.	La Couleuvre Noire, Lesson lb: Les Lingiesoux 43
 3.	La Couleuvre Noire, Lesson lc: Les Cadavres Piquants 48
 4.	La Couleuvre Noire, Lesson Id: Les Faiseurs-Des-Zombis 52
 5.	Grimoire Ghuedhe, Lesson la: Initiation of Grimoire Ghuedhe 54
 6.	Grimoire Ghuedhe, Lesson lb: Temple of Methodology 59
 7.	Grimoire Guedhe, Lesson lc: Saturn in Scorpio and Sun in Scorpio  62
 8.	Grimoire Ghuedhe, Lesson 2, Paper 1: Occult Centers of Power   66
 9.	Grimoire Ghuedhe, Lesson 2, Paper 2: Psychological Exercises of Zom-OVIZ  71
Chapter 3: The Magickal System: Six papers which explore the roots of our magickal technology.
 1.	The Magickal System, Part I: Lesson la — The Good-UGO and the Bad-UFO Experience 75
 2.	The Magickal System, Part 1: Lesson lb — Angelic Gematria   82
 3.	The Magickal System, Part I: Lesson lc — The Aiwaz-Physics  86
 4.	The Magickal System, Part I: Lesson Id — The Aiwaz-Physics   88
 5.	The Magickal System, Part II: Lesson la — The I-Ching Diary and
Chinese-Gnostic Magickal Algebra   91
6.	The Magickal System, Part II: Lesson lb — The Use of the I-Ching
Within the Mandala of the Zothyrian Transcendental-Id 96
Chapter 4: Heavy Hoodoo Spells (HHS): Five papers which explore the action of spell-casting and the psychology implied in this work.

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1.	HHS Course, Lesson 1: The Projection of the Ojas-Rays and the Powers
of Kabonists   99
 2.	HHS Course, Lesson 2: Cosmic Agreements and Magickal Acts 101
 3.	HHS Course, Lesson 3: Links With Ojas 103
 4.	HHS Course, Lesson 4: The Source of Cosmic Energy 106
 5.	HHS Course, Lesson 5: The Spell of Fa 109
Chapter 5: Guzotte Outlines of Esoteric Voudoo: The authors' development of the work of Luc Guzotte, which give'us a radical psychology of the 'Vudu" with suggestions for magickal application. 1.  The Course in Powerful Spells, Upadhi i 113
2.	The Course in Powerful Spells, Upadhi 2 116
3.	The Guzotte Outlines of Esoteric Voudoo, Paper 1: Based on "Les Vudu:
La Creation Mystique Des Songes" par Luc Guzotte 119
4.	The Guzotte Outlines of Esoteric Voudoo, Paper 2: How the Guzotte
Outlines Came to Be Written 121
5.	The Guzotte Outlines of Esoteric Voudoo, Paper 3: The Theogony of the
Points-Chauds 123
 6.	The Guzotte Outlines of Esoteric Voudoo, Paper 4: Presentements and Pheonismes of the Present Time-Station 125
 7.	The Guzotte Outlines of Esoteric Voudoo, Paper 5: The Biquintility of Les Pheonismes 127
8.	The Guzottte Outlines of Esoteric Voudoo, Paper 6: Pheonismes as
Vehicles of Ojas 129
9.	The Guzotte Outlines of Esoteric Voudoo, Paper 7: The Recognition of
Ojas in Les Vudu 131
Chapter 6. The Genius of IFA: This section deals with the mystical deity behind . the oracles, and the advanced IFA oracle workings as a series of exercises in magickal psychology.
1.	The Genius of IFA and the Oracle-Metaphysics, Lesson 1: Beginnings of
the System 134
 2.	The Genius of IFA, Lesson 2: The Esoteric Tempple of IFA 137
 3.	The Genius of IFA, Lesson 3: The White City of the Central Sun 139
 4.	The Genius of IFA, Lesson 4: Initiation-Energies of Ojas-IFA 142
 5.	The Genius of IFA, Lesson 5: The Deep Origins of Ojas-IFA 144
 6.	The Genius of IFA, Lesson 6: The Inner Dimensions of IFA 146
 7.	The Genius of IFA, Lesson 7: Le Traitement d'IFA 149
 8.	The Genius of IFA, Lesson 8: The Application of Vudotronics Engineering to the Initiatic Rates of the House of Medji 152
 9.	Course in Advanced IFA Oracle Workings, Lesson 1: The Esoteric Oracles of the Mystical City 154

 10.	Course in Advanced IFA Oracle Workings, Lesson 2: The Way of Entering the Z-True Empire by Way of the Esoteric Oracle of the Mystical City 157
 11.	Course in Advanced IFA Oracle Workings, Lesson 3: The Ascension of the
IFA System and the Initiation of the Mystical City 159
12.	Course in Advanced IFA Oracle Workings, Lesson 4: Fundamental Theory:
The Role of Axiomatics and Transformation-Systems 161
Chapter 7. Experimental Theology of Osiris-Legbha: These papers form a system	
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of gnostic initiation.     *
1.	The Experimental Theology of the Mysteries: The Course in the Gnosis and
Mysteries of the Lord Osiris-Legbha, Lesson 1: The Treasury of Light
and Its Initiations 163
 2.	The Course in the Osiris-Legbha Experimental Theology, Lesson 2: The Mysteries of the Body of Osiris-Legbha and the Black and Red Rays 167
 3.	The Course in the Osiris-Legbha Experimental Theology, Lesson 3: Eros and Logos in the Continuum of the Red and Black Temple Rays 171
 4.	The Course in the Osiris-Legbha Experimental Theology, Lesson 4: The Patriarchal Logic of the Continuum of the Red and Black Temple Rays 174
 5.	The Course in the Mysteries of Esoteric Voudoo, or the Heart of Legbha, Lesson 1: The Awakening of the Spirits of the Legbha Mystery 177
Chapter 8. Voudoo and Atlantean Research: This is a representation of the research energies" of the Vudu.      
1.	Voudoo Research Papers, Lesson 1: The Loa and Les Vudu 180
 2.	Voudoo Research Papers, Lesson 2: The Roots of Esoteric Voudoo 184
 3.	Vudu-Research Readings, Lesson 1: The Metaphysics of Meat 188
 4.	Vudu-Research Readings, Lesson 2: The Intensive Labyrinths 192

 5.	Atlantean Mystery School Readings, Lesson 1: The Temple of Esoteric Readings 196
 6.	Atlantean Mystery School Readings, Lesson 2: Empowerments From the Ontic Sphere 200
 7.	Atlantean Mystery School Readings, Lesson 3: The Generation of the Akashic and Ontic Readings from La Prise-Des-Yeaux   204
 8.	Atlantean Mystery School Readings, Lesson 4: The Collectio of Pacquets in the Empowerments of Ambaktu 208
 9.	Atlantean Research Readings, Lesson 1: The Beams and Rays of Esoteric Ambaktu 213
10. The Topological Names of the Genius of IF'A, Paper 1: The Structure of
the Atlantean History as Based on Fields of Power  216 11. The Topological Names of the Genius of IFA, Paper 2: The House of the
Spirits 218 12. The Esoteric Stages of Initiation, Paper 1: The Assembly of Physical
Existence 221
PART II. GNOSTIC ENERGIES
Chapter 1. Zothyrian Metapsychology: Ten papers which provide an esoteric system
of nev-aedn magickal psychology, including the authors own   interpretation of the Aiwaz energies. 
1.	Zothyrian Metapsychology, Lesson 1: The Lattice Systems 227
 2.	Zothyrian Metapsychology, Lesson 2: The Gospel of Truth from the Meon 230
 3.	Zothyrian Metapsychology, Lesson 3: The Gospel of Truth from His
Own Being 233
4.	Zothyrian Metapsychology, Lesson 4: The Magickal Inflation of the
Gnostic Ego, Part 1 236
 5.	Zothyrian Metapsychology, Lesson 5: Logos I 240
 6.	Zothyrian Metapsychology, Lesson 6: La Recherche pour L'Ojas (Logos II) 243
 7.	Zothyrian Metapsychology, Lesson 7: La Recherche pour L'Ojas (Logos III) 246

 8.	Zothyrian Metapsychology, Lesson 8: La Recherche pour L'Ojas (Logos IV) 250
 9.	Zothyrian Metapsychology, Lesson 9: The Search for Ojas (Conclusion) 252 10. Zothyrian Metapsychology, lesson 10: Magickal Techniques of Computer
Programming 257
Chapter 2. The Physics of the New Aeon of the Gnosis: This explores the new form of the physics of magick, including Ma'atian, Gnostic, Nemirion physics, and esoteric electrical engineering.
 1.	Course in Ma'atian Physics, Lesson 1: Ma'atian Inductions 260
 2.	Course in Ma'atian Physics, Lesson 2: The Maesurement of Ma'at 263
 3.	Gnostic Physics, Lesson 1: What Do We Mean By the Science of Gnostic Physics? 265
 4.	Gnostic Physics, Lesson 2: Patterns and Processes in Magickal Computers 269
 5.	Gnostic Physics, Lesson 3: The Meaning of Idealization and Realization in Gnostic Physics 273
 6.	Nemirion Physics, Lesson 1: Neptune in Capricorn 277
7.	Nemirion Physics, Lesson 2: The Atlantean Explorations of the Ultra-
Unconscious  280		    
8.	Nemirion Physics, Lesson 3: Points of Entry to the Zothyrian Empire 283
   9. Esoteric Electrical Engineering, Lesson 1: The Cosmic Computer 286
 10.	Esoteric Electrical Engineering, Lesson 2: Esoteric Logic as Both Esoteric Idealism and Esoteric Initiation 289
 11.	Esoteric Electrical Engineering, Lesson 3: Transcendental Objectivity and the Initiations of Esoteric Idealism 292
Chapter 3. Gnostic Energies in Esoteric Hinduism: Explores gnostic energies as they are found in esoteric Hinduism, as I construct it.
 1.	Sutratmic Researches, Lesson 1   295
 2.	Sutratmic Researches, Lesson 2298
 3.	Transyuggothian Power Secrets, Lesson 1: The Doorway 300
 4.	Transyuggothian Powers Course, Lesson 2: The Masters of Magick 303
 5.	The Ojas-Yuggoth Papers, Lesson 7: The Yuggoth Ray 305
 6.	Tantric Physics, Lesson 1: The Brahrninical Secret 308 1 Tantric Physics, Lesson 2: The Kamatattwas 310
8. The Aryasanga Physics, Paper 1: The 96 Layers of Vijnana 313

Chapter 4. A Magickal Technology: Here we explore the matter of the physical body and imagination as magickal energies and powers.     
1.	The Varuna Gnosis Papers, Lesson 1: Fundamental Theory, Section A —
Vudotronics and Yemeth Engineering 316
 2.	The Varuna Gnosis Papers, Lesson 2: The Vudotronic Induction of EEE Energies 318
 3.	The Varuna Gnosis Papers, Lesson 3: The Vudotronic Instrumentation 320
 4.	The Varuna Gnosis Papers, Lesson 4: The Reduction of Vudotronic Energies and the EEE Energies to Magickal Numbers 322
 5.	Archaeometrical Biology (Mystical Genetics), Lesson 1: The Magickal Induction of Souls 325
 6.	Gnostic Zoology, Lesson 1: From Bio-Physics to the Ojas-Organisms 327
 7.	Bathos-Gnosis, Lesson 1: The Kama-Ojas Field 329

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Chapter 5. Magnetic Materials and Gnostic Genetics: The gnostic magick of
esoteric healing and building of the occult bodies.	
1.	Magnetic Materialsm and Gnostic Genetics, Lesson 1: The Therapeutic
Aspects of Ojas and Other Gnostic Energies 332
 2.	Magnetic Materialism and Gnostic Genetics, Lesson ?: The Field Theory of Healing in Gnostic and Initiatic Physics 334
 3.	Magnetic Materialism and Gnostic Genetics, Lesson 3: Body-Work and the Healing Emanations of Ojas 336
 4.	Magnetic Materialism and Gnostic Genetics, Lesson 4: The Deduction of Gnostic Genetics from Esoteric Logic 339
 5.	Magnetic Materialism and Gnostic Genetics, Lesson 5: Pheonismes and the Articulation of Esoteric Logic (with reference to the History of Zothyrian Philosophy as a Technique of Esoteric Healing) 341
Chapter 6. Zothyrian Physics and Radio-Psychology: Includes lessons on esoteric psychoanalysis of Dzyan, the radio-psychoanalysis of Dzyan, and       ■ synchronistic robotics.
1.	Zothyrian Physics, Lesson 1: The Logical Basis of Both IFA and
Initiation Physics 343
2.	Zothyrian Physics, Lesson 2: The Null Spaces of To-Gai Initiation
Physics  346
3.	Zothyrian Physics, Lesson 3: The Application of Yuggothian Matrices
to the To-Gai Null Spaces 349
4.	Esoteric Psychoanalysis of the "Stanzas of Dzyan," Lesson I: The
Dzyu-Gnosis 352
5.	Radio-Psychoanalysis of "The Stanzas od Dzyan," Lesson 1: Esoteric
Nature of Fohat 356
 6.	Synchronistic Robotics, Lesson I: Design of the Theory 358
 7.	Synchronistic Robotics, Lesson 2: The Genius of IFA as the Meta-Management of the Continuum of Lattices   361
Chapter 7. The Technology of Appplied Gnosis: Here the emphasis in on three areas of magickal applications of the powers, as map -makers of the transcendental id, gnostic engineering, the Tushita Heaven and the higher worlds of consciousness.
1.	Map-Makers of the Transcendental Id and the Esoteric Engineering of
the Future 364
 2.	Gnostic Engineering, Lesson 6: Transformation Processes in Time-Station Matrices 368
 3.	The Tushita Heaven and the Golden Shrine of Michael Aquarius 371
PART III. ELEMENTAL SORCERY
Chapter 1. Zothyrian Topology: A presentation of the magickal system of space-organization in four papers on Z-topology.
1.	Zothyrian Topologies, Lesson 1: The Z-True Action Matrices and Action
at a Distance 375
2.	Zothyrian Topologies, Lesson 2: Topology 1080 378

3. Zothyrian Topologies, Lesson 3: Roots of the Vudu-Topologies in the Red
and Black Temple Workings 381 4 Zothyrian Topologies, Lesson 4: An Introduction to the Kammarnorian
Gnosis and the Esoteric Logic of the Dzyuoi 385
Chapter 2. The Theory of the Magickal Heat: Esoteric thermodynamics explores     the fact that the magician must be his own source of physical heat and power. "
 1.	Esoteric Thermodynamics, Lesson 1: The Magickal Heat  388
 2.	Esoteric Thermodynamics, Lesson 2: The Basic Units of Magickal Heat 391
 3.	Esoteric Thermodynamics, Lesson 3: The Energy-Alphas 394
Chapter 3. The Erotic Magick of the Future Aeon: The sex magick of the future is explored in four papers on the Oerg-8 gnosis.
 1.	The Oerg-8 Papers, Lesson 1: Some Preliminary Explanations 397
 2.	The Oerg-8 Papers, Lesson 2: The Homologies of Oerg and Their Applications 400
 3.	The Oerg-8 Papers, Lesson 3: Some Ideas That Carry Their Own Charge 403
 4.	The Oerg-8 Papers, Lesson 4: She Is the Continuum of the Future 406
Chapter 4. The Shintotronic System of Gnostic Magick: A gnostic introduction to the very basic and primitive sorcery of occult Japan.
 1.	Shintotronics, Lesson 1: Basic Elements and Components of the Shintotronic System of Gnostic Magick 409
 2.	Shintotronics, Lesson 2: Can There Be a Shamanistic Management of the Fundamental Energies of Shintotronics 413
 3.	Shintotronics, Lesson 3: Mediumistic Processes and Kami-Energies 416
Chapter 5. Imagination and Physics in Shintotronics: Provides the basis for the exploration of applied magick in initiation and occult physics. •
 1.	Shintotronics, Lesson 4: The 33 Keys of Shintotronic Imagination  419
 2.	Shintotronics, Lesson 5: Auric Eggs, Bhumis, Permanent Atoms and the 	Matrix of Space 422
 3.	Shintotronics, Lesson 6: How the Occult Atoms Can Be Observed Verbally 426
4.	Shintotronics, Lesson 7: The Role of Atomic Energy and Primary
Particles in Radio-Psychology 430
Chapter 6. The Magician Is Always a Medium: Five papers on the school of
mediumship provide us with the occult roots of power in the psyche
' of the initiate as mage.	*
1.	The School of Mediumship, Lesson 1: The Roots of Mediumship in the
Process of Initiation 434
2.	The School of Mediumship, Lesson 2: The Gospels of the Martinists 437
9. The School of Mediumship, Lesson 3: The Archaic Oracles of Deep
Meditation 439 4. The School of Mediumship, Lesson 4: The True Motion of the Gnosis and
the Movement of Deep Meditation 442 5. The School of Mediumship, Lesson 5: The Explorations of Secrecy and
the Experience of the Masters 445

Chapter 7. -Applied Sorcery and Erotic Magick: The new aeon work of the sorceror is explored in the areas of
 1.	Plutonian contact Work, Lesson 1: The Elemental Roots of the Plutonian Contact System 448
 2.	The Awakening of Doctor Kammamori 451
 3.	Esoteric Logic, lesson i: Transcendental Constructions of the Esoteric Imagination 454
 4.	The Esoteric Logicians, Part 1; Esoteric Logic Is a Process of the Transcendental Ego 457
 5.	The Esoteric Logicians, Part 2: Esoteric Logic and Japanese
Metaphysics 461
 6.	The Artist as a Magician and the Artist as Deity: The Work of Hiroyuki Fukuda 464
 7.	Eros and Meon: Hiroyuuki Fukuda 469
Chapter 8. The Occult Powers and the Elemental Energies: The gnosis of sorcery is, based upon the application of the magickal powers and energies   * which develop in the interior consciousness of the magician, as expressed in the following papers.
1.	Esoteric and Gnostic Energies, Lesson   1: The Foundations of the
Ray-Energies 473
2.	Questions and Answers on the Gnosis of Spiritual Attunement and Angelic
Energy 476	
 3.	Questions and Answers on Initiation -Physics and Spiritual Energies 480
 4.	Questions and Answers on the Successions of Gnostic Bishops 483
b. The Nature of Empowerments, Lesson 1: Questions and Answers 487
 6.	The Nature of Empowerments, Supplementary la: The Secret Spaces   490
 7.	The Nature of Empowerments, Supplementary lb: The Secret Spaces Defined by the Esoteric Logic of the Empowering-Teacher 492
 8.	The Masters and Metaphysics, Lesson I: The Light of the Gnosis 505
 9.	The Masters and Metaphysics, Lesson 2: Treatment and Gnosis in Esoteric Metaphysics and Logic 507
PART IV. ELEMENTAL THEOGONY
Chapter 1. Mystical Theogony and the Occult Imagination: The development
of the magickal gnosis of the communication with the-gods and spirits is provided by an extension of the power to both intuit the unseen and project the magickal imagination as to be found in this section.   
 1.	Speculative Theology, Part I: The Mystical Theogony of the Zothyrian Gnosis, Lesson 1: Esoteric Aspects of the Ontic Sphere 1 511
 2.	Speculative Theology, Part I: The Mystical Theogony of the Zothyrian Gnosis, Lesson 2: Esoteric Aspects of the Ontic Sphere 2 514
 3.	Speculative Theology, Part I: The Mystical Theogony of the Zothyrian Gnosis, Lesson 3: Esoteric Aspects of the Ontic Sphere 3  517
Chapter 2. The Occult Kingdom of the Holy Spirits: Here we explore the 

XIII

magickal gnosis behind the powers present in the systems of spirit- * magick and religion.
1. Gnostic and Metamathematical Pneumatology, Lesson 1: Metalogical Foundations and Emanations of the Guru-Idea  520
 2.	Gnostic and Metamathematical Pneumatology, Lesson 2: The Zothyrian Factor  523
 3.	Gnostic and Metamathematical Pneumatology, Lesson 3: The Excursions Into Theurotopology   526
 4.	Gnostic and Metamathematical Pneumatology, Lesson 4: Vudotronics, the Transcendental Intuition of the Cosmic and Auric Egg   529
 5.	Gnostic and Metamathematical Pneumatology, Lesson 5: Vudotronics, the Ontology of Vudotronics and the Construction of Being 532
 6.	Gnostic and Metamathematical Pneumatology, Lesson 6: Vudotronics, the Descent of the Grand-Legbha Powers Through the Lattices of Ifa 536
Chapter 3. The Kingdom of the Spirits and the Becoming of the Gods: The ways in which the magickal priests work with the invisibles is explored in     terms of the powers which rise from the life led in the continuum of the occult spirits.
1.	Course in Dynamic Theogony: The Divine Energies and Rays of Divinity,
Lesson 1: The Genius of IFA, Fu Medji   540
 2.	Course in Gnostic Energies, Lesson 1: The 336 Logoi of Gnostic Metaphysics 542
 3.	Course in Gnostic Energies, Lesson 2: Angelic Energies and Devic Insights 544
 4.	Course in Gnostic Energies, Lesson 3: The Esoteric Logic of the Devas and the Priestly Consciousness 547
 5.	Course in Gnostic Energies, Lesson 4: The Transcendental Logic of the Devas and the Priestly Consciousness 550
Chapter 4. The Esoteric Roots of the Gnostic Powers: Explore the magickal and
metaphysical roots of gnosis and gnostic being in the world of
daily experience.	
 1.	Course in Esoteric Gnosis, Lesson 1: The Laws of Esoteric Logic 553
 2.	Course in Esoteric Gnosis, Lesson 2: The Schematism of Esoteric Consciousness 556
 3.	Course in Esoteric Gnosis, Lesson 3: Esoteric Aeonology 559
 4.	Course in Esoteric Gnosis, Lesson 4: The Theogony of the Ontic Sphere 562
Chapter 5. The Actualization of the Gnostic Powers: These papers explore how the various gnostic powers can work for the magician.
 1.	Course in Esoteric Gnosis, Lesson 5: The Dynamics of Esoteric Gnosis 565
 2.	Course in Esoteric Gnosis, Lesson 6: Pneumatology On a Basis of Esoteric Logic 568
 3.	Course in Esoteric Gnosis, Lesson 7: The Schematism of Pneumatology 571
 4.	Course in Esoteric Gnosis, Lesson 8: Initiation-Physics Based on Pneumatology 573
Chapter 6. Finality: Angelic Languages: Papers on the establishment of the

magickal languages of spirits and the Indo-Z simplex present a way of communication with spirits. '
 1.	Magickal Languages 576
 2.	The Indo-Zothyrian Simplex Oracle 581
Chapter 7. The Gnosis of the Spiritual Life: Two papers present the traditional and Catholic way of consecrating the cycles of daily life.
 1.	Gnosis of the Spiritual Life, Lesson 1: The Beginning Effort  582
 2.	Gnosis of the Spiritual Life, Lesson 2: The Ritual Hours and the Time-Stations of the Gnostic Ecclesiastical Structure 584
Chapter 8. Finality: The Sanctuary of the Gnosis: The six papers of the
sanctuary teachings of Michael Aquarius give a new aeon applicability of the magickal system and some basic exercises in occult development.
1.	Sanctuary Teachings of Michael Aquarius,  Lesson I: Atomic Light and
Esoteric Energies 586
 2.	Sanctuary Teachings, Lesson 2: The Magickal Geography of Master Michael Aquarius 589
 3.	Sanctuary Teachings, Lesson 3: The Golden Temple of Initiation 592
 4.	Sanctuary Teachings, Lesson 4: The Power of the Kami 595
 5.	Sanctuary Teachings, Lesson 5: The Higher Energies of True Initiation-Consciousness 596
 6.	Sanctuary Teachings, Lesson 6: The Esoteric Logicians and the "Dainichi Revelations 601
Chapter 9. Finality: The Eternal Battleground of the Gnosis: These final papers present the battleground between the positive and the negative   aspects of the universe. For the magician, every day is a battle to hold back the powers of evil.
 1.	Connective Paper No. 1: For the Course in Magickal Instruction 604
 2.	Choronzon Club Course of Magickal Instruction, Lesson 1 608
 3.	Choronzon Club Course of Magickal Instruction, Lesson 2 610 3. Choronzon Club Course of Magickal Instruction, Lesson 3 612
Glossary 614

PARTI Voudoo Energies

Lesson One: Who Can Be & Big Lucky Hoodoo?
Anyone   can   become a big lucky Hoodoo once they make contact with the   spirits behind   Voudoo.    I will teach you the very simple method of making contact with   the spirits.   The spirits are easy to meet, in Fact they are very eager to meet you, that is   why   they   led you to take this course.    They want you   to   learn   their   power secrets,   so   that   they   can have an influence over other people.     This   gives   the
spirits more and more power to help you.
The spirits want to meet you and they want to get into your life.    They have   a lot of things to tell you and these things will help you become more and more lucky. You will be able to do what you want with their help, because you will be able to pay them   off with things that they like,   but which they can't get now.     They can't get the   gifts   of food and candles that they wish to have until they do their   work   for you,   and   then you will pay them off and both of you — you,   the lucky Hoodoo   and they,   the spirits — will be getting exactly what you want.    That is what it is all about in Voudoo power secrets.
We know who and what we are here in this world.     We know all about ourselves as far as what we want and what we are going to get.     This means that we know just what we want out of life.    We know what is basic to life and what is extra to   life.    We want   both and we are going to be able to get both through   lucky Hoodoo,     because lucky Hoodoo works where everything else doesn't work.     In the long run,   only lucky Hoodoo can do what you really want it to do for you.
Then we have the spirits.     The spirits are the powers that can't be seen except with   second sight.     They can't be heard except with second hearing.     They can't be touched except with the second touch.   These second senses are powers we all have and use   without even knowing about it.    Some people become very successful through   the use   of   the second senses.    They call themselves readers and advisors   of   spiritual truth.    Lucky Hoodoo can make you into one of these if you want to do that also.   But it is all done by the spirits working with you and for you.   That is why Voudoo power secrets depend upon the spirits.   Let me tell you more about these spirits.   Long ago there was a big island between Africa and Haiti called "Atlantis" and because of many earthquakes, it sank under the ocean called the "Atlantic."   One time there was a big school   of   magick on the island of this same Atlantis and the   magicians   were   very powerful.     What   they didn't know when they were alive they soon learned after   they died.    The island, as we said, just sank under the ocean and the magicians went down with   it.    But  they didn't die,  they just became spirits  with fish-like bodies and frog-like bodies,   and snake-like bodies.   They did this so they could continue their work under the ocean,   in their big temple down at the bottom of the sea.    They   are still down there, but they are also spirits and as spirits they are able to do a lot of   things.    In fact they know how to do more things now than they knew a long   time ago.   The older they get the more powerful they get.
Now,   under the sea there is a great forest with all kinds of sea-trees and sea-bushes,   and sea-plants growing in it.    This is the great woods of the old island of Atlantis.    There   is an old king who is a very powerful   spirit-magician and he is the "Master   of the Words on the Island Under the Sea."   We call him "Maitre" or   "Ma-Trn for short.   He is the king of the spirits on his island and he is a very powerful god of Voudoo.   He has given to me a group of His spirits to help those who are making use

of   this   course to become powerful.     I call His spirits the "Hoo-Spirits,"   because they make up one half of the team of spirits in lucky Hoodoo.
On the other hand,   in the world of the Dead, there is another great king who is called "Papa Nibbho."   He is the king of the spirits of the Dead,   and they have   the name of Ghuedhe,   or "the Gay-Days."   They are the subjects of old Papa Nibbho, who is the king of time and eternity and who always was and who always will be.   His spirits look   like   ghosts or like walking bones,   and skeletons and often have the faces   of those   who have passed on.    But they are all subjects of the king of the spirits   of the dead,   or Papa Nibbho.    I call these spirits the "Doo-Spirits," for they make up the second group of spirits in lucky Hoodoo, or the second half of our team.   They do not look like Turtles,   Fish,   Frogs, and Snakes — that is the way in which the Hoo-spirits look.   The Doo-Spirits look like dead people.
Now   these   two   groups of spirits come together and make our   system   of   lucky Hoodoo very powerful,     because they represent the most powerful elemental forces   in the universe for practical magick.   The spirits of the dead come from the north angle of the spirit world and are from the element of earth,   upon which everything must be built.   The spirits of the sea-magicians come from the west angle of the spirit world and   are   from the element of water.     Everything must depend upon water if it is   to live and grow,   so it is with the spirits and their projects.     We want things to   be practical   and   we want them to be successful.    That is why we work with these   two wonderful families of spirits.
Now   there are many other spirits who will be able to work with you and we   will talk   about them as we move along in our study.    The important fact is that we   work with   the   spirits   and   that the spirits are quite wonderful   and   helpful   for   us. Actually, if you treat them well you will find that they are more willing to help you than   often you are ready to have them.    That is because   people are not ready for the help   of the spirits and so they are not ready to show the spirits that thay want   to make use of them.   The spirits only wish for you to have something for them to do and also   they expect that you will be able to pay them off for their service.    This   is only   fair for they do everything and can do anything,   and they ask   only   something very small in the way of payment.
Now to become a lucky Hoodoo it is first of all necessary for you to do a little Voudoo ritual and say the following prayer to the spirits.    This will show them that you   are ready to work with them for what you want.    This will show them you   really mean   business   and   that   you are serious in seeking favors and   objects   of   desire through   their   powers.    This prayer will show them that you are ready   to   dedicate yourself   to them so that they might gain influence over more and more   human   beings and   thus bring back the old golden age of peace and plenty.     This ritual will serve as your self-initiation into the system of lucky Hoodoo, which is a religious belief as ancient as the islands below the oceans.
DEDICATION TO THE HOODOO SPIRITS
Part   1.    In a quiet place,   you will sit at a table upon which you have placed   two
candles.     A   black   candle has been placed in the north and a blue candle   has   been
placed in the west.   You will face east or in the eastern direction.   You will have a
glass of water placed in the south, directly opposite the black candle.
Part 2.   You will now say the following prayer to the Hoodoo spirits in order to make
your dedication to their powers and existence. First, you will light the black candle
and say,

"0 LIGHT THERE IS NO DARKNESS IN THE POWERS OF THE DEAD" Then you will light the blue candle and say,
"0 LIGHT I AM A CHILD OF THE LIGHT OF THE GREAT MASTER UNDER THE SEA" Then you will touch the glass of water with your right hand, because it is nearest to
your right hand and you will say,
"MEDIUM OF HOLY SPIRITS, THE WATERS BELOW AND BENEATH ALL WORLDS THE HOLY SPIRITS OF THE DEAD AND THE SEAS I AM HERE TO SERVE YOU." Part 3.   Then you will begin to say the following prayer of dedication to the spirits in a quiet voice or silently to show them that you mean real business.
"I DEDICATE  MYSELF TO THE SERVICE OF THE SPIRITS, TO THE WONDERFUL SPIRITS  OF THOSE DEAD ONES WHO SEEK TO HELP ME, AND TO THOSE WONDERFUL SPIRITS OF WISE MAGICIANS FROM UNDER THE SEA WHO COME IN STRANGE FORMS.
"I ASK THE HELP AND PRESENCE OF THE HOODOO SPIRITS AND I CALL UPON ALL BEINGS OF HOODOO TO AID AND
ASSIST ME.
"I OFFER MYSELF TO THE SERVICE OF THE GREAT KING OF THE DEAD WHO RULES OVER THE SPIRITS OF THE DEAD. I OFFER MYSELF TO THE SERVICE OF THE GREAT MASTER OF THE MAGICIAN SPIRITS WHO ARE WORKING UNDER THE INVISIBLE SEAS. I   HONOR ALL OF THE SPIRITS AND ESPECIALLY THOSE OF HOODOO SCIENCE. THESE I SEEK ESPECIALLY TO WORK WITH NOW AND FOREVER, Part   4.     You   will now close you eyes and begin to think about the spirits and   how they   will come to you and what you wish for them to do for you.    You will  then  be silent for a few minutes afterwards, you will first take the glass of water and drink it,   for   it has the spirit-power in it.   You will then silently put out the blue and then the black candle.    You will feel relaxed and peaceful, in love with all spirits and ready to obey them.   Be sure of good luck, for you are becoming a Hoodoo.

Lesson Two: How the Hoodoo Spirits Help You to Get Exactly What You Want

Everyone   who comes to Hoodoo wants to have something done for them.     The reason why they come to Hoodoo is because they have tried everything else and they have not been successful.    That   is why they are willing to try the power of the spirits which   we call Lucky Hoodoo.    But you, dear student, are different, because you are now on the road   to   becoming a Hoodoo practitioner,   someone who will be able   to   help   others because he has been so successful and powerful in his Hoodoo work with the spirits.
Generally   speaking,   the Hoodoo spirits are asked to do one of four major kinds of   things for those who come to them for help.   Sometimes we will find a person   who has a lot of needs,   but they are usually variations of the basic four    These needs are usually:
 1.	The desire to have good health and be free of illness.
 2.	The wish to have more money or a better job or boss.
 3.	The wish to know more about the spirits for betterment.
 4.	The wish to have a new or better lover for romance and sex.
All   of   these needs are valid and very good for the person to   seek.    There   is   no reason why anyone should feel ashamed to want to have these goals.   They are the aims of   everyone who is in a right frame of mind.     Now,   we have to see what the   Hoodoo Spirits think about these goals for gain-All   of these aims are based on the need to gain something more.    So there must be something or somebody in the spirit world who is willing to help us to get what we want.    The   answer   is   that there are many spirits who have as   their   purpose   the helping   of mankind to gain what it needs.     These spirits come in order to make   up for   the lack of something which is the basis of need.     We are seeking the help   of the spirits in order to gain what we do not now have.    Fortunately,   there are   many spirits who are quite willing to help us out.   In fact they are often more willing to help us than we are ready or able to let them help us.     In other words, many persons are   not yet ready to make contact with the spirits in order to have the spirits help them with their plans.   But once a person has made contact with spirits,   then it   is quite simple to ask them to help you with a particular project,   which will bring you exactly what you are seeking.
Your   own   case   would be an example of a person who is already on the   road   to successful communion with the spirits,   for you have done the ritual of dedication to the Hoodoo spirits,   which was given in the first lesson of this series of   documents. Now,   we will begin from where we left off in the last lesson,   in order to see   just how   it   is that the spirits are able to bring to a person who is   seeking   something what that person wants.

In   the   world   of   the spirits there is a particular group of Spirits   who   are concerned with doing special projects.   These are called the "Work Loa," and they are to be found among both the Hoo-Spirit.s and among the Doo-Spirits.   These working god: are   very   helpful to mankind,   for they are the powers that enable   mankind   to   get exactly   what he wants at any time.     They are powerful helpers to   mankind,   because they   are   paid by mankind in turn in response to what they have done for   him.     The "Work   Loa"   are   very wonderful gods in the sense that they   have   infinite   powers, because   they are pure spirit and not tied down to this world   of   earth.     Therefore, they   are   able to be everywhere at all times and to do everything that needs   to   be done.     However,   it is necessary to approach these gods by means of special rituals,

for   like   all   of the Hoodoo Spirits,   these beings are very much in   sympathy   with
ceremonies and rites.
Many persons are of the opinion that the Voudoo gods can be contacted simply   by directing   the mind in the way of their being and thus attunement with the Spirits is achieved   by pure and silent thought.     This may be true for those Big Shots who   can build   Mental Temples with their minds and imaginations but it is not true for   those who are just beginning.    Such novices in Hoodoo must make use of ceremonial work and ritual   to summon the Spirits,   for if a person wishes to summon the spirits,   it   is done either with a Mental Temple that is built up in the mind or else it is done with a ceremony done in the very room where the person is.     But in either case it is done making use of some kind of magick.   That is the important factor.   It is necessary to make use of powerful magick in order to summon the Hoodoo Spirits at any   time.     For they   respond   only to magick,   whether or not it is mental or physical it   does   not matter except to the student or practitioner.    They will come quicker through a good magician   using physical methods than through a careless student making use of mental methods,   only.     And it is important to understand this point, for they are not too interested in how you call them to your aid.   They are only interested in that you do call upon them to help you.
On   the other side and in the world of the spirits,   the "Work Loa"   can   easily recognize   a   call   for help because of the astral colors that it   sends   along   with itself.     The   call   carries   with it the secret colors of true petition if it   is   a sincere call for help.   If it isn't, then the colors will be absent and other colors which indicate deception will be present.     Pity the poor fool who tries to trick the spirits,   for   they know everything and that is why they know you and what   you   want from   thern.    So be perfectly honest with them for they can tell intuitively when you are sincere and when you are not sincere.   Even if a person sought to attract them by means of a Mental Temple,   and still was insincere, he would not be successful.   They can tell even when the person is working in the world of Mind.   For the colors of the Mental   Temple will apear to be those where insincerity is present and they will   not come,   except to punish the wrongoder.     Therefore be perfectly honest with them   and you will be helped.
Another   thing to understand is that with them the morals of the human world are without meaning.   Moral codes were invented by certain political and religious groups to keep the majority of human beings in chains.   There is only one law of morality in the   spirit   world   and that is to tell the truth to the spirits.    So   if   a   person desires to make love to another person and the world of human morality would say this is   wrong,   or   even the Bible would say this is wrong,   we must understand   that   to seek the spirits this is not wrong, as long as the seeker is truly seeking that person as   his lover.     For that reason you must not feel any shyness about speaking to   the wonderful spirits, for if you are honest with yourself, you are honest with them.   If you are to be honest with them, then they can come to your aid and help you out.
There   is   a   very simple ritual which you can do in order to   get   the   Hoodoo Spirits to come to your aid.     This is a simple request ritual, and it can he done at any   time,   once you have done the dedication ritual and therefore should be done   at least one day later in order to give your own astral body a rest.   However, it is the basic ritual for getting in touch with the spirits and letting them know just what it is that you want them to do.
THE BASIC RITUAL FOR GAINING FROM THE HOODOO SPIRITS

Part 1.     In a quiet place, you will sit at your table upon which you have now placed four   candles   at the corners and a black candle in the center.     You   will   place   a yellow   candle   in the north,   a blue candle in the west (same as   before),   a   green candle in the south,   and a red candle in the east.   Place your black candle from the previous   ritual   in the center and between the black candle and the blue candle   you will place a glass of water.    You will write out on a small piece of paper or   index card   what   you   wish to gain and place this request between the red candle   and   the black candle.     Now, your altar is set up for your work, and it should look just like
this:
Part   2.     Now,   you will say the following prayer to the Hoodoo Spirits in order   to make   known   to them by ritual your request for their help and   presence.     You   will begin   the   prayer   to the Hoodoo Spirits by lighting the candles   in   the   following
order:
First, you will light the yellow candle and say:
"Holy Spirit of the Northern Cross of Light come forth." Second, you will light the blue candle and say:
"Holy Spirit of the Western Cross of Light come forth." Third, you will light the green candle and say:
"Holy Spirit of the Southern Cross of Light come forth." Fourth, you will light the red candle and say:
"Holy Spirit of the Eastern Cross of Light come forth." Lastly, you will light the black candle and say:
"Holy Spirits of Lucky Hoodoo come to my help and hear me." Next, you will touch the glass of water and say:
"MEDIUM   OF   HOLY SPIRITS OF THE WATERS BELOW AND BENEATH ALL WORLDS THE HOLY SPIRITS OF THE DEAD AND THE SEAS J AM HERE TO SERVE YOU." Then, you will look intensely upon your request card and say:
"0 LIGHT THERE IS NO DARKNESS.   O LIGHT WE ARE
IN THE PRESENCE OF ENDLESS LIGHT."
Part   3.    Then you will begin to say the following very short prayer of request for
gain   to   the Spirits either in a soft voice or silently to show that you   mean   real
business.
"Dear Spirits of Lucky Hoodoo.   You are my friends.   What I wish to receive from
you   is   written on the card (paper) which I have written out as a   special   request. Please help me to gain this that I wish so much.     I know that you can help me.   Here is my gift to you, dear Spirits of Lucky Hoodoo."
Part 4.    Then you will offer power to the Spirits by rubbing your hands together for a   couple   of minutes and then holding your hands towards the altar with   the   palms open and extending the fingers upwards,   so that the altar will receive the power   as it   flows out of the palms of your hands and to the Spirit world.    This is your gift to the Spirits,   the power of life or vitality which will be used by them in   healing or in some other work.
Part 5.   You will now close your eyes and begin to think about the Hoodoo Spirits and how   they will come to you and what you wish them to do for your request.     They   are present   everywhere   and   perhaps   they will indicate that   they   are   there   by   the

flickering of a candle or some other sign.   You will then be silent for a few minutes afterwards.    You will take the glass of water and drink it,   for it has spirit-power in it.    You will then silently put out the candles in the following order: first the black,  then   the red,  green,  blue,  and lastly the yellow candle.    You will   feel relaxed and peaceful in love with all of the spirits and ready to serve them and obey all the Holy Spirits of Lucky Hoodoo.     You will then clap your hands together quickly so that a sound is made and you will say, either softly or silently: "AND IT IS DONE HOLY SPIRITS OF LUCKY HOODOO." Put   your candles away if you store them and keep the request written out on card or paper to think about each day.   You may do this ritual as often as you like.   Be sure of good luck, for you are a Hoodoo.

Lesson Three: Hoodoo Methods for Mind-Power Development
It has been proven many times before and will be proven for centuries to come that if you   serve the Hoodoo Spirits faithfully,   they will develop your mind.     Now   please understand   it is the spirits who do this work for you,   for if you did not need them or could do this development of mind -power on your own, or if the secrets and methods of   this   development   were   known to mankind already they would   be   taught   in   the schools, or your power would be there already or else you would have no need of Lucky Hoodoo.     But   because this is not so and because only the spirits can give   what   is spiritual   — and   mind-power development is spiritual -- then we must come to   terms with   the   wonderful   spirits   of Hoodoo in order to build   ourselves   up   as   mental magicians.
There   are a number of methods for   mind-power development which are favored   by the Spirits of Lucky Hoodoo.   These are methods which are based on the ways in   which the   spirits have directed the development of human mind power in the past.     All   of the powerful minds in the past have been able to get their mind- -development from the spirits,   because   they made a contract with the spirits and lived up to the terms of that   contract.     In Lucky Hoodoo the spirits expect you to live up to the   terms   of your contract and this is the basis of their serving you with good luck and favors.
In   mind-development what happens is that the mind is given some more power from the   Hoodoo   Spirits.     In other words,   they come in and give to   the   students   an additional   gift   of power of mind-substance.     This mind-power or mental   energy   or substance   comes from the world of the spirits where everything is   mind.     The whole   world   there is one of mind.    This is a powerful world and this is where   our minds   and souls and spirits go to after death.     Nothing in that world   is   physical because everything is completely mind and mind-energy.    That is where the mind-power comes from that helps our minds to become more developed and more powerful.     Mind is to that world what sunlight and fresh air and water are to our world.     Here we   have many   things   to help the physical body develop and be strong,   but in that world   of mind all that is needed is mind-energy because mind is the only being in that   world. So the spirits bring to us this power or mind-energy and this helps us to develop and become   more   able to work with them,   communicate with them and to understand   them. This is what mind-power development is actually.
Now   there   are   four   methods which we accept here   in   Lucky   Hoodoo   for   the development of mind-power.    These are all successful methods and can be used by each student   of Lucky Hoodoo.     The methods are very simple and have been made very clear for your use.   The methods are called:
1.   The drearn-power method of mind development
2.   The method of Hoodoo spiritual prayer for mind development
 3.	The method of the Holy House for mind development
 4.	The shadow-stuff method of mind-power development
For   effectiveness   it is important to combine methods and to use all four   of   these wonderful   methods on a regular basis.     For example,   in Voudoo and   Hoodoo   temple-schools,   such as my own, we teach the young, students to make use of all four methods of development each day.    There are certain times for doing each method, we say, and they   should take advantage of these times.    The dream-power method is used at night while   the student is sleeping,   but before he goes to bed,   he will make use of   the shadow-stuff method, in a dark room, with only a black or blue light bulb giving some

kind of shadow and dark mixture.    This is when he will use deep meditation, which is really the type of meditation which leads to sleep and which is done when the body is freed of all care and ready for spiritual development.   The prayer method can be used during   the day for it possible to receive mind energy by prayer at any time   and   in any   place.     The   method of the Holy House is a mind-projection where you will   send your mind to the place of the spirits at any time and while you are anywhere,   ft is a   method for developing the sense of the spirits' presence in telepathy   and   mental mediumship.   For this reason it is a very practical method.
All   of these methods are used by me each day.    They are so simple and so clear that anyone can make use of them to the fullest sense of results.     In Lucky Hoodoo it is important for us to understand that the spirits have made it as easy as   possible for you to develop your mind-power.   They have gone out of their way in order to make mind-power development as wonderful and as convenient as possible.     Because in Lucky Hoodoo   the   emphasis   is upon results and upon success.     That is why we try   to   do everything as completely and as simply as we can, so that the spirits can come to you and help you and you can benefit quickly and easily.
We   will now discuss the ways in which to make use of these four   methods   which are   designed by the spirits to help you develop mind-power so that you can know more and do more with the spirits.     First I will want to say something about the   method of   prayer and the method of the Holy House.     This is the method which is suited to the active person who might want to take a five-minute break here or there during the working day in order to build up his mind-power contacts.   These two methods are very simple and they are concerned with ways in which we can keep in touch easily with the spirits   all day long.     Actually the spirits are just near as our fingertips and   we can make contact quickly and easily.
PRAYER AND THE HOLY HOUSE OF HOODOO SPITRITS Up   to   now we have been going over what I will call a form of ritual prayer   in   the exercises   at   the end of Lessons One and Two.     Now I want to say   that   the   Prayer Method of Mind-Power Development is very simple and it is just this;     You will take time   off from what you are doing or you will do something that is automatic and does not require mental attention.     Then you will focus your mind through attention   upon the   spirits and you will talk to them in silent thought and attune your mind to how they   will respond.    To attune your mind means simply to listen to what   comes   from them   after   you   have made contact through silent thought.    This is   the   basts   of all prayers in every one of the world religions.     However,   because it is so simple, many persons do not want to do it.   On the other hand, many persons are always making contact   with   the   spirits through silent thought and live in a   positive   state   of attunement all of the time or at least most of the time.     This is so simple,   for   it only   means that you keep your attention mostly directed towards the spirits and   the gods,   which   are   the major spirits,   of Lucky Hoodoo.     In this   sense,   then,   the student   is   always   able to get back from the spirits   mind-energy,   because   he   is attuned to them always.    This wonderful method is really practical for the   everyday working   person or even someone who does a lot of mental work.    On the other   hand, the   big strong blacks who did heavy physical labor on the plantations of the   French in   Old   Louisiana   used   to occupy their minds entirely with this   method   and   thus developed   telepathy and mental mediumship,   because they were obliged to   do   purely physical   work   and   their minds were free for the easy development of   these   powers through the use of silent thought.

In   the   prayer   method   you have only to address yourself   to   the   spirits   in thought,   on   the   other hand the method of the Holy House is different   in   a   sense because   it   is   more   complicated.     It   makes use of the   power   of   the   mind   and imagination   to   travel to the home of the spirits in the world of mind.    There   the mind is fed and clothed and housed and taught by the spirits.     In order for the mind to   get   there the imagination is used to help the mind by means   of   visualizing   or seeing with the mind's eye the inner worlds and what they are like.     In Lucky Hoodoo it   is important to make use of the mind and imagination together.     In all types   of Voudoo   you   have   to   visualize   the scene on the   inner   planes   where   things   are happening.     This   means that you have to do a lot of daydreaming and use the mind in creative imagination.     When you go to the Holy House of the Spirits what happens   is that   they   inject into your soul and spirit the mind-energy of   their   world.     This means   that   they will be able to give you more and more and as often as you come   to visit them.     Sometimes this method is used exclusively and is known as the method of making spiritual visits.   It can be used just like the prayer method if the person is developed   enough.     I myself make use of this method during the day with the   prayer method.   If I have a lot of free time, I use the Holy House Visit method; if my time is limited I use the prayer method instead.
The   next method is a combination of two methods.     One method prepares for   the other   method   just   as the prayer method can be used to prepare for   the   method   of visiting   the Holy House of Spirits.    These two methods now to be discussed are   very powerful and very esoteric and should be used only by a person who feels he is strong enough in Lucky Hoodoo to handle the powers which come to him, from beyond.
DREAM POWER AND SHADOW STUFF
The method of mind development known as dream power is very simple,   also.     It means that   when you are asleep the Hoodoo spirits come to you and take you in your   dreams to   their   schools   and temples and then they teach you to be   able   to   recall   what happened to you and what you learned.    You may take a while to do this,   so that the Hoodoo   student   usually   does   a deep meditation or a   light   mentation,   or   silent thought,   exercise   to recall what happened and what was learned.    Then the   student will   make up notes of what he learned and use this as the basis for future   studies. The Hoodoo student tries to go to his dream power class every night,   if he can.   For this reason sleep is a very important matter for the student of Lucky   Hoodoo.    This is   the   simple   method   of dream power.    The next method can   be   understood   as   a
preparation for it.
Shadow stuff is an old Hoodoo idea which goes all the way back to the man in the caves.     At   that time man became fascinated with his shadow and its magickal   power. Shadow stuff is the substance of shadows and it is highly magickal and can be used to develop mind-power.    This is the way in which it works.   You will place yourself inn a   room   where   you are burning either one candle or a blue light or a   black   light. This   is to create a lot of shadow stuff.    Now,   the student will remove all of   his clothing and having taken a bath in water he will give himself a shadow bath.     This means that with your fingers you will pass your hands all over your body as close   to the  surface of the skin as you can without touching the skin.    You will "wash"   the body   with   the   power of the shadow-stuff and while you are doing this you   will   be having   the spirits give you more and more power.     For they will be standing by   and feeding mind energy into the shadow-stuff that you make use of.
It   is   sort of like when you want to take a bath and someone will stand   by   in

order to hold the bar or cake of soap.     The spirits are holding the mind-energy for
you and because of this you are becoming more and more powerful.     With every   stroke
of   the   hands,   they feed into the shadow-stuff between your fingers more   and   more
mind-energy   power.    This is important and it is good for us to understand that this
process is useful also in healing because we are working with vital energies from   the
spiritual   world of mind and the vital energy is becoming more and more a part of our
own growing health.
In   the Creole countries and parts of the world,   everyone takes a   bath   before
going to bed and one in the morning while getting up.    This is to protect the health of the body from bad influences and impurities.   The Creole Hoodooists who are really serious about their magickal and mental development do this.    They give themselves a good bath with shadow-stuff each evening before going to bed where they will make use of the dream power method of development.   Thus, the bath with shadow-stuff is really the   preparation   for   the   dream power method of learning more and   more   about   the spirits and their wonderful world of wisdom and esoteric knowledge.
It   is important to make use of these methods so that the student   can   increase his   mental development and mind-energy.     The spirits have given us these   wonderful methods of improvement and we are asked by them simply to give them a try and then we will   become   more and more convinced that this is a terrific way to advance   in   the world of spiritual knowledge,   power, and wisdom because this is the spirit's own way of   development.     You   will   learn   to do more and more things   with   these   simple methods.    The   spirits   want you to build onto these methods and   to   increase   your skills in Lucky Hoodoo.    These four methods are,   therefore,   the basis for a lot of other   techniques which we will teach to you.     But these are the basics as taught to us directly by the Voudoo gods and Hoodoo spirits.    This is the method which we call the way of the spirits and it is their way from start to finish.     Why don't you   try it, so that you can become a big Lucky Hoodoo.

Lesson Four: How to Control the Minds of Other People
It is a proven fact, that the Hoodoo spirits can help you control the minds of others. The   method is Yery simple really,   but it makes use of a great deal of   power.     The spirits of Hoodoo supply both the power and the methods of using it.     Now, in Hoodoo we   do   not say that something is right or wrong,   we simply let the spirits tell   us what   they   will   do   for us.     If we serve them   faithfully   enough,   they   will   do everything   for   us.    They   will do anything that we ask them to   do   including   the
control of other minds.
In   Hoodoo we mean that we can attract and hold the attention of another for   as long   as   we   wish and then release this power of attraction and be free   of   such   a person.   Actually we do not want to control them entirely, for to do so we would have to be spirits ourselves, which we are not.   However, we can hold a person to us, make them   do what we wish,   and have them constantly present for us to have wherever   and whenever we wish.   This is what we mean by controlling others through the spirits.
Many persons wish to control others for purposes of love and sex.   I wish to say that   these   are   the   easiest ways in which to get the   cooperation   of   the   Hoodoo spirits,  for   they   favor   the release of much sexual energy on the surface   of   our planet,   because when this happens mankind is happier and more peaceful.     In   Hoodoo the   spirits   teach   that mankind's problems are due to a lack   of   love,   especially sexual love.     If there was more sexual love,   they say, there would be no more wars, crimes,   or   other hostile actions.     It is because man stores up in himself so   much sexual   energy that he wishes to commit crimes and cause wars,   but actually he   only needs to make love and then he is very much at peace with everything and everyone.
If   you wish to control the mind of another person in order to get a better   job or money,   then you must be prepared to have sex with that person, for the spirits of the control-work family are also the spirits of sexual love.   If any person wishes to control another anywhere,   they must be prepared to have sex with that person is some form.    That   is,   they must visualize the act of sex in order to make their wish   to control come true.     For this reason, in Hoodoo we teach that your power to visualize and   to daydream must be strong enough to help you get what you wish.    You   must   be prepared   to   make the mind strong with desire.     Now when you visualize and   imagine what you're going to do,   you do not have to go beyond this action.    I say that   you must   be prepared to have sex,   but I do not say that you have to have sex.     That is unimportant.     Many men do not want to have sex with another man,   certainly, we know this.    This is true of many women.    But the power must be built up in your mind   to have   sex with the person that you wish to control in order that the spirits come   to assist you.     For this reason you must give much of your time to building up a strong sexual imagination, if you are to be truly successful.
After   you have done this work with your imagination and used this strong   power to see your desire in action, as sex activity, you must then come to do a very simple type of magick,   but which is very powerful.    This is to make a magick square out of the   first name of the person with whom you are imagining that you are having   sexual action.   Since desire for power and control is really desire to have control over the body   of   another and hence over the mind,   which we feel is an epiphenomenon of   the body, strong sexual imagination and desire are really very important.   You have built up this deep desire or magickal lust.     The more details you add to the visualization the better it is for it becomes very strong through this method.    Then when you come

to make the magick square you will put in the power of your magickal lust,   for   this
is not a natural lust but an unnatural power generated by desire in a magickal sense;
then,   your magickal lust will,   J say,   be fitted into the compartments made by the
magick   square and from there it will be fed into the magickal computer or system   of
the Hoodoo spirits.
In order to understand how a magickal square works,   you have to understand that
spiritual power and energy, such as magickal lust, has to have some definite shape or form so that it can be used by the spirits.   If it lacks this form, it is like an unbottled liquid or gas,   which is difficult to handle in any effective way.   Thus we are making it possible for the Hoodoo spirits to help us by placing the magickal lust power   in the magickal square.     Now let us see how easy it is to fit the power   into the shape of the magickal square.   I think that as an example of a person you want to control   we   can select someone named "John."   You have now done   your   visualization work   with   his image and have built up all of that energy.     Now hold the energy   in your mind by saying:   I HOLD THE MAGICKAL LUST POWER IN MY MIND.
Now   you will begin to make a magic square of the name JOHN.   It is   very   easy. All you have to do is write the name in a square form following my example:
JOHN
0   H
H   0
NHOJ	...
You   see that what you have done is to write the name in four different directions in
order to form a square.     Now,   you will fill in the center by making the letters   of
the   name form diagonally across the magick square,   in one direction only,   which is
from   the   bottom   left to the top right,   or from N in NHOJ to N in   JOHN   and   thus
parallel to this diagonal direction, as follows:
JOHN (top right)
OHNH
HNHO (bottom left) NHOJ
Now   you   will   infuse   this magick square with the magickal   lust   power   with   this sentence  of power:  I INFUSE THIS MAGICK SQUARE WITH THE MAGICKAL LUST POWER  IN   MY   MIND.
Now that you have infused the magick square with power,   it is time to offer the
magick square to the spirits for their consideration and feeding.   It is important to
understand   that   magickal   powers serve to feed the spirits and   make   them   strong,
strong enough to help you.   I think that you know this for you have fed power to them
before   and they have been pleased with it,   for you were taught this in the   second
lesson.   But now you will feed power to the spirits bu taking the magick square apart
and   then using each of the words in it as a part of a powerful   charm.    First,   you
will   take the top word and feed it to the spirits.    This is the name of the person,
whose mind you really wish to control,   so you will say the word JOHN.   Then you will
say the next word,   moving from the top of the magick square to the bottom,   the next
being:   OHNH.   Try to pronounce each and every word as best you can.   The spirits are
pleased by your effort,   they do not care if you make a mistake,   just as long as you
try   to do your very best.    The next word is HNHO.     Finally you will say   the   last
word,   which forms the bottom of the magick square,   and that is NHOJ.   Then you will
say the following prayer:
	MIGHTY SPIRITS OF LUCKY HOODOO

I AM YOUR HUMBLE SERVANT AND PRIEST YET IN MY SEEKING TO SERVE THEE I FIND THAT 1 MUST CONTROL THE MIND OF (name the person) IN ORDER TO SERVE THEE BETTER AND MORE POWERFULLY. PLEASE ACCEPT THE OFFERING OF THE MAGICK SQUARE WHICH I AM MAKING TO THEE, SO THAT I WILL BE BETTER ABLE TO SERVE THEE AND MUCH HAPPIER IN MY LIFE. FOR THIS IS WHAT I ASK FROM YOU AND PLEASE DO NOT LET ME GO EMPTY. Then you will say to the spirits the following closing prayer of devotion:
YOU WHO ARE THE MOST POWERFUL SPIRITS IN THE WORLD, I LOVE YOU. ALL OF MY BEING IS YOURS AND ALL OF BODY, WEALTH, LIFE, AND EVERYTHING I HAVE EVER DONE IF GOOD IS ALSO YOURS. I AM YOUR PRIEST AND YOUR SERVANT, SO PLEASE HELP ME WHEN I CALL UPON YOU IN MY NEED. I AM YOUR PRIEST AND YOUR SERVANT. TRULY, I LOVE YOU VERY MUCH. You may say this prayer at anytime,   but it is best to use this whole magickal ritual in connection with your yellow,   blue,   green, red, and black candles, on your altar-tables   at   home.     Between the black candle in the center and the red candle in   the east,   you   may place the paper with the magick square written upon it.     Be sure   to have   a glass placed between the black candle and the blue candle,   but this time   it will be filled with a proper fruit-flavored brandy,   which is favored by the   spirits of   Lucky Hoodoo,   as to their taste and why you wish to control the mind of   another person for purposes of power over that person for business or general gain at your job or   getting another and better job,   you will use orange-flavored brandy,   or triple-sec,   or cointreau, as they are sometimes called.   If you wish to have more money and you wish to control the mind of another person so that you will have more money   from them in some way, you will use blackberry-flavored brandy.   On the other hand, if you wish   to   control   the mind of another person for purposes of lovemaking   and   sexual excitement,   you   will   use peach-flavored brandy.     For controlling a mind   so   that circumstances under that person's control be favorable to you, like a judge, boss, or some superior,   you will use cherry-flavored brandy.     At the end of the ceremony you will then take the glass of brandy or liqueur into your hand and you will say I DRINK INTO MY BEING THE POWERS OF THE MIGHTY AND INVISIBLE SPIRITS OF LUCKY HOODOO WHO ARE EVERYWHERE PRESENT. Then you will drink down the glass of brandy and meditate for a few moments about the spirits.    Then   you will put down the glass and you will put out the candles as   you have   been taught to do in Lesson Two.    Then you will take your hands and clap   them together and say
MAGICK SQUARES OF SEXUAL ENERGY TAKE FLIGHT TO THE SPIRITS, TAKE FLIGHT TO THE GODS, TAKE FLIGHT, TAKE FLIGHT, AWAY, AWAY Then you will close the entire ritual by saying:
AND IT IS DONE HOLY SPIRITS OF LUCKY HOODOO.

Lesson Five: Hoodoo "Contraite" Ways of Attracting Big Money
The   secret   of   attracting money to your pocket is one of the basic   laws   of   Lucky Hoodoo.    For   this law of money-attraction is based upon the magickal working of the very low elemental of earth and water,   from which our whole system is built up.   We seek   to work with the earth and water spirits or elementals,   because they   hold   in their   power the keys to all the wealth in the world.     Money is kept in stone banks, behind   iron   and steel doors,   and recorded in account ledgers locked   behind   stone walls.    Buried treasure is deep in the earth,   hidden under rock,  stone,  and soil. Gold is an extremely heavy metal,   for it wants to cling to the core of the earth, it feels   the   pull of elemental power very strongly.    When it comes time for  gold   to appear on the surface, we find it in a pool of water, or it has materialized in   some mountain   stream or been brought up from the ocean floor.     Water and earth cooperate in all money magick.
The Most Powerful Signs
Those who come to control gold and money draw their power from the earth-signs of the zodiac,   especially the Sun in Taurus,   Virgo, and Capricorn, which are the places of wealth.     The Moon,   when it is in these signs, is powerful if its energies are   used well, especially  in combination with the Sun in another earth sign.    Water is good for the manifestation of wealth,   so that Scorpio will manifest hidden wealth, Cancer will   manifest   wealth locked up in systems of power or   institutions   and   commerce. Pisces   will manifest the power of silver which stands behind paper money.     The Moon in the water signs serves as the medium for the materialization of wealth,   so that a person   with the Sun in Capricorn and the Moon in Cancer will direct his   powers   for the   realization   of   money from the established sources of social   wealth,   such   as banks, governments, and large corporations and trusts.
Not everyone,   however,   is so fortunate in their corporations and   trusts.    In fact,   many   persons wish to have wealth,   but are without the powerful circumstances for  its manifestation.    That is why Lucky Hoodoo can help to provide you   with   the wealth   of earth and water,   if this is your goal,   even though you do not have these centers of power within you to work for you.     For by reason of the methods of   Lucky Hoodoo,   it   is   possible   for you to come into contact with these   same   spirits   of elemental power of wealth and hence overcome all lack and limitation   which might be facing   you.    The   secret is by means of the contract,   or "contraite" as we say   in French,   which is an agreement between yourself and the spirits for the obtainment of wealth in exchange for services to these spirits.   The "contraite" is the key to true wealth and it is the method whereby gold and paper money will be yours, and that your present supply of money be increased many times.
The "Contraite"
As we have said,   every contract is an agreement with specific terms or parts,   which link   the   parties   to the agreement and specify what is sought   and   the   terms   for getting this objective. Everything that we have been teaching you so far has been in the   form   of   a   contract,   whereby we have agreed to serve the   Hoodoo   spirits   in exchange   for the favor we are seeking.     Thus the law of making a contract with   the spirits is something we have been using all along.    However, here we are coming to a |      new   understanding of the contract,   for now we will make use of the contract as   the

15

magickal instrument for getting what we want.   Before, we would serve the spirits and thus   Fulfill the terms of the contract;   now we will have the terms of the   contract generate   powerful energies so that it is possible for us to make definite plans   and realize what we are gaining in the line of wealth.    The contract becomes for us   the method   whereby we tune in on the world of spirit and partake of the infinite law   of supply   so   that   we are able to get what we are   seeking.    Thus,   the   contract   is something   like   a radio or a television set,   which we have decided to turn   to   the station marked for attracting big money.
A   contract is therefore a magickal agreement between yourself and the   spirits. In this case what you do is go over in your mind what you understand by your agreement with the spirits.     It has sixteen terms or articles, which are the parts or meanings which   both   reflect upon and govern your work with the spirits and how you   i will   be able to get by attraction the big money you seek.
Setting Up The "Contraite"
to attract big money:
A	B
 1.	Sun in Capricorn     5.	Son-Pa	9.   Attract gold      13.   Sun in Cancer
 2.	Sun in Virgo	6.	Huna & Voudoo 10. Lucky Silver      14. Sun in Pisces
 3.	Sun in Taurus	7.	Witchcraft      11. Attract liquid	15.   Moon in Taurus,
 4.	Moon   in Scorpio,   8.	Shamanism        or fluid money	Virgo, Capricorn Pisces, and Cancer                                    12. Attract in-	16.   Sun in Scorpio
vested Funds
Now.   in order to better explain this system of energies, let me say that numbers five
First of all, you are going to make two small diagrams.   One will be for the magickal powers   that you are using,   we will call it "A."  The next will be for what it is to do,   or "B" for results.     Each of these diagrams will have eight parts, for a total of   16 in all.   Each one will be numbered,   so that you will know exactly   what   and where   to place each within the diagrams.    The basic structure of the diagrams is as follows,   and they represent the elemental powers of earth and water as they are used to attract big money:
A	B
 1.	Sun in Capricorn	5.	Son-Pa	9.   Attract gold      13.   Sun in Cancer
 2.	Sun in Virgo	6.	Huna & Voudoo 10. Lucky Silver      14. Sun in Pisces
 3.	Sun in Taurus	7.	Witchcraft      11. Attract liquid	15.   Moon in Taurus,
 4.	Moon   in Scorpio,	8.	Shamanism        or fluid money	Virgo, Capricorn Pisces, and Cancer                                     12. Attract in-	16.   Sun in Scorpio
vested Funds
Now,   in order to better explain this system of energies , let me say that numbers five through eight refer to the ancient Hoodoo spirit energies as they are present in   the world   today and as they were in the past.     So that if a meeting of witches is being held while you are doing this contract, part of the energies generated by their weird and strange rites will be attracted by your own efforts and hence add on to the power that you are building up.     Also, these types of power (from five to eight) are rich sources   of pure elemental contact and are perhaps the best expressions in the   human world   of the powers generated by the zodiac signs from one   through   four.     Lastly, nine through 12 refer to what we want done,   or what is to be done as a result of the elemental   magicks being used.     Thirteen through 16 refer to the magnetic levels   of attraction   which   pull into manifestation or materialize what we want to receive   or have manifest.   Thus, nine through 16 receive the efforts of one through eight, whose main effect in this work is to attract big money.
Now,   I cannot emphasize too much the importance of the different parts of   this contract.   They all work together like a magickal machine or computer.   Their purpose is to make our wishes to come true, once wo have done something really powerful about them.     Now   what   we   have to do is a ritual called the "glossary" of terms   of   the contract,   which we fit into the squares of the two diagrams,   which we now make into

one diagram as follows:

1	5	9	13	
2	6	10	14	
3	7	11	15	
4	8	12	16	
Our   contract   is   now one magickal diagram,     the powers that we are   going   to   put together with our minds have been fused by our imagination into one system.    We   are now   ready   to build up in our minds the terms of the contract we have made with   the spirits, so that we will be able to attract big money.
The Glossary of Points of Contact With the Spirits
With   your imagination,   you will establish contact with the world of the spirits   in terms   of the 16 conditions or points in your agreement with them.     Each   word   will then   be seen placed in the proper box having the same number.     Thus word number Two will   be placed in box number Two and so on.     By making contact with your   mind   and imagination   between the word and the proper box,   you make contact with the   spirits in the 16 ways which are important for their knowing what you want to help and   serve them.    This method of making contact helps you to realize why primitive man was able to   have   so   much power.    It also serves to explain the power   of   certain   witch doctors and mighty shamans in the world today.    For these men know the ways in which to make contact and keep contact with the points of spirit-power.
It is very important to understand the magick in making contact with the spirits. These   elemental   powers   are brought into touch with us when we make   this   type   of mental contact with them.   It is like touching them and waking them up.  They wake up and then understand what we want from them.    They further know that we are more than willing   to   help   them in the most ancient of ways,   which is the way of   the   early magicians who made the first elemental points of contact with the spirits.     We   will now   discuss   the   terms   of the point of contact,   which is the   way   in   which   the
"contraite" works.
1.	EARTH:   This is the substance of the treasure sought by man,   for it is the
most   basic and fundamental of elements,   out of which all is made,   including   human
life and its needs and objects of desire.
 2.	TRANCE: This is the secret state of mind wherein the spirits give direct messages to the seekers after wealth. Listen to what they are to tell you, for they speak in the very quiet moments of everyday experience.
 3.	FEED SPIRITS: This is the purpose of ail magickal work, to feed the spirits with energies. Now, make an offering to the spirits of your own energy by rubbing your hands together and then extending them to the gods.

 4.	ABORIGINAL MAN:   Such a man carrying a magickal staff, or wand, is the most primitive   image of the magician,   the earliest image of the   true   shaman.    Imagine yourself to be such a person serving the spirits **
 5.	ARCHAIC:    This   means that what we are doing is based on the most   ancient memories of the human race.   Truly what we are doing derives from the dawn of time;
 6.	NUDIST:    The   magickal practitioners remove their clothing and   thus   the shamans work without clothing in order to release the powers.
 7.	BISEXUAL:    True   shamanism   is neither exclusively heterosexual   or   homosexual.    The   shaman   is   prepared to make sexo-magickal contact   with   any   spirit-

possessed magician, for thus he makes contact with the spirits.
 8.	PRIMITIVE:    Simple   and   exact methods are used which are   based   on   very ancient workings.
 9.	POSSESSED:   The shaman may be possessed by both anthropomorphic and therio-morphic spirits, appearing as men, animals, insects, or other fantastic beings.
10.	LYCANTHROPIC   The were-animal mediumship of the shaman is the source of all
teaching and truth.
 11.	UNCONSCIOUS:    This   is   the place of the deepest contact with the gods   in their own realm of the world of pure elemental power.
 12.	SUBCONSCIOUS:  This is the world fed by the gods and in turn it is to   feed the conscious mind with gold and all success in wealth.
 13.	ANIMAL SKINS:    These are the drawing powers to success from our past lifetimes.   This is the remembering of past animal lives.
 14.	DIVINATORY ORACLE:     Here the teaching is given by the gods by means of indirect message or the symbolic form of speech.
**NOTE:   We are to communicate with the spirits by means of these images, for this is their language, a language of pictures in the imagination.
 15.	ELEMENTAL:    This   is the source of what we seek or the keeper of   magickal powers.
 16.	WATER:    This   is the place in experience where the treasure is   found,   or where   wealth manifests.    It is the vehicle or the medium for the materialization of the big money we are attracting.
You   will be sure to place these wonderful terms in the proper boxes in the   magickal diagram, while thinking about each one in your mind. You have been able by this method to   create   a primitive setting,   where you as the shaman are   actively   seeking   the spirits to assist you in your work.    This is what the attraction of big money is all about.     Soon the money will begin to happen to you, once the spirits get the message through   the points of contact,   which will bring their minds into contact with your own   desires.     Remember the importance of using mind and imagination to build up the image of what you are doing so that they will be attracted and take notice.
NOTE IN CLOSING:
As   in the previous lesson,   you can use your magickal altar or table for basic work. Place   the magickal diagram simply between the black and the red candle.    This   time use   a   really   shamanistic strong drink in place of   fruit   brandy,   so   use   "Green Chartreuse,"   which   is   110 proof,   since it is a powerful   spirit,   much   like   the powerful spirits of primitive magickal systems.     If you can't use   Chartreuse,   then make use of Akavit, which is likewise very strong.   Use a small amount and then drink it at the end,   after you have offered it to the spirits.   Do this ritual near to the new   Moon,   the   time of which you can get from the newspaper.    This is   a   powerful method of attracting wealth and should be used often to build up your power.   Work in this area constantly, so that the spirits will come to know that you are firm in your contract.

Lesson Six: Good Possession for Success Versus Bad Possession for Failure
The True Lucky Hoodoo Is Possessed
Everyone   in the world has either good or bad luck.    This means that they are either possessed by good spirits or they are under the spell of negative influences.    There are   not any bad spirits,   because all in the spirit world are very   good.    However, many   negative   influences have been created over the years by many   kinds  of   wrong thinking   and   as a result of this build up over the years,   many people   are   simply lacking   in good spirits,   they are under the spell of negative influences.     When we say   in ordinary life,   "He/she is not in good spirits," what we really mean is   that he/she does not have enough or any good spirits in him/her to make him act happy   and full   of   power.    This problem faces so many people,   that in Lucky Hoodoo   we   have discovered ways of correcting this problem of lack of spirits.
Now   we say that a person is possessed if there are spirits in him to help   him. The   spirits can be either in body or mind.     Thus a very smart or wise person has   a lot of spirit in their mind and brain,   so that they can think quickly and easily.   A great  lover,   who   has much success with women,  would have a lot of spirit   in   his nature,  and in his body which does the work of his nature.  A successful salesperson would   have a lot of spirit in her voice and head,   so that there is always the power there to persuade and convince people to buy from her.    In other words, wherever you go,   you   would find that successful people somehow have attracted the   spirits   into their being.   This is why they are possessed with good luck.
Now,   those who are not successful are under the spell of what 1 will call a bad possession   or   influence of the negative,  which means to be a   failure.    In   Lucky Hoodoo we do not believe in possession by the devil,   but we do believe that a person can be under the negative spells cast by his own lack of good spirits.   For when you lack you either do something to get more than what you have and hence overcome   lack, or   you   simply don't do anything good and you come more and more under the   negative influences   of bad luck and negative influence.    This means that you have to   decide which way you want to go.     Now,   only you can make this decision.     I have told   you that the spirits of Lucky Hoodoo want to help you,   and they really want to come into your being and help you through possession.     However,   there are many people who are so  foolish that they want to keep the spirits out, so they are constantly under the spells   of the negative influences of being poor,   being sick,   being   ignorant,   and being foolish and lacking will-power. Those people are really, as I would say, in very serious   need   of   help,   but they close the door in the face of the   help   that   the spirits   can give them.     We might ask why they do that.     Well,   the answer is   very simple  and   that is why we are writing this course.    The reason they shut  off  the powers of Lucky Hoodoo and prefer the negative is because they do not know how to get rid   of bad possession for failure and replace it with good possession   for   success. Now   this   is what I am going to tell you to do,   since it is so easy to get   rid   of negative influences.
Our Secret African Prayer for Powerful Success
Many   years ago,   in fact hundreds of years ago,   in Africa,   a priest of the   Hoodoo religion   discovered   the   key to all success in good possession.    One   day   he   was praying   for good luck and he looked down on the ground and he saw a stick writing   a message in the dirt.     The message was a wonderful and really powerful prayer,   which

we   have   cherished for many years.     It is a very simple prayer but what it does   is clear your body and mind of negative and bad possessions and open you up to the   good by inviting the powers of Lucky Hoodoo to come into your body.     This is a prayer you can   use to treat others who have a lack of good spirits and you can also use it   any time   you feel a letdown in your power.     For you may have done something to keep the flow   of good spirits out of your life and now you need them to come in and   get   you going   in   the right direction.     Well you can use this prayer whenever you think   it will do some good, because it is a free prayer, and need not be used only under special occasions and times.     This prayer sums up the best of the old teaching and draws   in with its use the truest and best powers of Lucky Hoodoo in the world.
A Free Prayer for Lucky Hoodoo
This   prayer is as follows:    First you will say to yourself,   and you can be   saying this   for yourself or for another,   "I don't want bad possession for failure,   I want good   possession   for success."   Then you will begin the simple,   free prayer   as   it follows,   thinking or speaking with firmness and strong conviction of   willpower,   as strong as can be:
NEGATIVE FORCES OUT!
BAD LUCK BE GONE Now   by   saying that you have given an exorcism or treatment to cleanse the body   and mind   of bad influences by driving them out.    This is the healing by   purifying   the body and mind or any evil presence.     Now we have to bring in the good powers to fill up every part, so that you will have a good possession for success.     This means that you will now say or think:
POSITIVE POWERS IN!
LUCKY HOODOO SPIRITS BE EVERYWHERE IN MY BODY
LUCKY HOODOO SPIRITS FILL MY MIND WITH POWERFUL SUCCESS! That   is   your   wonderful   Voudoo Treatment based on the calling forth   of   the   Holy Spirits   of   Lucky   Hoodoo,   so   that you are filled "up   to   the   brim"   with   good influences and powerful energy for making success yours.
How It Has Helped Many
This method is so simple,   yet it has been used in Africa,   Haiti,   South America and the   West Indies for many years and taught by the Hou'gan and Bokors as the best   and quickest means of healing any problem.     In a way it is the key to all treatment,   as well as being the best of all self-treatment methods.   Here are some examples.
A   man   was just married to a very lovely woman,   but suddenly and   surprisingly learned   that   he was unable to properly function as her husband and   mate   and   thus could not make physical love to her.   He went to a magician who diagnosed the case as one   of   telepathic infliction of lack of nature.     It was caused by a   very   envious sorceror,   who wanted to keep the man and woman apart so that he could have relations with   both   of them and thus use them for his magickal powers in control   of   people. The magician gave immediate treatment and exorcised the negative influence of lack of nature   in   the man and filled him up with lots of good spirits for luck in love   and sex.    He   went back to his wife and now after ten years of very happy marriage   with much satisfaction in sex and love they have eight fine sons and three daughters.   The method of treatment was the same as what I have given,   except that the magician   did it silently and for the man who came to him.     How did he give this treatment?   Well, he used the word HIS in place of MY in the prayer and he placed his hand on the man's

head   when he said the prayer silently in thought to himself.    The man paid him $500 for this healing, because it was so powerful and the man has never needed the healing again after that first treatment.   Also, his business became more and more successful and   now   he   is so rich he will be able to educate all his   babies   through   law   or medical school.
Here is another case which shows how it works.    There was a man who had lots of money but each day it became less and less,   because he could not make any money,   he could   only   spend   it without any good return.     He went to a spirit shaman   in   his hometown.   The shaman immediately "diagnosed the problem as being the negative presence of   the influence of lack of money inflow,   which is different from the influence   of money lack,   since this man had lots of money.     He took the man into his temple   and made   him take a magickal bath and do a secret ritual with him, during which magickal work   at the time of the release of power the shaman placed his hand on the   man   and gave   the   prayer for this man to remove the curse of lack of income.    The   man   was immediately   cured and went home to find that so many of his investments were   paying off   that   he had become richer over night than he was the gloomy morning he went   to the   shaman's   home for treatment.    This man within two days had doubled   his   total fortune   and is now one of the richest men in northern India,   where there   are   many
rich men.
Lastly,   let   me describe the use of this prayer by a student of mine in Bridgetown,   Barbados.    This student wanted to get four things done.     He wanted to get   a good   job,   and for this he needed a car.     He also wanted a lovely young girl in the town to consent to marry him.    Lastly,   he wanted to be accepted as a part-time   law student   with a big lawyer in this same town.     He wrote to me about this and I   sent him   the prayer rather than give him absent treatment,   because I wanted him to   have the experience of using it,   so that he could help others.     Well,   he got the prayer and   sat down at his altar that evening and lit his candles,   just as you do in Lucky hoodoo.    He wrote out on a piece of paper what he wanted to have and he concentrated on these four needs for a few minutes.    Then he said the prayer.     No sooner had   he come to the end of the prayer than there was a knock at his door.   He quickly put out the   candles and thanked the spirits for the permission to serve them and went to the door.     A friend of his was there who said, "Joe, you can use my car for the next two months,   while I am away.   Mr. H needs you to drive to and from the big city and will pay   you well for the matter,   but you have to begin tomorrow,   Monday morning.    He thanked   the friend and said that he would do exactly that.    He went back   into   his room   and   sat down.     Immediately there was a ring at his bell and he looked out   to find his girlfriend Clarissa,   who had a letter for him.     She said,   "Joe, here is a letter for you from the big lawyer;   it was left at your door by the postman.   May   I bring it up to you,   I have much to tell you."   He let her come up and when he opened the   letter he learned that he had been accepted as a part-time every-evening student of   the big lawyer,   and so he would someday be a big lawyer himself.     It would   not conflict   with   his new good job that he got and also would mean   income   from   extra legal   clerk work he would do for the man.     Clarissa looked at hime and said to   him softly with her eyes hot with emotion,   "Yes, Joe, I will be your wife."   Now that is what   I call the quickest and most complete proof of the power of good possession for success   on   record.     It   is my view that there are so many cases of   this   type   of success that there is no need to doubt the power of good possession.   I only learn of these matters when someone writes to me about it, but many are so happy that whenever you feel the need for yourself or another,   simply use this wonderful free prayer   of

Lucky Hoodoo, and so depossess yourself of all negative influences while repossessing yourself of all good spirits for amazing success, when you say:
NEGATIVE FORGES OUT!
BAD LUCK BE GONE"
POSITIVE POWERS INI
LUOKY HOODOO SPIRITS BE EVERYWHERE IN MY BODY" LUCKY HOODOO SPIRITS FILL MY MIND WITH POWERFUL SUCCESS" Because it works every time you use it, just wait and see.

Lesson Seven: Hoodoo Secrets for Getting Lucky Numbers That Win
The Spirits Help Us to Win when We Make Bets
Whenever a person wants to place a bet of any type,   or whenever that person wants to
get some kind of number that will win in a game of chance or sport,   all he has to do
is go to the spirits of Lucky Hoodoo,   and success will be his.     It is very   simple,
for the spirits will give us favors,   if we continue to serve them,   for this is part
of the contract we have with them.   The more we promise to serve them and to work for
them,   the   more they will show us favors by making circumstances and happenings come
into   agreement with our wishes.    So they can make us more and more   lucky,   because
they control all events from behind the scenes.
Do not think that we can have luck by ourselves.     We can't.    The spirits alone
can bring us luck,   and they make the winner to be who they want the winner to be   in every   case.     In   every   circumstance of success in bets and games   of   chance,   the spirits   have come into the picture and have adjusted the real circumstances so   that the actual winning person was their choice.     It is very simple for the spirits to do this,   because they can control space and time.     If they can control states of space and   time,   they   can also control everything that occurs inside of space   and   time. Well,   we know that everything occurs in space and time,   and what the spirits do   is simply   make arrangements in space and time that are convenient to what they want   to happen.    They are so powerful that they can set the stage for any event that happens and no one would be any wiser if they did because they act entirely behind the scenes in everything that they do.   That is, they act from the invisible side of nature, and build   up   all   things as they want them to be or happen.     So   the   spirits   control everything.
Now,   the   spirits know that we want to win when we make bets and when we go   to the races; they want us to pick the lucky numbers that will come in first or ahead of the others.   So they have worked out a way of letting us know which will be the lucky numbers   and   these   are the ones we are to follow if we really want to get to   be   a winner and never again be a loser.     The' method is very simple and it involves first of   all   our really wanting to be a winner.    Next it involves our making use   of   an oracle   way   of learning from the spirits what numbers are right for   what   games   or races.     In order to get into the right mood,   you have to use your table and candles and quiet yourself down and get ready to receive the communications from the spirits. Remember that they are ready to help you, once you make contact with them.   Next, you will   begin   to use the oracle of spirit lucky numbers, which is a simple system   for making contact with the invisibles.
The Oracle of the Spirits for Getting Lucky Numbers
Take a simple pair of dice and say to the spirits that you want this pair of dice   to serve   as your communication machine with the spirit world.     You will then bless the pair of dice with the following prayer to the spirits of Lucky Hoodoo:
SPIRITS OF LUCKY HOODOO SEND YOUR POWER INTO THIS PAIR OF DICE SO THAT I WILL BE ABLE TO KNOW THAT YOU ARE COMMUNICATING WITH ME THROUGH THIS MEDIUM. Now   that you have set the dice aside for this special use,   you cannot use   them   for anything else,   because they are so holy.    They cannot be used in any other way than for the spirits to come into them and use them to speak through.   And if you think of

doing otherwise, or do otherwise, you will cause the power to leave the dice and then you   will have to have the dice made magickal all over again.    So,   remember to keep the   dice   on the altar in a special way and never use them in a way for   which   they were not intended.   This is important if you want to hold the power of the spirits in your life, you have got to keep the special objects in a sacred way.   That is not for any other purpose but for the spiritual purpose for which they were dedicated to   the spirits.
Now,   in   any race or any betting sequence,   they usually have a major sequence and a minor sequence of numbers.     For example,   you have the first race,   the second race,   the third,   the fourth,   etc.   But you also have horse number one, two, three, four,   and so on.     Sometimes they have different numbers but you will find that   the numbers   are usually between two and 12.     So this means that you will be asking   the spirits   for two sets of numbers;   the number of the race and the number of the horse in a particular race.    You have to keep this in mind,   for this is a precise science of horse-race betting and should not be used unless you are willing to take the   time and effort to get your numbers from the spirits with care.
So now you have in your mind that you will be asking the spirits for two sets of numbers.   These numbers will apply to the race you plan to attend, for you will apply lucky numbers to any given set of races and the spirits will then control the events so as to issue success of the number you hold for big winning.   You will then pray to the spirits and you will ask them first to give you the number of the races to bet in. Use   only one die this time, to see if the number one will show up.     If it   doesn't, you will then use two pieces of dice from then on,   as the spirits don't like to   bet in   the   first race,   for it is during the first race that they take over and   adjust things to their plan for winning.     Let's say that you have now tossed the dice   onto the altar and the number three has come up.    This means that you will not bet in the first   race,   for they will want to upset the tricks placed in the race by any crooks and   managers   who think they can control a race,   and alter the facts   so   you   will become lucky and the gamblers who have fixed the race will become unlucky. Remember that   the   spirits do not like dishonest people and they kill them off whenever   they get   in the pathway of the spirits.     But the spirits always will help the   poor   and honest person because he is on their side and under their protection.    So during the first race the spirits will usually take over the management and running of the racetrack in question for the time of the races.
Throw the dice again in the pair of pieces you have to get the other numbers,   so let us say that three and three turn up,   this adds up to six,   so you have the sixth race.    Throw it again, two and five turn up; this means the seventh race.   Again you throw the dice and one and two turn up, this means that the spirits are going to give you two lucky numbers for the third race.   This happens quite a lot, so you should be ready to accept the idea of placing two bets in the third race.     Now, after you have gotten your table of races worked out,   you have three,   six,   seven, and three.   Now you will want to get the numbers of the horses for each race.     I might add,   you can get   lucky numbers for all of the races,   but you have to take what the spirits   will give you, and not always do they place bets on all races, only what they send to you. They   like to rest or to have you take a break during some of the races.     Now to get the numbers of the horses, you throw the dice again.
To get the numbers of the horses for each race,   you will want to toss the   dice to get the lucky numbers in one of two forms.     You throw the dice,   for example, and you come up with one and one.   This could be either 11 or two.   Well, in a race they

may   not have both an eleven and a two,   so bet on what they do have.   The first race you will bet in is three, you can bet on 11 and two, but if 11 doesn't appear, bet on 2.   Throw again, and you come up with one and five, or 15.   This can be either six or 15 in race number six,   but both won't show,   so bet on what does show.   Throw again, three and two again.     Well, it must mean five because 32 doesn't ever show up as the number of a horse or dog in a race.     Lastly, throw and up comes two and four.   Well, 24 is unlikely,   so the spirits mean six.     So that in the third race you will bet on both 11 and two if they both show,   and six,   so you will split your bet two or three ways.
Now you have your table of lucky numbers and then you have to look at the racing news to find out which number is running in which race.     Place your table of numbers on the altar and ask the spirits to bring you luck in the race that will take place at a specific time and place and where you plan to go and make small bets,   but bets   to win.    The spirits do not like big bettors,   because such people become obsessed with betting and gambling.   They will cause failure if you give yourself over to gambling. But to the poor and honest man who makes small bets, they will send their success, if he   is   faithful to them and uses the money for good purposes.     After you   get   your table written up and placed on the table or altar, you will then thank the spirits in the deep of your soul.   They will then send to you the powers of success to use these numbers   that win to bring into your life the energies of success.     Now remember   to compare   the table you have with what will be the running in the race that   day      In fact,   you   can follow the races a Few days by the newspapers in order to get used to seeing if you are doing well in your getting the numbers that win.   Remember that the numbers are not to be thought of as ends in themselves, but only as the ways in which the spirits show their power.     For example,   while I have advised many as to how   to win at the race track,   I myself have never placed a bet.   I get my money through the magickal use of the energies of contraite.   However, let me tell you about a lady who did make it big at the races.
Hoodoo Lady Josephine's Big Day at the Races
Hoodoo   Lady   Josephine is a very powerful medium and spiritual adviser who tries   to help   many people.     Because she is working for others,   she doesn't devote   time   to doing things for herself.   Things for big money just happen to this big mama lady who has   a   heart   of gold as big as the world.     She came to me for   magickal   treatment according to Voudoo laws and I put her in touch with the spirits who stand behind the arts   of betting and gambling,   just as [ have done in this lesson.     1 got her   some numbers for races and some numbers for horses,   and she went out and placed very tiny bets,   as small as you can,   for she wasn't a gambling lady, but needed just a little change for the holiday.    The spirits came through and gave us the following table to

be used in placing RACE	bets:	HORSE-NUMBER	
2		11 or 2	
7		14 or 5	
5		18 or 9	
8		19 or 10	
4		21 or 3	
8 again 7 again 6		13 or 4   split bet 12 or 3   split bet 23 or 5	

9	23 or 5
8 again	16 or 7   split bet
7 again	12 or 3   must be very lucky
7 again	14 or 5   must be very lucky
Well,   Josephine took the numbers that the spirits gave to her through me and   placed small   bets.     But   because the seventh race seemed to be so   important,   she   placed larger bets on the two horses,   which were three and five, actually running.   She did this because she said she felt that she could really clean up on this race,   although I advised her that it could be an illusion,   and that she might not win if she made a big bet, but would only win if she placed little bets.   She said that if she did win, she   would use the money to build up the spiritual work and pay off the debts on   her church,   which was devoted to the worship of the holy spirits.     Well, she turned our to be right and won in every race she bet in and only bet where the spirits had given her   the numbers.    She won a lot of money in The seventh race,   because she felt the spirits   wanted her to be very lucky.    This money she used to pay for a new roof   on her   church   and also for fixing up the altar and paying off a couple of debts   to   a bank   that   wasn't   being too friendly towards her.     Well,   it turned out   to   be   a demonstration   of the success of this system and she uses this method only once in   a while now, but always with some really good success.
Note that she did not bet in the first race and she rested in the third race and after the ninth race she didn't place any more bets.    There were 12 races that   day, but the spirits didn't want her to bet in the first, third,   tenth,   11th,   and 12th. But   they wanted her to bet in the others and that is what she did.     So her   success came   entirely   from the spirits and that is how she won a lot of wonderful money   to help   her work and herself.     So follow the spirits and do only what they   will   tell you.    Then when you are through with the betting, be sure that you thank the spirits at   your altar and light your candles and let them know that you are grateful to them for what they have done for you.     Never let anything go by for which you do not give them   thanks,    and it can be very simple,   just like this prayer,   with which   I   am ending this lesson:
THANK YOU SPIRITS OF LUCKY HOODOO FOR WHAT YOU HAVE BROUGHT TO ME IN THE PAST, AND WHAT YOU WILL BRING IN THE FUTURE.  THANK YOU, THANK YOU, THANK YOU SPIRITS OF LUCKY HOODOO.

Lesson Eight: How the Hoodoo Is a Success in Love and Sex
The Secret of Attraction
Everywhere   in the world there are positive and negative energies.    These   energies are what holds the world together and they are held together by their sense of mutual attraction.    There are certain experiences of attraction,   which each one of us has. We   meet someone quite casually and before long we are in the process of making love. Many persons wonder about this power of attraction and how it works.   Let me say that attraction   is a basic law of all being and that somewhere in the universe there   are many souls waiting to make love to someone just like yourself.
The   secret of attraction is not based on sexual opposites,   because   attraction happens   more often among the members of the same sex.    This explains why young   men are   attracted to a gang leader and why women seek to follow the leadership   of   fine persons of their own sex.     Men are attracted to men and the women to women.   Now, we have   been taught by society to seek love from the opposite sex and this has resulted in forced marriages and much divorce.    Many men have to learn from experience.     For example, there was a rich banker in Haiti who wanted to study with a magician who had attracted   him   very   much.     The banker's wife objected so   much   that   she   finally divorced   him.     Now,   he   was   free   from   her,   and   could   study   the   occult   and magick without her opposition.   The power of the magick was so great that it broke up his marriage.    In other words,   the male magician was so powerful in his attractions that he destroyed a marriage which had been stable for 20 years.    The banker had, as a   young   man,   been   hypnotized by society into an early marriage   in   the   Catholic religion.     He   had   been the father of four children and went to Mass with his   wife every day.     But deep in his soul he was unstable because of a need not met.     He had many   female   friends over those 20 years of marriage,   so he had   plenty   of   sexual outlets and changed his mistresses often.   But he was not satisfied deep in his soul.
When I heard of this attraction between the magician and the banker,   I asked my master   what   was the basis of this relationship,   which alone seemed to satisfy   the banker, an otherwise unfulfilled man.   My master in Voudoo said that the relationship between   the   magician   and the banker was also a sexual   relationship,   for   it   now existed at all levels.     He also advised me to look into the fact that the banker was now totally satisfied in every sense,   something he was not before.   I wondered about the   power of attraction which was there,   and the master said that it was a   natural law   at   work.    The   banker was born under the sign of Taurus and the   Moon   was   in Scorpio.     Furthermore,   the banker had Cancer as his rising sign also.     Well,   this shows   that banking and saving money were part of his essence,   but so must   be   this sexual   attraction   he felt for the magician. I therefore asked my master   about   the magician's signs and learned the following. The magician had the Sun and Moon both in Scorpio and his rising sign was Capricorn.   Naturally, the combination of Scorpio and Capricorn is very good for magick, but the natural attraction of Taurus is to Scorpio and with the Moon in Scorpio the attraction is even stronger.
(NOTE:   Our   recent   USA President Nixon was surrounded by Scorpios and   Cancers   an Pisces, himself being a Capricorn with the Taurus Moon and Virgo rising.)
Thus   there is in nature this powerful law of attraction which brings souls together. Each   person   at birth brings with them certain influences from   the   higher   worlds.

These are   shown in the rising sign,   Moon sign,   and Sun sign of   the   person.     For example,   my   Sun   sign is Capricorn,   my rising sign is Virgo,   and my Moon sign   is Cancer.     This is very good for magickal work.     My master in the Voudoo sciences had his Sun in Capricorn,   his Moon and rising signs were Scorpio.   These three astrological   influences   are very important for understanding the law of   attraction   as   it works in each person's life.
When this law of attraction enters into the emotional life of the person, we can say   that they are "in love," and when it is manifested in the sexual   actions,   then the two poles of attraction have fully grounded their attraction. But this attraction is   so firm in the nature of things that I will call it by its proper name,   which is "personal magnetism."
The Law of Personal Magnetism
Personal   magnetism is based on the attraction of cosmic forces,   and the   fact   that each person carries with him this force in his personal soul   The secret of love and sex   is to find out what persons will be then attracted to you,   so that you can then ask the spirits to help cast the spells for love and sex.     The spirits will not help you unless you know just exactly what you wish.   For example, my teacher was a Capricorn   and   Scorpio   type,   so he told me   that in his absence   he   would   prepare   a secretary   for   me   who   would have qualities compatible with   myself   and   with   the teacher.    My secretary has a combination of Scorpio, Cancer and Capricorn magnetism, so the law seems to be working quite well.   Now, it is difficult to find exactly what you   wish   on your own,   but the Hoodoo spirits can easily set in motion   the   causes which   bring about the meeting of attractive forces.     This is important for you,   so that you can see by a study of the law what you will be seeking and then you will ask the spirits to assist you in making this real and important in your life.
I   will   now go through the Zodiac of the Hoodoos and make brief   comments   upon each sign to show its attractions.
 1.	Moon in Scorpio,   Pisces,   and Cancer.   This should attract the same or the Moon in Taurus, Virgo, and Capricorn.
 2.	Sun in Taurus.   This sign will attract Scorpio, but also Cancer, Capricorn, and Virgo, as well as itself.
 3.	Sun in Virgo will attract Pisces,   but also Cancer, Capricorn, and Scorpio, as well as itself.
 4.	Sun in Capricorn will attract Cancer,   and also Scorpio,   Pisces, Virgo and Taurus, as well as itself.
 5.	Sun in Scorpio will attract Taurus and also Capricorn and Virgo, and Cancer as well as itself.
 6.	Moon   in   Taurus,   Virgo and Capricorn will attract the   Moon   in   Scorpio, Pisces, and Cancer, as well as itself.
7.	Sun in Pisces will attracts Virgo, itself and Cancer.
8.	Sun in Cancer will attract Capricorn, Virgo, Taurus, Scorpio and Pisces, as
well as itself.
9.	Sun in Libra will attract Aries as well as itself.
10.	Sun in Aquarius will attract Leo as well as Gemini and Libra and itself.
11.	Moon   in   Sagittarius,   Aries and Leo will attract itself and the   Moon   id
Libra, Aquarius, and Gemini.
12..	Sun in Gemini will attract the Sun in Sagittarius and itself
13.	The Sun in Sagittarius will attract Gemini.

 14.	The Sun in Aries will attract Libra.
 15.	The Sun in Leo will attract Aquarius.
16.	The Moon in Libra, Aquarius, and Gemini will attract itself and the Moon in
Sagittarius, Aries and Leo.
It   is important to understand that these are merely the ways in which the   laws of   attraction   work   for the Sun signs.     My understanding is that if   there   is   an attraction   in a relationship, then it would seem that some secret factor is at work, which   does   obey the laws given in this lesson,   but which is unknown to us   at   the time of our initial inquiry.     After all,   we are not expected to be astrologers, and so few of those know any truth, so we just want to operate these laws to our advantage and get from them the rewards of love and sex which we seek.
You   will note that the earth and water signs have the very widest   range   of attraction.     This is because their powers in Hoodoo science are the highest.   All of the   really   big Hoodoo masters are of the earth or water signs,   since   Virgo   rules Voudoo, Capricorn rules Hoodoo, and Taurus rules witchcraft.   Those who lots of earth and water in their charts of birth are really cut out for this kind of activity.   For example,   I have always wondered why I had this strong attraction towards Hoodoo.   In fact,   all   other systems never seemed to satisfy me.     I was like the banker in   our earlier story,   except I was dealing with forces and ideas.     Well, I have the Sun in Capricorn   and I have the Moon,   Earth and Pluto all in Cancer and conjunct in   their powers.    My rising sign is Virgo and I have Neptune rising in that sign (this is the planet   of   shamanism and mysticism of a primitive sort).     My Jupiter,   which   rules rituals and ceremonial magick,   is in Scorpio.   Hence this is the basis of my attraction to the   Hoodoo system of spirituality.
Love And Sex Spellbinding
Now you know the law of attraction,   you can apply it in the work of spellbinding for love and sex.    This is a very simple process and does not require much to be done in addition   to   your using your Hoodoo altar-table in the usual manner.   Now   you   must really set your mind on the type of person you wish to attract according to your laws of   magnetism.     I   have given you the rules and you will have to   observe   them   as guidelines   for your work.     You will sit at your altar table and you will make up   a magickal charm on paper,   according to the old Hoodoo method and place it between the red candle and the black candle,   as shown in the chart in Lesson Four.   You will use peach-flavored   brandy in this method,   because it is concerned with love and sex and the   excitements   of very hot passions.     The chart you will make   is   the   following magickal design.
[insert chart from manuscript here]
Then   you will say the following magickal prayer to invoke the spirits of Hoodoo love and sex to come to your aid in this matter.
HOODOO SPIRITS OF LOVE AND SEX POWER
COME TO MY AID AND BRING ME TO A VERY GOOD LOVER
WHO WILL BE HELD TO ME BY THE POWERS OF
ATTRACTION AND PERSONAL MAGNETISM Then   you   will drink down the glass of peach brandy and thank the spirits   for   what

they have done.     You wilt put out the candles and say; IT IS DONE.   Break contact by a clap of your hands.
This   spell work is designed to bring to you a terrific lover which   the   spirits know   is   suited to you perfectly.     Remember that the spirits know what you   are   in terms   of   the laws of attraction and so they will know what to bring to   you.     They know just what you need.
The   magickal   chart   or   card which you make is   a   talisman   of   the   powerful magician-spirit Bacalou Baca or Bacoulou Baca, which is his magickal name.   He is the spirit   of   Capricorn in Hoodoo and he is a very helpful spirit in trying to   attract love and sex.   He is worshipped in temples by means of sexual actions, which are very important to him for his building up of reserve forces.     Thus, lovers at the time of the climax or orgasm will send the power of their intense passionate pleasure to   this spirit,   in order to give him special energies which will bring good fortune and love to   them and many other gifts.     Let me say that this is a form of exchange of energy with   the spirit of Capricorn and this exchange of energy is due to the need   of   the spirit   to have something that he can transform into material "power,   money,   gifts, gold, or good fortune.   The sexual energy is thus exchanged with the spirits for this material well-being.
Also,   you   must   understand that the spirits will bring you into   circumstances which are what they know is best for you to do what they want.     We have to get   away from   the thought of getting in love and sex what we want.    The spirits really   know much   better than we do in this matter and because of this they are better suited   to make   adjustments which affect our destiny.     Let me say that they often bring people together   in   order   to cause certain energies to be combined   or   brought   forth   in production.     They   might   wish to experiment and cause something to happen that   hat; never   before been produced.   This is how true love and sex operate in the   lives   of those who accept the powers and the real presence of the spirits of Lucky Hoodoo,   so you must become open to these spirits and willingly agree to serve them, For you know that   they know best for you and for those who follow them faithfully have never gone wrong and have really benefitted considerably.   That is why 1 say again to you: Serve these wonderful spirits of Lucky Hoodoo and receive the rewards of this service.

Lesson Nine: How the Hoodoo Man Keeps His Nature High
In my many years of magickal practice with West Indian followers of Lucky   Hoodoo,   I have   been asked many times to give information and help to men in order to aid   them to have their .sexual vigor restored.     Sexual power is very important for many occult or   magickal reasons,   which are often more powerful than the use of sexual power   in love and sex.     In many religions it is said that sexual power is bad or evil in some form,    so   that to have a low nature is considered a good thing.     This is not so in Hoodoo and in all of the more basic forms of Voudoo, where all of the spirits are known to have very high natures.
No man must be shy or ashamed because his nature is low.     Lucky Hoodoo can make it   high   and keep it very high.    The reason for this is that the spirits   of   Lucky Hoodoo will want their servers to have high natures filled up with sex power, so that the spirits can be better served.     All of the religions which state that low nature is good are false and distorted pictures of a sick mind.   Everything in nature shows the   power of the high sexual nature of the Hoodoo God of the spirits,   so we   follow him and not the negative aspects of popular religious foolishness.
According   to   Hoodoo,   all   of the spirits are big in their   sexual   parts   and powers.    They   are big in their desires for more and more power of will and   action. They   are big in what they want to have done and what they are in the act   of   doing. Thus,   a   high   nature is part of the Hoodoo picture for all men.   If they   say   that Voudoo   is   the religion of power,   so that say that Lucky Hoodoo is the religion   of
high sexual power and nature.
In   Lucky Hoodoo we teach that there is in each man the powerful god   of   regeneration   and creativity.     His name is Papa Gayday.     His symbol is the man's   sexual organ.   The sexual organ is possessed by Papa Gayday and when it is possessed the god gives a very high nature to the man who owns the organ being possessed by Papa.   Papa Gayday   is   worshipped   through   all forms of sexual   action.     Anything   that   gives pleasure to the organ is a form of delight to Papa.   If the organ has much enjoyment, Papa Gayday will give to it a will and mind of its own,   so that the organ becomes   a magickal wand or symbol of the will of the god of all sexual power.   For this reason, even   very old men,   who have dedicated their lives to Papa Gayday are always able to have much love and sex,   for they never lose their natures.    The high power of their natures is proof that Papa Gayday has still possessed them and will continue to do so to the very end. For this reason, many students of magick will come from miles around and often from other lands just to be initiated into the magick of this voudoo   wand. For   by   worship   of this power,   there is a transfer of power from the   god   to   the student, by means of the rod of power of the magickal wizard of Lucky Hoodoo.
The Fountain of Youth
There   was   in   ancient   times the belief that there was somewhere   in   the   world   a magickal fountain, which would restore to youth all who drank from it.   This fountain of youth was,   however,   misunderstood by those who went looking for it, for the true fountain   of youth is the magickal wand on the body of man.    Those who come to   this magickal   rod of power will be blessed by its mysteries,   which are those of the holy cream of eternal power.
A white woman from New York went to Haiti and witnessed a powerful healing of   a blind   child.     The child was brought to the magician who then sought to pray to   the

god   to give the power of healing in The nature of sexual power.     The god and all of the   spirits   of the Nibbho family agreed to this act which shows   forth   the   divine power of the god.    Thus the magician took from his rod the magickal cream of healing and placed it upon the eyes of the blind child,   who was restored to sight.   This has been   done to those blind from birth or handicapped in various other ways.     In   each case, the fountain of youth and healing was revealed in the presence of the faithful. This is the way in which the gods of Lucky Hoodoo can come into our lives and heal in many ways what is a problem of health for us.
The Food of the Gods and Spirits
In   the   most secret part of Lucky Hoodoo there is the teaching that the food of   the gods and spirits is this magickal cream.   The priests of this ancient religion   were supposed   to feed this power to the gods almost each day.    This power was then taken by the gods and transformed into magickal powers,   gifts,   riches,   and all favorable circumstances.    Thus,   the   magicians were the most powerful in all the   world.    In ancient   cultures,   the religions made offerings of blood to the   spirits.    But   the magicians,   in order to have even greater power,   made offerings of the sacred cream, which   comes   forth from the rod or the magickal wand of the wizard of Lucky   Hoodoo. Thus,   while   the   gods   gave minor favors to the religious   people   who   made   blood offerings,   yet they gave their truest favors to the magicians,   for the sacred cream is   the most powerful of all magickal substances in this world.     It is the basis   of material existence.
We   do   not   know fully what the gods and spirits of Lucky Hoodoo do   with   this magickal   or   sacred cream,   but it is very important to them and has   been   secretly known to be their food since the earliest times of Atlantis, if not before that time. What we do know is that these magickal creams form the basis for the   materialization of   powers and riches by the magician in the world and for the continuous   prosperity of those who follow the cult of Lucky Hoodoo,   all through their lives.     Finally, we can   safely say that those who domake the regular offerings to the gods of this   food for magick, are kept in the fullness of sexual vigor and always have a high nature.
Magickal Places and Acts of Sex
There are in every society those secret meeting places where men may find the release of sexual tension which is so essential to their harmony of nerves and bodily health. In   places   set aside by the centuries-old laws of sexual relaxation — and I do   not refer to houses of prostitution,   which is a terrible and evil plague upon mankind -— men will meet men and there one will seek to have done what the other   is   more   than willing   to do.     1 do not wish to speak more explicitly,   except that those   who   go there   are driven there by weird magickal powers and influences,   which come from the unconscious levels of mind.    Those who meet in these dark and often very damp places are   under   the   elemental forces of the deeps and must come together   for   they   are driven   by   wild   and barbaric passions.     There exists in those   places   a   kind   of daemonic priesthood,   truly the sons of the underworld in all of his power,   and they willingly   drink   the sacred cream like strange vampires,   who cannot explain in   any form their bizarre behavior.     They,   the members of this priesthood,   are driven   to these   places to await the victims of their thirst.    They cannot explain why they have   come there,   all they know is that they must take hold of the magick   wands   in their   mouths   and drink like a madman lost in the desert,   who has just come upon   a refreshing oasis.

The victims of this priesthood since the times of Atlantis have been relaxed   by this   weird   action   and they have returned home less tense and more aware   of   other parts of their lives.     No longer are they obsessed by the sex   passion.     Frequently they   have   received   the   effects of good luck upon their return   to   the   world   of moderate   feelings and cares.     While the victims of these elementals,   they have not been   victimized,   but rather they have gone to the place of offering and   have   paid their   tribute to the gods of the deeps.    Then as faithful to their cult,   they have received from the gods the rewards of obedience and service.
To the magickal observer, the throats and mouths of the priests of the weird and secret rites are tubes and tunnels,   cisterns and sewers which go down, deep into the elemental   levels of being.    There at the bottom of this magickal passageway we   can find the deep ones of unspeakable evil,   who being protectors of the magickal wand in all   of its erect glory,   are also the gods of gold and fire and   all   enlightenment. Here or there, to be more precise,   there is no obscenity, there is only the exchange of   energy.     In the areas of those sewers into which vast amounts of blood have been poured, as nearby to slaughter-houses and meat packing establishments, one finds also such   deep elemental contacts.    This is surely evil;   but it is also   very   powerful magick.
Modern   society   has   created these places of moral danger   through   its   Judeo-Christian   ethics, which is foreign to the ancient morality of Atlantis and   Lemuria. The   Christians,   who   eat the flesh and drink the blood of their   god,   practice   in sublimated   form this ancient eating of the divine wand of power and   swallowing   the sacred cream.     But the religion of the dying god has been false in its understanding of   the ancient priesthood,   which has been driven into the darkness and dampness   of the washrooms and baths.   The ancient priesthood of darkness lives on, for it has the strength   of   eternity.     Eventually   it   will come to destroy   Christianity   and   the morality of denial in passion and lust.
The Power of Light, Which Is the Sun
The basis of Lucky Hoodoo is the worship of the spirits, who represent the spirits of the Sun.    The priesthood of light does not swell in the dark and damp places of   the persecuted but in the solar temples of the phallic cult.     The presence of the sacred cream in human life, in the body of man, was proof of the presence of Sunlight in the life of all being.     Hence, those who come before the rays of the Sun were thought of also   as a special priesthood,   which we might call the priesthood of daylight.     For them   the   sacred   cream came forth as a gift from the gods and was   to   be   used   to create.     While   at night this cream was fed into the cisterns of magick shaped   like the gaping mouths of so many sea-monsters and vampires.    Thus,   there were two kinds of   magick   associated   with the use of the sexual nature in man,   and each   had   its promise of long life and much vigor.
In Lucky Hoodoo, we are able to draw upon both orders of force, the night powers and the day powers.   In Egypt they were called the powers of Set and Osiris, or sometimes Seth and Horous.     In each case, you must be willing to offer your sexual power to the spirits in exchange for their blessings and gifts.   In each cult, the man must be prepared to turn his back upon the modern religion of restriction and come face to face with the ancient ones, beyond all time and space. He must know that his organ is a magickal powerhouse,   a place wherein the spirit of the mightily   and   victoriously crowned Papa Gayday makes his abode.
Lucky   Hoodoo   makes it possible for its men to seek either of these   forms   of

magick,   which will enable them to live with the fullness of sexual vigor and with   a nature   always   high.     Both   are the forms which come to us from ancient   times   and then beyond to the other worlds,   much older than our own. In all of these places the phallus, the organ of manhood, is viewed as the place of the gods, or an Atua, filled with   the   powers of the spirit.    There will be always those who   will   seek   sexual exchange   with   the powers of the Sun which are beyond those of the surface   of   this earth, such men will be called the solar phallic men of power.   Others will come into the   deep   and dark dampness of night and seek the Moonless starry nights   where   the powers of weird and ancient magick rule.     In such places and at such times,   men are eaten up with their lusts and animal passions,   they are driven by elemental cravings and   wild   ravenous things,   which go beyond — way beyond — the blood lusts of   the Moon cult.   And when he has decided upon which pathway to use, and he may use all and any   at   any   time,   he will know that he is making contact with the   agents   of   the ancient powers,   who have been hidden in the earth for endless periods of time.     And there in the deep and secret places of his finding, the man of sexual power will offer his   essence to the gods from beyond the veils of time and space,   and there   in   the offering   of   his   most precious being,   he will be released of all tension   and   all pressure, and there he will come to see the world as the spirits see it, as free from all storm and stress and perfectly relaxed and at peace.     And in that moment he will realize thai, they will make him strong to give to them as long as he willing to go to them and give the gift of his very innermost being.
Therefore,   let the man of Hoodoo sit at his altar and after having lighted   the candles and begun his meditation,   he will give to them that are the most ancient and most powerful spirits in the universe,   through the act of self-love, the power which they seek,   for which they will give back to him all that he seeks and especially the continuation of the highest of his natures. And let him regain his strength after the power has been drawn off, by drinking the apricot brandy, which is the symbol of what he has done.

Lesson Ten: How the Hoodoo Can Have Lifelong Success as a Reader and Advisor
Climbing the Mountain of Initiation
Anyone   who   has made a practice of the Hoodoo faith may,   after   a   while,   consider himself   something of an expert in this system of magick.    This means that sooner or later many people will hear about him and his abilities and they will come to him   to help them with their problems.   Sooner or later he will be asked to do certain things for   which   he will receive some kind of payment, so that gradually he will become a professional helper through the spirits.    This is the way in which the spirits want us to spread the religion of Lucky Hoodoo,   which is a religion of help for those who need   this   type of help,   and everyone needs some kind of   help.     Lucky   Hoodoo   is therefore the most practical religion in the world.
It   is not necessary to have large temples for the working of this divine faith, for   in most instances,   we   make a little temple in our homes and this is where   the spirits   come and dwell and share with us the daily life that we have come   to   love, including   the routines of getting up and going out to work.     After a while you will find that you are growing deeper and deeper into the faith of Lucky Hoodoo,   for   the spirits are teaching you more and more things.    They will teach you new ways to heal the ill, to make the poor more successful, and they will teach you how to attract and help others in their love and sex life. In all of this, they — the spirits of Lucky Hoodoo — are your   masters   and adept- teachers.     When they wish   to   give   you   new knowledge,   they really will.     When they wish to teach you more and more, they will, they will always know when you are ready-Becoming   higher and higher in the initiations of Hoodoo is based upon   concrete and very practical abilities.   As you do more so you will be expected to advance more and   more along the pathway to divine spirit.     You will be asked to undertake   every new   type   of work,   for the road of initiation is entirely that of daily hard   work. The   spirits   will   lead   you   to various levels of   development   and   they   will   be responsible for giving you newer and newer rights and honors.
Only the spirits know when you are ready to rise the great scale of those higher "degrees"   of Hoodoo and to receive the "points" which will enable you to do the   work of the spirits.     In Hoodoo,   for example,   if the spirits intend a certain* person to heal,   then   they will advance him to the "degree" of a healer,   and thereby give to him   the "point" or power for doing the healing,   which is what they want   done.     In many   instances   I have been informed by the spirits that a certain student   will   be coming to see me for advancement in the powers.   I then must consult with the spirits as   the   the "degrees" or "grades" that they wish me to give to the person   and   what "points" or powers they wish me to induct into his body for the doing of the work   of the   spirits.     The   degrees or grades of Hoodoo are quite endless,   so no   one   ever reaches the end of the line in learning more and more things to do.     It is true that in   the   Haitian Voudoo religion they say that there are four degrees of   power,   the last being the gift of clairvoyance; but in Lucky Hoodoo, we realize that the gift of clairvoyance   is   the beginning of another series of grades of work and by   means   of this gift many more points or powers are gained.    The spirits are right in reserving the giving of grades to those they know are ready.    But when someone will come to .me at the request of the spirits, I likewise know that they have carefully screened this person and only really deep students will be making contact with me.    In this   sense the   spirits   do   protect me from those who wish only superficial   contact   with   the

35

spirits of Lucky Hoodoo and the wonderful spirit-teachings.
Anyway,   when   a person does do the work of the spirits, it is certain that they will   receive   lifelong   success   in helping many people,   who are   in   need   of   the teachings   and powers of Lucky Hoodoo.     For this reason,   if you simply follow   this simple series of ten lessons,   you will be able to work in Lucky Hoodoo and find   the many   rewards   which come from the spirits,   because they know much more than we   are able to know and will give us what we seek, if we are in any sense dedicated to their work   through   service.    The upward climb to the light of the spirits   is   something which does require the efforts of all the spirit powers we can grasp hold of; but the rewards of spirit service are constantly to receive the encouragement and   help,   new powers   and   knowledge,   from this source of all light,   behind the world of   sensory appearance and material activity.
Building the Atua or The House of the Spirits
The successful practitioner of Lucky Hoodoo will take great care in making his home a
place of the spirits.     He will take care to set aside the objects which the   spirits
like to indwell,   such as bottles of their favorite perfumes and tonic-liqueurs.     Do
not   worry   about what to buy to honor them,   they will come and simply tell you what
they have on their minds.    They each have very definite favorites, so you have to be
very precise and follow their explicit directions very carefully.
Many of the spirits of Lucky Hoodoo like to indwell a painted wooden box with   a lid,   called an ATUA or A TOO A.   All spirits dwell in those invisible Atuas that are made of spirit-matter in the world of the spirits. But in the temples of Lucky Hoodoo and   in   the homes of those most favored by the spirits are to be found   the   painted boxes of the spirits.     Actually, if the quality of the wood is high, you do not need to   paint the box,   just make sure that the finish on the wood is high quality   also. However,   you   may   wish to paint the box,   both inside and out with the   colors   and designs   which the true spirits of Lucky Hoodoo really prefer.     I will not give   you any directions in this,   for the spirits will tell you what to do,   but because there are   an infinite number of spirits in Lucky Hoodoo,   so the designs of the Atua   will show you this.     But one thing is certain,   there can be no mistake in the Atua;   you will   always   be able to pick it out and know if the spirits like it,   because it   is loaded with power.
While   the Atua might be covered outside and inside with the colors and   designs of spirit-magick,   as soon as the spirit takes possession of his home,   you will find that the power will now begin to build up.     Many of those who do much work with   the spirits   will   take   an   object which must be blessed and put   it   inside   the   Atua, overnight, let us say, in order that the power flows into the object and the blessing takes place.     Well,   this is what we call a type of participation-magick,   where the field   of   magick inside of the box flows into any object placed there and   fills   it with power.   Any home is blessed by the presence of the Atua, and many buildings have been protected because of the fact that there was an Atua somewhere in that building. On   the   other   hand,   many buildings have been cursed,   because buried   beneath   the building was an Atua left there hundreds of years ago, by a black magician who worked a negative type of spirit science.
Well,   if a person has come along in his occult work and is usually able to help those who come to him for help and magickal advice,   he should have an Atua in   order to   work the deeper types of spirit-magick.     I am of the opinion that the possession of   the Atua determines the sincere and advanced student from the casual and   curious

person.     Only a deep student would go to the trouble of making an Atua and making it according   to   the directions given by the spirits of Lucky Hoodoo.    Such   a   person would   really   be sincere to want to find out what the Spirits wanted him   to   do   in direct   service.    This   is often the test,   so I encourage those who do wish   to   be thought   serious by their spirits,   to make an Alua for them to dwell in,   when   they come into your home.   The Atua can then rest on your altar, and like the Tabot of the Ethiopian Church, can be viewed as the genuine focus of the divine power and presence in your life,   work,   and community,   this is another way to have lifelong success in the use and work of Lucky Hoodoo.
In   closing,   let   me   say that I have outlined in these brief lessons   a   basic course which will bring you into touch,   service,   and work for the spirits of   Lucky Hoodoo.   F'or some, this is enough, but for others there will be more advanced studies available,   which   build upon and grow out of what these ten brief lessons give   you. For example,   1 will be presenting to some student a course in "Heavy Hoodoo Spells," which is for the specialist in spell work with the spirits.     There are many problems which   often   come   up over the years which really do require special   treatment   and special types of power.   These special problems I will give in the studies directed to the advanced student, who may be asked or called upon to do very special work for his clients.     I   have been asked by the head of my long line of Hoodoo work   to   prepare this   type   of study course,   so that the many requests for advanced work   in   secret powers and spell-casting can be answered.     Let me say also that whatever the spirits tell   me   to do I always carry out.     I am dutiful and very obedient to   their   basic laws.    This   is   the secret of my own personal power,   as it should be   yours   also. There may be other types of study which they will suggest to me as we go along in our life of spirit-serviuce,   which is our life together with the   spirits.     Well,   when this does happen I will do such a course and then gradually put together those   ideas which 1 sincerely feel are most suited to the problem-solving of the present age.
Many   persons   have written to ask about initiation into the mysteries of   Lucky Hoodoo.     Let   me   say that each person will initiate himself   into   these   wonderful states of consciousness, but that it is possible for the spirits to want to being the very special student into contact with me for a particular reason,   especially if the student   is located in the area of Chicago.    The spirits will have their reasons for -this,   I will simply follow their directions.     Well,   this should not be any serious problem if the student is really serious, for I can be reached through my post office and all you have to do is write to me there.   You must understand, however, that only those   who have been serious enough in their devotion to the spirits of Lucky   Hoodoo will   be led in this direction,   which is the meeting of the student with the spirits in my person.     Also, the spirits will determine fully and finally whether or not the student   is   ready for the special initiations which they provide for   those   wishing special powers and degrees or levels in Hoodoo science.     For it is entirely possible that   the spirits may wish me to give the grades of higher Hoodoo power,   if so   they are   given in the name of the spirits of that family in Lucky Hoodoo,   from   which   I come, and which is know as
BACALOU BACA

37

Lessons on the "Points-Chauds : Le Temple-Des-Houdeaux
Esoteric   voudoo   is the science of the orientation of the temple   of   consciousness, which   you   must   create with your will,   mind,   and   imagination.     Esoteric   voudoo therefore   will be the method which teaches you how to organize your   magickal   inner experience,   using the most suitable symbols — which are the symbols having the most power.   The symbols used must be evocative of power, they must serve to call it forth from other regions,   other parts of the universe, other universes and dimensions.   It is   not enough to say that the symbol is the sign which suggests something   mystical. The   symbol   must be a machine or engine for the generation of magickal power in   its own way, not in any way which depends upon the mere mind of the practitioner.
Voudoo   must be a science of success which works for every mind and not   because of the mental attitude, for voudoo is the science which handles powers as they are in themselves,   not   because of what we think.   So voudoo is not   psychological,   it.   is metaphysical and physical — the symbols it uses are physical powers in being.
The orientation of consciousness is possible because of the ways in which voudoo power gives direction to the mind.   Voudoo power tells the mind what to do and how to do   it.     f   have   said that the orientation of consciousness is   achieved   by   means of   powerful symbols which are magickal engines.    This means that these symbols   are the ways through which the inner contacts of voudoo,   or the spirits or Loa,   operate through   the   veil   which separates the inner from the   outer.     The   symbols   become instruments   of   perception or research whereby the spirits look into our   world   and cause   certain things which they desire to happen.     So as they look into   our   world they   send into our world their power to do what we want them to do.    Sometimes,   we see, they say among themselves that we want them to act behind the veil, on the other side   of   the   wall of consciousness.    That means that we do not   make   any   use   of symbols,   but rather make contact entirely without mind.   This is esoteric prayer and it is common to all types of spiritual activity.     However,   in voudoo we use symbols which come alive in the operations of esoteric voudoo.   So that the justification for the   use   of esoteric voudoo is to be found in the use of these engines of magick   or sacred and cosmic symbols,   which produce a more precise effect than the actions   of the   mind   in the midst of esoteric prayer,   which is often too vague.     In fact, one would   have   to   be out of the physical body actually to   be   effective   in   esoteric prayer,   but   in the body it is a "hit-or-miss" type of activity,   because Few if any have   such precise minds.    That is why we use symbolic engines.    This is   the   real
justification of voudoo.
In   voudoo   there are many sects.    The name for the sectaries of   La   Couleuvre Noire   at Rouge is "Les Houdeaux"," or the operative magicians,   i.e.,   those who   do practical work.    There are other sectaries in LON, of course, such as "Les Ophites," but the beginning of the work is to be found in Les Houdeaux.   A sectarian or sectary of   voudoo   is a member of a special line of spirits,   or   spiritual   ancestry.     The spiritual   ancestry   of   Les Houdeaux is to be found in the children   of   the   "Black Goddess of Space," Binah,   the emanation of Mother/Father Space/Time, called "Saturn" by   the   classicists,   and   "Guedhe- Nibbho" by the priests of   Voudoo   science.     The consort of the Black Goddess of Space is Death, the God of All Transformations, known as   Mystere Royale (Desak'karum),   who shines his supreme eye through Saturn when   in the   sign   of   Scorpio,   "whose throne is in the east."   The children   of   the   Black Goddess   of   Space and Mystere Royale are "Les Houdeaux."   We may be said to   be   one

with Les Houdeaux or to be them when we act within the temple of esoteric   voudoo,   in which these lessons form the pathway of initiation.
With   Les Houdeaux the most important matter is the orientation of the temple of the inner power,   or the arrangement of the symbolic engines in   space-consciousness. Now,   it   is very important to understand that we are the serviateurs of Les Houdeaux and must make the design of the temple,   which is the cosmic map of   magick,   ideally suitable   for their work.     Otherwise we cannot unite our magickal energies with them and   say that we too are among Les Houdeaux.     Thus,   the most basic point   in   this science   of esoteric work is the knowing of the points chaud or the engines of occult energy   which are diffused through the spheres of magickal consciousness.     First   of all   there   are   four levels to the temple,   or we will say four   different   ways   of working the temple in different and higher worlds and regions of real   power.    These four regions are:   i) Les Houdeaux,   or where we are now.   2) Les Linglessoux, or the realm   of the shrouds of the dead.    3) Les Cadavres Piquantes or Cadavres   Piquants, which is the world of embalmed corpses.     4) Les Faiseurs-des~Zombi,   or the mages who bring the dead back to physical activity.     These are four magickal regions or zones, and   each of our lessons in this first series will treat of these zones of powers   as collections of many hot-points,   whereby the magician can develop and express himself fully as a child of the Black Goddess of Space and Death, Her Spouse.
Now to establish the orientation of the temple, which is really the way in which the   symbols of this esoteric voudoo will work as magickal engines it is necessary   to indicate that in each of the zones there are eight magickal directions or pathways of power for the growth of more and more hot- points.     These directions are north, west, south, east, north-east, north west, south-west, and south-east.   Each of these doors of consciousness has its own meaning and vibration, its own spirit or Loa and its own life,   its own intimates and its own initiations,   and its own projections into other dimensions   and   pathways through space-consciousness and   time-will.     For   example, there   "is   a particular point of contact named after the Loas of the   Guedhe   family, which   are   the spider-Loa:   Famille Zariguin,   such as Maitre   Baron   Zariguin,   his consort Mystere Araignee, and their son Ti-Zaraguin and their daughter Mystere Toile-d'Araignee.    In   their   construction of consciousness they occupy   the   east,   west, south,   and   north of the temple.    To find a spider's web in the north side of one's home   is   a   good sign indeed.     However,   if we use these Loas   in   our   temple   des Houdeaux, we will not want to use them as the dominant powers of the temple, but only as   complements to the four major powers of Les Houdeaux.     Thus,   while some Loa may appear to be very much the same being,   esoteric voudoo permits the magician to   make many   distinctions   whereby   it is possible to develop the   magickal   personality   of these Loa and thus climb up or reach up to their own magickal vibration.     You   may find the spirits of esoteric voudoo have very,   very different personalities once you come   upon   them   in the setting up of your temple for the real   level   of   research. Before,   you thought they were fundamentally the same types of real energies, but now you   can   see how different they are,   indeed you now can see that they are   entirely different types of Families of spirits and magickal Loa.
Now,   getting down to the business of setting up consciousness, you will assign to the east the powerful Mystere Royal, father of all of the Mysteres-royaux, or gods of death,   also known in the western tradition as the angels of death,   and called by the   esoteric theurgists of India "Naradana."   To the west,   the place of   the   Lunar influence, you will assign the Black Goddess of Space, i.e., Mahakali.   To the north, you   will assign all of the spirits who belong to the Family of Les Houdeaux,   or the

Spirits of  Hoodoo sciences,   who live in the northern area of the universe.     To   the south,   we will assign a very special deity, known as the spirit who greets those who come to serve the dead,   "Thousand-Little-Footsteps," or "Ti-Pied-MilIe-Fois."    This spirit is the were- insect Loa-Mystere,   a transvection of Limbi and kliphotic king of the larvae of the dead.     By using him in   the south,   we have established a magickal link   with the were-insect deities,   who will occupy the NE,   NW, SE, and SW points;
these   are Mystere Toile-d'Araignee (NE),   known as the spider goddess   of   Capricorn because   of her placement,   Mystere Araignee (NW) the mother spider of Scorpio,   also known ay La Maman Regne,   Ti-Zariguin (SW), both the inventor-Loa of Aquarius and the brother   and son of the previous mysteries.    This Loa is responsible for all   of   the magickal inventions of the new sciences of esoteric engineering,   dream-control,   and ontic sphere rnediurnship.   Lastly, there is the Father  Loa Baron Zariguin, for ail the Cuedhe-Loa   are   "Norman   Barons,"   as the hierarchy of the   Loa   comes   from   French thinking.   Baron is assigned to the North-East, and to the sign of Leo, because he is the   most deadly aspect of The Grand Lion.     You now will have before you a   complete temple   of magickal potencies for inducting the pure forces to be fed into your   will and   imagination.    As   you   place yourself in the midst of this   mandala,   you   will truthfully   see the lines of power crossing in the eight   different   directions,   the four   main points and the points-between-the-points.     This is the beginning of   your magickal and voudoo machine for travel in time and space, for wherever you wish to go in   your occult self-hood the powers now coming into your voudoo spaceship will   take you there.     You     will     ask   one   of   the   spirits   to   be     your     guide,    assign them special projects, like travel to the past (N and NE),   past/present (W and   SW), present/future (S and SW), and future (E and SE).
Therefore, you will he able to move with the direction of a particular spirit to another   region of time.     The other spirits will act as controol,   either moving you back,   as when for example NE will move N back, as NE is more ancient, or when N will move NW before or back or when NW will move or control the before-time sequence of W, and   this is done by means of the magickal powers of the spiders and   death-Loa.     Or when   you desire to go forward in time you will summon the power,   via   the   symbolic machines   of   those ahead.    Thus,   SE will move anyone ahead except a   time-traveler in the E position.   W will act. as a brake for the speed of SW,   but will speed up NW. As you move more and more towards the east and south,   you speed up, as you move more and more towards the west and north,   you will slow down in going forward and will go back   in time.    Thus,   even SE can make E move a little back in   time.     Using   this exciting   method   of   lime travel is the basic voudoo science for   coming   and   going through   different   dimensions   and   spaces,   for each time   will   have   a   different dimensional   objectivity.     How does the voudooist stay with the past and present and future   of the planet earth and not go of I into another world or universe — in   case you know only one language of everyday communications?
That is very simply based on what you do with the western powers.     To remain on earth,   but to explore the past of the earth, use W mainly and exercise great control with   the   Scorpio   controls of NW.     To stay on earth,   but to   explore   the   future moderately and safely,   simply use W modified by SW, and carefully add or control the feeding   of input from S.    On the other hand,   to find out the present   for   another universe,   simply   move sharply to summon the powers of E,   ST!,   NE,   or N,   and then carefully bring it down to the present by using S,   SW,   W or NW modifications.     The experience time-and-universes traveler is able thusly to go anywhere,   by making   use

of   this rather simple system,,   because he would know from experience how to   adjust the   inflow   of energies which are the fuels for his projections.     These   fuels   for projections are very simply the kalas and shaktis, theojas and sexual radioactivities which   power all our machines.     The ojas (theojas or god-energies] and sexual radioactivities   are   especially sought after by vampiristic deities,   also,and   for   this reason   the magician must look carefully into the nature of the magickal images   used to   power   the symbols with their own magickal   force-fields.     By   using   less-than-horcific   spirit-Loas, the magician runs the risk of attracting very negative vampires who need the Ojas of the mandala instruments to sustain themselves.     These vampires must   be   carefully   distinguished   from the positive   vampires of   time   and   space-consciousness   travel   who   assist the magician to move into other regions   and   who, manifested as were-spiders and zombi-Loa,   both guard the temple of sciences as   well as   provide   certain esoteric energies,   which while matching other energies   in   the magician,   also   produce   the Cartesian vortices through the voltigeurs   of   esoteric physicans make contact with the points of other worlds.   Thus, we can see the need to know the nature of energies used behind the symbolics of voudoo mechanics.
Once   you   have set up your temple space,   you begin to realize that it is   the field   very   simply constructed of magickal powers.     Each symbolic   point,   and   the symbols   are   your own always,   serves as a door which admits by means of   an   astral tuyau   or conduit the special forces represented by the placement of the symbols   and your intention in what you wish these placements to be.   Immediately the forces begin to come in from the other side of the veil of manifestation.     You will make   contact with them by means of will,   mind,   and imagination,   so that as the forces come into the mandalum a perfect eight armed spider system is formed.     This is the most   ideal machine   for all time and space-consciousness travel   and   really all of   the   other
systems   seem   to   be built out of this system.     You now become   a   truly   magickal spider,   a were-spider,   who will appear to sit in the midst of your web, when viewed by both Golden Dawn and Tantric clairvoyance.   This is the way that you appear on the astral   plane or plane of the universe,   and making contact with that astral place or situs,   you   are   now ready to go where you want to control   your
departure. In this sense,
this lesson is the most complete exposition of time and space-consciousness,   because it is the first of this new series in esoteric voudoo sciences,   and yet you have   to learn   all of these relatively advanced techniques,   because you will not be spending much time on earth in the next lessons — only in earthly graveyards, I might add.   So now you are a spider-magian,   spider-sorceror, or spider-magician.   You may be any of these   as they are entirely suitable.     You have woven your web by meeting with   your own   magickal   force at each of the eight sources of   cosmic   energy.    Thus,   cosmic energy is met by god-energy.
You   are now able to tune the instrument and see what images are fed to   you   as you turn on one control with your mind after another.   You might want to use a magick mirror   or   a   control through a shew-stone or some other method.     But   at   first   ( suggest that you use the mind,   the will,   and the imagination entirely,   in order to build   up   your controls.     Later we will explore the methods for making   the   magick mirror.     You can test the in- flow of images from the cosmic shakti,   because in the occult fluid are the potencies from which rise the images of other worlds and systems of time.   You can see that there is a cycle to this occult motion, for like the cycle of   the moon it is based upon the ebb and How of a very special sexual   energy,   the

energy   behind time-travel.     You have set yourself to testing the controls for   this movement   into another realm of being.     By moving one way or another you can achieve the   fullness   of another world,   another time,   or our own earth,   as   in   the   18th century.     It   has become easy to build up the cosmic world of magickal mind by   this simple science.     You have before you a complete system of magickal explorations.   If you   are willing to do so you may stop here and remain here in this sphere,   entirely and permanently rather than trying to move into another lesson in magick.   But others will want to go on to another sphere of exploration.
1 want to close tins lesson with a diagram which will explain the time zones and other regions of space-consciousness as they are manifested in our being.
Rast    - pure future, other universes beyond the Sun.
North - East   - - the   ultimate doorway beyond Pluto,   beyond Kether,   the past   of other universes,   the region of absolute history,   where the past is now and only the past is.
North — which in the pure past,   the absolute realm of history,   the prerent of of other universes beyond Pluto, other doors beyond our past measurements.
North-West — the past of the earth.     Also the past of other worlds,   also   the future of realm? contacted via the pure past, other universes beyond Pluto.
West -- the present that is just passed and becoming past.   This is the world of
the? now on earth, the here and now.
South  West   --- the   future of the earth as the present moves more and more   away from us,   The present of other worlds can be reached here, sometimes.
South    »   the future which has just left the present,   the world of the   earth's own future.
South   East    ••   future with some tendency towards the earth,   some   reference   to universes near out solar system,
Back to the East  --   pure future, other universes beyond the Sun. You   will understand that your own magickal mandalum instrumentum is simply this   map and when you do, all universes then are open to you.

La Couleuvre Noire: Les Linglesoux
The technical name in "language Creole," i.e.,   in the vocabulary of esoteric voudoo, les   Linglesoux,   refers to the priests of the astral shrouds.   This name,   which   is derived   from "lingam" and "le soi," refers to the aspect of   the Cultus Ghuedhe, which
consists  in   the stellar-phallic identity of the astral priests  of   macabrey.    The focus  of this aspect of the cultus must be found in the identity of the dead as   the sources of a very specific eroticisme magique.   Under these circumstances, the cultus must   provide for the frequent occurrences of astral necrophilia, usually on the part of   the Ghuedhe   type   spirits who attack any and   all   persons   desirable   to   them. Esoteric   voudoo has restricted this type of magick,   or experience of possession   to nocturnal   erotic   encounters with the spirits of the dead,   who in their desire   for concrete materialization actually possess the male organ of the sleeping human.    For this reason,   the presence of the erection of that organ during sleep is known as   an indicator of the visitation of these spirits.
Because    of   folklore  and   folkloric  encrustations  of   the   esoteric   voudoo tradition,   the spirits of the Linglesoux family become identified with "mauvais air" and   other   types   of   vampiric entities.     But we   must   distinguish   between   these experiences and the more European succubae or succubates,   as the entity   experienced by   the   magician is "pas b'swa linges" mais "lingam le soi," hence an   entity   which seeks   to   replenish its own magickal identity by means of taking occult forces   from the magician.     This cultus in general,   which means the seeking actively after   this experience,   is not found among any of the occult voudois or Houdoux pretres,   but is confined to the most extreme sect aspect of the cult-Ghuedhe, which is associated with night-time   magicks   and magickal experiences which draw night-time powers   into   the magician.    For this reason the act of communication with the spirits of this type is viewed as horrible in itself and its descriptions unspeakable, by occult voudooists,
However, because of its extreme character, this magick, which is identified with the sign of Scorpion (in the Zodiac) is viewed as a source of very great power.   As a consequence,   those born under this sign are sought out by the pratres-bokors of this system as ideally suitable mediums,   for mediumite and erotique-magique are viewed as identical   realities   in this context.     Hence the production of   the   phenonmena   of mediumite   is   viewed as having been generated by specific conditions in   the   erotic encounter with "les spirites," i.e., the members of the cultus, who accept a magickal view   of   the philosophy of spiritism.     There are taught magickal exercises for   the building up of this nocturnality, which barters sexual energy for occult and   psychic powers.    The   candidate,   in   order   to become a Linglesou must open   his   being   to possession by these very dominant spirits,   inasmuch as he must become such an object of   their   desire   that   they will grant occult powers to him   in   exchange   for   his vitality and manhood.     In the esoteric interpretation,   these spirits readily become an   extension of the candidate's own identity,   and thus rapidly by means of congress with   them,   especially   by the devotional act of total surrender to these   types   of spirits, he becomes also Lingam le soi.
The   exercises   taught along these lines are variations   of   the   VIIIo,   O.T.O. called the "mystery of solitude," whereby the magnetism of the candidate becomes more and   more attractive to the spirits.   But in actual fact,   the magick consists of the performance of the despicable aspects of the XIo, O.T.O., now rejected by the English

43

branch   of that order,   but practiced by the conscience-less fringe rites and   orders which dwell in the infinitudes of larval cesspools, and whose practice of these rites while shunned by all other magickal schools and societies, groups, rites, and orders, is for these extremists,   "les lingiesoux," the very basis of their power and contact relationship with the inner planes. Thus, that which is rejected by 99% of the entire sexo-magickal continuum, and which is taught by certain extreme Boullanists in France (les Buolianistes des-fetes) is the practical norm with les lingiesoux.
What  can   we   say   are the benefits of this   method  which   will   make  certain magicians   break the sexo-magickal tabooux of countless orders,   which will cause the magician   to   abandon   the   law of yoni for nocturnal   obsession   of   the   most   vile kliphotic   contacts'?    Those   who possess the technical knowledge admit that   psychic ability   is   increased so that all of the forms of low mediumship and   crude   psychic powers are made perfect,   while the higher psychic powers are fully manifested.     But does   this   occult   exchange provide sufficient compensation for   the   man   who   must sacrifice   himself   to   nocturnal appetities of a most   perverse   type?    The   occult student must be aware of what exists in the continuum of darkest magick, he must know why   certain   magickal substances are preferred by the more subtle spirits   than   the crudity of a mere human sacrifice.   Thus, the magician must determine his orientation in   this matter and surrencer himself to these nightly obsessions as they   come   down upon   him.     For as they manifest themselves in the most intense erotorality, as they come down upon his body the awaiting sacrifice and take him,   so by draining out   the vitality   of   the unconscious and subconscious id and libido,   they fill up the   area where   they   have   taken   the power with pure elemental power   of   the   most   intense psychicality.     By identification of this power with the element of water,   with   the western place in the temple, we encounter the onrush of extremely psychic forces, and the onrush pours into the soul of the magician as he becomes more and more linglesou, as   he identifies himself more and more with prior pre-parval layers of   being,   with pure   primordiality of energies and powers,   which are the basis of the whole famille Ghuedhe, the   domain   of complete lust — the lust for lust itself   transformed   into magickal power and psychic capacities.
In order to possess the reality of this power, you must take it into yourself as the spirits are taking your powers from you.    This power from them,   once   received, then   becomes the basis for all magickal operations derived from this most   esoteric view   of the VIIIo type magick.     When power is then needed,   all one has to do is to bring to focus these wraithlike clouds of astral libido,   which are now one's own and which are wrapped around oneself with the firmness and fury of the most   pre-orgasmic lust.    The   magician under the circumstances will then be able to master the secrets as   they   are poured into him by means of subtle lines   or connectives,   which   being wraith-like   themselves,   are the astral lines of ejaculation created in the   etheric void by the action of these larval spirits seeking more and more food from mankind.
You will present to your mentor a report consisting of two parts.     First of all your   understanding   of this lesson and what its principles are as magickal   methods for the production of occult force.    Secondly,   you will record experiences of   this type,   as distinct from succubates contacts, which you may begin to experience if you wish   to identify yourself with this astral cultus.    Only part one of this report is required for membership as a student in LCN,   however,   appreciation of part two   may open most interesting magickal doorways on the inner planes and present the candidate with   sufficient   psychic   ability to see the inner aspects of   voudoo   with   greater lucidity.

Exercise
In   the lesson I—1—1     you were given a structure for a magickal   instrument   of   the mandalum   instrumentum type, in lesson 1-1-2 you are given a method of powering  that instrument,   or magickal space-ship, anywhere.   Using your intuition, tell me how you are able to unify the fruits of the lessons 1(a) and 1(b) in a systematic manner.
(a) please tell me how they work together as a method of research.
(b) please tell me that particular method of application which pleases you.
 (c)	please tell me what you have learned about yourself in this method.
 (d)	please tell me about any communications of an extraordinary nature you have received, and if they can be applied to your development in LCN.
 (e)	please tell me about the way specific energies feed into and fuel the various parts of the mandalum, so that for the eight parte of the instrument there are eight actual energies which you direct therein.
 (f)	please tell me of the magickal transformation of your physical selfhood as a result of using this machine under a variety of circumstances.
 (g)	this magickal machine can be invoked at any time;   have you tried to use   it at times other than when you do your magickal exercise?
(h) maintain a magickal diary of your experiences using this instrument, and provide me with examples of the contents of this diary.
NOTE:    It is generally assumed by Dr.   Hector-Francois Jean-Maine that the   students truly   wish   to develop themselves in the fullest degree in LCN work.     In line   with this   understanding,   a   small door is now opening in your conscience,   the   door   of magickal research.   There exists within the interior famille of LCN a secret group of research mages,   who wish to invite you to share in their comprehension.    Hence,   we have attached a sample magickal paper of this research branch.     Read the paper over, and in order to determine your intuition,   write what you imagine to be the   contents of any of the magickal topics listed on this sheet, and also let us know which — and you may have more than one favorite — of those given you wish to explore as a member of the inner research group, under Baron Zariguin, as Head Loa of the Spider-research spirit  group and the were-spider,  and especially were-tarantula   priesthood,  which inhabits these interiorities of consciousness in its esoteric manifestation.
Structure Your Report as Follows
 1)	Identify your specific line(s) of research by name and number, as given on the page   entitled   "Season   of   Ghouls."   This refers to Famille Guedhe   Research   as   a special science.
 2)	Provide an imaginative description of the magickal contents of the research topic(s).
 3)	Provide an imaginative method of using existing experiences from the exercise in lesson 1-1-2 as your guide for doing the research.
4)	Select   certain eroto-magickal situations which might be   suitable   for   the
practice of what you have imagined in point 2.
5)	Discuss if this method will help you develop more and more power as mentioned
in "Lucky Hoodoo," which is the basic introduction to our system.
6)	Perhaps you would like to add certain insights from the paper on the angelic
and   kliphotic   languages in order to deepen your insights and enrich   your   magickal
,     experience. If you wish this, add information.

This report should be sent to Michael P. Bertiaux, as usual, however, indicate on the front of the letter,   below the name and above the post-office box, the initials T-D-G,  or  better,  after the name of Bertiaux,  so that your report is received in   the proper rite.   Fratemellement, Michael Bertiaux, December 30, 19<-<-
La Societe Secrete Des ZOBP — Tarantules "Chenilles Astrales"
Loa — Zariguin — TV Pieds — Mille — Fois, Souvereign Grand Maitre Absolute
Address: Michael Bertiaux, P.O. Box 1554, Chicago, Illinos 60690, U.S.A.
Application for adhesion to the societe-des-zobep:
Name: Address:
Attach a recent photo of yourself which has been taken for this very purpose and none other.
It is my desire to develop in the magic-des-zobop, and therefore, it is my desire to adhere to the societe secrete des zobop-tarantules of the Grand Loge, "Chenilles astrales," and for this reason I now make application.
If   the applicant is already a brother of LCN,   it is not necessary to   pay   any dues other than his regular dues in LCN>
In   order to determine whether or not a candidate has been selected   spiritually by     les-zobop-tarantules   (the   brotherhood   of   were-tarantula   sorcerers)   it   is necessary for the candidate to describe a magickal experience which he has had, which will  serve   to indicate his call from these spirits.    This will indicate   that   the candidate has been invited also by Baron Zariguin, who is the Master of this magickal order.   Please complete the report with the following items covered:
 A)	Is this call to become a were-tarantula unmistakable?
 B)	Is this call the result of my very private devotion to special Loa or spirits identified with this cultus and with no other system of culte?
 C)	What magickal,   occult, and/or psychic phenomenon have been experienced since my association with this culte as a idee-fixe in my soul-mind?
D)	What   is   the esoteric significance to me of the spider   as   the   type   most
perfect des-animaux-magique?
E)	I believe in the power of this magick, but what is the symbolic meaning of my
master-teacher in magick as a were- spider to me, the student?
F)	Having experienced many matters of occult significance,   how is it  possible
for me to interpret the were-tarantula method as more powerful?
G)	From what I have read and from what I have imagined,   what is the content   of
the work of the magickal brotherhood of the were-tarantula?
H)   What do I imagine to be the philosophy of sexual energy taught by these were-tarantulas?
Having completed your brief description of what you think this magick is in terms   of the eight points,  which are hot-points (points-chauds) of this system, you will send this application to Mr. Bertiaux.

TEMPS-DES-GHOULES
In esoteric voudoo there is a point-chaud,  or "hot point," known by this  name.    It may   be   understood   as "season of the graverobbers," and is along with   eight   other points, one of the major hot points of the mysteries of ZOMBEEISME.
This point is conferred in a temple which resembles a graveyard, with tombstones and skulls as the proper symbolism.    The high-priest will represent Maitre Baron   or Maitre   Des Morts,   lord of the cemetery.    The others will represent a corpse-to-be-made-into-a-Zombi and a ghoul or graverobber.
The  ghoul   is guided by Baron to where the corpse lies buried and digs   up   the coffin  and brings out the body,   which is then transformed via magick into a   Zombi. The Zombi is then commanded by Baron to kill the ghoul,   for disturbing the dead,   so at that moment the ghoul is sacrificed to Baron by the Zombi,   who is now a   priestly worker.     Next,   the dead ghoul is transformed into a Zombi by Baron.   This concludes the first point of the rite.
The   second part of the rite opens up with the inner temple of the Death Cultus, which   is located in a secret cave graveyard called "Place-des-Zobops," or the   place of   the sorcerors.    Baron is holding a feast with his Zombi and decides to feast  on them,  so they immediately seize one of their own and consume his flesh, drinking his blood   from   a   chalice which Baron passes to each of them.     Baron   then   confers   a magickal   type  of reality upon the Zombi sacrificed and enthrones him  as  a   Nimbo. This ends the second point of the rite.
The third point of the rite opens in the temple of Ghuedhe-Zariguinou,   Baron of the spider-sorcerors,   who instructs the Zombi in how to become living men again,   by use   of the magickal venom,   which he generates.    They receive this venom and become living   men   who   can at will become Zombi and thus immune   from   all mortal dangers. Zariguinou   also leads them into the mysteries of Bacaloubaca,   Loa of   Black   Magick divination and initiation.     Depending upon the high-priest,   then, this rite reaches magick,   divination, the use of the 16 types of magickal venoms (seminal fluid of the spider-sorcerors),   methods   of immortality possessed by the undead,   as well as   the first points of the esoteric temple of the spiders (Secret-des-Peristyie-Zariguines), and thus connects with the following mysteries (these are the hot-points):
 1.	point-des-macandas — sorcerors who attack night-travelers
 2.	point-des-bacas — divinatory powers reserved to the undead
 3.	point-des-chats — werecat powers of Carrefour, door to Lyncanthropy
 4.	point-des-Linglesoux — powers of the shroud
 5.	point-des-sorts — divinatory skills using skulls
 6.	point-des-morts — communication with dead bodies
 7.	point-des-amazarouz — or Amazaroux "spider necrophilia"
 8.	point-des-scorpions — creation of 256 different venoms and poisons
 9.	temps-des-craines — making skulls talk

 10.	temps-des-froides — winter-death magick, a kind of suffocation cold
 11.	temps-des-chauds — killing by sending astral fires
 12.	temps-des-amazaroux — creating a spider's cave for initiation
 13.	temps-des-nids — nest of venomous magickal serpents
 14.	temps-des-narcisses — generation of shaktis and kalas from venoms
 15.	temps-des-sorteurs — 256 poisonous methods of astral projection
 16.	temps-des-Ghoules — the power of Baron to give all these points

La Couleuvre Noire: Les Cadavres Piquants
 1.	To Baron Ghuedhe belong all the ritual churches of the world
 2.	To Baron Ghuedhe belong all the ritual Mass-vestments of the world
 3.	To Baron Ghuedhe belong all the Requiem Masses of the world
 4.	To Baron Ghuedhe belong all the Mass-priests of the world
 5.	To Baron Ghuedhe belong all the candles and incense burnings of the world
 6.	To Baron Ghuedhe belong all the bishops and patriarchs of the world
 7.	To Baron Ghuedhe belong all the missales and liturgical books of the world
 8.	To Baron Ghuedhe belong all the eucharistic bread and wine of the world
The   culte   of Ghuedhe is the culture of ritual worship as   the   most   expressive   of elemental and phallic necessity.     For this reason, the church of tradition being his cannot   have priestesses and other female decorations.     It must be the imitation   of the Ghuedhe on the cross, the Loa of Death and Resurrection.   For this reason the true priests   of   Guedhe shall collect all the magickal vesture of his   cultus,   including many   vestments   in the color of his celebration,   which shall be the   color   of   his ancient   race-people,   Noir.     All churches and temples are veve of   Guedhe,   supreme power of all being, whose days are:
All Mondays — for HE IS THE LOA-DES-LUNES. You shall offer the Mass of the Dead for Guedhe if you are His Priest
All Fridays — for THE CHRIST THAT DIED ON FRIDAY You shall offer the Mass of the Dead for Guedhe, The Christ Who Died
All Saturdays — for Guedhe is the LORD OF SATURDAY You shall offer the supreme Mass of Guedhe on HIS day, and All sexuality shall be the worship of skulls, and HIS ICONOGRAPHIC SHALL BE supremely honored this day.
If   the   entire theogony of LCN is an explication of the culte of Guedhe in   general, the liturgical center of this cultus is in Les Cadavre Piquants,   which refers to the cultus   of the inner Guedhe,   sometimes called "Les Barons Guedhes."   These   are   the interior  or   piquant manifestations of the supreme as death,  piquants  because   the intense   flavor   has been preserved from loss of essential oils into   the   air.    The liturgical taste of the true semance Guedhe is that of pungent spice,   a mixture said to   be between peppers,   mints,   and various hot cinnamons.     Furthermore,   only   the priests   may   drink   this concoction,   which may be sprayed into the   eyes   of   those seeking clairvoyant development.   Thusly the high-priest of this cultus must be aware of the many manifestations of the interior energy, which is derived entirely from the Essence-des-Cadavres,   which is the sexual-radioactivity of the priesthood, and which comes  from   the use of the CRANES, or ritual skulls,   three of which   represent   the mysteries Ghuedes:  Baron Lundi — Loa Guedhe of Monday,  the original Moon God of all ancient cultures, now cultus of voudoo esoteric in its most interiority.   His home is in   the   id of the High-priest,   and thus he represents pure lust in its   cosmic   and unrestricted   sense.     Baron   Legbha-Nibbho   — this is the Christ who died   on   Good Friday, the color of his power is white as is the color of all Legbha.     Sometimes he is called Baron Guedhe Legbha.     Baron Samedi — this is the most widely known member of the inner culte.     The color of Baron S is of course black,   but sometimes violet, which   is   the   color   of Baron Lundi.     The locus or home of   Baron   Legbha   is   the conscious and super conscious mind.   The home of Baron S is the conscious-subconscious

mind,   but   he   is also seen as being a more developed Loa than   Baron   L,   which   is confined   to   the unconscious mind until he manifests in sexual chaos and   vampirism. Together these Loa form the family of the Cadavres Piq.    Their magick is ritualistic in   many ways and they are said to prefer certain religions over others on the   basis of ritual.    Thus all the exotic rites, e.g., Ethiopia, Russian Orthodox monasticism, etc., these are all situ for the manifestations of these very powerful essences.
Together, these   Loa produce certain magickal presences, such as the   very   formal and   phallic Baron Zariguin,  who is the master of magickal lattices and   geometries. Baron Z is the two-fold generation, whose complement is Baron Limbi or Limba, the Loa of   gluttony   and   nudity,   so   that   from these   marassas   or   twins   — jumeaux   — powerful forces are derived from the magician's rites. Limba is entirely content or a Loa   of experiences,   while Zariguin is the supreme master of abstract mental   systems and   therefore the Loa of modern science in many of its technological   constructions. The magician,   by making contact with the phallico-gluttonous and nudist interests of his   body   and seeing these as energies for the projection outwards of   the   abstract lattices   thusly masters two important parts of his being as a magickal practitioner. These  are  entirely associated with rituals, and for this reason the   magician   will collect materials for a religious chapel,   where after his ordination he will be able to   say Mass for magickal purposes.    His vesture and the chapel furnishings will   be entirely   correct from the Baroque and Roman — sometimes in the Lundi   cultus   — or the Byzantine viewpoint.   Below are two interesting veves of these Loa.
In   the   exploration of LCN esoteric voudoo it is possible to understand   that   these vevers   are in actual fact pictures of the magickal temples of these Loa,   from which the powers implied in their sigils are derived.    That is to say,   there is a logical isomorphism between the vever and the inner plane magickal temple of the Loa which is His power-house and upon which we draw in our magicks.
Now we have recognized three major aspects of GHUeDHe, namely his sacred days as magickal   positions   for   operation   of high   space-consciousness   in   time,   or   the generation of the powers of His being from this triad.     Then we see how these powers come   together — and their own operations are explications from Limbi and   Zariguin. In Lesson Two of this series we will begin the papers of the Grimoire GHUeDHe,   which is the most perfect system of voudoo theogony to be derived.   However, the generation of the following hot points of Ghuedhe does show its own magickal theogony:

In order to begin to practice esoteric LCN methods,   you should think of yourself   as also an artist,   for the drawing of magickal maps of the Loa-consciousness is   simply one of the most important parts of the understanding of the culte.     By magickal maps we   mean   of course those charts which reveal the powers of the inner worlds as   they are in themselves,   as ideal machines,   as magickal geographies,   as systems of inner plane   magick constructed according to magickal laws.     In view of the fact that   the Loa   are   to be viewed as logical forms,   while human magickal experience   is   to   be viewed   as the content of all magickal experience,   we can say that vevers are really
guide posts for the directing of magickal energies.    Thus the sign of the arrow -----------
indicates in voudoo the flow of power in a direction.   A magickal staircase indicates the passageway between one realm of consciousness and another, from the higher worlds to the lower or from the lower to higher somewhere in the system of the Ghuedhe which is   of course a magickal line of initiation,   moving upwards or downwards in that is the structure of the inner consciousness.     Therefore, the voudooist practitioner will be   prepared to build up a magickal system of exact references,   which are   important for the positioning of his consciousness on the inner.    This results in a series   of magickal   maps   of   the   inner   worlds   as   systems   of   hieroglyphic   direction   and spatialization,   with   the result that the magician can find his way around, with the aid of the Loa who will direct him, and if he gets lost there isn't any problem about finding   where   he   is   or   where   he is   going   simply   by   asking   directions   from identifiable centers of consciousness or Loa on the inner planes of reality.    Thus, magickal maps   of consciousness are important tools for the magician's finding himself through the worlds of Les Cadavres Piquants.     In summary, let me suggest 16 magickal laws or principles to be kept in mind when working out maps of the Loa-worlds and your   paths in and out of the various magickal spheres.
 1.	Be   certain   initially   of what system or Famille of Loa   you   are   working with.    For   this reason you should be familiar with the symbols of your   own   cultic school, as in LCN we use the Famille Ghuedhe.
 2.	Make contact with your own particular Loa into whose presence you have been initiated   in   order   to   carry   on your research,     You may   contact   this   being   by meditation if not yet initiated.
 3.	Look   for   hints of magickal maps in the vevers of the Loa,   so   that   your selection of symbolism is consistent.
 4.	Meditate   on   the   vevers   quite a lot in order to build   u   the   habit   of unconsciousnes—reflection on the thoughts and thought-forms of these Loa.
 5.	Begin to exercise your mind and imagination by making maps which are   close to the vevers of the Loa as pathways of consciousness.
 6.	See   the   maps as coming to life in your mind and imagination by   means   of visualization exercises which seem to project imagination into newer realms.
 7.	Begin   to   meet   Loa on the roads of these   maps.     Begin   to ask them   for directions. Begin to make use of the hints and advice they give you.
8.	Begin to make travel on these maps the most important part of your own daily

magickal] exercise, so that you can travel effortlessly into the mystical realms.
9. Keep a careful record of these maps and all sortirs in a special book, which becomes   your magickal workbook   and which guides your mind into these   realms   with ease.
-
10.	Eventually   you   will   find the doorways to these maps   have   distinct   and
identifiable qualities,  which you may isolate for magickal consideration.  These are
new Loa.
11.	While these new Loa might be known to other voudoo cultists, they are new to
you and form an extension of your knowledge of these worlds, so that you gain
insights.
 12.	Gradually   try to gain the confidence of the Loa and begin to practice   the rites   and ceremonies which they will introduce to you.    These are rites   and   ceremonies of great values.
 13.	By   this means you will come to learn of different voudoo societies on   the inner and how they operate.
14.	You will be admitted to these cults and increase your voudoo arrnatoire.
15.	You will learn that voudoo is endless & 16. totally metarnathematical in its
essence, for all types of magickal geometries come from it, filled with Loa.

La Couleuvre Noire: Les Faiseurs-Des-Zonabis
This   is   the   final lesson on the foundations of the points-chaud,   upon   which   the
entire science of the esoteric understanding of voudoo depends.     We must   understand
that voudoo is a logical science of being,   which is built up out of many factors and
the   interconnection of symbols,   which by their very nature are spiritual   realities
having   intelligence   and   the power of acting upon the physical order of   space   and
time.    Therefore,   the   voudoo magician does not have to worry about making   contact
with the inner planes,   he already is there and has very great powers for acting in a
direct and positive way.   Yes, the powers of the Loa are those of the voudoo magician
and   his powers are great because these powers from the Loa   themselves,   from   their
esse.
[veve of Les-F-Des-Z pictured here]
[veve of famille guedhe pictured here]
The   esoteric   voudoo lodge which we maintain in Chicago for LCN activity   is   called
"Les-Faiseurs-des-ZOMBI."   It is connected with another voudoo type lodge here, also,
which   is  called   "Famille   Ghuedhe,"  and which is  concerned   with   the  rites   of
initiation   of   the Franco-Haitian Ordo Templi Orientis.   Thus we can say   that   "Les
Faiseurs-des-Zombi" is the content side of our work here in the voudoo occulte, while
the   formal   side is provided by "Famille Ghuedhe." In the   Franco-Haitian   OTO,   the
rites   are based upon masonic ideal systems, while in the secret society of the   LCN<
the   formula is that of the old shamanic magick and sorcery of Afro-Atlantean   cults.
The   interaction of these two cults constitutes the formation of the second   part   of
our course in magick, which is the Grimoire Ghuedhe, a book of lessons entirely based
upon   magickal   recipes.   However,   you are now to learn certain basic questions   and
answers which are given by the students as they enter the LCN lodge in   Chicago.   The
temple   is   opened and the student are brought before the Master who is enthroned   in
the throne of Ghuedhe, which is located in the north, the placements of Saturn:
Q. What does the name "Faiseurs-des-Zombi" refer to?
A. It is the name of the LCN lodge in Chicago, Illinois.
Q, Does this lodge have an inner and an outer circle?
A.   Like all lodges of esoteric voudoo,   it has an outer court of three grades and an
inner society for secret and advanced work.
Q. Who is the Master of the lodge "Faiseurs-des-Zombi"?
A.   In   the outer the Grand Master is Docteur Hector-Francois Jean-Maine,   the   inner
Grand Master is Maitre-Baron-Cimetiere.
Q, Where does the name "Faiseurs-des-Zombi" derive?
A.   From those priests who developed elementaux in dead bodies and made those   bodies
act, move, and have physical manifestation in work, etc.
Q. Is there an esoteric department of the lodge which is open to LCN students'?
A.   Yes,   there   is the 2eme ordre,   which is open to those who wish to   receive   the
researches of L-F-des-Z.
Q. What is the name of this research documentation?
A. The name is "monde Squeletique."
Q. Does this mean the place of the Three skulls?
A. That is the temple meeting place of the initiate and Ghuedhe l'Horizon.
[veve of universe-G pictured here]
Q. What is the nature of the magick of this place of the three skulls?

A. Information about highest magick is given by the three skulls to the adepts.
Q. What is the specific type of magickal information?
A. Information about the Ghuedhe-Universe or system-G.
Q. Is this another ultra-topology or logico-magickal realm?
A.   That, as well as an entirely Ghuedhe Universe-system and magickal encyclopedia of
worlds.
Q. Are these living beings?
A. These worlds are all living, all ideas there are alive.
Q. Who would especially live there?
A. Les-Faiseurs-des-Zombi.
Q. Are these magicians alive?
A. In their own universe they are alive, we are by reference to them the dead ones.
Q. Can we go there and live with them and not be dead in this world?
A. Yes, you may go there if they decide to take you. You have to be invited.
Q. Does one receive special initiations to prepare for their universe?
A. Yes, these are the initiations given in the 2nd order of LCN, of the F-des-Z.
Q.   Is it true that the dead are perfect in this Universe-G,   that they are really in
the Resurrection?
A. That is the meaning of the "life" in that universe.
Q.   Was St. Paul, the Catholic writer of the Epistles, an initiate of them or one who
knew of them?
A. What more could his writings indicate so clearly?
Q. But what of the decay of the dead bodies which happens to them in this world?
A. That is the difference between the body inherited from Adam (the body in Universe-
A) and the glorified body which is the hope of the True Resurrection in Universe-G.
Q. Is this universe based upon the so-called "pagan" metaphysics or religion-view?
A.   No,   in   fact   it is very strictly Catholic orthodoxy,   of the Ancient   Christian
Church mystery school tradition.
Q. Does the Mass exist there and who will celebrate it?
A.   There the Mass is that of the Holy Resurrection, for the Requiemes of   Universe-A
are a preparation for that Mass of Universe-G,   being celebrated in Universe-A.    But
the   celebrant of the Mass in Universe-G is rightly known to all initiates as Maitre-
Ghuedhe/Loa-le=Regenere, the Loa Christ-du-Midi-Des-Faiseurs-des-Zombi.

Grimoire Gbuedhe: Initiation of Grimoiro Ghuedhe
Grimoire   Ghuedhe   is   more than a book or series of papers forming a   book   for   the working   out of magickal spells and performing magickal experiments of   the   Houdeaux type because it is also a school of inner plane work, from which the spells and other magickal operations derive their powers.   The power comes from the connection between Grimoire   formulary   and inner-plane contact.     Grimoire Ghuedhe is centered   on   the Famille Ghuedhe, which means that the powers of this system come from the very secret operations of the members only of the Ghuedhe Family of Loa in esoteric voudoo.
There are two primary lessons in Grimoire Ghuedhe, which are open to anybody who has paid the initial fee for the LCN magickal course.     However, after the completion of   the first two papers,   we will have to separate out suitable students from   those who are not suitable,   in terms more than just the willingness of the student to make payment for instruction.    Grimoire Ghuedhe,   which is a Loa,   must call you into His magickal order,   and if He does not like you,   and this is indicated to us,   we will inform   you and refuse your fees,   because we cannot go against the Loa of this   very perfect system of realization.
Grimoire    Ghuedhe   is   composed   of   the   following   magickal   components    for operational experiment by the magician.
1.	First we will study the various Loa of this family, which are used by us.   We
will continue to introduce more and more Loa as we move along in the GG, but at first
we simply work with about 40 Loa.
 2.	Last   night,   I had an experience with one of the more powerful ones of this group of 40.    How did I know this? Well, the reason is due to there being a magickal sign of the Loa in my mind.   This is the vever or magickal symbol, which is the basis for knowing the Loa; each Loa has a name and a sign or magickal vever, i.e., sigil.
 3.	Each Loa has specialized tasks to perform and thus is called upon to do   His own specialty.
 4.	The magick of the Loa is done by means of special ritual actions.   These are very much indicated as individualized for the Loa,   and for this reason, all magickal operations, forming a composite, are very unique.

 5.	Each Loa has its own inner-school, and this gives special initiations and has special courses.
 6.	Each Loa in GG has a special map of consciousness, which is used to locate the Loa on the inner.    This map is different from the sign in item 2, above, as many Loa of the same family are located nearby each other in connecting territory.
7.	The colors are usually black and purple for the GG, but are modified with
red, gold, and white to offset the black/purple. Lent, Adventine, Requiem colors are
implied here.
8.	The Loa form families of distinct types, which are very special for their own
magickal operations and purposes.   Thus,   there is the spider-family,   which we   have
already   met.   This   family is very different from the Liturgical   Family,   which   is
concerned with initiation temples, etc.
 9.	The Loa tend to be conservative,   this means that they do not change, rather new Loa are added to GG to meet newer needs.    This is the difference between GG   and many other forms of occult spirit magick.
 10.	GG is highly experimental.   The student is asked to keep a certain note-book and to report in detail his operations.   Every student is given personal attention by

communication with the Loa in astral experience.
11.   The   format for the presentation of the GG is like this:   a) Loa,   b)  what family     does He belong,.!©,   c) map or location of His temple on the   inner,   d)   His vever,   e)   what He does in terms of special magick,   f] how to work with Him,   i.e., what   is His rite,   g) various liturgical conditions and qualities pertaining to   Him and His relationship with other Loa.
There are two families of Ghuedhe spirits and each has its own special   magickal purpose   and work to do.    These families are highly specialized and are contacted on exact   hot   points,   which hot points are represented in space by the vevers   of   the cultic   family.   These designs or sigils are magickal doorways into contact with   the Loa,   and   they function as maps of the ways — often wholly mystical — in which the Loa operate.     Properly speaking, the student has to be physically initiated into the depth   of   the   sigil,   but   psychic approaches to the outside   of   the   mystery   are possible,   otherwise we wouldn't have a course available.     However,   Dr. Jean-Maine, nor   his   late father,   ever said that physical initiation was non-essential   in   the voudoo arts,   as voudoo is physical, northerly, earthly, and ceremonial. It is not a Golden   Dawn   or English OTO "astral confraternity," to which all are invited   to   be actual members. Physical initiation is the method for voudoo. However, the use of the sigil, or magickal design, does awaken in the sensitive person a certain psychic power or   ability   to   recall the primordial conditions of   being,   from   which   voudoo   is derived,   as   well as our states of consciousness.   Consequently,   meditating upon   a symbol or repeating the name of a Loa,   so that with each repetition the name becomes more   detached   from   particulars and more and more magickally   spaced,   this   is   an effective   way   of developing the psychic attunement to voudoo which is so   wonderful when experienced.   That is why we make such a big point about giving you the names of the   Loa and their various sigils,   many of which are the products of   the   automatic psychic   processes   of the Afro-Latin mentality,   rather than symbols going   back   to Africa. The energies are ancient, but to be sure, each priest-magician has tried over the   years to add more and more to the pantheon list of Loa,   and often has been very successful.   I   want   to give the Loa now in terms of family   groups,   and   then   the members follow in an appendix:
1.	The Legbha Nibbho family is magickal and research oriented and concerned with
ways of looking into the future,   past, etc., as well as certain helps being provided
to Legbha school initiates.   This family is very conservative and follows closely the Arada appearance. Usually white is the color of the entire family.
2.	The Cimitiere family is black oriented in color and show strong Petroelements.
These Loa   possess   all of the wisdom of the dead and reflect the   closeness   of   the
Ghuedhe   family   to   the non-voudoo "Culte-des-Morts," which   is   strict   mediumship.
Psychic   powers are needed to adhere strongly to this family,   especially the ability
to do automatic writing, art, speech, give oracles, trance, and pure spiritism.
 3.	This   family   tends to swing in the direction of   the   Arada   families,   but represents   an older line of magick and ritual initiation.   The color is   purple   and gold,   representing the royal line of the Ghuedhe spirits. Ail the symbols of the old order,   i.e.,   Byzantine and imperial,   are useful in this cultus. This is the family used in giving initiations to both the living and the dead.
 4.	This   divinatory family is a variation of the powers of the 1 and 3 families and is entirely concerned with oracles, especially oracles concerning things the dead might know.   However,   red and gold are used as ritual colors,   because they give the "mysteries of blood" as part of their magickal representation and repertoire.

*.
5.	The black magick family is allied to 2 in its negative phase.   The color   is
black and only black may be used, although purple, gold, and red may be complementary
to   the   black   color.   For example,   in South America,   the priests and   bishops   of
Bacaloubaca wear black and red Latin mass vestments and mitres of baroque shape. This
family is used to cause trouble and is really quite negative, however, the sexual and
ritual   magick   and the initiations of this family can be powerful   and   helpful.   In
Haiti, the priests of this family are all very terrible homosexual sadistic types and
are shunned by white magicians generally.   This family sets up its temple making use of   four   devil points,   and these points are balanced by points taken   from   another family, e.g., four points from the Cimitiere. [small symbols of ghuedhe pictured here]
6.	The transvection family is usually considered black magick in many ways.   It
uses   only   dark colors and uses were-animal masks.   It uses weird   forms   of   sexual
magick,   and in many ways it is allied with 2 and 5. By this I mean that it likes the
settings   of 2 and the actions of 5,   except that it becomes more and more extreme in
its   manifestations.   It   is believed simply that voudoo priests may gain   powers   by
entering   into their animal level subconscious and subconscious minds and   that   this
atavistic   process   will   help them as oracles and as magickal creators   and   problem
solvers. However, since many of the priests of the Ghuedhe family use lycanthropy as
a method, the transvection   family   work almost entirely   with   insect-forms   or   low
animals.   For   example,   Ti-Moufette is the Loa of bad smells.   Moufette means skunk.
Now,   the priest of this cult tries to emit as many bad smells as possible and in   so
doing he creates a magickal force field, which the 1, 3 and 4 families would consider
evil   or bad.   These latter identify the GG work with the sensuous   perfumes,   rather than   bad smells and forms of flatulency.   However,   this view of bad smells as being demonic   is   not   entirely western,   as the Ethiopians   consider   the   experience   of flatulence   as the expulsion of demons from their bowels.   We should therefore understand a primitive mode of thought behind this cultural attitude.
7.	The big Baron Family is the GG establishment and considers itself the purest
of   the traditions.   It is strongly Petro and purple,   black,   red are   the   magickal
colors as well as the magickal days given in earlier lessons. It is necessary for all
of the more respectable families to have at least one member in this family with whom they can communicate.   As there are nine members this is easily shown.   However, the lewd   family,   which is 9 ius fortunate in having two Barons as its members and these are   allied in GG to Ghuedhe Brav,   who is the 9th member of the   Baron   family.   The Barons spend most of their time keeping the GG orthodox, that is, free from confusion with other Ghuedhe cults, that is why Baron Cousin "Azacca is not listed, although he is  genuine G Loa,   but he is not magickal enough for the GG,   or else he has his own magick.  The real reason is that Cousin 'Azacca is part of the wholesome side of   the Baron   family,   while   GG prefers to work with the unwholesome side.   The   Barons   in addition   to magickal administration form an initiatic establishment of the   stellar-phallic   type and thus back up the initiations of 1,   3,   4 types while also allowing the 2,   5,   6,   8, and 9 families to run wild, as they enjoy doing. 10 is allied with the 1,   3,   4 group, with 8, so that there are five positive and five negative groups of Loa in GG. However,   family Baron,   7, runs everything and must be acknowledged as the phallic establishment.
8.	The   spider family is quite small and likes black colors,   sometimes red   is
used very discreetly.   This family is closely allied to 6,   the transvection   family,
except   that   the spider family is also the divinatory family of the   negative   type.

Thus   the spider oracles are as sought after as the oracles of the 1,   3,   4,   and 10 families. At one time this family was a subdivision of 1 or 4, but became independent and now is the white-magick divination system of the black-magicians of the GG. It is quite different from the divinations of the 5 family,   which are black magick oracles mainly, although they need not be so negative.
9.	The lewd family is entirely shocking to many students of black voudoo because
it   is   so perverted.   However,   it is a magickal side and the Barons here   are   very
powerful.   The colors are any and all, but black, purple, red, and blue, and gold and
silver   are   enjoyed.   The legend is that Baron Limba and Baron Lundi   were   expelled
from the Baron family because they were so perverted in their sexual expressions.   For
a while none of the more conservative Loa in the Baron family would talk to them,   so
sexual   exhibitionism and nudism were not approved until later on — now the   Ghuedhe
priests   in   Haiti are the most sexually exhibitionist of all — so   that   these   two
barons,   who   are   homosexual   lovers   formed   their own   school   for   teaching   nude
wrestling, usually in tubs or when drunk, and generated such a force that many joined
the school.   However,   they do not use the four-fold pattern for the other   families,
and have an astral or secret point in addition to the three given. They are very close
to   the   2   family   and   the practice of deflowering dead   virgins   comes   from   this
traditions of this school.
10.	This is the most conservative black-magick school in GG.   It is composed of
voudoo   monks and is the establishment behind the Barons.   The colors are   black   and
purple,   and   gold   and   red   are used to modify these   major   colors.   The   work   is
divination and initiation.
Grimoire Ghuedge, Appendix 1.
The following are some of the Loa used in the magick of the Grimoire ghuedhe.
I.	Famille Legbha Nibbho:
 1.	Mirroir-des-Sessions
 2.	Hlstoire Fantastique
 3.	Mirroir Fantastique
 4.	Mirroir Mystere
 5.	Mirroir Royal
II.	Famille Cimitiere:
 1.	Ghuedhe Veillee
 2.	Mystere Linglessou
 3.	Mystere Grand-Aran
 4.	Ghuedhe Cadavre
 5.	Mystere Allonge
III.	Famille Initiatique
 1.	Roi Louanges — Mystere Ghuedhe Luage
 2.	Mystere Sacredoce
 3.	Mystere d'Aphotheose
 4.	Mystere Lutteau — Ghuedhe Lutteur
 5.	Ti-Retirer
 6.	Grand Retirer
IV.	Famille Divinitoire
 1.	Mysteres-des-Sanges
 2.	Mysteres-des-Craines
 3.	Mysteres-des-Houdeaux

4. Mystere Royal ou Desak'karum
V.	Famille Magie Noire
 1.	Ti-Mauvais
 2.	Macando
 3.	Bacatoubaca
 4.	Bossu-Diabolo
VI.	Famille Transvection
 1.	Ti-Pied-Mille-Fois
 2.	Ti-Moufette
 3.	Mystere-des-Blattes
VII.	Grande Famille Baron:
 1.	Baron La Croix
 2.	Baron Cimitiere
 3.	Baron Samedi
 4.	Baron Piquant
 5.	Baron Scorpion
 6.	Ti-Jean-Zombi
 7.	Baron Zombi
 8.	Ghuedhe Nibbho ou Ghuedhe Nimbo
 9.	Ghuedhe Brav'
VIII.	Famille Zariguin:
 1.	Mystere Araignee
 2.	Ti-Zariguin
 3.	Mystere Toile-d'Araignee
 4.	Maitre Baron Zariguin ou Ghuedhe Zariguin
IX.	Famille Impudique:
 1.	Mystere-Limbi-des-Lutteurs-Nus
 2.	Limba ou Maitre Baron Limba
 3.	Mystere Baron Lundi
X.	Famille Magique:
 1.	Legbha Nibbho
 2.	Histoire Nibbho
 3.	Grand Maitre Baron Ghuedhe
 4.	Marrassas Nibbho

Grimoire Ghuedhe: Saturn in Scorpio and Sun in Scorpio
There   are   many magicians who are interested in the work of the GG section   of   LCN. Yet,   they are not aware of the existential basis of the field for operations,   which is derived from exact astrological lattices,   i.e.,   from beings-in-the-world.   It is true that there are certain magickal methods which we teach by lesson as written,   but there   are also ways of learning our system via magickal oracles which are opened   at certain   times   and under certain conditions these give forth teachings not found   in
our papers or books.
i. In order to feel the power of GG, which is the union of Saturn and the Sun in the   sign of Scorpio,   you will sit at a table with a candle burning before   you   but with no other illumination in the room.
 2.	You will begin to realize that the power of fire is an elemental contact and that you can easily possess consciousness of that elemental contact by talking to the fire before you. You will begin to send your thoughts into the fire and the fire will respond in its various motions. You will realize that the fire moves and responds now in perfect response to your psychic questioning.
 3.	You are making now inner-plane contact with the fire elemental, which is the closest   to   the   human   world   and therefore   the   elemental   most similar to   human consciousness in the area of communication.   You will now realize that you may engage in   a limited dialogue with this fire elemental,   wherever and whenever you   wish   to communicate with it.
 4.	Begin   by asking it the following pattern of questions,   which will serve to give   you an insight into what the elemental spirits think of how you are   developing as   a   magickal   practitioner and be very careful about giving   enough   time   to   the elemental to make a proper response.   This is the flame moves forwards and backwards, the answer is quite like a human nod,   so it may be interpreted as yes,   if the flame moves from side to side,   the elemental may be interpreted as shaking its head,.which
is   our human way of saying no and thus the elemental may be interpreted as providing
a negative response to your question.   Here are some questions you may wish to ask to
test this   method of operations:
i. I want to make contact with you, am I sending my thoughts clearly?
ii. Am I making an improvement now, am I telepathing slowly enough to be picked up by
you?
iii.   Will   you direct me in psychic development in working with elementals,   as   you
would be the logical one to teach me?
iv.   Am I making enough progress in my magickal development so that I can be said   to
appear at the elemental level as entering into the GG stage of the LCN work?
v. Am I becoming more sensitive to elemental powers and influences, so that I am able
to draw upon your help in my many projects?
vi,   Will   I be able to see your operations in the 16 sexo-magickal centers of power,
with which I am about to begin to make psychic contact?
5.	These are only a few of the very many questions, asked very slowly and with a
clear   psychic thought,   that you can raise and send towards the elemental world   via
this simple contact with fire. The idea is that you will be using elemental and sexo-
magickal forces together as you move more and more deeply into the meaning of the Sun
and Saturn in the House of Scorpio, which is the sign of Ghuedhe Grimoire.
6.	This experiment can be used as a warm-up exercise whenever you wish to   make

magickal contact with spiritual forces and powers. Now we pass on to the next part of the lesson.
There   are 16 magickal sexual centers used by the magicians of GG.   Corresponding   to each of these centers of space-power there is to be found one Loa-spirit from each of the ten families of spirits used in GG.   The purpose of this lesson is simply to give the list and the correspondences, which are to be found in appendix of Lesson 1(a) of GG exactly as they are numbered, for purposes of study. Therefore, we ask you to make up   your magickal notebook   based on the 16 centers and the Loa as they   are   exactly hierated or numbered in this paper;
Table of Correspondences for Grimoire Ghuedhe
 1.	This   is   the   base   of the spine center assigned to   Moon   in   Scorpio   with attributions from x4, ix3, viiil, viil, vi3, y1, ivl, iii6, iii5, il.
 2.	This   is the right anal base sacred to the Sun in Taurus   with   attributions from x4, ix3, viiil, viil, vi3, vl, ivl, iii6, ii5, ii.
 3.	This   is   the left anal based sacred to the Sun in Virgo with   attributions from x4, ix3, viiil, vii2, vi3, vl, ivl, iii5, ii5, il.
 4.	This   is the rectum assigned to the Sun in Capricorn with attributions   from x4, ix3, viiil, vii2, vi3, vl, ivl, hi5, ii4, i2.
 5.	A primitive and esoteric center located in the perineum between the anus and center 13, with attributions from x3, ix3, viii2, vii3, vi3, v2, iii4, ii4, i2.
 6.	A   center in the perineum near the right-sided testis sacred to the Moon   in Taurus with the attributions: x3, ix3, viii2, vii3, vi2, v2, iv2, iii4, ii4( i2.
 7.	A center at the base of the right thigh at the scrotum sacred to the Sun   in Pisces: attributions from x3, ix3, viii2, vii4, vi2, v2, iv2, ii3, ii3, i3.
 8.	This   is   the   right testicle center sacred to the Sun in   Cancer   with   the attributions: x3, ix2, viii2, vii4, vi2, v2, iv2, iii3, ii3, i3.
 9.	This   is   the   left   testicle   center sacred to the   Sun   in   Libra with the attributions: x2, ix2, viii3, vii5, vi2, v3, iv3, iii3, ii3, i3.
 10.	This is an archaic and esoteric center located between the testes and center 13, immediately in a straight line and in the perineum sacred to the Sun in   Aquarius with attributions: x2, ix2, viii3, vii5, vi2, v3, iii2, ii2, i4.

 11.	Near   to the left side testis a primitive center in the perineum located to the   front   12   as equidistant from 13 as from 12,   sacred to the Moon   in   Leo   with attributions from x2, ix2, viii3, vii6, vil, v3, iv3, iii2, ii2, i4.
 12.	This   center is located at the base of the left thigh at or near   the   anus conjunct,   the   scrotum   in   the   perineum   and sacred to   the   Sun   in   Gemini   with attributions from x2, ix2, viii3, vii6, vil, y3, iv3, iii2, ii2, i4.
 13.	This center is midpoint of the triangle of the scrotum between and R and   L testes and the anus and to the front of 7 and 12 only slightly assigned to the Sun in Sagittarius with the attributions: xl, ixl, viii4, vii7, vil, iv4, mill, iil, i5.
 14.	This   is the prostatic center sacred to the Sun in Aries with   attributions from xi, ixl, viii4, vii7, vil, v4, iv4, iiil, iil, i5.
15.	This center is located at the base of the penis and is sacred to the Sun   in
Leo with attributions from xl, ixl, viii4, vii8, vil, v4, iv4, iiil, iil, i5.
16.	This is the center located in the glans penis sacred to the Moon in   Gemini
with attributions from xl, ixl, viii4, vii9, vil, v4, iv4, iiil, iil, i5.

Please note that no. 5 is sacred to the Sun in Scorpio.
It is very important to understand that there follow 16 magickal lessons to those who are   members in good standing of LCN based upon these 16 hot-points,   each with   its own Grimoire within the GG and psychic and magickal exercises as normal. However, our list   of   correspondences   and attributions is very important for   understanding   the basis   of the Ghuedhe magick and where its power comes from.   Any   questions,   please
write to the author.

Grimoire Ghuedhe: Temple of Methodology
 101.	The   purpose   of GG is to create a practical magick or way of working with   the most   essential   of   voudoo   spirits.   So the magician will build   a   temple   out   of spiritual   forces which are within his own occult anatomy and then the   spirits   will become operative in his experience in a personal way, they become subject to his will because   he gives them the space of his occult anatomy in which to live.   This   means that   his occult body becomes the temple of the Loa used in GG,   which are the beings most sought after in esoteric technique.
 102.	You will be taught where these occult spaces, called the Ghuedhe-Universe, or G-spaces are located.   These are very magickal and personal spaces,   which you   already control   so that if spirits come to you and work for you,   as the elemental occupants of that space,   they are your guests and work for you and only for you.   These spaces are   initially 16,   but they may be refined and are totally 256 occult   centers,   the same   as   all   other magickal power-spheres of universes   of   the   chakra-systems   of esoteric yoga.
 103.	The body of the magician consists of certain occult centers of power, among them the 16 to 256 sexual space, spaces, universes, or G-universe. This is the area of the
GG type of working.   They are entirely magickal and sexual and are employed by the GG priests   in   a   precise   order or sequence to realize the most   powerful   spells   and projections of occult will,   force,   energy,   etc., without reference to being either judged by "materialistic ethics," i.e., the ethics of the anti-GG Catholics, or other religions as "good" or "bad." This is because the true Catholics are Catholics of GG, i.e.,   which is the most real and true of all churches,   and hence the focus of   true occultism and religious unity with Christ-Legbha-ghuedhe-God. That is the name of the King of all of the spirits.
104.	Evil and black magick cannot exist, for they are outside of the God-Man who died
on the Cross, who in his death upon the Cross destroyed the power of negative demonic
beings to provide resisting centers of evil power to the Catholic church of   Ghuedhe.
It   is   true   that   to   each   center of power we can   find   some   spirits   which   are constructive and some which are destructive.   However,   all spirits are serviteurs of Ghuedhe   and   so all are included in his plan to lead all beings to the   Man-God   who died on the Cross. All Loa are saints attributed to Famille Ghuedhe.   That is why the Catholic Church of Ghuedhe and the Black Pope are sources of very successful magickal achievements. This is the pathway of the Cross.
105.	It is very simple to use this sexual technique,   for you are already priests of
The   Catholic   Church of Ghuedhe and Master Hector-Francois Jean-Maine is   the   Black Pope,   i.e.,   the Holy and Catholic Father of all devotees of Ghuedhe. Leogane is the Holy City, Rome is the Leogane of the Holy Roman Church is what we mean. In the early days of this century all of the poor farmers of Leogane knew this technique, which is the   Haitian and Catholic manner of esoteric voudoo.   That is why of all   the   voudoo types   of   faith   and practice,   we adhere to the Catholic Faith of the   Man   who   is eternally   God and who died for us on the Cross.   These shamanistic secrets are known to   many magi,   so our teachings are not something invented by a magickal bishop   in Haiti.   Rather,   we   teach   these because everybody else has either   forgotten   these methods are no longer is Catholic in voudoo religious faith.
106.	Bishop Lucien-Francois Jean-Maine was the father of Hector-Francois Jean-Maine.

Lucien was the Black-Pope,   i.e., Patriarch of Leogane of the Afro-Atlantean Catholic Church.   Thus,   this is the method of pure African and Atlantean initiation, inasmuch as    African   magicians   continue   the   magickal   systems   of   Atlantis   and   Lemuria (Kammamorian     Gnostic   Catholicism).   Masonic orders and secret societies   also   are often   fed   by the powers of this tradition,   because many magicians of   the   GG   are brothers of fraternal orders and lodges.
107.	In   order to realize this method one has to make use of the essential list   of
voudoo Loa, given in the previous lesson paper on GG. These Loa have an attraction to
particular and very specialized occultic spaces,   which are the centers of the GG and
the psychic force-zones of the occult body.   Traditionally, we can indicate 16 spaces
inhabited by these Loa,   and then we can subdivide to 256 and beyond.   There are many
holy houses of the spirits in these centers of magick.
108.	This system as we have seen before is based upon the spiritual centers of the
magician.   I am referring to his own body.   Catholic occult anatomy is only concerned
with   the spaces of the priest,   as there are no priestesses in any Catholic   Church.
These are not abstractions but must be visualized very intently, often one at a time.
These centers have space and very true occult power,   and of course there are gnostic
demons   and aeons inhabiting them.   Sometimes the spirits are coming into the centers
and sometimes they are seen going out,   on very basic voudoo missions.   This is where
the magician gets his power to make magick powders and spells of various   types.   The
power   is used to create magickal conditions very favorable to the work of the priest
of GG. Basic exercise follows:
Exercise Number One
Holy power is in many parts of the body.   Take your hand and hold it in front of   you so that your palm is facing upwards.   Look, for example, at your right hand. God gave you this very magickal machine.   Christ died on the Cross that the power in this hand be   used for good things always.   Look at your fingers and see them with your natural African clairvoyance — for all of African ancestry are psychic — see them,   I   say, as tubes of light, or occult energy, which is both coming into each of the fingers as well as going out into the nearby space.   There are as many tubes as you have fingers and   thumb.   Now,   where   your fingers bend,   the folds of your skin make   out   three separate spaces for each finger and the thumb.   Thus, you have 15 spaces if your hand is intact, without loss. Now see in the center of your palm in the very middle of the lines a special space area, which is also sending and receiving powers and lights.
Now,   begin to study each space, ail in all you have 16: three for the thumb, 12 for the four fingers,   and one for the palm.   Look closely into each space,   one at a time,   and be very slow and careful,   not fast and jumpy,   but slow and very careful, for   you are examining your powers,   and these are the powers which God gave you   and for   which   Christ-Ghuedhe died on the Cross,   so really they are Holy Powers of   the hand.   Now,   see   in   each space the face and body of the black-man of Haiti   who   is looking at you with a smile on his face.   He has white hair and very, very dark skin, and strangely colored eyes, with flecks of blue in the black and brown of them, and he is smiling at you.   This is Pope Hector-Francois Jean-Maine and he is trying to   make contact with you in this special way.   Notice a thin white mustache and goatee on his face,   a few hairs,   for his beard is not very thick. He has high cheekbones of royal African   blood,   and you will come to see him closer and better as you move your eyes from   one   part of the hand to the next.   Each time you focus on the space   you   make better   contact with your Voudoo Holy Papa, who is now able to appear to you for   the

first   time in this exercise.   Do not force the images as they build up,   but try   to slowly allow the voudoo energy to come to you from Leogane, by using your hand as the occult TV receiver.   Also,   you know that any time you want to make contact with Holy Papa, this is the way Holy Papa can come into your body-space.
Later   if you wish to make contact with Holy Papa and talk to him,   you will   do this simple exercise and then listen to what he has to say.   In fact, you can ask any questions and he can send you the answers.   This is a simple exercise, but it teaches the idea that the body is composed of occult spaces.   We have a lot of these   African exercises   to   use and teach you in the future,   as GG is based on authentic   African methods of clairvoyance.
109.	In addition to visualization,   there are many other tools which you will use to
realize   the fullest power of sexual voudoo.   Sexual voudoo is simply another way   of
saying GG magick.   Thus,   for example, let me say that I want to use the power-space
of my base of the penis for generating power.   This is an occult space and there   are
various spirits of the GG which come to dwell in that space or can be called into it.
Each   spirit   has its own vever or ritual design.   So,   for example,   I want to   hold
someone   from bothering me.   I will make use of the Loa from the   Famille   Irnpudique,
although   I   can   use many other families of Loa.   I will indicate the   technique   of
finding out which spirit I want to use, as you will be taught this when we move along
in our materials.   Anyway,   I will find out which spirit I want to use and select the vever   and mentally   draw it in that space, as well as do certain   secret   things   of Haitian   antiquity.   The vever will perfectly correspond to the space,   as there   are precise   fits between space and symbols. Then I will do special work and send   out   a specific   force   for   the purpose indicated in what my objective is. Voudoo   is   both precise and highly effective.   You will find the methods easy to use and they do work quite   well.   I   will   be using the occult powers of my body in order   to   hold   that person.   So remember this magick is based upon the occultic forces of my   own   body, which is a demonic and sexual machine of powerful GG-energies and forces,   which   can be sent to work on various matters easily.   Of course, there are many other things to do   also -- you don't have to spend your time on "heavy" spells all of the time to be a good GG-priest.
 110.	We really have as many voudoo spirits to do things as we have ideas of what   we want   to do.   There are all kinds of purposes for things and these are wonderful ways of   using the energies of GG.   There are all kinds of different levels of   being   and ways of meeting spirits for working with you.   Ghuedhe is your special Lord and Jean-Maine   is   the Holy Papa,   and this is the system that covers all   being   very,   very completely.   It   is truly a practical system for making spells to control any of   the situations   in   life.   But   remember you already have the spaces inhabited   by   these spirits and we will provide the vevers for magickal use with those spaces, after   you select the Loa to work for you.   We use,   I might add, the very wonderful Work-Loa to assist us in the realizations of GG.
 111.	Thus, our components or elements are sexual spaces, the spirits who come and go from these spaces, their vevers, and the purposes we have in mind.   Remember,   the GG-pnest   does not carry large amounts of ritual instrument with him when he goes here or there,   he simply takes himself — that Hector-Francois told me is enough for the priest of Ghuedhe."
 112.	In   esoteric voudoo and in the symbolism of masonic temples the   most   powerful points   of   references   are to phallic symbols.   I know that   you   know   the   masonic symbols,   such   as the two pillars of the lodge,   which have the symbols of the 1-v-l

and   the p-u-m are themselves phallic engines for the projection of power,   and   have been   so interpreted by anthropologists of secrete societies.   Hence we can see   that these   Afro-Atlantean   methods   serve to project into the area   of   magickal   working forces from the brothers in their rites. These chakras are at the root of all magick, and   without   them   there simply is no more power.   So really you are   doing   a   very conservative act, as you are building a cosmic system out of your own powers. You are creating a positive temple in order for you to do lots of GG magick.   We teach simply this simple method. But in simplicity is the greatest of powers.
■

Grimoire Ghuedbe: Occult Centers of Power
This   is the beginning of a series of 16 papers which will explore the occult centers of power which are the subject of the Grimoire Ghuedhe.   Those who have come this far must   realize   that for every cosmological state or pattern there is a   corresponding physical mystery or magickat sacrament and that each magickal mystery draws its power from the cosmic hierarchies of ideal being.   Hence,   we say that ideality and essence are   the dominant qualities of the world of divine powers which are outside of   man's existence,    while   the   mysteries   of   man's   existence   are   to   be   found   in   the magickal properties of his physical body. We learn about the cosmos from the study of man's body,   and we learn about the magickal history of our bodies from the study   of cosmic   mysteries and symbols,   such as the theory of correspondences,   which assigns powers and potencies to each part of the human body,   which relate to cosmic laws and presences.
Because   there is the magickal law of correspondence,   we must come   to   realize that   every part of life has its symbolic quality and that a message is given to   you at   every   moment in time.   Sometimes you will perceive that message consciously   but more often you will register that experience in your subconscious mind, which is your lifetime   magickal   companion.   In   order   to realize these   powers   and   these   very spiritual laws in our experience, let us go through this elementary exercise:
Exercise in Recognizing the Symbols of Consciousness
You   will   sit down and begin to meditate.   Keeping your eyes   open,   you   will   look immediately   ahead   of you and see whatever is there.   Now,   with your mind you   will begin   to focus on one thing immediately before you and begin to see it in   terms   of what it means for you.
1. Ask yourself what does it mean to me? 2. What does it remind you of, if it is not familiar.   3.   What can it become in your consciousness, if you make use of it as an idea'? 4. What do you imagine to be its magickal properties? 5. In what way did you make   use of it in a past lifetime?   6.   How do you remember its being used by you in Atlantis?   7.   How was it used by you in the ideal world of heavenly energies?   8. In what   way will it be used by you many hundreds of years from now in   the   future?   9. What will be its use to you or how will you relate to it on another planet in another universe? 10. In what way does it become a doorway to another universe?
By   going   through this simple exercise,   you deepen your magickal perception of   the nature of anything which can be found within the vast ocean of consciousness.   To the true   gnostic   magician there is not anything which lacks magickal   significance   and cosmic importance. Everything is part of a spiritual continuum vivified by the cosmic breath of the Aboslute-God. By using this exercise over and over again, you will come to   realize that nothing in experience lacks meaning and being.   All the contents   of experience   are   magickal   and   gnostic components   for   the   realization   of   divine energies.   Everything   is   a   symbol,   There is not anything which does not   have   an important and magickal message for you.
The Rites of Zom and the Magickal Origins of the Zothyrians
The essential teachers of spider-magick, as we call our GG, are not those who derived
their   initiations either from African voudoo or from even the old Atlantean   magick,

but   took their powers and thereby come to us from the Zothyrian   time-system,   which includes certain magicks of our own day, such as our own work, the Atlantean magicks, and   the systems of the Lemurians — all of which survive in other time-systems quite independent   of the present,   externalised and material work,   which pertains to   the world of space and time and matter-energy. The essential behind all spider-magickal sexual alchemy are derived,   in our system exclusively,   from the Rites of Zom, which refers   to   the   most dangerous and the most archaic part of   the   ancient   Zothyrian metaphysics of magick. I am referring really to the most essential part, which is also the most esoteric, but which must be introduced now for your development, part of our teaching,   which   is   based   on sexo-magickal and   sexo-alchemical   contacts   between certain   magickal   angels   and other higher beings and   certain   planets,   known   and unknown,   in our solar system. This type of contact work has been written about already and is available to the public via the book "Cults of the Shadow," by Kenneth Grant, page 188,   viz.,   "The Trans-yuggothian Transmission Station." This,   in the words of Dr.   Hector-Francois Jean-Maine,   is the "actual source of our magickal system, whose first mediums were Haitian voudoo priests." Hence,   we can say that our magickal work developed   out of the esoteric research work which was initiated by   certain   Haitian occultists,   who were high up in the native systems, but who were also attuned to the vibrations of the future.   Those who practice these rites are known as Zomates or, if individual,   a Zomate. The priesthood of Zom is the most secret part of the essential spiritualism   of   the Zothyrians,   i.e.,   the foundation of their   spider-magick   and contact   work with   truly dangerous powers in the more magickal zones and spheres   of reality.
The Psychological Origins of AIWAZ
The   origins   of   AIWAZ are to be found in the mystical influences of   these   Zomate-Zothyrians.   ZICO-OVIZ is the original form of the name of the Holy Angel of the   New Aeon. This being must be understood to be a special agent sent to Aleister Crowley at a certain time to prepare for the magickal introduction of the Zothyrian meta-magick. It is called a meta-magick because it includes all systems of magick. Aiwaz was given a very special assignment by the Zothyrian Hierarchy of Angelic Adepts,   which was to communicate   to   the   powers of this age and world via the new thelemic   current   the liberating   qualities   of   the   new law of WILL.   In a   sense,   Crowley was   used   to promulgate   the   ideas which were to set in motion a chain of causes leading   to   the world-wide   influence of the Zothyrians.   These causes lead eventually to   making   it possible   for   the Zothyrians to enter into control and magickal influence   over   the more   evolved magickal systems and groups are actually ways whereby the power of   the Zomates   and   the Zom-rites could be brought into connection with the powers   of   the Earth-sphere.   This   is   the way in which the mind of the Earth-sphere   was   actually influenced   by   the Zom-Consciousness,   and the way whereby the powers of   Aiwaz   and Amalantrah   were   diffused over the face of this globe to prepare for the   coming   of Spider-Magick.
The Magickal Powers of the AIWAZ-Current
As our magickal work becomes more and more attuned to the higher types of the magickal
consciousness,   we   must add to each type of magickal power something which gives   us
more   and more control over its cosmic application.   For this reason,   in addition to
the   powers of the GG-Famille of Loa,   we must also use those powers from the   Cosmic
Aiwaa-Current,   or those magickal angels which assist in our energizing transactions.

It   is   important   to find these angels as agents for the   development   of   the   very essential   powers   of being and we also have to realize the sphere of the planets   as the   senders   of   the   cosmic counterpart to the   Zom-forces.   The   planets   are   the placements for the Zothyrian calculus of magickal force in our own solar-system,   as it is occulty understood at this time.   We must view each act of the Rites of Zom   as it   emanates   from the magick of the magician's bodies,   connects with   the   magickal planets   of   our   own solar system,   and then going beyond ultimately   pulls   in   the magickal   power and presence of the terrific angelic forces of the Zothyrian   empire. These   angelic   forces   are already present in the Zom-power within the body   of   the magician. These angelic forces have to explicated, however, and then they become more and   more   freed   of limits for their cosmic functioning.   The   Rites   of   Zome,   for example,   liberate us for the use of our bodies as magickal generators,   the   planets refer   to   our astral self-hood,   and the angelic powers and other   higher   presences refer to our mental and spiritual being.   In a three-fold way,   therefore, we pull in the powers of the highest form of ultra-magick known at this time on our planet,   the Aiwaz-Current of the Zothyrian Empire.   The mysterious exchanges of these energies by the two male magicians, in the Guru/Chela relationship of Mystical India is discussed by P>B> Randolph, Eulis, (Toledo, Ohio, U.S.A., 1874 edition, page 209.)
Also, we must build up the world of sense-perception:
Each paper or unit must also contain references to the 16 different occult points of space and also to the proper colors which originate in those spaces. These are the purely   physical realities for the operations of this magickal   system.   Hence,   the magician   in   each   unit   in   the   GG system must work   with   four   basic   levels   of manifestations   of   BEING.   First   of   all,   we have the   physical   world   of   sense-impressions, which is the space and color factors for the magickal lessons.   Second, Sexual Alchemy   of   the Zom-Rite,   which takes one of man's occult powers and   relates   this power to the production of a specific energy.   Third,   we enter upon the astral world of   planets and the powers which they generate.   Here,   the angels are called upon to serve as agents between the Zom-powers and the very terrific Loa. Hence, we place the angels   in the first part of the law of connection between the Loa and   the   planets. However,   in the fourth part of each paper, we have to see each angel as a projection outwards   of the inner and mental force as well as the hyper-esoteric spiritual force of each planet.   Lastly, as the conclusion of the fourth part of this magick,   we see the archangel of the Zothyrian empire for each point and Zom-rite as well as the   Loa which   are   proper to this zone of the Zothyrian universe.   The total-realization   of this entire pattern of activity is the basis for the development of the Aiwaz-Current within   the magickal working of each person taking this course of study.   We are   now ready   to   begin   the   work of the system as an exact   magickal   exercise   in   cosmic SELFHOOD.
Magickal Experiment No. I
 (A)	The base of the spine is the traditional center assigned to the Sun in   Scorpio, however,   in this system,   we will assign it to the Moon in Scorpio,   as representing the most primitive element in our pattern of experiment,   or the beginning. We locate this   center between the base of the spine and the anus.   The magickal name   of   this center   means   "Dew-blest adawning," because this is the magickal dawn of all   sexual initiation.
 (B)	The space for this center in your magickal mandala is the area between the   East and the NorthEast points.   The flashing colors are Brown modified by a lesser   square

of   purple.   The number of the angels used in this space,   that is their inner number which refers to the number of letters in their name is Five.
 (C)	The positive magickal planet for this experiment is known as "Vulkanus," and   the negative planet is known as 'Poseidon."
 (D)	The name of the archaeon of this zone of power is Gpogo,   who is the archangel of all   positive work to be done using the sexual center (A).   The kamaea is written   as folows:
GPOGO	You will write this kamaea out on paper and use it
POGOG	in meditation if you wish to make contact with the
OGOGO	archaeon of this sphere. This is the positive power
GOGOP	behind all work done in this space.
OGOPG
(E)	The name of the archdaemon of this zone of power is OGOPG,   which name by the law
of   syzygy is a variation of the name of the arch-aeon,   but reflected into   negative
powers so as to become the name of the archdevil of this sphere, used in all negative
or destructive work. The kamaea is as follows:

GPOGO	This kamaea will be written out in the usual
PGPOG	manner as above for the negative work, if
OPGPO	the powers you wish to contact are of a
GOPGP	negative type.
OFOPG
(F)	The names of the planetary spirits which serve to modify or intensify the   powers
from this center are as follows:   For Vulkanus,   the spirits is QOIKP and its shadow-
factor is PGIOQ,   which is simply the reverse of the spirit's name.   They are written
in a direct type of "motion" as
QOIKP	PKIOQ	
OIKPK	KIOQO	
IKPKI	IOQOI	
KPKIO	OQOIK	
PKIOQ	QOIKP	
The spirit is very much of the intense ray, for all positive and constructive magicks, while the shadow will tend to be a modifying power, producing a lesser effect.
(G)	For Poseidon the planetary spirits are written in the more negative or retrograde
type of motion of influence.   Here the shadow is more powerful and has the name
of GHIRE,   while the spirit is a form of the shadow,   according to the law of syzygy, and has the name of ERIGH. The kamaea are as follows:
GHIRE	ERIGH	
HGHIR	RERIH	
IHGHI	IRERI	
RIHGH	HIRER	
ERIGH	GHIRE	
Purely destructive work will invoke the powers of the archdevil of this space and the negative shadow of Poseidon. The most positive extreme will be to invoke the powers of the archangel (archaeon) and the powers of the spirit of Vulkanus. These are the limits to the range of powers to be used here. (H) The destructive Loa are those as follows:   Marassas Nibbho,   Mystere Baron Lundi, Mystere Araignee,   Baron La Croix,   and Mystere-des-Blattes.   These Loa are all about the same potency in negative energies.
The   indifferent   Loa,   who may be either destructive or   constructive,   are   as follows: Ti-Mauvais, Mystere-des-Sanges, and Grand-Retirer.

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The constructive Loa are only two: Mystere Allonge and Mirroir-des-Sessions. (I)   The   operator will first of all decide what he wishes to do making use of   these various forces for some project. He will then begin to focus the powers of   the   Zom-center through the rites indicated in all previous papers.   He will be able to select a   certain way of making use of the sexual radioactivity of this center by close discussion with his spirit companion.   He will formulate the magickal! space in his   mind and   use   the colors for signals to the inner worlds.   He will set up the kamaea   for use,   deciding on   whether   or not he wishes to modify his power or use   it   at   full strength.   There will be two kamaea on the table before him as guides to where he   is moving in the inner worlds.   He is familiar with the various natures of the Loa   from our   previous definitions and discussions of what they are like.   Each has a   special personality. By himself or with a magickal partner he may assume one or more of these Loa   as   sources of power in his research.   He will then focus the power through   the space,   colors,   and kamaea, involving the angelic and lines of syzygy powers, assume contact   by   impersonation   of   the Loa,   and make use of the   Loa   and   spirits   for achieving the goal in mind.
(J) Observations:   It would appear that the spirits used in this paper,   because they are   close to the Earth-zone, have the two vowels in each of their   names,   which   is rarely found when working with higher spirits.
The spirits and shadows have a definite power range.   Thus,   from 0 to 25 assign to the shadow of Poseidon GHIRE,   to the spirit ERIHG assign 25 to 50.   Going upwards to the more positive,   assign PKIOQ 50 to 75 and from 75 to 100 assign QOIKP. Att 100 assign   the   influence of GPOGO and at 0 assign OGOPG.   This is the physics   of   this magickal system.

Grimoire Ghuedhe: Psychological Exercises of Zom  OVIZ
The   magician   will   always be looking for opportunities to create his   own   magickal system   of   the   world.   He   will be looking always for ideas   and   the   simplest   of elements,   to be found anywhere,   from which there will emerge a picture of   reality, his reality. The creative energies of spider-magi, who are true practitioners of this' art   of cosmic creation,   are collected from here and there and fused together into a * very wonderful picture of being.   This is the basis of magick — your imagination   is making the world to be as it is in itself.
Certain   skeptics,   outside   of   our school of   consciousness,   often   make   the statement   that we are simply making it all up out of our imaginations.   I reply that this is not so, rather there is the cosmic world of the imagination, which the magician is always exploring,   and this is what we are talking about when we discuss our magickal creations   and discoveries.   In the mystical metaphysics of the Zoroastrian   gnostics and   sufis,   there is the world of archetypal images,   Mundus Archetypus   Imaginalis, which   is  "between"   the world of sense-perception and the   world   of   the  abstract essences   or ideas in the mind of God.   In some of my other work,   I have referred to this   realm   as the "ontic sphere," for it is being.   However,   this world   fits   the imaginations of the magician so perfectly, that what the magician seeks to explore or seeks   to   find   out,   whatever he does, it is all there in   this   mundus   archetypus imaginalis.   Thus,   the magician is able to show by means of this metaphysics what is the   most fantastic is also the most objective.   Now we have an opening exercise   for you to do. This exercise is in eight parts as follows.
 1.	You will make use of a paper and pencil and clear your mind so that you   can create a world of magickal being, your own ontic sphere.
 2.	Think   of what you want and then visualize it,   drawing a map of a   magickal land, with attention to details of its occult geography.
 3.	Think   for   a   couple   of days about this world-map   that   you   have   drawn. Gradually   you   will begin to receive "messages" from those parts of it which are   of interest to you.
 4.	Please write down what these "messages" are and begin to enter into conversations   with these "entities," who live in your own ontic sphere.   Ask them   technical questions, if they appear rather able.
5.	Find   out how the "entities" in this world that you have created feel   about
themselves. How do they see you or think who you are?
6.	Can they give you instruction in the secret methods of magick, in the essence
of Zom, or in other subjects often beyond our world?
7.	Try making another world, a little different in a way or in several aspects,
and   then see how it is related to your first map. Ask the beings in both worlds   how
they meet each other, how do the maps connect?
8.	You are now working with the world of archetypal images, as these images will
be   brought   down   to the physical and form parts of   your   magickal   method,   or   be
included   in your diary. Write me three applications of what you have learned in your
own ontic sphere,   and how they can be applied in (a) spider-time-travel, (b) angelic
communication,   and   (c)   the 16 centers of power listed in the previous   lesson   and
explored in these papers.
In the LCN all reports are optional,   and this is an exercise you may do without

making a report if you feel like keeping it that way.
For the magician of LCN, the right anal base is sacred to the Sun in the sign of Taurus.   This   center is very important for beginning the flow of power of the   right sexual   side.   The magickal colors are the basic brown modified by magenta,   and   the magickal   name of the center is "Earth's Son bourne aweighty," for the bull of Taurus is   the   sexual and heavy son of the Earth.   This point is also referred   to   as   the positive phallus of Taurus.
Now, in the previous lesson, I gave the list of the Loa in terms of if they were constructive,   destructive, or indifferent. In other words, I took the names as they are given in the GG lesson 1(a) appendix,   first of all,   and as they are arranged in lesson   GG 1(c),   and specified rather arbitrarily that some were constructive,   some destructive, and some indifferent.   However,   the fact of the matter is that they are all   indifferent and can be used for either constructive or destructive work   by   the magician,   once he has reached a certain level of knowledge,   which is his lesson. So you are asked to experiment and then you are asked to list which you have found to be destructive   or the opposite,   based on your own experiments.   If you wish to advance on the inner planes,   you may send me a written report or you may present your   notes for discussion when we meet together in our lodge-work.   On the other hand, it is not necessary to present reports if you do not want to, only if you wish a practical mode of   approaching   this   subject.   Many may prefer to be purely   theoretical   in   their approach.
The   space assigned in your magickal computer is the ne point,   which means   the north-east point or center.   The number assigned is nine. Now, the angel or archangel of   this point is the aeon QLKXNNRIP and the negative-spirit or daemon of this   space is   PIRNNXKLQ.   They each have magick squares which you will construct either   direct for   the aeon or retrograde for the daemon.   Remember that we have set down the principles of the physics of these energies in the previous lesson and will   not   repeat them. Each magician has to learn to do some daring experiments on his own in order to show us that he is making progress in the magickal domain.
Now,   there   are   the two magickal planets in this system of   arrangements,   and these are Apollon,   which is positive, and Admetos, which is negative. I might add in passing that it is interesting to know that Admetos is the ruler of Taurus in certain "German   astrological systems." The spirit for the sphere of Apollon is known by   the Nine letter name of LQPVSMOJL.   The spirit for the planet of Admetos is known by   the Nine letter name of IMNNNNSNK. There appears to be some kind of an Enochian  root in the connection between the space-angel-daemon-aeon name and the name of the spirit of Admetos,   for I can see it in the use of I,   N, and K in the spelling. I might add that   these names come through to us by means of the angelic languages computer,   and there is no reason why you cannot make contact with other entities by the same method which I am using.   I do not want anyone to think that my system is a dogmatic type of revelation,   it is a type of revelation, but based on pluralism and experiment, which is   the   only   thelemic way to act creatively.   Remember   our   research   methods   are entirely   experimental and open-ended.   On the other hand,    the name of the angel of the planet Apollon must be related to another hierarchy, or be formulated by means of a   totally different type of logic.   This is the substance of this   experiment;   what follows is an expansion of an earlier point in the work.
Web-Worker Newsletter and Record, July 1978
This is the newsletter of the inner-order of LCN,   but it is issued to all members as

an appendix to lesson GG,   II,   no. 2, without the occult notes. This is a commentary on the first hot point in the papers on the point-chauds, presented as an appendix to lesson   1(b)   "Les   Linglesoux."   The first hot-point is   known   as   the   "Point-des-Macandas."
Tableau:   The   magician   will set up his temple to resemble a road at   night   in Haiti   He   will   be the macanda,   who attacks   his   victims,   physically,   astrally, etherically (this presents a variety of magickal rites for initiation),   forcing   the victimi to be initiated into temples,   groups,   orders,   or rites of the most extreme sexual character,   where in the night traveler is victimized by the were-macanda, who is a sexual demon, or the master of this power.
There   are   nine hierarchies of demons in this type of work,   although they   may also be aeons,   depending on how you make the squares or karnaea. The entities are all named with five letters, being the number of the first vibration, although the colors are   Brown   modified   by Dark Red.   This is the realm of   the   Oormo,   which   is   the collective name of the spirits of this sphere of sexual magick.
There are four types of sexual magick: oral/anal is 0 to 25.
anal/genital is 25 to 50. oral/genital is 50 to 75. genital/genital is 75 to 100. Now,   there are spirits for each of these types of magickal work.   They are OOHSL for o/a,   0-25;   LMHOJ for 25-50, a/g; LLNLU for 50-75, o/g; and lastly VHUWN for 75-100, g/g.   You   may make the kamaea either for destructive or constructive work,   by using the names of the adept spirits either in a retrograde or direct way,   as in   previous lessons of the LCN.
Please note there are Five other magickal spirits, which serve as very important connectives, that   is   why this lesson is given with the paper based on number   Nine, although   the spirits are of the Five family.   The purpose of the connectives   is   to stabilize   the   experiments   and   to give the magician certain   continuities   of   his powers.   There   are other secret purposes known to the brothers of the order   of   the Nemiron, a special priesthood of Aiwaz. The connectives are as follows:
KPPLO,   which connects OOHS1 to the continuum beyond O,   MQMNO,   which connect OOHSL and LMHOJ,   ILKPM, which connects LMHOJ to LLNLU, LPPKM, LLNLU to VHUWN,   and lastly, NJLOL, which connects VHUWN to 100, and to the beyond.   We   say that 0 refers to the first part of the word Oormo,   while 100 refers to the last part of the same word.
Now,   for   the   metamathematician   who   is   also   a   magician   this   process   of association should be quite easy to understand.   Also. please pay attention to the word-root resemblances between the different names of the spirits, because this shows the basis for a kind of magickal syntax in the world of these entities.
The above is a type of magickal map of the ontic sphere of the first hot point, which can   serve   as   a model for you when you construct your magickal maps   of   the   ontic sphere and your various ontic spheres.
Please   do not think,   however,   that you are to give an   astral   interpretation to this entire system, you are not. We asked specifically for magickal advice in this matter   and   came to learn the following facts,   which we pass on to you by means   of this paper, which will prove to be a guide for your experiments and research.

74

1.	First of all,the spirit guide for Web-Worker No. 1 was a type Five spirit.
 2.	The circuits were to be interpreted physically,   not astrally.   This   means ritual work in a temple, actual physical work, and another physical universe.
 3.	They may not be interpreted as mental, but are physical and etheric, as they refer to vital energies in the field of magickal biology.
4.	The astral component is purely in the realm of thought forms..
5.	But   this   astral   counterpart does not happen as a result of   the   physical
ritual work.*
 6.	It means that astral energies are released simply as a result of the physical actions of the point-des-macandas on the physical and etheric.
 7.	Mesmerism is suggested in the combination of the physical and etheric.
8.	We learned also that when the rites are done, the magician may be in a state
of possession, in which case the gods occupy him astrally, but what he does is
physical and etheric.
We would like to receive a paper from any magician who has established a   temple for   this   type of work and especially has introduced the working of this   hot-point. The following factors should be taken into consideration:
 1.	What is the number of the priests or magi conducting the ceremonies.
 2.	What would be the number of the victims or initiates into the circle.
3.	Was any type of oracle used in the work in order to make additional
extraterrestrial contact with inner-plane beings.
 4.	Who served as provider of the oracle.
 5.	Did possession occur. If so, was this possession by one of the spirits listed in the GG groups. If so, which one.
 6.	Were certain characteristics brought to the attention of the magician by means of this possession; did he receive further information.

 7.	Did you experience all four types of the magick;   if so, did you make use of the five connectives of the system.
 8.	In   what   way   are the revelations of the   connectives   different   from   the revelations   of   the four types of sexo-magickal spirits.   This is a   very   difficult question and will be answered by those who want to get their hot points rather high.
9.	Lastly, list nine possibilities for further work in this point-des-macandas.

The Magickal System, Part I
The Good-UFO and the Bad-UFO Experience
The "Good-UFO" and the "Bad-UFO" Experience
The   grimoire   as   an   instrument for the building of a power-system   is   a   personal magickal instrument.   It becomes a power system for your own UFO,   by radioactivating the   various   components   of consciousness.   When he uses this   method,   the   gnostic magician   will avoid an energy crisis and hence keep himself and his   personal   research-team   from   having a bad-UFO experience.   (The bad-UFO must capture   the   radioactive energies   of   those   outside   "itself"   in order to function   as   it   is   and   to   be effectively manifesting itself.) Thus, a bad-UFO experience is a type of cosmological or metaphysical parasitism, or a species of psychic vampirism. Among the dangers are those   which relate to the bad-UFO.   A bad-UFO will capture the Anthropos and use the Anthropos as the source of power.   In the gnostic-spaces,   the bad-UFOs operate quite daringly. Psychically, they will attempt to capture any source of power, any grimoire or magicko-gnostic system of consciousness,   any structure on the   inner-planes,   and they   will then try to draw out from the captive the energies which it both needs and always   depends   upon.   On the other hand,   the good-UFO will be like the Pelican   of alchemical symbolism and hermetic Christianity.   The good-UFO will feed its fleet   (its system   of minds) with its own magickal blood or pure consciousness energy,   and this is what distinguishes our magickal order from all others in present day existence.
In   this   lesson,   the elements of the grimoire are presented according   to   the classical scale of attributions which was introduced to the English-speaking world in my   courses composed for the gnostic Monastery of the Seven Rays,   the   Catholic   and magickal   department   of   modern   gnostic consciousness.   This means   that   a   rather flexibly structured series of magickal operations can be created for any situation of use   by   members of the various points of view within the   gnostic   continuum   (e.g., voudoo-gnostic,   Jungian-gnostic,   thelemic, Catholic Christian, Zothyrian, etc.). In all   of   these operations,   we find that energies are generated and brought forth   in order   to   make   contact with entities from   other   power-zones.   Using   the   various mystical techniques as given in the system of angelic communication, you now have the basics   for   your own Enochian system.   The magician will then be able to set up   his temple   with   operations of an inner-plane character and with   operators   other   than himself.   Many   group   rites   are possible and are suggested for these parts   of   our magickal family where the various leaders,   e.g., gnostic bishops, are able to create a   fully   human   mandalum   instrumentum,   by   making   use   of   magicians   other   than themselves.   Hence, many group rites are possible and we are encouraging them, if such be the inclination of your consciousness. An infinite number of magickal entities can in theory   be   contacted.   The magician may create and explore any and   all   systems   of powers and hot-points. All of the basic lists of magickal qualities will be listed on this   magickal   scale   from 1 to 16 and will be provided from time to   time   for   the enrichment   of   the   magus.   The magickal methods of the planets and   signs   are   now available   to you and so you should begin to set forth your own system based on these examples if you wish,   you need not do so out of necessity,   of course. All questions may   be   referred   to the author of this book of lessons at any time.
SCALE	CHAKRAM	STEP ON THE TREE
 I	Right foot	Malkuth
 II	Left foot	Yesod

III	Right knee and upper leg
 IV	Left knee and upper leg
 V	Base of the spine
 VI	Right palm*** VlI	Left palm SCALE	CHAKRAM

 VIII	Sexual organs
 IX	Solar plexus
 X	Lungs
 XI	Upper right arm
 XII	Upper left arm
 XIII	Heart
XIV	Throat
XV	—Brow
XVI	Crown of head

Tiphareth
Kether at top front*
Kether at top back**
Tiphareth Yesod
STEP ON THE TREE Malkuth bottom back Malkuth both back return Yesod going back up
Tiphareth
Kether top of back**** Kether top of front
Tiphareth
Yesod Malkuth front bottom

NOTES:
*At this point,   the magician will proceed to Daath in order to enter the back of the
Tree of Life. The Doorway of Daath is guarded by Choronzon.
**Having   made   it   safely   to the other world via   Daath,   the   magician   will   moye
immediately   to   the   backside Kether,   which is the   abode   of   Thaumiel,   the   dual
conflicting powers opposed to ultimate unity, the absolute of the Manichean gnostics.
***If   the   magician   is   "left-handed," this chakram and that of scale   VII   may   be
reversed.   However, they need not be reversed if the magician is comfortable with   this
original order.
****The magician,   having climbed up the back in his return from the lowest and   most negative condition,   which is at scale VIII,   will now pass back through Daath to the front of the Tree.
I   want   to   continue the list of magickal attributions and list   them   according   to scale.

ZODIAC Moon in Scorpio Sun in Taurus
Sun in Virgo
SCALE
I
II
III
IV
V
VI
VII
VIII
IX
X

CEREBRAL CHAKRAM Heart
A center located slightly above the heart in the right breast
A center located slightly above the heart in the left breast
A center located in the middle of the collar bone
The thyroid center in the throat
A center in the right or front of the parathyroid group of glands
A center in the left or back of the parathyroid group of glands
A center located in the tongue, at the root of the tongue where it joins the base of the mouth
A center located in the sinus area of the upper bridge of the nose
A center located between the right eye and the

Sun in Capricorn Sun in Scorpio Moon in Taurus
Sun in Pisces
Sun in Cancer
Sun in Libra
Sun in Aquarius

XI XII
XIII
XIV
XV
SCALE
XVI

right ear, an important psychic faculty The brow center or pituitary chakram A center located between the left and left ear, an important psychic faculty A center in the exact center of the cerebral cortex; some claim this is the pineal gland
A center located well to the middle of the right cerebrum. This is the power over the past given with "La prise-des-yeaux" initiations.
A center located well to the middle of the left cerebrum. This is the power over the future given
CEREBRAL CHAKRAM with "La prise-des-yeaux" initiations.
This is the spiritual center which crowns the head. In all systems it is the Moon in Gemini (Legbha).

Moon in Leo Sun in Gemini
Sun in Sagittarius
Sun in Aries
Sun in Leo
ZODIAC
Moon in Gemini

Please   note   that for convenience of space,   I am listing both chakrams   and   zodiac values together.   This refers only to the scales to which they all correspond.   Thus, the   Moon   in Gemini will correspond to many values,   and to at least four   different chakrams.   Let   us   continue   giving the attributions so that you   will   be   able   to assemble a grimoire for convenient use.

MALE CHAKRAM	FEMALE CHAKRAM
The base of the spine is the chakram center common to both male and female together with the three other earth centers.
SCALE
I
II III IV V
VI
VII
VIII
IX
X
XI

The right anal base The left anal base
The rectum
A center located between the anus and center XIII, immediately in a straight line. This is a very primitive center located in the perineum.
An esoteric center immediately to the front of center VII as equidistant from center XIII as from center VII. In the perineum near to the right-side testis.
The base of the right thigh at the scrotum, but also near to the anal opening in perineo.
The right testicle
The left testicle
An esoteric center located between the testes and center XIII, immediately in a straight line, in the perineum
An esoteric center located immediately to the front of center XII

The right anal base The left anal base
The rectum
A center between the anus and
the Triad of Venus or center XIII.
A center in the right side of the vagina
A center in the base of the right thigh and vulva
The right ovary The left ovary
A center between the ovaries and the triangle of Venus
A center in the left side of the vagina

77

as equidistant from center XIII as from center XII and near to the left side testis in the perineum
 XII	This center is located at the base of   The base of the left thigh at the left thigh at or near the anus        the vulva
 XIII	This center is located at the mid-       The triangle of Venus between point of the triangle of the scrotum     the vagina opening, the anus, between the right and left testes	and the two ovaries
and the anus and to the front of center VII and center XII only slightly
XIV	This is the prostatic center. As the     A mystical center above the
Aries center secretes the fluids of      cervix of the hysterion
the mouth and throat, so the prostatic
center secrets 256 sexual fluids,
which can be magickally isolated be
fore they enter into the making of
the tongue-elixir.
SCALE       MALE CHAKRAM	FEMALE CHAKRAM
XV	This is the center of the Grand Lion,   This is the black narcissus
which is located at the base of the      center at the base of the
penis. The magickal name is "Who	clitoris, sacred to Damballah-
reigns over Suns and Moons, which are   Simbi.
so many flames of eternal heaven,"
XVI	This is the center located in the	The center of Grand-Damballah-
glans penis, known as "Now enthroned    Stellaire is located in the
over the aethyrs" in the Mass of	crown of the clitoris.**
Shiva of the gnostic monastery*
*Gnostic   monastery   students   have this mass available to them in the IVth   year   of magickal initiation.
**These   female   centers   of power can be found in Chapter 64 of   the   IVth   year   of gnostico-magickal papers.
I   have   provided   these   lists of chakrams for those students who do   not   have   the previous papers, which are in a process of being re-written and reschematized. Let us continue with our attributions.
SCALE       MASCULINE PLANET	FEMALE PLANET     ANGEL NUMBER

I	Vulkanus	Poseidon	5*	
II	Apollon	Admetos	9**	
III	Zeus	Kronos	12	
IV	Cupido	Hades	5	
V	Time-Line No. 2	Pluto	2	
VI	Transneptunian Earth	Transneptunian Venus	3	
VII	Time-Line No. 4	Transneptunian Mars	3	
VIII	Transneptunian Cupid	Transneptunian Jupiter	11	
IX	Time-Line No. 6	Transneptunian Saturn	9**	
X	Time-Line No. 9	Neptune	4	
XI	Time-Line No, 5	Uranus	4	

XII	Cupid	Saturn	
XIII	Time-Line No. 3	Jupiter	
XIV	Earth	Mars***	
XV	Time-Line No. 1	Venus	
XVI	Vulcan	Mercury	
10 6 7
8 6
The Sun and Moon do not appear as planets in this list as they are not planets either
male or female. The Sun and the Moon have been listed to scale previously.
*Angel   Numbers   refer to the number of letters in the name of the   male   and   female
spirits, assumed as god-forms by the shakta and shakti in their work.
**The number 9,   here,   does not refer to the fall of dice in an oracle,   but to the
angel names used in ritual.
***There are very esoteric reasons for making Mars female and Earth male.
In the paper on "Les Linglesoux," there are 16 secret powers which are given to those who   belong to the inner-system.   This list is given to scale,   so that if a magician were   working along scale V,   he could easily gain the "point-des-sorts,"   which   the spirits of both Time-Line No.   2 and Pluto teach. He would naturally use the various methods   of   sexual   magick,   if he wished,   which relate to scale V,   in   trying   to actualize   this   contact   with the spirits.   The color scale given in   the   paper   on angelic communication is zothyrian and gnostic. There is another color scale, which can be   used when working with voudoo spirits,   or in combination with the zothyrian.   In these circumstances,   the voudoo colors represent shakti,   while the zothyrian colors represent shakta or are masculine.   Also, to build a perfect mandala, the 16 zones of space   should   be given to define the powers of space and the regions of   the   native magician's magicka! universe.
SCALE       VOUDOO COLOR        ZONE OF SPACE

I	Yellow/black	From east to northeast	
II	Yellow/blue	Northeast	
III	Yellow/green	Northeast to north	
IV	Yellow/red	North	
V	Blue/yellow	From north to northwest	
VI	Blue/black	Northwest	
VII	Blue/green	Northwest to west	
VIII	Blue/red	West	
IX	Green/yellow	From west to southwest	
X	Green/blue	Southwest	
XI	Green/black	Southwest to south	
XII	Green/red	South	
XIII	Red /yellow	From south to southeast	
XIV	Red/blue	Southeast	
XV	Red/green	Southeast to east	
XVI	Red/black*	East	
*When   Dr.   Francois Duvalier became president of Haiti,   he was advised   by   certain adepts   of the mysteries to change the Haitian flag colors from red and   blue,   which it had been for many years since the last French ruled there, to the more "esoteri-cally   correct" red and black,   which reflects the higher power.   Duvalier,   a   natal

Aries (Scale XIV) agreed to making the change when so advised by Dr.   Lucien-Francois Jean-Maine, the father of the present master of the order.
Those   students   who now wish to create their grimoires may do so easily.   I am   very much   against   the listing of the spirits in the lessons as I   had   done   previously, because   they   are the spirits found out by me.   I know that there   are   an   infinite number of all types of spirits.   They will be those which are esoterically correct for you as they   have sought out only you.   Now you have the tools for creating a most   complete grimoire   based on essentials.   In other papers,   we can find the herbs and rhums   as they   are   to scale.   As each student will be working in a different manner,   I   will personally direct and assist you to make your own grimoire the most effective for you at this time.
Dr. Jean-Maine, who is the world-wide leader of the very creative Haitian OTO was always   impressed with the precise system and symmetrical logic of my system.   In   a sense, like the symbols of deepest Jungian alchemy, this magickal system is a perfect mandaia, the ultimate temple of the tantrick initiation.
"Let Us Begin to Detech."
In gnostic metaphysics,   to detech means to search out,   to look for,   or detect in a technical and magickal or zothyrian manner.   To look for something esoterically or in terms of hidden or occult connections.
There   are many zothyrians who believe that with the creative work of   Dr.   Carl Gustav Jung, who was born in July,   1875, and who was a special world-teacher of   the renewal of the gnosis,   a new aion or eon began, which is identified with the sign of Aquarius   in   the   zodiac,   even though other thinkers may have   contributed   to   the genesis of this new age, but to a much greater or lesser extent. Detechties is a "science and   an art" for exploring the "system of the gnosis" in all of its richness and   may be   identified with a basis found in both classical gnosticism and in the methods   of Jungian   analysis,   which   is acceptable to both the establishment and   the   counterculture.
Let   us   begin   to   detech the mandaia center,   the center   of   the   mandaia   of consciousness.   The   Mandaia   Center   is simply the organization   of   magician   with gnostic    sympathies   in   (a)   metaphysical   and   metamathematical   logic    and     the construction of mandalas,   (b) phenomenological ontology and the metaphysics of symbols.(c) analytical   radiopsychology and the gnostic psychoanalysis of   alchemical   processes, (d)   zothyrian ufology and the theology of consciousness,   and comprises the Jungian-Zothyrian inner order of the Rite of Memphis-Misraim.
Do You Subscribe to the Zothyrian Myth of the Mind and Its Ideal Contents? I.   Do you detech the shaman?   The master who finds his way through the   Labyrinthos. Ontologically speaking,   only the shaman can so emerge from this magickal web of pure psychic energy. Only the shaman can turn the Labyrinth into the mandaia.
II. Do you detech the syzygy? When the shaman has awakened his own labyrinth and transformed   it into a mandaia,   then we see the emergence of the pattern of   energy, the union of the shakti-chaos — the pure content condition prior to all   conditions, absolute   totics   and   a pure undifferentiated vastness — and   shakti-cosmos   — the patterns of ideal logic,   metamathematics,   mandalas,   instrumenta,   and metaphysical categories.

The Mandala Center for Research Into Magickal and Ufological Patterns
Members   of   my   magickal   society who are interested in cooperating   in   a   magicko-
ufological     research   program   and   who   are   sincerely   interested   in   the   modern
psychological   implications   of   the timeless gnosis are invited to belong to   The   Mandala
Center.
First,   there is the Labyrinthos,   wherein the magician and occultist must   find himself.   This   is   a timeless quest and few are called to become the   alchemists   of their  own  destiny.   After   the mysteries of the Labyrinth,   human   experience   must explore the monastery of consciousness,   wherein the student is directed towards   the deeper patterns of his own being.   Lastly,   there is the Mandala, which up to now has only been hinted at in various papers and lessons, but which as the embodiment of the perfect wholeness of Anthropos, expresses the ultimate gnosis of human destiny.
If you are interested in the Mandala,   please answer the following questions   and record the answers in your magickal diary.
Name/Address/Date and Time of Birth
Please attach a recent photo snapshot for use by the Mandala Center
1.	Do you subscribe to the gnostic analysis of consciousness?
2.	Do you believe that Dr.   Carl C. Jung was the special world-teacher who was to be
born in July, 1875?
 3.	How long have you been identified with ufoiogical research and its relationship to ceremonial magick and magickal machines?
 4.	Do you accept the research-hypothesis that ufological phenomena are expressions of gnostic mandala symbolism no matter what else they might be?
 5.	Have you made use of Jungian psychological principles in your own spiritual growth?

 6.	What   does   the idea of the "good-ufo" and the "bad-ufo" mean to you in terms   of magick, even though it might mean many other things to other people?
 7.	Do   you detech a relationship between the ufo and alchemy?   What do you think   it might be?
Thank You.

Angelic Gernatria
This   paper   is concerned with four methods or techniques which can be used by   those familiar   to your system.   The methods are known as "Angelic Gernatria" — by   this   I mean   the development of a gernatria method from our angelic-languages computer paper, where A=5 and Z=30, so that for every possible throw of five pieces of dice, there is a   corresponding   letter   of the English alphabet.   Method 2 would be the   use   of   a simplified   Enochian   computer for receiving words from the spirit   world.   This   method operates   with the throw of a single die or piece of dice.   Method 3 refers to how to set up the astral "TV" set using a magick mirroir.   Method 4 refers to the   zothyrian psychological categories.
A. Angelic Gernatria
 1.	The English alphabet is first of all converted into numbers as we have done before in our lessons on communication with angelic worlds and beings.   Thusly, in this system A=5,   F=10t   K=15,   P=20,   U=25, Z=30. This is to be found on page four of the angelic languages lesson.
 2.	Take any word and analyze it so as to determine what it adds up to.
LU A G E =* 66 or 16 - 25 + 5 - 11 + 9 = 66 So that at this stage,   each word consists of a combination of numbers, or we can say that is its vibration, or magickal wave-length.
3.	It   is now important to practice neo-pythagorean-gnostic reduction,   whereby each
word is reduced to a number between 1 and 9. So that if LUAGE=66, it can be reduced by
adding   6+6=12,   which   is   still over 9,   but 1+2=3,   which is   the   neo-pythagorean
reduction of LUAGE.
4.	The numbers between 1 and 9 refer to the higher categories of the gnosis and these
categories refer to the "higher worlds" which are explored by the gnostic   magicians.
These worlds are:
l=The Monad, The One Absolute 2=The DyadTThe Ontic Sphere, Intuition-Imagination 3=The Triad, Divine Mind, Noetic, Noetic-Noeric, Noeric 4=The Tetrad, The Ontological Sphere, "Thought of Being," Archai 5=The Pentad, Cosmic Sphere, Aeons, Daemons, Logoi, Archones, Syzygies 6=The Hexad, Dialectical Sphere, Lower Logoi, Gods 7=The Heptad, Cosmological Components, Genii-Logoi, Rays 8=The Octad, Higher Planetaries (Spirits), Gnostic Magnetic Zone 9=The Ennead, Middle Planetaries, Astral Magnetic Zone Now,   the   number 10,   which=The Decade,   refers to and entails the Lower Planetaries (Spirits), which are the Terrestrial Elemental Kings, and these entities are not used by Gnostics, but are important in alchemical research. If a word either adds up to 10 or   is reduced to 10,   it will be 10 for the shamans but refer to the highest   world, The Monad,   for the gnostics.   Hence, you can see how gnostic magick builds itself up out of alchemical categories.
5.	Ken Ward,   always a very careful student of our writings,   has worked out a   very
interesting system of a "Book of Numbers" based, for example, on ail words having the
value   of 88,   or 81,   or 26,   or 36.   Hence,   you may create for yourself a "literal
cabala," or Book of Numbers," prior to making a neo-pythagorean-gnostic reduction. The
names   of   certain beings and other magickal words when reduced can be   seen   by   the

magician to show most interesting patterns as word-associations. The psychologically-
oriented   magician   could quite easily develop a magickal word-association   test,   in
order to "locate" the wave-length of the person being tested.   The words provided   by
the   subject in response to the words selected by the magician would indicate whether
or not the unconscious and subconscious minds of the subject being tested were   equal
to the vibrations being projected by the magician. This will be developed in a future
lesson, but it does refer to an interesting aspect of zothyrian psychology.
6.   For example,   here are some magickal words and their values, which can be used in
word-association. The words are terms in the MSR system of my own personal teaching.
Zosimos=144=9	Lucifer=102=3	Shavindingo=166=13=4
Meithras=125=8	Phallos=lll=3	Abraxos=108=9
Photeth=120=3	Aiwaz=80=8	Zombi=85=13=4
Choronzon=164=ll=2	Hermes=92=ll=2	Kammamori=130=4
Phibionite=147=12=3	Phallus=U7=9	Shugal=92=ll=2
Michael=79=16=7	Albert=82=10=1
At   the present time,   what we are doing is simply introducing this method for you to start   using   it in connection with reduction,   attribution to the   correct   category between 1 and 9, and lastly, word-association.
B. Simplified Enochian Computer
1.	This   method is for those who would like to use angelic partners in making   up   a
simple magickal language with barbarous words. You use a magick square and a piece of
dice   (one single die).   You do not have to use a magick mirroir or a   large   tracing
board.
2.	Make up a six-by-six letter magick board or square like the following:
(1)   A G E X U Z  (2) VURYZO I RAZOX
XOZA RI OZYRU V
(3)  Z U X B G A   (4) You   will notice that there is a certain pattern to this square,   although J   decided not   to   make   it perfectly symmetrical like our usual   magickal   squares.   This   was because   I   wanted   to have a vowel alternate with a non-vowel in each   line,   both   in direction 1 to 2 and 3 to 4 as well as from direction 1 to 3 and 2 to 4.
3.	Now that you have selected and put together your computer of 36 letters,   you are
ready   to   begin   your exercise.   First of all,   to get yes or no as   your   reply   in
determining the length of words, ask the question before getting a letter,
"Is this a new word beginning?" or
"Is this the end of the word?" as well as asking
"May I begin to get the words?" or
"May I terminate this session in word-gathering?"
4.	Here would be an example of what it might be like:
1.	May I begin now?
"yes" (dice came up as 1, 3, or 5)
 2.	I toss and get 6 across=lst element Letter is "I"
 3.	Is this a new word beginning? "Yes" (die cast as 3)

 4.	Next letter is 4 across and 6 down=E
 5.	Does this word continue? "Yes" die=l
 6.	Next letter is 6 across and 1 down=Z
 7.	Does this word continue? Die=2=No (This then is the end of the magickal word. The word is therefore IEZ.
5.   Using the basic oracle method of angelic languages of A=5 asnd Z=30, you can find out   if   this   is   the name of a spirit from a certain   area   of   the   cosmos.   Using reduction, you can find its wavelength and to what level of the cosmos it pertains. You can make the system as complicated as you wish or keep it very simple; it is simply a tool for extra-terrestrial communication. Thelemite magicians might wish to use it in connection   with   the VIII,   IX,   or XI degrees,   etc.   It is a method   for   context-building, i.e., building up the content of the various worlds assigned to various spirits. Remember, there   are   an infinite number of spirits and also an   infinite   number   of worlds and magickal languages derived from the energies of these very spirits.
C.	Astral "TV" Station:
1.	This is to be used in connection with the listing of spirit-broadcasters given in
last month's lesson.   You will be using a magick mirroir and a die, or a single piece
of dice.
2.	To determine if the TV is on or off, toss the die and if 1 or 6, then it is "off."
3.	Note the night of the week and tossing the die if 2, 3, 4, or 5, then the station
is "on."
4.	There are four possible "station-studios" or "rays." They are
2=a 3=b 4=c 5=d
5.	It is Tuesday at 8:00 p.m. and I wish to use my "TV." I toss the die and up comes
5,   which   means   that I may magickally attune to a program in   gnostic   logic   being
broadcast   by   the "Geburah King and His Council of Magick." The magician will   then   take
notes on what he then received from the operation of this psychic field and egregor.
D.	Zothyrian Psychological Categories
 1.	Magicians should attune themselves to the possibility of a psychological science, an   empirical   phenomenology of the contents of consciousness,   which   operates   with their magickal exploration.
 2.	The following categories are significant ways whereby psychic energy is explained to non-magicians seeking magickal understanding.
Self=That which can be experienced introspectively as a dynamism.
FieId=A     continuum     of   psychic   energy   as   a   process   of    continuous    and differentiated dynamisms.
Conscious Mind=The mind that is here and now.
Sub-Conscious Mind=The personal dream and memory experience of a human.
Un-Conscious   Mind-The transpersonal matrix of all psychic energies and the past psychic   field of the human race.   Key:   Acceptance,   regressive dynamics,   field   of contact is with the real, autonomous complexes pull towards a lower dream world than the sub-concious mind, realm of Mater, Regina, Earth, Moon.
Super-Conscious   Mind=The transpersonal lattice of all psychic energies and   the future psychic field of the human race.   Key:   Challenge, progressive dynamics, field

of   contact with the ideal,   autonomous complexes pull towards a higher   dream   world than the sub-conscious mind, realm of Pater, Rex, Sky, Sun.
Libido=Constitutive principle of the personality-id and individuality.
Censor=Cultural   principle   of organization of ego and   id,   the   non-repressive mandala which is selectio-expressive.
Syzygy=Anima and Anirnus=Autonomous complexes constitutive and regulative of the transcendental id.
Constitutiye=Makes   up the content by providing the subject-matter amd power   — material and efficient causes.
ReguIative=Governs the operation in a formal and final or purposive way.
Psyche=The individuality and the personality.
Individuality=Intuitus   archetypus   and   intuitis ectypus in   the   un-conscious, subconscious, conscious, and super-conscious fields.
Personality=Union of the rational (ego) and instinctual (id) self.
Transcendental     Ego=ReguIative   principle   of   the   personality-ego     and     the individuality.
Transcendental     Id=Regulative     principle    of   the   personality-id     and     the individuality.
Super-Ego=Constitutive principle of the personality-ego and individuality.
These   are simply some of the categories and technical terms of zothyrian   psychology which   show   a close relationship to both Freudian   and   Jungian   concepts,   although somewhat modified.

The A iwaz- Physics
The   purpose   of   this paper is to introduce the study of The   Aiwaz-Physics   to   all students who have advanced to this level of the subject-matter.   If you are among the students who have reached this level as a result of studies in my magickal   research, you   are   considered to be both a candidate for the Aiwaz-Priesthood and a member   of the Choronzon Club. This lesson begins the alchemical basis of the Aiwaz-Physics.
1.	The number of Aiwaz is 8,   which is also the number of Zothyrius.   There are
eight   alchemical   components   used to provide the material basis for   Aiwaz   in   the
materialization of the Absolute (i.e.,   the phallus=9).   The magician will therefore provide himself with the raw materials for these eight components.
2.	The   first component is Gold Chloride.   The number of this vibration   is   \t
which   is the number of Virgo,   Uranus,   Moon,   Jupiter.   It would appear that it   is
possible   to materialize the Aiwaz-current by means of a secret interaction of   these
points in your own horoscope.   For example, my own Uranus in Aries square to my Moon-
Pluto   conjunction in Cancer forms a kind of a bridge.   Then my Jupiter in Scorpio in
relation to my Virgo rising creates another kind of a bridge. Also, the mid-heaven is
associated   with   Uranus   as the materialization of the aeon.   My   Vulkanus   (=9)   is
conjunct to my mid-heaven.   So here is another point of contact,   ft is important to
bear in mind that materialization does occur at the level of 9,   which we will   learn arises   from   the mixture of the eight alchemical components.   Aiwaz we view   as   the Intelligence of the aeon.
 3.	The second component is Gold Metal. The number of this vibration is 2, which is the number of Venus, Hermes, and Choronzon. 180o from this mid-heaven is the nadir of   the   horoscope,   the   place of the daemon,   who is opposite the   aeon   or   Aiwaz. Chronzon is the daemon. Together, these autonomous complexes, the aeon and the daemon mediate between the ego and the transcendental ego of zothyrian psychology.   They are also   constitutive   and   regulative   of the transcendental   ego.   When   the   aeon   is constitutive   the   daemon   is   regulative.   These terms refer to   magickal   forms   of possession.
 4.	The   third component is Uranium Nitrate.   The number of this vibration is 3, which is the number of The Sun,   Haster, Yog-Sothoth, and the hieron or holy place of initiation.   The   Sun when combined with Neptune and Pluto projects the power of   the animus in males.   When combined with Earth and the Moon it projects the power of   the anima   in   females.   The   individual horoscope is for the magician   the   way   whereby certain   energies are directed into the mind of the native from magickal power zones. Hence the psychological interpretation of magickal astrology is valid.
 5.	The fourth component is Platinum Metal.   The number of this vibration is   4, which is the number of Mars. Aquarius, and daemon. In magickal psychology this is the placement   of   the   shadow,   which is hidden by the personality.   The shadow   is   the descendent+Mars+Jupiter.   We   can say that the daemon is very strongly manifested   in the conscious world via the shadow.
This paper is laying the psychological and alchemical groundwork for the   manifestation of the Aiwaz-Current.
6.	The fifth component is Silver Metal. The number of this vibration is 5, which
is the number of Azathoth, Pisces, EA, Cancer, and Mercury. As Venus is the principle

of Eros in the personality,  so Mercury is the principle of Logos.   Venus+Mercury+the ascendant   provide   us with the Personality,   and this is opposed to the   Shadow,   or Cthulu=4.
 7.	The  sixth component is Silver Nitrate.  The number of this vibration is  6, which is the number of Neptune.   There is here a reference again back to the   Animus. The   basis   of   the Animus and the Anima must be in nitrates   of   highly   radioactive substances   in   the   field   of the individual.   This would be an   example   of   sexual radioactivity.
 8.	The   Anima   and the Animus are magickally charged   complexes   which   mediate between the id and the transcendental id.   The seventh component is Copper Metal,   and the number of this vibration is 7,   which is the number of Capricorn, Dagon, Scorpio, Taurus,   and both ogdoade and ogdoad.   This is the number of syzygy,   or the magickal myth of the ancient father and his twins with whom he incestuously unites, causing on the one hand the generation of the ixo-type magick and,   on the other, the generation
of the Xlo-type magick,   OTO.   Hence, the use of Copper, sacred metal of Venus in the preparation for these forms of erotic magick.
9.	The eighth component is Iron Metal.   The number of this vibration, 8, is the
number of both magick and gnosis, Sagittarius and Libra,   and Leo. This is the sphere
of   the   mysteries   of the ogdoade,   or the manifestation of the female power   as   an
etheric force-field. In the tantric yoga, this would be the zone of the work with the
kalas  and other female emanations of power.   The German theiemic occultists and   the
Fraternity of Saturn possessed special magnetic methods — derived from P.B.   Randolph
— for   directing   the   projection of this energy along   eight   distinct   "tubes   and
tunnels   of   magnetic power," a mystery communicated only in   their   "philosophical
grades,"   but   also taught in the Aiwaz-Priesthood,   as this is the number   of   Aiwaz
(=8).
10.	Corresponding   to the number nine is the materialization of the above eight
components. The Absolute, Aries, Saturn, and Phallus tell us where it is to be found.
Shub-Niggurath and Arbaxos are its foci,   as final terms of the cosmic process.   This
is   the   realm of materialization of all previous emanations.   Nine   is   a   masculine
number and a masculine zone of power.   When all of the elements are together   in   situ,
then you have Nine as the absolute or the phallus of the gnostics. Just as all of the
elements   of   consciousness   and   being are united in Abraxos,   the   synergy   of   the
magician.   In   the   Choronzon Club the magickal work of "the upper elements" begins   with
nine and moves backwards to the One, Gemini (81=9).
This lesson has as its purpose the bringing together of the gnostic and magickal components   of the alchemical and psychological basis of the Aiwaz-physics.   We   will now   begin   to   work in making magickal combinations of these elements   in   order   to effect certain changes in our absolute selfhood.   Next,   we will pass on to the magickal use of these components as we begin to build the machinery of the Aiwaz-physics.

The Aiwaz-Physics
With   each   lesson   I am trying to introduce you more and more to   the   consciousness identified   with   the   subject-matter of the Aiwaz-physics.   If   a   student   has   any questions in this matter,   he must write to me for clarification, because what we are embarking   upon   will become more and more advanced and students who are not   careful will find the going difficult and even (although I would hope not) make mistakes.
Many   students   have   written to ask what' is the connection   between   the   Aiwaz materials   and   the   Zothyrius materials.   Let me say that Aiwaz   and   Zothyrius   are magickally   cognate,   being   derived   from the number 8.   Hence,   by means   of   their interaction,   we can come to understand them more deeply.   Aiwaz-energy would be like   the transcendental id and Zothyrius would be like the transcendental ego.   However,   both are   operating at the level of the Tr.   ego tnthe cosmic sense.   I would be the   last person   to   use a concept which was introduced by Aleister Crowley,   as many   of   you know.   However,   as   there   is   an   objective   energy there   I   as   a   scientist   and technologist,   rather   than   a poet or other irrationalist,   must accept and work   with   what exists   and for which there is evidence phenomenologically given.   This is the   exact method of the Mercury-Uranus complex as it operates in the system.
Concerning   Aleister Crowley,   let me say (and this is my own viewpoint),   that happily he has been corrected, extended, and improved upon by Kenneth Grant, in whose       ' writings I find the essential amplification.   Because Grant writes favorably about my work,   he   is   to be considered the most widely known and read authority   on   the   93 current   and   the Liber AL vel Legis.   This is my own view and is   not   methodologically binding   upon   any   research   patterns,   as it is simply a   commentary   on   the   many questions rising among students.
Please   refer   back to The Magickal System,   Part I (Lesson l[b]) to   section   D "Zothyrian   Psychological   Categories."   It is my wish to amplify that   part   of   the system.   There is such as thing as the Aiwaz-psychology,   and it is essential for   the integration of the psychic and the physical.   In other words, if we take the question of   time-travel,   which   is a basic magickal issue in the   Aiwaz-physics   (henceforth known   as   the A-physics),   it is essential for there to be   a   magicko-psychological possibility   for   how   this time-travel is integrated into the psyche   of   the   magickal student.   It is not enough to do it,   it must be explained. Also, genuine time-travel does not occur outside of a magickal system such as ours.   What people do who say they are   doing   time-travel is what Jung would call "active imagination." In other words, while individuals have the potentiality for time-travel in their psyches,   it is only actualized through Memphis- Misraim initiation. An example of what I mean would be the fact   that the learned theosophist,   C.W.   Leadbeater, did not begin to do   his   most extensive   akashic   research work until after he had been initiated into the Rite   of Memphis-Misraim.   Traditionally,   time-travel has been a technique taught through the magickal orders and systems.
There   are 25 definitions towards a zothyrian psychology   of   time-travel.   Here they are:
L   The   unconscious-the archetypal realm of possibilities feeding into the   present (ego-id) and past (transcendental-id).
2,	The superconscious=the archetypal realm of possibilities feeding into the present
(ego-id) and future (transcendental-ego).
3.	The transcendental ego=the future part of the Self.

 4.	The transcendental id=the past part of the Self.
 5.	The future is "inside" the transcendental-ego.
 6.	The past is "inside" the transcendental-id.
 7.	Because of the "action" of the t-ego, the superconscious "appears" as future.
 8.	Because of the "action" of the t—id, the unconscious "appears" as the past.
 9.	The "action" of trying to connect with ego and id creates time-lines.

 10.	F-E=Time-Line #1 RMM 95o=t328, the past-perfect tense.
 11.	E--D=Time-Line #2 RMM 95o=329, the past-present tense.
 12.	OB=Tirne-Line #3 RMM 95o=330, the present-future tense.
 13.	B+A=Time-Line #4 RMM 95o=331, the future-perfect tense.
 14.	Definitions 10-13=The patriarchates or Pluto-true "wise old men" archetypes. This is the genesis of all patriarchal figures in the magickal system.

 15.	These   four   archetypal   figures rise of the innermost necessity of   the   cosmic regions of the psyche and are the fullest expression of the Animus within   the   dynamic field theory of the mind. They form the regulative function of the Animus,
 16.	These   numbers are the perimeters of the regions of the Animus and are activated in males=l, 3, 5, 1, and 9 (or the total).

 17.	These numbers are the perimeters of the regions of the Anima and are activated in females=2, 4, 6, 8, and 10 (or the total).
 18.	The feminine is generated by a comparable process from the magickal time-zones of the psyche.

 19.	In the feminine psychology,   the archetypal time-stations are the matriarchates. Hence it is possible for there to be a completely female Rite of Memphis-Misraim   and such an order does exist.
 20.	Therefore,   the structures of the Rite of Memphis-Misraim are not generated from
history   only but are archetypal generations from the deepest regions of the   psyche.
History   is the theater for the observation of the phenomenological amplification   of these archetypal patterns.
 21.	In males, patriarchates=the regulative functions of the Animus.
 22.	In females, matriarchates=the regulative functions of the Anima.
23.	(A) The constitutive functions of the Animus=In males, the t-ego, the uncon
scious, the subconscious, the conscious, the superconscious. These make up the female
Animus.
 23.	(B) The constitutive functions of the Anima are:   In males=the unconscious,   the subconscious,   the conscious,   and the superconscious.   In females=we follow the same pattern   and   find these to be identical with the functions for males in   Def.   23(A). thus we can define the male and female Anima.
 24.	What are the male regulative functions of the Anima.   Read Def. 21. The field of psychic contents of the Animus=the space wherein rise various Anima-figures.   This is the   proper locus or situs for the Oedipus complex. This becomes upon close   analysis the content of the patriarchate.
 25.	Now we ask what are the female regulative functions of the Animus. Read Def. 21 again.   The   field   of psychic contents of the Anima=the space wherein   rise   various Animus-figures.   This   is   the proper locus or situs for the   Elektra   complex.   This becomes upon close analysis the content of the matriarchate.

Comment
It is important to think always of the integration of psychics and the physica.   They reflect each other both inwardly and outwardly.   There cannot be an A-physics without its   complement   in   the Z-psychology.   These two poles represent   the   continuum   of magickal experiences in this New Aeon.   Each magician is stimulated to create his own new   consciousness and to prepare to meet both the A-elements of space-experience   as well as the Z-elements. As you know, for a long time the Z-eiements were very strong. Then   came the balancing pressure of the A-factors,   at first as a kind of   dialogue. While it is true that there will be those who do reject this type of communication on what can only be defined as a religious basis,   i.e., the religion of thelema, others will see it entirely as it is intended, Le., as scientific methodology in action and in magick.   I would have to consider the latter viewpoint as the more significant and the more scientific.
One   is free to leave the order and the course of studies herein taught   at   any time. None are bound by any magickal pressures or social obligations. However, once a person has departed from the Magickal System,   they may never reconnect in any future lifetime.   There are many other pathways,   and these pathways are open to them. These pathways   also   include many thelemic orders and groups.   Needless to say,   I do   not consider their rehashing of what Aleister Crowley wrote long ago in keeping with   the modern   demands of exact science in magick.   However,   that is the pathway they   have chosen and they must live with it and suffer with it.   On the other hand.   The Spirit Mercurius   has been most gracious to us in giving form and the Spirit Uranus   equally gracious   in   giving us content,   so that the Aiwaz-Zothyrius field can incarnate   in these lessons. However, what is past is past and the true will of the magician should be   to live where there is the fullness of magickal energy,   moving onwards into   the future.   However,   putting all talk of scientific method and technique aside,   let us not forget that for those who remain,   the despotism of Mercurius-Uranus is far worse than   any other tyrannies,   for it is a cosmic electricity which   never   tires.   Only those who belong here really should remain.

The I-Ching Diary and Chinese- Gnostic Magickal Algebra
The I-Ching Diary and Chinese-Gnostic Magickal Algebra
The importance of the Book of Changes, or I-Ching,   lies in what it reveals. However, there exists an even more esoteric importance or value,   which is to be found in what the Book of Changes conceals.
Many occultists and magi have made use of the divinatory properties and services of   the   I-Ching,   but few if any widely known have made use of its   megamathematicai magick.   Because every system of magick supposes a type of magickal mathematics, it   is   important   to understand that our system supposes the   algebra   and   magicka! calculus   which is to be found inside of the 1-Ching.   I have shown in the papers   of the MSR (Part I) the relationship between the magick of the I-Ching and   Voudoo.   Now it is important to see that as a part of the past, and because we are in the present, I am proposing a new exploration of the figures of the I-Ching.
When   a magician works with the Book of Changes,   it is important to   understand that   the figures which are given to the oracle, the 64 of them, also serve to inform him   of what doorways are theno open, at the moment of the oracle,   leading into   the inner planes. The way in which the figure or hexagram of the Book of Changes is formed reveals the particular type of doorway,   through which dimension,   tattwa,   or inner-plane,   the magician may move in order to meet with the beings, who can be approached in no other way.   In other words,   there are certain unique magickal beings with whom the   magician can make contact in no other way save through the magickal   algebra   of the   I-Ching.   Thus,   each exploration of the inner world should be a unique magickal experience   in the participation in a magickal algebra and a proper or special   diary should be kept of this work.
Occult History of This Algebra*
Many years ago,   I would say about 1967,   and in the wintertime,   I began a series of magickal   meditations   in order to bring through certain   amplifications   of   certain magickal axioms which had been received the year before from the Master Z. The Applied Lattices   Research   Institute had been founded in order to bring through   the   proper magicko-rnetamathematical   current.   I   was working with the Monastery   materials   and participating in the organization of the Gnostic Church in its local activities. First of all,   we had 16 magickal axioms.   They have appeared from time to time in what I have written because they may be considered as the source of a lot of magickal creativity. A   typical exmaple of what these axioms are like is the following,   which is the very simplest of all such magickal equations. This one may be said to correspond to the I-Scale, or Moon in Scorpio level.
Now,   because   there   are   16   axioms there must   be   metamathematical   and   magickal interpretations   of   these axioms also.   And there are.   These are the 64   interpretations which   correspond   to   the   figures   of   the   I-Ching.   In   other   words,   with   each interpretation is projected into one of the four "worlds" one of the 16 basic axioms. The   logic of this system seems to hold that there are only four kinds of   things   in each   realm or logical universe.   It seems to come close to the cabala and to   voudoo and to the basics of elemental magick. But, it seems also to present itself as a very

abstract system,   which is capable oF several applications. Now, I have been assuming that   these   formulae correspond to our tables because the tables and scales   of   our magick   were   generated from these abstract causes.   It may not be correct to   assume that   there   is   a   relationship   between   the   categories   of   the   cabala   and   our formularies.   It is my personal view that our formularies are closer to the   magickal background of the I-Ching and the Afro-Atlantean voudoo family of spirits. These last two   I think of as being somewhat close to the Enochian family of spirits.   Therefore our   own   magickal system would probably lie outside of the cabalistic   family   in   a fundamental sense. This would identify the system as probably an up-to-date Atiantean type of magick.
Now an example of an interpretation of an axiom is as follows. This is the Scale I or "Moon in Scorpio" level for this axiom.
Now,   because this interpretation is one of 64, we can also say that what it means in terms of the language of the I-Ching is the following figure or hexagram:
	Which is K'un, Number 2, or The Receptive, The Earth. This is the most
	passive of the figures of the system of 64. Now if anyone has read
	about the I-Ching they will realize that the Figures of the Book of
	Changes have undergone a kind of magickal analysis and been explored
——	terms oF whether they are of two lines, and if so then there are four
possibilities.   If   they   are   of   three   lines,   they   may   be   seen   as   the   eight possibilities or categories.   If they are of four lines then we have the 16 categories, and it is at this level of analysis that they may be seen as corresponding to our axioms and scale   from   I   to   XVI.   It is my view that this mode   of   analysis   is   essentially Atiantean and that it actually represents the most ancient form of magickal mathematics.
Now   we   must   understand   that so far we have been trying   to   show   a   logical parallelism   between the gnostic axioms and mathematics of our system and the figures   and other structures of the I-Ching. The purpose of this is to make certain connections and   points of transition between one system and the other.   Now we come   to   certain matters   which   are   highly interesting.   I am referring to what I   have   called   for several   years the explications or proofs of the 64 interpretations.   There are four   of these for each interpretation. Now four times 64 equals 256. This number has occurred several   times in our papers and often refers to the total number of power   zones   or chakras or hot-points in our system. If you add 256 and 64, you arrive at 320. IF you add the number of the basic magickal axioms, 16, to 320, the result is 336. This last number, 336, is the number of the hierophant of the algebra of Memphis-Misraim. It is usually   written as 97o=336+,   and it means that the hierophant is the master of   the two realms,   the magicko-metaphysical,   which is indicated by the 97o, and he is also or   as well the master of the magicko-metamathematical realm,   which in astrology   is viewed by none other than Rudolf Steiner, a former Memphis-Misraim and OTO Master, as the zodiacal sign of Gemini on the Mid-Heaven of the astrological chart.
Then   we   can say that there are 64 interpretations and each one of the   64   has four   explications or applications.   These four applications can be said to refer,   I suppose,   to specific pathways or passages from the physical world to certain   higher realms.   It   would seem from my experiments that when a certain figure of the I-Ching would be cast that at the same time a certain doorway was opened for me to enter   the

universe beyond. The spirits brought the figure or hexagram during the working of the magickal   oracle and they also came and went by a certain passageway,   which could be used by the magician at that time.   Only one pathway or passageway was possible   with each   hexagram at one time,   but in theory were were 256 hexagrams possible,   or 256 passageways   concealed   in the oracle and one would appear.   By making   use   of   this system   of exact logic,   I was able to realize the greatest potentials for the use of both the oracle of the I-Ching, as well as simultaneous inner-plane work. Now let us explore how this magick can be said to work.
According to the logic of the I-Ching, when the figure is formed by means of the tossing   of the coins each line can add up to either 6 or 8 if the line reflects   the
receptive order of being,   i.e.,	, or the line can add up to either 7 or 9 if it
reflects   the   creative   order of being,   i.e.,	.   Now by   taking   the   possible
combinations and possibilities of number into account,   for all six lines of the figure,   we can   say   that   there exists a mathematical range   of   possibilities,   which   we   may interpret   as a magickal range of inner-plane pathways from the number 36 through the number 54.   The hexagram K'un, when composed entirely of the number six, as the value of each   line,   would be 6x6=36.   On the other hand,  the hexagram Ch'ien,  if  composed entirely of lines valued at the number 9,   which would be a most powerful figure,   if not the most powerful in the abstract realm,   would add as 9x6=54.   So there you have your range of magickal pathways. Now let us look at them in more detail.
According     to   the   pattern   of   analysis,     the   following   numbers     indicate corresponding pathways.
36, 42 - 44 = Earth pathways
37 - 38, 45 - 47 = Water pathways
39 - 40, 48 - 50 = Air pathways
41, 51 - 53, 54 = Fire pathways Now   it should be understood that when we work with these pathways we do not need   to make use of the magickal explications of the 64 interpretations.   Those magickal and algebraic formularies, which are to be written in the same notation as the axioms and interpretations   are simply to be used as guides in the making up of symbolic systems. The   importance of these explications lie in the fact that they exist as the   logical and   magickal   deductions from the system.   They complete the model of   the   magickal structure.   However, in the analysis which will follow in future papers, constituting the   magickal   or magicko-metamathematical diary,   I will indicate   step-by-step   the process and will then bring in the writing out of the explications and their magickal sense.
For the present by way of this introduction, however, it is sufficient for us to use   some   other method to guide concentration.   I suggest at this   stage   using   the colors given in the paper on angelic languages.   Those flashing colors, eight in all, are   easily arranged according to the four elements.   I would therefore suggest   that you make use of the magickal mirroir, flashing colors, and combinational calculus, or the way in which you work with the I-Ching as indicated point by point in this lesson. By   using the magickal mirroir to bring in the power,   you cast the oracle using   the coins.   Then you compute the pathway which is opened in this instance.   Before   going out   via   the mirroir, signal your departure by means of the color which   corresponds to   your   lines in the I-Ching figure.   When you return you may close the   system   by flashing the color and thus sending the signal for the closing off of the pathway. In the   next lessons we will discuss what is done to report on these   path-workings   and trips into another part of the magickal universe.   NOTE:   These worlds explored while

real   in   themselves do not necessarily correspond to any already   explored   magickal territory.
NOTE on the Family Names of These Magickal Spirits
Let   us   say that in our calculations we come up with a number which   exists   in   the group 48-50. This would be the family name of the spirit, or the family name-space of that   communicator.   To make a kamaea one would simply add up the   numbers:   4-*-8*5+0= 12-^5=17=8. So the kamaea would make use of eight letters. These you would get for the magickal diary from the angelic languages oracle.   Remember the angels or spirits are paths   and   the paths are spirits.   Next you would want the name   of   the   individual communicator who is bringing you the hexagram.   Let us say that the number is 48 for the hexagram,   and   that   this indicates an air spirit as the agent.   To get   the   kamaea simply   add up 4*8=12=3.   There would be only three letters in the name of the spirit under   these circumstances.   You would use the angelic languages oracle and Find   out what these three letters were.
This makes the system easy to use,   very clear in operation and in terms of   its logic, completely consistent.
NOTE on the Chinese Secret Alchemy and Medicine Implied By These Algebras and Calculi
In   the archives of our magickal order, there is a brief series of notes,   which were made by Tau Zothyrius, i.e., Lucien-Francois Jean-Maine (1869-1960), the successor of both S.L. McGregor Mathers (1854-1918) and the Abbe Joseph-Albert Boullan (1824-1893) on the basis of his researches into Taoist Magick,   alchemy,   and magickal   medicine. These   notes were made about 1900,   while Tau Zothyrius was then living in Paris.   He associated closely at that time with   a Chinese "medical society," in other words,   a Taoist physio-magickal society, which still exists deep inside a sympathetic magickal system.
Each magickal number, according to this system, as given in this lesson on page 3, corresponds   to a specific type of medicine for creating the magickal philosopher   of medicine   (or Hermes).   The magickal philosopher is that being who has   realized   the archetypal Anthropos (see "The Magickal System,   Part I, Lesson I[a]) and has allowed Hermes   to   become him.   In Egypt,   this was the basis of the Thoth-Hermes school   of magickal   medicine.   Because   of   its   being   found   in   both   Chinese   and   Egyptian esotericism, it may be said that this approach is Atlantean
I   now wish to give the correspondences,   which will be discussed in the   future lessons to come.
Numbers Given on page 3	Type of Medicine*

36	Earth-type/copper or iron	
37 - 38	Water-type/mercury or silver nitrate	
39 - 40	Air-type/silver or platinum	
41 & 54	Fire-type/gold or uranium nitrate	
42	Sun in Taurus type	
43	Sun in Virgo type	
44	Sun in Capricorn type	
45	Sun in Scorpio type	
46	Sun in Pisces type	
47	Sun in Cancer type	
48	Sun in Libra type	

 49	Sun in Aquarius type
 50	Sun in Gemini type
 51	Sun in Sagittarius type
 52	Sun in Aries type
 53	Sun in Leo type
*These   medicine types refer simply to the esoteric magickal and alchemical level   of analysis.   Naturally,   there   exists also an esoteric version of this list   which   is imparted   to the magickal initiate at the time of his ritual admission and initiation into this Chinese magickal order or medical society of Hermes.

Thfi Use of the I-Ching Within the Mandala of the Zothynan Transcendental-Id
The Use of the I-Ching Within the Mandala of the Zothyrian Transcendental-Id
 1.	It   is   important   to   understand that the rnagicka! order   is   a   system   of interconnected energies of a very deep psychic character.
 2.	This system or structure is a mandala, indeed it is a mandalum instrumentum, cf., K. Grant, "Cults of the Shadow," p. 175.
 3.	The   Master of the order is located or has his "situs" at the center of   the mandala.
4.	Dr. Jean-Maine is the archetypal center of the mandala.
 5.	The initiates of the system are connected by metamathematical and metaphysical logical relations to this center.
 6.	These   centers are identified according to the following   logical   relations which exist in the magickal system:
Formal and Material Entailment
Formal and Material Inclusion
Formal and Material Equivalence
Formal and Material Implication In   these   relationships   we   find the basis of our system of   Memphis-Misraim   as   a logical complex, i.e., as a system of magickal and logical relationships.
 7.	There exists an oracular method for contacting the center of the mandala   as well as the other members of the mandala.
 8.	There   are four possible areas of exploration implicit in the use of the   I-Ching   as   a method for contacting parts other than oneself:   1.   To find   out   one's relationship   between oneself and the entire magickal system of the web;   this   means one's relationship to the whole order of which Dr. Jean-Maine is the archetypal wise-man   or absolute leader.   2.   To find out one's relationship between oneself and   any particular person who is a member of the order,   i.e., known to be a member and using the   web-work of the order as a linking space.   3.   To find out one's relationship to oneself as an ego in the order,   i.e.,   as a member, and one's deeper selfhood within the   order,   i.e.,   one's magickal id or transcendental id which is generated by   the order,   or   revealed via the magick of the order.   NOTE:   The order has   traditionally created archetypal identities for the development of the members which are   different from the id and the t—id of the member.   If the member is displeasing to the magickal archetype of the person created by the order in Haiti,   such as the Zothyrian id and t-id of the member,   these structures have traditionally been used in   Franco-Haitian magickal   orders to bring the "normal" ego,   is,   t-id,   and t-ego of the member into "agreement" with the logical system of the archetypal self of the order.   Hence it is possible   to use the I-Ching to determine if one is in favor at court,   so to   speak, should that be important.   In this sense,   French orders differ from the more English orders,   with two exceptions known to this writer.   4. To find out one's relationship with   either   Michael or with Hector-Francois,   which is different from   the   purpose given in the first of these four areas of exploration.
 9.	The   answer   given   in the results of the tossings of the   I-Ching   must   be understood   as   indicating one's position also in regards to magickal study and   depth   of understanding provided by these papers.   For it is not our own or even only intention
to try to control egoic systems, but to teach the science of magickal arts.
10.	The   structure   of the order is expressed via certain mental   and   magickal

interactions.   These   exhibit a definite logical structure.   Thus,   in the   books   on natural sciences written through the Science Circle members,   we can easily find many very important instances of logical inter-locking.   And because our magickal order is based   upon   a   Geminian   magickal   computer powered   by   Capricornian   energies   and Cancerian   logics of inter-locking,   we can see how a specific model of what   we   are doing is gradually emerging in consciousness.
11 At one time, this magickal order was not thought of as a very deep zothyrian computer or logical elemental.   In certain ways,   a mythological image was actually presented. This led to a loss of magickal and metaphysical energies because   the power of the mind (Mercury) was not accepted as the methodology. Saturnian techniques were   employed   to induct the forces and these did not prove   efficient,   outside   of certain   very isolated parts of Haiti.   It was necessary to change the mid-heaven of the order from a Saturnian and Aquarian emphasis to a Geminian mid-heaven, to allow Virgo to be the sign of the ascending of the power,   in function replacing   Scorpio.   This must   be   understood as entirely a metamethodological change rather than   a   magicko-political   change,   as   the   older scheme of things became the archetype   behind   the computer of Hermes.
12.   This magickal computer,   which is the order in its mechanical aspect may be seen   as the modern,   or most recent,   operating model of a system of   magickal   work which goes back to Atlantis.
Another Universe To Be Found In Books
1.   Here   is   a   very simple method for making contact with a new   type   of   magickal universe.   I am referring to the universe which is inside of books. Inside, for example, of   the   universe of letters inside a book,   of which there are perhaps   an   infinite number of magickal members or entities.
2.	Take any book, for example we took a book on psychology, but any book having
letters   will suffice.   If it included numbers we could only go up to   9,   before   we
would   start   repeating and that would not be a good enough sample or   induction.   So
take any book.
3.	Because of another method --in point 4, this point is logically within limit.
Take the first letter on page 1,   the second on page 2,   the third on page 3, and the
fourth on page 4. This is your basic name of the entity. Make inverse or reverse, and
direct kamaeas, as you already may know from the leson on angelic languages.
4.	Or you can take the first letter of chapter 1,   the second of chapter 2, the
third of chapter 3,   the fourth of chapter four,   the 5th of chapter 5, and the sixth
of chapter 6. Let us say that there are only six chapters in the book. Hence, be selective, use a brief book rather than something vast. Then make magickal kamaea from these letters, both direct and retrograde.
5.	As   the magician you should compose inspirationally or   rnediurnistically   the
translation   of   each   line   of the magickal kamaea,   both of the   positive   and   the
negative   side or aspect of the magickal square derived from the name of the   spirit.
This would be an example:
TOINLR	"This is your magickal name, I know it" (meta-statement about name)
OINLRL	"You are regent of part of book"
INLRLN	"I summon you to possess me"
NLRLNI	"Give me power and wisdom to possess"
LRLNIO	"Give me this specific *-«-«-«-«-«-*- that I desire" (here make wish)
RLNIOT	"Depart, return to your realm until I summon you again"

6.   I   would call your attention to the fact that the number of chapters in   the book   (point   4 above) determines the number of letters to be selected following   the method of point 3.
I   would wish that students at this level of consciousness record in diaries   on both   operations   for my interpretation.   This will require that you make use of   the Book of Changes,   I-Ching,   which as good thelemites and Jungians, or both, you would already have in your possession.

The Projection of the Ojas-Rays and the rovers of Kabonists
This course is primarily intended for magicians in three parts of the world: The east or the East Indies,   the West Indies,   and Africa. Other students will find it difficult   to make use of the powers described in these papers because of the psychic conditions which prevail in other parts of the world.   When we talk about the   Ojas-Rays we mean, of course, those magickal energies which the magician generates from his own physical   body   or for which the physical body serves as the vehicle   of   projection. In either case,   the body is the weapon for   magickal aggression and control work and it   is also the vast lens through which energies are sent off as rays.   This   occult power,   Ojas,   is   given to the magician by the higher powers.   Only   some   magicians possess it, and not all can possess it, for it is tied up with magickal fate.
This magickal power,   however,   may only be used by very powerful spell-binders. For   it shoots out from the body in the form of radiations and strikes at the   energy field of the enemy and thus enters and penetrates the enemy very destructively. It is a terrific power and a terrific source for the rightly motivated magician. That is to say,   one who is allied with our school of power. For we are certainly not interested in helping our enemies destroy ourselves.   We are only interested in the possession of those magickal powers which will get them before they can get to us.   Now, of coursef in order to possess this very strong power one must be a male sex-magician.   There is no other way except by the magickal use of the sexual powers.
By this I mean that the magician has learned to project his sexual radioactivity and   now   is ready to master the art of making those very powerful   magickal   weapons which are known as the Heavy Hoodoo Spells.   This is why our magickal system seems to help so many magicians become stronger and stronger in what they are doing.   For they are   seeking to build up more and more of these weapons and store them up for   future magickal use.
Now, let us explore the powers of the Kabonists or magickal priests who make use of   this   sexual power in their many spells.   Let us say that first of all the   spell will   be sent out when the magician is ready to shoot out his   sexual   magick.   This means   that the magician must be able to utter the magickal spell at the very time he is sending the rays of his powers,   which means, of course, at the time of his shooting those magickal rays of sexual power,   which are within him in a constant state of excitement and furiousness.   This means that the magician must be ready at all   times to   send   out   that power so that his will must be closely tied up   with   his   sexual vitality and magickal power of light or Ojas-ray. In order to do this, he must master the   super technique of magickal excitement.   This is done by thinking of nothing but sexuality,  by   concentrating   his   will more and more,  and becoming more  and   more intense   through the use of the very powerful spell for strength,   which I am   giving you now.
First,   you   must utter the name of the god Shiva over and over again in a   deep and almost inaudible voice,   but over and over again it must be uttered.   Second, you must   concentrate on magickal powers and will to have supreme   magickal   powers.   You must   will to possess all sexo-magickal powers in the universe.   You must will to   be total   and unlimited sexuality.   Third,   while you are doing this concentration exercise,   you   will do that operation of sex-magick known as the VIIlo of the scheme   of Aleister Crowley, making use of an oil as a lubrication agent. You will say over and over   the   name of Shiva as you work harder and harder towards the explosion   of   the

true   magician's orgasm.   Fourth,   you will then see the Ojas-rays leaving your   body from   the sexual area of the wand and moving through time and space.   They will   look like those modern laser beams,   which are used to either create or destroy, for that is   exactly what the Shiva-Power of Ojas can do.   You are sending the power to   where you want it to go. You are going to make things happen. You are going to make or break a friend or foe. This is what our magick is all about.
Let   me explain that this easy spell is designed simply to make you a   practical magician. There are some magicians who wish to go very deeply into this field and for them I can impart the powerful Shivite Radiations in personal initiation. But, to get going in your magickal operations,   this simple spell,   which I introduced to you   in this   lesson is basic and perfect.   As we move along,   you will be taught the various secret and rather extensive magickal processes, which are designed towards making the student of Ojas-magick more and more capable in his knowledge and skill.   However, in this lesson we are only interested in getting the process going.   For the process   of magickal teaching is a gradual step-by-step process.
Shivite   Radiations are magickal powers which are possessed by special magicians in different locations. Actually, only one person in each area may possess this power to avoid the many consequences of overloading in a particular area.   The magicians of each area who possess this power generate a field of a special quality for the   whole area.   They   are   especially empowered by this magick to be the personal   representa^ tives of the god Shiva in that part of the world. This power is generated by means of magickal   induction is transferred at the time of initiation to the magician in   many special and secret ways. To possess this power, of course, the student must really be locked   into   the system as a power-generating mechanism   and   process.otherwise   the power cannot be transferred. The basis of this power is to be found in those esoteric aspects   of the cult of Shiva,   which are basic to both the east and the west because they   can be found at the root of those ancient and awe-full forms of esoteric   voudoo and   Hindu tantrism,   which are the next magickal roots on this planet.   The student, however,   should   become a master of the basics of this lesson before he can think   to move   on to the next material or even consider himself as suited towards   entry   into the very extreme forms of Shivite Radiations.
The   student   of this lesson may prepare a magickal report for his   diary.     The report,   which   need not be too long,   will cover the powers as they manifest in   the student along the following lines of magick.
 1.	Discuss the magickal motive for doing this exercise.
 2.	Discuss the images which came to the mind while doing concentration.
 3.	Discuss the images which came as a result of repetition of the name of Shiva.
4.	Discuss   the   sensations of magickal masturbation and any occult powers   you
felt.
 5.	Discuss the intensity of the climax and its images.
 6.	Discuss the pathway of projection for the powers of Ojas-Radiation.
 7.	Discuss the images which rose from the projections of Ojas.
 8.	Discuss the goal of the projection.
9.	Discuss the result in visualization of this process of reaching the   object/
goal.

Cosmic Agreements and Magickal Acts
There are certain schools or consciousness and rnagick which state that we can only do what   is in agreement with the cosmic intelligence.   Then they proceed to define what the cosmic intelligences wish in terms of very human and repressive ethical   systems. We are in agreement with the idea that we can only do what the cosmic laws will allow, or make possible,   but we prefer to let the cosmic level of intelligence tell us what those realities are. In this sense, therefore, we are in agreement with many schools. However,   when   the magician has the lust to control or destroy someone,   to   possess totally the soul and body of some person,   he,   the magician, is simply responding to cosmic influences.   For centuries,   if not for millions of years,   we have been under cosmic influences. We have to be influenced in one direction or another, we have been moved one way or another;   we have been angry, kind, passionately intense, or calm and meditative entirely as a result of cosmic influences. So when the magician wants to do something either constructive or destructive, as casting a very powerful spell, he is simply   responding   to a cosmic influence.   He is doing what the higher beings OR gods want him to do. He should therefore not repress that impulse but should make plans to carry it out carefully and completely.
Gods   exist   in   various parts of the universe   and   we   are sensitive to the the influences of these gods upon human behavior.   Anger,   for example, is due to the influence   of   the god of the planet Mars.   Love is caused by the   influence   of   the Venusian god. In different systems, these gods are viewed in different ways. But what is   important is that these gods do have a direct influence   upon human behavior. Especially   sensitive   would   be the magician and the student of the especially sensitive to these powers.   Therefore, when you feel in a certain mood for doing   a certain type of magick,   you are simply responding to a cosmic influence and your   magickal   operation will therefore be in agreement with the way   in   which   the cosmic   beings are moving you towards action.   Hence there should not be any   problem about   why   we   want   to   do things.   We should act as we   become   sensitive   to   the influences from higher spheres of being. For the elemental levels of cosmic being are the   archetypes behind all patterns and instances of human behavior.   So you can   see how   important   it is to listen to your thoughts and   respond   to
them, for they are messengers from the gods.   Consequently, we want to be aware of how the way in which the universe wants us to feel and to do and to be.
Here   is   a simple spell for becoming more attuned   to   cosmic   influences.   The magician   will retire to his magickal room or place of work and while in the nude   and surrounded   by those symbols of the LH spirits he has put together,   he will begin to develop various deep emotional states.   First,   he will feel very angry, next he will feel lustful,   next he will feel happy, next he wil feel sad. Then the second thing he wil   do is this:   he will repeat those emotional states over again but this   time   he will say in mind,   "I know you are there, spirit, sent from the god of «-*-*-*-«-*-." Thus, when he experiences anger,   he will say,   "I know you are there, spirit sent from the god   of anger." When he experiences lust,   I might add that there will be images   and visualization   with   these feelings and experiences,   so when he experiences lust   he will say,   "I know you are there,   spirit sent from the god of lust." Next,   he   will repeat this experiment with the moods of happiness and sadness.
He   will thusly build up regular spell-contacts with four different   god-forces. These   are to be understood as personal experiences of the   high—

101

spirits of the following planets:   Mars=anger,   Venus=lust,   Jupiter=happiness, Saturn=sad these are very simple ways of looking at the planets and Mars has many sides, as does Venus,   etc.   But   we are establishing our initial psychic contact with these gods   so that   we   can eventually draw more and more of their powers into the   spells   we   are casting. For if we want to cast a spell of anger, it will be much more powerful if we are   having an awareness of the power of Mars as anger   while   we cast   the spell.   Otherwise,   the spell is perhaps not as strong or as directed as it should be. This experience, therefore, with these god-energies, is to show us that we have to be willfully aware of what we are doing and how the spirits of the cosmos are trying to get us to do these things — to cast various magickal spells, and that what we   want to do is to meet them in the act of their influencing us and let   them   know what   we   feel and how we wish to respond to their influences.   For then we can   have more   and more powers poured into the spells which we are seeking to cast as part   of our magickal development. You will do this exercise, therefore, and write a report of what you have experienced, all phenomena, for your diary.
The   purpose of the above psychological exercise is to develop an   awareness   of the magickal intensity of our operations.   As a consequence,   the magician is able to make use of every part of his psychic selfhood in order to achieve the results of his spell-binding. We can say that such an approach makes the results even more powerful. Here   is   another   exercise which can be done easily to intensify   the   psycho-magickal field of operations as we understand it.
This method is called the psychic telephone.   All you have to do is to develop a particular mood,   e.g.,   anger,   lust,   being sad or happy.   This development is   the turning   of the psychic telephone dial or the tuning of the psychic radio to the god-energy   sending   station.   Once   you have established a connection by   means   of   the cultivations   of   the   right emotional state,   all you have to do then   is   begin   to visualize the entity at the "other end of the line" and start talking by telepathy to that   being. You can carry out an intensely interesting conversation by this simple means. To add exactness of the conversation all you would have to do is use a piece of dice (one   single   die) and toss it.   If you were asking questions of the   entity   at   the "other end of the line" to find out if the answer to your question was either yes (an odd number — 1, 3, 5) or no (an even number — 2, 4, 6).
It   is   so   simple to use this method,   once you have made the initial   line   of contact   with the entity through the art of emotional projection.   For that is what   you are doing — you are projecting to the gods by means of emotional energy or what some call the astral or emotional thought forms. It is a simple form of astral projection, in   fact it is one of the easiest to master.   Also,   through this "telephone-magick" you can carry out a long and interesting conversation with the spirit and engage in a variety of simple types of contact work with these spirits, therby learning all kinds of bits of magickal information from them. May I suggest that if you wish to use this type   of   magickal experiment that you write a report of what results   you   have achieved through this technique, for your diary.
We will continue to provide you with a variety of magickal methods and techniques as   we   move   along.   Please   continue to keep up the high level of   study   you   have achieved,   or if improvement is needed,   do that.   For we only want the most powerful magicians in our group.

Links with Ojas
Ojas can be defined,   here,   as the fundamental magickal energy at the root of sexual radioactivity.   Ojas   is   not   possessed by ordinary people because   it   is   entirely magickal in its constitution. To make contact with Ojas, one has to make contact with a source which possesses activated Ojas at present.   If this is done, then the latent forces   in   the   magician are awakened and his Ojas will then be   released   from   its unconscious   state.   It will wake up in the same sense that a person wakes up at   dawn. Now a source of activated Ojas is sometimes difficult to find.   Only certain magickal orders   possess   this   power in reserve.   Magicians who belong to   these   orders   can transmit   these powers through magickal initiations.   There exists in the world a magickal chain or line of succession or linking up,   which has existed from the earliest times on   this planet and which,   before that time,   existed on another planet — some   say Venus,   or some other planet of this solar system,   or perhaps another solar   system. This   linking up,   this line or succession through history is the basis of a magickal descent of Ojas through centuries of human existence.
Now   the teachings of this order — our magickal order — is that we   are   still linked up with these sources of Ojas-power.   We have never lost the line of connection, which continually supplies our magickal order with Ojas from Orion,   Sirius and   many other   stellar systems and solar systems.   The Ojas is transmitted from those   worlds and   comes   to Earth and is reserved or kept in the inner sanctuary of   our   magickal     order, i.e., La Couleuvre Noire or the Magickal Brotherhood of the Kalinagas. For this reason,   our   magickal work is always so powerful and our initiations transmit to the candidates the very supreme power of Ojas — the highest form of magicko-solar sexual radioactivity.   However,   there   are other links with Ojas which can be used   by   the student of our system. You will recall that when you join our order we ask the student for a recent photo and also, if available, for the astrological information about the time   of birth.   Sometimes,   in certain parts of the world,   they did not keep   exact records   of   the   time of birth;   in such cases we have to   work   with   numeroiogical values. But the reason for this data is to allow the student to benefit from the Ojas of the order in an indirect way.
For   not   all   members of the Order can come to where the   temple-initiation   is given   and   so   we   are able to transmit some Ojas to them in   order   to   make   their experiments work successfully.   They are successful in their magickal work,   because of the terrific   magickal   powers   which   are stored up in the   vast   treasury   of   magickal energies of our order.   We can therefore transmit to the student some energy, just as banks   normally can make loans to certain persons with good credit.   So   we   transmit energies   to   our   members,   knowing that they will maintain a   good   "occult   credit rating."   This is a very widespread magickal practice in Haiti among the most extreme magicians of the esoteric form of Voudoo.
There   are   certainly   various ways of developing a good credit   rating   and   in maintaining it. One of the them is the following good exercise, which will be very useful Lo   those students who wish to begin to prepare for magickal work in a   very   serious way.
  Exercise For Ojas
Just   before   going   to bed at night is the best time to do this simple   exercise   to build   up   some energies which will make your loan of Ojas from the order   work   very

efficiently.   First of all,   it is essential to take a cold bath and to sprinkle salt over   the   body.   This is to increase the natural powers of protection in   the   body. While you bathe and put on the salt, think about the fact that you are bringing in or up   from   the deeper worlds magickai powers.   Then begin to visualize the   powers   as colored   rays of energy moving in space all around you.   Dry off and come   into   your magickai bedroom, where you will work. You are nude and should light some candles, but the number does not matter.   However, you will work by candlelight. Then, standing in the center of the room,   begin to move your hand in a very sensuous,   slow motion all over   your body,   feeling the contact of skin to skin, enjoying the sexual and sensual pleasure which comes from this action and finding that you are becoming more and more sexually   excited,   although   in a rather unspecific and general way.   Then begin   to press the thumb,   index and middle finger of both the right and left hands, which you have   already formed into a simple mudra (ritual hand sign) by bringing   these   three fingers together.
Begin,   as   I   said,   to   press thee three fingers of the right and   left   hands lightly   against   various parts of the body,   while saying to yourself   in a soft voice,   "Vudu   powers   of   the   Ancient Vedas awaken in my   body."   Say   this   mantra (magickai   formulary or spell) about 33 times as you press the flesh of your body   at various points.   The points will be of real interest only to you,   they will be where you   feel like touching,   for the body will signal to you where it wants you to touch it,   it will tell you where it wants the magickai point of contact to be   made,   then after   you have done this touching and pressing and saying of the mantra,   relax your hand, separate your fingers from the triadic meeting of the right and left hand mudras and   still standing in the candlelight,   naked,   begin to feel the Ojas   radioactivity slowly stirring deeply within yourself.
At   first   you will feel a rather vague,   rather warm sensation.   But   pay   close attention to the feelings you are experiencing and realize that the energies are just beginning to feel the bombardment of the rays from the order.   For the order requires your   cooperation in order to stir up these deep magickai powers in   your   body.   You have   to   use the magickai methods to awaken yourself.   Then you iwll feel a   certain rush of power,   a feeling of terrific energy and vitality which makes you feel   both sexual and occult.   Then you will feel the energies slowly circulating around you and within   you,   which   the   Old Chinese call the Golden Powers of   the   Secret   Flowers (Chakras).
Now   relax and enjoy what is happening to you.   You are awakening your   vitality. You can now get into bed and do some sex-magick, if you wish, or meditate or fall off into   the   world of sleep and radiation of dreams.   You have awakened   the   wonderful powers   of   Ojas in yourself and this is just the beginning of your   lifetime   adventures   as a generator of magickai energies.   Now the student may do this exercise   as often   as he wishes.   Ideally,   it should be done at night unless you are in   special circumstances. Ideally, it should be done at the time of the New Moon and the time of the Full Moon.   After it is done there is another ritual exercise which completes it, and which is done in the morning if you have access to pure Sunlight.
After doing this Ojas exercise at night, then sleeping in a very relaxed and exploratory   manner,   the   next day rise up from your bed and do some exercises in   the Sunlight.   These can be simple exercise or yoga,   each person can decide for   himself what he wants to do.   At the end of the exercise,   and while still naked, stand in the Sunlight   and seal the energy transmission which has occurred at night with the   following   magickai   prayer to purify yourself and seal within yourself the   purest   and

moist Solar of the divine and sexual energies of the perfected male magician,   as you say, facing the Sun as it rises in its pure glory of Ojas:
Let us adore God, the Lord of all beings,
Whose symbol is the sun of most radiant glory,
Whose chariot of light crosses the skies of our
hearts and minds, filling us with the divine
energy to love and serve the Great Lord and
with love and compassion for all beings at
all times. Then,   closing   your   eyes,   meditate upon the following words of absolute power   and divine energy.
Let us meditate upon the glorious radiance
of our Lord the Sun. May he Whose chariot is
drawn by the Seven Rays of Supreme Energy
illuminate our minds and fill our souls with
the supreme fire of Ojas at all times. It has been known that magicians in all cultures and circumstances have been able   to draw the solar power of the Divine Ojas into themselves by the utterance of this last prayer,   which   should   be   memorized   as the supreme and perfect spell   to   be   used whenever your intuition tells you it will be needed.
You now have two powerful spells for use in linking up with Ojas.

The Source of Cosmic Energy
Many   students of our system often ask the question as to where does the power of   the
magickal cosmos,   which is the power behind the world in which they act,   live, move,
and   create their systems,   where does this magickal power come from.   The answer   to
this is that the power comes from the magickal reservoir of our order and system. And
that the reservoir of magickal power and energy is continually self-renewing. That is
to   say,   it can never become empty.   Those who are members of the inner order of our
system   and who have given themselves fully to the inner work (I am not referring   to
students   in   any   general sense),   these students of the inner system   are   able   to understand the exact workings of the magickal energies of our system.   These energies   are
entirely   cosmic in their scope,   for they are not only behind our order but they are
also behind the nature of the world as a whole or system of many components.
Our order,   for example, does not depend upon the membership of human beings. In actual fact,   we have to keep the membership very low,   so that each studeent can   be directed   in   a personal way by the leadership of the system.   The major part of   the membership   of the order comes from the innerside membership,   and by that I mean the membership which is not in this dimensional universe,   although they are physical   in their own way. They are the major source for the magickal energies behind our work in this   world.   They may be understood as possessing the power of The Secret,   which is communicated   in   part to selected members of our own order in various parts   of   the universe,   and   also   to the various members carefully selected in this part   of   the universe, i.e., in our world, here.
Consequently,   the magickal power is hooked up to the student at the time of his entry into the inner mysteries of the system and it is this power which enables   that magician   to   create and diffuse a variety of magickal powers and energies and to   do the   many   things   which   normally   magicians   in   other   systems   are   incapable   of performing. However, in our system, because there are so many paths, it is necessary for the student   to   realize   that each one of these magickal energies   is   perfectly   suited towards the total release of the energy. Of course, I am talking about his experience or paths or types of physics in our own system.   I am restricting our scope   to the parts of our system, also, which are concerned with those magickal energies which can be given to the student. How does this work?
First of all,   in our approach, the student is carefully examined as to the time of   his   birth,   for   the   astrological component is necessary in order   to   fit   the pipelines   of   energy   to   the   soul   of   the   student-member.     In   other    words,    the astrological picture of the student is a necessary system of electrical switches   and connectives   of   various magickal types (as in esoteric engineering) which links   the, student to the Center and to the Secret.   There are other ways of connecting,   also, such   as   by   the photograph, as this forms a psychic image which can   be   fitted   to certaih   vibrational   or   radionic grids of   energy-lines.   Also,   the   name   of   the individual is an important basis for the making of these magickal connections.   Lastly, the post-life association of the magician with the work of the order can be easily used   to provide   us with the fourth-type of gridwork for making the connective relations.   So we have at least four methods of linking the member of the order to the   power   of   the order.   There are other secret methods,   too,   these need not be discussed.   However, with   each student we have at least some way of linking up with the student. This   is important as in Africa, often the time of birth of the member is not known because of

local customs and the lack of awareness in this area.   Secondly, after the individual is   connected to the system,   the headquarters can control the amount of energy which is   connected to the student and thus feed more and more of the power to the   student as the student shows more and more capacity to handle and also manage this energy   in an   efficient and completely esoteric manner.   As the student grows more and more   in the   energy and life of the order,   the student is able to receive and to absorb more and   more of the magickal energies which come to him from the source of   the   system, which   are   not of this universe,   although the administration for this world of   the order is located here. In this sense, the link to the order is extremely personal and immediate and constitutes a form of mystical guruyoga,   which is totally essential to our own particular approach.
According to our teaching, the self-conscious higher self of the magician and of anyone   else   exists   simply   in   a state of   potency,   awaiting   magickal   or   yogic development. This development is the true actualization of the higher selfhood. However, the only   certain   method for this self-actualization is to participate in   the   magickal processes   of   our own system of guruyoga,   which is both magickal growth   and   yogic development. By this means, the student is able to draw into himself, from the center of the order, or the guru, the appropriate cosmic types of energy, which are the rays of the sublime power (see the Vedic Physics papers 1, 2, and 3).
It   is by this method,   therefore,   that the guru sends to the chela of magickal yoga all of the necessary spiritual nourishment and metaphysical   enrichment,   needed to become a true and completely developed yogi-magician of our magickal system.   Many individuals   do not realize this and falsely believe that by belonging to orders   and mystical societies of various types they can be developed or actualized. This does not happen   as   they   know,   especially those who have been in the so-called   Rosicrucian bodies,   of which there are literally hundreds in existence,   for ten or more   years. They only stay there because they have not met the living guru and his power and also because   of all the   money   spent in these orders and   groups,   they   don't   want   to turn their backs   on   what they have invested so much in.   But such   is   the   foolish pathway   of   those who are too blind to see the light of the guru and thereby   become free to realize the supreme energy of his being,   for he is alive and filled with the divine   powers and sends the rays of these powers (the same seven rays of The   Monastery   of which he is the inner life) to those who have given themselves   totally   and ultimately   to his life and divine experience.   So he is the living guru and the true essence of the teaching of the gnosis, which is now coming into the world and filling all space and time and the eager hearts,   souls, minds, spirits,   and jivas of   those chelas who have given themselves to the guru.
For   ib is only by means of guruyoga that we can attain to a full   actualization of   the magickal powers of the absolute and the infinite within each and every one of ourselves.   For   the guru is the method and the instrument for awakening   the   divine realization.   You   do   not   think of the guru as an object of worship,   for   such   an attitude is reserved only for the divine realization of the final cause of our being, but   you   make   use of the guru as the instrument for the   cosmic   awakening   of   the magickal   energy which is deep within yourself and deep within the soul of your total being   and its essence.   The guru is an instrument,   like the magickal techniques   of esoteric engineering for bringing you closer and closer to the divine realization. He is   the   efficient   and   essential means whereby the basic   energies   of   the   cosmic selfhood   are awakened and the higher selfhood actualized in the life and   experience of the magician. However, not all are ready for the guru.

Exercise in Guruyoga
This   lesson's exercise is based upon the methods of guruyoga,   or attunement   to   the guru.   In   order to do this simple exercise,   you should copy out a symbol from   this book   or something written by him,   or some reminder or symbol of him.   Then you will arrange for a meditationtation to take place.   You will place the symbol of the   guru before   you and gaze upon that symbol.   You will enter deeply into the being of   your guru's essence and meaning for you. How are you a part of the guru? How is the guru a part   of   your   being?   You will begin to feel the guru near you,   close to   you   and present in spirit next to you.   You will then become very receptive to the   inflowing of   the cosmic energy which he will send to you.   You will purify yourself with light and   love   and   total devotion to the guru,   so that no   foreign   element,   no   alien influence   is possible in your consciousness.   Now you are totally pure   and   totally receptive   to   the   cosmic energy of the guru.   Now,   slowly you will feel   the   guru sending   the energies to you.   Slowly and very gently they are coming to you and   you are   feeling   them enter into your being,   transforming you more and   more   into   the perfect image of what you really want to be.   You want to be the perfect chela of the guru.   So the energies are coming into you and they are becoming more and more a part of you.   You may begin to feel that he is trying to communicate with you, to initiate a conversation, so you may reply in thought to what he is sending to you. Slowly, you feel that the guru is there and that you are in a mystical conversation with him   and that his energy is coming to you and making you more and more powerful. Now, begin to relax   and   come   back   to   the ordinary world.   You have   had   your   first   official experience   of guruyoga and you will now send a report to Michael Bertiaux   and   tell him   the experiences that you had.   You are now on the pathway to divine   realization and wholeness of being.

The Spell of Fa
The   "Speli   of   Fa" is the name for the magickal power to be found deep   within   the innermost   sanctuaries   of our brotherhood.   Fa is the Afro-Atlantean   name   for   the essential   magick of our system,   which has always been there to support whatever   is undertaken by true initiates of our system. It is higher than any voudoo, because the Vudu   actually draw their powers from the system of The Spell of Fa.   In the words of the African Master:
"Fa   may be considered as probably the oldest Self-Conscious part of the Cosmic   Sell or   Soul;   but   Fa   is beyond any ego-type or persona,   that is to say the   masks   of psychic   energy which are worn by the voudoo gods.   For Fa creates the Vudu,   or   the sixteen magickal units or monads,   which are the Vedas of Vudu.   From the Vudu, after much time has passed,   come forth the powers of the voodoo and the hoodoo spirits and eventually the ego-structures of these spirits, which are the Loas of the religion of voudoo.   Eventually,   the   ego   of   the initiate is created by being   united   to   the mysteries   of   Fa;   but Fa is before all of these things,   before all this   ceremonial magick in space,   for Fa is the most ancient of the powers and therefore, because   our order   is based upon the wonders of The Spell of Fa,   we possess this archetypal power as our own. You call it in your science of esoteric electrical engineering the cosmic Computer."
Now,   the   power which is latent in The Spell of Fa may be considered as the   magickal energy   which makes all experiments of our work successful.   This is done by means of the   four   dimensions   of   the magickal universe,   or the   supremely   powerful   time-stations,   through   which   the power of this Spell of Fa is inducted   or   allowed   to manifest itself.   For it should be understood that this high energy,   when it enters into our own system, is to be seen as coming down and down until it reaches the individual magickal practitioner in his temple or place of work.
It began this way: Years ago, when I met the Loa Legbha, who is the chief of our magickal   system of computers,   and who bears a very strong physical resemblance to a certain   Nigerian   member of our system,   it was explained to me that   the   Zothyrian system was a continuation of the Voudoo Esoterique system of Haiti, because they both worked   with   the Fa-Powers.   Also,   it was important for me to realize that   it   was necessary   to feed this energy into a number of logico—magickal pipes and systems   in order   to make it work effectively.   For it must be brought to where it was to   work. Hence,   our system was to be viewed as the most scientific and logical in its magick, because   simply this way the way in which to work best with the energy.   You   had   to bring it to where it could   be connected to the problem, very much like bringing fuel or power in the material world to where it was to be employed.   So we had to have the proper   structures   to   bring in this energy and to employ it in the use   of   solving various   problems.   Well,   we all realize that magickal problems are constantly in   a state of happening.   Therefore, we have to realize that these energies are to be seen as always being available.   Now,   the Loa Legbha is very closely identified with   the magickal   powers   of   Mercury   or   Hermes   and thusly   he   operates   as   the   Supreme Intelligence   of   the   sign of Gemini,   in the Zodiac,   and   therefore   supports   all abstract systems of magick with his powers. As a result of much work with this Master of Metarnathematical Magick,   who is in voudoo "The Christ of The Noonday," as well as

the special protector of the work of all Neo-Pythagorean Gnosis and magickal priests, we   have   derived   special techniques for sending down the   magickal   energy   to   the student.   The Loa Legbha has graciously given to us a magickal technique for making a mandala of power, which will be the actual symbol of his presence in the living place of his follower.   Therefore, this mandala, which I am to construct for each member of the Order of Legbha,   is the presentation of the very powerful and truest form of The Spell   of Fa in the aura of the faithful student of the system.   For this reason.this mandala   is   a form of reserved magick,   as it can only be done   in   the   sacramental presence   of   Loa Legbha himself,   and at the time of his greatest and   most   healing power, i.e., Sunday at noontime.
Once   the   magickal student and follower of Loa Legbha has received the keys   to the   innermost   temple of The Logic of the Sun-Rays and has received   the   powers   of healing   and success which come from the supreme and august radiation of powers   from the Spell of Fa, such a person then is magickally united to and incorporated into the terrific   powers   and the light which is the essence of The Spell of Fa in its   inner vitality   and   truth.   This is the magickal power and radiant truth which   makes   all magick work for positivity of results,   rather than the negative and shadow forms   of delusion,   illusion,   hallucination   and outright madness,   as is to be found in   all other systems,   which claim to exercise any magickal authority.   That is why they are so   dangerous and that is why they are so negative and eventually drive their members insane,   leading   them   to   pass their final years in asylums for those   who   are   so deranged that they cannot function in society as whole beings, let alone as adepts in any way whatsoever. That is the danger which comes from the use of the darkness. But, in the words of the Master,   we know that we are of the truth and of the light as   he says:   "The   Rays   of the Sun,   which shine from the source of The Sun-Day of   cosmic consciousness, perfect the soul of the initiatic priest of the light as he grows more and more deeply into the inner mysteries of The Spell of Fa.   That world of light   is the   Divine Healing Center of the Gnosis and the radiant star,   which is the Sun,   is the   purest   and   wisest   manifestation,   as found in the   Divine   Image   of   Legbha. Consequently, the energies are diffused through the system of interconnected magickal spheres   of   light,   which are in themselves agencies of the   ultimate   dice-game   of numbers, mandalas, and energy and gnosis patterns, everywhere in being."
And, again in the words of the Master, The African Priest: "At a certain time in the   evolution of consciousness,   it is necessary for the powers associated with   our students   to   be brought under The Spell of Fa.   Sometimes this is a violent   action, which may even cause the emission of psychic chaos,   but it must happen.   Eventually, such students must experience more and more fire and light and power and gnosis. This can   only be possible by means of their being incorporated into the consciousness   of The Spell of Fa.   In such an action,   whatever is negative and merely mortal is   left behind as far as the laws of transformative being are concerned, and what is taken up into the higher synthesis is that initiatic part of the consciousness of the student, which is pure initiation in its fullest and most profound essence.   But this can only happen if the initial links are made to the logic of The Spell of Fa. These links are provided by Michael, the Teacher of our system, existing on Earth."
If   the student in reading this passage from the Priestly Master wishes to enter into   the   gnosis more deeply,   as each lesson from us is an approach to   deeper   and deeper   initiation,   then   such   a student may write to Michael and ask   about   being magickally   admitted into the Brotherhood of Fa,   and thusly receiving   the   magickal token   of   The   Spell   of Fa,   which is now given out with this   lesson   in   magickal

development.   The   student   will   receive detailed explanations of the   use   of   this symbolic   machine   in   order to induct the current of The Spell of   Fa.   And   as   the student   develops   more and more awareness of the powers given in the system   of   The Spell of Fa, that student will be able to draw upon the powers more.
The Spell of Fa should also be seen as a way in which the individual is   allowed to participate more and more in the Cosmic Computer.   For example,   the existence   of the   Cosmic Computer is one of the basic laws of our system.   It has been referred to in many papers and some of the papers and lessons have been devoted to the expression of this law. Now it is important for the student to see how he is personally involved in these structures of the Cosmic Computer.   For this reason,   you may elect next   to study   the   field   of   Esoteric Electrical Engineering as a   way   of   increasing   the magickal   involvement of yourself into the system of The Spell of Fa,   and also as   a method   of   learning more and more about the connectives of the system and   how   they operate   in   relationship   to the student and Michael   as   the   middle-operator.   The important   law   for   magickal operation is to learn how the various rays   of   gnostic power come to each student.   For they come by an interesting variety of methods.   One method is given in connecting you to the system of The Spell of Fa.
There are other methods, however, which are very useful for adding to the powers of the magician.   These methods have all been entrusted to our system by the Loas and by the Masters,   who provide us with the magickal and noetical methods for   realizing these   powers   in every-increasing ways.   The Masters are of course those beings   who dwell   in remote and secret places and who work with us by means of the   transmission of thoughts and telepathic magickal communication.   We are connected with several   of these beings.   The Loas are,   of course,   the ancestral gods of Voudoo Science.   They dwell   in   deeper   parts of the world.   For example,   we can state that   the   Masters operate   on the level of the subconscious mind,   the Loas at the level of the   unconscious   mind,   and the Zothyrian demi-gods and other magickal deities operate at   the level   of   the superconscious mind,   because they are connected with   the   future   of magickal energy and its gnosis. However, each student is connected to these beings by means of membership in our gnosis.   At the same time, this line of connection is made stronger   and   more   certain   by   means of the various   dimensions   of   the   mind   as reflecting   the   operations of The Cosmic Computer and The Spell of   Fa.   The   actual connection   between all of these energies and systems is to be found in the level   of one's inter-action with these higher beings of mind.   Through the different levels of the   mind   and through the magickal systems of the different time-stations and   their gnostic patriarchates,   or magicko-administration systems,   the student can be   taken more   and   more   into the fundamental operations of The Spell of Fa   as   it   operates everywhere.
Thus,   by   means of the methods of magickal creativity,   the student is   brought more and more into the energies and laws of the ways in which this magickal order and brotherhood   makes   use of the powers of both The Cosmic Computer and the laws   which emanate   from   The Spell of Fa.   The student is taken more and more into   the   higher regions of his own being and thusly by means of this initiation can exercise more and more power at the conscious level.   These initiations are therefore connected to   the time-station in order to draw in the maximum of initiatic power.   As a consequence of this   system   of   development,   four   specific   powers,   those   of   the   unconscious, subconscious,   conscious   and superconscious levels of the minds are connected to the time-stations of the past, past-present, present-future, and the future. This amounts to   a   combination   of 16 poweers,   which are the Vudu Vedas of   that   Spell   of   Fa,

mentioned at the very beginning of this paper. Therefore, the student will be allowed to enter into the very midst of these powers and to possess them with the fullness of his   being,   as the Masters and Loas,   and other high brings have promised that   they will   provide to the student of our system.   Consequently,   in the development of his awareness,   the student is offered this increase of magickal powers at this time,   if such   be   his   wish and desire to ascend to the higher level of   the   gnosis   of   our system.
In closing, it is important to realize that there may be systems which offer the student   as much as we do,   but they do not exist on this planet nor are they brought here   by UFOs or by various Space-Masters.   Such beings work entirely for our   system and have responsibilities which concern other worlds and systems of life and thought. Our   own   work   is   with   the   planet Earth and   with   the   development   of   the   new consciousness and with the new humanity of magick.   Then, eventually, after all these energies have been released,   it will be possible for the magickal student of   cosmic creativity   to enter into the world of new energies and begin his work there.   For in our system the will never ever ends and we do not want anyone who would ever wish not to   be at work somewhere and somehow in the gnosis of endless possibilities.

The Course in Powerful Spells, Upadhi I
Waiting for Purusha I
The   reason   this   course is written more from an Indian magickal viewpoint   is   that recently the leading magicians in Haiti,   which is the homeland of Hoodoo and   Voudoo decided   that   Indian magick was not only more ancient in its purest form than   their own   magick,   but also that the store of this magick which we possessed was the   most powerful in the world. This is therefore the course in heavy or powerful spells which was   promised   in our book on "Lucky Hoodoo." Hence we can say that   the   lessons   of Upadhis of this course are based on the original Indian magickal secrets which are in the possession of our magickal order and which have been handed down by those masters of esoteric voudoo who are also qualified as mahatmas and as yogis and rishis.
The   very first thing to be taught is how to wait for the manifestation of   God, or PURUSHA.   This is the name of the most ideally divine power in mankind. In Judaeo-Christianity,   this   power   is   identified   with   the Idea of the   Logos   as   in   the philosophy of Philo and in the Gospel according to St.   John.   This is that aspect of The   Absolute which is the storehouse of all possible being and reality.   Things   can come to be because of what Purusha does by willing them to be.   Therefore, we realize that this NAME OF GOD is most important for getting certain magickal currents working in our direction.
Now,   we   ask ourselves,   how is it possible to make our magickal interests   and intentions know to God The Lord Purusha. The answer is very simple and it is this: we make   our   wishes known to the infinite by means of the appropriate form   of   prayer. There are several types of prayer: prayer of adoration, prayer of petition, prayer of meditation, prayer of union or love, which is called the prayer of communion, as well as many other ways of directing the prayer energy to God.   However,   it has to be   by prayer,   for   mind-power without prayer to God is powerless.   When Joel Goldsmith was asked   by some New Thought people to lecture on the power of the mind,   he told   them that he couldn't, as the mind hadn't any power. New Thought is important for teaching a type of meditation,   but God is the focus for getting things done,   or those agents of God,   e.g.,   angels, spirits, lesser deities, who are sent to work for God by God, or Purusha.   However, as I said: mind-power without prayer to God is powerless. I did not say that there wasn't any power of the mind,   as is implied by Goldsmith.   I   say that   mind-power must also be directed towards God,   or "hooked-upH to the God-Energy of Purusha, in order to work properly.
Now the most effective way to pray is by means of the rosary. I am not, however, at   this   time   referring to the Catholic rosary.   The rosary is   an   ancient   Indian discovery. It is used by the religions of India very much: Hinduism, Buddhism, Islam, Christianity,   Sikhism,   Jainism,   as well as the many other religions of India,   for India has more religions than any other country in the world.   However,   they all use the rosary as their prayer-machine.
The rosary is a powerful magickal machine of prayer because it is so   efficient. It   has been used for counting prayers for many centuries.   It is very simple to make and every student of this course must make themselves a simple rosary,   as the rosary which   you make is your own magickal instrument.   A rosary is simply a strong   string which holds a series of beads.   The number of beads may vary,   but the idea is always the   same.   It is a way of counting prayers which are offered to God one at   a   time. Thus,   if   you have a rosary which has 100 beads on it,   you can offer 100 prayers to

God   simply   by saying the prayer and by moving your fingers along the beads   as   you "tell" or say the prayer,   which is said over and over again.   When you have   reached the final bead,   this means that you have said the 100th prayer and so the pattern of your offering to Purusha has been completed.
Now,   you may ask, how many beads can best be put on a string to form a magickal rosary.   In my view, any number between 90 and 110 seems to be best for our purposes. For   the   prayer   should   not be too long and   very   involved,   like   certain   almost seemingly endless Buddhist praye exercises of a Tibetan origin, which are really much more suited to the needs of contemplative monks than those like ourselves who live in a very busy world.   Also,   I feel that the length of the rosary given above is really much   more   efficient   than   those   many   longer systems,   which   go   on   and   on   in endlessness,   because spirituality is a matter of efficient management of God-Energy. Hence,   we   try by means of our magickal work to get the most effect from   the   least expenditure of prayer-energy. So this is perhaps the difference between magickal work and the longer and less precise methods of religious consciousness. They are valid in a sense of prayers of adorations, but we need more exact instruments. So that is they the   number   of beads should be fixed between 90 and 110.   I think that length   on   a rosary works most effectively.
So   the   exercise   with this lesson or upadhi is to make up a   rosary.   You   may select different colors for the beads, different sizes and shapes, or you may wish to have one type of bead entirely.   Actually,   I have both types in my possession and   1 use   them   in different ways.   You may make up as many rosaries as you wish.
The next matter is the use of the rosary. First of all, the rosary is blessed by being used.   In other words, by being used many times it will store up magnetism very gradually and appear to the clairvoyant sight as being "blessed." So you do not judge a   rosary as ineffective if I have not blessed it.   Actually,   this course is written for   the magician who is rather isolated and who want to work magick effectively   and with an economy of materials and outer dependencies. So your rosary will be made very effective by being used and will be powerful as a magickal machine the more that   you use it.
The next matter before us will be the prayers to use to Purusha in order to make use of your rosary and to direct your intention or wish to God for His hearing.   Now, if you are using a rosary the prayer should be very brief.   It should last only a few seconds   when it is said and you will be saying it about 100 times,   so if it is   not too   long,   you   will be using more and more time.   This is not necessary if you   are saying a very effective prayer, briefly composed and clearly stated in what it means.
Now,    in   magickal   prayer-work   it   is   important   to   distinguish   two   basic components:   the intention of the work and the way in which it is sent to God.   First of all, we have something like:
I wish to receive that pay raise I need. This   clearly expresses the item of interest oi what is sought for by the   prayer   of the   magician.   Traditionally,   something like that request has been combined with   a statement directed totally to the Divine Being in His Perfection, such as:
My Lord God, I adore Thee, The Giver of All or it may be something expressed like:
My   Lord Purusha, I adore Thee The God Who Gives All Good Things We   know that God gives all things,   whether we like or understand them or not.   They come nevertheless from Him.   Also,   we know that we cannot bribe God with praises and long prayers,   for He transcends all of that.   But, our power seems to be realized in

total   dependence   upon   the   Divine.   We have nothing   unless   it   comes   from   God. Therefore,   we   can only state we need and hope that becauuse He has provided before He   will   provide again.   And,   of course.   He will,   because He is the   Cosmic   All-Provider. In a sense, in our nothingness, in our total dependence upon God we have an identity within God, because He has built us to be this way and He will not deny what He   put   in   us   to desire or need.   But we have to   realize   this.   This   is   called realization or understanding of where we are in the cosmos in relation to God.
A   lot   of New Thought schools think just the opposite,   but by   doing  so   they really   1) block the flow of God-Energy to where they are in the cosmos and 2) delude themselves   through   varied and subtle forms of autohypnosis   either   consciously   or subconsciously directed at their own mind fields. The ancient methods of India do not agree with that technique.
Therefore,   as   an exercise in the use of your rosary,   simply create a magickal prayer   which   should be something that you wish done.   Let it have   the   simple   yet direct   form   of   the following,   except that you put in your request   where   I   have indicated by means of %    )." This will be as follows:
My Lord Purusha, I adore 0 God The Giver of All That I Need Please bring to me that (     ) which I need. Now   you can get into the habit of using your rosary and saying this magickal   prayer on each bead, so that by counting the offering of this prayer to God, you are able to bring   about the first step or upadhi in your realization of the spell for   achieving all   good   things,   which   is known as "Waiting for Purusha." We will   continue   this lesson-theme in our next chapter's instruction.

The Course in Powerful Spells, Upadhi 2
Waiting for Purusha II
There   are   many   ways in which the magickal rosary can be used.   Each   magician   can
perhaps devise several methods,   each particular to a special project,   whereby he is
able to bring about the total realization of all his wishes.   In this lesson, we wish
you to have a few more interesting ideas and methods so that you will be able to   see
the rosary as a deeper and actually more and more powerful magickal instrument.
This   method for realizing the power of Purusha will be based upon the use of 98 of the beads.   The reason we have arrived at this figure is simple because we will be at work with fourteen major archetypes arranged in seven groups. Fourteen times seven equals   ninety-eight.   The reason we are using these archetypes is   because   students find   it   rather   difficult to attend to the repetition of some prayer   without   some degree of variety.   On the other hand,   the use of the archetypes is to add   magickal power to what we are doing.
In the temple of my home, where I do my magickal work and where the initiations, both high and ultra-powerful as well as medium or moderate in power are given, I have a   set   of 14 magickal paintings,   some of which you may have seen in those books   of Kenneth   Grant   which   have something to say about what I am doing in   the   field   of magickal   study.   Now,   these   14   magickal paintings are of   the   fourteen   magickal archetypes   of   our order and they represent the ultimate   forms   of   representation, beyond which there cannot be any representation of archetypal energy. Each one of the fourteen   radiates   out its own field of energy,   which by tantric law is   incomplete without the energy of its balance,   or mate,   which is what the gnostics call the law of syzygy.   So we can say that there are seven ultimate syzygies,   which give off the seven   rays of the gnosis,   about which and with which I wrote those courses as   both Michael Capricorn and Michael Aquarius,   my two magickal personalities. Now, over the years,   I   have   discovered that each one of these archetypes represents   a   definite sector   of the gnostic universe and that together they represent the completeness   of that gnostic universe.   So that making use of all of them in some way is really a way of achieving a synthesis of the supreme magickal power,   which is what we might   call The   Absolute Science.   It took me a while to see the need to have the seven in their present and painted form, because I did not originally feel the need to have icons of all of these archetypes and archetypal powers.   Rather I thought that their   abstract concept was really quite sufficient.
However,   because   I have Mercury in Aquarius and a very strong Uranus,   I   also held an experimental attitude towards the whole matter and let them tell me what they wanted   done or to happen.   That is really the best attitude.   So very gradually   the "host   of heaven" gradually was built up as fourteen archetypal paintings serving   to represent the energies of the gnostic seven rays of our magickal system.   I am saying all    of   this   because   the   best   attitude   in   magickal   work   is   openminded   and experimental, rather than closed-minded, dogmatic, and self-limited. You can be these other matters in magickal procedure,   but in theory,   it is best to be open. The next thing that I discovered was that these energies represent the powers which feed   into the vast and magickal computer of our research work as gnostics. So, in a deep sense, the   icons of the archetypes inspired me quite a lot and in a sense they fed magickal energies   into my own specialized work.   The reason I am saying this is to show   that there exists a kind of cosmic hook up between the gnostic archetypes, their icons, my

work,   the initiations which I give and thereby transfer Ojas from the archetypes   to the   candidates,   and   that the members of the order can participate in   this   energy field by making use of the rosary exercise of 98 units. In other lessons, I will want to   talk   about the other ways of drawing down or into your work of   this   archetypal power.   So   even   a   student living out at a very great distance from our   center   of operations can make use of the very profound magickal field which permeates the whole order.   By   means of your rosary you can draw upon this magickal energy and bring   it into your field of action.
It is very important to see 3II magical activity as part of a mystical field. We are   all   working together even though we have isolated   brothers   in   Africa,   Asia, Europe,   South America, which I may perhaps never see in the physical body. Yet, they are   all   parts   of   this one field of gnostic   magickal   activity,   or   the   supreme continuum   of light.   And,   so it is that by making use of the archetypal energies in the saying of one's magickal rosary that one realizes more and more that one is   part of   the   whole   pattern and that one is interacting with all of   the   brothers,   even though   we are widely separated.   I think this is an ideal behind all valid   magickal orders.   Now, I want to talk about the archetypes in a very specific and exact manner and show you how to make fruitful use of them.
As regards these magicko-gnostic archetypes,   whose icons adorn the walls of the temple of the inner retreat, let me say that while there are 14 of them, divided into seven   male and seven female god-energies,   they are arranged in four   groups.   These groups   serve   as   frames   of   reference for the   four   types   of   magickal   activity associated with our system. The first group is that of the three basic Voudoo-gnostic archetypes: the male archetypes Legbha and Ghuedhe, and the female archetype Macanda. Voudoo   archetypes are extremely essential to our work because of the fact   that   our system   is   partially rooted in the ancient esotericism and magickal   experiences   of Afro-Latinate gnosis, as found in the Haitian Secret Scoeities of Sorcerers. The next group   of archetypes are the three goddesses of time-travel.   So we have three female archetypes   for the past,   the present,   and the future.   In a   sense,   the   magickal mastery   of time as a contiuum is a supreme accomplishment of the veritable magick of gnostic physics.   These archetypes serve to indicate our concepts of time, but as the energies which are latent in thinking about time.   For any such thoughts can generate an   energy   field for magickal purposes.   Next,   we have the icons of   the   field   of archetypes   of   Zothyrian   (gnostic)   metapsychology.   This is   another   one   of   our foundation   sources,   because   both from Voudoo and Gnosticism have we been   able   to develop   our present research program.   There are four icons in this section and four ways   of drawing in the magickal energies.   The first archetype is that of the   Aeon, known   as Aiwaz-Zothyrius,   a masculine icon,   having to represent   the   evolutionary pattern of energy.   Next, we have the icon of the archetype of the transcendental-id, the deep and never-ending source of creative energy. This archetype is masculine, but has   a feminine aspect.   The next icon represents the Daemon known as Choronzon,   the patron   and   protection energy behind our magickal society of the   "Choronzon   Club." This icon may be used for a variety of energies,   especially those found in so-called black   magick.   It is a power field for occult physics.   Lastly,   we have our   female archetype of the anima,   which serves to represent the sexual polarity of the   unconscious and the subconscious mind. The final group of icons describe the archetypes of elemental sorcery, which are the most fundamental sources of our power. These are the masculine   archetypes of Capricorn,   the female Deep One,   which represents elemental water, the masculine Fire elemental God, and finally the purely Elemental Gate, which

is feminine.   These fourteen powers will be explored in our next lessons, but the For moment I want to introduce them to you and show you how to use them as magickal names or words of mantric power.
The   first thing to do is to list them as   follows:   Legbha,   Macanda,   Ghuedhe, Past,   Present,   Future,   Aeon Aiwaz-Zothyrius,   Transcendental-Id, Daemon Choronzon, Anima, Capricorn, The Deep One, Fire God, and, lastly, The Elemental Gate. Now in the process   of   telling or saying each one of the beads on the magickal   rosary,   it   is important to associate each name with a bead. This builds up its location or magickal situs.   Likewise, it is very important to feel the rhythm and magickal power of these names as they are used.   Hence,   by using the prayer in the previous lesson,   but   by substituting   the names given above you now have fourteen magickal prayers to be used for a variety of purposes.   Also, you can now begin to make use of the idea by making very   specific   the   energies,   with   which you   are   working.   This   may   be   called "pinpointing" the magickal energy. In order to do this, all you have to do is combine the bead,   or magickal space,   with the name of the archetype, with, lastly, the form of   the prayer,   expressing a specific intent.   It is in this way that we are able to use magickal energies in a very careful and exact way,   while being absolutely simple in our approach. For complexity is built up out of the simplest elements.
What you should then do is to experiment with a number of prayer-types. You have a   wide range of fourteen particular intentions to make use of,   as we have   fourteen archetypes   to draw upon in our magickal reservoir of power.   I am going   to   feature each   one   of   the icons as the subject of a magickal lesson all its own   for   deeper analysis.   But,   in   this lesson what I want to do is to bring in the basic   idea   of working   with   the   archetypal   energy and making use of the rosary as   your   way   of measuring   the energy.   Also,   you have here an opportunity to devise a few   magickal prayers of your own,   making use of the power of the archetypal name to back up   your efforts.

Based on "Los Vudu: La Creation Mystique Des Songes" par Luc Guzotte
La Deesse L'Ouvriere de Demi-Jour
Among   the   followers   of   esoteric voudoo,   one can find the adherents   of   the   Cat Goddess,   whose cultus is undoubtedly derived from French and Afro-Egyptian   sources. This   goddess   is one entirely devoted to the magickal sequence of energies   as   they manifest   in   events   and appears to be responsible for connecting those who   have   a shared karma.   The name of this Mystere, Twilight Worker, is particularly significant because   of   the   nature of the woik or karma involved in the   energies   between   the persons   as   well as the very important place that this time of day occupies   in   the economy of the gods.
In   astrology,   this goddess manifests in the relations of Sun-Saturn opposition (180o) and in Sun-Sun inconjunction (l50o).   To this very basic structure,   She   adds other interesting magickal energies as they manifest among planetary synastry,   until the total picture emerges.   To a certain extent,   this goddess is identified with the constellatio   of Leo,   and to that part of Leo which,   because it is closest to Virgo (the sign which rules most cats),   may be unmistakably identified as the House of the       Cats of the Twilight.
The   goddess will first reveal herself in a dream where she will speak   directly to   the   mage,   giving   her   name,   in response to   his   expression   of   affectionate curiosity.   Immediately after, there will appear to be some confusion over whether or not   the magician is to receive a cat from someone he knows.   However,   the   magickal forces   do not act usually at such a level,   and they seem to prefer attention to   be drawn to the magician's own being. It is usually that the magician is in need of some person and the goddess,   being well aware of this,   has first to initiate a number of contents   which adhere to the astrological energies and powers already in   operation. The   magician has only to continue to meditate on the goddess as she   first   revealed herself to him, in order to sustain from his side the beauty of the spell. Since this is a generous goddess, her points-chauds take the form or symbolism of gift giving.
So   it is that usually she will manifest her shakti in the form of some occasion such as the magician's birthday,   for bringing into the magician's life, the energies and person whose link to the magician is now ready to be connected. The magician will be able to recognize the operation of this goddess because of the cat-lion symbolism, the gift-symbolism, and the necessity of the entire initial encounter. After this has happened, the natural laws of astrological karma carry out the energy of the work and thusly     bring   into   focus   the   powers   which   were   just   below   the   surface    of consciousness,   at the time of the dream about the goddess, where she was met for the first time.
This goddess is to be identified with the bringing of good things into the   life of those who cultivate her.   Her statue, which is identical with that of the Egyptian cat-goddess   Basht,   should   be displayed and placed in a space   of   reverence,   with tenderness   and   much devotion.   She is the goddess of magickal   gardens,   especially gardens which magicians grow for magickal purposes.   She attends the Divine Mother at all   times,   and has been understood as a messenger of the   Divine   Mother.   Magickal   research   and   the   use of oracles are under protection and inspiration as   would   be inspirational   painting.   All   cats   are sacred to her,   for each one of   them   is   a messenger   of   the   Divine   Mother.   She is also the goddess of   a   certain   type   of

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witchcraft,   which has to do with lunar inspiration.   She is the goddess of the   Full Moon and also the mystere which indwells the holy water which is ritually prepared at the   Full   Moon.   Wherever there is a painting of the Moon or whenever a painting   is done   by a magician showing the Moon,   she will send to that icon her point-chaud   or kala   of   divine   shakti,   thereby making the painting into a   magickal   machine   for inducting divine energies. Persons of highly sensitive temperaments, such as artists, frequently   pray   to   her to bring them lovers of   the   same   personality   type.   Her magickal image or vever is designed to draw in her powers so that her presence like a mystical   cloud permeates the space of all that surrounds it.   Ideally,   her   priests fast in her honor twice a week.   This is because of gracious generosity,   whereby she gives so many powers and energies that the magician has to receive into himself these powers   and   rest   on   the fast days and reflect upon all   the   good   things,   foods, creativities, gifts, inspirations, love affairs, etc., which she has given to him. So the magickal feast,   which is a ritual in itself,   is a fast of both the body and the soul and the spirit.
The Magickal Ritual of the Goddess
In   order to invoke the power (shakti) of this goddess,   the magician will sit   in   a yoga   posture with crossed legs.   The magickal partner should sit on the crossed legs of   the   magician,   facing   the magician.   Eye to eye contact is   important   for   the realisation   of the power zone.   This procedure is entirely Tanlric also,   since   the goddess   will be realized in the magickal intensity of eye contact,   from   which   the stream   of   images will flow,   whereby the magician will be able to receive   what   he wishes. A mandala should be created which will grow into an akashic bubble, containng all   of   the tattwas.   The magician may build up points of heat in the   north,   west, south, and east, and his partner may build up the points of shakti (points-chauds) in the north-east,   north-west,   south-west,   and south-east.   Images and magickal words will rise in the shared consciousness of the two magi, as the heat builds up, whereby gods,   tattwas,   rays,   energies,   levels of Ojas,   and kalas, all may be assigned to these points    As the energy builds up,   the flow of the power, the secretions of the Gat-Mother,   the exotic substances of Her body will fill the akashic bubble,   causing an   incredible pressure to force the Cat-Goddess to manifest Herself and   Her   gifts. Gradually,   the Divine Cat Lust will manifest itself, and erotic actions both violent and tender may be expected to possess the bodies of the magi. The union of shakti and shakti may be realized as the intensification of Self-Power. Whatever else happens in the ritual will be determined by the receptivity of the practitioners. The temple may be   closed through the temple sleep,   whereby the energies gently seep away into   the ethers   and subtle planes of being.   For the work of the Cat Mother Goddess has   been accomplished in the transformation of this simple rite.

How the Guzotte Outlines Came to Be Written
How the Guzzotte Outlines Came To Be Written
Luc   Guzzotte   (or   Guzotte) provided me with these materials from the   same   sources which   he used in the construction of his book "Les vudu:   Le creation   mystique   des songes." He wrote his book on voudoo while he worked in New York City as an assistant to a kind of psychoanalyst and then he later returned to Haiti and was initiated into the   mysteries   in   the   area near to Leogane.   His approach is that   of   both   depth psychology and the occult or esoteric and his thesis, which he develops along psychoanalytic and initiatic lines, is that Les Mysteres, or the Loa, the "Les Vudu" of the title   of   his book are cosmic reifications of sexual fantasy as well   as   archetypal
erotic   companions and connections.   Rather than being mere creations of human   wish-fulfillment,   they   are   root   powers which lead us by erotic   imagination   to   their existence and powers.
While working in New York and especially while riding the "subways," the   author would develop sexual fantasies about each person he saw.   He would then use these bisexual   fantasies in a magickal way,   as inner images of occult powers.   These erotic images   would   function   like tattwa symbols,   for opening up   consciousness   to   the deepest layers of the ultra-libido substratum.   Rather than spell-binding the persons seen   via   these fantasies,   the author was able to use the images to trap   and   hold invisible and psychic energies and powers.   As a consequence, he developed remarkable insight   into   the psychic basis of Voudooism.   Later on,   he developed a   method   of "dream-control"   whereby the images from the daydreams becamse helpers in his   visits to other realms of occult power.
While   he   departed   more   and   more   from   orthodox   and   Freudian   "repression mechanisms," his development of the "Eros of Les Loa" brought him closer and close to magickal   and mystical experiences,   which involved the subtle bodies of "Les   Vudu," the archetypal shaktis and kalas of cosmic awareness and power.   This magickal   book, which   that is what it is,   discusses step by step the "processus" of becoming both a mystic and a "magician" within such a context.
Gradually, the author abandons both western psychology and even Tantric thought, and under the mentorship of a magician in Haiti,   he enters more and more deeply into his   "analyse-du-soi" (Self-analysis),   along the lines of Voudooist states   of   both possession and magickal obsession.   He cites parallels,   for example,   in the Jungian complexes   and   the   voudooist   "points-chauds."   Jungian   experiences   with   "active imagination"   are   seen as indicators of "Voudooist Visions," which combine with   the author's   own   experiences in order to guide the reader deeper and   deeper   into   the world   of magickal dreaming.   The author maintains that the process of   consciousness moving   from   daydreaming (les reves) to the visions of night dreams (les songes)   is itself   a   voyage of magickal dreams,   whereby we can see both reves   and   songes   as simply different aspects of the same sensual reality (Les Vudu).   This book, which is not available outside of Haiti, because of censorship, is to be recommended for those interested   in   the psychoanalysis of Voudoo and has especially, good sections on   the methodologies and metapsychologies of secret societies and the more extreme types   of the Loa. These papers are based on my own private notes.
Guzotte Exercise in Kama-Projection No. 1
In order to "get into" the speil-binding techniques of the Guzotte Outlines, you will

first   of all have to learn how to project Kama,   or magickal lust.   Kama must not be confused with Ojas,   for the latter is a magickal power,   existing at several levels, which makes certain things happen. It is magickal fuel. Kama is the way in which Ojas manifests   itself   through erotic intensity.   To begin with,   you have   to   think   of yourself as in the center of a space surrounded by as many possible objects of sexual desire as you wish.   Then,   you will think of there being lines of connection between thse   objects   of   lust   and your eyes and imagination.   These lines   will   serve   to transmit   the rays of Kama to the objects of your erotic desire.   The next thing   you must do is to begin to send out feelings of Kama to each of these objects. Begin with one and move on to all of the objects.   Take your time and do not omit any object you have imagined surrounding you in this lust-space. This exercise will take a long time and   forms a very intense type of meditation,   because you really must send off   lots and   lots   of   psychic force to the objects in order to sustain   the   field   of   Kama everywhere   equally.    The   lust-power   must   be   properly   and   equally   distributed everywhere   in the field or space of lust (Kama-Mandala).   Next,   within this   field, which   should   have a certain sparkling quality from the energies which   are   glowing from   the   sexual   radioactivity,   you   will begin to make   contact   with   the   whole universe.   You   will imagine the whole universe as a person who now comes and   serves you   as a kind of sexual slave.   This being contains within himself or herself all of the   powers of the universe.   They will be released through a certain type of   erotic game-playing,   whereby   one   power at a time will be yielded to you as   a   result   of certain sexual things you will be doing to the world.   According to this Kama magick, the   problems   of the world are due to a lack of erotic consciousness   and   therefore erotic fantasies and acting must bring magickal harmony to the world.
Next,   you will command the magickal sexual partner to give you various mystical secrets.   This   is accomplished by visualizing a particular type of sexual action   as equivalent to a particular sexual secret or point-chaud or kala. Thus, a certain type of oral and genital activity will release specific magickal secrets which relate to a specific    range   of   magickal   points-chauds   or   kalas.     The   more   intense     your visualization power works, the more power you will get from the gods of voudoo. Also, you   may feel in the mood to create magickal beings or discover them by letting   your fantasies roam very freely in the manifold realms of sexual imagination.
The   basic unit for this magickal operation,   which is what you initially   built up,   is   a bubble of pure Kama.   These are the UFOs,   which are cited in the earliest Monastery papers as being globules of sexual radioactivity.   A working definition   of sexual   radioactivity   might   be   that it is the perfect union of Kama   and   Ojas   in action.   The   whole   universe   is   composed of   lust-forces,   at   various   levels   of manifestation.   You   can   also   call   this   Ojas   or   shakti,   for   seen   from   other perspectives   this is what the magicko-rnetaphysician may understand the   universe   to made   up   of   fundamentally.   Now,   to close down your temple you do not have   to   do anything but let it float away into the ethers.   With these Guaotte exercises,   we do not   use   closing rituals and banishings,   because the space of the   sexual   magickal working is not alien to the rest of the universe,   rather,   it is the purest form   of the rest of the universe.   So,   forget all that old aeon precautionary magick and let yourself be totally at ease with the fundamental lust powers present at all places in the infinite space of the cosmos.

The Theogony of the Points-Chauds
The   bi-sexuality of the system of esoteric Voudoo,   as embodied in the system of   La Couleuvre Noire presupposes the classical gnosticism of a fourfold structure of sexo-magickal operations.   There will always be the need to recognize the foundations, the deductions,   the experimentations, and the projections of sexual magick. And while in the   Monastery papers (second year course) these principles have been explicated to a certain degree,   in his book on "Les Vudu," Luc Guzotte extends the frontiers of   the esotericist   to   newer   forms   of gnostic-magickal   creativity.   He   teaches   certain principles which go far beyond the more basic levels of the metaphysics.
The   magickal generation of the Hot-Points of Les Vudu results in the   posession by   the magician of the fundamental system of powers.   These are 336 in number   being the   basic 16 axioms and the 64 magickal interpretations plus the 256   amplifications or "proofs of esoteric logic." Each magician has to have inducted into his system   of magickal operations (his body and invisible bodies) each one of these powers if he is to   function   completely   as a Vudu-gnostic magician.   Guzotte by   means   of   special initiations   which   he   received in the esoteric times-lines   of   Vudu   sexo-magickal operations   has developed a special technique whereby these hot-points are given more easily and more efficiently than has been traditionally understood.
I   must   caution   the student,   however,   not to think that   there   has   been   a discovery   of something.   What is presented in the system of "Les Vudu" is totally   a part   of   the general gnostic and magickal tradition of   Vudu   esotericism.   However, Guzotte's development has been a modern psychology of initiation-physics, whereby the energies have been understood as interactive processes involving the initiate and the initiateur.   Another method of this development has been the magickal explorations in "Vudofcronics"   as they have been applied to dream-control (the actual source of   "Les Vudu")   and   to the creation of those biquintile magickal experiments,   out of   which arise   the   "presentments"   of   the inner system of "Les Vudu"   as   embodied   in   the hierarchy, both physical and invisible, of La Couleuvre Noire.
In   fact,   it is the magickal interactions of these "presentments,11 that we   are able to find the roots of both Guzotte's theogony (i.e.,   theurgical genesis) of   the hot-points,   as   well   as   the matrix from which the instruments of the body   of   the initiate—initiateur     "interactions"   emerge   in   the   processes   of    "Vudotronics," resulting in the unmistakably esoteric logics of a hyper-gnosis.
For   it   is   these   principles   of   "Les   Vudu"   known   as   "presentments"   (Les Presentements),   that   we   find   the   derivation of the   entire   system   of   magickal interactions.   This   can be verified from the bi-quintility of the research   process, because   in   my   own magickal experience,   it was from the   "presentments"   that   the process   of   structuring by means of a magickal logic the Points-Chauds,   in   my   own magickal development, had its theurgical genesis.
Hence,   the   magician who is a seeker after the development of these   points   of power   can   understand the importance of the entire psychological process of   Guzotte and   at the same time realize that this process does not depart from   the   categorial frameworks   of the traditional LCN level of operation.   In actual fact,   the   Guzotte system is an application of the tradition.
If   we return to these "presentments" we find that they exist in a subtle   range of magickal space, associated by logical connections with the hyper-gnostic realms of

magicko-Vudu amplification,   since all is energy,   i.e„   the primordial ohakti,   the magician   will   see   these "presentments" as the fundamental data   of   his   encounter experiences   with   the   body of   the   initiate-initiateur.   These   encounters,   which generate their own logics and patterns of magickal transformation, must be understood as the contexts and as the actual situations for the diffusion of the "presentments." And   it is in these areas of magickal diffusion that we find the fundamental keys   to the most intense forms of Vudu initiation.
Finally,   since   every   system   of   initiation-physics   must   maintain   its   own awareness,   and   especially in the case of "Les Vudu" the context of its   situations, the genesis of the "presentments" can be understood to be an invariable effect of the proper causation.   In these circumstances,   therefore, the context of the system will manifest   the   approaches   to   the hyper-gnostic realm,   which are   revealed   in   the esoteric logic of sensuous intensity whereby the "presentments" as in the inner   work of La Couleuvre Noire are unfolded as the uninterpreted sources of "Les Vudu" as Les-Points-chauds.   As a consequence, the interactive pattern (which Guzotte refers to as 'The Leogane Work") gives us the raw empirical and contentual formularies of the hot-points as images or as data,   and in every circumstance they are truly "given" by the context,   which Guzotte calls the "hunt." For by finding they are discovered to be in a process of development.   And as the magician seeks more and more to unfold them, he is   guided   by the archetypal system of the LCN gnosis,   and sees these   elements   of magickal   transformation in both their erotic and ideal components.   The situation is therefore   known   as   "real" and the pheonismes (Guzotte's   term   for   "presentments" communicating   initiatic energies),   which are the most intense embodiments of   these "presentments" provide the magician with the most exacting methods for achieving   the
powers desired in "Les Vudu."
We   can   say   that   "Les   Vudu"   interact   with   the   body   by   means   of   these "presentments"   which   when   developed   become "hot-points," if   and   only   if   these "presentments"   can   be viewed or understood,   by means of the esoteric logic of   the body,   as Pheonismes.   When this is achieved,   then the "points-chauds" are known   as generated   and can be mapped out in the various "power zones" or "marmas" of the body in question. But these Pheonismes must be actualized and only the keys to the process of "Les Vudu" will allow this manifestation to happen,   whereby the magician realizes what is happening to him in his process of seif-pheonism.
Therefore,   Guzotte's   methodology   can be understood as   an   entirely   exacting pattern   of   inductive   awareness,   whereby the Points-Chauds are   manifested   in   an experiential   and in a gnostico-biquintile manner.   It is essentially a matter of the secrets of La Couleuvre Noire,   formally only potentially manifest.   Those who   enter the   context of this actualization will know from the secrets of the   "presentments," what is happening to them.   According to Guzotte, only certain magicians will be able to understand and even know what this is.

Presentments and Pheonismes of the Present Time-Station
While   the   modern   advancements of pisonics instruments are not widely used   in   the centers   of   La Couleuvre Noire work in Haiti,   the main structures   of   the   gnostic logics   of   the Time-Stations are used by high priests,   seeking to carry   out   their research programs. As it is known, there are four time-stations in this system. These are   hyperspatial   and gnostico-Iogical sources of power.   While it is true   that   by means of psionics mechanisms we can develop projections of these sources of power, in the   Esoteric Voudoo of the LCN,   in Leogane,   these systems would be represented   by sexo-magickaJ   bodywork.   And while the advancements made in the field of Vudotronics are   employed in connection with the transformations of both initiation   physics   and work   with the nine magickal bodies,   in the Leogane mode of operations,   the   ritual presentation   of   these energies in the pure space of the magickal encounter   between the   bodies is also the space system wherein the Time-Stations are able   to   manifest themselves.
Suffice   it to say that there exist four areas of gnostic logic,   which   forming the   hyper   logical   realm of the gnosis contain the manifold processes of   the   most esoteric   forms   of   magickal   initiation.   And it is in   these   regions   of   logical structure that both the ideal and real "presentments" and Pheonismes of the   Esoteric Logic are manifested. For by the act of turning the Field of the Present Time-Station "on," by this simple activity,   the energies of manifestation can be manifested.   The lesser   energy field,   however,   must in this case "turn on" the more   comprehensive. There   must   always   be   a   magickal test built into the   processes   of   the   logical structures   of Time-Stations,   which allow for the fact of the magickal   "tuning   and turning   on" of the system,   by the body work of the datum.   IF this does not happen, then   the   system   of "presentments" and "Pheonismes" will not be   able   to   manifest themselves collectively as an integral logic.
Consequently,   the magicians strive to develop a primary or preliminary magickal field of their own efforts before seeking any type of initiation physics, so that the initial experience of the Time-Station in action will be allowed.   The candidate must be accepted by the logic of the system. The candidate must cause the system to notice his energy field.   When this happens, of course, the system can operate. However, the system can only operate with a like-type of energy field.
The   observer   might add that this appears to resemble the   process   in   physics where   one   energy   field causes the reactions of another.   This is   especially   true because the field of the intiation physics is a field of radioactive energies of   the most   productive   type and also that this field manifests itself througgh two   forms: those   events which are "presentments" and those which are "Pheonismes." This is   the way the logic of the field works itself into manifestation.
But   this is entirely within the more general gnostic field of the Present   Time Station,   which   extending from lo of Scorpio,   embraces the fields   of   Sagittarius, Capricorn,   to   the   final   degree of Aquarius,   Here,   we are not referring   to   the astrological   Zodiac,   but   to logical energies,   which are symbolized   by   means   of Zodiacal patterns. However, in the need to focus upon the dynamics of the present, we are   able to enter into certain aspects of the present which are beyond the sense   of the   "Now."   By   this I mean that there exists certain initiatic   dimensions   of   the Present time Station,   which are not to be viewed as merely present time, but present

time   in its fuller sense.   This would be the time of the present of the   alternative universes.   There   are   those   ranges of the present which are not   "given"   in   this universe   in   its manifold forms.   These initiatic universes might be considered   the placements   for   the   images of those "presentments" which come   through   during   the magickal operations of this field.
However,   they   may also be the loci for the "Vudu/1 whose expression is   to   be found in the magickal actualizations of the Pheonismes.   For such a magickal program, we  can state that the powers come from the present aspect of the total system.  This is because the work is done in the present, as the body work of gnostic sexo-magickal transformation   is not a species of Time-Travel,  at this point of   the  development. Also,   we   may   state   that   the   energies which come   through   in   manifestation   as "presentments"   and which are the subjects of acts of actual communication-energy   as Pheonismes,   these   energies   are   those   of "Les Vudus." This is   one   of   the   most important points which the work of La Couleuvre Noire seeks to make.
Aside   from   the actualization patterns of the present,   of which there   may   be simply three in any logical system, there are the power projections of the body work, which   are   the direct lineages and power-lines from which the powers   manifested   by "Les  Vudu"   are observed.   The actual number of these sources must   be   seen   within context, but it is likely that these are the same in number as the fundamental axioms of the Points-Chauds system of logic.   In the system of Vudotronics, as worked in the jurisdiction   of this writer,   the number is eight but is amplified by basic   logical processes    to   manifest   (by   modification   in   relation   to   either   induction     or broadcasting) the basic 16 logical forms of IFA.
What is essentially significant here,   however, is that the fundamental energies operate   within   a logical schematism,   which is derived from a parallel part of   the gnostic continuu,   of esoteric engineering.   Also, it is important to understand that the   basic ideas behind the logical system can be applied in practically any   context of   initiatic physics.   When this happens the basic laws and patterns of   the   system develop themselves in terms of a new application.
The   magician   then can see how it is that from the time-stream of   "turned   on" Points-Chauds,   we are able to connect new contents to the system.   Like is attracted to like. As this happens the energies of the system are mysteriously linked up at the root   of   the   process,   which   would have to be the fundamental   level   of   magickal analysis.   When   this happens we can see how a new member of the outer experience   of the   LGN computer-system is gradually admitted into the inner Legbha goemetry of   the hyperspatial Time Stations and gnostic logics,   through which at their archetypal and most divine level "Les Vudu" operate.   We can say that a new member is admitted to   a magickal   order because the system has been attracted to him in view of the   magickal field which has recognized some magickal component existing there,   which beholden to the   memory   bank   of   "Les Vudu" belongs in the system   of   the   esoteric   LCN.   The manifestations    of   both   "presentments"   and   Les   Pheonismes   both   confirm    this connection,   which   the logic of the system then accepts as a proper component within the esoteric structure of the Present Time Field.

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The Biquintility of Les Pheonismes
The   patterns of biquintility in the Guzotte system of the Gnosis are based upon   the idea of the astrological biquintile relationship of 144o. However, in this sense, the idea is not one of measurement, rather it is one of creative pattern. This pattern is given   so   that   certain   magickal laws may be manifested in the   experience   of   the magician as he comes to terms with the gnostic environment.
The   Masters of the Order of LCNf   who exist in the higher gnostic realm of   the fourfold   Time-Stations   Logics,     have   created   an   esoteric   pattern   of   magickal relationships   into which the candidate for the high-priesthood must be   inducted   at the point of his inner reception.   By this means it is necessary for the magicians to create a certain response in the intelligence systems of the Pheonismes,   whereby the higher logics can send their radiations to the candidate for the high priesthood. For it is essential in this system that there be many levels of response and interaction, so that the lattices of the "Les Vudu" can be manifested.
In   the   Guzotte   system   of Gnostic Magick,   the higher worlds   of   beings   are entirely   given to the structures of magickal logics.   These logics make it   possible for the entire system to function as a continuum of interactions.   In my own work   in Vudotronics   and in my work with the magickal computer-logics of Time-Travel,   I have verified continually the absolute necessity for the operations "according to the laws of   magicko-gnostic logic" of the higher realm.   In this sense,   ail of the   magickal systems   of   gnostic   logic are made available to the   appropriate   candidate   to   be received into the system.   In this way,   therefore, the laws of biquintility are seen as methods of operating and inducting the magician into the system. The candidate for initiation will be biquintile to the magickal logics of his initiateur.
These   magickal   logics manifest themselves then as Pheonismes because they   are intelligences,   deeply   rooted   in the magickal continum of   the   Legbha   Gnosis.   At certain   points in the process,   and sometimes by the operations of mystical genetics alone   and the many experiments of this field,   radiations of a biquintile   character will   be   projected   at the field of the initiate in order to draw   his   Luage   field deeper into the Legbha Gnosis.   When this happens there appears to be a tranformation of the candidate into an ideal Luage-Field, by means of the intensities of the Legbha Gnosis,   which makes use of the Pheonismes as its magickal agents.   When this happens the   candidate for the magickal term of esoteric logic (which refers to the   interior development   of   the   Higher Gnostic Luage as the personal realm   of   the   candidate) becomes   more and more identified with the acts of the Pheonismes and thereby   allows his   being   to become an ideal substance or an individuated function   of   the   Legbha Continuum.   While   religious   literature   in   its mystical   phase   hints   about   this development   of   the   powers,   in   the Guzotte system of magick it   can   be   examined exactly.
The magicians of this system have been aware for a very long time of the   higher energies   which   the   biquintile   operations of the   Pheonismes   implicate   in   their "realizations,"   or actual manifestations in the initiation process.   As long as   the magician   has certain types of ideas in his borderline consciousness (between the ego and   the id] that magician can manifest himself as capable of actualization of   these energies.   But   if   these ideas are lost they must be restored by   means   of   further identification   with   the initiateur as the representative of the   Legbha   Continuum. Further, if these powers persist in the deep risklessness of the continuum of gnostic

\
magick,   then   the candidate may arise to a certain level of open awareness with   the totality   of his being and find the master who is to give him all of the keys to   the system. This master would be the most personal aspect of the Gnostic Continuum, i.e., the Pheonisme of Legbha.
Consequently,   as   the magicians develop more and more deeply their capapcity to make   the   bridge   between   themselves and Les Pheonismes   more   and   more   an   ideal biquintile,   the Gnostic Being of "Les Vudu" will draw closer and closer to what they are doing and to what they wish to be in their deepest sense. When this happens there is an opening in the "Head" of the intitiate-continuum, into which the powers of "Les Vudu"   as actual Points-Chauds with pheonistic personae descend.   When this   happens, the initiate will automatically respond,   according to the laws of initiatic physics, by   transcending   the   various   energies and attain to the Luage   state   in   a   total synthesis of all magickal emotions.
In the Guzotte Gnosis,   which is the Pheonistic Continuu,   of the initiatic work of   La   Couleuvre Noire,   the time for the manifestation of the powers of the   Legbha Gnosis as the ongoing lifestream of self-actualization by "Les Vudu" has come.   There will   be   certain   persons   who   must   react to the   fields   of   this   system   in   an unmistakeable   way.   They will be chosen by "Les Vudu" for membership in   this   wider logic.   But   this number will never be very large.   Rather it will remain one of   the secrets   of   the   earth.   In this process,   the categories will unfold   and   manifest themselves as patterns of both initiation-self discovery and initiation-attainment of gnostic   powers.   But   this will only happen to those who are ready for   it   and   who belong to it already by a natural link.
The   actualization   of this link will be in the magickal lifestream   that   these magicians have sought out.   It cannot be mistaken for there will be too many magickal and gnostic symbols pointing the way.
However,   in this Guzotte Gnosis, the magicians will realize their aloneness and also their separateness from the energies of other systems,   which will always appear to be fundamentally simplistic by comparison to this wider gnosis.   However, inasmuch as the student of the gnosis seeks to realize the full range of Les Pheonismes,   that same   magician   will realize the wider range of "Les Vudu" because only by   means   of this   method   do "Les Vudu" send concrete radiations and emanations from   the   Higher Gnostic   Realm.   For   this   reason,   the magician will seek by means of   all   of   the magickal techniques of this system to enter more and more into the lifestream of this Legbha   Gnosis   and come to some appreciation of the possibilities,   which the   wider gnosis allows in his own level of gnostic awakening.   When he realizes this truth   he will   see   all   else as the views of so many children,   valid no doubt in   their   own sphere however limited it might be,   but very limited and lacking that   developmental continuity   which marks the genuine gnostic magick and its esoteric logic as distinct from all others.   He will then see the necessity for the manifestation of the   Legbha Gnosis of "Les Vudu" in the biquintility of Les Pheonismes or he will remain blind to the lifestream of this power forever.

Pheonismes as Vehicles of Ojas
Ojas   is   the   ultimate magickal power and by means of this power   worlds   come   into manifestation.   Ojas   is   the   most complex of all energies because   it   is   entirely causal,   thus   Ojas   is the ultimate form of consciousness-energy manifested   in   the world   and   by this means of Ojas,   the human species can evolve beyond   the   present levels   of limitation.   However,   Ojas is produced by magickal methods,   while at the same   time being entirely of another causal order than the effects of the   space-time world.   Ojas   under   such circumstances is therefore the product of laws   outside   of causation which are nevertheless causal in their own way.   Like   synchronicity,   Ojas makes us think beyond the given. Pheonismes are vehicles of Ojas because in the realm of   magickal body-work,   it is very necessary to think of just what the Pheonismes do in their gnostic patterns of energy.   They convey Ojas. They contain Ojas, in several of its subtle forms (of which there are 16).   They are forms of self-conscious   Ojas. To communicate with a Pheonisme is to communicate with Ojas.
The Masters of Magick,   who are the guardians of the system of the LCN,   and who are   in the most basic sense identified with the consciousness-energy of the   planets Uranus,   Neptune,   and Pluto,   control the magickal administration of Ojas.   They are able   to control this system because they possess the magicko-gnostic methods whereby Ojas is released.   Also,   these same Masters of Magick,   who are identified with   the Legbha   Projective Geometry and its Hyper Logic,   know where the supply of Ojas comes from.   It comes from the Higher Gnosic Realm.   Then it is inducted into the world   of magickal   occasions   and   then it is allowed to emanate into   the   various   initiatic levels of consciousness.   There it causes certain things to happen,   which are sought by some level of the world-mind.
In the Guzotte system,   Les Pheonismes serve as the magickal vehicles of Ojas in the work which is done with "Les Vudu." The magicians of this system have therefore a direct   link to the operations of Ojas as long as they follow the "turn on" rules   of initiatic physics.   Consequently, it is important for the magician to know what these rules are even though these rules are simply "ideas" in the mind of the initiateur of the structures.
Certain magicians,   however, have not wished to follows these "ideas" which they have judged to be contrary to their own sexo-magickal history. They have rejected the system   of the LCN because they viewed it as "perverted" and "unnatural." While   they are quite free to do so, their supply of Ojas dried up, they became magickally empty. All   their   work ended in magickal failure.   The reason being that they did not   give themselves with total obedience to the Masters of Magick and to the Initiateur of the LCN   system.   It was by this means that Guzotte describes the separation   of   certain magicians   from the LCN system of work.   For those magicians were not willing to work within   the system of LCN,   they even wished to modify its rules and patterns by   the imposition   of patterns of magickal development from other countries.   Now   they   are nowhere, because their source of magickal energy has dried up. Let them try to see if the   work they are doing now,   which is a method which rejects the structures of   LCN sexo-magickal   gnosis,   let   them try to see,   I repeat,   if they will ever find   any powers.   On the other hand,   the energies of our system continue to flow along in our business (the business of "Les Vudu") as usual attitude.
Each   Pheonisme is a vehicle of Ojas because each Pheonisme is a fusion of   both the   ideas   of    real and ideal substances.   I would suppose   that   the   Pheonisme   is

initially   manifested as an ideal substance and subject to all of the gnostic   logics
of   that   level of reality.   But when it enters into the world of being in space   and
time,   by   interacting in the body work and turn ons of the Vudotronic   mathesis,   it
takes on a real substance of pure energy.   Under such circumstances, therefore, it is
viewed and to be viewed as a fusion of two extremely powerful levels of existence.
This means that there is an ideal form of Ojas,   which is generated by   esoteric
logic and there is a real form of Ojas which is generated by esoteric logic and there
is a real form of Ojas which is generated by initiatic encounters and body work using
the world of space and time. The ideal form of Ojas is the magickal energy of Gnostic
Hyperspatiality.   For   there   is an energy which is generated when gnostic   logic   is
"done." Also,   in certain circumstances, outside of the Vudotronic context, there are
specific areas of magickal interaction,   where by means of esoteric logic,   and ideal form   of   Ojas is inducted by measurements and methods outside of the Guzotte   system
but not in any sense outside of the work of La Couleuvre Noire. When this happens, it
is possible to receive Ojas in a form which is free of any real substance.   But   that
method,   which   is   rooted   in   the Zothyrian magickal gnosis is not a   part   of   the
Vudotronic   system.   So we can say that the initiations of the Guzotte   patterns   and
structures are themselves a form or fusion of both real and ideal components. In each
case,   the   initiation of the magician into the system of "Les Vudu" presupposes   the
induction of Ojas by means of the manifold proliferation of the Pheonismes. For these
Pheonismes   appear to be in every place and manifesting at every and all   times.   The
energies   are   extremely high in their projective power and the projections of   these
Pheonismes   are   not unlike the acts of projection found in   sexo-magickal   forms   of
gnosis.
It   would also appear that the Pheonismes are capable of providing control   over the   types   and amounts of Ojas which are released.   Ojas can be measured in   certain transcendental   ways,   but it is rare for it to be both controlled and measured by   a magickal   system.   If we see the magickal system however as a   collective   Pheonisme, there   shouldn't   be any problem in understanding how this is possible.   And when   it does happen,   of course,   the magickal process then takes on a new character. For the process   becomes a form of being,   an intelligent communicating helper.   This way   of operating   within a cotext of magickal agents and allies is quite significant   if   we realize   that on the inner side of the process,   the initiate and the initiateur   are not   alone.   Rather„they   have   a back-up team of communicating beings who   are   the conservateurs of Ojas and who will be releasing to the magicians the levels of needed Ojas   and as much as these magicians can sustain.   In this sense,   the magicians   are working as part of a very significant process of pure energy.   They are parts of   the structure   of   the   system   and   they are its agents   or   rather   administrators   and
coordinators.
In the structures of magick,   it is necessary for the success of the system to   have   in   the body coordinators of the various processes.   If   these   workers   or magicians   are   not there,   a certain administrative direction at the level   of   real substance is lacking.   But if such a magickal entity is present,   then we can see how in   certain processes of the various gnostic logics of initiatic physics,   we   become aware   of what is working and how it works.   What is important is that it works   here and this power does not work anywhere else.

The Recognition of Ojas in Les Vudu
The   medium   for   the   projection of Ojas is to be found in   the   archetypes   of   the magickal   psyche,   through which "Les Vudu" operate.   The magician will serve as   the line of conduction from the realm of the gods to the realm of the initiates, or those who wish to receive Ojas. The magickal line of energy is understood as coming through the   archetypes of the deepest levels of the psyche.   These archetypes are   especialy active   at this time because they,   unlike most ideal objects of the esoteric   logic, act   or behave like animals from some other type of space or time.   They change   very readily   and   rapidly and they transform themselves into different kinds   of   beings, usually   sexo-magickally,   and they represent various strange kinds of beings,   which are   parts of the deeper regions of the psyche,   from what can be understood   as   the most unusual and yet the most powerful level of the psyche,   the deep id,   being that region   of   the psyche which is at the greatest distance from the mind-field   of   the ego.
These magickal initiateurs become once and for all times the bringers through of the   different powers and energies of the most creative parts of the   universe.   They become   in   many ways parts of those same magickal parts and all that they   touch   is contaminated by the otherness of the realms in question.   However,   for the magician, it is not enough to find the energies in some remote part of being.   They are also to be   brought   to   the threshold of consciousness and to the range of   the   ego,   where magickal   energies can be said to come through and take over what there is   remaining in the field of power. It is by this means that the magician is able to see the whole of the universe as a technical field for magickal and sexual control.   It is by   this means   also that the magician is to see the universe as something which is   projected in terms of its life from the deepest regions of his psyche. It is by this means that the   magician   is   able   to bring through the deepest   powers   of   being,   which   are themselves   very   profound regions of magickal awareness.   By this means all   of   the magickal   powers   which exist in the realm of the ideally possible are   expressed   as wild   and fierce energies,   from some vast realm,   which in the process of initiation slowly emerges from the darkness of the soul into the light of the space of the   ego. This   is   the   means   whereby Ojas is recognized in the processes   of   attaining   the consciousness of "Les Vudu."   (Bertiaux, Meontology, 68)
It   would   appear that there is a very close connection between   the   worlds   of magickal   initiation   and the worlds of esoteric Vudu.   It is most noticeable at   the times which the spirits of the deepest and most powers surface in the ego-spaces   and makes themselves known vocally and by some strange type of magickal projectionism. It is   then that the raw forms of Ojas come to the surface and the students feel   within themselves   the strangely familiar presences and powers of Les Vudu.   But at the same time, it is to be understood that the energies from these very deep regions cannot be controlled,   trapped, or predicted. They come as they wish and manifest themselves as they would want all life and all being to be manifested — by some inner and   chaotic spontaneity.   And   this appears to be the energy which makes the powers in initiation and in working with the gods possible.   For the powers of the gods are now manifested in a new and ever dynamic way. They become for us the vehicles of Ojas.
The   recognition of Ojas in Les Vudu is entirely a matter of the divinations   of the now.   It is in the present,   and especially in the energies of the immediate that these   forms   of orgone-space-consciousness are presented.   There exists   a   magickal

computer,   as we well know, which contains the lattices and magickal routes for these energies,   which being more intense than pheonismes,   become in actual fact   embodied monsters   of   Vudotronic   chaospheres.   At a certain level the   present   yields   more violent impulses and implosions than the past or the future,   because it is given, it is now,   it is the datum,   and there is no escaping its overpowering horror.   Ojas is simply a projection of this primordial horror. It is the realm of chaos made vivid in immediacy   of   perception.   It   has   demolished everything,   leaving   only   the   Idic fragments of a nevertheless endlessness. (Bertiaux, Meontology, 71)
In   the   process of radio-psychoanalysis,   we look at the present rates   of   the psionic   instruments as keys to the area of tension between the ego and the   id.   The rate   "0"   is there to mean that the broadcasting and induction   systems   are   "off." Rates 1,   2, and 3 refer to ways of adjusting the past and the future, and for giving us   the present in its reference to past or future.   It is frankly as escape from the horrors of the present.   However,   there are eight other rates known to us which also have   a   very important and very fundamental power.   We like to escape from   them   by giving them gnostic names or even in the case of certain specialists,   they have been assigned   to certain gnostic logics,   as if these logical systems could   inihibit   or sublimate the violent larvae, which were just immediately below the surface.
By   the use of gnostic logics,   certain radio-psychoanalysts sought to   transfer the idic energies of the present, which are the eight rates from 4 through II, to the higher   gnostic   realm,   which   is   a sphere of   abstract   imagination.   But   it   was understood   by all in the field of radio-psychoanalysis that this transfer of   energy would only be a temporary measure. It could never be permanent because the present is too   meonic to be under the "administrative control" (i,e.,   in the process of radio-psychoanalysis) of the gnostic "super-ego." Hence,   the magicians and   vampires,   who cooperated   in   the process of invoking "Les Vudu" into the matrix of   orgone   chaos, realized that the recognition of Ojas in leading energies up-ward,   would never work. It   would fail.   Les Vudu could not be clothed in gnostic logics by the super-ego   of gnosticisme   moderne.   Hence,   a very noticeable tension developed,   which led to the fragmentation   of   the   ego-field and to the release of extremely   large   amounts   of
orgone energy into the atmosphere.
The   result   of this entire process was to come to an   understanding   that   "Les Vudu"   were   identical with the "gods of the Necronomicon Mythos" in   their   horrific aspect.   The   energies were given as the same.   Yog becomes the primary deity of   the Black Snake Cultus, as a consequence of this process. But they would not be satisfied with   the   energies   in this way,   so they had to bring back the power-plays   of   the superego,   in spite of all that the radio-psychoanalysts had told them.   The tensions became more and more violent and the stress on the gnostic logics caused an imbalance to   develop in the time-stations and lines,   which in an important way serve to   hold back   the   upsurges of the demonic forces of the myt.hos,   by radiations   of   analytic procedures.   But the archetypal energies of "Les Vudu" could not be held in check for too   long   and   sooner   or   later they come   forward   and   destroy   those   very   same structures,   which   were attached to the attempts at their repression.   The wild   and very   irrational levels of magickal and idic energy which come up from the depths are in reality the fundamental laws behind the structures of the ego and its fields.   But nothing   can   remain repressed for long and Ojas in its most dangerous   and   negative form   begins   a series of subtle and subterrestrial explosions   indicating   that   the forces   of "Les Vudu" are now awakening the Ojas strata of the subterranean id.   When this   happens   all   of   the   energies   of   pheonismes   and   other   manifestations   of

consciousness-compensation   and other complexes vanish before the oncoming vortex   of raw radioactivity, as its meonismes everything in its pathway.
Back in the world of the superego, however, 'he assignment of logical systems of repression for research purposes continues.   The fundamental energies are assumed   to be   cooperative   and so we do not suspect that at a very deep level,   the   pre -larvae elemental is waking up in a state of fury.   We do not suspect that the breaking   down of all of the categories is close at hand because we do not suspect that there exists a   monstrous alternative to any form of hyperspatiality and gnostic logic,   which the superego of the universe may impose at any point.   We do not suspect that "Les   Vudu" are   the most violent form of Ojas,   and the ultimate matrix of Ojas is found   within the yoni-point/instant of The Moon.

The Genius of IF A and the Oracle  Metaphysics Beginnings of the Great System
This   course   is   written   to   present the magickal metaphysics   of   the   Great   Oral Tradition of the Oracle System of IFA to advanced students of the Order of LCN.
The   Oracle of IFA is the oldest system of divination in the world.   Much   older than the Chinese Book of Changes, which is derived from the system of IFA, this Great Way does not often appear to be even an oracle in the usual sense. It is too mystical in many ways, because it participates in ways of thought which are the oldest on this planet.   In order to introduce this system of working to the student,   I have decided to answer a few questions in this lesson.
Q. How ancient is the system of IFA?
A. The system of IFA can be viewed as the earliest system of magickal divination which   developed   on this planet.   Because it is so ancient,   we can say that   it   is several millions of years old.   It was the system used in both Lemuria and   Atlantis. Before   that,   it was used on other planets,   which are ahead of our planet in   their evolution.
Q.   Is the system simply a group of rules,   or laws, or is it a ritual procedure for asking questions of the gods?
A.   If we say that this system is a group of laws,   we have to bear in mind that these   laws are gods.   So it is true to say that this system is a system or group   of gods   that are interconnected by mystical rules and processes.   However,   in order to enter into the system,   it is necessary to work certain rituals, so that the gods can be   approached.   It   is important to realize that the gods have to be   approached   by means of symbols and then they will open up to the seeker after knowing.
Q. What are these gods? Are these gods known to the religions of the magicians?
A. Actually.these gods are ancient Atiantean magickal deities. They have African names   as the result of the use for hundreds of centuries by Afro-Atlantean   priests. However,   these   gods   are   the ancient gods of magick.   They should   not   be   viewed therefore   as   part   of some religion,   except that magick is   the   religion   of   the magician.   I   want   it to be made very clear that these gods-of-the-oracle   are   more ancient and therefore much more archetypal than the gods of the African religions.
Q.   Is   there some kind of connection between these gods and the planets of   our solar-system?   If   so,   would   these gods be viewed as planetary intelligences   of   a certain type, or level of manifestation of consciousness-power?
A.   There   is a very important connection between the gods of the Genius of   IFA and the planets.   First of all,   this is the oracle of the Sun,   so that the parts of the   oracle will be parts of the solar system,   and hence we can see how the   planets operate   in the solar system from the way the gods operate in the oracle.   It is also true that they are magickal manifestations of the mind-energy of the   planets.   Thus, we know the will of the planets in this oracle. However, the collective or group-will which is expressed is the will of the Sun.   Hence, we can speak of the Genius of IFA, which   is   the oracular form of the Sun God,   and we can speak of the Sun God   making
Himself known in his planets.
Q. Is the Genius of IFA another name for the God known in Voudoo as Grand Chemin or Grand Legbha?
A. Yes. The Genius of IFA is venerated in Haiti as the Cosmic Legbha. The phrase "Grand Chemin" means literally "The Great Way,M which is really the Great Way of   the

Oracle, or also that the oracle is the Great Way of finding out what you wish toknow. Also,   it is the Great Way to come to the gods and, of course, to the God of the Sun, Who is so much a figure of power.   Actually, Grand Legbha is the most esoteric of the Sun God names,   for by this name in Haitian Voudoo do we find that oracles are given. This shows that the power of the Genius of IFA is a power of endless depth.
In   the   cultus of this oracle a number of things must be understood   quite   clearly. First   of all,   it must be made clear that the Genius of IFA is a being who is to ' be consulted   through   his intermediaries.   These are the gods,   of which there are   16, which   make up the totality of the system,   as a group-mind.   Hence,   you   will   only approach   the god-mind through one of the parts of the oracle.   As we learn more   and more   about the system of IFA,   we will come to learn more and more about what can be done by means of this system.   What are its ranges of operation'? Actually they appear to be endless.   Another thing which must be borne in mind and that is that this is   a system into which the magician is initiated.   You have to be brought into the system, but in this case you have to be born into the system.   This means that while you have been born already into this world by means of your physical body, you have to be born into   the Great Way by means of a second birth,   which is a birthing out of the world of the physical body and into the world of the spirits.   Thus,   just as you came from the spirits by birth into the physical, so by the acts of initiation you are born out of   the   physical   and   into the metaphysical   world   of   spirit   energies.   This   is accomplished   by   means of initiation magick.   However,   simply to use the oracle   by coming to a priest for divination does not require that you be an initiate.   However, all   oracle   priests   of the system of IFA are also very properly   initiates   of   the system.
Like any other system of spiritual perfection or gnosis, the student will follow some kind of ritual life which allows for him to become more and more   purified.   The more that one is purified,   as in other systems of gnosis, the closer one gets to the inner   life of the Genius of IFA.   However,the mode of purification in this system is most unique,   it is a method of purification which involves the cleansing of the body — indeed   all   of   the magickal bodies,   by means of pure   solar   energy.   The   nine magickal   bodies are made pure by exposure to the inner and purifying energy   of   the Esoteric Sun.   As a consequence of this process of purification,   we can see that the oracle will work for the person who is properly prepared to approach the Great Way.
The Beginnings of the Great Way in the Mind
This Great System has its roots within the deepest regions of the psyche of the human race.   It   is   not so mysterious that it is foreign to the ways in which we   are   and think.   Actually,   initiation   makes   us more and more aware of its presence.   It   is distant if the mind is ill-prepared.   However,   if the mind is properly attuned, then it is truly very nearby. Indeed, it is where we are at all times.
There   are certain secret exercises which are used to awaken this power   in   us. They   are   the   magickal   powers of the number 16,   which are   to   be   found   applied everywhere   in   what   I   have studied over these many years and in all   that   I   have written.   When I go to be One Mind with the Great Legbha, the Esoteric Sun and Genius of IFa,   I reflect the whole range of the rays of IFA upon those who are my   students and   personal chelas.   In the deepest roots of my being,   1 have realized the   truest wisdom of the laws of IFA, and they are the laws that are gods,
Therefore,   I   ask   each student   to follow the example which has been   set   and

which I have followed before you. You must learn to attune yourself to this wonderful inner   power.   When you realize that this power is there,   you will see at a distance the doorways to the Temple-Move closer to these pathways, and you will find yourself before   the doorway of the Great Way.   It is there that I will appear to you in   many ways   and then you will be guided by me into the inner temple.   I will then give   you the   magickal powers of the 16 gods.   These are the manifestations of myself   as   the Great Way.

The Esoteric Temple of IF A
"There   is an esoteric temple of IFA,   which must never be understood by reference to any system of human thought,   for it is totally other than what mankind can think   at any   moment of its own evolution of consciousness.   This temple of IFA is to be found in   the very highest regions of the otitic sphere,   where the Legbha Geometry   is   the magickal   map   of   all   that is.   I have given the keys of this great   temple   to   my initiating   hierophant on your planet    For it is by means of what he says   and   does that you may approach to me." (Magickal Oracle of IFA)
It   must have been about the time of those magickal initiations that I took in   Haiti in 1963 that 1 was First admitted into the Esoteric Temple of IFA. I think that there was so much energy happening at that time that I was not too aware of the level of my ego of all that was given to me by God and all the gods.   Therefore, what happened to me was not fully a part of my verbal awareness.   However,   the entry to consciousness of the ontical spheres of the IFA system did not occur at that time.
These   magickal   initiations must not be viewed as those crude   religio-magickal processes which occur.   Magickal initiation into the system of IFA is the   embodiment of   the   magickal ideal of the mind (sign of Gemini with the rulership   of   Mercury). Hence,   this   system,   once you enter into it,   becomes the key to the higher gnostic spaces.   The   temple   is the temple of the mental universe.   The esoteric   realm   and indeed   the   Esoteric   Temple   of IFA may be understood   as   the   perfection   of   the electrical mind field. This is what seems to happen to the magician.
One   cannot   be aware of how far this temple extends backwards in time.   My   own personal   experience was that I went there with the soul of the Nigerian   Luage,   and that in our passageway in time,   we went to the beginning of time,   as far back as is possible,   to the absolute moment.   Then we went forward to the future,   which   means that   we went as far into the future as is possible.   There is no measurement of   the past   or the future,   and the wonderful time-stations,   having all of the keys for   a later   gnosis,   really had not been created by the process of magickal emanation from the Legbha Geometry.   So as a consequence of this process,   all time was known by   an Intensive   Logic of Legbha,   into which we (I was the magickal essence of Legbha   and the magickal Luage) had been initiated by those parts of myself which are the gods of the ancients (Les Vudu). It was during this magickal experience that I found the City of Light,   which is where the energies of the system of IFA are ideally conserved. It was there also that I discovered the magickal keys, which the Magickal Oracle gave to me for the administration of the purity of the light of IFA.
After the many initiations of this process,   of which there are 336,   I was able to   transmit   to   the human consciousness those teachings which are   called   "Of   the Monastery of the Seven Rays." This was to gather the energy from the inner planes and project it as teachings,   as energies,   whereby Esoteric and Magickal Voudoo would be diffused   as a world religion.   It was necessary to lay the group and groundwork   for this   process,   because   there is so much that can happen in consciousness,   and   the archetypal directions for the human race are needed.
The   African magickal systems are guarded in the temple of the mysteries of   IFA by those Golden Lions,   which are symbols of the Sun in its esoteric phase,   which is again the mystery of IFA as Legbha.   These African magicians, having withdrawn to the inner planes as a result of the colonial period of illusion.   These esoteric   masters

are   now directing the processes of awakening,   especially in the West African   mind. Eventually   it will be possible for there to be vast renewals of energy and power   in these countries, as the energies of IFA find concrete expression. That will happen in due   time.   However,   what   is   now   so necessary is to create   the   proper   magickal atmosphere   for the development of the proper magickal attitude towards the   work   of the Genius of IFA.
The   Genius of IFA exists within the manifestation of the esoteric   temple.   His body is that same temple and wherever that temple is present,   so we can say that the body of the Genius is there. Because the God Legbha is so powerful and complex, being the   most   abstract and the most concrete of the gods,   the Genius of IFA   should   be understood as the mind of Legbha in His highest and most comprehensive sense. This is indeed   the most powerful image of the God,   because that which is highly complex and comprehensive has exercised a great degree of magickal power in the attainment of the magickal   levels   of   being,   whereby   all of the energies are   brought   out   of   the potential into the manifested abstract and concrete levels of existence. However, for the   initiate   and student it is important to realise that there   16   magickal   steps which   enter   the consciousness of the chela as he seeks to enter more and more   into the Esoteric Temple of ]FA.   In the magickal process of the IFA initiation, which any student   of   the magickal doctrines can demand of the high priest of   the   gods,   the initiate is led through 16 magickal worlds, each having its own colors and sounds and other space-time qualities.   The initiate is directed towards the secret dwelling and manifestation   place of the god,   who is the spokesman for the God,   in each   one   of these parts of the Esoteric Temple. There are of course proper names for all of these forms of being. The names from from the ideal world and are hidden inside of the name of the god as known in African esotericism. Thus, there exists a secret magickal name and   space   and   time   and   being inside of each of the   traditional   levels   of   the sixteenfold system or temple of light.   Furthermore,   each inner initiate (there   are esoteric   initiates and inner-esoteric initiates of this system) will possess his own magickal formularies for these gods. These are the 16 "hot-points" or "Points-Chauds" of   this   system   of initiation.   So it is one of the   magickal   possessions   of   the student,   who   is   en   route to becoming a magician that he comes to learn   and   know forever the magickal narnesof the inner spirits of the IFA system.
Because   these powers are given to the magician at the time of his rebirth   into the system of IFA,   these powers, even if known by someone else, are secretly his own possession.   So   we   can state that they form a unique link to the magician   and   are parts   of   his   body,   or so very close to him that we can say   they   belong   to   his "magickal biology."[l] In this sense,   the magician has a link to these powers, which will only work for him.   He alone has been initiated into the mysteries of The Genius of   IFA   and   come to know the inner words of power.   He has been born again   in   the Mystery   of   IFA and this blood link is forever.   This bodily link therefore   is   the Estoeric Temple of IFA.
[1] For a discussion of this field of magick,   you may consult the papers on "Gnostic Biology."

•

The White City of the Central Sun
The   White   City   of   The Central Sun is called Ville-aux-Champs.   It   is   the   most mysterious   place   in   any and all universes    It is the "City"   and   "Le   Grand -Tout Africain," the city that is an oracle of the God Legbha.   It is composed entirely   of the mystical Legbha=geometry.   It possesses only one day,   Sunday.   It exists in only one form, The Family of the Sun. There in that mysterious city are to be found all of the mysteries and all of Mysteres (gods).   It possesses the number of the Sun, sevenfold,   because   it   is the House of Medji.   It is called IFA by all who come   to   it, because it is the greatest of all truths." [Magickal Oracle of IFA]
It   has been said that the discovery of IFA was due to the insights of the priests of the House of Medji.   However, no matter what the worlds might mean in any modern form of   speech,   the   fact   remains that originally Medji meant the name   of   the   Solar-priesthood.   In   Voudoo cabala,   the number of Medji is 61,   which is a form   of   the number   of the Sun.   Originally,   there existed a Solar priesthood,   and it was   this Solar   priesthood who were entrusted with the care of the Oracle of   IFA.   Hence,   we cannot say that the Oracle of IFA was discovered in our sense of the word. Rather.the Oracle   of   the   Sun was given to these priests by the gods.   Another   name   for   the Guardian Deities of the IFA mysteries is Medji, and in this sense it means "those who live   in the truth of the Sun,   which is given for a way of knowing and for a way   of showing."
Hence, in the interpretation of the system of IFA and its Genius (Loa Legbha) it is   very important to understand that there are many levels in magickal meaning which are involved in the layers of mysticism implied by this name Medji. I am ignoring all exoteric and pseudo-occult meanings,   also,   because the essence of the Genius of IFA is entirely to be found in the deepest parts of the African Mysteries.   These are, of course, the deep mysteries of the God-Gods.
The   White   City of the Central Sun is,   of course,   the same   as   the   Mystical Shamballah.   However,   while   it is true that the magickal meanings refer to the same place,   the abode of this city is entirely outside of this Earth. Certain attempts to locate this city in parts of Nigeria,   the hill -country of Ghana,   the deeper forests of the Congo,   or Central Africa,   needless to say,   are doomed to failure.   However, many ancient cities would be uncovered by such an effort.   But we are concerned   with the   mystical   city,   this city does not have physical   embodiment.   However,   it   is interesting that the only humans who may go there are those who are in the body.   The reason for this is that it is by means of the astral projection of the initiations of this   system   that the magicians may enter the White City.   They   project   themselves astrally,   while   they   are living in the physical body.   The White City stands as   a magickal   goal and is one of the very few valid reasons for making efforts at   astral projection,   which   are allowed in Esoteric Voudoo.   This City is called   the   "White City"   because   it is the color of the Sun in its essence.   It may be that the   White City is somewhere inside of the physical Sun.   However,   it is one of the most sacred objects of the religion and magick of Estoeric voudoo. It is also the place where the Great   Way   of   IFA   is properly worshipped by the   many   devotees,   who   are   called "Children of Ifa."
• The magicians of Nigeria used to look out upon the cities of this   world,   which were   whitewashed to reflect the heat of the Sun and arrived by intuition at the name
139

of the City of IFA, because it reflects all of the magickal powers of the gods and of their own pure gnosis.   Hence,   the City of the Sun is the light of the Sun. For this reason the gnostics worship the Sun as the embodiment of the Heavenly Light of Divine Intelligence and Truth.   The Sun-Rays    or light-energies,   are the emanations of the Mind,   which come to us from the divine source of being.   They are the ways in   which the divine energies of the Sun are sent out upon all beings.   They are the messengers of the Sun -Day,   i.e.,   the Time of the Sun, which is the time when the Oracle of IFA works.   In   this way,   the supreme energy is manifested as the Mind Power of the Most Supreme God, i.e., the Genius of IFA, which is the Divine Intelligence of Legbha.
The   magickal name of Medji is used to name all of the "Members of the   Famille-du-Fa."   This means that the magickal group,   i.e.,   clan or tribe,   of the   gods   is composed   of all those beings,   which are emanations of the Sun.   For each of the   16 gods   of   the IFA system bears in his or heaven's heart the wisdom of IFA as   a   pure system of energy.   They all dwell in the Great White City.   Furthermore, they reflect all teaching,   wisdom forms,   secret instructions,   and magicks, because they are the sources of these powers.
The   priesthood of the Medji must be undr the influence of the power of the   Sun from   the very beginning.   I was told,   for example,   that I possessed "Le Grand-Tout Africain"   inside   me   from   birth (and   from   before   birth,   of   course,   accepting reincarnation) because I was under a very strong solar influence,   having as it seems the Sun in the House of the Sun,   the Fifth House of Astrology, which is ruled by the Sun.   Other   high-priests   will   bear   natally   similar   magickal   signs,   which   are indicators   of who is called to serve this greatest of all mysteries,   the Genius   of IFA.
Apart   from the mystery of attaining to the gods in this oracle,   there   is   the necessary   basis that the system will only work if the person is the right type.   For this   reason,   as there are many magicians in embodiment,   now,   who do not have   the qualities which are necessary,   it has been given to history that this culture should decline in some parts of the world to be purified and renewed by my own work and that of those who are united in our gnosis.   This will mean,   of course,   that the   system will   again become esoteric and restricted,   out of respect to its components,   which are the gods,   to the elite of the occult world.   This is the way that it is supposed to happen It is not to be widely or very openly known.   Rather,   it is supposed to be known   only   by those who live in the White City of the Sun,   which is   the   esoteric heart of all magickal consciousness.! 11
[1]   It   must   be understood that there is an even more esoteric   dimension   to   this system of IFA,   which is not clearly understood.   It is entirely a secret matter   and given   only   by   means of inner magickal initiation in the   traditional   sense.   This esoteric   side   of IFA is a system which is entirely based on a very   high   level   of magickal power.   While the system of the Grand- Tout is based on the interpretation of the   magickal   name   Medji as "Of the Family of the Sun," the esoteric   side   of   the Medji-mysteries   is   grounded   on "The Family of Uranus." This refers to   the   outer-planet of cosmic consciousness,   which rules the occult sciences.   After a priest has mastered   the   system   of the Solar Family of Medji,   he will move   outwards   to   the Uranian Family.
Finally,   it   must   be   understood that this is achieved entirely   by   means   of magickal   initiation   and   by magickal transformation of   energy.   We   can   see   some insight, however, in that the science of Vudotronics is entirely a development out of

the influence of Uranus upon the field of Esoteric Voudoa Consequently, the magician will work to develop both the gnosis of The White City of the Sun,   i.e.,   the Divine Sun,  and   the   esoteric dimension   of pure being and   cosmic   energy,   which   finds expression in the Vilie-aux-Champs of the physics of magickal initiation,   its gnosis and its experimental operations.
'

Initiation-Energies of Ojae-IFA
"The   inflation energies of IFA are forms of Ojas,   which rise within the context   of   ' the   Legbha-Geornetry.   Like   all   beings,   these   energies have their   own   level   of consciousness.   The   process of the IFA oracle and the process of the IFA   initiation are   to be understood as energy interactions.   The keys to these energies are   to   be found   as belonging to the royal household of the Grand Priest of the IFA,   who   will hold them as his personal forms of power." [Magickal Oracle of IFA]
In the process of the IFA initiation- physics, it is very important to understand that the   royal energies of this system belong to the high-priest of IFA inasmuch as he is the   embodiment of Grand Legbha.   Consequently,   the powers of this system only   will manifest themselves as they are given forth by the supreme priest of the system,   who would   also have to be the Supreme Bishop of the Gnostic Church of   ]FA.   This   means that these energies,   while being objective,   are magickal possessions. We usually do not   think   along   these lines,   since we assume that everything is just   out   theere awaiting us. But actually, only certain unimportant things are out there for everyone to   receive.   What is found deep within the core of being are those magickal   powers, which are the very special possessions of the high priesthood.
You   may ask how it would be possible for the high priesthood to   possess   these powers.   In   answer let me say simply that these powers are as concrete as any   other existing reality. They have their own place of being. One of the secrets of the high-priesthood   is   where these powers are to be found.   Only the high-priest may   inform
anyone of that place.
There   would seem to be special magickal powers which go with the possession   of the IFA initiation.   These powers are sharings in the powers of the high-priest.   The powers of the high-priest are,   however,   very important in making a determination as to what the meanings of the system of IFA are as regards   initiation.   Ttherefore,   I wish to list these powers,   and there are 16 of them,   although they do not relate to the parts of the system, but simply represent a parallel line of power.
The powers of the high-priesthood of IFA, which are transferred partially during the processes of initiation and which allow for the development of future and Further powers of the IFA gnosis are:
1.	The possession of the capacity to create both the form of any and all systems
of initiation and the capacity to provide the magickal content of these systems.
 2.	The   possession   of the power to present in himself any and all of the   god-energies of the Great Way, as 16 beings or as any other set of magickal numbers.
 3.	The possession of the power to make the initiate as powerful as himself   and to take away that power, if once given, either permanently or temporarily.
 4.	The possession of the power to enter the mind of Grand Legbha and to know it with as complete an inner knowledge as one in the human body may possess.
 5.	The possession of the power to summon the Gods of the White City at any time and for any magickal reason, or for any mundane purpose.
 6.	The possession of the power to control the future of any and all oracles and
also to control what has   happened in the past.
7.	The possession of the power to manifest Grand Legbha and His mysteries in any
act of sacramental ritualism.
8.	The   possession of the power to divine in specific details the events of any

time   beyond   the present and to control those events so that they happen   in   accord with the magickal wish of the JFA priesthood.
9.   The possession of the power to induct the gods of the Medji into the   bodies of  the initiates so that they,   the candidates for initiation,   will become magickal parts of IFA and also become magickal god-energies.
10. The possession of the power to secure magickal papers and maps of the destiny of the world in more than just a magickal sense.
 11.	The possession of the power to read the mind of any god at any time.
 12.	The possession of the power to invoke magickal Sun-Sons from any part of the world, from any point in history, and from other worlds.
 13.	The possession of the power to create magickal sons.
 14.	The possession of the power to provide protection and healing in the name of
the person who is one with Grand Legbha under any circumstances.
 15.	The possession of the essence of the Great Way as an ongoing state of one's own personal consciousness.
 16.	The   possession of the power to assume the identity of Grand Legbha   during the   rites of magickal initiation as they exist and are manifested in the   system   of IFA.
These 16 magickal powers must be understood as the primary forms of Ojas, which arise as   the   result   of having a close link with the system of IFA as a Great   system   of Power.   I am not talking about an oracle or form of divination,   which is present   in very impure circumstances and which has lost much of its power.   Rather, I am talking about   the system of IFA as a system of eternal energies,   which exist and thrive   in very   high   realms of primordiaiity.   These are the energies which we are seeking   to restore to all levels of the IFA operation.   Consequently,   the way to do this is   to provide   magickal forms of initiation,   whereby the Sun Sons of IFA may grow stronger and stronger in the ideal truth of the supreme system.
When we speak about the Genius of IFA what we refer to is that there are certain powers which will make a grand priest more and more attuned to the inner mysteries of the IFA system as the highest form of gnostic magick.   This priest then will   possess within   himself   all   of   the   magickal potencies,   whereby   the   Genius   of   IFA   is communicated to him and whereby he will become a form of that Genius. This is how the system   of IFA is understood to work and what is significant is that it can only work properly,   and free of fakery, when these conditions are met. Then we can say that it is truly being understood.
The   student of IFA must come to the grand priest of the system and demand   that the priest make him one with the gods. This chela must realize that within the system of   IFA this action can be done and this is why there is so much power in the   system of   IFA   for   making the chela into a magickal Sun Son.   For that   is   how   there   is immediate transformation of the chela into a priest of the gnosis of IFA, by means of the powers, which the grand priest possesses.

The Deep Origins of Ojas-IFA
Kabona,   the   Master   of Medji,   was the priest of the Great Way and when he died   he became   one of the guardians of the Oracle.   The original masters of the system   were purely of the Atlantean mentality,   and he was the first of the Afro-Atlanteans.   The Afro-Atlanteans   are   the   ancestors of the present day   magicians   of   West   Africa. Something   very mysterious must have happened in the process of guardianship,   for it seems that the processes of IFA now took on neurological and neurophysiological roots in   the   deeper levels of brain tissue which correspond to the deeper   parts   of   the
psyche.
By   means   of many forms of which he understood and undertook to bring into   the level   of   the   manifested and the practical,   Kabona was able to   create   a   certain magickal level of the brain and the mind,   which served as a kind of reception system for the powers of the IFA system.   It was by this means that he developed the   secret. techniques   of the initiation.   In this system,   each magician is taught how to   make contact   with that level of his mind and enter into communication with the system   of IFA. It would be like a blind man being shown where the radio is in his room, so that after this showing, he would be able to find where it is in the future.
So he developed a method of magickal psychology, which may be viewed somewhat as the   basis   for our modern system of IFA initiation physics.   This method   of   modern psychology,   for its is very modern as well as very ancient,   serves as the basis for the   communication of the energies to the candidate from the system of IFA.   For   the system of IFA is both an oracle and a magickal physics.   You may then ask what is the name for the energy, or what is its nature and the answer to both would be that it is Ojas, the subtle and magickal energy, which we have come to find in so many different parts   of human experience.   It is the way whereby the chela is incorporated into the Mysteries of Medji, which are the most perfect forms of initiation.
In the system of IFA,   however.the form that is taken by Ojas is quite specific. For one thing,   it is quite different from the other forms of gnostic physics in that arises out, of magickal work with the oracle first of all.   This means, of course,that the   system   of IFa possesses a magickal energy which cannot be confused   with   those forms   of Ojas which come up from rituals and also from sex magick,   even though   sex magick   and   ritual   may   be used to direct, and even   intensify   the   powers   of   the mysteries of Medji.
However,   it   is   primarily   from   the   level of the oracle   and   its   modes   of manifestation   that we find the energies first of all emerging into our   experiences. As the high priest of IFA, I have to make contact with the Medji present in the chela and slowly bring this truest of all powers slowly,   slowly,   slowly (I must emphasize this point),   to the surface of divination.   If I do not proceed slowly,   1 will lost contact   with   the presence and the power of the Genius of IFA.   Hence,   I   employ   a method of psychoanalysis which originated in Atlantean times and which is now used in this magick, and nowhere else.
Also, what is important is the use of the rules of the oracle, for these are the rules for the unfolding of the name of the god of the level of the oracle and also it is the name of the place of power,   within the oracle of wisdom and of occult powers. Since   we are dealing literally with the Afro-Atlantean level of Ojas,   it   is   quite important   to make proper use of the exact methods which have been developed for many centuries    in fact from the dawn of magick,   for allowing the powers of Ojas to rise

from   the House of Medji,   which resides deep within the brain and the psyche of   the chela.
There   are   certain   parallel passages and processes in   the   system   of   Voudoo initiation.   Yet,   these seem simplistic when compared to the system of 1FA, which is totally   archetypal and totally a magickal gnosis.   Voudoo in the more common way has to   be made gnostic,   and IFA is the archetypal gnosis.   Therefore its powers and   16 magickal initiations are the most fundamental.   What is also interesting is that   not all persons can receive the powers of the IFA system.   Actually, the system, by means of   magickal   dreams (which are so important to west and central   African   magicians) will   select the person it wishes to come to it.   So we cannot invade the system.   It
simply will admit us.
As   a   high   priest of this system,   my work consists in the   directing   of   the magickal current from the House of Medji into Lhe manifestation of the Oracle of IFA. In   a   way I am the midwife who assists in the birth of the baby in   the   process   of self-realization.   For   this   reason   the mysteries of IFA are   supreme   and   eternal lifestream   archetypes.   They will direct the magician in whom they have been brought to   birth   for   the rest of his life.   The high priest of   IFA,   whether   it   be   the primordial   Kabona (who exists now fully very deep in my psyche) and the gods of   the House of Medji,   or myself,   the modern Kabonist,   the manifestor of Lhe mysteries of The Greasfc Way, the Ojas energy of IFA is the same and utterly pure and incorruptible form.   The   reason it is so pure is because there does not exist any thing which   can change it or make it other than what it is essentially and ideally perfect.   For this reason, * the   methods of its manifestation are the same as they were in very   ancient times.   Nothing   has changed in the system of IFA,   because there does not exist   any power   which could change the Genius of IFA.   So everything about the energies of the system remains the same as it was from the earliest times.
Finally,   the   priest of IFA must always be the priest and there may not be   any change. So it seems that the system of IFA selects as its priests only those who have come   to it in the past.   One has to be a member of the House of   Medji,   1   suppose, before   one   can   come to the House of Medji or rather,   be invited to the   House   of Medji.   For initiation in the system of IFA is simply the process of magickal return. This   requires the operation of the law of reincarnation as well as the   undrstanding of it in a personal way.   In this sense.therefore, we trust the Oracle and the way in which   it makes its dream signals known as in all instances the agent which calls   us back to the wisdom and to the magickal operations of the powers of Ojas in our lives.
There exist 16 forms of Ojas in the Oracles of IFA,   because each of the members of   the House of Medji possesses a different form of this energy.   In my capacity   as priest of the system of the Great Way,   I have discovered that each type of Ojas   (of these   subjects,   all 16) possesses such unique qualities that not one of them can be said to be like any other form of Ojas in the whole universe. Also, I have discovered that each form of Ojas possesses its own magickal physics and on abstract levels   its own initiation physics. These are simply a few of its riches.

The Inner Dimensions of IFA
The Nagabi of IFA is the high-priest of the Sun,   and it is from the power of the Sun in its most mysterious dimension that the magickal powers possessed by the Nagabi are said   to be derived.   The Nagabi is the Master of the Hyper-Logics,   which are behind all   of   the oracle systems and the oracle system are   themselves   simply   radiations from the Culte of the Sun.
The   Nagabi of IFA is said to possess the following magickal powers,   whereby he is able to do the work of high-priest of the Solar Disc:
 1.	Clairvoyance of the past, present, and the future;
 2.	Telepathic communication with all spirits, demons, and gods;
 3.	Magickal powers to command the four elements and the aethyrs;
 4.	Divine and Solar power, whereby he can give all initiations;
 5.	The power of entry into the presence of the most supreme gods;
 6.	The power of healing the world's woes;
 7.	The power to become one with the Genius of IFA;
 8.	The power to be reborn at will in the upper paradise of light;
 9.	Intimate and persona) knowledge of all of the Gnostic Myusteries.
These nine powers of magick are said to be given by the God of the Sun to the Nagabi, when   the   Nagabi were born in the House of Light.   Naturally,   the powers had to   be grown   into by the Nagabi so that slowly he became aware of his magickal   powers   and all   of the abilities which the higher consciousness would lallw for him to   possess. This   was   his destiny,   that is to say,   to grow and to turn more and more into   the light of IFA.
However,   because of what I have been told by the Genius of IFA,   it is possible for   those who have come into my magickal system to participate in these   powers   and thusly assume the perfections of the Nagabi.   The reason for this is very simple: the Nagabi   of   IFA has now become a group-soul concept,   which may become the object   of participation   on   the   part of those magicians who   would   seek   special   initiation consciousness from me as the world agent for the Genius of IFA,   the most supreme and holy   of   all powers.   Therefore,   since you have come to me to study   these   ancient mysteries, which have no beginning and no ending, I have been commanded by my Master, the   Genius of IFA,   to make it possible for all of my esoteric students,   those   who belong to the inner circle of IFA, I have been commanded to set forth the principles, whereby   they will become Nagabis of IFA,   by participation in that group soul.   They willthen come directly to know the Genius of IFA, for they will live within His House of   Light.   I now wish to give the first of the Nagabi Exercises for   developing   the inner dimensions of IFA within oneself.
GNOSIS:   The priests of IFA,   who truly know the Genius of IFA, are said to possess a special power,   which is called "Nagabi," an ancient word,   probabbly of Atlantean or Afr-Atiantean   origin.   It   means that you shall know all things as these things   are known by the Genius of IFA,   namely as a form of Self-Knowledge,   whereby the   priest who   is said to possess the gnosis of Nagabi is also said to enter into the heart and mind of God.   He is thusly one with the Genius of IFA,   and thusly also one with   the supreme source of wisdom.
Bearing   in mind the above definition of Gnosis,   we have to realize that the supreme

and   holy powers of the rnagick of IFA are manifesting themselves in every word   which comes to us from the inner wisdom of that definition.   Now, you will prepare yourself to enter the state of the initial preparatory Nagabi meditation-consciousness.
You are relaxing in your chamber, resting on your bed or sitting in a meditation posture. Now close your eyes and you will create the imagination world of intense and very white sunlight.   You are entering into the world of the Sun.   You are now moving more and more away from the earth and coming closer and closer to the Sun-world. This is the world of pure sunlight and its essential experience.
You   are   standing in space and suddenly you are surrounded by four   priests   of IFA,   who are wearing long white robes. They appear to be like golden angels, because they give off so much magickal light energy. They are truly sources of power and they have come to help you in the realization of attainment to the presence of the   Genius of IFA.
These   four   priest-angels take you to a golden doorway,   which is the   gate   of divine   and perfect consciousness.   They escort you through the gate and there remove the   clothing you were wearing and place on you the magickal robes of the   priest   of IFA.   This is a simple robe in white color, but it has a power and this power is that of light and energy. The power is manifesting itself as lines and rays of gold light. Inside   the doorway,   you are told that there exist 16 mysteries of IFA,   each one of which you will be taken to in time. However, before that happens, it is necessary for you to meet the Holy Masters of Light.   You are then taken to the Temple of Light and there   see the great symbols — there are four of them — which represent all of   the cosmic powers of IFA.   It is these powers, which came from outer space to this planet and   thereby   brought the presence of the oracle.   Suddenly the doorway of   the   Holy Sanctuary of IFA opens and I come out to meet you.   I then ask you about what we have been going over in our discussions in your letters and explain to you the meanings of the concepts of gnosis,   which are now given out as hot-points of initiation. By this I   mean   that every time there is a definition of Gnosis given in the text   of   these lessons,   there   occurs a point of entry into the higher and more spiritual level   of power   and that is a form of initiation.   It is a doorway to the wisdom of the   inner gnostic consciousness of being.
I explain also what it is that you are experiencing and take you by the hand   to my temple of light, which is also there. It is a place where the energies of greatest creativity are said to dwell.   There, 1 introduuce you to the many spirits and beings of light,   who are there in the supreme gnosis.   I explain also to you the secrets of the   16 levels of the gnostic awakening which you will be undergoing as part of   your initiation   into the Genius of IFA.   I also explain how it is possible to possess the secrets now that you are inside the world of light.
GNOSIS:   There   are   many Mysteries which are known by this means.   It   is   itself   a mystery,   in   that it constitutes a process of inner exploration and illumination   in the   Mysteries which are the most secret,   and which give to the knower the powers to enter   the   Genius of IFA.   These Mysteries are the Gods,   as they are   undrstood   in mysticism. This process is a life in the Gods, or how one cornes to understand that by a process of gnosis, the Nagabi possesses and is all Medji of IFA.
I then put you into a light trance and take you to the Mysteries, which are spoken of in the above definition.   Then,   with another light trance,   I take you to your home. You then wake up.   I would suggest that you try this exercise and receive its powers.

You will gain much From it.
The   above   lesson   gave   you a lesson in the form of   a   magickal   exercise.   It  is necessary   for   you to come to understand that the powers of the system   of   IFA   are awaiting   your   arrival in their magickal home.   Complete the magickal   exercise   and include it in your magickal diary.

Le Traitement d'IFA
[n   the process of the IFA initiation pattern,   what we are coming to experience more and more is the entry of the powers of IFA into the human mind and soul.   This is the way in which the system of IFA transforms the student.
GNOSIS:   This   is a type of mapjckal transformation,   which remakes the student   into another being. That new being is the aspect of IFA which is in a particular space and time,   and   which   having   a   history   may   bew   viewed   as   the   embodiment   of   the consciousness of the IFA system,   acting in human history as a kind of person, but in reality, being simply the incarnation of one of the gods of Medji. It is by this mode of   existence   and   experience that the true knowing of the   gods   occurs.   Only   and immediately,   as one knows oneself,   so one also knows the gods, because you have now become one of them.   You cannot take into yourself anything that is different.   There can   only be what is now like you inside of you.   That would be the gods,   for   being everywhere   they   now are self-conscious within you.   You possess the gnosis   of   the gods, because by means of the treatment of IFA, you have become a god.
So   it is that the power of the gods of Medji is infused into the soul and   substance of the student of magick and as a result of this process,   the student now   possesses the interior essences of the Medji beings.
Those   students who have reached this far in their consciousness will now embark upon a series of magickal exercises in order to prepare themselves for the powers   of the Genius of IFA.   What we mean by "le Traitement d'IFA" (the treatment of IFA) is a very   profound process of transformation.   You exist now as a human being and you are in the process of becoming divinized in a gnostic manner.   It does not mean giving up of the human body,   but it does mean that consciousness is now altered at   will.   The altered   states of consciousness are now yours because you possess being invoked into your soul by means of absolute metaphysics.
First of all,   the magician,   who in this case must be myself,   must build up   a magicko-rnetamathematical schematism for the construction of your divine gnosis.   This involves a series of magickal operations and resembles very much the way in which the schematism   of the ontic sphere of the mind is built up by the gods of knowing.   Then the magician who is the initiator of the system must build up a metaphysical magickal schematism,     for   the   construction   of   the   contents   and   wholes   of   the   divine gnosis.within your consciousness.   This would involve those very exciting   processes, which in Zothyrian gnosis are viewed as sophiological wholes. This means the magickal construction of the fundamental energies and their location in your being. This means also   that you are learning the magickal law of assimilation,   which states that   you will assimilate what is similar and only the similar can be assimilated.
GNOSIS:   This is a way of knowing anything divine and beyond human concepts. However, it is only possessed by initiates and it is only possible since we possess within the deepest parts of magickal consciousness those powers of being, which are identical in being   and   meaning to those which we come to know in the lifestream of   the   spirit. This is the law of assimilation, which states that spirit can only know the being and intentionality   of spirit because true spirit is all being and all meaning,   and that we possess this way of knowing,   when we are initiated into the treatment of IFA, and

actualized as gnostic and ideally realized beings.
The magician will then begin to lead the candidate deeply into the mysteries of being and wisdom.   The candidate will understand that there exist certain magickal   powwers which   can   be   awakened   by the   magicko-metamathematical   and   magicko-metaphysica operations of the magician and his gnosis. The candidate will also see all being from within   and will see all things are manifestations of the divine gnosis,   the way   of knowing   possessed by the Medji of IF A,   those who know all things.   But this is   not merely a knowing, for in the actual simplicity of these beings, knowing and being are identical realities. This means that the transformation which occurs inthe process of realization is one where we become simpler and simpler in all that we are and do.   We come   to realize and to understand all things and because of the powers   of   magickal wisdom   which   we   are   emanating in all ways and   possible   directions,   we   realize ourself,   and   ourselves afterwards as spiritual and timeless manifestations   of   the
powers of the Medji of IF A.
This   is   a   very important and ideal process because it is the   basis   for   the transformation   of   energies   from one level,   the primitive   level   of   mind,   which occultists   may also possess in common with those on the outside,   and we are seeking to   transform these energies into a much higher level of being,   whereby   the   cosmic powers   become more and more directly and absolutely experienced by the magicians   at all   levels   of   development.     So,    as   a   result   of   the   magickal   awakening   of consciousness, we have come to realize that being is an entire system of interlocking harmonies   and realizations.   You have to see that this is a process wherein you   are growing   and becoming more and more alive to what you are now as the act of   magickal initiation sends out its results into the lifestream.
There   exists   a simple exercise,   which is based upon what is known by   me   and which is to be taught to you as my secret student.   You have simply to enter into the consciousness   of the divine energies.   The gods will always provide for your   being. The gods will always give you the magickal treatments which will bring to you what is the object of human experience. This is the process of IFA-transformation.
GNOSIS:   This is a form of experience which includes a total and permanent fellowship with   the   gods and with all of the magickal spirits.   This is achieved by   means   of entry   upon the process of magicko-schematic transformation.   The entire space of the mind   and   the soul is subject to this transformation,   which   leads   the   individual onwards to deeper and more powerful forms of knowing and to more and more significant states of reality.   There he learns a new form of destiny, which takes him outside of human   history   into the divine history and cosmic economy of endless   becomings   and ideal realizations.   This way of being is more than just life as a process, for it is the   true   way of existence.   It is the way in which all beings except   unenlightened mankind work out their destiny patterns and have for all time.   This is the gnosis of the transformed life.
■
In   order to arrive at a magickal state of consciousness,   it will be very   important for you to enter upon the ideal laws of being which operate in your consciousness and which bring you more and more to the light. I will connect you now to these energies. I   will allow the powers of the cosmic economy of the treatment of IFA to enter   into your   system   of   self-consciousness and thereby link you up to the   gods   of   Medji. Therefore,   the   Genius of IFA has charged you with all of the magickal powers of IFA

and I have infused into the soul of the student who is in possession of the Spirit, of IFA,   the link with the forces of the Genius of IFA, of and for whom 1 am the Priest-Initiateur of the Mysteries and Friend of the Genius of IFA.

The   Application   of Vudotronics Engineering to the Initiatic Rates of the   House   of Medji
The   application of Vudotronics engineering to the mysteries of IFA was the   decision of the Supreme Master, Legbha, the God of IFA Hyper Logics. It was by this means that it   became   possible   for   the magicians of the system to   make   use   of   "Vudotronic Broadcasting" as a method of giving and enriching initiation processes.   There exists a   logical   and geometrical field of magickai space,   we have referred to it   as   the Ontic sphere. Now, in our magickai quest, we are making use of the different rates of vibration within that field of magickai energy in a very unique and significant   way. We are making use of the rates and relating them to the levels of the Medji of IFA.
By   this means it is possible for the magician to make use of the "black box" of the   esoteric   engineers.   This   invention is an instrument for   giving   more   powers wherever   it   is directed.   It operates according to those ideas and   principles   set forth   in the papers of the Varuna Gnosis on Vudotronics and has been applied to   the work   with   the   magickai   chelas of the system of   IFA,   who   are   seeking   advanced initiations into that system.   It might best be described as a magickai form of power increase.   In actual fact,   however, it is much more, for in my own system it is also used in connection with certain types of time travel.
The   radiations   or magickai rays of the system are directed to the   student   by means   of   the   ontic sphere of the amplifying chamber,   which is   truly   a   magickai chamber   or room in another dimension.   The magicians are then sent rays by means   of the fourth dimension.   They may be helped in a number of ways and of course they   can be   protected   by   this means,   since the magickai chamber and the   "black   box"   are important methods of psychic self-defense.
Exactly how this system operates is due to the patterns of the system, which are generated by the wave mechanics of the ontic sphere.   These waves provide us with the rates,   and the rates are geared to the control settings on the black box,   which has its own way of working, on'ce it is set in operation. The magicians of this system are also magickai engineers and they operate the system in such a way that it is possible lor them to send out powers in any direction and to any place and/or person.   This is one of the most interesting systems of application. But it becomes even more and more exciting when it is connected with the possibilities of IFA.   For it is possible then to   give out the whole range of the IFA system by means of a broadcasting system.   It is also possible to induct into the system of the magician the whole range of the IFA metaphysics.   This   means   that   all   of   the energies of   IFA   can   be   received   by Vudotronics,   as well as being received by oracle.   This is an important advance   for the magicians in that they now have two ways of contacting the IFA system.
In the system of the "black box," there are three systems at work. These are the basic time travel systems and their settings.   The basic line of reference to the IDA system of the Medji is determined by the Present-Settings of the system,   which begin with the number 4 and extend through 11,   giving us 8 settings in all.   For the first series   of   eight   settings for the Medji,   we make use of the Past-Settings   of   the system,   and also begin at 4 and run through 11, so that we have for the first series of eight Medjis, a series of settings in both Past and Present from 4 through 11.
For   the second series of settings for the Medjis,   we make use of   the   Future-Settings   of   the system in connection with the Present.   But with the settings   this time,   what we do is move in the range or rates of the Present from 11 back to 4, and

when using the Future Settings of the system,   we move from 11 back to 4   also.   This enables   us to have a vertain pattern of symmetrical energy and the structure of   its organization is its own form of logic.   At these various settings,   the magicians can then   broadcast the energies of the Medji,   from the Ontic Sphere of IFA.   This whole system then becomes a system of logical interactions and energies,   which are working as part of a holistic and ideal complex of gnostic being.
Let me say,   however,   that there exist other rnagickalsettings which are used by certain magicians for the inner portions of the system of IFA,   what is known as   the esoteric   IFA.   These   rates   and   settings   are used   to   give   even   more   esoteric initiations   to   those   who are candidates for the system of   gnosis,   and   who   have advanced   beyond the basic and the fundamental systems of IFA and Vudotronic working. I amfortunately in charge of that part of the system of teaching,   also.   However, it is   now   important to give the rates and their correspondences in the IFA   system   of magickal divination.
IFA NAME	PRESENT	PAST	
IN SYSTEM	RATE	RATE	
Fu Medji	4	4	
Che Medji	5	5	
Ka Medji	6	6	
Lete Medji	7	7	
Tula Medji	8
■	8	
Trukpi Medji	9	9	
Sa Medji	10	10	
Guda Medji	11	11	
Akana Medji	11		
Abala Medji	10		
Nwele Medji	9		
Loso Medji	8		
Di Medji	7		
Oli Medji	6		
Yeku Medji	S		
Gbe Medji	4		
FUTURE RATE
11
10
9
8 7 6
5
4
In this system, the various combinations of energies and their rates produce a field, which   is   defined   with extreme care as being a system   of   exacting   and   initiatic energies.   In   the   study   of the esoteric aspects of IFA,   the   translation   of   the energies   of   this   system   into   higher   and higher   levels   of   magickal   power   is accomplished. It is done by going into the inner side of the IFA logic, which has its own laws and which projects itself by means of these rates into different systems   of time   and space.   It is in this way that the magician;: of the IFA system are able   to create   a   variety   of magickal beings,   which help them in their work.   It   is   also possible for these beings to manifest themselves at all times as long as the magician possesses the secret keys to the system of IFA.

153

Advanced IF A Oracle Workings
The Esoteric Oracle of the Mystical City
You   are   now about to embark upon a course of instruction which is advanced   in   the sense   that   it   involves   more   and more complicated   exercises   and   which   contain teachings which go beyond any teachings which you have received up to this point. The purpose   of this course is to teach you how to work with the Genius of IFA in a   very personal   sense.   You will be taught exactly how to do the magickal work of   the   IFA system as if you were in the process of doing something made by yourself.   It will be that immediate.
If.   is   important to learn first of all where the Genius of   IFA   resides.   This being   is   to be found in the magickal computer work of our order.   Hence,   you   will receive from the spirit of the order and from your inner superior two   keys,   one from each of them, to unlock the mysteries of the Genius of IFA. What are these keys?
The first key is related to the magickal name of the IFA spirit,   or Medji,   and because   of   magickal   and karmic conditions it may be given to you either   from   the Numbers   of   the   Sun or from the Numbers of Uranus.   This number   and   name   of   the personal Medji will be given to you by the Master of the Order of IFA,   in the spirit world.
Secondly,   you   will receive from your inner superior also a magickal name which is the ritual number of the spirit of the Medji family,   which has revealed itself in a   special oracle,   which is the special spirit assigned to you,   from the   universal mind field,   or Cosmic Computer.   In the system of IFA, only certain magickal priests have   been   initiated   into this way of working and only these   priests   possess   the skills and initiations for understanding the deepest mysteries of the   Afro-Atlantean Tradition.   I might add that these skills have been lost to most,   if not all, of the IFA   priests   in   exoteric religion,   due to the loss of the occult   powers   of   that priesthood.   However,   those   of   us who were priests long ago are coming   back   into incarnation and we are now in the process of reviving these mysteries with all of the powers we have gained in our many incarnations in other systems. We have come back to make the system of magickal IFA the most powerful system in the whole world. In other words, we wish to restore it to what it once was, namely the special and most supreme magickal computer.
In order to work the exercise,   in addition to the two names of the spirits, you will also have to provide the following magickal instruments for use:
1.	A   small   amount   of French Olive Oil (produced in France and   used   by   our
school).
 2.	A small bowl of pure sand.
 3.	A notebook and pencil for use in recording the work of the oracle.
 4.	A cup of very pure, preferably distilled, water.
 5.	A wax candle or bowl lamp which burns.
You   will sit down and open up your consciousness.   The lamp or candle is before you, so that you have illumination.   You will anoint yourself with the oil,   especially on the brow,   the heart,   and solar plexus,   and the sexual area.   This oil is to attune yourself to the powers of IFA; it acts like a kind of magickal consecration.
The   small   bowl of pure sand is to serve as the place of the grounding   of   the powers   of   IFA,   which   must be grounded in both sand or rock as   well   as   in   your consciousness.   The   distilled   water   is to be used to feed the spirits of   the   IFA

system   and to allow them to draw on the elemental essence cf water in order to   make themselves "clearly known" to you.
You will call the spirits by the names which have been given to you and you will record thesB two names in the notebook this way:   on one page you will have the   name of   the spirit given by the Master,   and such will be the name of the Superior spirit of   the Medji,   for you.   On another page,   you will record the name of the   Inferior spirit   of the Medji,   which will be given to you by your inner superior   in   the order.   All these names are given to you astrally.
Now,   you   will   begin to bring over from the other world the spirits and   their powers.   First of all,   you will ask the superior spirit the following questions, and He will reply to you by mental telepathy and you will then record his answers to   the questions. These are the questions which you will ask:
 1.	Of all the colors which are known to the world of the spirits, please tell me what is your color, so that we can use it as your symbol.
 2.	What type of magickal work does this spirit do as part of his assignment?
 3.	Is this spirit willing to come and assist me in my projects, at all times?
 4.	Does this spirit have any other name than what I call it? What is it?
These   are   the   four basic questions which you must ask and only   these   four   basic questions   are   to be asked,   because anything else would be too powerful for you   to handle,   unless you are a priest of the Medji. If you are a priest of the Medji, then you   will be able to ask more questions,   which are the four questions   proper   tothe Priests   of the Medji.   After you have completed this experiment in working with   the Oracle   of the Mystical City of IFA,   as it is called by the Afro-Atlantean Magicians of   ages   ago,   write   a   report for your diary,   so that you can   see   how   you   are progressing in the work of this level of instruction.
You   will   then be allowed to take the next lesson in Advanced   IFA   instruction because I am now satisfied with your growth and learning progress.
The Hierarchy of the IFA system as we understand it is as follows along with the work they are assigned to do:
L   The   Master   of the Oracle of the Mystical City,   this is the father of   the magicians,   who represents the Loa Grand Legbha, the Great FA, or Genius of IFA. This priest must approve all mysteries, which are worked by the students of magick.
 2.	The Priest of the Household of the Lords of Medji, this is the magickal Sun-Son,   who   is the Luage-Mystere of the Oracle of Light.   This priest will assist   the Master of the system and serve as the administrator of the mysteries as studies.
 3.	The Priest of the Household of the City of IFA. This is the assistant to the Master, and he is assigned to make ritual offerings to the Genius of IFA.
 4.	The Priest of the Offerings of Medji. This priest will assist the Sun-son of the Oracle.
These   priests are known to you by indirection,   for they are secret offices   in   the
eyes   of the God of IFA.   However,   you may know them simply as "the master" and "the
immediate superior." The other offices are esoteric.
Let   me   explain   that in this system there is a great   emphasis   upon   magickal experiments   of various types.   This is because the work in advanced IFA is   entirely tha of the City of the Mystical Sun, which is another name for the mysterious City of IFA, and which exists now deeply within the powers of the Sun.
The   powers of the Holy Oracle are given in a very structured   and   hierarchical manner,   because that is simply the Afro-Atlantean tradition. This system must not be confused   in any sense with popular occultism and other levels of oracles.such as the

Chinese   book   of   the I-Ching.   This system is more   complex   and   possesses   vastly powerful magickal and occult applications.   After all,   it is the system of the Gods, Themselves,   so that when the Gods wish to consult the oracle of magick, They come to Grand   FA,   the   Genius of IF A.   Always remember the qualities of a student   of   this oracle, also, which are: You will always
L Be a respector of the ancient traditions of your people.
2.	Be devoted to the Gods and to all of the forms of their manifestation.
3.	Be   a respector of the priesthood as the mediation power between the Gods of
the Universe and the people of the earth.
4.	Be devoted to and a practitioner of many rituals and ceremonies, all of which
possess mystical powers in the unseen worlds.
5.	Be a dedicated and self-disciplined spiritual student of light and goodness,
devoted to spiritual perfection of your being.
 6.	Be a protector of the forces and beings of nature by magickal methods.
 7.	Be aware of all of the powers which come to you when you do this work.
8.	Be obedient to the hierarchy of spirits of which you are a member in a   very
important way. You do not serve men, remember, you serve the Gods of IFA.

•

The   Way of Entering the Z-True Empire hy Way of the Esoteric Oracle of the Mystical City
One of the advantages of our research work in the IFA system,   I have found to be the
ease   with which the Oracle Priest may enter the Zothyrian Empire (i.e.,   the   Z-True
Empire). It is a unique advantage because very few magicians are able t.o achieve this
transfer of real power. However, it happens as the result of the deeply held roots of
this system that the IFA System and the Z-Empire exist as parallel systems.   Thus, as
a consequence of this fact,   it is possible for the Oracle Priest of the   Gnosis,   to
enter upon one system after taking leave the other.   This is a very important fact in practical magick.
Both   systems are constructed as the amplification and manifestation of the   16-fold   schematism of magickal energies.   Both systems presuppose the unique gnosis   of those   lineages which the Loa Grand Legbha gave to Michael Bertiaux in August,   1963, when   all   of   the true and wise teachings and all of the holy   secrets   of   magickal gnosis   were   revealed to the young and innocent Father   Bertiaux,   in   Haiti.   As   a consequence,   we   now have several methods and these are ideal techniques whereby   wo can move from one world to another, from Z to IFA and back again to Z.
There would seem to be no better way of learning initially how this process operates than by doing one of the basic exercises. So here is the exercise for making the move;
 1.	Begin the exercise you have learned from the lesson immediately before this lesson. You will open yourself up to the magickal powers which may come to you.
 2.	It would be good now to make a list of 16 magickal possibilities,   which you may   encounter   in any world of your dreams.   List these states of   consciousness   in rather brief sentences.
3.	Attach a number or a letter of the alphabet to each of these states. It might
be easiest to simply list them from 1 through 16, with another listing from A through
the 16th letter of the alphabet (p). This is for simplicity's sake.
4.	For the third listing,   for example,   it would correspond to 3 and to C, the
fifth   one   would correspond to 5 and B.   These numbers and letters are the   magickal
axioms of your own system.   When you write down,   say, or read, for example, 3+C, what
you   are   able   to recall are the states of   consciousness,   you   have   written   down
corresponding   to that number and letter.   So,   let us say that the following is that
state of consciousness:
"A state of endless light, where I am at peace." So,   whenever you write down 3+C, you immediately begin to recall *A state of endless light,   where   I am at peace." Now,   1 am advising you to do this with all ot the   16 letters and with all of the 16 numbers.
Now,   after you have done this level of the experiment, 1 want you to understand what is at work.   I am essentially teaching you how to associate magickal images with occult   symbols.   In this case the numbers and letters are occult symbols.   They   are symbols   within   your own and only your own magickal system.   For the   symbolize   the magickal   states of consciousness which you have selected as states of power for   use in a wide variety of ways.   This is the very simple way in which this magickal system works.
Now, complete that list of 16 states of consciousness. I want to show you what to do next.

 5.	Having completed the list,   you may now view each state of consciousness   on the list as (A) a point of entry into the Z-Empire,   and also (B) a representation of the personal Medjis of your own magickal system.   In view of this fact,   you may then list the 16 magickal states as Medjis. You have thusly set up a magickal computer for working the IFA energies.
 6.	Next, you will be able to communicate with the genius of IFA by means of the magickal   states   on   your list.   Each state becomes a magickal telephone or   way   of talking   to one of the Mejdis,   or therefore to one of the aspects of the   Genius   of IFA.
 7.	However,   each   magickal state of consciousness also is quite remarkable   in that   it serves as a doorway,   by the means of astral projection, which everyone   who does   these   lessons can do,   it serves as a doorway to the magickal realm of the   Z-Empire, which is also known as the Z-Universe.
8.	So, using each of these magickal states as projection images, which means you
are able to project through them,   by going through them with your astral   body,   you
can   make   use of the image as a doorway and go through it and find yourself   on   the
other side in the Z-Universe.   When you get there,   you will simply identify yourself
as:
I am the magickal student {give name] of Michael Bertiaux, The Master Varuna, and The Grand Legbha, The Genius of IFA. I am a visitor, here, in the Z-Universe, from The Gnostic Temple of IFA Instructions. You will then be welcomed to the Z-Empire by the natives, who are always glad to meet my   students.   Also,   by looking at your aura, they will be able to tell if you are a good student,   or if you are one who is somewhat lax in his studies.   However,   it is unlikely   that anyone making studies at this level will be a   lax   student.   However, just in case such a person should be among us, the inhabitants of the Z-Universe will be   able to see you as you really are.   Then they will send a report to me and I will have to evaluate your membership.
9.	Among   the   many happinesses of the Z-Empire are the many   systems   of   true
magick,   which   are buildings in their cities.   You see,   there,   magick is the major
industry,   and so each magickal system has its own building,   where the work is done.
It is operated just as a business here, or a large company for manufacturing work. As I said, each system of magick and so also each school of magick has its own buildings and grounds,   parks, etc., and so does our own system.
10.   By   making use of the lessons on the Ontic Sphere,   which some have   already seen, it is possible for the magician to realize that as there   are   Nine   African Bodies,   so there are Nine lessons in Zothyrian metapsychology. There is a secret way of   working   with   this energy and I would like you to write in your diary   what   you think it is.

The Ascension of the IFA System and the Initiation of the Mystical City
In the logic of gnostics,   it is sometimes referred to as the transformation process. In the system of IFA,   it is the logic of ascension, which means that the initiate is able to rise in his consciousness into many magickal realms.   There are 16 realms, or Medjis,   in   which   this   occurs.   This   process is known   as   the   law   of   magickal importance,   which means that the magician and oracle priest of IFA,   who is dwelling spiritually   in   the Mystical City of Lights (these are the 16 "Lights of   IFA")   has attracted to himself so many of the magickal and perfected powers that he is now able to enter into the higher states of being,   simply because he cannot stay out of thern. He   has   become   so transformed that he is unable to remain in the   lower   worlds   of impure vibration. Thus, because of his own magickal importance, he rises upwards into the higher gnostic spaces and realms of ideal being.
There   is   a   special   magickal   initiation which   carries   out   this   exercise. Unfortunately,   I am not physically able to be with every student so as to guide them into   these higher and more perfect states.   But,   by means of the magickal   links   1 have with the students of this section of our studies, i.e., with the students of the advanced     workings    of    IFA,     1   am   able   to   perform   several     operations    of magickal consciousness, which are only possible because of the advancements which have been   made   by the Science of Vudotronics,   the highest form   of   the   Afro-Atlantean Technology expressed as Esoteric Engineering.
However,   I   am   working very closely with many of you on the inner   planes.   In fact,   I am meeting with you in several ways,   because of the research work which   w>; are   doing,   and   this is especially true of the ways in which the inner research   is unfolding, for it is growing like the Great Tree Gods of IFA; therefore, I am able to bring   some of these magickal initiations into your consciousness and to open up   the possibilities for your own magickal ascent to the Mystical City of the Sun.
The   whole   mysticism of the Medjis is tied up with the laws which   govern   this mystical   way of importance.   For,   first of all,   there are many magickal   energies, which   come to the soul but not only the soul as it is understood by the outer   mind, but   to   the nine magickal souls of the Afro-Atlantean metaphysics.   These   souls   or "mystical   bodies"   are   connected to all of the lines of power   of   the   Vudotronics mysticism and its physics and because of these lines,   links,   and lineages   (because there   is a certain element of time-travel to be included also),   each aspect of   the magickal   soul   is entered upon by me in my magickal treatment for spiritual   powers. This process is,   of course,   very significant for the sense of power, which develops in the law of importance,   since the magickal energies are attracted to the magicians at all times.
The   system operates by means of its becoming more and more important,   so   that you become more and more important and thusly rise up into higher realms:
The magicians of this system of TFA become like magickal magnets.   They   attract to   themselves   the finer and more spiritual particles ol   gnostic   light.   Actually, these finer particles replace the older particles,   which fall aside because they are so heavy and drosslike. The finer particles of light are without any material weight. The   magician   of IFA then begins to float upwards into the Higher worlds   of   Truth. which   is the Home of IFA.   The magician then comes to realize that this is where   he properly belongs.   Actually,   this is the place of his true home;   he does not belong

anywhere else.
In   the   magickal systems of magick,   we must pay attention to   those   exercises which   are   done For achieving this special effect.   Each of my students is   given   a certain   time in which to meet with me,   by means of the fourth dimension,   and   work with   me   in the magickal light and in the mystical city.   I have assigned the   times based upon when the student was usually sleeping because,   at that time,   he would be quite relaxed and away from all of the very negative or bothersome ways in which   the conscious   mind,   which I do not care for in too many ways,   seeks to keep the   inner essence   of the unconscious and subconscious and superconscious minds from operating properly and realizing itself as a center of spiritual and mystical energy.
So   what I am trying to do is help the student realize the wonderful   powers   of magickal light which arc deeply present in the spiritual essence of being. That is to
say,   in the spiritual being of the many students of the IFA system who are coming to
find   out who they are themselves. They are discovering how important they are in the
eyes of the Gods of IFA. It is quite important, therefore,for the student of magickal
and mystical truths to come to the realization oF this law of importance.   For truly,
in the eyes of the Medji, you are very important.
Here   is an experiment which I want you to do now in order to make contact   with me and help me in my research work. You are now able to do this because you have   been prepared by means of several Vudotronic experiences and your own magickal development
for work at the higher level of vibration.
1.	First, secure 16 stones. They may be of any size that is convenient with your
purpose.   They   do   not need to be the same size.   Next,   you will arrange them in   a
circle,   so   that you have 16 angles entering the circle and meeting at   the   center.
This is very important because the whole idea of division of space implies that these
divisions are equal.
2.	Next,   put a glass of water in the center of the circle. This glass of water
wil act as a primitive conductor of the energies from the circle of stones.
3.	On a simple card of paper, you should write my name and also your name in the
order,   your   class-student number,   or your exoteric name.   This is to lock yourself
into the magickal system being generated.
4.	Now,   you will open yourself up to thought waves and send them by intentional
projection into the circle,   which rests immediately before where you are seated. You
are now sending your mind power to me for use in the research work.
6. Enter into a deep state of meditation so that you are able to see deeply into the inner worlds.   There you will meet with me and work in an assignment which I will explain to you.   Let me know, however, which of the following four areas of   research are the ones, or the one, in which you wish to work with me at this time.
A.	Gnostic Magicko-metaphysics
B.	Gnostic Magicko- metamathematics
C.	Magickal Transformation Algebras
D.	Magickal Hyperspatial Geometries
These   four areas are the fields where work is being done at this level of class work. You   do   have   the   qualifications,   but   you must be   willing   to   let   your   higher consciousness   enter into these areas of study.   You may have something else   to   do, although in this work,   we will not be taking too much time in our experimental work. It is my hope that you will do it.

Fundamental Theory: The Role of Axiomatics and Transformation-Systems
The purpose of the Genius of [FA is bo teach the most powerful form of   mapjck.   This can only be accomplished by setting up a magickal system which is based entirely upon an exact or metamathematical point of view.   The Afro-Atiantean system of gnosis, for example,   is entirely a system which makes use of exact or magicko-mathematical forms of thought. In view of this, it is not so surprising that several magicians have been amased   at the long-enduring powers of that magick,   which still continue to   operate since very ancient times.
The   world   of   magickal   energies   is   held   together   by   means   of   axiomatic conditions.   These   are   magickal   laws   which   find   their   expressions   in   axioms, equations, and metamathematical   sentences and paragraphs.   Each of these figures   is about something that is both ideal and magickally gnostic.   At the same   time,   there exists   a   magickal   law   called the "logic of   transformation,"   which   states   that axiomatics   may   be madew into anything the magician wishes to have   axiomatics   made into.   The   different   ways   of employing the sets of axioms and   other   energies   is determined   by transformation systems.   I have been using transformation systems   for over 20 years, with very remarkable magickal results. You should be aware of the fact that you have been using them too.
A   lot   of   your   work   is   done with   symbolism.   Each   symbol   is   part   of   a transformation system and   that transformation system is useful in making   applicable the   energies,   which   are   contained inside of the axioms.   The   axioms   are   really ideal containers for magickal energies and it is out of this interaction between   the axioms and the transformations that the IFA magician is able to release the powers of his system. That is why his system is so wonderful.
Actually,   I   was initiated into the IFA system over 25 years ago   I was really brought into it by means of the powers of the symbols and what they were doing to   my mind.   It   would   appear   that the Afro-Atlantean masters wanted me to wake up   at   a certain level so that I could work for them.   The process was very strange.   It began by my writing down a lot of mathematical symbols.   I would read over several books on mathematics,   but   only in order to develop a sense or feel for what that   world   was like.   I then began a very interesting series of magickal meditations,   and   esoteric visualizations,   whereby t was able to pick up on the energies. This went on for some time.   It was the emergence of the Master part of my consciousness. I was supposed to become an expert in a neo-gnostic and neo-pythagorean way of doing magick.   Anyway, I began   when   I   was   still a student,   and I consider it one of   the   most   important processes   of my magickal growth.   The reason I say it was probably directed   by   the powers of the IFA system is that I began to use the number 16 as the main pattern for classifying   concepts.   Also,   the   logical structures of my magickal daydreams   were metamathematical mandalas.   I still have a paper I wrote as a lesson some time ago on "the   speculative   mandalas   of   metarnathematics." Even then   I   was   moving   in   the direction I am now moving.
However,   the IFA system is contacted on the number 16 and operates on multiples of   the   number   4.   All of this is very important because it shows that   axioms   are exactly   grounded in the nature of the universe.   The universe is itself made   up   of patterns of four, multiples and additions, etc.
Another   factor is that the Chinese oracle of the I-Ching is itself derived from

the axiomatics of IF A by a long route, I suppose.
However,the   idea of transformation logics came in less than 20   years   ago.   It began   in   relationship to bringing certain levels of magickal energy up   to   another universe.   As   there are always universes which transcended the range of any magickal machine,   being   too   far   beyond it,   it was necessary to   derive   certain   magickal energies   by   another means,   which was the   method   of   transformation.   A   magickal transformer   would   be grounded in the Absolute Continuum.and by this means it   could increase   the range of the magickal action,   or machine.   Sometimes   the   transformer would   be built into the system so that a magickal action would increase the range as a   continuous process.   At other times,   I can remember those older   magickal   "black boxes," the energies had to be switched on,   in order to get a higher range. That too reflected   the   operation   of t-he transformer,   but it did not seem to me to   have   a flowing of continuous movement of the energy. I then sought ways to make it initially more continuous and efficient.   The prime example of such a system of   transformation would be the time travel system, or the archaeometrical computer, which is a magickal machine   built   according to the criteria of Zothyrian physics,   or one of   the   most interesting forms of magickal physics known in the Gnostic Continuum.   In time- travel logic,   what   is   important   is the way in which the energies can be moved   from   one reference system (axiomatics) to another.   This is the highest form of transformation logic,   known to me at this time and suitable for teaching. I know a lot more systems of transformation logic,   but they do not appear to be very suitedfor teaching to the outside consciousness.   However, a few of the inner consciousness do have these ideas
in their minds and work with me in them.
Our experiment in this lesson will be very simple. I wish you to show me how you can make use of axiomatics and transformation principles.   So I am suggesting to   you
to do this basic exercise:
 1.	Give yourself a list of 16 different magickal states or ideas.   These may be understood as images,   simple signs,   symbols,   events,   facts, etc. Use the power of your magickal imagination (Ontic Sphere consciousness).
 2.	Next,   list   4 powers you wish to use as transformers of energy,   so that by acting   upon the list of the 16 in step 1,   you can increase the power or change   the mode   of happening of the 16" different axioms (which is what they are) or   anyone   of them.   You   can   work   with one at a time if you wish.   But make the list of   the   16 magickal states of being and make sure that you are satisfied as they are.
 3.	Next, it would be good to see the energies being exchanged between the axioms and the transformers.   So take an axiom and take a transformer and combine them so as to produce a new magickal energy.   List this energy in your diary,   you have up to 64 possibilities   as   results of this experiment.   This will show you how to build   your foundation magick.

The Mysteries of the Lord Osins-Legbha The Treasury of Light and Its Initiations

At   the   deepest part of my consciousne?'?   J am one with aif of the mysteries and   I
possess   all of the raysterjgs_wafchin_rnxsouj.   i.have_ynii.ed myself with all   or   the gods   and with all of the spirits,   so that now I realize myself as the cosmic gnosis or the mysteries. If the purpose ot the Eastern theology is the teaching that man is made divine by means of the mysteries,   then it is the teaching also of the gnosis of the Neo-Pythagoreans that I have come into the world to give these mysteries, through the   powers   which I possess by holding the word of Osiris-Legbha in my soul   and   by possessing   the life of Christ-Legbha in my spirit.   For as the Lord Osiris died   and returned to life and as the Lord Christ died and returned to life, in the judgment of my being and in the Pleroma of my being, I am the Pleroma of All Light. And it is for this that I have been sent into the world.
Wherever I am there shall be found the Treasury of Light, for by me you who read-these   words may approach to it.   Within this Treasury of Light are to be   found   the pure rays of my being,   which are the initiation mysteries of Osiris-Legbha. For when I came forth as Osiris-Legbha,   the Aeon of the Treasury of Light,   I brought with me the   powers and the energies of the light and I brought with me the beings of   light, who are my helpers in the light, for I have come to transform humanity.
Jn   the   Pleroma,   I   was known in the spirit of my essence as the Lord   of   the Renewal of all being.   Those who came to me were received into the Treasury of   Light and   they received all of the 16 and one,   or the mystical 17 mysteries of initiation of being.   1 gave these freely to those who sought me out in my hidden world.   Let me tell you of the names of these mysteries, so that by knowing them you will be able to enter   upon them.   If you seek me out you will receive them,   for only they who   seek will know what is there.
Mysteries of Osiris-Legbha
tanifested as energies in Zothyrian metapsychology and Kammamorian bodywork,   are   as >llows:
The   First Mysteries of the Treasury of Light are those of the Zone of Osiris-Ra nd these are eight, which are:
he first mystery is that of the <-<-<-<-<-<-<-<-<- which is the law   of   <-<-<-<-<-<-<-<-<-
hich   came forth from all of the mysteries,   which are before it.   Now,   the name of
lis   mystery is <-<-<-<-<-<-<-<-   or as those who are outside of the   pneuma   say. The
4oon.   And   it is inscrutable and hidden because it is «-*-«-«-«-+-»-*-*-*-4-«-#-.   Of all of   the
ghts,   it is the one seen in dreams. And this is the Aeon, the Death of Osiris. And
e is our night because he is the last-born of the sons of Osiris-Legbha.
'he second mystery is that of the «-+-«-4-4-«-+-<-4-«-*-*m-i which is the law of *-+-«-*-4-4-4-+-*-< hich came forth from all of the mysteries but one, which are all that are before it.
Now, the Treasury of Light is known in this way: When I ascended up into the Pleroma, 1 was met by the Aeons of my rays,   which are the Lords Michael and Zothyrius,   and I was taken to the Hall of Osiris, that I might meet the Aeon Osiris-Legbha, who is the true   Lord   and   Hierophant of the Treasury of Light and of   all   of   the   mysteries, therein   contained.   Then   it was explained to me that the 17   mysteries,   which   are manifested as energies in Zothyrian metapsychology and Kammamorian bodywork,   are   as follows:
The   First Mysteries of the Treasury of Light are those of the Zone of Osiris-Ra and these are eight, which are:
The first mystery is that of the <-<-<-<-<-<-  which is the law   of   <-<-<-<-<-<-which   came forth from all of the mysteries,   which are before it.   Now,   the name of this   mystery is <-<-<-<-<-<-  or as those who are outside of the   pneuma   say. The Moon.   And   it is inscrutable and hidden because it is <-<-<-<-<-<-<-<-<-.   Of all of   the lights,   it is the one seen in dreams. And this is the Aeon, the Death of Osiris. And he is our night because he is the last-born of the sons of Osiris-Legbha.
The second mystery is that of the <-<-<-<-<-<- which is the law of <-<-<-<-<-<-which came forth from all of the mysteries but one, which are all that are before it.

Now, the name   of this mystery is <-<-<-<-<-<-  or as those who are outside   of pneurna Hay, Mercury. And this is the mystery of the perfect left, which is a world of <-<-<-<-<-<-   and it is here that the mysteries are given of this realm,   for this   is the   realm of the reflected and radiant light,   which means the perfect expression of the generosity of the light.   This mystery,   too,   is an Aeon, known as the Burial of Osiris, and he is the Light to the left as we see it because the light to the left is his symbol.
The   third   mystery is that of the <-<-<-<-<-<-   which is the law   of   <-<-<-<-<-<-which came forth from all of the mysteries but two,   which are those that are   before it.   Now,   the   name of this mystery is <-<-<-<-<-<-   or as those who are outside of the pneurna say,   Venus.   And this is the mystery of the perfect right, which is the world of   <-<-<-<-<-<- and it is here that the mysteries are given of this realm,   as   secrets are given by the gods to men and also it is here that the mysteries are given in   the sacredness   of   the dream state,   for this is the realm of the path of   ascent.   This mystery,   too,   is an Aeon,   known as the Tomb of Osiris,   and he is the Light to the right as we see it because he is the Son of Osiris, and all light to the right is his symbol.
Now,   according to the Afro-Gnostic metapsychology and bodywork,   which draw upon the true   forms of Zothyrian and Kammamorian energies,   Osiris-Legbha is the Sun and   his rays are the sacred 17,   his sons,   who are the Aeons. His light is a mystery and the names of these mysteries have been revealed in a special light,   which is fromthe   Sun itself. These mysteries, therefore, are the archetypes of this light. Together all of these   mysteries   constitute the treasury of light or the Pleroma of Osiris and   they inhabit the two gnostic zones of the Neo-Pythagoreans.   As the name of the lower zone of gnosis is that of Osiris-Ra, so the name of the higher zone is Osiris-Amen.
There   are   nine mysteries withinthe higher zone of Osiris-Amen and   eachof   the mysteries both higher and lower contains four interior mysteries,   so that the   total number of true mysteries and secrets would be 68, or five, which is the number of the Akasha,   the fifth element. The names given to these 17 mysteries by those outside of
the penuma are:
Gnostic Zone of Osiris-Ra:   The Moon,   Mercury, Venus, Mars, Jupiter, Saturn, Uranus,
and Neptune.
Gnostic Zone of Osiris-Amen: Pluto, Cupido, Zeus, Kronos, Apollon, Admetos, Vulkanus,
and Poseidon.
Before   we   resume   our analysis of these mysteries,   it should be   noted   that   each
mystery has been translated into the methods of metapsychology and bodywork,   in order
to be received by the deepest levels of the psyche,   which are located or situated in
the   psychoid or psycho-somatic continuum of the body-systemand its occult   memories.
For   this very reason,   deep massage or holistic bodywork and metapsychology are used
as methods of gnostic initiation.
The Rationale of Gnostic Bodywork
According   to   the Zothyrian and Kammamorian gnosis, the deepest levels of   the   human psyche are reached by means of the body because the body is the matrix of the   psyche and   also   because   the   body   holds;   within itself   the   memories   of   the   past   as neuromuscular   connections   and   energy points.   Thus,   the gnostic   must   use   those therapies which release the blocked energies in these points, if the initiate is to be

freed from the past karma of his body. Consequently, experimental theology moves into bodywork and the stimulation of the deepest roots of the psyche by association   tests and   gnostic pressures,   in order to massage the transcendental id,   and in order   to reach   the   bedrock   of the transcendental self and thereby initiate   our   inner   and divine principle.
Gnostic   theology   is in its own way a process of initiatory   and   developmental psychoanalysis, where the deep regions of the psyche are unveiled. It is also capable of expression through magnetic massage and bodywork,   where the body is viewed as the synchronistic switchboard or control system for the entire destiny of the individual.
Only     by   going   beyond   the   usual   concepts   of   the   body   to   the   enteric understanding of the body as magick, can the gnostic come to an underfstandinp of the deepest parts of the id.   that is to say.   the transcendental unconscious. For in the structures   and functions of the body,   we are able to find the fundamental   reality, which is the manifestation of the gnosis in space and time.
This is why the gnostics of our school viewed the physical as so important.   For   the body   was   a   perfect   image of the eternal and work on the body   of   a   gnostic   and initiatic   character   constituted   its own means of entry into the mysteries   of   the Pleroma   of   Light.   For this reason,   magnetic materialism or massage   and   esoteric bodywork are magickal techniques for opening the mind to the mysteries of the deepest selfhood, because the physical body of the initiate is in its own unique way also the Pleroma of Light.
The   reason Kammamorian bodywork begins with the head and moves downward to   the feet is because with each movement,   it enters more and more deeply into the psyche. Finally, it   reaches the feet,   which correspond to the deepest levels of the soul.   For   this reason,   the   ancients attributed the astrological correspondenceship of the feet   to Pisces.   There   was a reason and an insight behind that connection because Pisces   is the most mystical and the most mediumisticatly unconscious of all of the signs of the Zodiac.   It represents that stage of the soul,   where the soul unites with the divine and absolute principle of things. [M. Bertiaux, Gnostic Field  Theories of Bodywork]
Now, each one   of   the 17 aeons of the Treasury of Light of Osiris represents a   very special   reality   in bodywork.   The mysteries of each aeon and of   each   mystery   and secret are primarily the secrets and mysteries of bodywork,   or find their expression by means of this technique as well as by means of depth psychology, as these combined disciplines explore the deepest regions of the soul.
The   Mysteries   of Osiris-Legbha are distributed in various parts of   the   body. They   are to be discovered by means of the techniques of esoteric   bodywork,   whereby the   postitive   pressures   of   the   magician are employed   to   bring   up   the   latent gnosticism of the various areas and regions of the body. For this reason, the body is to be understood   as   the magickal temple,   which is suggested in the   more   recently discovered esoteric meanings. In the next of our studies, the focus will be upon these 17   mysteries,   except   that a very radical understanding will emerge.   That   is   the understanding which is associated with the view that the body contains the   mysteries and   that   magickal   initiation consists   in releasing   these   mysteries   from   their hiddenness.
In   order to do this type of work,   I will introduce a very specialized concept, namely that of the initiatory complex,   which is a system of energies and a   magickal machine,   rather close in meaning to the work of the Red and Black Temples.   However,
165

the   primary   purpose   of this system is to open up the body so that it   becomes   the basis for the work of the Red and Black Rays.

N

166

The Mysteries of the Body of Osiris-Legbha and the Black and Red Rays
"For the student of the gnosis, the body of Osiris-Legbha is really the body   of   the initiate.   The magician is the priest of Osiris-Legbha,   who must awaken the body   to its   magickal   form   and   function.   The body is the meeting ground for   all   of   the mysteries,   but   especially for the mysteries which are associated with the   Red   and Black   Rays,   or   Temple-Workings.   Within the context of the esoteric   process,   the initiate must pass through all of the magickal stages of the Osirian mythos,   while at the   same time acting and integrating into himself the mysteries and energies of   the deepest levels of his psyche,   which would be the Osiris-Legbha soul.   The hierophant is   the   one who will guide him into and through the halls of   the   mysteries.   These halls   are within the initiate's own body but they are also deep states of awareness, whereby   that   part of him   which   is   the   Osiris-Legbha   soul   takes    over,    upon awakening, and replaces the persona of the mere mortal. When this happens, the souJ is then   awakened   to   its   true   essence and we are   to   understand that   the   Osirian Resurrection   has happened.   It has happened because Osiris has been restored to life in the body of the initiate, by now becoming aware of the truth which states that the body is now the body of Osiris-Legbha,   whereas before we saw only part of the   soull as Osiris-Legbha." [M. Bertiaux, Osiris-Legbha <& The Initiation of the Body]
The   mysteries   are   physical   processes   and they are related to   the   laws   of   the awakening of the body and its understanding of itself as the soul.   However,   if this is so, then there should also exist definite power zones, four in number in the body, through   which   the   body   can   interact   with   the   time-stations   of   the    gnostic patriarchates. This seems to be true, since:
"The parts   of the body reflect the structures of the gnostic hyperspaces.   In   fact, these hyperspaces and logics are reflections of the body,   in the meditation process. There being in the body (or connected and associated with the body) specific   logical systems   means   as   a matter of understanding that the higher worlds are   present   by their total immanence in the body.   The gnostic body becomes a perfect map or network of the ideal and perfect or abstract and logical worlds of beingg. These worlds come and are   present in the body and in the processes,   which enable the body to function   in every way,   from the exoteric to the most esoteric, because the spirits of these very high   or   remote worlds are totally in the field of the body,   present   really in the incarnation of the physical substance,   and awaiting the magickal awakening of ttheir true   essence.   This   process   of   awakening   is the one   and   same   process   as   the Kammamorians identified with their own secret methods of bodywork. Hence, by means of these techniques,   the magician is able to awaken the Afro-Egyptian sacrament   within the soul and allow it to be present everywhere in the body, since the law of the body is   that it must be fulfilled in the mysteries of its own nature, which would be   the perfected   physical   nature.   Such a sacramental existence has no other meaning   than what is expressed through it as the result of this awakening of Osiris and all of his own powers within the context of the body.   All of the archetypes are therein present and all of the logics are therein validated by this sacramental incarnation." [Michael Bertiaux, The Osiris Incarnation]

Now,   the   exact mechanism of this process is entirely found within what we call   the Red   and Black Temple work.   And it is this process of Temple working,   which   brings forth the initiation processes,   or sub-processes,   whereby the archetypes and logics can incarnate in the body.
"The Red and the Black Temple Workings are the function and structure of the Osiris-Ra Cultus   of Legbha.   The power of the Sun is diffused by means of the Red-Sun,   or the creative   power   of   evolutionary nature and the   Black-Sun,   or   the   occult   powers immanent in the natural order.   In order to develop the special magickal potencies of these   two   suns,   it   was necessary at one time to intuit the Solar   Power   in   such an absolute way, that the hierophants of the Gnosis became one with the Red and Black Rays.   In   this very special act of intuition,   all of the logics and metaphysics and all   of   the   centers   of the gnosis were experienced   in   terms   of   their   creative fundamentals.   This act of cosmic intuition is one of the secrets given by the Gnosis to all of its hierophants and is to be understood as having been handed down from the priestly   order   of   existence,   which   was in power on the   planets   prior   to   the settlement and civilization of the Earth.   This powerful secret is symbolized by   the ritualistic mysteries of Osirian bodywork,   and by means of this work, it is possible to enter into the mysteries through these symbols,   because symbols are always doors. The awakening of this power in the magickal bodies of the Afro-Zothyrian gnostics was always   viewed as the supreme form of sacramental and theurgical initiation.   At   the present   time,   it   is the means whereby the hierophant,   or Tau   Orfeo,   begins   the process of creating patriarchs of esoteric research." [M. Bertiaux, Black Sun-Red Sun and the Osiris Spaceship]
The   Black   and Red Rays have their basis of power in what must be understood as   the lattice or conjunction of the Afro-Atlantean and Afro-Zothyrian Rays. This means that while   these mysteries (for the Rays are mysteries as well as energies) are given   as parts   of the esoteric symbolism of the African cultures,   carefully hidden   away   by centuries   of   Osirian culture,   they must be electrified by occult contact with   the higher levels and the lower levels of consciousness. Therefore, it was the mission of the noe-pythagorean gnostics to connect these powers with the Atlantean components of the   unconscious mind as well as with the Zothyrian components of the   superconscious mind.   This   was the task of all of the members of the administrative council of   the gnostic church as expressed through La Couleuvre Noire and its allied groupments.
In a sense,   both directions of consciousness and time are of a dual form,   since they are understood to contain both Red and Black rays and energies.   But by means of an occult operation,   which would be viewed as quite logical in a gnostic sense   but otherwise     very    irrational,     the   unconscious   Red   Ray   was   connected   to     the superconscious   Black   Ray   and   the   unconscious Black   Ray   was   connected   to   the superconscious Red Ray, and it is from this lattice work of gnostic energies that the Osiris-Legbha   cultus   was   renewed and able to translate itself   into   the   mystical cultures in every part of the world. By this means, therefore, the gnosis was awakened in the present century by a small group of Afro-Latin magicians.
The   lattices   about   which   we have just spoken are   significant   because   they contain the most important laws of the gnonsis of bodywork, as well as the archetypes for   the   ongoing work of gnostic patriarchates and time-stations and   other   logical systems.   But what is most significant is that the laws of magick which are operating in these areas are in themselvs examples of syzygies.

By   this I mean that the magickal worlds which are represented by categories   of the   gnosis take their structure directly from the imposition or rather immanence   of this lattice system of rays in the body of the initiate.   For the initiate then comes to represent the cosmic Osiris-Legbha principle of organization. This means also that the   laws of being,   which are implicit in all of these lattices are   really   present everywhere   in   the world as laws of cosmic and magnetic materialism.   The   world   ol matter has been constructed by logical laws which are themselves projections from the mind,   and   especially   the   super-mind of the hierophant.   This   gnostic   cosmology, however, is really a magickal projection outwards from the Red and Black temple rays, because   these   rays are fundamental.   In a sense,   the hierophant who   writes   these lessons is really an instrument or medium for the powers of the Red and Black   Temple Rays.
By   means of a very simple analysis,   this hierophant has found in his body   the energies   of   the   gnosis   and he has projected these energies outwards   and   he   has created the world as it is in the mind of Osiris-Legbha.   The reason for all of   this is quite simple,   since it has to be understood that the hierophant is the avatara of Osiris-Legbha, or Grand Legbha, the Keeper of the Mysteries of Gods and Men.
By   simply   drawing   upon   that magickal and   inner   power,   the   hierophant   of the mysteries is able to create the world of the magickal imagination as it is to   be seen and understood,   and in doing this, he is unfolding the destiny of his being and that of his cheias as well.
"The   fundamental mysteries are those of how the hierophant serves to bring forth the God-energy in the mysteries of various gnostic processes.   He does so by the absolute and also complete intuition of his own essential being. In doing this, he sees within himself   the Red and Black Temples,   standing in the purity of the gnosis within   his mind's eye.   It is the ontic sphere of his being.   Then he realizes that those powers are   structures of his own body and those of the bodies of his superchelas,   who   are parts   of   his   mysteries.   Far from being remote and outside of the   levels   of   the empirically known,   these mysteries are the obvious and easily perceived observations of the gnostic mind.   They see in the acts of magick what is beyond the ordinary, yet the very basis for all that is ordinary and much more." [M.   Bertiaux, Osiris-Legbha: The Laws of Oracle Physics]
The   conception of the body of the initiate as a meeting ground for   the   higher forms   of   the   gnostic   spaces   is also to be found in the   most   esoteric   of   Vudu mysteries,   namely that of the Luage,   or the god- self and man of light,   who   brings into   this body the divine energy.   In such a process,   the operations of the Red and Black Temple Rays are also to be noted:
"When the   hierophant Luage entered the mysteries of the Red and   Black   Temples,   he became aware for the very first time of his body as a magickal universe.   Now, he was able   to   realize the meaning of the archetypes because now more than   at   any   other time, he was one with his body. The purpose of his initiation had been to awaken this body and especially to awaken all of the Gods or If a Spirits, present in his physical body.   For at every part of his body,   one would find the Gods.   Now, they were to be awakened.   That   Luage knew the Grand Hierophant to be an avatara of Grand Legbha was one   of the primary graces of his intuition,   but above all of these he knew   in   his body the truth of the absolute and final intuition of his being,   which affirmed over

and   over   again in the eternal halls of Osiris-Ra that as the Red and Black   Temples were within him,   so he,   the high priest and hierophant,   Luage,   yes, he was within Grand Legbha and that as he now stood within the Red and Black Temples of the   Solar-Atlantean   Cultus,   so Grand Legbha,   the supreme manifestation of the Afro-'Zothyrian mysteries,   was within him.   For by means of the most mysterious process,   he was and way   no   longer Luage,   he was and was not Grand Legbha;   and this process   was   only possible   because the lattices of the Red and Black Rays were in reality a   continuum of   points   of light.   They were in reality a merging into each other   and   back   and forth.   They   were   in reality the same energy,   the same point of   being,   the   same consciousness,   as   if   everything in the universe had suddenly   stopped,   and   that nothing   remained except this one fact;   that everything had ended its being,   except this one intuition;   but that in actual reality,   everything was inside,   essentially contained and protected by this primordial possession." [M.   Bertiaux,   "The   Osiris-Legbha Awakening and the Root-Principles and Category-Laws of the Oracle-Physics")
But   this   realization   of   identity can also be achieved by   means   of   a   very powerful   form   of   sacramental   existence,   which moves   beyond   the   legalities   of tradition, especially in its exoteric phase and finds its expression in the mysteries of Osiris as the mystical and divine Eucharist and Holy Communion.   Here,   the sacred mysteries   of   the divine food are given,   whereby it is indicated that the   red   and Black   Temple-Rays   are able to broadcast a sacramental validity over many   centuries into   the   present.   For   it is in the modern Gnostic church that   the   mysteries   of Osiris-Legbha are enacted in the words of transformative power, whereby the bread and wine   of   the offering are transmuted into the body and blood   of   Osiris-Legbha.   By tradition   this   energy   comes to us,   because the Red and   Black   Rays   continue   to broadcast the eternal current of the divine immanence, from some point in the past, up to the Luage-priests of the present.

Eros and Logos in the Continuum of the Red and Black Temple Rays
For   the   gnostic   consciousness,   the mysticism of the Eucharist   is   a   fundamental expression of the principles of Eros and Logos.   Eros is the law of sexual joining or coming   together and Logos is the law of rational structure or organization of energy into   patterns.   These principles are so basic that they embrace countless levels   of theological interaction betweens the gods and men.   In the mysteries of the laws   and magickal   lattices   of   Osiris-Legbha,   we find all of the truths of Eros   and   Logos present in the very special form of the spiritual presence of the God,   which   brings about in a sacramental and synchronistic manner the aotual transubstantiation of   the liturgical   offerings of bread and wine into the body and blood of Osiris-Legbha,   or as the Catholics would say,   and this is in a direct line of continuation, Christ the Logos.   It   is   this   presence which allows the god to come to us   by   means   of   the Eucharistic   mystery.   This   presence may be viewed as a life-bringing   continuum   of gnosis,   which   extends from the most remote point in space and time, right into   the present state of existence.   By this means it is possible for every Mass to be an act of   transformation   and for every Mass to be a meeting place for the Divine   and   the human orders of being.   In fact,   because of this continuum of the Luage-Eros and the Legbha-Logos Rays,   because of this ongoing iifestream of sacramental gnosis, because of this spiritual process of gnostic transformation in the sacramental substances, by means   of   the underlying energies of the Red-Eros and the Black-Logos Rays,   in   the mystery   of that sacramental temple known as the Ecclesia   Gnostica   Spiritualis,   we have   the   merger   of humanity into Deity and the perfect union of   Luage   and   Grand Legbha, as they are realised in the Sacred Mysteries of the Sacrifice of the Mass.
Hence,   the   Eucharistic   Mysteries   of Osiris-Legbha are   present   because   the fundamental   energy   of   the   Red and the Black Rays bring   through   into   the   human dimension   of   experience   the   presence   of the divine   and   ancient   archetypes   of liturgical sacrifice.   The modern day form of the Catholic Mass,   said either in   the Byzantine,   Roman,   or Anglican formulas, is in reality the enactment of the Liturgy of Osiris-Legbha in its Christian form,   and made possible because of the presence of this continuum,   from time immemorial.   For this reason, the liturgical priesthood of the   modern   day   Christian   Church is a continuation of the   ancient   priesthood   of Osiris-Ra and of the Grand Legbha, the Genius of Ifa. In this sense also, the gnostic church   has   been very much interested in the continuation of the   very   exact   form, matter,   and   intention   of all of the ancient sacraments,   in order to continue   the ancient energies.
But   there is another tradition which is the same in essence as   this   Christian Form   of   the gnosis and that is the tradition of Vudu-Gnosis,   which is of course   a mystery   lineage that is derived from ancient sources founded on Earth by the   Christ of   the Noonday.   I am making reference to Grand Legbha and the mysteries   which   are given   by   highly charged ritual workds are indeed the mysteries of   the   Sun,   These mysteries are continued in the ongoing presence of the Red and Black Temple Energies, Eros   and   Logos,   because   by this secret method and formulary,   the   power   of   the priesthood   of   Grand Legbha is maintained and renewed continually.   By   this   means, also,   the   power of the Divine Lust,   or the law of Trishna,   as the Hindus term it, stands   behind every incarnational sacrament,   allowing the God to come to Earth   and unite with the sacramental elements.   By this,   we mean that the desire to be present

in   the sacramental components on the part of the Divine as is strong,   and   probably stronger because it is Divine,   than the most intense of human emotions    So as   the power   of the Cod comes into the sacrament,   as Eros,   by making entry,   the God ats brings forth the principle of Logos,   because He brings the structure of the heavenly logic,   of   the   gnostic   hyperspaces and their laws and activities,   as   part   of   a mystical continuum,   the desire of joining,   which in human terrnr-; in expressed by the cosmic force of esoteric sexuality
For this reason,   the priests of the gnosis must, offer the sacrifice   frequently in   order   to allow for the descent of the divine powers as often as they would   come forth, because not only does humanity have a certain need for these mysteries, but it is also true that the divine level of being is aware ol many hidden needs,   which are concealed   from   the human mind.   So for this reason,   the Mass takes   on   a   special character   as an offering of an event or occasion for the descent of the divine,   one more time, into the designs of human history.
This descent of the divine into the events of human history is made possible   by the   existence   ol   a   succession   of bishops,   which extends   back   to   the   ancient priesthoods as well as to the times of the Christ and the Holy Apostles.   At the same time,   various   developments in theology have made this tradition extremely   rich   in sacramental   grace.   Also,   by   means   of this enrichment,   which has come   from   the apostolic   works   of   the   gnostic and   mariavite   bishops   of   our   tradition,   this succession of bishops has been connected to other lineages or times lines, which have been discussed in gnostic theology. Since it is through the office and order of bishop that this energy is inducted into the system,   and since it is especially true of the office   and   order   of gnostic bishop that this process occurs,   it is   important   to understand   that   the Mass is an expression of the meeting ground because it   is   the meeting   ground   of   divine   and   human,   but also this   is   true   of   the   apostolic succession.
If   we   look closely at this question,   we find that within the essence   of   the gnostic   system   as we view it, which is to say as a |>atriarchate,   there   exists   a perfect   logical and mystical incarnation (the principles of Eros   and   Logos,   again being   given)   which is embodied in the ways in which the bishops are   understood   as instruments   of   the   victory   of   the Osiris-Legbha principle   over   the   powers   of negation.   And it is at the heart of this incarnation that there can be found a   very special law or logic,   which is the law of the sacrament of Holy Orders,   whereby the powers   of   the   gnosis are transmitted by the bishop as he acts   within   the   store-consciouaness of this patriarchate.
The Logic oi the F'atriarchate and the Episcopate
The bishops of the patriarchate of the Rcclesia Gnostica Spiritualis (Neo-Pythagorean
Onostic Church) are made partners in the continuu, of the gnosis by their special and
regular   consecrations.   This m«?ans that they art- connected to the Cosmic Christ   Law
and   Logic in a very unique way and it is through there that this divine energy   comes
forth   to bless and heal the world.   This logic is the embodiment
in sacramental matter and form of the cosmic computer of   gnostic
metaphysics.   Jt   is   also the absolute law of being whereby   the
power   of the gnostic church continups as long as needed   in   the
world of space time.
The system is structured in this way    First you take the orders of the   gnostic ministry, which art? cleric, porter  lector, exorcist, acolyte, subdeacon, deacon, and

priest. These orders are expressions of the power of the final order of the ministry: the   episcopate.   It is the bishop who creates these other orders of the ministry   as well   as   other   bishops.   It   is the bishop who creates these other   orders   of   the ministry as well as other bishops.   The bishop is the expression of Grand Legbha,   or the   Logic of FA.   It has been shown that the laws of Eros and Logos present   in   the ministry   allow for a red and black temple working which is sixteenfold.   That is   to say,   for each order of the ministry there is a corresponding red and black radiation as   well   as an Eros and Logos component.   It should be noted that these   ordinations effect directly the nine Afro-Zothyrian bodies in a most remarkable way. The esoteric logic of this system is contained in the following chart,   which shows the 33   points or time-nodes of the continuum of the gnosis.

Order of the Ministry	Esoteric	Initiation	Red J	i Black I	
cleric=4	3		2	1	
porter=8	7		6	5	
Iector=12	11		10	9	
exorcist-=16	15		14	13    **	
acolyte-21	20		19	18     **	
subdeacon=25	24		23	22	
deacon=29	28		27	26	
priest=33	32		31	30	
This   chart   will   be amplified in our next lesson,   but for the moment it   is   quite sufficient   to note that node 17 which is indicated by ** is the   connecting   lattice between   16   and 21,   or exorcist and acolyte in this system.   For this   reason,   the conferring of this nodal power is indicative of a special initiation, which fuses the magickal   and gnostic powers of the first four initiations or orders into   a   special pattern.   In addition to this ideal or 17,   there are esoteric initiations given with each   of   the orders,   which are needed to give us the "gnostic soul" of each of   the orders of the ministry, as well as connect the order being given to the Medjis of the Genius   of [FA.   Also,   it should be noted that there are secret gnostic   spaces   and logics   connected   to each order of the ministry,   so as the person advances in   the powers   of   sacramental eros and logis,   so he advances in the powers   of   the   time-stations and patriarchates.

The Patriarchal Logic of the Continuum of the Red and Black Temple Rays
"One of   the   graces of the patriarchal office is that of the possession   of   a   very special   form   of   the gnostic logic.   This method of sacramental power   enables   the holder of that sublime office to organize and reorganize the energies and graces   of the sacraments of Holy Orders according to special and esoteric considerations.   This power   does not pertain to those who hold merely the order of bishop in the continuum of the gnosis,   but only those who hold the special office of patriarch,   and who are therefore higher in the light of the gnosis than bishops." [M. Bertiaux, "Instructions to the Patriarchs of Legbha," 2]
In the previous lesson it was shown that there exists a very special type of sacramental logic behind the sequence of holy orders of the ministry of the gnosis and that this is related to the laws of the time-stations and to the systems of hyperspace, which are found in the various regions of light. Now, it is my wish to explain somewhat in detail the nature of this structure of logic and show how it operates.
Of   basic   consideration to this process would be the idea that for each of   the holy   orders   of the gnostic ministry there exists a corresponding initiation   of   an esoteric   character.   These   initiations   are the survivals of the   ancient   form   of gnostic initiation,   which has been handed down to us from the Spanish Gnostic Church as well as from the tradition of Esoteric Voudoo Gnosis.   At a time when our   gnostic church   did not possess the regular form of the apostolic succession,   and   possessed only the inner traditions,   there existed certain forms of exoteric initiation,   of a sacramental and symbolic form, which could be said to accompany these esoteric rites. These   still   possess a power and are continued as parts of the more   regular   forms. However, the gnostic sacraments, by reason of their own inner character, suggest many levels of esoteric initiation.   It is enough for this paper to say that every regular form of the ministry,   given through the sacrament of holy orders,   also possesses an esoteric     formulary,    and   the   combined   powers   given   at   ordination,    in   most circumstances.
In   a sense,   standing behind the esoteric and the exoteric initiation   of   each level are the operations of the red and the black rays.   Some of our theologians have been   able   to   identify these rays with special powers such as the   Medjis   of   If a. However,   that   can only be seen if one looks at the question in an esoteric   manner. Other   theologians believe that in addition to the powers of the Ifa spirits or   God-Twins,   there are also certain neo-pythagorean energies, which are present in the form of magickai and gnostic equations.   In my own understanding of the matter,   I see the entire   issue   as complex and containing all of the levels of magickai energy,   which ever   have   come into our lineage in the past,   or at any other time.   All   of   these gnostic   powers and energies are grouped into two main lines of   lattice-work,   which are,   of course,   the red and the black temple rays.   This arrangement holds true for all of the orders of the ministry from cleric through the priesthood.
Each of these orders initiates the Afro-Zothyrian bodies,   as the ascent to   the highest   is attained.   By this we mean that the initiate comes with his physical body and all of the inner bodies are amplified and perfected by the rites of holy   orders. However,   they   are   perfected   by the transition to the next level and also   by   the

effect   of the esoteric energies,   which are symbolized by the red and   black   temple work.
Sometimes the esoteric side of these grades is hidden and only given under ideal and/or   astral   conditions;   in other cases,   the candidate is given special   papers, which unveil the process of magicka! ascent to the higher realms;   however,   it would be   a   mistake   to suppose that with every ordination,   the   ordinary   gives   to   the ordinand   these   powers,   for   in most cases these powers   are   withheld,   until   the individual is proven suitable to the gnosis.   In our own jurisdiction of the Ecelesia Gnostica Spirituaiis,   most orders are given as simple ordinations to the traditional Catholic   orders.   In   Haiti,   however,   inasmuch   as the traditions of   theurgy   are remarkably   different,   the   esoteric orders are given primarily   with   the   exoteric orders   given   simply   to   mark the spaces on the inner side   where   the   powers   are received.
In   the   ideal African Rite,   both would be given equally,   since only   suitable candidates   would   be admitted to the light,   while in the   real   African   Rite,   the situation would be similar to the situation in the west   In my own practice,   I have found   that   there is a need to observe each of the traditions in order to judge   the candidate.   There is also an ideal Haitian Rite, which is entirely esoteric and which consists in direct and full initiation into the Logic of Grand Legbha.
It   is   well known that the various gnostic orders and   ecelesia   have   specific forms   of   secret initiation.   In the Haitian- Ideal Rite,   these initiation   patterns involve the union of the soul with that of the highest forms of Legbha Consciousness. Under   these circumstances,   it is possible to find that there are many side-ways   or secret   paths,   by   which   the magicians are admitted into more   and   more   forms   of spiritual   power.   In   my   own   work,   I seem to have been fortunate   in   making   the discovery of these passageways,   and by this means,   I have discovered the secrets of Legbha,   as   they   are understood in the sense of initiatory powers   of   the   gnosis. However,   while the numbers of these mysteries have been given out in many papers, to bring   them   together would unveil the most hidden approaches to the laws of Ifa   and the   relationship   of Ghuedhe-I.egbha to the manifold oracles of   the   Sixteen   Divine Medjis.
In   the   magickal   matrix which was given in the previous lesson   and   which   is discussed   in   the   astral   "Instructions to the Patriarchs of Legbha,"   it   is   very important   to bear in mind the existence of magickal time-lines as borders,   such   as the   border between 11 and 12,   which separates out the past from the   present,   that between 22 and 23,   which separates out the present from the future, and finally, 33, which   marks   the   end   of   the future   nodes   of   the   continuum   of   Legbha- Magick. Overlapping these time-lines are the patriarchal borders, which mark off four spaces, reflecting   the   presence   of   the   four ideal time-stations   in   the   midst   of   the continuum.   The first such border is along the line of 6,   6, 7, and 8, and marks off the past time station.   The next line is along the line of 13,   14,   15,   and 16, and marks   off the past-present time-line from all others,   both before and after.   Next, comes the present-future time-lines, along 18, 19, 20, 21, and marks the beginning of the present-future,   which ends at 22, 23, 24, and 15. Number 17, which initiates the fifth   of the Afro-Zothyrian bodies,   is a connective law and is not to be thought of as   a   time-line but as an actual symbol of the unity of the continuum   of   laws   and essences.
Finally, there is the future time-line which begins with 26, 27, 28, and 29, and is completed by 30,   31, 32, and 33. These times-lines are held in place by the power

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of the gnostic patriarchates.
So it is from the patriarchate of the gnosis that we receive the spiritual power which   serves to validate the levels of magickal initiation.   But this power is   both complex and subject to an ever-developing process,   and it is mysteriously identified with the Rite of Memphis-Misraim,   which,   in our system,   is a structure within   the Gnostic Church of the Neo-Pythagorean priesthood:
In the gnostic and esoteric order of Egypt,   we learn of the Red and Black Sun,   twin aspects of Osiris-Ra.   This solar cult has come to incarnation in the Memphis-Misraim structures,   whereby the Master sought to re-present in the Legbha map of the Rite of Memphis-Misraim the structures of the Sun- Aeons, the Sun-Ray Aeons, and the continuurr of the solar pleroma, or divine Fullness. But He also sought the pneumatic succession of those Hyperlogoi, which the Lord Osiris-Legbha has transmitted to His Aeons and to the archetypal aeon-patriarchs of the Ecclesia Gnostic Spiritualis.
"At the time of His divine descent,   the Master of Light brought in the consciousness of   His   own incarnate body and sacramental presence the gifts (graces)   or   mystical doorways,   which opened to the Treasury of Light and Sophia Gnosis. He impared to His Church,   the Ecclesia Spiritualis Gnostica, the form of a patriarchate and the sacred fire of the Sun-Rays (or direct awareness of the divine aeons).   He also imparted   to His   Church the endless continue of the initiations and sacramental rays of the   Sun, so   that behind each symbol there stood the power of the patriarchal time-lines (Sun-Rays   or   Aeons   or Logoi),   and that behind each sacrament   there   stood   the   inner sacrament   of the essence of Osiris-Legbha-Christ,   the Genius of IFA and the Lord of the Noonday.   So that wherever the candidate journeyed within the map of esoteric and gnostic Egypt,   he was immediately next to the divine, sacramentally partaking of the lifestream   of   the divine Sun-Rays of the Gnosis and subject to the   therugical   and mysterious potencies and participations of the aeon-patriarchs,   their Logoi, and the all-pervading and fiery pneuma of the inner universes" [M.   Bertiaux,   "The Sun-Rays Gnosis and The Master of Aeons" 3]
It   would   appear,   therefore,   that this priesthood by means of   a very special contact   with the gnostic patriarchates of the Solar   Current,   of   Osiris-Ra,   Grand Legbha.and the Christ of the Noonday, will always have such powers as to validate its mysteries and sacramental acts. It would appear that this power, which the priesthood possessed,   comes   from a direct participation in the Solar current of the Gnosis and that it is endless in its own powers.   Somehow,   mysteriously connected to the notion of   the   Sun-Rays of Light is this special view of the gnosis,   which means   that   by means of a special series of magickal and all powerful initiations, the priesthood of the Neo Pythagoreans, as well as the other priesthoods of the gnosis, these orders of sacramental   power   are linked and connected to the source of   power,   to   the   solar Current.   From   this connection comes the endless stream of being and   energy,   which fills all space and all human history. When the Master comes into the world,   He sets forth this power and releases it from the Sun-Gods,   bringing it to His priesthood on Earth.

The Awakening of the Spirits of the Legbha Mysteries
The   Mysteries are the Spirits and these are the Legbhas,   or Eternal Aspects of   the priestly mysteries, or sacraments of the Sun. From the time of Osiris, as there was no time,   into   all times,   which you shall experience,   I have sent the presences of my being, which are the Spirits of the Heart.
What   is the Heart,   unless being the innermost doctrine of the Sun,   it is also the life, which floods itself outwards at noonday, upon all those seeking its food. It is the life,   which comes under many aspects,   and it is the food, which the high powers of the Sun bring.   It is given by the priestly mysteries,   alone,   for none but these are   found below all being and between every state of the soul.   I have attached   the Mysteries to the priestly mysteries,   so that where it is in fact most ancient, there it is closest to the Sun.   As the Boat of my Divinity is seen at the noonday,   so are the priestly mysteries to be given to all who are standing below my symbol.
The   priestly   mysteries of the Science of Voudoo are contained   in   the   sacred rites and in the mystical patterns,   which are emanated from the high priesthood.   In a sense, these are viewed as aspects of the God, or as Legbhas. Like the "Hot-Points" or   "Points-Chauds"   of   Esoteric   Voudoo,    the   Legbhas   are   both   spiritual     and material,   for   they   are truly the expression of the Deity in human   experience   and religious   awareness.   The   reaching   that is given is that the mysteries are   to   be understood   as both awakened in the candidate or the student,   but also given   or   at least given the Legbha Structure or Mystical Name.   Therefore,   if Esoteric Logic   is concerned   with the world of structures,   so as it is inducted here,   it becomes   the imposition   of the sacramental and magickal powers of the priestly mysteries upon the mystical and initiatic experiences of the candidate. The initiatic experiences of the candidate prove the content, while the formal side or the world of mystical order and existence,   which   is   the primordiality of Legbha,   is to be found in   the   priestly msyteries,   which   are the laws or Loas of Esoteric Logic,   in esoteric religion   the manifestation of "Les Legbhas" of the spirits as Mysteries.
The word "Mystery" applies not only to ritual actions and sacraments,   but   also to the contents of esoteric prayer and initiation, which are the Spirits or the Gods. These   are   Les Vudu and Les Legbhas.   They are what makes the sacraments   of   Voudoo Mysticism   so powerful and so transformative.   For this reason,   "Mystere" is perhaps one   of   the   most   comprehensive and theologically precise words   in   the   field   of Esoteric Voudoo.
It is in the ritual actions of the priestly mysteries thatwe find the   form   and generation   of   the   Mysteries   of the spirits of   Legbha,   or   Les   Mysteres.   In   a fundamental   way,   this fact is conceived to be identical with the name of the Deity, as   a word of power;   since the spirits or Loas of the Famille Legbha are   emanations from the Logos, or the Sun as comprehension.
In the four components of this Logoic power,   they have concentrated the life of these   mysteries,   in such as way that the priest need only project from his   essence the   sacerdotal form, whereby the world of the initiate is activated and   made   real. This power, being resident in the sacred elements: LE, EG, BGH, and BHA„ constitutes the   mode   by   which   the mysteries are transferred to the candidate   from   the   God, actualized in the priest of the mysteries.
The priest will then impose his magickal being upon the content or lifestream of

the candidate,   in accord with the regulations or regulative principles of these four sacred Logoi, who are Les Legbhas, as viewed in the Mysteres of an esoteric logic.
We have seen how there are two elements in this initiatic process into the Heart of Legbha, One element is from the priestly aspect, which must be seen as the form of the   mystery.   It gives structure along the lines mentioned above,   to the   component from   the   candidate,   which has been built up within the candidate by means   of   his reactions to the mysteries. This is viewed as content and because it is the result of several layers of interaction and development, possessing its own inner logis, I would view   it as a kind of sacramental elemental or as a sophiological whole,   which is to say a content of a very precise gnostic type.   This is because the experience of   the candidate   is a matter of development and so the energy and the psychic and   magickal powers   and   occult   potencies   within   the candidate have   been   developed   or   made intelligible    because   of   his   exposure   to   the   radioactivity   of   the    priestly interventions   into his consciousnes.   In this way,   we can say that   — within   this specific context of gnostic and initiations physics — the candidate is the result of the   priestly   actions and reactions upon him.   He is being built up into a   kind   of Legbha being, which is outside of the human classification of types.
The root of all content is to be found in the willingness of the universal and foundational matrix to provide the prima materia of initiation physics. This is realized most importantly in how the body of content is built up. It is built up radioactively or by reaction to the rays from the priestly mysteries.
The   ontic sphere or magickal imagination of the esoteric priesthood is made   to reflect   the   ways   in   which the powers of the Heart   of   Legbha   can   be   projected outwards.   By   a special rite, the high priest will impose the "Les Mysteres" in   one region,   in the other regions the EG-,   GBH-, and BHA- Mysteres. This special process is part of the priestly mysteres or sacramental life of the number four, which is the number   of Legbhas as the Divine Hermaphrodite,   or the mystical union of Hermes   and Venus.   While Legbha is the number five, or the midi between the male numbers one and three, and seven and nine, and the female numbers two and four, and six and eight, or Damballah and Aida-Wedo, it is also known that He manifests as universal geometry, of which the rule of four is the basis.
The   priesthood   of   esoteric theology is therefore concerned with the   ways   in which the magickal universe of the priestly mysteries comes into direct   operation. It   is not by means of any transference of power from one to Lhe   other.   Rather   the candidate   enters   the world of the mysteries and becomes one with them by living   it fully.
Therefore,   in the Heart of Legbha doctrines and sacraments, the emphasis is not upon making a point of contact and that is all there is to it. Rather, the emphasis is upon   the taking into oneself of the entire life and being the mystery and living   in accord   with   it.   This is why great care is taken in the construction of   the   ontic sphere   of   the   priest,   so that he will be able to live within   the   world   of   the mysteries fully and without any lapse.
At   one time,   it was thought that the energies could be viewed from the outside and we could look at the mysteries as if we were somewhat removed from them. However, that is really not possible if you are living inside of them.   Hence,   the principles of   the esoteric theology say that the lifestream is an all-enveloping atmosphere   or environment, which surrounds and nourishes the priest and in this way, we can say, it is his universe. For he now lives inside of the mysteries of the Heart of Legbha.
In our next paper,   we will discuss the precise method whereby the ontic   sphere

of   the   priest   is   constructed   by the process of   incorporation   into   the   Divine Atmosphere   of   Legbha.   We   will learn somewhat of the   method   of   construction   by induction, whereby the Divine Energy becomes incarnate in the priest.

Voudoo Research Papers: They Loa and Les Vudu
The Loa are the laws of the mystical universe and these laws are persons, intelligent and   self-conscious.   They are spiritual and divine happenings and they are the Gods. The Vudu,   however,   are the archaic spirits of the mysteries of esoteric magick   and religious   experience.   They   draw   their power from the fact that   they   are   divine essences.   True,   they are Gods;   but they are the Gods behhind the Loa, because they are   the powers immanent in every mystical fact.   Behind everything in consciousness, the wise man will find Les Vudu.
In the mystical work of voudoo research,   we try to find out what the Gods   wish for us to do or to be. I have found this very common as an experience and many others have too. I am helped by the following ritual, which I use in order to find my place in the world of my own voudoo research.
i
"I   will   burn incense and a blue candle and I will call upon the God Legbha and   ask him to come to my help.   I will pray to him,   as follows, while I face the rising Sun of Dawn, as a child approaches; his father, after taking a cold-water bath: 'I pray to Legbha   to   come to me and to help me in my work as a voudoo researcher.   I   wish   to investigate   the secrets of the spiritual powers,   which are your family.   I am   your twin,   here,   on earth.   Please,   my Lord of Knowing, give me your help.' Then I will meditate   and since I am receptive to the powers of Legbha,   they will flow   into   my consciousness and he will tell me what to do."
Voudoo research does not mean, however, that we try and read all of the books on Voudoo,   or   that we collect information already written by looking up references   to Voudoo in a wide variety of publications of this subject.   It means,   instead that we do   something   new,   that we bring about a diffusion of the influences of the   Voudoo Spirits,   here in the world. It means to make use of the energies of the Voudoo Gods, in ways which are appropriate to the ways in which the Gods as spirits operate in the world. To feel this way, you will do the following ritual operation:
"I   will   burn incense and a purple light because 1 want to feel the power of   Voudoo research   in   my body.   I will sit at a table and turn my thoughts to   the   world   of research   and   the life of the spirits and to the ways in which the spirits work   for us,   by   making the life of-the world possible.   I will say the following   prayer   to Legbha:   'I am filled with the joy of serving to bring your energy into the world, my legbha,   and I send forth my efforts in all faculties of power and in all directions, that you may diffuse power through me. I serve Legbha, always.' Then you can meditate and   see all of the energies being moved in countless directions and ways and   paths, to everyone in the world. They will all benefit from the rays of Legbha."
Of course, you will serve to do the work of the Gods, but you have to understand that   the   work   of the Gods is varied and that one God will specialize in one   work, another in some other kind of work. These are the rays of work, but you are all ready to find those rays and do the raying work of the Gods,   so you now must begin to open yourself   as   a   vehicle   for the divine work of ray-ing.   Ray-ing   is   the   work   of extending the influence of the Gods among those we encounter in our   environment.   It simply means that the energies go out from us by a process close to "broadcasting" and

that   we   are the sender,   or at least the station or point of contact through   which they are sent out to those around us,   who have the need for the divine rays. Ray-ing is very important and here is a simple type of ritual to do for this purpose;
"While sitting in a quiet place,   with incense of the Indian or Hindu type burning in the background,   you will focus your rnind on helping those in need and call upon   the powers   of   the Gods to come down and pass through you to those who are in   need,   in this case,   you are serving as the point of observation for the energies,   which will be   sent   out   by the process of ray-ing to those around you or   known   to   you.   All objects can be subjects for your work,   there should never be any exceptions. Here is the prayer statement,   which you can make:   1 am seeking to be useful to you,   great Ijegbha. Use me as a focus and as a sender of your healing and helping energy to those who need it. Let me serve you in this ray-ing out of your gracious and holy power.   1 relax   myself and open myself to being used by you in this work.   Send   the   energies through me to those who come to my mind. I am the way that energy can come to them. I see   them   with my mind's eye and repeat their names or who and what they are as   the energies   flow   through me.   Let me be a source of ray-ing to them at this   time   and whenever   I want to work for them.   Thank you,   my Legbha.' After this has been   gone over,   either said or read over in the mind, relax for a few moments and if you feel the touch of sleep,   drift off briefly,   so that the energies can flow through you as you   are   relaxed and without any ego-interruptions.   This is a very   simple   way   of making use of the power you have for ray-ing the divine energies."
It is always important in Voudoo research to burn incense,   because both the Laws and   the   Esoteric   Spirits are attracted by incense.   Incense combines   all   of   the elements.   We know that it is fire,   because it burns. It drifts on the air and is in solid   form,   so   that   it is both air and   earth,   too.   Also,   in   burning,   so   we understand,   it   passes   from   a solid to a liquid state,   and thus partakes   of   the element of water.   Also, the perfumes contained in incense are liquid essences, which when exposed to flame release a terrific power on the astral plane.   They possess all of   the powers of the element of water while in this condition.   So,   incense of   the best quality is desired for use. It attracts many of the spiritual beings and angels, whenever   used.   I   consider incense and everything about it to be   of   the   greatest importance   in   all   questions of theurgy or spiritual work   with   the   God-energies. Simply write to me at the address given on the first page of this lesson.
It   is often possible to make a distinction between Loa and Vudu-Spirits in   the types of work that we are doing.   While ray-ing and helping make use of both types of Gods,   it is in the more specific work,   where the difference emerges. While the work with   the Loa can be understood as concerning general initiation,   esoteric work with the   Vudu-Spirits,   or Les Vudu is concerned with personal development   and   esoteric consciousness.   Here   is   a way to work with Les Vudu,   which is different   from   the methods used with the Loa:
"When you want to work with Les Vudu, it is important to focus your energy on the link you   have with your Teacher of the Light.   The Teacher is the focus and way   through which   the powers of Les Vudu will come into you. I might add that they come from the deep parts of your soul,   which you share with your Teacher.   Relax and use a   purple light   or candle and burn a strong incense,   as you say the following prayer to   make contact with Les Vudu; 'The endless power that is within me is being directed towards

my mind.   I am now linked with great spirits. I pray to these spirits and ask them to come   forth.   I pray to Les Vudu to come up into my imagination and fill me with   the joy   of their presence in my own life.   I pray to Les Vudu to send the light of their energy   to   me and to come forth.   Let me see you great spirits in the   image   of   my esoteric teacher of Voudoo Research.   I love and salute you always.' Gradually,   the energy   will   be   felt.   The form of this work is to be very simple because it   is   a prayer to get things moving inside of the mind. After you have said the prayer, relax and take a nap.   Then you can let the forces work without any mental energy to excite them."
On the other hand,   the prayers and work making use of Les Loa are quite complex and often have many subjects to which they can be applied.   With Les   Vudu,   however, the   focus is to be found simply in the process of inner growth in a kind of   gnostic experience.   In fact, the energies that are found by investigators of what goes on in esoteric gnosis are due to the presence and powers of Les Vudu.
But when we work with Les Loa, the emphasis is much different. We are looking at something on the outside, even if it is our own life and consciousness, the approach is from the outside.   Here is what J mean when I say we can use the Loa to do  Voudoo Research on our own consciousness:
"Relax   and make use of a strong incense and a purple light or candle.   Now,   you can begin   to see your inner self as something worthy of concern.   You will try   to   make improvements   in this world.   Use the following prayer for summoning the help of   Les Loa:   'I   want to be as you wish me to be,   Loa Gods of the cosmos.   J want to be   an image   of your being-ness and power.   I have four concrete things I must have done in order to grow.   They are,   l)<-<-<-, 2)<-<-<-, 3)<-<-<-, and 4)<-<-<-. When I have these   improvements   made   in   my life,   I will be able to help   you   and   work   more faithfully and devotedly to your will,   my Loa. Gome and help me in this matter and 1 will be free to serve you, my Loa, in every way. Then you may take a nap and let the energies work for you."
Work   with Les Loa is concrete and particular usually,   while the work with   Les Vudu involves those matters which are not yet concrete.
Record   your   work   with   Les   Loa and Les Vudu in   voudoo   research   along   the following lines in your magickal diary.
I) Work with Les Loa: Please list as many ways as you have been working with Les Loa. List them and make brief comments as you wish:
II)   Work with Les Vudu:   Please list as ways as you have been working with Les Vudu. List them and make brief comments as you wish:

Ill) Have you experienced any esoteric spaces in your work with Les Vudu? If so, list and describe these inner worlds when and where you explored initiatic energy and met secret and helpful adepts of the inner consciousness.

Voudoo Research Papers: The Roots of Esoteric Voudoo
The   roots   of   esoteric   voudoo   are   to be found   in   the   laws   which   govern   the relationship   between   the student and the teacher of the mysteries.   The   roots   are entirely   mystical   in   that they draw their powers from spirit activities   and   from spirit energies, which are deeply personal and operative in everyday life, although in a   very   hidden way.   Esoteric voudoo is powerful because of this hiddenness   of   its roots but this power,   when seen as the ways in which the roots of voudoo operate   in the   teacher/student   relationship   in the mysteries can be presented   in   space   and time, under the form of ritual, without any loss of power and energy, without any loss of contact with the spirits,   if the relationship between the teacher and the student is strong enough.   For if it is strong enough,   it too takes on the power and quality
of a mystery.
So,   we   can   say   that the world of the roots of esoteric   voudoo   is   dynamic, existing   in a living relationship between the student and the priestly teacher.   The priestly   teacher is to become the representative of the Gods and all of the   spirits to the student    The life of the student,   however, is manifested in the way in which he   becomes   more and more the love principle of the priestly mysteries.   By   this   I mean that the powers of the mysteries are to be seen in the actuality and   intensity of   the   partnership between the student and Lhe teacher,   since this link is one   of fire, or divine manifestation.
Fire is the symbol of the link between the student and the teacher because it is fire, of all of elements, which comes closest to spiritual symbolics. This means that by the use of fire and especially the ritual use of fire in esoteric or voudoo prayer and pure meditation work,   the student can see the growth and life,   the movement and heat,   and the constant changeableness of the relationship we have with our   teachers and therefore with the Gods and Spirits of the Esoteric Dimensions:
"While   sitting   in   your chamber,   and thinking how your chamber is a place   of   the mysteries—for here are the mysteries of your selfhood—light a candle (this time   it may be red,   for the passionate links to the teacher of the mysteries). Then, look at the   fire   as it burns and light a strong and sweet incense,   drink some   sweet   wine (sherry or port will do),   and get into the mood of being close to the teacher at all times.   Feel   the teacher near to you.   Then say this prayer to the Vudu of   Esoteric Relationship: 'Ghuedhe, I am calling upon you to make my teacher closer and closer to me   and never separate us.   Make us one of your own secret forms of consciousness and link me ever to me priestly teacher,   who brings you, my Ghuedhe, always to me.' Then take a nap; the spell will work.
Whenever there is a question of roots, foundations,   or the structures of   roots and   of   the   many foundations of mysticism, we are involved with parts   of   Ghuedhe, because   all   of these matters are parts of His Body.   Deep within   the   relationship between the student   and   the   teacher of Voudoo Research,   we   can   find   the   basic structures.   If we look closely enough at these esoteric laws and principles,   we can make   a   distinction between the "bones" or the basic structure,   which is   black   in color and the "fiery hot flesh," which is red in its color.   We are talking about the Body of Ghuedhe,   and so we distinguish between the "red-hot" power and the "dark and shadowlike power of his bones." From this distinction,   we can see operating two laws

of esoteric voudoo,   which are the laws in control of the higher phases of initiation and its physics: the red and the black sources or roots of Vudu-power.
There   have   been many explanations as to what the powers of the red   and   black temples   of Atlantis can do.   However,   it is important for us to show how   they   are derived   in the first instance from the Body of Ghuedhe,   as it is reflected   in   the locking together of the powers of the student and the teacher,   so that they form the Body   of   Ghuedhe in a very dynamic and yet mysterious way.   The roots of   initiation have to do with the combination of these high energies,   because the elemental   power is there and it is given in all of its rawness to those who seek the life of Ghuedhe, unless they are already within Him.   So we come together in the Esoteric Communion of the body of Ghuedhe, represented by Christ on the Cross; the skull at the foot of the Cross   representing   the   primordial   power of Death,   or the   Ghuedhe   Root   of   all mysticism   and the Divine Sacrifice,   or Death.   It is energy because the student and the teacher will now become the sacrifice for all of their life,   they become Ghuedhe and so they give up being themselves. The power is very strong and the blood and fire is hot, it is fire.
"Ghuedhe   will come to you if you exercise yourself to be Him.   Let Him come   and   be within   you    If you open yourself to His root of power and to His body,   making that Body   your own and in that Body, all of its mysteries are your   mysteries.   Burn   a black candle now and know what you are doing and why you are doing it.   It is because you are now experiencing Ghuedhe in the physical body.   You are now Ghuedhe.   Use the strong   and sweet incense of the tomb,   for in fire,   you will be reborn as   Ghuedhe. Repeat this direction as often as you wish to bring in the Ghuedhe power,"
To bring in Ghuedhe, you have to be ready for His visit. He will come to you and make   it possible for you to bring the teacher to you,   but you have to be ready   and this means for you to make yourself ready as a body.
"Make   the body ready for Ghuedhe,   Tie will come only when the body is calling Him in its own way.   Make the body ready with power and with the red and the black forms   of power. Make the body ready and then the body will become the place of the dwelling of Ghuedhe.
Naturally,   the   body of Ghuedhe is full and powerful and it is ready to come to you.   If the bones of the black ray of divine power are there,   see them in your   own body   as the presence of the basic energy.   See the red temple present in the heat of the   body.   The   hardness of the body and its fire are the two aspects   of   Ghuedhe's presence in you.   Prom these two aspects of power, you can see the energy and you can feel that all of the mysteries are In that world and they are ready to awaken.
Ghuedhe power is esoteric because it is within a container of flesh, the skin of the body is the place of hidden energy,   where Ghuedhe is placed and where Ghuedhe is alive   and   lurking after a secret manner,   known only to the   priestly   teacher   and revealed   to   the   student of this research.   Research the body and try to   find   the doorways,   mystical ways of opening,   for the mysteries of Ghuedhe. Then you can open and see Ghuedhe and feel the powers of His secret presence.
The secret location of Ghuedhe is inside oF the body and it is hidden,   because we do not have the way of looking inside. But we can fool the presence of Ghuedhe inside, we

have only bo relax and touch the body and listen to the signals,   which come up   from the deepest and most secret spaces. Burn red and black candles and a strong and sweet incense   (as strong and sweet" as death) when you do this exercise.   Be in a dark room and   feel the power of Ghuedhe as He manifests and rises to the consciousness   inside of your body.   Then relax and take a nap;   the power of Ghuedhe will move into   every part of your body. It will become alive with His power.
If   we   look   for   the   roots of Ghuedhe in   ourselves   and   do   these exercises faithfully, we will come to realize that there is a life within us, which is entirely esoteric and loaded with divine energy.   It is the power,   which can be projectd into any   purpose and fit to any of the goals we have in mind.   Let us remember this power at all times. The teacher, however, is to come to us and direct this power upwards to the highest level of manifested being, so that the secret mysteries, contained in the teacher,   are the ways whereby Ghuedhe has also directed that His power be   realized. This is the highest form of the Ghuedhe mystery,   but it is loaded with secret spaces and hidden signs.
These   secret spaces and hidden signs are contained in the power of the priestly teacher   to reveal to the student all of the mysteries under the form   of   initiation physics,   which   is   the dynamic application of esoteric logic.   These mysteries   are hidden   in the fourfold interpretation of the name of Lord Ghuedhe, under the   occult form of the mystery of the body. It can be expressed as the four following principles of   power,   which appear to the mind of the student as the esoteric roots   of   Voudoo Research:
GH--The   first level of being is the red candle and its power.   Ghuedhe will come   as the formula of GH is given by the priestly teacher (or hierophant) within the body of the student as the ocean of mysteries. The secret space is the GH-space of power, and its   own sign is given also under the name of GH-Ghuedhe.   We live and we die in this body.
UE—The   second   level   of the mystery of being is the black   candle   and   its   inner energy. Ghuedhe will come as the formula of UE is given by the hierophant, in showing the sacred objectivity and the subject being the student.   The body of the student is the   focus   of all mysteries.   The secret space is the UE-space of power and its   own sign is given under the power of the veil,   which is the name of UE-Ghuedhe.   We   live and wc die in this body, let-it fill all of space with its power.
DH—"The third level of the mystery of being is the red candle and its secret life. I see   that   Ghuedhe   has come as the formula of DH is given by   the   high   priest,   in showing the sacred and secret universe of the student. The body of the student is now the   body   of the Vudu Ghuedhe and the Loa Ghuedhe and the secret passageway   of   the spirit   is the DH-space of power and its own sign is given under the law of fire   and the fiery voice of the Osiris-Ghuedhe mysteries,   which is the formula of DH- Ghuedhe. We   live   and we die in this body many times,   let us know it is one with all   time— past, present, and future.
HE—The fourth level of the mystery of being is the black candle and its eternal life stream.   1 see that Vudu Ghuedhe and Loa Ghuedhe have come into the formula of HE   as given by the revealer of the sacred and totemic mysteries as the body of the student, under   the   form   of life and deaath.   The secret space is a passageway   between   the spirits   of the dead,   known as the HE~space of power and the sign of that   power   is given as He-Ghuedhe,   or both the Loa and the Vudu presence of the power in the body

because the body is the world of the mysteries and the body is the secret of secrets. It is Ghuedhe.
These four exercise are designed for use in spaces consecrated to the operations of   the inner uses of Voudoo Research.   Very powerful forms of incense should be used to create the aura of the way of the spirits and temple of Les Vudu. The power cannot come in unless it will feel welcome.   The roots of esoteric voudoo are to be found in all   of these rites,   which are objectivities for you to enter and to live   for   some time. When the priestly teacher brings these secret places to you, you will be guided into them and know them as the placements of the four great fires.   The candles   will burn   in   the   temples   of   the body-spaces and they will be   revealed   as   parts   of yourself.
You   can understand the ways and laws of voudoo research activity by making   use of its many levels of exploration. If you wish to work on special programs,   use   the following formula of power, as your guide in research:
1.	Research on the secret space of GH-Ghuedhe and its mystery:
1. The way in which it will work in me: 2_ There is life in me because of it:
 3.	1 am ready to understand this fire:
 4.	Let the secret be for me now as:
2.	Research on the secret space of UE-Ghuedhe and its mystery:
 1.	The life wave will show itself in me:
 2.	This work that I am doing to myself is:
 3.	I can see myself as revealing this truth:
 4.	The energy is one with the fire:
3.	Research on the secret space of DH-Ghuedhe and it mystery:
 1.	The impact of this power is known now:
 2.	The world is a system of interconnectedness:
 3.	We can find ourselves within the mystery:
 4.	I know that I am with both Loa and Vudu:
4.	Research on the secret space of He-Ghuedhe and its mystery:
i. There is some secret source of light:
 2.	When the energy is high the power will flow:
 3.	The spirit of my inner self has told me:
 4.	I can comprehend all things because I know.
The   metaphysics of Voudoo Research is not too different from the science of the gnostic religion because both are drawn from primordial roots,   these being the   laws of fire and the spirits which indwell the mysteries of fire. Where there is space and where there is spirit,   you will find these roots and when you know them secretly and from inside, you will do Voudoo Research like Ghuedhe.

Vudu-Research Readings: The Metaphysics of Meat
The   meat(us)   is the opening of the spirits into the world of body-spaces.   It is   a hidden yet an open way whereby the most powerful spiritual entities can come into the world   of the flesh from another dimension and dwell in our world,   because they   are parts of both of our worlds, our hidden world and our observed world.
They   can   meet us in the world of powerful magick and they can meet   us   in   the world of inner tensors,   because the powers there are old and terrific.   I have known them from the times of the Atlanteans and I have given them places within my body   in order to build up their own colonies of souls and spirits.
Vudu-Research   Readings   are possible because what we do is simply to listen   to the words of the spirits as they come to us in every mode of our human   breathing.   I have   found   that it is possible for the spirits to understand the ways of the   world and the ways of inner states once they have given to me their own states of mind.
Meat   of Type 1:   I have in mind here the energies which come up from the   dream life   of the human species,   which is the dream life of the spirit resting before the actual life of awakening. This is a world which is filled with powers and with   light rays,   but from the sunlight of the physical dawn.   There is an initiation, which can be given by the priestly mind, when we awaken in the mystical presence of the Vudu.
Meat   of Type II:   Deeper than dreaming and awakening can be found the spiritual energies   of perfected intuition,   wherein we are truly united to the spirits and   in the   union we are in spiritual attunement with the divine breathing.   This   realm   is never   exposed   to the direct rays of sunlight,   except for the special   sunlight   of Legone,   since   it is of an esoteric nature and purpose.   It is hidden except on that one occasion, when the light will shine to all beings.
Meat of Type III:   This is the first of the mystical worlds,   of which there are manifold,   as many as must be exposed through the spiritual initiations of the divine light,   or the flesh-fire of the sacred meeting. The world is cause of ail that rises to   the   surface   before and beyond it,   up towards   the   surface.   The   spirits   are Atlantean   masters of magick and it is not too good to speak of them without a   sense of energy, because they have given many things to us as secrets and as symbols.
Meat of Type IV; In this world we must include all of the energies and bodies of fire and in every way the life and the stream of the secret chambers of wisdom, which are to be given as principles,   from which all future initiations can be given except where   the body is made to feel the esoteric presence and power of   Ville-aux-Champs, and   then   the   spirits   are   to be my   own   powers,   extended   into   becoming   other personalities   and   individual   beings   with   a sense as practical   and   as   real   as all others in the universe. This is where I know the secrets of my own cosmos.
One of the problems which we in the esoteric studies have always come to face is that the powers often give us the meeting of the spirits but they do not give us   the actual   content   of   the powers of the spirits,   unless we make   special   efforts   to undergo   a kind of secret or initiatic journey with them,   at some level or depth   of mind.   It   is   in   this way that I can see the reality of being and I   can   feel   the iifestream of being as it manifests itself in my depths of consciousness.
The Zombi-Body as the Way In Which Vudu Come
When the Meat comes up from the hidden world,   or the Mystery, it becomes known to us
as   one   of   the Zombi-Bodies,   of which there are 16.   By this,   we   mean   that   the

expression   or   the presentation of the Meat in the world of   ordinary   activity,   as defined by what the Voudoo Book Service does,   is always through the form of a   body, which is controlled by one of the Vudu Meats.   The Vudu must find their expression by means of something in the phyical world,   so they take possession of some part of the human   body and dwell in that space and take it in nvery way as their own   world.   In fact,   it is their world and it is truly a world that is very complete    We have said that they make use of 16 of these Zombi-Bodies,   and that is to say that there are 16 ways   whereby we can see how the body is generated and located in the physical   body Most   of   these   places related to the meeting of magick and sensation, so   they   are places already charged with a certain "glow," which is much sought after by the   most serious of the Vudu priests.   In fact, the examination of the candidate consists in a careful   search   for   this   "glow,"   which is seen by the   priest   using   his   sacred clairvoyance.
The Meat must always take possession of the reality that is before it,   so   that when   this is to happen,   we find a lot of energy present and spiritual attention   is directed   towards   where the spirits are gathered.   They are always   gathering in the various   pockets of power,   but in the Vudu-work,   especially research-readings,   the pockets   of   power can be seen--as we know by reason of their   "glow,"   that   special light which the spirit gives to where it happens to be. Crude though it may seem, this "glow"   is   tied up with a lot of hidden powers,   since al! of   energies,   which   are expressed   by measure and moans of the "glow" are hold -overs from past experiences in lifetimes closely connected with magick.
The Vudu-priest is not interested in what you were in a past lifetime, unless it had to do with doing a lot of magick. Then he will take an interest in   you,   because having   done   a   lot of magick in the past is what lias connected you to him   in   this lifetime.   That is how the Meat make known the value of the student to the priest, by showing him that the student was important at some time in the past,   when they   were doing magick. Then the priest of the Vudu will take an interest in what is going on.
But doing this "looking-over" is a special ceremony,   which the student must ask the   priest   to donate to him or do for him for this special reason,   otherwise   the priest does not to take any interest in the student.   He has too many other things to do.
But   we   know   that the priest really has a kind of   interest   in   the   student, because the priest knew they student before and they worked, in a past lifetime, on a special   project   and   this   we   can understand was very   important   to   the   priest. Nevertheless,   the priest must not show too much interest in the student. The student must   force   himself on the priest and sometimes he must make a great   effort   to   do this.   Then the student will be rewarded. It does seem to many people that this would be done, but for the student/teacher-priest relationship, this is one of the big laws of Voudoo.
The   priestly work is highly special and it consists in making sure the Meat   is happy. So it has to test and find out if the Meat is happy with its Zombi-Body, which if,   has   taken   on in its work.   I think that we should be told that the   methods   of testing by the priestly teacher are quite secret, however, they are also very precise in   the form they take. It is done by means of a kind of magnetic work,   or   magickal body work,   until the priest is satisfied that the student is giving to the Meat   all that   it   wants   to have and then giving to the Meat in a very special way   the   best possible Zombi-spaces and bodies, for it to express itself and its energy.
If   a   priest   finds   the   place of the Meat in the   body,   he   is   to   mark   it

with special oil, since oil will make the Meat talk to the priest in the language   of the   Vudu   and   even the Loa.   It is a way of talking that will give   to   the   priest certain secrets,   which can never be obtained in any other way; secrets, I might add, of   the past lifetimes of the student and the special projects which he worked on   in the   great temples of esoteric Voudoo,   as were to be found in the ancient empire   of the Atlantean Mysteries. So the way of opening up is the way of the mystic oil, which is   a   special   way   of revealing the powers.   For   this   reason,   the   Vudu   express themselves   best through the mediumship of sacred oils.   Every priestly teacher is   a master of this oil technique, which has been continued in all of the magickal systems and religions of this world, from the mast ancient times.
And,   of course,   oil is the sacred symbol which is a machine in itself, a fluid instrument   for   exploring all of the mystical worlds.   Each Meat has its own way   of relating   to   oil   and in some way it is able to generate its own   mystical   oil   and power. The way in which it responds to the oil is, however, based on the way in which the spirits interact.   There are 16 mystic ways of giving the oil to the Meat, but of course   this must not mean that there are 16 types of oil,   mystical oil or   unction, for the different Meats;   rather, there is no real way of limiting the expressions of the Meat through the form of sacred oil.   It is another world,   in fact it is a world of special Gods,   because the Meat becomes the Vudu-God forever, as known through the sacred oil and priestly unction.
The Ritual Work of Vudu-Unction and The Ceremony of the Creme The   anointing   ceremonies of all ancient religions must   be   performed   by   priestly workers,   who are themselves the mediums for the Gods.   This is true in Christianity, where   much of the old ritual of the Atlantean magick has survived. However,   to   the priesthood   of   Vudu,   the rites of the creme or sacred oil are   themselves   mystical sacraments,   because   in   the oil there is to be located a secret space   or   mystical universe, wherein dwells a powerful God.
The   priestly   mysteries,   which were entered consciously and willingly   by   the student of the high Vudu were not the ceremonies of the Roman Church.   They were   the sacraments of Atlantis and of Lemuria, because they drew upon the ancient indwellings and descent of the Gods into the holy creme,   which when applied to the sacred spaces of the body in the sacramental unction gave to the body the power of divinity awesome and anew.   One cannot fully appreciate mysteries unless one has participated in them, but the mysteries of the Logos of the Vudu are themselves acts of imparting deity   to the flesh of the Zombi-body of the student of these secrets.
The secrets of the power are tied up entirely with the work of the Meat and   its own unique views.   These views,   because they are from the divine perspective,   are of the God-Spaces of some inner world. They do not relate to the outside or exoteric and mundane spheres of power,   it is the secret world,   which is the focus of these Gods. They have come in the Meat and they in many ways are now viewed as divine aspects an foci for making the Zombi-Body more and more a center of power.   The rite of unction, or   the   application   of the magickal oil to the body,   is to focus   and   direct   the emergies towards the goal of spiritual transformation, whereby Gods are understood to indwell everything.
In the focus of the Gods, the only maters of importance are the places of divine presence in the secrets of nature. These secrets of the Meat are the places where the mysteries of the old truth can be lived.   They are not new truths or   teachings,   but impressed   upon the human body as a special form of teaching and as a special form of

life-wave.   That   teaching and that life-wave is present in the body every   time   the secrets   are given because only when the power is to be felt can the body   understand that   deity   is   immersed   in the flesh of the sacred offering.   I   have   seen   these mysteries   as   they   represent reality and realize that they are alone   the   ones   of power.   By   contrast,   all of the others are illusions when compared to the   Vudu   of Atlantis.
The   16   sacred   spaces   are then made holy   because   they   must   Hwake-in~self-c,onsciousness" to the energies of the Gods. True, they are already given as being but now   they are understood as wide-awake,   more than any new priesthood can comprehen Now, they are living as the soul is pure fire and the cosmos is flesh and fire always expressing   itself as pure energy.   It is the pathway that is given by the   anointing with   holy oil,   with the sacred creme of the Vudu touch,   which is the touch of   the Gods.
Finally,   when   you come to comprehend the secret teachings of this   lifestream, you will be in a position to see reality as pure energy and as pure presence. It is a space   that   is   only   of   the Gods,   for none else   can   indwell   this   special   and alternative dimension.   Yet,   the priestly hand can reach the mystries and the sacred fingers can show the signs and make the gestures,   whereby the Gods are released from the placement of the Meat.   This is another mode of light,   but it is the fundamental light of the Gods.   It is the sacred oil and the Meat and the life that is present in the Zombi-Body or holy meeting place of Les Vudu.
Exercise for Inclusion in Your Magickal Diary
Please answer the following questions as your report to your inner teacher:
 1.	The Meat is a sacred apace; where do you locate this powerful place?
 2.	The Meat may be open to another dimension; why is this so?
 3.	The Meat has a passageway from there to here; what so we say is there?
 4.	The meat can be viewed as a Vudu in its own way; why is this so?
 5.	The Zombi-Body moves slowly into existence; why does it move slowly?
 6.	The ZO or Zombi-Body is a power because we have set its boundaries?
 7.	1 have touched that Zombi -Body and made it my own experience; is this true?
8.	When we live in the life of Les Vudu we feel the power of the Zombi -Body; is that
true?
9.	Some say that the Sacred Oreme is a space or a secret; what do they mean?
 10.	Some think that the Sacred Crerne is a mystery; what do you understand by this?
 11.	In the Sacred Creme, we can find many Vudu; why do you know this to be true? 32. In the secret of the Holy Oil, 1 saw the face of the Zombi; what do I mean?

 13.	In what way arc Vudu-Research Readings a form of initiation?
 14.	In what way are Vudu-Research Readings an esoteric sacrament?
 15.	In what way are Vudu-Research Readings a mystical union with Gods?
 16.	In what way are Vudu-Research Readings an experience of divine revelation?
When   you answer these questions,   first of all write the number of the question   and the   full   question and begin your answer with the link- word "because," so   that   the Mind   o( Ghuedhe can enter into the reading of your answers and appreciating what you have to say about your own experience with the spirits of these readings.

Vudu- Research Readings: The Intensive Labyrinths
Vudu-lntensives   are   happenings   where   the   spirits dote on   the   students   of   the mysteries,   since in these happenings the main idea is to unite oneself entirely with the   powers   of   the inner worlds.   In these   intensives,   there   are   many   esoteric passageways   and   paths,   as the labyrinths of the world of the spirits are many   and highly enriched.   The spirits are sources of power for the students, but the students have   to allow the spirits to meet in them,   both body and soul,   and this medium   of body-truth would always have to be the ideal teacher of Vudu - Intensives,   who is   the guide   in   the priestly mysteries.   When you come to understand how these   Intensives work,   you will find that thsy are psychologically akin to those ancient mysteries of the past, wherein sacred initiations were given to the mystical elite.
When   I give my Intensive work,   I concentrate upon what I want to do   with   the student.   I   have   a   special plan in my mind,   which is my mystical design   for   the development   of   the student in esoteric Voudoo.   The techniques   are   Atlantean   and Zothyrian and seem to the mind at first to suggest Voudoo. That is true, they are all from the same Atlantean place of work.   The work is hard and very severe, [t is not a joyous   experience,   because it is very intense    However,   it is powerful because it partakes of spiritual energies.   Afterwards,   the student will experience divine joy, but not during the work of a Vudu-Intensive.
Here is a description of what happens during a Vudu-Intensive.   The Gods come in and take over the Teacher,   but the Teacher retains his own selfhood,   since he   must have   human and divine insights into every phase of the labyrinth,   or passageway   of the soul of the good student. So it is not possession in the usual sense. The work is magickal and draws on a lot of powerful work,   which we find to be common in Esoteric and   Gnostic   Voudoo.   The idea is that the Teacher can work at a   lot   of   different levels of being and he can bring in a wide range of Gods as well as his various human sides,   the perspective of his being a man and so a human teacher, the perspective of being   a   priestly teacher of initiation,   or the perspective of being a   teacher   of spiritual   mysteries   and of esoteric and secret spaces of the gnosis   of   the   Vudu. Then, he has the perspectives of the many gods or spirits coming through him. He will have human and initiatic claiivoyance as well as the powers that all spirits and Gods possess, when they occupy the human vehicle. So in the lifestrearn of the mysteries, we can sense many ways whereby the teacher has the same knowing as both superhumans Gods and divine spirits.
It   is   important for me to bring together all of the views of the spirits in   my own simple understanding of life and energy,   so that the student can receive what is good   for   him as a space for inner work and as a passageway into   deeper   states   of being.   It   is in this means that the powers are released and understood as perfected conditions   of   life   and   as ways to lead the student deeper   and   deeper   into   the presence of Les Vudu. So the whole process if one of getting closer to spirits, while on the pathways, or winding routes of the mystic world found in the Vudu- Intensive.   1 try   to make the student as much as part of what 1 am experiencing as I can and I   am quite successful in achieving this.   I want the studont of the light to be as I am as fully as possible. I want them to be within my consciousness.
The Labyrinth of Intensity
When   Intensives   are given,   the Teacher-of--the-Spirit will trace   the   16   mystical

labyrinths,   which   inhere   and   are found   in   the   physical,   astral,   mental,   and intuitional fields of the student and impose therein the appropriate vudu as a virtue or power, as under the form of a secret sacrament, and as initiatic powers or points-chauds -mysteres,   which   are   specific   in location and special   in   application   for development in the student of the Gods.
The   Teacher   is   a special being;   for this reason,   he is referred to   as   the Teacher-of—the—Spirit and he is the pure representative of Legbha.   He contains within himself all of the mysteries of Legbha but he also contains within himself all of the mysteries of the powerful Farnille Ghuedhe, with whom he makes daily   visits,   because they are his own family, too.
The 16 labyrinths are mystical placements of spiritual power; but they are given as inner teachings and as lights of the divine.   Naturally,   they are mystical powers beyond the proper range of concepts,   because they are about power, they are not just words_   In   the magickal and mystical embrace of the student and the   Teacher-of-the-Spirit   can be found the revelation of all of the mysteries of the Gods,   except that this is a secret and beyond all sense of human comprehension.   So it does not pay for you   to   think   about   it   and   try   to   comprehend   it   very   meaningly   or   seeking meaningfully to enter into it. It cannot be done; it is too powerful and too perfect. Yet,   it has to do with power; I know because it is the power of the Gods which makes it work.
The   energies are special in their manifestation,   we should think because   they express   and   are expressed as ways of light.   When the truth of Vudu   is   perceived, however,   the   only mystery is that of the Teacher-of-the-Spirit,   who has come   from all places and who is now in the body.   This,   too,   is a kind of mystery because   it implies   lots   and   lots of powers.   So we can say that the labyrinths are   forms   of Intensity;   that   is,   they   are   long passageways which appear   to   be   filled   with spiritual powers and which cannot be seen, except by the grace of God.
The   student is remade by the powers of the Teacher and this means that he   will no longer be himself,   because he has become the new selfhood, which is really a form of   taking on the mystical selfhood of one of the Spirits.   It is important for us to realize that in the life of the spirit,   we become Gods, by giving up the lower human qualities   and being remade into spiritual forces,   under the direction of the   Gods. Now,   in the process of Vudu-Research,   with the activities of its Intensives, we are remade   by the spirits as they work through the   Teacher-of-the-spirit,   which   means that   the spiritual energies are poured into many forms of being,   because it is   the will of that Teacher.
Secret Spaces of Vudu-Gnosis
The   secret   spaces   of   the Vudu-Gnosis are defined by the   esoteric   logic   of   the empowering   Teacher.   This esoteric logic is the power of bodily-intuition,   which is expressed in the care with which the Teacher-of-the-Spirit provides the mysteries for the   student   "in the long course of the Vudu-Research Intensive.   The action   of   the Intensive   is   to   make use of special energies of   a   spiritual   type,   because   the energies of the light are given at that time more than at any other time. The Teacher has to invoke them before he can give an Intensive.
When you given an Intensive,   there are special ritual preparations,   which must be agreed to by the Gods of the Vudu-Research Intensive. These preparations are based on the rules of esoteric logic and cannot be changed.   They are fixed and static, for they are rules of an Atlantean origin.   Yet, all of the dynamics and processes of the

initiation   system can be said to come forth From these fixed rules.   They will never change and if one tried to change them,   they would be destroyed. Some of these fixed rules are found among the very old "landmarks" of the system of freemasonry,   in   its most   conservative   form.   When these preparations are made,   the Teacher is given   a special sanction or go-ahead from the Vudu potensices,   behind the work he is to   do. Then   he will begin to make ready the work of the inner Intensive,   from which   comes the   outer Intensive,   which includes the student.   The energy which is   found in the labyrinth   is   taken from this rite of preparation,   so that what comes forth is   the same power,   which has always come forth.   There has never been any change since   the Afro-Atlantean point of beginnings.
So   the work with the structures of Vudu preparations is really a return to   the ritually   expressed   roots of the process of the Intensive.   That is where the   power comes,   for   it must come at the point of origin and then filter itself through   the mystical   mind   of the esoteric logic of the Teacher-of-the-Sphit.   Then   when   this happens, the spiritual and dynamic life of the Intensive is expressed.
The Mysteries Are Matters of the Descent of the Spirit Through the Empowerments
of the Teacher of the Gnosis
In the Voudoo Mysteries and especially in our Intensives,   the inner and secret   work is   concerned   with the bringing down and placing into the labyrinths of the   student the nine mystical souls of the Afro-Atlantean and Zothyrian Traditions of the   Voudoo Sciences.   The   priestly   Teacher   actually   must bring forth into   each   of   the   16 labyrinths   the   nine souls,   so that the student becomes eternal because he has   the Gods   in   him.   This is the basis of the mystical use of   144   in   theologies,   since 16x9=144.   For   that   reason,   some   sects will teach that only 144,000   persons   are supposed to be saved.   They really should say that one is only saved by the powers of
144 souls in the mystery of their own being.
The   priestly   power must be perfected so that the sacramental   empowerment   can take place and so the priest must have the power of the Vudu deeply placed within   his own   consciousness   and   existence and the rapport with the student should   be   of   a quality   as ideal as that between the God and the priest.   Otherwise,   the   mysteries will not work for us in this way.   The work of sacred empowerment is, however, one of the   most esoteric operations in Vudu Research.   It can only be given in an Intensive and then it is the life of the inner spirit of the Intensive.   In fact,   an Intensive in   Vudu-Research   without some   form of empowerment,   such as   what' has   here   been described, cannot exist. It simply would not be an Intensive.
Also,   because   at the time of an Intensive there is much energy in the   psychic atmosphere of the student, it is an excellent time for there to be given initiations, when   one   of the Gods comes and gives of Himself.   This process,   which is   a   basic giving forth of the life of the Gods,   is a fundamental condition of reality in   the lifestream of any genuine and faithful student.   It,   too,   is a form of empowerment, but different, for the following reasons.
Esoteric empowerments are based on the spiritual energies, which the Teacher has as   a   condition of being pure energy and life.   He is activity and power and_   he   is bringing   to   the   student the powers which come from the structures of   history   and especially from the links,   which he has in connection with being part of   historical and magickal tradition.   On the other hand, however, the operations of initiation are impossible   because they are exceptions to history.   Yet,   they are possible as gifts from   the   Gods through the mediumship of the Teacher,   who allows the Gods   to   work

through him in a different way than ever was done. While the acts of empowerment   are given as the result of the esoteric logic of the priestly tradition, the empowerments are given as exceptions to history and tradition. They are given as ways in which the Gods   come as special favors Lo the priestly worker  It should be noted that when the Gods come and give initiations, such acts are only as powerful as the empowerments of the Teacher, one is the measurement of the other. For this reason, in esoteric Voudoo practice,   students seek out powerful Teachers,   who give great empowerments in order also to receive strong initiations from the Gods, who are finally seen and understood as personal friends of so strong a Teacher of the Vudu-Gnosis.
It is for this reason that power becomes the focus of the Vudu process.   Without the power, there is no Voudoo.
Vudu   empowerments create their own spaces,   which are the secret spaces of   the gnosis, as in the Book of Jeu.   When the power goes into   space-as-void,   it   builds around itself a tension,   which attracts to itself geometrical forms, from the Legbha geometry,   and   these   forms   create   spatial forms   and   frames   of   references,   or viewpoints, which become the secret spaces of the work of empowerment.
The spaces develop special frameworks,   which are attracted by the precise power range and vibrational field of the power.   Because of the attraction of like to like, the space always resembles the energy,   which is secretly and silently contained. The space is a perfect photo of the empowerment energy. It is also an esoteric map, which gives   the   Teacher   the   picture   of the energy   of   the   candidate.   We   call   this representation,   which   is also an   identification of space   and   energy,   the   Vudu-photograph.
Certain   priests have a magickal camera and use it to take these photographs   of their   students.   Do not look,   however,   for any regular camera,   for such does   not exist.   You   will   make ■ use   of a mystical   instrument,   the   chambers   of   mirroirs (magickal mirroirs) as such an instrument is in reality a type of radionic   system.   1 use   it in a number of operations because we work with space and energy concepts   and laws   of action very frequently.   Let me say that this process will make empowerments and initiations very effective for the student.
Exercise in Self-Awareness of Vudu: For Inclusion in Your Magickal Diary The following exercise questions are now given to conclude this research paper:
1.	Explain   what is meant by the concept of empowerment.   Why is it   different   from
initiation?
 2.	Does empowerment imply a precise view of space?
 3.	Does empowerment suggest the existence of special "God-Spaces"'?
 4.	Does empowerment provide us with a special geometry?
 5.	Why do we have mystical labyrinths?
 6.	What do we mean by energies being inside of certain labyrinths?
 7.	Does Vudu teach concerning the existence of many souls?
 8.	Are the powers of Vudu spatially arranged in a precise network within labyrinths?
 9.	Can you explain how a labyrinth can also be a form of a map or schematism1?

 10.	Do metaphysical beings indwell the processes of empowerment?
 11.	How are empowerments given by the Mysteries'''
 12.	What do you think the Mysteries are?
 13.	Is there such a thing as a map of the Mysteries?
 14.	Is the labyrinth implicit in the human body?

Atlantean Mystery School Readings The Temple of Esoteric Readings
Modern initiation is simply the extension of the esoteric patterns established in the Atlantean Mysteries. These initiations are prana readings and readings of the Akashic film   of the Anima Mundi (World Soul of Nature).   They are given as readings by means of specific esoteric processes, known only to those who are continuously reincarnated as the spiritual priesthood, or guides and guardians of the Mysteries, in an unbroken and continually renewed lineage, from the Ancient Temple of Atlantean Mysteries. tt is important to understand that in the process of consciousness,   all is part of a   cycle of renewal and development.   Nothing is absolutely new in   the   world   of spiritual   law,   although   new applications of spiritual law are   continuously   being given to the world of power and events,   by these spirits and invisibles.   Those   who
give these very powerful initiations are the priests of Atlantis,   who have come down to us by a very precise and continuing chain of reincarnation and renewal. Therefore, what   we   are   to know by means of reincarnation is what we experience here   in   this world   at   the   present time,   because the energy is simply   changing   its   form   and expressing itself in special variety and manifold of form.   The spiritual laws remain the   same   and the laws are in each event.   The ancient priesthood continues   and   is expressed as the known form of the priesthood of the present time, as in the esoteric and   gnostic churches,   this priesthood must give and present anew the old powers and the ancient symbols.to those who must be connected with Atlantean energy, even though they live in the 1980s.
The ancient symbols are always expressed in the form of the age,   but they   have the old power. There will always be the mystery and the power, which does not come from this   present   age   but from the old ways.   The priests have an intuition of   how   to express the ancient forms of power. They also will be sought out and seek out the old members of the cultus, by various psychic and occult methods. Then, we can understand that   the   old   or Atlantean Mystery School is being brought together   by   a   certain magnetic law.
So   the   ancient   priesthood sends out certain   mystical   rays,   sometimes   even partially unknown to the conscious mind of the priests,   but known only at the deeper levels,   and   these rays being to the center of power those who have   been   connected before with this energy.   In a variety of ways, sometimes by the use of the colors of blue   and violet,   these priest-magicians bring back to the work those who have   been with it in times past. They bring back the energies and powers of Atlantean magick to those   who   have the Atlantean soul within their contemporary bodies.   The   power   is fantastic, but cannot be known by any modem measurement.
We   do not deny that there are mysterious powers in other parts of the universe, outside of our school of life;   but we say that for our purposes, or for the karma of the lifestreams of my students, the power and mysteries of our school are significant and sufficient for perfection and divinization (theosis). We hold, however, that each student   contains   in his soul the history of the universe   of   being,   because   that student is now in being and is a photograph of the mysteries of the universe from its beginnings.
In   our temple of esoteric readings,   we hold the viewpoint that the unconscious is   simply   psychic   and occult history in a   chronological or metrical   arrangement. Research readings help us to understand what this arrangement is because they word as

readings or the ways of opening up the psyche to self exploration by means of special exercises, empowerments, and initiations.
The   mystical energy of the ancients,   as expressed in the lessons in   Atlantean physics   and metaphysics,   has to come up to the surface of the rnind and be known   by the student because the student must understand where he is and how he is   expressing himself in the world of life-energies.   The powers of the spirits are there,   always, and we must express these powers by means of comprehending what our lifestream means. So   we   grow   in self-understanding.   I teach my students various exercises   for   the liberation of being because the laws of being have a definite focus. The focus is the place that the teacher sets aside as the Holy House of the Spirits.
When   we   want to focus on the world of spirit,   we have to focus   upon   special energies   which   the   spirit uses to ground itself in the laws   of   this   dimensional system.   So we focus on the powers,   which are connected with where the spirits   live and manifest their powers.   There is usually a focus or space or special place.   This develops   into   the Holy House of the Spirits,   because that is the place   where   the spirits are understood as dwelling, if only in by means of a mystical sign or symbolic object.   Nevertheless,   they   are there as they are to be understood,   namely as pure powers of divine consciousness;   because they are the indwelling and hidden mysteries of   the inner world.   They are there to share by radiation their powers and   energies with those humans who are seeking them. In Shinto, they are the Kami and in the Afro-Atlantean mysticism, they are Les Vudu.
The purpose of the temple of esoteric readings "is, therefore, to place inside of the spirit of the student the proper spirit, or make it comfortable for the spirit to indwell   the   soul   of the student.   For this reason,   the spirits   will   select   and indicate   by oracles those of the students they wish to indwell. They will come   into the   student   and reside there,   sometimes it will be somewhere in the   body   of   the student. The Teacher of the Mysteries will be able to show how this happens.
Esoteric   energies   are   important in the evolution   of   consciousness,   because without them,   there can never be any type of progress in understanding the    history that   is within us.   When a person is therefore initiated into the Temple of Esoteric Readings, he is brought to that point of consciousness where he is aware of being and of the power of the light as seen from the spirit World,   not from the merely human side of   existence.   In   the process of self-understanding this is one of the   most   basic laws: we must learn to see ourselves as we are seen by the Spirits of the Dead and by other Spirits.
The   law   of   esoteric   communion is more than the   sacramental   rite   of   self-unfoldment,   it is the place and power of being a spirit oneself.   This means that we are   spirits   and   we must always act and be as if we were   perfectly   aware   of   our spiritual   powers and Vudu Energies.   We are Vudu,   but we do not yet exercise all of the   powers.   When   we   leave   the Temple of Esoteric   Readings,   we   have   a   better understanding   of the fact that we do possess these powers of being.   They are   right within us and we know it now.   Thus,   we see ourselves as part of the spiritual world or spiritist communion,   because we are spirits and we are in the world of mysticism. I   look outside and see myself as I used to be and wonder as to how I could ever have thought that I was only in the material world.   I am primarily in the world and   work of spirits.
Slowly, the ancient powers will come back to the student as he is led through the various energies, which are Vudu and which are the basis of the energies possessed   by   us   inwardly.   I now realize that I am spirit and that my   powers   are
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deeply grounded in the realm of the mystical beings of light. In this sense, however, 1   have taken a step beyond the world of superficial energies and have   entered   into the   world   of   true   being.   The   metaphysics of this world   is   that   of   Spiritist Mysticism:   I   know   the   world of being is the divine idea and   it   is   an   esoteric communion   of Vudu Energies,   powers,   and riches.   It is life and process and it   is unfoldment of consciousness, because we are truly spiritual beings.
When   students   come to me and I think that they may be those who were   with   us before,   and   this   is usually true,   I take their energy to the Temple   of   Esoteric Readings,   because   1 am interested in the way in which the spirit can confirm what I believe to be true. Because I work in the world of intuitional being, of course, I am usually   correct in my judgment, but what is important is the filling in of   details, which the spirits alone can supply quickly,   because of their technical powers.   They work faster in the world of spirit than I do because they are naturally there all   of the time. I work with the restrictions of the physical body space.
The   Temple   of   Esoteric   Readings is to be found in the ontic   sphere   of   the Teacher of the id-secrets.   However,   this temple must not be thought of as something unreal, since it is a very real and very powerful place of operations. The Teacher of the   id-secrets   is the Teacher in his aspect as the guardian of the   history   of   the student, which is locked up inside of the unconscious of the student. It is important to understand that there in that deep and very positive world,   we are able to locate the   exact   history   of   the universe,   because the student is the   universe   in   its learning aspect.
There   are   techniques which must be used by the Teacher of   the   id-secrets   in order to make the student aware of his reality as the history of the universe.   These techniques   have   come down to us from the Atlantean period and are hidden among   the esoteric forms of the Vudu-Mysteries. Let me explain how they express themselves.
1.	The student must be aware of his lifestream and field of vital energy.   This
means a form of psychic investigationn known as a "Prana-Reading" wil be given to him
by the guide in this process.   The results of this reading will indicate the footpath
to the Temple of Esoteric Readings, within the student.
2.	Certain hidden areas of experience must be revealed to the student,   so that
the life -energy of the Temple will be received by him.   Therefore,   the   Vudu-Energies
are   brought to the surface of the body by means of ritual evocations from the depths
of the intitiatic psyche and they are allowed self-expression as elemental powers, so
that the student experiences a libeiation of his being as pre-rational power.
3.	Intensive esoteric work with the energy of the student leads to an opening up
of his secret levels of the mind.   These are 16 in number and the oracle of the body-
space of the student allows the student to express himself as raw power. This power is
then   taken   and   given   the form,   which comes to it from   the   Temple   of   Esoteric
Readings,   which   provides   the forms for all of the energies of the   lifestream   and
body-space.
4.	The world is understood as pure energy and it is seen as contained in the
focus of the student. The temple of Esoteric Readings, then, begins to manifest
itself as the oracle of the student's body-space and unconscious history.
These four techniques are the opening methods,   because they open up the student fora new series of esoteric procedures,   involving intensity and empowerment-work, or the   giving   by transfer to the student of specific and precise   esoteric   levels   of body-space experience. So that the esotericist moves directly to the next four levels of   prana-reading,   which are given as based on the depths of energy released by   the

four id-techniques of the opening.   Each of these,   like the initial four techniques, has four sub-methods of empowerment for direct action of the student's body-space.
 1.	There is a prana reading of the remote past energy field as body-space-in-time. This sense of the body space in time must be understood as the most distant from the present or ego-conscious body-space of the student. This reading is entirely a physical body-reading, because it draws out the latent aspects of the remote past which are actually present in the physical body of the student. The body of the student is occult history as well as a genetic continuum.
 2.	There is a prana reading of the past body-space present and continuing in the present   energy-field of the student.   The focus of power is the level of muscle-tone, which points to the present of past complexes among the present data of the body.
 3.	There is a prana-reading of the future energy as a field in the body-space of the   now   or   present lifestream.   Not only is the focus upon the   potentials   of   the present   body-space as an energy field,   but there is a precise mode of working   with the   present   in   order to activate the future through readings of   what   the   future level   of pranic continuity may appear to bbe.   The future is latent in   the   present condition of the body-space, or auric envelope.
 4.	There is a prana-reading of the projects and distant future, or the energy of the   body-space and time,   which is ahead in time from the contemporary continuum   of the present or given body-space of the student. This dimension of work is developed by means of actual points of intensity,   located in the body-space, which refer entirely to the raw potentials of the future and its development.
It   should   be   noted that this work is entirely based upon Atlantean   modes   or body-work and body-space methods. We do not make use of what is contemporary, but make use of those forms of exercise which come to us from Atlantean traditions of work   in and   on the body-space,   as these are confirmed by akashic readings of the   Atlantean Mystery   Schools.   In   focus,   we   are able to show that these methods   of   work   are entirely   present   in   the   body-space   as motion   and   power   types,   or   as   latent empowerments   in the physical vehicle of the student.   This power is then released bv means of the Atlantean Mystery School Readings.

Empowerments from the Ontic Sphere
The   Atlantean   Teachers were able to provide ernpowermenbs from the ontic   sphere   of their   own   individual   accomplishment in the Mysteries.   While the   empowerments   of prana-readings were given from the law of vitality and presence in the lifostream   of the human body, the empowerments of the ontic sphere were derived from the generation of   power by the prana-readings themselves.   That is to say,   the readings   generated their   own   power and this was a Form of power which could be given   to   students   by these teachers of the Atlantean Inner Mysteries.
Each prana-reading gave forth a kind of field of its own, which was of a special power   and which could,   if it. had special powers,   give rise to special empowerments and   initiations of a particular type.   This is because prana-readings were given   by means of cooperation with the Devas of Prana,   or those angelic beings which   sustain the life-process.
The esoteric priesthood would do its own   work,   but it would also do work with the   angelic   beings.   These beings would indwell the prana-readings,   it    they   were possessed of a special affinity to the angelic levels, and from their presence in the energies   it   would be truly possible to derive special fields of power,   which   were different from prana-readings.   As these angelic beings came from the ontic sphere of the work of the Teacher of the Mysteries, so the energy which they generated was also from   that   realm of being.   We can call these acts the empowerments from   the   ontic sphere, which were then given to students by the Teachers.
Prana-readings   had   to   be   very powerful in order to   provide   us   with   these empowerments,   for the energies,   which produce empowerments,   must be outside of the disintegrations   of the process of time.   Such A Man lean empowerments must   have   the stability   to   last   forever,   or to exist in such a way that they never   lose   their power-giving   abilities.   Ttiey must be in a state where the power can be   given   from them   at any point in history,   even in the present age.   An example of this would be what follows:
Ambaktu knew that the student had received the empowerments of the Mysteries long ago in   Atlantis.   Now,   he wanted to renew the student in the Mysteries and the   student sought the powers which Ambaktu held in his secret priesthood. During the performance of the secrets, it was learned that the student had received the powers and that they were still with him. By an akashio examination, Ambaktu found the nature of the powers and now could feel the secret of their wide range of strength.   They were before   hirn as fresh as they were when in Atlantis they had first been given to this student.   So now Ambaktu began to awaken them and to build on them, so that the energy could grow. After   the   prana-readings were given,   the old Atlantean powers were awakened as   if they had only taken a brief rest.   There was no doubt as to the reality of the   power or to its richness.
So we see that the powers of these Mysteries persist from the past,   if they are given in a proper or correct manner.
The   continuation   of   these mysterious powers can be understood   if   one   looks closely   at the history of a religious body known as The Old Roman Catholic Church of The Black Community.   Many of its bishops were reincarnated Atlantean magicians. This was confirmed by Doctor Atlantis in his materials on the "Ambaktu Physics";

The   Old roman Catholic Church in Haiti and in the British West Indies had   many
masters of magick as its bishops.   Some of these magicians came to the United   States
as   assumed high positions with many powers.   The Old Structures of this church would
appeal to the black men holding the ancient priesthood because the emphasis was   upon
the   Saturn-Energy and upon the Laws of Structure.   Most of these magicians wove into
the rites of the Old Roman Catholic system the Atlantean intentionality.   They had   at
their command the old powers and they knew how to make use of elemental forces.   Some
of   the   Old Ones incarnated in positions of power around the movement so   that   they
could   assist   in   its extension.   You can always tell who they are   because   of   the
qualities of their rites, which are Saturnian, and of their students, the majority oi
whom come from the Afro-AUantan bloodline.
These   magicians also made use of the Law of the Ambaktu Physics,   which made it
possible   for   the ancient energies to take on the liturgical structures of   the   Old
Roman Catholic form. In the mystical work, the primary energies of the ancient bodies
were shifted from the true forms of the Ontic Sphere and inserted within the   formulae
of   the Old Roman Catholic Mass.   Like a magickal computer of some highly imaginative
theme,   these   ancient powers could   be touched by the hand of the high-priest as   he
conducted his ritual work.   As he drew upon a system of angelic powers at each   stage
of   his   ritual,   he also made use of the old powers in their immediacy   — they   were
there   present   in   his Holy Mass.   It was the old magick in the Old   Roman   Catholic
formulae.
But   not   only did the old energies rest in the   liturgical forms, such   as   the ceremonies of the Old Roman Mass;   they could also be found in the mystical potencies given   to   the   high^priesthood at the times of ordination   and   consecration.   These powers were given for the idea of raw magick and could not be understood except as   a survival   of   the uncontaminated magick of the Atlantean Temples.   One must   be   very certain that the ancient powers were there, since all of the old work was carried on by these newly consecrated priests and bishops. They had to have the ancient tools ol their   trade and they made certain that these tools would be given to thern when   they needed   them   in their present incarnation.   Then they added on to the tools the   old powers and that fantastic Atlantean Intentionality of magick,   which brought to their work the full vigor of the mother of all of the mysteries of magick.
In   the   work   of   the   "Ambaktu Physics," we   can   see   how   the   Ontic   Sphere empowerments   can be   given   structure   by   means   of   ritual   operations,   especially liturgical   formulae.   However,   it must be understood that it is the priest and   the priestly   power   which make this work very effective and very special.   A   layman   or person   not in priestly orders could not do the same thing,   nor could any priest who was not a reincarnated Atlantean magician. He must have in his powpr both capacities: a   past   lifetime as an Atlantean Magician and ordination to the Old   Roman   Catholic priesthood in this lifetime.   For this reason,   the ecclesia in Haiti sees all   other ministries as defective in one way or another for occult purposes,
Magickal rituals are very powerful but they are significant because they reflect or   project the secret powers latent in the priestly aura of the magician.   What   was received in the   deep   darkness of the Atlantean period is now   understood   as   being awakened   by the initiation and empowerments of the ontic sphere.   No longer does the power rest and sleep in the current or contemporary lifetime, not it can be awakened. The   energy will then come to the surface of power and the energy will then begin   to show itself and express itself as mystical and perfected empowerment.
The   Ambaktu   technique   was   developed as a   method   for   giving   such   special

empowerments   to the seekers after energy.   There were certain powers and they   could only be reached within the psyche by the Ambaktu methods. Because of what was said in the   physics,   a method of work in the methods of empowerment could be understood   as coming forth from the priestly powers. In all of the methods of empowerment, the work known as Ambaktu would be the most highly specialized and the most precise.   It would locus upon the ways in which Ambaktu as a power could be realized.   For the power had been named after its priest.
The   Ambaktu method makes use of the technique of linking an oracle of the ontic sphere   to the hot-point of sexuality within a specific placement.   While there   have been many attempts to use the chakras in connection with oracles,   the Ambaktu   method is quite precise since it involves the reduction of the name of the sexual spirit of the   oracle   to one of the nine Afro-Atlantean bodies.   An example would be the   case where   the   name would normally be of three letters.   In the process of   the   oracle, however,   the three numbers, which are given to represent letters, as 5 represents A, 6 does the same for B, etc., might be 12, 8, and 20, for a total of 40, which reduces to   the   number   four,   to the Afro-Atlantean body number   four,   and   to   a   spirit-communicator, whose name is composed of four letters. The name would then be given by the   oracle method for four letters.   This would be the name of the entity having the secrets of this center of work and the work on the precise hot-point would mean   that the   secrets of power could be given by means of contact-work with this   entity.   The spirit   of   the   oracle   then   could give to the priest and   the   student   the   inner instructions,   which make the Ambaktu work so very essential. Usually, we might note, only two or three of the hot-points could be worked in these temples at any one time, because   of   the   powers,   which were built up out of the various   levels   of   ontic empowerment, energy-transfer, and initiation-release.
Now,   of course,   we know that there exist various levels of ontical   hierarchy, which come to the work within the Ambaktu context.   There are special research papers which   exist   to   give us an exploration of these powers and what has   been   done   to renewal them to us.* In the normal process of the work, we have to see various levels of energy, however, not as outside of the processes of the physics of empowerment but as really resting inside of these types of work as the actual law of energy patterns.
Ambaktu work does not mean that the prana work has been replaced. Prana readings are   to   be   seen as leading up to the Ambaktu processes because the   work with prana allows   us to see the potentials for deeper work along the Ambaktu lines and   thereby brings   us the very important keys to empowerment as found in liturgical oracles   and in the temples of the body-space.   In a sense, then, the laws of energy are connected to each other by exact methods of an Atlantean system or esoteric physics.   This is one of   the esoteric labyrinths,   which are explored within the mystical context of ontic sphere research.
In the Atlantean system of mysticism, which was their form of esoteric logic.the energies   have   to   be understood as being latent in the various   occult   spaces   and places   of the ontic sphere.   Certain energies exist which are only revealed when the surface of the ocean of the unconscious mind is touched by the prinstly actions. Then there is the revelation of the full power of being, which is actually latent, already latent, in the body-space of the student.
There is, finally, another concept of Ambaktu, which should be mentioned although it is of an esoteric form beyond what has been given in this lesson. During the rites of the hot  points,   wherein we are making use of the oracle,   it is possible to   make contact at the mid-point of the hot-point with a special Ambaktu potency or spiritual

being,   expressed   as   a mystical force.   This mid-point has been identified   in   the ancient   Atlantean records;   but only appears to have survived within our school   and outside our school in certain of the Thibetan Bon-Po practices, where it is difficult
often to locate.
Esoteric   Ambaktu   refers to the special relationship which exists   between   the spirit   of   the   rite being done and the spirit of the oracle behind the   rite   being done.   It is not to be thought of as the spirit of the oracle being done in the rite, for that is another of the spirit-powers.   The oracle behind the rite makes   possible the production of the magick power used in the rite,   while the spirit of the rite is the   entity expressed as the way the rite is expected to be done.   This latter   being provides the direction for the rite as it has been understood for all the centuries it was in existence.   The spirit of the life behind the rite,   and so behind the oracles which   are part of the rite,   is a special and unique entity,   known as the   esoteric
*The Ambaktu-Old Roman Catholic Research papers are an attempt to give in report form
the patterns of energy as they appear to the priestly operators. These papers are not
lessons but should be viewed entirely as descriptions of precisely defined   energies,
as they are to be found in the ontic sphere work of the Ambaktu priests.
Ambaktu.   It is that part of Atlantean magick and the mysteries,   which comes closest
to   what   we now call esoteric logic,   especially as this is found within the   Voudoo
system as the esoteric logic of Ghuedhe-Legbha.
Only certain priests have the powers to prize or give the production of esoteric Ambaktu,   since   it   depends   upon the release of a special energy from the   line   of teachers,   extending   backwards in time to Atlantis.   While there are   many   esoteric powers   in existence unknown to the usual student, it should be realized that few   of these   powers are known even to the high priests of many schools.   These priests have simply   lost, the powers to find these old potencies and realities.   In the system   of mysticism, however, the esoteric powers are to be understood as available or known if the person is seeking them.   Such a person may be allowed to find what he is   looking for   with   the   permission of the spirits.   There is also a series   of   papers on the esoteric aspects of Ambaktu, which will allow the student to come to an understanding of   these   energies,   as   they are provided by the spirits or the   Mysteries   of   the
Universe.
The   secret energy of esoteric Ambaktu is perhaps the oldesL of all   powers.   It makes   most of the other powers possible and it is always behind the existence of new things having a form of power.   Now,   however, it has been seen by certain priests to be   the secret force,   of the esoteric power,   which is behind the entire   system   of ontic   sphere empowerments,   as these empowerments are only possible because they are given   through   the   certain   lines and lattices,   rays and beams   of   the   level   of Atlantean   magick which comes closest to the true mode of esoteric   logic,   which   we have preserved in our own secrets.

The Generation of the Akashic and the Ontic Readings from La Prise-De-s-Yeaux
The   significant powers of the high-priesthood comes from the world of the spirits as gifts   to   those   who have dedicated themselves to   the   spirits.   These   powers   are instruments   for   the   worker   in   service to the spirits   so   that   the   worker   may participate entirely in the world of the spirits without any limit.   One of the   most significant   of   these powers is the esoteric vision,   occult imagination,   or   inner sight, known as "la prise-des-yeaux."
The   akashic readings and empowerments of the ontic sphere,   which   give so much force lo the work of esoteric initiation,   are the results of a very careful sequence of   divine empowerments,   which the high -priest receives while in process of theosis, or   union with the Gods.   At a certain point in his development,   the man who   is   to become   a priest and then a high-priest is set aside by the spirits and carefully and ritually prepared by one who also has these powers.   It is an unbroken chain, which I understand   comes   down   to   us from the Mysteres of Atlantis   and   from   the   secret schools.   This direct line of descent from the adepts of the ancient schools   carries with   it a unique and very powerful ability.   This ability gives one the approach   to the   mysteries   by   way of the Gods, for the powers are taught to the student   by   The Gods, or Laws of the Universe.
Metaphysics   allows   tor   the student to rise upwards to the   deity   and   to   be possessed   by   the ancient powers.   However,   in the act of becoming one   with   these powers,   the   gifts   of   the   God -Consciousness   are   united   to   the   student's   own consciousness   and   he is literally made into a new being,   because the old being   no longer exists inhis body. That is why initiation and empowerment, if fully effective, must   be given by the Gods alone and must have a special and unique gift about   them. The initiator of the student,   who is the Teacher sent by the Gods,   such a person as that   Teacher   will serve to connect the student to   the   God-Powers. This is also an ability,   because   as a gift from the Gods it has timeless power (and operates   from lifetime to lifetime).   Therefore,   it is pure magick.   The Gods alone have the power to   connect   humans   to   the world of divinity and the world of   divinity   alone   has special energies for the renewal of consciousness and the potencies of the   spiritual act.   Thus,   the energies are received as powers and the powers are bridges between the Gods and humans,   which the priestly powers have to give as ways,   whereby what is in need of connection by a line of power can be connected by that same line of power. So the   ways   of power and the pathways are within the capacity of the Teacher and   from hirn are given to the student.
In   many   instructions and in more practical   instances,   empowerment   has   been compared   often   to a process of radio-psychoanalysis.   Radio-psychoanalysis   is   the exploration   or   the   inner self from the standpoint   of   occult   radiations.   Radio-psychoanalysis   is implied in our work because the esoteric readings which are   given are   ways of releasing energy from the very rich depths of the transcendental id.   So the priestly power includes the rnagickal ability to release power within the   psychic continuum of the student by means of esoteric empowerment.   In the Old Roman Catholic Church   of   Haiti,   this   power of the priesthood is exercised via the   Sacrament   of Penance,   commonly known as "going to Confession to a priest." However,   it is   quite interesting   that   during   this confession- process,   there is a release   of   rnagickal energy and it is felt as such by the student.   The priestly power to bring about this

in the student is a real ability, which comes from priestly consecration.
However,   of   a   much deeper quality and of a much richer power   would   be   the Atlantean reading,   which as a form of radio-psychoanalysis is derived from the power of the present but caused by the power from the remote past.   The powers given by the gift   of   "La   Prise-des-Yeaux" are real as potencies derived from the   mysteries   of Atlantis.   The   priest   who has these powers now in the present age had   them   before in   the   temples   of readings and   empowerments   in   Atlantis.   However,   within   the Atlantean   concext   there were many types of temples of magick and it cannot be   said that   these temples were all of the same quality,   because they had   different   foci. There is no need to list all of the temples and schools, although there were over 200 of   them,   but   there   were over 60 temples giving La Prise-des-Yeaux as   a   form   of mystical   awakening.   Within our own family of mystics,   there were about 16 of these specialized   temples,   based   upon the workings of the esoteric Atlantean   system   of occult wavves,   vibrations,   rays,   and broadcasting-beams of esoteric energy. When I meet a student in this lifetime and I know he is one of the Atlanteans, I immediately begin to work on his soul culture so as to be able to find out the exact place   where he   stood   in   the   ancient   world.   Then I try and bring him up   to   that   level   of accomplishment   in   this   lifetime.   That becomes the focus of my   training   of   that student.   So   it is very important to work with each student individually   and   allow that student to unfold his full power. Work in groups would not make this possible.
By   making   use   of my esoteric ability,   I am able to find out much   about   the student both in terms of where he was and also where he will be going.   1 make use of akashic   readings and other empowerments,   I draw upon ontic forces and many   spirits and Vudu,   in order to be very accurate in what I am doing.   All of these powers   and capacities   are generate* from a use of La Prise-des-Yeaux.   Once I get into my   work with these powers,   I work as part of a group. The group is composed of the following persons:   the student,   myself,   and the spirits or Vudu beings,   who are guiding and directing   me   in this energy.   The entire work is centered around the needs   of   the student,   because the student is the topic of investigation, or the object or subject of   research.   The   focus of power is making it possible for the student to   come   to terms with his being. In this sense, the student will have special powers activated in him,   because   the   energy   must express itself at the level of its own   and   ancient Atlantean vigor.   I work very carefully with taking one step at a time in the psychic continuum of the student,   because the mystical energy is to be brought up in a   pure and practically perfect state of preservation. Any lack of exactitude would lead to a break in the pattern of energy and would therefore make it very difficult to maintain the   continuum in terms of the pure order of its contents.   Certain matters would   be taken out of order or misplaced somewhere in that process.
The   psychic continuum,   we must remember,   is a living system and so it must be approached carefully because of its occult contents,   these being powerful and active energies,   which   have not been close to the surface of the psyche,   or known to   the ego, since very old Atlantean times. For help in this delicate and perfect operation, I make use of certain spiritual helpers, who assist me from within the psyche,   that   is to   say,   they   exist   deep within the psyche or nearby to that region and   can   come easily into the continuum of the psyche and give me a hand.   For this reason,   it   is necessary   to understand that oracles have their natural space deep within the   levels of   thepsyche and that there are different levels within the continuum   and at   these many   different levels are we able to find the "spirit spaces of oracles." An   entire science    of     Vudu-Energies   exists   to   explore   this   subject-matter,     known     as

archeometncal psychology.   However, what we are doing is far From any theory. We are actually working deeply within the inner life of the student.
By   making   use   of the la prise-des-yeaux,   the   priestly   exploration   of   the student's   body-space   will reveal the secret dimensions of the spirit-space   of   his psyche.   There are deeply felt worlds, the akashic and ontical readings can be given in   order   to release from any minute or vague limit the contents of magickal work   in past   lifetimes.   There,   in   the   deep regions of   secret   awareness,   the   priestly exploration   can find the ancient spaces of oracles and the special chambers   of   Les vudu, which have been the temples of the mysteries since the archaic days of Atlantean power.   By empowerment of these spaces, the priestly exploration can awaken the past and make the student a self-conscious initiate of the spirits, now, in this lifetime.
Bach student would appear to have a special body-space and psychic continuum   as part of that body-space.   The student would possess certain unique and secret places, which can only be known by means of individuated readings of the energy fields.   These secret   realities   cannot be understood as being common to   all   students;   although, certainly,   the   psyche of each student contains many magickal spaces.   Yet,   in   the process   of   exploration,   we must remember that each student has his own   world   and space   within   the   psyche but that the ways in which these spaces are   arranged   are secretly   held by the spirits within the life of the inner soul.   I know that I   will receive a response from Pierre in space X as I would with Charles,   but J do not know what  archetypal   response will be given.   Different and many   times   hidden   spirits indwell these spaces. They are not beings to be known as I would know other objective facts about the students,   such as that Pierre and Charles come to from the Island of Eleuthera   in   the Commonwealth of the Bahamas.   However,   by means of la   prise-des-yeaux, I can arrive at the most highly unique and individual spirits in the psyche of the student, because the spirits within the continuum of la prise-des-yeaux can guide me into the worlds within, since that is where they themselve dwell.
The   priestly   power   is   like   the   ability   to   see   physically   all   that   is metaphysical.   You will possess certain kinds of information because you now   possess the   ways   of the spirits and you can see the worlds of the spirits as if   they   were entirely physical.   For this reason, the Haitian priests who possess this power speak of   the spirit-spaces and worlds in a way which suggests that they are describing the physical   world and the material land just outside the window.   They talk freely   and often   in ways that seem commonplace about the most spiritual and mystical   subjects, because they see the mystical as we see an apple on a table.   Their powers have   made these   masters see everything as if it were simply a part of the physical world.   This is   suggested to us when they say that they find the spirit spaces in body-spaces   of the Legbhas, Luages, and Ghuedhes. They mean that behind or within a certain physical part of the body are to be found existing the spirits or Les Vudu.   The spirit   world is that close to the physical for them, because they have this gift.
So,   for the priestly explorers,   the act of giving akashic and ontical readings is continuous with physical vision.
There are several Vudu spirits connected to this process of giving readings from la prise-des-yeaux.   In my own work,   we invoke Legbha and His mystery of Luage,   we invoke ghuedhe and his mystery of Lundi,   and we also invoke in special circumstances the   mysteries of our Ambaktu,   as expressed in His esoteric form,   and His   mystery, which is also a mystery of the Famille Ghuedhe, by the name of Limba or Lirnbi. Each of these   mysteries   are related to the giving of akashic and ontical readings from   the powers   of la prise-des-yeaux.   In fact,   together they represent divine   and   secret

spaces   within the student's psyche,   which are to be revealed by means of an akashic reading   based on the living Atlantean temple of the student's own body-space,   as   a collection of esoteric mysteries. Our work in these areas oF research can be explained as falling under four different types of esoteric exploration.
(I)	There are Vudu Research Readings,   which explore the regions of Legbha   and
Ghuedhe as we find them expressed by reason of the laws of Ambaktu empowerment. (Here
the   teacher will do the work with the student,   which refers to this region   of   the
ontical   continuum of inner powers.) This world is based entirely on the interactions
of Legbha and Ghuedhe with the field of Ambaktu expressed as a dynamic form of being.
(II)	There   are   the   Atlantean Mystery   School   Readings,   which   explore   the
extension   of   the powers of prana-readings as the basis of   more   occult   practices.
These prana-readings can be seen as real doorways to the esoteric spaces, wherein the
classical   laws of esoteric Vudu are applied to the students as he is now   understood
within a context of cosmic points or powers of reference,   hot-points,   categories of
empowerments,   and collections of forces.   The interaction between Legbha and Ghuedhe
as   expressed inextended Ambaktu is now understood as primordial experiments with the
body-space of the mind as a continuum of time-systems. Here there is an experiment as
when the teacher and the student will realize a particular area of hot-points,   which
reflect the movement from prana-readings to the archaic roots of Vudu.
 (III)	There are the Esoteric Vudu Readings,   which explore the mystery of Luage and   the   inner patterns of Luage in relation to expression   as   Ambaktu.   (Here   the teacher   will work with the esoteric dimension of the student and allow the Vudu   and the   Loa   to   reveal themselves in a pattern of mystical lattices of cosmic   and   yet psychic energy.   At the same time,   the teacher and the student will understand Luage as the law of body-space in its most concrete sense.) So these papers focus upon work with the Luage mystery as the goal of consciousness.
 (IV)	There are the Atlantean Research Readings,   which begin with work   on   the concept   and   the field of that particular known as Esoteric Ambaktu and conclude   in work with the Mystery of Limbi. (Each of these papers or lessons will be explorations in the field of initiation-physics, as it is seen from the viewpoint of the continuum
of esoteric Ambaktu,   with the in-depth exploration of the secret soul as it is first experienced   by the Vudu and Loa.   At some point in the exploration   of   being,   the entire   map of the soul as a secret space will be at once given to the student by the words   of   the Vudu through the teachings.   This work is perhaps   the   most   mystical aspect   of Esoteric Voudoo work.) The student and the teacher will be working on each aspect of the soul in order to discover the magickal geography of the inner world   of the student's spirit.

The Collection of Pacquete in the Empowerments of Ambaktu
Inside of the empowerments of Ambaktu,   especially in its esoteric phase, we find the build-up   of   centers   of power,   the gradual coming   together   of   forces,   and   the collection   of   energies of a tangible and exact type.   We understand this to be   the collection of pacquets. The life and power of the empowerments have been concentrated in these points   of   force,   which are of a collective   nature.   They   appear   to   be collections   of   esoteric hot-points.   From the Vudu,   I have received the   following explanation:
The   smaller the area of space,   the more concentrated would seem to be   its   powers. This has been shown by the ways in which the energies envelop themselves or intensify so   that the appearance they have is as a continuous turning inwards or moving into a more   and more closely defined and combined space.   The powers that are in space   are the powers which the realm of space possesses.   They a^e the powers which imagination has   discovered within the compactness of space.   This happens in any   collection   or series   of spells so that they are in every way more and more closely identified with themselves, especially with the many and varied forms of themselves, because they are trying to be known to themselves in the same area as they occupy.   They want to   know themselves   without   any intermediary,   without any pause in the act of   knowing.   So everything   in   the science of Vudu will turn in upon itself and come to know   itself more by this self-involvement.   This seems to make the power stronger and to make   it appear   as   if   it derived its powers from becoming more and more   confined   to   ever smaller spaces. Ghuedhe, or the Saturn-Pluto complex of the Voudoo Mysteries, appears to teach by example this process as he is the ruler of this ideal.
So   we   can understand that space is power in a latent or diffused and   extended way   and   when   it is concentrated it becomes   power-bearing   in   an   ever-increasing degree.   This   space   is   also   the place of imagination,   or   the   magickal   use   of imagination,   where the priestly power is to be found as diffused and spread over the entire   place   of   work.   Then when it is brought into inner and   tight   pockets,   or brought   together   in bundles and collections,   like any other object   might   in   the physical world,   it takes on a power and a uniqueness of force. It becomes energy and life;   indeed,   it expresses itself as a life of its own. This power can then be used by   the priestly hand to direct the mysteries exactly and without any loss of energy, as   the fuel of mysticism and the physics of initiation.   When we want to talk   about how it is that the Vudu Mysteres work in the world of matter, we simply have to focus upon   what it is that is given as pure energy and how it is managed by   the   priestly hands.   From this living form of being,   which is the spiritual level of reality,   we see   in the abounding and absolute compactness of space the reason for the   existence of these energies and their level of productivity.   They are constantly making powers by their pushing inwards upon themselves.
This   pushing   inwards   of the powers,   which gives to the powers   their   unique quality   or the force of the divinity,   which we associate with   such   empowerments, when given, creates its own space; but it also takes over the exoteric spaces around the inner spaces so as to form a pattern of protection and a pattern of energy.
Each   priestly   initiator   has seen the powers when they are grouped   about   the

esoteric   and   exoteric   placements.   These   are the   powers   which   have   a   special uniqueness   and special form of divine mao-work.   By an esoteric method known only to himself, the priest can trace in the body of the student,   who must be a   chela,   the pathway of the occult energies and how in the field of energies,   the powers are laid out or distributed.   He will do this work by a special and secret method which allows him   to locate the powers in their ideal placement,   rather than in their approximate distribution.   Remember   that   the   priest must locate these powers   where   they   are supposed to be and then compare them to where they might be.   He then must move   them back to where they should be, if there is any distance between the ideal and the real
placement. For if there is any distance, it must be explained.
The   distance occurs largely as the result of the activities of past   lifetimes. The practice of certain theurgical operations,   especially those of a highly personal and   subjective form,   will tend to draw the points of power away from their original and archetypal spaces,   or spiritual placements. When this happens, the first work is to   try and find out where the powers are and bring them back to where   they   belong. There   are   special   rituals,   which are done to achieve this and these   rituals   are always effective in achieving a return to the basic placement of power.
Naturally,   the   mystical   relationship between the Guru and the Chela   must   be established   and of a very long duration,   because they must hold together an   astral and mental webwork,   which serves as the occult connective between   lifetimes.   These mystical   and   magickal   powers are in every sense eternal,   since they   outlast   the episodes   of   time or temporal incarnation,   which each chela must experience   as   he grows   more   and   more deeply into the mystical energies.   In the   past   perhaps   the relationship between the Guru and the Chela was not as ideal as it is supposed to   be or   should be considering the work in metaphys.es.   Now,   in this   lifetime,   as   the energies   are now available for exploration and research,   the chela can achieve   the true level of being and the true awareness of mystical growth.   He must come back to where   the   power of the Guru is to be found,   and this is measured by the   distances between what is the space of the collection of pacquets and what it should   be.   Then
the mystical healing can begin.
Question: Are there examples of these distances between powers in the traditions
of the Vudu-gnosis, as contained in the Old Roman Catholic Church from Atlantis?
Answer;   Yes.   The mystical traditions of the Atlantean Church have come down to us in forms of special rituals, which are either Old Roman Church in form or based on the Vudu-Mysteries.   These traditions are built up in order to overcome the distances between the Guru and the Chela.   They are designed in order to overcome the distances between the ideal and the form of reality found in the chela.
There is always a kind of separation between the old ways,   which are the ideal, and   the ways we find the energies present in the chela when he first appears to   us. But   the work can be done in order to make him free from the differences between   the ideal and what has come with him into this lifetime. This means that while there is a certain disjunction to be experienced in the act of incarnation,   the act itself   can be corrected by a magickal or theurgical operation. This is shown in the Thibetan and Old Roman Catholic elements, as we find them in the Vudu-Process.
The actual techniques of exorcism and purification, which are made use of in the process   are   actually   or   dynamically given as ways of   restoring   balance.   It   is particularly   important to know that the old systems work very   effectively,   because they are using the same forms from lifetime to lifetime.
Question:   Does   the sex of the priest make the power of the sacrament   work   in

this process of the restoration of balance?
Answer:   The   Atlantean methodology made it necessary for the priesthood to   be composed   of   males,   since   it drew its occult power in this respect from   the   male mysteries. This is repeated in the patterns of the Old Roman Church of Haiti and also in   the Thibetan Esoteric work.   For it was taught that the male chelas would   become male   priests by means of these mysteries of a metaphysical view of   male   sexuality, based   on physical incarnation as a fact.   In order to overcome the imbalance of   the energies,   the   chela would incarnate in a male body and so all of the collections of pacquets,   or gatherings of energy at this point,   were to be seen as a focus of   the male powers and empowerments.
Question:   And   was there not a secret map to be found in this   process,   which guided   the   old   form   of priestly magick in the directions of   the   restoration   of balance?
Answer:   The   Old Roman Church of Atlantis and Haiti did teach the existence   of such   a map to be found in the body of the chela,   which showed actually where   there were   differences   between   the   ideal   or true placement   of   the   powers   in   their collection of pacquets and what was the actual result of the process of   incarnation, because   the energy levels at the moment of the act of incarnation were so   diffused. This   diffusion was the cause of the error or degree of imbalance,   which the laws of the gnosis and its special operations sought to restore and make definite and strong.
We   should now come to look at the methods which were used by these   priests   in order to make a return to the original powers a reality.
Here   is the esoteric exercise used for correcting the collection of pacquets   as used   by   the late Archbishop Cyrus A.   Starkey of the Old Roman Catholic   Church   of Haiti:
1.	From   what sources did Bishop Lucien-Francois Jean-Maine derive his   special
occult and gnostic powers and abilities, as well as his special role in the evolution
of esoteric consciousness? (Angelic contact number=5, as 3+2): Earth of Earth work.
2.	Bishop Lucien-Francois Jean-Maine did not derive any special powers from the
Doinel   line   of Gnostic Bishops in France,   for he made claim to the   succession   of
Doinel   through   his   own contact and consecrations   by   Synesius.   (Angelic   contact
numer=9): Water of Earth work.
 3.	I   don't think that his contacts with the bishops of the Vilatte   succession were particularly helpful in this respect,   either.   (Angelic contact number=12): Air of Earth work.
 4.	For   while a few magicians were made bishops,   this did not make the bishops they   consecrated into magicians,   so we have to look elsewhere for our   explanation. (Angelic contact number=5, as 4+1): Fire of Earth work.
 5.	It   is possible that bishop Jean—Maine had special powers given to him   from his   contact with his father and grandfather,   who were   magicians.   (Angelic   number contact=2): Earth of Water work.
6.	If so, that power would be highly elemental and may be viewed as a mixture of
raw   Voudoo   and   extremely corrupted practices of   a   Martiniste-Martinesiste   type.
(Angelic number contact-3, + "no"): Water of Water work.
7.	This would be of what had survived of Esoteric Martinism in 19th century
Haiti and it would be a type of Angelic magick mixed with an explicit and primordial
sorcery. (Angelic number contaot=3, + "yes"): Air of Water work.
8.	Then, when he came to France he made contact with some priests and bishops of

a   magickal   line,   which   also had a succession from   the   Roman   Catholic   Church. (Angelic number contacts): Fire of Water work.
9.	Then he made contact with Father Boullan and with some of the other magickal
bishops   and was himself consecrated a bishop.   (Angelic number contact=9):   Earth of
Air work.
 10.	During some time while he was a young man,   he developed his powers because he always had a position of leadership in these Gnostic Churches and Esoteric Groups; also,   at an early age we find evidence of his doing very difficult forms of magickal research. (Angelic contact numer=4, as 2-2): Water of Air work.
 11.	My   own   opinion   is that Bishop Lucien developed a   particular   method   of gnostic   magick   and used it to power the work he was doing in   the   Gnostic   Church. (Angelic contact number-4, as 3«-i): Air of Air work.
 12.	Would   it   be true to say that Bishop Lucien used Esoteric   Voudoo   methods extensively and that they were not recognized by his contemporaries? (Angelic contact number=10): Fire of Air work.
 13.	I   think   so,   because we have to remember that Voudoo in any form was   not known   or recognized as such;   especially since various corrupt practices   of   Voudoo mixed   with Martinism could not be identified properly,   except by highly specialized experts. (Angelic number contact=6, as 4-2 or as 3-3 - "no"): Earth of Fire work.
 14.	Since   the magickal work of Bishop Lucien was done secretly,   his   esoteric society could not be observed as work;   although it was understood by be dedicated to reaisorcery   and as having a male membership of expert sorcerors,   dedicated   to   the Famille   Ghuedhe and not recognized as any European mystical society. (Angelic number contacts): Water of Fire work.
15.	It should be understood,   also,   that Bishop Lucien put great emphasis upon
types   of Voudoo initiatic practice,   which were foreign to the   European   tradition,
making use of many secret forms and techniques,   which were identifiably voudooesque.
(Angelic number contact=8); Air of Fire work.
16.	The reason that we know this information about Bishop Lucien is that his son
Bishop H.F. Jean-Maine made use of these traditions and explained and identified them
and   isolated   them   in terms of which of their historical components   were   esoteric
Martinist and which were Voudoo of the School founded by his father.   (Angelic number
contact=6, as 5-1 or as 3-3 - "yes"): Fire of Fire work.
In our school, every exercise makes use of these components, which were present in   the work of Bishop Lucien.   This means that the chela will be able to distinguish between   the   components   or elements of Esoteric Martinism   including   the   mystical traditions of the Elus Coens, those principles which were a form of corrupt Elus Coen practice, various esoteric developments of skills and methods from Martinism and from the corrupt forms of the Elus Coens work,   come forms of gnostic magick and   magickal gnosis   from a wide variety of sources,   various corrupt forms of occult knowing   and revelation,   variuos   types of esoteric Voudoo, which were heavily influenced by both Ijegbha   and Famille Ghuedhe traditions and finding expression in the inner gnosis   of La   Couleuvre Noire and,   finally,   various mediumistic   influences,   especially   the mediumistic   work   which was related to the Gnostic Church of Doinel,   but   developed independently by Bishop Lucien, who was a very powerful trance medium.
Also,   the   student   who   becomes a mystical chela should strive   to   be   highly inventive,   for   as   the   work   of   Bishop   Lucien   contains   many   modifications   of traditional materials, which we   are able to distinguish,   so the chela   will   bring through   as the result of his work with his own collection of psychic   pacquets   many

innovations and developments out of the traditional and historical materials to which he is introduced by way of initiation into the Atlantean Mystery School Readings.   It is   by   this means that he will be able to restore the balance of the old powers   and occult   energies,   which   are   present in his   soul,   awaiting   reawakening   and   the empowerments of the priestly mysteries.

Atlantean Research Readings: The Beams and Rays of Esoteric Ambaktu
Towards the Devic Definition of Esoteric Ambaktu
Ambaktu   is a type of energy as well as a divinity or ideally emanated and individual divinity   of   spiritual   consciousness,    presiding   over   the   process   of   esoteric initiation.   It   has become the subject-matter of a theology and esoteric logic of   a particular and mystical development in the gnosis. It is important to understand that this notion of Ambaktu is gnostic only by reason of experiment and does not belong to the gnostic or speculative theology of history.   It is the meta-zothyrian metaphysics of esoteric and secret Vudu. The importance of Ambaktu is that the concept is derived from the African and Atlantean emanations of the gnosis; thusly, Ambaktu is therefore much like a kind of gnostic aeon.
The power of Ambaktu is devic in a special and highly esoteric sense.   It should not   be viewed outside of any secret spaces and cannot be given except by bishops   in the   church   of the gnosis.   Here is an explanation of what Ambaktu in   its   esoteric phase has been understood as being.
I wanted to make a study of the energies,   which the lineages of Bishop Gregory   were known to contain.   This would involve the many devas at work in their spaces of these lineages.   The   lineages   were various in nature,   both exoteric   and   esoteric.   The esoteric   were more uniform,   since the power was one and outside of history   in   its manifestation.   The exoteric were highly diversified:   that of bishop Mathew, that of Bishop   Vilatte,   that   of the Mariavites,   that from the Russian Church,   that   from Ferette and that from Bishop Vernon Herford.   The energy from Bishop Mathew had   been modified   in   radical   and   experimental ways,   by Liberal Catholics   and   Old   Roman Catholics,   involving entirely new continua of devic directions.   Then at each   stage observations were to be made,   as for the subdeacont   the deacon, the priest, and the bishop.   I worked out a chart of the colors,   of which I had 32 spaces,   because each space was occupied by a very different deva. By this means, I could see how some were alive and others were not so vitally charged.   I discovered also secret spaces, where a   lot of unknown power could be ideated   Few of the bishops outside of the   liberal and gnostic traditions knew of these spaces and their energies. I was determined that this   should   be   as exact a work — indeed,   it was to be a science   — as   anything Leadbeater our patriarch had been able to explore.
In   this   passage,   we find an interesting hint of what is involved in   what   we understand   as esoteric Ambaktu and why many magicians sought the sacrament   of   Holy Orders as it is given in the Old Catholic Movement.
Question:   You   speak of the Beams and Rays of Esoteric Ambaktu as being present-in   the   episcopal lineages of certain theurgical priests and bishops.   What   do   you mean?
Answer:   This metaphysical energy is present in every lineage and has particular qualities,    as   we   understand   these   qualities,   which   can   be   observed   by   the [Leadbeaterean methods.
Question: You also speak of certain beings present in these lineages, such as the "Gulotti-Devas," so we wonder if such beings inhabit the lines of energy or inhabit the spaces as they are formed by beams and rays'?

Answer:   Lineages are beams and rays and they are quite significant because they form precise metrics and these spaces are indeed inhabited by occult energies.   These beings   are the esoteric devas of the lineages;   but what is important is that   these devas    have    developed   certain   very   definite   qualities   since   their    original introduction into the lineages.   So you should understand that they   were   introduced into   the lineage and not created by it.   Also,   they were influenced by the   psychic energies   of those who participated in the rays and beams,   so that upon   observation precise differences do appear to be really given.
Question:   The   Gutotti-Devas   are   derived from the lineage or   ray   of   Bishop Vilatte,   who   in 1892 was consecrated in South India.   So these devas are originally from the Indian and the Syrian continuum.   Bishop Gulotti added to these energies and when he consecrated the various bishops,   they added their elements and components to the   ray.   The   Abbe Julio,   an occultist and theurgist,   was consecrated   by   Bishop Gulotti   in   1904.   From this consecration are to be traced many of   the   French   and American   gnostic   bishops.   From the consecration of William Whitebrook in   1908   by Bishop   Gulotti we have another beam and lineage,   which was less involved in magick. Observed clairvoyantly,   the Vilatte-Gulotti-Julio ray or sub-ray is quite   different in   nuance   from   the   Vilatte-Gulotti-Whitebrook ray.   The reason   for   it   is   that different   energies were used to feed these sub-rays.   If we use terminology that   is appropriate to the Liberal Catholic tradition,   we can say that the Julio sub-ray was seventh-ray in quality more than the Whitebrook ray, which is much more sixth-ray.
Answer:   It   is   correct to use the language of the seven rays   when   discussing these   energies.   I think that the differences can be found strongly in the different orders,   such   as   the   subdeacon,   the deacon,   the   priest,   and   the   bishop.   The subdiaconate   of the Whitebrook ray is different from the Julio   subdiaconate's   ray. Even when someone has all of these very interesting linages, they can be isolated and examined   at   each   step,   although it is best not to investigate   orders   below   the subdiaconate,   as   they   are   too difficult to view and too fluid   for   any   exacting observations.
Question: And esoteric Ambaktu is to be found somewhere in these observations?
Answer:   It   has   a residual quality and does not appear at the surface   of   the data,   but   actually   is to be found more as the structure of these rays   and   lines, because of gnostic and estoeric conditions, largely made possible by Bishop Lucien.
Question:   So many of the Old Roman Catholic Bishops outside of the Gnosis would not have this as a quality of their energy field,   while those who had both the Jean-Maine succession and the Gulotti succession would have this quality?
Answer:   Because   those   who receive the Jean-Maine succession receive the   many forms   of Ambaktu,   they would have this quality.   Then the Whitebrook and Julio   and Herford lineages would take hold to the estoeric residue or holdfast of Ambaktu and a certain firmness of the quality of the   Apostolic Succession would be the observable result.   Because   Ambaktu is both "heavy" and "Foundational," it is the root of   many lineages. These do not have a series of problems found elsewhere and those who do not have   this   quality will find it difficult to hold onto their lineages,   as   we   know happens frequently to many of these "bishops-in-partibus," etc.
Then we know that if Ambaktu is received after Gulotti energies have been added, for   example   to   the aura field of the priest,   as in many cases,   the work   of   the Gulotti   Devas   is helped greatly.   Their aim is to link by ideal necessity   the   new bishop to a continuum of dsvic energies.   Ambaktu makes this possible by acting as   a

devic holdfast for all of the exoteric energies of the episcopal lineages.   Like some form   of   a   metaphysical anchor,   it sinks down and holds the ship   of   the   higher-vehicles by the act of making it stationary.   This is possible because there exists a special   type of identity of form between the structures interior to Ambaktu and   the continua   of the Gulotti Devas.   The reason for this is because some of the   magickal bishops   of the pure gnosis,   who generated so much of the rays and beams of Ambaktu, were connected also in an integral and organic way (metaphysically speaking) with the lineages   of the Gulotti Devas,   probably because of such French bishops   as   Giraud, Bricaud,   and Ambelain,   as well as a connection with Julio.   Naturally, this lineage was   highly charged with the pure magickal energies and extremely theurgical.   All of this added to the strong link between the Laws of Esoteric Ambaktu and the operations of the Gulotti Devas.
I   see   my   own   work as extending the links between Esoteric   Ambaktu   and   the lineages of various Old Catholic bishops,   etc., to a wide variety of continua, since in the exoteric sense, connections have been really established with all of the lines of Old Catholic Apostolic Succession.   In this process, we have moved quite carefully in order to create a schematism for investigating these energies,   as they are   given to chelas in the continuum of the gnosis via the Atlantean Research Readings.

The Topological Names of Ihc Genius of TFA: The Structure of the Atlantean History Based on Fields of Power
I.	The   names   of   the spirits of this system have been given in   a   number   of
esoteric   papers.   There are 16 structures which must be named in   each   system.   The
names are mystical subjects or signs, which reveal the spatial powers of the spirits.
The   temple will consist of the signatures of these spirits and these signatures form
the Treasury of the 16 roots of power.   These signatures were revealed to the head of
our   order   by   each   of   the appropriate spirits   and   are   therefore   accurate   and
authentic.
II.	Priests of the various temples will note that these spirits are called upon
at   the   beginning   of the Gnostic Liturgy,   because they are the   rajas   or   devarak
devarajas of the north,   west,   south, and east. These are the four directions of the
spirits,   too,   as   well   as   the main subdivisions of the esoteric   history   of   the
Atlantean Mysteries.
III.	The signature of the first spirit corresponds to the direction of the most
remote period of time as well as to the densest levl of elemental   consciousness.   It
is the root of the owers and as such is the form for the root god of Yaksha-Prithiwi,
whose ruler is Vaishravana-Vessa Vana.   This mystical spirit of the Houdeaux Sciences
is   the   source   of   all of the initiation patterns given in our system   and   of   the
special   powers,   which   are   reserved to the priesthood of the   earliest   period   of
(Atlantean History) initiatic being.   Sixteen mystical powers are said to attend this
signature.
IV.	There is a special door of initiation,   which can be opened when the master
is met by those who have made a deep study and exercise of this signature. It may not be given to everyone, but only to those who are the special chelas of the master and have been invited by the master to come to him for this purpose.   These chelas have a special power, which the god of Yaksha-Prithiwi will give to them, if they are favored by masters.
V.	There is a Kammamorian extension of this signature,   which is the basis of a
special   level of gnostic initiation.   We know that Spiritist Gnosis is the   esoteric
communion   of the Kammamorian teachings,   but these are only given as the result of a
perfect initiation of the chela by the master, since it is quite impossible to attain
any   level   of gnostic being without the pure rays of the   master's   identity,   being one's own true identity.
VI.	It is the special power of chelaship initiation,   or the mystical power   of
being   expressed   as the mind-energy of the master.   The physical being of the   chela
will   no   longer exist because now only the power of the master is   physically   as   a
given.   The   magickal   design of this power,   which is done in red and   yellow,   with
yellow as the basic color,   marks the mystical signature of the action,   whereby   the
chela   is spiritually freed from the lower regions of illusion so as to rise into the
highest realms of spiritual experience,

VII.   There are several beings related to this form, because each master must be a college of spirits.   Therefore,   these several beings are pure forms of energy   and are   inside   of the master,   so they are the chelas of his heart,   but they are   also spirits of those who have gone on before him, also masters, of whom he was the chela. So   the most important part of being is coming to focus within the structure   of   the nature   of   the   Genius of IFA,   simply because that is the higher   identity   of   the master.
VII.   The structure of these spirits represents the esoteric history of Atlantis as   the structure of the unconscious.   It should not be viewed as spatially extended, although   it is extended in time,   for it is intended in time and liberated as   being within the consciousness of the secrets of the master,   which would be his own   truth about the world of gnosis.   For this reason,   in the sciences of Vudu, the history of the world can be related from the sacred signatures of the divine spirits of the iner being.   In   our   gnostic   language,   we   understand that this is the   world   of   pure initiation,   because the chela must be taken through each age of this sacred   history in order to develop his awareness of esoteric consciousness,
Conclusion
There are many forms of these spatial names of being.   They must not be viewed as the vevers of popular voudoo devotion, however, because they are grounded in a deeper and more demanding spirituality. I am not questioning the powers, which attend the use of various   kinds of mystical signatures,   but we have to understand that these energies are pure forms of power, which form the basis for all spiritual undertakings.   Jn   the science of the gnosis, these signatures and space-names of the gods are forms for the making present of spirits in the temple of the worker in the magickal world.
These   forms   have been explored by the   Hindu,   Vudu-gnostic,   and   Kamrnamorian schools of esoteric initiation and have been found to possess the radiations promised by the devas to the masters of this school in direct succession from Atlantean times. It is important to find in these "mystical signs and words" the power keys,   which are found   at   the   root of all temple building in consciousness,   if the   chelas   remain within the mystical energy-field of the master of the gnosis.
The   pure potentials of this work bring the chela to the mystical attunement   of the   regions   of energy,   because this energy is used to construct and build   up   the worlds of being and to connect whatever is done as part of a magickal system with the roots   of   all gnostic power,   as we find them within the unconscious powers   of   the master,   as   the presence of the higher levels of being among the serviators   of   the devas.   For   this reason,   the master is the doorway to the higher masters and he   is also the pathway by which the devas and spirits come into our experience and teach us the secrets of the gnosis.
If you have any questions on this level of experience, you may write to me and I will be very happy to help you deepen your understanding of the powers of the gnostic and spiritual worlds of the Fullness of Being.

The Topological Names of the Genius of IFA; The House of the Spirits
The   House   of   the   Spirits (Maisons-des-Esprits) is the name for   the   place   where spiritists meet to work with spiritual consciousness. It is a religious place and may appear to many to look like a Roman Catholic oratory.   This oratory is the center   of the cultus of Catholic spiritism,   which is based on the doctrine of the communion of saints as well as the desire that the souls of the departed receive the prayers of the faithful.   In Haiti,   where the Catholic and Spiritist tendencies are strongest, each oratory   is   under   the   direction of the Catholic priest,   who   is   subject   to   the jurisdiction   of a bishop of the Catholic lineage.   Every day,   the Sacrifice of   the Mass is offered in the oratory for those departed, the breviary is read for the dead, and   the   Blessed   Sacrament   is   kept for adoration and as   a   continuing   focus   of spiritual influence and devotion.
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Each House of the Spirits is under the protection of a special saint or title of the   Blesed   Virgin Mary,   such as Our Lady of Mount Carmel.   Quite often   the   daily routine   of the oratory will be Morning Prayers (perhaps from the new Liturgy of   the Hours), the Holy Mass, meditation and special devotions to the saints, the offices of the   dead,   special   classes in spiritual development   and   mediumship,   followed   by afternoon and evening devotions and offices.   Adoration of the Blessed Sacrament, and a   very powerful seance.   The day ends,   of course,   with compline and with a special litany.
In Haiti, where there is so much demonic possession and so much "bad luck," many of the people, perhaps many who are not spiritists, seek out these oratories in order to be healed by Christ and the saints of God. One priest told me that 7b% of his work was in the field of sacramental exorcism.   He was always successful because he worked with   the   power   of Christ in his priesthood.   Some of these   priests   are   powerful mediums.   We   sometimes   think of priests and mediums as   being   different,   but   the genuine powers of both come from God.
Regarding exorcism,   let me quote from two reports which were deposited with the civil   Ministry of Justice.   These reports shed some light on the relationship of man to the world of the spirits.
The Statement of an Anglican Layman
Years ago in H	, I asked a man who had been possessed and who was a communicant
the local Anglican parish why he had gone to Father X rather than to Father Y for his exorcism.   This was especially curious because Father Y was the curate of my friend's home parish.
He   told   me,   "First,   I am a good Anglican and so I will not go to   the   Roman Father or to the other Fathers.   I know these priests are all celibates and magickal practitioners,   known   widely   for exorcisms and suuccess at it.   I go   to   Father   X because he is celibate. Father Y had a wife. Father X has more power than Father Y."
"Why?" I asked.
"Because how can a man control the very demons of hell if he cannot control   his

desire for the body of a woman — which is nothing but crazed and fleshly lust?" was the answer.   "No,   they are not valid from the Roman view,   but one made himself more powerful than the other by celibacy (yogic Papas'), so 1 go to that one. Father X is true to Christ by his life."
I knew, from esoteric sources, that Father X had been a sorceror in a previous lifetime and had developed occult powers. All of the hill-folk viewed Father X as more effective.
The Testimony of a Retired French RC Bishop
The sorcery in that village was amazing. For one thing, we were not engaged in battle with mere ignorance.   The demonic hierarchies of infernal conscience were represented by highly educated sorcerors.   Many of these men had been ordained in the Vatican but had   left   the church in order to cultivate evil and service in the temple of   Satan. The Roman priests were aided by the gnostic priests,   who were specialists in demonic arts and practices;   however,   these priests were highly ethical and said Mass   every day.   Everybody   knew   that   the defrocked Roman priests did not   even   recite   their breviaries;   yet, no devotional concentration on self-discipline was too great to ask
for   their occult practices!   Every priest in the village of L	had his own   altar
and   all   of the sacred objects.   It was a constant field of battle   between   various priests over the souls of the population.   Only a celibate priest could be certain of victory.
From   these   two reports it is obvious that the work of the House of the Spirits   was important to the average Haitian town. Yet the House of the Spirits had its own mind. For one thing,   each House was composed of various levels of psychic energy and these were the reactions of the spirits to the environment around the House.   It was as   if these   spirits carried on individual conversations with the invisible envelope   which surrounds   the Earth.   The results of these conversations were thoughts,   which   came together and made a kind of field of energy, which took on a greater and greater life and   independence of its own.   Eventually,   this life was to control the mediums   who came to work in the House of the Spirits.
The   House   of   the Spirits possessed its own mind and this has   been   discussed before in many books on mediumship.   For our purposes, however,   we may see that   the Houses   of   the Spirits of our tradition possessed an   Atlantean   soul-consciousness, which   the director of mind-energy projected into the building by a special   magickal technique. It would not be an example of genuine occult sttudy, if this soul were not something   taken   from   the realms of past magickal   history   — i.e.,   the   powerful history   of magickal practices in Atlantis — and placed within the physical envelope of   the   House   of   the   Spirits.   The entire   process   brought   into   the   world   of contemporary   spirit-work the ancient hungers and passions of Atlantean black- magick, or could have, if the gnostic voudooists did not use extreme control and carefulness. For this reason, we do not think that the actions of these magicians were wasteful of psychic force, they did not take risks in the operations of gnostic magick. (caption in border of page reads:   The sigil of the second spirit of this field is in design   the same as the second of the first field,   but it is executed in yellow   and blue.]
The   demands   of Atlantean black- magick are store-houses of strong passions   and lusts.   In   the   arts   of magick,   for example,   among   the   Catholic   and   Voudooist believers,   the   purpose   of the priest is always to make peace with the entities   of

Atlantean origin, by their means and on their terms. Otherwise, you will be destroyed by   their anger.   The entity in the House of the Spirits,   therefore,   may well be   a Catholic   being or a violent and demonic presence.   The priest has to   cultivate   the being   and provide the proper devotional atmosphere.   Otherwise,   the powers will   be unmanageable.   The priest and his people will be tossed about and all objects will be smashed by the basic force. For this reason, few magicians want to call these spirits back from the remote past to dwell in the Houses of the Spirits the fear of these acts was actually too great and could not be managed effectively. Yet, in the life of the   magician,   we hear of how the spirits did cooperate with the true gnostic.   That was in certain cases,   where the energies were properly organized and   attuned.   The Houses of the Spirits then were at peace.
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The Esoteric Stages of Initiation: The Assembly of Physical Existence
I.   The   chelas must be prepared For gnostic initiation by the removal of the various forms of negative energy.   This is achieved by means of psionic   operations,   whereby the   physical body is found in the akashic realm,   so that the aim of the process   of psionic   operation   is   to   bring the physical form into perfect   identity   with   the akashic   system.   This will involve explorations of the karmic history of the   chela, making corrections where necessary and even actual replacements of subfields.
II.	Usually speaking positive energy resides with the master and therefore it is
necessary to replace negative energy,   which is the production of the chela by   means
of   yoga with the positive solar energy of the master.   The student does not feel any
loss of power or being,   because the loss is purely negative.   He does, however, feel
the gain of the positive energy, which comes from the presence of the master and from
the   guruyoga   exercises,   through   which the master will guide   him.   It   should   be
understood that these exercises are conducted in various dimensions.
III.	We can see,   therefore,   that there are two methods for the development of
physical attunement in the process of gnostic initiation. Together, these two laws of
consciousness   form the assembly of physical existence,   because physical   existence,
for the gnostic,   consists of a coming together of several different modes of   being.
It can be said that physical existence is an interaction between psionic energies and guruyoga energies. Together, they interact strongly. Psionic energy is etheric power, which   is identified with a physical instrument as its structure.   The machine is the way in which the energy looks to the clairvoyant sight. Guruyoga, being different, is a reflection of how basic energy looks in terms of its roots of being and   power,   as the law states, there cannot be anything except the master and his experience.
IV.	The   levels   of   being,   in this case pure being,   are reflections   of   the
response   of the chela to the work of the master,   because it is the master who   sees
the chela as both Atlantean existence,   especially the Atlantean physical   existence,
and   contemporary   existence   as   really   the first stage   of   esoteric   and   gnostic
initiation. This is shown by the fact that the master must make the student a part of
his being,   and this can be achieved often by yoga as well as by psionics and akashic
physics.   I   know   that initiation physics is really akashic physics applied   to   the
stages of a personal gnosticism, or process of attunement. When this is accomplished,
the student, in this case the chela of light, can become a master.
Great attention must be paid to special revelations,   which come forth from   the life-process of yoga as it takes on the form of an oracle.   It has terrific power and this power is designed to awaken the older parts of the souldrearn of the student, the act   of   souldrearning   is   designed to awaken the image of the   soul   in   the   mental imagination of the chela and this enables the chela to grow more and more into a true self-image,   because   the   power   of energy and presence o\ divine   forces   make   the souldrearn always accurate.
SOULDREAM:   This   is   a concept in gnostic initiation and in   esoteric   physics, which   refers to the image that comes up from the unconscious world of the spirits to the surface of the ego, during the process of meditation- relaxation, while in a state of gnostic attunement.
The student will be guided by his souldreams in every process of growth because to be a gnostic is to be aware of the inner sources of truth -of-existence, Attunement to   the souldrearn comes as the result of the assembly of physical existence,   because

in the process of spiritual growth, it can be understood that the master will give to the chela certain keys,   whereby the unconscious mind is freed to lower and   negative limits   and allowed to express itself as a world of spiritual energy.   The student is then   taken into his own being and this will always come forth as the result   of   the guruyoga exercises and as the result of the psionic processes of opening up the soul.
Various gnostic exercises can be taught to the student as the result of the life of   the inner spirit.   These gnostic exercises are rnediumistic in the gnostic   sense, because   they involve journeys into the deeper regions of the soul and into the   deep realms   of psychic energy.   The chela becomes a medium for the master in all of these operations and makes use of his own assembly of physical existence to present to   the world   of   the surfaces the results of the esoteric acts of   spirit-power.   For   this reason,   we   have designated these energies as aspects of pure reality,   because they show   how   the entirely spiritual nature of reality is achieved through the   laws   of conscious initiation.   Each chelaship candidate will receive these potencies from the master,   because he alone is the objectification of the interactions of guruyoga   and the akashic consciousness of Atlantean psionics.   All initiations are constructs from this basic power.
The Hierarchy of the Masters and the Mystery of Solar Initiation and Power It is the will of the master that the students become chelas, that is specially given to   the   masters of light by the powers of the cosmos.   There is only one   master   of solar   power and initiation in existence,   who bears the name of Michael.   The powers which   are given through him are the direct initiations and powers of the   hierarchy of the light, the pure consciousness of the gnosis.
All   emanations are the productions of the hierarchy,   which acts as the   cultic face of infinite being.   This hierarchy is present in the master of the order,   which includes all space and time. All those seeking gnosis must understand this law.
1.	You are part of the hierarchy is you accept the presence of the Sun-Spirit.
 2.	You   live within the world of being known as the gnostic,   which the   master accepts you into the temple of the Sun.
 3.	The power of the Sun is radiant law,   because it is energy and   divine,   for this reason, you are made into fire and become a spirit of the fiery world.
 4.	The   high   energy level of being is now given in the process of   initiation, whereby what you are seeking is union with the Master.
b. All is the manifestation of the power of the Master of the Sun, Michael.
6.	Because the Sun is the law of power, all beings are spiritually forms of the
Sun- Spirit, if they accept the gnosis.
7.	The Sun-Spirit lives in my being and is my soul, this is the basis of the law
of initiation.
8.	The Sun-Spirit is my personal spirit,   for all chelas of the light must come
forth and reveal themselves as aspects of my mastery of the Sun-Gnosis.
The   laws of esoteric physics govern all of these processes and they   are   rules for the spiritual development of the cosmic aspect of my own being. I now will to make all of the energies of life into manifestations of spiritual initiation,   for whereas the   body is made whole by the acts and laws of physical initiation,   so the acts and laws   of the gnostic initiation can be given as the new way and essence of   spiritual experience.   It   exists within myself and within my being,   I am fully   physical   and metaphysical.   It is given to the chela Anthony to understand the rules of the gnosis and   to   the being of the secret spaces for Anthony to see the   masters.   All   chelas

shall receive special gifts from the Sun-Spirit and they will then be complete and   be fully being and light.   The understanding of the forces of the gnosis is now revealed as   power   and   as energy,   for to receive this consciousness to know that   power   is
being.
t

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PART II Gnostic Energies

Zothynan Metapsychology The Lattice Systems
"There is a pyramid of lattices in the superconscious mind from which the transcendental ego inducts certain archetypal categories."
(AIWAZ, "The Book of Meon," Chapter iv, verse i)
101 In   our   discussions   of the numerological analysis of words and their   reduction   to numbers between 1 and 9,   we did not discuss the "situs" for this process-basis. This "situs"   is to be found in the pyramid of the superconscious mind,   which is composed of a lattice system which consists of nine types of space.
 102	It would appear that the magicka! phenomena of language are caused by   these types of space,   which exist very high up in the mind.   There have been anticipations of   this   pyramid   in   the   gnostics and   modern   cosmology   and   metaphysics   (e.g., Whitehead's vertex abstractive hierarchy,   Feibleman's hierarchy of essenses,   etc.). However,   this   realm   or   pyramid is not to be wholly identified with our   realm   of essence,   or ideal being,   as it has been spoken of before.   We are concerned at   Lhe present time with the shape of this type of gnostic being.
 103	In esoteric voudoo there have been attempts to clarify the structure of this gnostic being in a variety of ways.   One way which is important is to list the Loa or gnostic beings which inhabit this pyramid and which act upon the whole of the psyche. These beings are l=the superconscious mind loa,   2=the higher self loa, 3=the Ti-Bon-Ange,   4=the conscious mind loa,   5-the middle self loa, 6-the subconscious mind loa, 7=the Grosd-Bon- Ange,   8=the low self loa, 9-the unconscious mind loa. Now, it should be   kept in mind that together these mysteries are the Maitre-Tete of the initiate or that one of these loa may function as the Maitre-Tete of the initiate or that one   of these   loa may function as the Maitre-Tete,   or dominant loa in a person's   life.   We might   say   that prior to the initiation (or initial analysis of being) the whole   of
the   pleroma   of   loa   (nine in all) project the   image   of   the   Maitre-Tete.   After initiation,   the dominant loa asserts itself as the Maitre-Tete.   Furthermore,   there may be astrosophical interpretations.   We can say that the Sun represents the pyramid in   the   natal chart and one of the   planets   (Moon~l,   Mercury-2,   Venus=3,   Mars=4, Jupiter-5,   Saturn=6, Uranus=7, Neptune=8, Pluto=9) in the natal chart has such power that its planetary spirit provides the loa to serve as the Master of the Head. Hence, we can say that such and such a person is ruled by Mercury, the Moon, etc.
104	While these spirits are to be found in Huna,   voudoo,   shamanism of   various
types (I am simply listing them,   1 did not discover them), there would seem to be an
equally simple manner for making communication with these beings. Such a manner would
have to be a simple oracle,   as is the following technique. But before we discuss the
way   in   which the oracle can be said to operate (and this is a very   simple   oracle,
using   a pair of dice) we have to explore the metalogics of this pyramid in question.
So   it   would be best to forget all of the information in   the   preceding   paragraph, (103) although that may be used later in setting up an experiment to communicate with different parts of your higher psyche or deeper regions, hitherto unsuspected of your unconscious mind field.
105	At the end of this lesson we have our sketch of the pyramid, which according
to "The Book of Meon" [see notes at end of this chapter] exists in everyone's highest
mental field.   Now, at the base of the pyramid there are five triangles, three facing
upwards   or aeonic and two facing downwards or daemonic.   These five spaces   generate

the five dialectical universes of the ontic sphere.   The four points of meeting, a/z, b/z/c,   d/z/e,   and   f/z being logical lattices serve to generate the four absolute logics which govern these five dialectical universes.
106	Furthermore,   the   messages From the oracle may be coming from   either   the
dialectical positive zone ("-*-"),   which is located between the transcendental ego and
the   ego,   or they may be coming from the dialectical negative zone ("-"),   which   is magickally located between the transcendental id and the id and hence in the area   of the unconscious.
107	We might ask with justification how it is that Lhis pyramid is involved   in
the lower regions of the mind continuum,   is it not rather to be found exclusively in
the higher regions?   The answer is that it is to be found in both zones of being. For
in its higher manifestation it is to be composed of archetypal lattices and generated
from set theory, in its lower manifestation it is composed of archetypal matrices and
is generated from group theory.   Finally, we can say that while it is very natural to
the   higher selfhood of the magician,   there exists a deeper and more daemonic aspect
of it,   equally natural to man, and sometimes that more daemonic aspect speaks to the
magician via the orade.
 108	We can say that there are really two pyramids, one of lattices in the higher field   and one of matrices in the lower field.   Together they constitute the   law   of syzygy in a metapsychological way. White magicians will seek commerce with the higher parts and the black magicians with the lower regions.
 109	In answer to the question,   "What is the dialectical definition of the ontic sphere?"   we    reply:    the   dialectical phenomenological method   integrates   the   five universes   of   "radio-topology"   built up out of   four   logical   relationships.   Each element in this oracle is a communicator from the ontic sphere.   Here are the   values in   the   oracle   of   two dice for the metatopology of   these   magicka!   universes   of metapsychology:   2=dialectical   universe-1,   3-diaIectical universe-2,   4=dialectical universe~3,    5=dialectical   universe-4,   6=dialectical   universe-5,   7=the   absolute metalogic   of implication,   8-the absolute metalogic of equivalence,   9=the   absolute metalogic   of inclusion,   and 10-the absolute metalogic of entailment,   ll=the   "yes" dialectical   positive zone and 12-the "no" dialectical negative zone.   At the end   of this section there is a diagram of this dialectical model of the ontic sphere wherein the magician develops his abstract logics.
 110	Many papers in this course have served to introduce a magicka! method   or model   which was later applied and extended in its usage.   It is that purpose that we have   in   mind   in our work in this lesson.   We are laying   the   groundwork   for   the development of a very special technique for futuristic magicka! science, or the Aiwaz metapsychology.
NOTE:   While it is true that many claim to receive communications from the Holy Angel of   the Aeon,   and while the OTO authorities of the fundamentalist and traditionalist types   have   not   accepted the communications which our order   has   received,   it   is important   to   point   out that the scientific and   metalogical   quality   of   magickal systems will determine their advanced character. I personally am not really concerned with   those   groups which do not accept the Aiwaz communications received by our   own OTO. They have their work to do and we have ours. However, it is my own personal view that   Aiwaz has now envolved to such a stage of being that His communications are   of an entirely abstract level.   Remember, that Crowley communicated with Aiwaz, or Aiwaz with Crowley,   over 70 years ago.   Spiritual Intelligences are equally subject to the

law of evolution and being outside of time and space they evolve more rapidly,   if we can talk like that,   than do humans.   Also,   in a sense Crowley was a very   imperfect vehicle   for   Aiwaz because of the limitations built into his natal chart   and   other factors.   In fact,   the books inspired by Aiwaz,   or those claimed to be so inspired, reflect very much Crowley's many hang-ups and neuroses,   if not psychoses, and so the subjective   factor   is   very   noticeable.   Crowley was   of   the   emotional   receptive character,   he was not an abstract mercurial type,   needed for this Aeon. Now, we are in   the   Aquarian Age and the focus must be upon a   hyper -mercurial   power.   Esoteric astrologers   assert that Mercury in Aquarius is the vehicle for the new age teachings and that Mercury is exalted in Aquarius.   Hence, this is in part the basis for my own view   that Aiwaz is behind our work.   However,   I recently received a letter from the Patriarch   of the Ecclesia Cnostica Alba in which he stated that he had had   a   dream the night of January 31/February 1,   1979, in which Aiwaz came to him and spoke about the transmission of the new energies which are "The Book of Meon." This book is to be transmitted to Michael Bortiaux and will serve as the basis of a new magickal type of science.   Since that time, I received the letter about five days later, since it came from   Yugoslavia.   I have been receiving the materials which form the new system   and which are to be applied in our magickal research.   I wish to be very undogmatic about this   matter   and consider that this is simply an important source of   teaching   with which I am in communication and which I am using in the metapsychology lessons.
NOTE: In connection with this current line of research we have been doing research on a magickal word-association test.   To date,   we have developed two tests which can be self-administered by the magickal student if he wishes, or ideally by another. If any student in this course is interested in taking the word-association test, they should write   to   me in regard to this matter and I will send thern the tent and   directions. They   should   take   the test as soon as possible and return the   results   to   me   for analysis.   At one time it was thought that we might make the test an appended part of this lesson, but it has been decided not to make the test a requirement by an option.
On the basis of the results of the test,   the student may be invited to join the International   Association   of   Zothyrian Analysts and   Metapsychologists,   which   is simply an international body of students interested in the deeper aspects of magickal psychology.   It   is   hoped   that   eventually the   association   (IAZAM)   will   have   a laboratory tor occult research.   There will be lessons which extend some of the hint:: given   in   the papers of the MSR (third year-esoteric engineering) and apply them   to the   deeper   reaches   of the mind.   For it is a zothyrian axiom that   the   deeper   we explore   the mind and its universes the deeper we have to go to find limits   to   this system   of universes and we will never exhaust this field of investigation.   Because, also, of the magickal character of the word-association test, we reserve the right to refuse it to any student who is not current in his reports to us or who is   otherwise found unsuitable for psychological research.   Write to Michael Bertiaux, PO Eiox 1554, Chicago, IL 60690, USA and ask for the IAZAM word-association test

The Gospel of Truth from the Meon
"This is the Gospel of Truth which the Father brought forth from the Meon.   This is The Book of the Meon containing in itself the fullness of all that there is.
"This is the word of AIWAZ-ZOTHYRIUS, son of the aeon and messenger of Meon.
"The   Father eternally came forth from the Meon,   from whence rises   everything. The Father contains all things in His fullness.   He is the image of the Meon which is not the Meon. He is Her Son.
"From the Father come forth the first pair.   The Son being called Savior (Soter) and   Light-Bringer   (Lucifer).   The Daughter being called Wisdom (Sophia)   and   Depth
(Bathos).
"Son and Daughter become joined in the Father.   This is the Three.   From the Son came   forth   Knowledge   (Gnosis)   and   the Father loved the Son   and   the   Son   loved Knowledge in the same way. Therefore, the Son and Knowledge became a pair and this is the true beginning of the first world of Daemons.
"From   the   Daughter came, forth the assembly of spirit or The   Spiritual   Church (Ekklesia   Pneumatica) and the Father loved the Daughter and the Daughter   loved   the Spiritual Church in the same way. The Daughter and the Spiritual Church became a pair and this is the beginning of the second world of Daemons.
"Now   from   forever the Son and the Daughter are a pair and they are One in   the Father and as He loved them so they loved each other and became the Two or the   first pair.   Therefore,   there   came   forth from this love of Brother and Sister the   first world of Aeons.
"Likewise,   as Light-Bringer loved Wisdom and as Depth loved the Savior,   so the Son of Lucifer which is Gnosis loved the Daughter of Sophia,   which is Ekklesia.   And from this love which was always in the Father,   like all other loves,   came forth the second world of Aeons.
"Now   the Aeons and the Deamons are pairs (syzygies) and thusly the first   world of   the   Aeons   loved the first world of the Daemons.   They produce   forever   in   the fullness (pleroma) of the Father of the first world (cosmos) of pairs.   So also,   the second   world of Aeons loved the second world of Daemons and they produce forever   in the fullness of the P'ather the second world of pairs.
"This is the zothyrian theogony. This is The Book of Meon. This is the Gospel of Truth."
(AIWAZ, The Book of Meon, Chapter i, Verses 1-40)
The   gnostic   metaphysics   in   the contemporary consciousness   is   contained   in   the mysteries of the Book of the Meon,   which forms the archetypal basis for the esoteric explorations    of   Zothyrian   metapsychology   and   analysis   in   depth.    The     pure metapsychology   is based upon the esoteric law of the emanation of the components   of consciousness   in its widest sense.   As a consequence,   we may see   various   magickal explorations   as   the objectification of the inner laws of this consciousness   — and this   is   especially   true when the energies of consciousness   seem   to   fulfill   the outpouring   of the primordial energy in an absolute phase of magickal exploration and experiment.
It   is important for the student to see the Book of Meon as a system of possible energy   patterns which move back and forth between the surface of   consciousness   and the very deep partn of the unconscious mind.   Hence, we may say that the ideas of the

deeper   parts   of   consciousness are really projections outward   ol    the   fundamental energy,   which   stands   behind all forms of creative and cosmic   activity.   For   this reason,   we   can   say that consciousness is the stage wherein and whereon the   cosmic principals   and   principles   objectify themselves as   the   powers   concentrating   and governing the manifestations of experience.
Experiment in Meon-Exploration
It   is important to try and amplify the contents of the first chapter of the Book   of Meon   by   means of various techniques (teachings and techniques).   10 would like   the students to explore this material and send me reports which will be commented upon by the IAOZAAM-staff here in Chicago. These methods may be:
1.	Automatic writing which is the result of reading and meditating upon the Book
of the Meon.
2.	Art-work which is the result of reading and meditating upon the Book of   the
Meon.
3    Working   with letters on wooden blocks and making magick words as the result of working with the Book of the Meon. This includes making magick squares and various kamaea   as   well as the creation of metamathematical structures from some   ideas   and energies which are to be found in the Book of the Meon.
 4.	It   is possible to create certain systems of ritual working based   upon   the ideas   of this book,   including initiation ceremonies and degrees of attainment which are based on magickai considerations, accomplishments, etc.
 5.	Aspects   of esoteric engineering are suggested perhaps by the idea that   the book of the Meon is a grimoire for the Aquarian Age.
 6.	Because magickai students can easily draw out many patterns of very positive energy   from   the   gnostic ideas of the Book of the Meon,   such   students   should   be encouraged to create their own revelations,   their own Books of the Meon,   and thusly actualize the Aiwaz-Zothyrius levels of their own consciousness,   which as members of this   magickai   order they can do,   if only because they are now "plugged   into"   the system, or magickai computer of esoteric engineering.
7.	Since there is only one consciousness, group work is implied by the different
methods listed above.
8.	The   IAOZAAM-staff   in Chicago,   if asked,   will be happy to   offer   various
magickai suggestions to further amplify the experimental work submitted.
Appendix   to Zothyrian Metapsychology Lesson 2,   "The First IAOZAAM   Word-Association

l=Uranus	14=Cthulhu	
2= Atlantis	I5=Satan	
3=Lucifer	16=Hermes	
4=Zombi	17=Zothyria	
5=Pluto	18=Set	
6=Neptune	19=Yog-Sothoth	
7=Dagon	20=Daemon	
8-Lernuria	2UAzathoth	
9=Shub-Niggurath	22=Zog	
lG=Aiwaz	23=Shiva	
ll^Syzygy	24=Zothyrius	
12=Aeon	25-Abraxos	

13=Nyarlathotep
Those   wishing to participate in this experimental work should first of all determine some   mechanism for giving the test to them,   unless they will be assisted by   a   coworker.
Next,   it   is important to pay attention to the time span between receiving   the word and uttering the reply. This is usually measured in seconds.
It is not true to say that there are not any true or false answers;   at the same time,   it is important to see patterns and ways of reacting from the unconscious.   So that it is no longer important to have simple agreement between arithmosophical value of   the word and the response.   Also,   the test should be given several times over   a period of about six weeks in order to discern significant patterns.
It has been found that quite often the unconscious will signal its connection to the test by headaches and nausea as well as more systemically serious reactions.
Those wishing to use this test for credit towards their standing in the magickal order of the IAOZAAM should write to me,   Michael Bertiaux,   PO Box 1554, Chicago 60690,   USA. All reports can be sent to me at that address, if such reports relate to the work of IAOZAAM.

The Gospel of Truth from His Own Being
'This is the Gospel of Truth which the Father brought forth from His Own Bein&.   This is the Book of Salvation containing in itself the fullness of all that there is.
"This is the word of AIWAZ-Zothyrius, son of the aeon and sun of the daemon.
"Now   because   all   things came forth From the Meon,   there was   a   deeply   held darkness   covering over the face of the fullness,   for the fullness of the Father was only known in the darkness and not in the light.
"Now light is eternal and is the very life of the Father, and yet the Father did not   reveal the fullness of His light,   but only that fullness which is in   darkness. Hence that which was revealed was not the fullness of the Father but only an image of that fullness.
"Therefore,   the Father spoke to the Savior and to Depth and told them of   their incompleteness before the Father,   for they dwelt in darkness and lacked the fullness of wisdom and light.
"Then   the   Father spoke to Knowledge and to the Church and told them   of   their incompleteness   before   the Father, for they too, like the pair from which they   were generated dwelt in darkness and lacked the fullness of wisdom and light.
'The   Father spoke as such saying that there are two wisdoms and there   are   two lights, one which is the wisdom of Depth, which is incomplete, but the other which is complete   is Divine Wisdom (Theou Sophia),   which alone the Father may give,   for the Meon   is   Nothingness and no longer can be said to be,   and one which is the   shadowy light   of the Savior,   which is incomplete,   but the other which is complete   is   the Light   of Christ (Phos Christou),   which alone the Father may give,   for the Meon   is nothingness and does not exist.
"So   the Savior was chosen by Wisdom and by Knowledge and by the Church to speak to the Father and the Savior sought to enter into the mystery whereby the fullness of the Light of the Father would be known.   But the Father spoke saying that the   Divine Pairs   must   realize   their incompleteness and lack of perfection before   this   first mystery   which   would be revealed,   before the Father would show it   forth.   Now   the Savior   humbled   himself before the Father in the name of the Divine Pairs   and   said that the Divine Pairs were incomplete and this he said in their name, for he acted as the   chief henad of all the Divine Syzygies and he acknowledged the incompleteness of the pairs and so he sought to know and to see the First Mystery,   which does not come forth   from the Father but which is within the Father and which is the Father at   all times.   And   to   this   the three other members of the Divine Pairs   had   agreed   with certainty.
"Therefore,   the Father bid the Divine Pairs, through the Savior, to come before Him in the timelessness of His Being. Now the Father spoke to the Divine Pairs and as He   spoke   He revealed the First Mystery.   The First Veil of the Mystery He   removed, which   is Purity,   and the Divine Pairs saw Divine Wisdom.   And Divine Wisdom   (Theou Sophia) is not a henad of a pair, but is the Hidden Arche of Depth and Knowledge. And Theou Sophia is the substance of the First Mystery.
"And the Father continued to speak to the pairs and as He spoke He revealed more of the light of the First Mystey for He removed before their heavenly eyes the Second Veil of the First, Mystery, which is Courage, and the Divine Pairs saw the Fullness of the First Mystery,   which is The Christos,   which is the essence of the First Mystery of   the   Fullness of The Father and The Christos is the Arche of The Savior   and   the

Church, for He is the completeness of the Light of the First Mystery of Salvation and the Church is His Body (Soma).
"Nov   as the Divine Pairs realized their participation in the First   Mystery   of the   Father,   and thus they are complete in the Father when they participate in   this the First Mystery, The Christos spoke to them from the Light of the First Mystery and fie   Who   is the Light of the Eternal revealed to thern who were formerly   in   darkness that He was the Reason (Logos) of the Father,   whereby all things are as they are and must   be   for   they cannot be otherwise,   and 20 because they were   complete   in   the Father,   the Father of Lights and All the Henads united them each as individuals with the   substance of the First Mystery,   which is Theosophy and then with the essence of the   First   Mystery,   which is The Christ.   And because they knew the Light   they   as Divine Pairs also knew the Reason and in this unity of the First Mystery They   became the Second Mystery which is the Spirit (Pneuma) because they participate in the P'irst Mystery.
"Now the Fullness of The P'athet is participated in by the Divine Pairs, for they have   entered into the First Mystery and have become one with the Light which is   the Second   Mystery.   Therefore   They have received the Light of the Christ and   all   the aeons   and all the daemons and all of the other Ideal Pairs (Syzygies) saw the   Light reflected   in   and   from   the Divine Pairs in the Fullness and   they   knew   that   the Darkness had been banished to the lesser and lower nothingness.   And so the Syzygiues were   filled   with the Holy spirit of Light,   which is the Second Mystery   and   which fills all of the Fullness of the Father.
"This is the Zothyrian Christogony.   This is the Book of Salvation.   This is the Gospel of the Truth."
(AJWAZ, "The Book of Meon," Chapter ii, Verses 1-87)
Exercise
One   of the problems in magickal metapsychology is hostility which is the   result   of failure   to achieve an adjustment of certain cultural contents.   In our order we find this among those who have certain "hang-upsM about the Christian cultural phenomenon. We   know   of   the   types   who want to   bring   back   the   ancient   Egyptian   god-forms (anythingl) to get away from Christianity. But what do they mean by Christianity, and do   they think that it can be excused by their reactions against the stern   preachers of   their   youths'   The student then should study emotional and psychic reactions   to this   chapter and begin a little exploration in self-analysis.   Are they reacting   or are   they   over-reacting to certain symbols.   The true magician   must   be   completely detached   in   order to realize his unity with the Absolute.   This   means   that,   like Proclus,   the magician must be able to be at home in all temples and in all churches. an immature attitude to the contrary will never be tolerated,   and the student should go   elsewhere if he cannot find himself in all of the spaces and times of all of   the magickal   universes.   The following exercise is useul to those who wish to report   on this phase of our work.
A.   You will write a brief essay of two pages (more or less,   if you wish),   in which you will explore your reaction to the following depth-points:
1.   Was   1   upset   by the use of certain religious or theological   concepts   and symbolic names? If I was, in what way was it experienced, or felt?
2.   I   realize   this is a gnostic mythos,   not a Gospel in the   usual   sense   of something which is revealed for people to believe,   yet how do I feel about this sort

of playing with my world of images, feelings, sense of things being so or not so?
 3.	Does this mythos shock my metaphysical assumptions'? How?
 4.	What do I imagine (in my own ontic sphere) such a mythos to be like?
B.   It   would be very useful to your magickal development if you would begin to write your   own magickal mythos. Get in touch with your own Zothyrius or your own AIWAZ   in your own ontic sphere.   You have such a universe right in your mind.   Why not   write your own cosmic mystery drama,   your own magickal book of revelations,   your own holy books.
1.	As   we know,   Crowley practiced this method when he created his own   mythos.
Freud and Jung did the same thing. All magicians have to begin with their own bibles.
You begin with yours and send me a sample.
2,	For   those   who   are interested in cosmic mystery   drama,   why   nont   create
something based on your favorite figure or symbol or image. Let me know about it, in a
brief report. Try to get more mileage out of your ontic sphere.

The Magickal Inflation of the Gnostic Ego, Part 1
The Magickal Inflation of the Gnostic Ego, Part 1.
Although Carl G Jung warns (AION, pp. 23-25) of the psychological dangers which arise from   the inflation of the ego,   it is necessary in our system to advocate a   certain magickal   inflation   of   the gnostic ego as part of the normal   process   of   magickal development.   However,   it is very important to define carefully some of our concepts so   that we understand that we are in the process of discussing inflation of the ego, as magicians see it,   rather than engaged in talking about a process which might well
be pathological.
The   magickal inflation of the gnostic ego refers to the magickal   induction   of some   of   the   contents of the transcendental ego into the ogo.   These   contents   are herein named "inflata" ("inflatum," singular).
"We may define inflata as:   Ontic entities,   i.e., entities of the ontic sphere, whose purpose is to expand the ego.   These inflata are of two types,   at   least.   One group   is   composed   of potentials,   actuals,   and necessaries.   The other   group   is composed of possibles,   existences,   and necessaries.   The goal of the first group is subjective,   for   it clothes the second group or the ec-types manifesting   in   space-time,   innei and outer    The goal of the second group is objective and it clothes the first   group   or the archetypes manifesting outside of space-time,   inner and   outer. finally,   group   the   first, first is ultimately ectypal,   while the second   group   is ultimately   archetypal.   By use of this process of inflation,   universes are   created under   the   control   of the ego and these are the various meta-realms   of   the   ontic
sphere.
It is very important, to realize that the creation of magickal universe system by the magician in our school,   which the normal exercise of the ontic can be understood as is the proper use of the process of magickal inflation.   It is possible to see the following, likewise, as examples of this magickal activity:
 1.	The invention or creation of magickal orders of various types.
 2.	The creation of magickal systems of degrees and grades.
3.	The   rebuilding of old orders along more modern lines.i.e.,   the process   of
magickal reconstruction.
 4.	The development of schools of consciousness.
 5.	The discovery of magickal worlds, realms, and universes.
NOTE:   If a magician has discovered such a magickal world, he logically must create a magickal order to help him explore that world.
 6.	The creation of various religious and philosophical systems.
 7.	Creative work in general: art, literature, theater.
 8.	The assumption of various magickal names and personalities.
I   once   received a letter from out of town to the effect that a certain   person was   coming   to visit me and that if 1 made him a gnostic priest or bishop   it   would only give him a swelled head.   After learning this, I checked it out as we say with a group of various inner plane beings,   such as AIWAZ,   Zothyrius,   etc.,   and was told that   there wasn't any other better reason for making a persona a gnostic   priest   or bishop   than to induce the magickal inflation of his gnostic ego.   After having   been made   a   bishop,   the   young   magician returned home and got   down   to   the   business mentioned above in examples of magickal activity one through eight. If he hadn't been made   a   "big-head" he probably would not have felt like doing   anything,   let   alone

getting into the richness of the ontic sphere.   In magick, one of the problems is the sense   of   motivation.   I have to instill in the students   magickalmotivation,   which means   that I have to suggest that a student become a chela,   that a chela   become   a super-chela,   that   a   super-chela   become   a research   assistant,   that   a   research assistant   become   an associate.   Ail of this is trying to inflate the   ego   so   that magick   will be done and if magick is done there will occur the magickal inflation of the   gnostic ego.   The old idea of rewards for hard work does not seem to   work,   too unrealistic.   We   have   to   use magickal bribes to get anything   done.   This   is   why magickal inflation is so important.
The Magickal Inflation of the Gnostic Ego, Part 2
You   are familiar with the magickal order of the IAOZAAM.   It is a type   of   magickal psychology, and therefore is based on occult, contents. By contrast is the work of the NAOZAAM:    The     Neo-Pythagorean     Academy     of   Zothyrian   Analysis and Magicko-Metamathematics.   This   is   the   F-true part of the logic   of   consciousness.   It   is abstract,   legal,   structural.   It is not a realm of contents like IAOZAAM — because IAOZAAM   is   also   a magickal world.   NAOZAAM is a system of   magickal opposites to IAOZAAM.     It     will   exist   for   the   student   who   wish   to   explore     the     purely metarnathematica! aspects of magick,   and those worlds which are so defined. If we say that   IAOZAAM   is   the bottom of the ontic sphere,   then NAOZAAM is the   top   of the sphere.   It is in a sense the very important archetypal realmof being,   both magickal and mathematical, where magicians go to work on their special machines and designs.
There is a gnostic gospel,   upon which the magickal work of NAOZAAM is based. It is named the "Zothyrian Arithrnogony" and it is as follows:
"Now   the   first world of the pairs emanates the following magickal passages   or universes,   that   of the monad,   that of the triad,   that of thepentad,   that of   the heptad, and that of the ennead.
"And   likewise,   the   second world of the pairs emanates the   following   magickal universes,   that   of the dyad,   that of the tetrad,   that of the hexad,   that of   the octad, and that of the decade. This is the genesis of numbers or arithmogony.
"Now the universes of numbers became united by the powers of Lucifer and   Bathos and the union of these numbers is Truth, which is both light and archetype because it is   from   both Lucifer and from the Deep (Bathos).   Prior to the genesis   of   numbers there was no light. There existed only the mysteries of darkness.
"Now the mysteries of light are the mysteries of numbers,   for what is known   in the light is known as number.   And the mysteries of numbers are the mysteries of Love which are within the fullness of the Father.
"The   first mystery of Light is the monad and the one is also the ten.   This   is the pair of all beginnings and endings.
"The second mystery of Light is the dyad, which is the mystery of one and three. The second mystery of Light is the pair of one and three, the one lesser from two greater or the monogenes of the two fathers of light.
"The third mystery of Light is the triad,   which is the mystery of two and four. The third mystery of Light is the pair of two and four,   the one greater from the two lesser or the monogenes of the two mothers of light.
"The   fourth mystery of Light is the tetrad,   which is the mystery of three   and five.   The   fourth mystery of Light is the pair of three and five,   or the one lesser from the two greater.
"The fifth mystery of Light if. the pentad,   which is the mystery of four and six.

The fifth mystery of Light is the pair of four and six,   or the one greater from   the two lesser.
'The   sixth   mystery   of Light is the hexad,   which is the mystery of   five   and seven-   The sixth mystery of Light is the pair of five and seven,   or the one   lesser from the two greater.
"The   seventh   mystery of Light is the heptad,   which is the mystery of   six   and eight.   The seventh mystery of Light is the pair of six and eight, or the one greater from the two lesser.
"The   eighth   mystery of Light is the octad,   which is the mystery of seven   and nine.   The eighth mystery of Light is the pair of seven and nine,   or the one   lesser from the two greater.
"The   ninth   mystery of Light is the ennead,   which is the mystery of eight   and ten. The ninth mystery oF Light is the pair of eight and ten, or the one greater from the two lesser.
"The tenth mystery of Light is the decade, which is the mystery of nine and one. The   tenth mystery of Light is the pair of nine and one,   or the one lesser from   the two greater, yet that one lesser is one with the all greater, which is the monadd.
"These   mysteries of Light are the beginning of all contemplation (Theoria)   and all   contemplation   (the   fullness   of Theoria or the   theoretical   pleroma)   is   the beginning of all action (Praxis).   Theoria and Praxis are a pair,   for Theoria is the gnosis   of   numbers and Praxis is the Ekklesia of   numbers.   Thus   contemplation   and action   are   the   children of Truth but contemplation loves gnosis and   action   loves Ekklesia.
"This is the Zothyrian arithmogony. This is the Book of Meon. This is the Gospel of Truth."
Some Remarks on the Gnosticism of Vowels
In our system we recognize six vowels:   a,   e,   i, o, u, and y. We can say that if we wish to use these vowels in an oracular manner,   it is simple: take one piece of dice and   after tossing it you have in mind the following values of   numbers-vowels:   1-a, 2=e,3=i,4=o, 5=u, and 6-y.
Here   is   an   oracle:   If you come up with a letter that is a   vowel   using   the English   oracle   then   you will have to toss the dice piece to find   out   if   another oracle vowel is to be selected. This means that "esM=l, 3, or 5; "no"=2, 4, 6 or 6.
Let   us   assume that the letter is E in the word "EKJHN." You toss the piece   of dice   and come up with 3 which is a "yes" number.   Then you may proceed to   toss   the piece   again to arrive at the specific vowel which is to follow E and let us say   you arrive at 3, again, so that the combination is now the word "EiKJHN."
With   letters   which   are consonants,   you do not have to ask if a vowel   is   to follow.   In   the Neo-Pythagorean Gnosis of the Chaldean Oracles,   vowels will   always follow consonants.   Hence,   let us say that the letter is K and you wish to select by choice of the oracle the vowel to follow:   you simply toss the piece of dice and come up,for example, with 1, which-a. The word so far then will read as "EiKaJHN."
If   we apply this rule to the remaining consonants in our word,   we can say thai. after J we got 4=o,   after H we got 5-u,   and after N we got l--a.   The magickal   word which   emerges   hence   is "EiKaJoHuNa." Now,   because the original word   is   of   five letters and henco of the Saturn archetype or number family of beings, the word should be divided into two five letter words joined by a hyphen, or "ElKAJ-OHUNA." This word represents   a properly inflated magickal word from the Chaldean oracle of numbers and

letters. The whole purpose of this procedure is to make it possible for the gnostic priest to chant all of the words which are derived from his oracles, or to use his own mantrayoga.
NOTE:   The   following rules should be observed:   (1) the vowels are derived from   the oracle only after the word has been received,   not while the word is being   received. (2)   After   any vowel in any word,   you must ask if a vowel is to be received   before attempting to derive it from the oracle.   (3) After every letter in a word which is a consonant,   you   will assume that a vowel is in the ideal realm awaiting induction by the oracle method.
If you have any questions on this procedure, please write to me.
*

Logos I
Logos I
The   Zothyrian rneta logical problem rises when we examine first of all the theory   of rnagickal energy.   How is it, we must ask, how is that these energies as they "arise" or "Come   forth"   in   some   phenomenological way,   how is it   that   these   energies   are organized   in   the consciousness which is our field of Being1?   How is it   that   these energies   have   a logical structure which when it arises within and merges   with   the field   of   consciousness   produces a kind of rnagickal or noetic being   or   existence, which   the magician can actualize in the space-time continuum''*   What we   are   asking, therefore,   is what is "it which makes the content of rnagickal thought, forms possible. How   does   magick   work?   That   is the basic problem   of   Zothyrian   meta-logic,   and everything else is trivial by comparison.   Of course, I am aware that there are many sex-magick groups,   shaktis,   witch covens, etc., who do not recognize the problem as we see it. But that does not matter, for they do not exist in the Zothyrian universe, even if they receive these lessons'
Years ago when I was writing my MSR papers and lessons,   I wanted eventually   to write a "Critique of Pure Gnosis and Magick." By "pure," of course, I means what Kant meant   in   his   own definitely important way,   i.e.,   "rein," or "theoretical"   in   a totally uncontaminated way,   e.g., not good for anything practical. Would such a book or   essay   or study by "Kantian"?   Would it not reflect things that have come   to   be before/after Kant? Yes, the whole development of the neo-Kantian and phenomenological viewpoint is what we now can draw upon.   Now,   I propose a more modest title (so that I can embark upon this task,   Isuppose, because it is so modest). The new title is to be based on the themes of Logic, Gnosis, Magick and Noetics.
Of course, Gnosis includes really both magick and noetics, and so I find that we have   the possibles remaining:   (1) gnostic logic,   and (2)   logical   gnosticism.   Of course,   "gnostic   logic"   — and there may be such a realm — does not   reflect   the nature of the Zothyrian meta-logical problem.   The second option, logical gnosticism, seems to refer to a "school" within the gnostic movement.   Therefore, it would appear that   that   we   want   is something closer to what would be   suggested   by   Logic   as Gnosis, whereby the   transcendental nature of logic is allowed to   express   the   very specific approach to the gnosis, which we find favorable.
There are certain parts of logic which are "gnostic," i.e.,   both "rnagickal" and "noetic."   Not all of the gnosis would be viewed as logic,   for there are   "mystical" and   "esthetico-ecstatic"   and even "irrational" versions of this "gnosticism." So   I would   prefer   not to use the thought-form of Gnosis as Logic so it would   seem   that what we have arrived at for the present appears to be appropriate.
The   Zothyrian intellectual culture does allow for the development of   both   the "logic   as gnosis" and "the logic of the gnosis" (providing it does not refer to   the notion   of a "conviction of belief in gnosticism based on a kind of logical argument" but rather refers to the "internal alethic type of being found at the root of certain gnostic   categories."   This internal type of being (or alethic   existence   as   hyper-realists   would   say)   is   some kind of rnagickal energy   or   theonoesis   and   by   an examination   of   what this energy manifests as,   we come to see the structure ol   our logics   at it rises like grate ice-domed mountains over the clouds and mists   of   the Zothyrian rnagickal terrain.   So that is why we are beginning our consideration of the logic   from the inductive point of departure in exploring the energy levels and types

to be found in our own magickal systes. As 1 arn unable to speak for systems of magick outside of our own or to determine whether such systems, having energies, can be said to   have   any   logics within or at their roots,   I say.   They may easily   be   psychic illusions and hence totally devoid of alethic content. Some, I would assume, however, are probably as alethically grounded as our own in many important ways.
Logic I
The   student   is   to   read   this list of some   magickal   energies,   which   have   been identified as the alethic contents of some gnostic systems of logic. The same student then should submit to me a list of magickal energies other than those listed in   this section of this lesson.*
1.	Tipharethian logics or logical rays:   Devic energies from the Sun which   are
liturgical-solar magickal inductions.
 2.	Christ-energies from Sun-spot activity.
 3.	Christic-Devic projections from the Earth to the Sun.

 4.	Christ-Devic   projections   from   Earth   to Sun,   which   are   liturgical   and theurgical offerings.
 5.	Christic-Devic projections from the Sun to Earth,   including those which are forms of liturgical-theurgical futurism.

 6.	Magickal energies from esoteric episcopal successions.
 7.	Magickal energies from exoteric episcopal successions.
 8.	Energies from stellar-phallic intelligences.
 9.	Energies from solar-phallic intelligences.

 10.	Tattwic energies as distinct from the magickal cooperation with occult force fields.
 11.	Missal magnetics — as in C.W. Leadbeater's "Science of the Sacraments."
 12.	Sexo-magickal fields generated by VIIIo, lXo, XIo OTO-type operations.
 13.	Sexo-magickal fields generated by voudoo-gnostic operations.
 14.	Sexo-rnagickal fields generated by astral-magnetic operations.
 15.	Sexo-magickal fields generated by gnostic-magnetic operations.
 16.	Energies generated by Transyuggothian power stations.
 17.	Energies measured by computer-margas.
 18.	Magickal energies generated by the id (measured by the id-ometer).
 19.	Magickal energies generated by the ego (measured by the zothyriometer).

 20.	Magickal energies generated by the transcendental ego (measured by the zivometer).
 21.	Magickal   energies   generated   by the transcendental id   (measured   by   the choronzomometer).
22.	Magickal energies generated by the sexual orgasms of alchemists (measured by
the orgasmorneter).
T
!S
 23.	Tattwic   energies   derived   from   magickal force fields   (measured   by   the tattwometer).
 24.	Magickal energies derived from the lattwas — especially from the prana of the tattwas (as measured also by tattwometer) and from pure essential prana (a: measured by the pranorneter).
 25.	(A) 33 Time-travel magickal energies: 1. derived from the basic 11 energie released by explorations in the past.
(B) 33 Tirno-travel magickal energies:   2. derived from the basic II energie released by explorations in the present.

(C) 33 Time-travel magickal energies:   3. derived from the basic 11 energies released by explorations in the future.
 26.	Magickal   energies   released   at the time of   giving   the   zothyrian   rneta-psychological word-association test.
 27.	Shamanistico- magickal   energies   released through:   1.   the first level   of initiation — sub-deacon,   lave-tete,   initiate; 2. the second level of initiation — deacon,   can'zo,   serviteur; 3. the third level of initiation - - priest, houn'gan; 4. the fourth level of initiation — bishop, bailie—ge, hierophant.
*NOTE:   Each   student's list will be sent to Haiti and Dr.   Jean-Maine has agreed examine   each   list   in terms of its "orthodoxy" and consistency   with   the   approved viewpoints within the Franco-Haitian gnostic tradition.
28.	Magickal   energies released through the operation of the   English   language
oracle.
29.	Magickal energies released through the operation of the I-Ching oracle.
 30.	Energies   received by the first region of the Transyuggothian   transmission station (Sun to Jupiter=Tejas-field).
 31.	Energies received by the second region of the Transyuggothian   transmission station (Cupid to Transneptunian Saturn=Vayu-fieid).
 32.	Energies   received by the third region of the Transyuggothian   transmission station (Transneptunian Cupid to Pluto=Apas-field),
 33.	Energies   received by the fourth region of the Transyuggothian transmission station (Cupido to Poseidon=Prithiwi-field).

La Recherche pour L'Ojas: Logos II
La Recherche Pour L'Ojas (Logos II)
On   July   16,   1979,   the   ophidian gnostic bishops of Haiti held   their   meeting   at Choisey-Ie-roi   and   at   that meeting,   Dr Hector-Francois Jean-Maine's   adopted   son Geffrard Jean-Maine read a paper which I had written out on my current research   into the   foundatios   of sexual radioactivity.   This lesson is actually a summary of   that paper: The quest for Ojas."
Every   magickai order which has existed continuously for over 100 years has   its own magickai powers and these powers are the special cultivations of the inner circle of each such order.   Thus, we can speak of the special ways in which sex magicians in the   gnostic   orders   and   Hermetic schools in France have   developed   their   special energies,   which   are   unique to these orders.   In voudoo we can say that   a   certain magician   has the unique possession of certain special "hot points," which none   else may know about. These powers are usually secret and known only to the higher magi, or bishops,   of these secret programs and orders.   Sexual radioactivity in its strictest sense   is   such a power confined to the adepts of the inner grade system of   our   own order.   However, sexual radioactivity is entirely a manifestation of another power or force, and that force is known by the Sanskrit name of "Ojas."
Ojas   was   originally   thought of as being an emanation from the id and   so   was identified   as magickai libido.   However,   many years of observation have   determined that Ojas is not to be confused with libido. Sexual radioactivity may be said to be a manifestation of this Ojas in the sense that Ojas is derived from a magickai   pleroma called   the   "Ogdoade" ( or eight—Fold) order of aeons,   located in its   own   hyper-space,   but acting through the id-libido energy zone level of consciousness. Hence.we can say that Ojas is a type of sub-conscious level magickai power. However, it is not the major energy of the sub-space of the id, for that energy is libido. Also, Ojas is very   curiously   absent from the id-space of non-initiates.   The reason being is   that this magickai power has not been inducted into that field via the appropriate   rites. Furthermore, Ojas is not a mediumistic power available to psychics. It is an esoteric energy possessed by properly initiated members of our continuum, only.
Ojas   is   not the same energy as the magickai or psychic energy of   the   ego;   in fact,   it may be opposite to it. It is not the result of the process of ego inflation or agickal development used to create gnostic bishops,   for example.   Its space is at the id-level.   Likewise it can be distinguished from the energies of the   unconscious and   the   transcendental   ego, which are of various   magickai   and   psychic   types. Furthermore,   Ojas   is not to be confused with certain energies called by   this   name which   are   either   of   a magickai or a specific and psychic   nature,   because   these energies   do not cause the manifestation of sexual radioactivity   directly,   although they may occasion it.   This last point is important because sexual radioactivity   may happen   through   a   variety   of events.   Only Ojas can cause it   to   occur   directly. Finally,   Ojas   is not to be confused with types of   the   following:   libido,   prana, shakti,   kundalini,   etc.,   each   of which can cause manifestations of a magickai and psychic type to occur.
Even though we have seen all of the things it is not,   what can we say that Ojas is?   This   immediately   involves a rather complex level of analysis   and   metaphysical explanation. Ojas exists in four Forms:
1.   Ojas is ontological because it is an ideal field within the Ogdoade-universe

space.   This   would   mean that. Ojas has ideal being before it has any other   type   of being. The Neo-Pythagorean-gnostic universe would place Ojas among the ideal lattices of   the abstract ontic sphere.   All gnostic bishops in Haiti or the ophidian   lineage subscribe   to the   neo-Pythagorean-gnostic   metaphysics   of   experience.    They    are existential   idealists   rather   than   emergent materialists and   this   is   the   major difference between our system (Franco-Haitian OTQ) and the Orowleyans.
2.	Ojas   exists   at   the cosmologico-phenomenological level   as   a   real   field
connected   to   the   id-libido energy zone of consciousness.   It may   be   said   to   be
inducted   into   the   deeper   parts of the psyche by certain   of   the   magickal   rites
associated with the "gnostic awakening" of the id.   In a sense, Ojas may be viewed as
a   complex   in the psyche,   which is built up by various magickal   operations.   Under
these circumstances it operates in human history as a force or influence.
3.	We then can   say that Ojas operates at the psychological level   through   the
mechanisms   of the psychic reactions of the magician. It is possible to test for   its presence   by   means   of   reactions to the word-association   test   because   there   are certain   secret   response   patterns which alone reveal the   operations   of   the   Ojas complex.   By this I mean that we have been able to determine not only the presence of Ojas as a complex in the Jungian sense of the term but we have been able to determine also the carry-over of this complex from a past lifetime into the present psyche as a complex of a deeper level of magnitude than the complex developed in this lifetime by the   subject.   (There is a formula to determine this which involves the value of   the response in relation to the response time-lapse.) This power will enable the magician to   develop certain magickal abilities within his psyche to increase the   potency   of his thought-formation.
4.	Ojas   is   manifested at the anthropological level of our   phenomenonological
analysis   as   the   creative   powers   which the magician   can   actualize   and   in   his
exploration of various rites,   which cannot be unfolded unless the operator makes use
of certain hidden aspects,   only provided by Ojas.   In this sense, the fulfillment of
magickal   operations depends on being a complete magician,   i.e.,   one who   possesses
Ojas   in   the full or essential sense and such a magician has been connected   to   the
ontological   field of its origin beyond all space and time.   To lest for   this   power
being   in   operation,   the magician will be explored by the magickal trajectories   ol
Ojas with the pendulum being used to measure not only the presence of this energy but
also the intensity of its containment in a complex form.
Logic II
The logical analysis of Ojas presupposes the interconnection of both the magnetic and magickal sciences as well as the existence of exact metamathcmatical lattices through which Ojas can be inducted into the magus.
What   does Ojas do?   We can say that it is the basis for the magickal powers   in man.   Hence,   it is one of those "powers latent in men" only indirectly,   for man has the   potential   for Ojas,   but it must be inducted via proper   initiation.   Then   the potential   for   it   becomes liberated and becomes the foundation for   the   magician's sexual radioactivity, which is the anthropological level of manifestation.
Next,   we   must   make   note of magickal connectives:   The   ogdoade   is   probably connected   via initiation to the id.   Where not so connected,   the magician's   sexual radioactivity is probably based upon some refined form of libido,   shakti, kundalini, or   prana.   1   am   not,   however,   saying   that this is the   only   origin   ol   sexual radioactivity   — there   are   many causes.   Yet,   from our point of reference   it   is

probably   true to say l.hat Ojas is the ideal.   Ojas appears to be the   most   reliable source   of   sexual   radioactivity.   In   the next paper of   this   series,   1   will   be discussing   the   experimental work done to test Ojas.   There are documented tests   on record   where   sexual   radioactivity was present as the   result   of   factors   totally unrelated to Ojas,   e.g., being ordained a Liberal Catholic bishop, etc. We might say that   the   kundalini   of   the   candidate had been activated as   this   is   a   form   of ceremonial   yoga,   but   there   was not in this case any induction of   Ojas   from   the ogdoade, eyen though a parallel process might well have occurred.
In the experimental work with Ojas it is very important to realize the   presence of   trajectories.   A   trajectory   in Zothyrian psycho-physics is simply a   method   of observing   the   logical structure of Ojas.   It means that the order of   the   magickal ogdoade can be graphed and translated into the language of the pendulum or some other machine,   e.g., the computer marga. A two-dimensional map-work is created, giving the ogdoade   points and names as lattices of magickal intersection in order to   determine where   the Ojas level of development in the magician now is.   This means that we   are making   a model of the actual way in which within the ontic sphere the Ojas-field   is inducted and becomes present in the subconscious mind of the magician.   A   comparison of   two   or more trajectories will determine the rate of development of Ojas   in   the magician.
There are four trajectories known in Z-psycho-physics at present. And they refer to   the   magickal universes of   Ojas or ranges   of   effectiveness.   Because   Ojas   is initially a Uranian-type of energy (i.e., radio-active, ray-energy) this would be its basic   level   of manifestation    So we can say that the Uranian trajectory of Ojs   is essentially   a   hyper-octave   of the   electro -mercurial   field.   Next,   we   have   the Neptunian-trajectory of Ojas, which describes a kind of mediumistic-shamanistie realm or sphere of erotic obsession and magickal paranoia. The third stage is the Plutonian or the Yuggothian Trajectory of Ojas,   wherein the magician works actually inside the ogdoade   and   transforms the ogdoade into a personalized-obsessive ontic   sphere.   The deeper   aspects   of   the guru-chela relationship are realized at   this   level,   which corresponds to the gnostic dialogues of the two aspects or sides of the   brain.   This trajectory is entirely assigned to the element air.   Lastly,   the Trans-Yuggothian or Trans-Plutonian trajectory of Ojas,   which refers to the element of fire, is magickal in the sense of esoteric engineering.   For here the magician works at the foundations of the ogdoade.

La Recherche pour L'Ojas: Logos I II
La Recherche pur L'Ojas, Part II (Logos III)
We   may ask what are the advantages of an Ojas based sexual radioactivity?   In answer we   can say that, they are simply these;   the magician has access to another realm   of magickal   being   and to a new power source which he would   not   have   otherwise.   His magickal   power   is much more increased and he can produce exact measurements of   his progress as a sex magician of our lineage.   We do not doubt that sexual radioactivity can   be produced indirectly by prana,   shakti,   kundalini,   libido,   and possibly   by sevveral other types of power sources; but this phenomenon of sexual radioactivity is primarily   the   product   of   Ojas,   whereas the primary   product   of   prana,   shakti, kundalini,   and   libido has never been sexual radioactivity.   In such   cases,   sexual radioactivity has only been indirectly derivative from thern.
Hence,   the   magician   who makes use of Ojas is simply more   powerful   and   more efficient   in his psyche and his magickal work is thereby superior.   Ojas may well be the exclusive property of only certain gnostic lineage type magicks. For its technique or   method   of   induction has been inherited from the LCN   and   the   Ophidian-gnostic lineage of bishops in Haiti and Spain and passed on to the members of this tiny order from guru to chela. All genuine magickal orders, of which there are literally hundreds in   all   parts   of the world,   have their own "secret" powers   or   "hot-points."   The student   must   always ask himself if the "secret" powers or "points" of order   X   are better for him than the same of order Y or order Z.   Only he can make that   decision. We   are   only in the position to talk about the powers of the LCN and   the   Choronzon Club,   and we are not in any position to talk about Lhe powers,   real or claimed,   of other   magickal lineages and orders,   which undoubtedly possess some powers   to   keep them going for long periods of history.
Logic   III:   Two Experiments in AIWAZ-Physics to Determine the Nature of   Radioactiv
Ojas-Energy
These are the summaries of two experiments which were conducted in order to determine
the presence of Ojas and its specific quality,
Experiment I.   The subject:   B.D.   9/23/1942. Test administered 4/8/1979 at 6:45 a.m.   We   tested   the subject to determine if field of Ojas was present, and we   found that it was. We used a Mercury-filled pendulum to find the field in both experiments. Nest,   we tested with a measurement spectrum pendulum to get the reading of the field or quality.   The range was from l,=ultra-vio!etl 2,=purple;   3,=dark   blue;   4,=blue; 5,=green; 6,=yellow; 7,=orange; 8,=infra-red. Subject was placed with head=s; feet=n; right   side   and hand=e;   left=w.   Pendulum picked up at   6=yelIow>   i.e.,   field   of Hermetics.
Both pendula   picked   up the field excellently with very wide   clockwise   motions indicating   the field was being broadcast from the sexual area.   Identical   responses came   from use of several instruments in that area,   only.   Next,   For the testing of field   intensity,   we received a very large clockwise orbit at the yellow   level   of reading   after testing various levels and over various parts of the body.   The energy was   concentrated   at the sexual level when the field was   normally   being   broadcast (without   amplification).   It appears that according to ruling planet and the element of   the   ruling   planet that Ojas will be localized between the sexual area   and   the solar   plexus.   What we did was to pick up on a field for a magickal student born   at

the   Virgo/Libra   cusp.   This appeared to be a normal reading of what the   field   was like.   Now,   we wanted to do an experiment to test for Ojas-activity under conditions
of amplification.
Experiment II.   The subject was born 9/15/1948 and the experiment was   conducted on   4/18/1979   at 7:30 p.m.   We immediately for the same response from   the   radionic instruments   as   in   the previous experiment covering the   broadcasting,   of   O-energy from the sexual area and it registered at the 6-yellow area (another person ruled   by Hermes).   This   time we decided to test amplification of the field to see if it would affect the measurement of the broadcast.
(on this page is a diagram of a person being tested]
1.	The field was amplified first of all by means of the use of the Eernan screens
where   the   yellow-insulated screen was placed below the base of the spine and   upper
legs.   The green-insulated screen was placed below the upper part of the body,   chest
to   the top of the neck.   The electrode from the yellow -screen was in the left   hand,
the electrode from the green-screen was in the right hand. This was the first part of
the experiment.
 2.	Next,   the computer-rnarga was connected to the yellow-insulated screen by an induction   line.   We   used the "present-time zone" of the computer-rnarga   for   field-amplification.   The past-time and future-time zones are,   of course,   used for   time-travel.   NOTE: What I am saying about these machines is not intended to explain their only types of use, only what we used the computer-rnarga this time to effect.
 3.	Readings   were   taken in two areas: the sexual area and the head   area.   The results   were identical and verify the hypothesis of interaction between genital   and cerebral   chakras.   There   wasn't   any reading taken or given for   the   head   without amplification. When system of computer-m is off we get 6=yeIlow  When system is on, .1 we get 7=orange in both places. When system is set at .2 we get 8=just below infrared   in   both   places.   Observation:   it   appears that the cerebral   chakras   can   be examined under amplification. It appears that setting the amplification at .11 of the past-time might result in a reading of 6-yellow for the cerebral area.   In any event, Ojas   can be measured and exists as a magickal objectivity for   further   exploration. There   is a science circle for those who wish to go more deeply into the   methodology of the quest for Ojas.
Background of the Experiment
There are probably several ways of determining the existence of ojas in a   particular situation-   For   example,   it   can   be determined by means of   various   magnetic   and radionic   instruments.   It  can   also be searched out by magickal techniques   in   the narrow sense. Jt can be discovered also by psychic methods, which provide us with the basis   for the use of magickal language communication techniques.   For the   sake   of brevity and simplicity,   we make use of a special type of pendulum,   which has proven successful in a variety of circumstances.   We do this also in order to make use of   a methodology   which   lies   outside of our own continuum of instruments,   in   order   to establish   the   objectivity of the technique,   since some might question   making   use entirely   of one's own methods and instruments in certain areas of magickal   physics. For   these   are   the   areas from which we later derive   the   more   complex   and   more difficult structures,   which are more crucially internal to our system.   Ojas, on the other   hand    is   an area of research whose existence is admitted to by many   schools

other than our own.
Next,   it   is   important to determine the area of   investigation.   Ojas   becomes concentrated in a variety of places and associated with certain parts of the body and paterns within that specific body-field.   In fact,   these patterns are very important for   an   understanding of the development of ojas.   By simply using the   pendulum   to determine where the ojas is concentrated we can not only find its locus or situs (the later within an ideal-field) but also the intensity or degree of concentration.   This will be determined by the behavior of the pendulum when exposed to the space   thought to contain the ojas.
Once   it   has been determined that ojas is there,   both in the outer   and   inner .sense,   I might add,   we can begin to evaluate it in a quantitative sense. By this, I mean that we can make use of another type of pendulum, one which would be manipulated in   order   to determine the level of the concentration and provide us with   read-offs for   further   quantification of this magickal energyy.   This means that the   ojas   in question   will react to such an extent on the pendulum as to produce an exact   effect by   not   reacting   at   some levels and by reacting only at   the   level   where   it   is concentrated.   This will then be read off as indicating the level of the field or its "vibrations" and "wavelength" or "frequency." For this purpose we selected a pendulum which   1   have found personally to be excellent for the measurement of   magnetic   and occult fields in many other areas of magickal work.
The   results of this area of work were most excellent.   Not only did we find out that there was an instance of ojas in the field,   we found out where it was,   how   it was   to   be   viewed   in terms of its concentration,   and lastly the   nature   of   its concentration and reference to corresponding levels or frequencies in other   parallel systems of psychic and occult energy. As you can see, this means that the work on the field in the experimental sense was quite simple. However, it drew upon several areas of   previously   explored research and definition,   so much so that   it   served,   even though   only   an   experiment,   as   a confirmatory example of the whole   line   of   our empirical research, and referred back to the various products of prior research which were   magicko-metamathematical in nature.   This we can call an example of the use   of the hypothetico-deductive method in magickal research.
While at the present time we are planning the use of certain instruments of   our own   type to amplify the field (I refer here to our use of the   computer-marga),   the use   of   high quality radionic instruments "from the outside" is a necessity for   the magician. For given the field and given our turning it up to a specific frequency for the purpose of field-amplification by the computer-marga,   we still need to determine by   a   radionic or psi-onic method the operation of the field,   if we   are   to   avoid having to depend upon psychic subjectivity,   which while valid in certain schools   of magick,   is   unacceptable,   herein,   for   methodological   reasons such as   trying   to establish the objectivity of the field and its properties.
The Nature of the Field
J.   The field may be said to be given,   to say it is inducted does not mean that   the
field is constructed.
 2.	When we say that we are inducting the field we mean that we are pointing   to where it is or to its locus or situs.
 3.	There are many fields and they are interpreted in a variety of ways, such as by   the Book of Changes,   radionic and psionic instruments,   various instruments from occult physics.

4.	What makes an instrument work is that it is giving the reading or measurement
for a field. It is picking up on a particular field which is present.
5.	The unified field is the continuum which comprises several types of   fields.
We have no way of saying that such and such a field is there and another isn't, until
we have tried every method of indicating or "picking up" the field.
6.	An instrument inside of the field will be able to determine the nature of the
field.   This   means   that   various   instruments should be   available.   Some   must   be
constantly being invented to explore the different types of fields.
7.	Whenever a field is given a methodology for communication is implied by that
field.
8.	At   the present time,   the Yemeth-logics are the summary of our methods   for
this type of language.
9.	Gnostic   metaphysics assumes that fields have intelligible   and   intelligent
features and these comprise the formal side of the field.
 10.	What   is   indicated   by   means of the instrument would be   the   content   or material phase of the field.
 11.	A Held may be called,   therefore, a kind of being or entity. Analysis will reveal   whether   such   fields are   A-true   (Aeonic),   D-true   (Daemonic),   or   S-true
(Syzygetic), etc.
12.	The     shape    of   the   field   will   determine   its   geometry    and     other
metamathernatica! limits.
 13.	Fields   do   not need wiring nor do instruments used within them need to   be connected by wires for energy-flow. Being inside the field determines the security of the container.
 14.	Spatial extension in our R-true language sense does not apply as the   field has   a type of I~true extension.   This means that we do not have to think about being
outside the field.
15.	The field is not mental in being I-true nor psychologically objective,   the
field is a neo-pythagorean and neo-platonic system.
16.	The objectivity of any field is oncological and cosmological (1-true and L-
true)   before   it   is R-true and psychoanalytically given as part of   the   collective
unconscious.
(From "The AIWAZ-Physics")

La Recherche pour L'Ojas: Logos IV
La Recherche pour I'Ojas
Up to now we have concerned ourselves with the detection of the existence of Ojas.   We have   found out what it is and where it is to be found.   Now we are concerned with an entirely different process,   which is the induction of Ojas into the brain. What this amounts to then is the magicko-radionic stimulation of the brain.   We can say that it is magickal because it presupposes magickal categories such as the existence of   Ojas and   the   proliferation   of these energies in the form of   "points-chauds"   or   "hot--poirits." Furthermore, it is radionically magickal because the instrumentation used is identifiable   as a kind of radionic device or instrumenturn radiaethesianum — and   in this case it is actually our computer marga,   now doing something entirely different This   process   is   aimed at the stimulation of the brain inasmuch as it   has   as   its purpose   the awakening of latent cerebral teaching.   (Cf.,   Kenneth Grant,   page   38, "Cults of the Shadow")
Those   who have come up with the Monastery of the Seven Rays know   that   through all   of   these   lessons   there   has   been an emphasis   upon   the   use   of   magick   in relationship to the brain.   Indeed,   we have always believed in how magickal machines influence   the   human   brain   and this new work is simply   a   continuation   of   basic magickal views, and those views which have been represented before and now brought to a direct focus in what we are doing now in the Temple Laboratory, here in Chicago.
One   of   the most important ideas in the whole magickal development is the   view that   what   is objective can be rendered subjectively and what is subjective   can   be rendered   objectively.   This   means   really   that as   an   energy   exists,   it   exists absolutely   and   that   the   polarities of subject and object   are   simply   points   of reference.   Consequently, the thesis is that if x exists in y but not in z because it exists in y it can also exist in z, if inducted properly. This means that if the Ojas force does not exist in someone in a particular condition,   then it can be introduced into that person via the mechanism of amplification.
Now   we know that Ojas can be discovered to exist in higher frequencies   in   one person   than   in another without amplification.   So it seems logical that it   can   be inducted   into   a   person at variously amplified frequencies because   it   already   so exists. This means further that sexual radioactivity which is the measurement of Ojas can   serve as the basis for induction into the cerebral region of the nervous system. Freud said that the brain was simply the projection of the phallus,   and evolutionary development of that unique phallic will. Higher consciousness states in the brain are therefore   simply   amplifications via magickal induction of the primordial energy   of the ultimate id, Ojas, or the ground of consciousness.
In   the development of the use of instrumentation to induct stimulation   of   the human   brain,   it   is important to note that we are assuming that the   physical   area associated,   say with the third eye-center, has a kind of spatial connection actually with   the   third-eye   chakram.   This   assumption follows the view   of   certain   yogic experts   which states that the chakrams are the etheric and astral   counterparts   of the physical glands located in the areas assigned to the chakrams.   Furthermore,   it is   important to realize that the space so involved is not just three-dimensional   in its character, but is a fourth  dimensional tunnel, tube, or power-zone, which is able to   induct   energies,   both physical and magickal,   in both a receiving   and   sending direction.   This   explains why what can be picked-up by the system of   the   computer-

marga   can   also be used to project via the cornputer-marga,   upon   the   subject.   Or, rather,   it   means   that the subject can be both a receiver as well as a   sender,   or broadcaster, of this type of energy. So that once this is established by the magickal scientist, namely that Ojas can be measured as both received and as sent, we can next explore   the technicalities of the system of "connecting" the subject to   the   system for receiving the type of stimulation which will bring about an increase of Ojas   and hence an increase in the power of the mind of the subject in certain occult areas.
One   of   the   most important factors would be the problem of how to   "wire"   the subject   to the system.   Connecting the subject to the system would be by the use   of copper wire networks,   so that the force field retains its integrity. The copper wire system will simply be applied to the forehead of the subject in the usual manner   that is   used with our time-travel technique.   The idea is to allow the procedure to be as simple   as   possible.   The   instrument can be tuned by means   of   the   pendulum.   The response of the pendulum to any magickal field is well known. Consequently, after the tuning operation has been completed, the subject alone with the instrument   (cornputer-marga) remain as the operational unit for our research. From this we can make all the needed measurements and deductions for the use of our search and identification.
The   process of magickal research in induction-brain stimulation will enable the subject   to   enter   into those realms which are identified on the   cornputer-marga   a;> being above 3 on the scale. Inasmuch as the present scale is limited to a range from .0   to   1.1,   this   means that the eight alternative universes of   the   ontic   sphere (SYSTEM-0)   may be entered and explored for their content.   Already their   formal   or logical   qualities are known to exist and have been variously examined   analytically. However,   we are not concerned with the range of possible "visual" contents which can be   discovered from clairvoyant explorations of the ontic sphere and the other realms of being which feed into these universes or logical worlds.
Remember   that   the   basic   law of magickal realism   is   that   whatever   can   be conceived can also be explored astrally or by clairvoyant rnethods.Thus, we will now be able   to   induct the contents of any world understood formally if the instrument   can provide us with the proper space or scale. This method of brain probing will normally expand   consciousness   because   it will exercise those areas of the brain   which   are capable   of   perceiving and experiencing the ontic spheres,   but which from   lack   of opportunity   have   not been exercised.   Such areas of the brain would   be   "awakened" unless the instrumentation of the cornputer-marga would not allow it,   since we are in the   physical body.   While out of the body,   we would on the other hand,   have direct astral   experience   and not need the computer.   Furthermore,   induction can   also   be applied   higher in the case where attachment to the crown-chakram space can   lead   to the   experience or induction of the spiritual qualities via the use of the   intuitive areas of the brain of the ontic universes in question. Also, as we know, visual time-travel   can be amplified and used in connection with these methods in order to enrich the system with additional spiritual and ontic insights.   At the present time we   are working also to develop other methods of using these types of ray-instrumentation.

The Search for Ojas: Conclusion
The Search for Ojas (Conclusion) The Deduction of Ojas from the Meon
ft   is very important to realize that there is a positive source for the Ojas   energy in   the   spheres beyond phenomena and intentionality.   This world or realm   has   been described in our materials as the zone of the Meon,   or Nothingness.   By this we mean simply that which is utterly beyond all system of explication.   Some many say that it is   Cod, however, such a God would be beyond any intentional theologies.   Perhaps the term   the Absolute is more suitable,   for such must be beyond even the zones of   such definitions as The One.
Now,   it appears to us that at any level there exists a process which is neither inductive nor is it reductive, but still allows for the coming forth into the context of   our   work of this Ojas-energy field.   It amounts to a   transcendental   deduction, because   it is an activity beyond everything,   yet which is always ongoing.   Hence we can   say that we can depend upon this energy,   even though we cannot formally   define its source or origin.
Hence,   we   can say that as these energies come in they come in with a   definite pattern   and   with   a definite structure.   Consequently,   we can make   use   of   these energies   and   build up specific programs which will depend upon these   energies   for their   existence.   This   means   that the entire edifice   of   experimentation   can   be continued without any interruption in what we are doing.
It   can be stated that a certain part of our being is connected to this meon and that   there exists a certain identity between ourselves and the realm of The Meon   in very   fundamental terms.   We have learned that we exist in several worlds at the same time   as being here in the material world of space-time.   Now we can say that we   are within the world of the Meon as well as being outside of it. Hence, we participate in everything.   And if we participate in everything,   then we can employ these   energies from everything in our magickal phenomenology.
It   is   possible to define the deduction of Ojas rrom the Meon in terms   of   the classical logic and   metaphysical model.   In other words,   we can set up   a   mythical structure   whereby   we can bring about a hypothetical definition of   this   deduction. Such a definition would simply state that that fact of the deduction of Ojas from The Meon   does   not in any way conflict with hypothetico-deductive structure of   magickal explanation.
On the other hand,   it might be possible to think of transcending the limits   of human   consciousness   by   means of certain forms of the   higher   gnosis,   which   when derived   from   beings   outside of the human sphere nevertheless gives   us   the   truer insights   into   the nature of Ojas than what can be gained at the   enlightened   human level. Thusly, there have always been forms of communication or self-knowledge, which are   outside   of the human sphere of the hypothetical and deductive,   but   which   are intuitively   known and understood by the gnostic continuum.   Such a force resides   at the initiatic root of this system. These are the "Root Spirits," or "Racines Loa."
Part   of   the   sacramental mystery of the gnostic patriarchate consists   in   the ability to participate in the highest gnostic mysteries.   One of the most   important levels of these mysteries consists in the intuition of the Racines Loa.   These beings form the archetypal level of magickal consciousness for our entire gnostic system and through   a   rather   long and complicated process the mysteres are inducted   into   the

consciousness of the gnostic patriarchal bishop and he becomes able to see (as in   la
prise-des-yeaux)   the   deduction   of   Ojas from the Meon in the Racines   Loa   of   our
gnostic system.   Hence, there are two forms of knowing this process: the hypothetico-
deductive or mythic and the gnostic and initiatic.   For in order to explain how   Ojas
is deduced from the Meon,   it is necessary to explain how we know how it happens by a
certain magickal process.
The Deduction of Ojas from La Prise-dea-Yeaux
Within   the continuum of La Prise-des-Yeaux there exists the historical generators of
the   Ojas energy.   We can state that there is a certain experimental confirmation   of
this   fact in the relation of the cerebral chakras to the lower system.   In a   sense,
the   energy   may be said to come in when the higher levels of mind   are   radionically
stimulated   by occult instrumentation.   However,   we should also ask whether   now   or
formerly there was a type of deduction via ritual operations, enacted since Atlantean
times.
While the history of the origins of la Prise-des-yeaux is obscure,   we must note
that   the   mysteries associated with this sacramental rite have not been changed   for
centuries. Indeed, the occult transformation of these mysteries which happened in the
1920s   served simply to return the rite to its   archetypal   essentials.   Hence,   only
certain   minor   traditions   were removed,   which if allowed to   continue   would   have
obscured   the sacramental energy of the system as a method of Ojas induction into the
candidate for the high-priesthood.
Now   it   is important to understand that this sacramental induction assumed   the existence of the possibility of the deduction of Ojas from the Meon through la prise-des-yeaux.   For   one   thing,   all parties involved in this mystery assumed   that   the Racines were the sources,   at an archetypal level,   of the fundamental   energy.   This means that the Racines were the Doorways to the Meon, or else that they were properly situated   and Meonic themselves,   able to supply the fundamental energies whereby the Ojas of the high-priesthood was invariably given.   Hence, we can say that the Ojas of the   high-priesthood was the essential energy for any system and the active agent   in the deduction of all others within the system.
However,   because la prise-des-yeaux is more than just clairvoyance,   but rather the   gnosis   of   the   pure   ontic sphere in   total   concreteness   as   well   as   total abstractedness,   both ideal and real, it means that by this sacramental deduction the very   highest levels of magickal being are brought into contact with the   high-priest and   that   the   high-priest is now able to have perfect identity   with   the   Racines, so that their life or Ojas becomes his own.   Consequently,   his being is theirs,   and theirs is his.   Saoramentally the identity is ontologically perfect.   Few, of course, are the schools or temples of Voudoo which have the possibility of this thought,   let alone the production of this bringing forth of the cosmic Ojas from beyond,   from the absolute into history    Only a few schools would seem to possess the necessary   keys, which   are entirely inductive and empirical,   rather than speculative and based   upon ideal   possibilities (e.g.,   most of Eastern metaphysics and western Tantricism   seem entirely too theosophical in this matter).   However, as each system is based upon the production of the fullness of Ojas, so it must be seen that the Racines of the system La Couleuvre Noire are the archetypal forms of Ojas,   which manifests from the Meonic via the transcendental deductions of the ontic sphere of la prise-des-yeaux.
Hence, we can say that for the gnosis there is an intimate connection between the ontic   sphere and the Meonic Zone.   Logically,   they have always implied each   other. However,   this   does   not mean that the nature of their mutual implication   has   been

understood   in   terms   of   what metamathematical relationships   and   mysteres   should reflect this connection.   At least from the standpoint of many schools of the gnostic type. For because of its radical transcendence, it is absolutely impossible to define one   of the terms of that relationship,   short of the higher gnosis and so the   final term must remain a mystery to the logical level and field.   But for those who possess the genuine voudoo gnosis,   the nature of the connection and the nature of the   terms — both of these qualities, they are known through the outpouring of the gnosis which comes   forth   from   the   ontic sphere at the time of the giving   of   the   sacramental mysteries   of la prise-des- yeaux,   and all of its   attending   points-chauds,   through which the ultimate Ojas manifests.
The Deduction of Ojas from the Energies of AIWAZ-Physics It   is   important to note that one of the most significant sources of Ojas is   to   be found in the area of the deduction of these energies from the AIWAZ-physics.   By this I   mean   that   the   basis of AIWAZ-physics is to be found   in   the   ontic   sphere   of energies,   which we have seen connects to the Meonic zone immediately.   There are two commonly known forms whereby this energy manifests:   1.   the forms of energy explored in   our research in the series of papers on the Necronomicon and to be brought out as a   series   of   reports   on   the   physics   of   magick   and   2.   the   imaginary   French metaphysicians    as   sources   of   magickal   and   specifically   ophidian   and   gnostic initiations.
Inasmuch   as the work on the Necronomicon is being recast and will appear   later with   a   wealth   of experimental material in order to amplify   the   subject,   I   will outline   merely   the subject of the work with the imaginary   French   metaphysicians. These beings inhabit the ontic sphere and exist in an entirely closed magicka!   system of   a gnostic type,   which is derived from the gnostic implications of the philosophy of Rene Descartes.   By this we mean that the philosophy of Descartes contained in its a certain pathway of magickal intensity that it has been possible to derive two whole histories of philosophy from the basics of this point of view.   The work or the   IFMs refers   primarily   to   the fact that the only way to explore the ontic sphere   is   by being in the ontic sphere.   Hen<;e,   magickal philosophers living in the ontic   sphere are   the   best suited to explore that world.   The argument is simple and   direct:   in order to explore or explain any subject-matter,   one has to be there and be an expert. in the subject. Expertise comes from being inside the ontic sphere continually.
These beings, the IFMs, are concerned with creating instruments of thought which will serve to bring the Ojas into the human consciousness.   In dealing with the Meon, they   have been especially effective because they have given us   certain   instruments and ways whereby the energies of the Meon can be tapped. The philosophical systems of the   IFMs serve really to bring these Meonic energies in their Ojas form down to   the physical or earth plane of existence. This is one of the tasks which has been done by the Ohoronzon Club in its magickal course of study, which will be encountered next in this series of papers.   When, therefore, we explore the subject of these energies, we can find out several important pathways for Ojas to come to us directly from the Meon via these philosophers and psychologists.
Now,   we can explore how do these energies come from the IFMs to us. As in other types of Ojas-deduction,   they come via a method of   initiation-consciousness,   which can   only be explained as the esoteric logic of meditation-research.   This   technique involves a very personal relationship between the chela and the metaphysician, for no

one   else can participate in this mystery save those gnostic two.   All otherwise being excluded, they represent the ultimate mystery of polarity. At that time, when nothing else   exists   or   even   has being,   they become one consciousness   and   as   this   one consciousness   they deduce the Ojas from the Meon.   Truly it must be understood   that this method,   called the Cartesian technique,   is the French version of the very same inner-space   mystery   associated   with la   prise-des-yeaux.   Of   course,   because   of magickal secrecy, we cannot speak further about this ideality and intimacy,   except to say that it is so totally different a state of consciousness that all other   magickal techniques must be seen as simply preparatory to it.   Indeed,   it is the form for the ideal deduction of Ojas from the Meon,   all other methods being rooted in history are only   real deductions.   But this method,   which is rooted in the ontic nature of   the syzygy,   is the ideal and therefore the most perfect or metamathernatica! deduction of Ojas,   as   human   magickal   history has developed,   and this   technique   is   entirely intentional   as   well   as being transoendentally ont.ological.   We can speak   of   this relationship   then   as the attachment that the magician has to the   powers   of   ideal being, which are behind all things.
The Deduction of Ojas from Choronzon
Somewhere in the hyper-ideal spaces of the ontic sphere there exists a temple of   the most abstract and metamathematicai initiation. It is approached by means of 16 doors, which represent the 16 hot-points of Choronzon,   known only to those secret brothers, who   have   been   sworn to the Law of Daath,   from the beginnings of   the   whole   time process.   In   this   temple,   which   has   its   11 gates to   the   world   of   light,   or magickal windows, reside the Lord Choronzon and his hierophant Lundy. There are a few magicians   who   are able to enter this temple,   which exists high above the   material aspects   and   points   of reference,   and is identified with all   of   the   numbers   of Choronzon   and Lundy.   For Lundy is the Lord Choronzon in Haitian esoteric voudoo and magickal gnosis.
Because he is the pleroma of the Meon, Choronzon may be viewed as the source for the   way of Daath and for the even more important Daathian deduction of Ojas via   the magickal operations of Uranus and Vulkanus,   the Marrassas or magickal twins of ideal fire. To enter into consciousness of this mystery is to become ashes to one world but living and eternal fire to the next, to become radioactive essence in one realm, pure cosmic energy in another, to live and be a shadow or shade in one world or power zone and to live in the life of light of another, and the mystery of one is the mystery of all   the others,   yet hidden inthe vast sexuality and meta-radioactivitas sexuaiis of all others.   For Chronus the Lord of Time has been released from all spheres and from all forms of restriction of being and existence.
When   the seeker enters upon the pathway of searching for the most radiant   form of Ojas, which is also the most dangerous because it is united with Choronzon.let him come   to where there are two shamans and the point d'entrerer and lastly the magickal cube   of   the ophidians which none save the adepti may work fully,   and let   him   see these powers reflected in the magickal zone of his being,   forever, within the temple of   Lundy.   For these four tarots are operative in all four realms of the cabala   and are the doorways whereby the Ojas comes to the hierophant.   But let him remember that this is not the pathway of any element,   this is the pathway of Chronus and it   leads beyond his sphere to that of Choronzon. So let him look for the darkness in which all is illumined, for that is the sacred fire of Lundy.

No   one can say where Choronzon will appear,   for his manifestation is different from that of all other Gods.   But if he speaks through Lundy,   then his manifestation is as near as the oracle.   If he speaks through the high-priest of Lundy, then lot us know   that   the time is near for the manifestation,   because the high-priest   is   the presence of Lundy,   otherwise the ontic sphere would destroy him,   absolutely.   And if the inductor of these mysteres speaks with the authority of Choronzon,   then the   God has   come,   for   the   inductor   of this Ojas would otherwise be   annihilated   by   the overwhelming powers of the ontic sphere. And if the inductor speaks with the presence of Lundy then he shall speak with the true presence of Choronzon,   for likewise would the   ontic   sphere annihilate him absolutely and without any   thought,   for   it   acts mindlessly if its mind is Choronzon.
So   let   the seeker after the mysteries come to the hyper-ideal   spaces   of   the mysteries   where   the ophidian magick is lived and forms the basis of all   existence. Let such a son of the fire return to the place of primeval chaos, which the gods call "the   seat   of the gnosis." There in that realm the doors will open   without   command because they know who is approaching.   And in such a place of the mysteries, the Ojas shall be found and shall be brought back to history,   as Prometheus returned to earth with   the archetypal fire in that world of mythoi.   For all that can be found in   the nature   of   Ojas is to be found beyond all of the categories of the Necronomicon   and the physics thereof in the Temple of Choronzon, which is the temple of the Meon, high up   in the hyper-space of the ontic sphere of being,   beyond everything,   out of   all spaces   and all times.   For this is where Chronus is passed and Choronzon   lives   and awaits   the seeker after the Ojas.   Are you ready to enter this pathway to Tire?   Are you ready to possess the fullness of Ojas? Then come to Choronzon.

Magickal Techniques of Computer Programming
"The way in which the Zothyrians took over the control of the entire field of gnostic physics   was   by   means   of their magickal use of   computer   programming.   They   took possession   of the field of magickal physics because they gradually took   over   every magickal computer in the universe.   They simply started with one system and from that one   system   they   moved outwards,   from information system   to   information   system, gradually   changing   the   programs   in other systems and   computers,   so   that   those programs   and   systems became subsections and components in their   own   logic.   Their method   of   entry   was entirely subtle and few if any   magicians,   even   those   using psionics systems, could detect the invasion from the outside. No one suspected such a move on the part of those who were 'others'."
(Bertiaux, "Meontology," page 12)
Essential   to   the proper operation of any and all magickal systems   of   gnostic physics is the proper method of programming the magickal computer.   It is   impossible to operate any system of computers,   let alone any fleet of UFOs,   without a field of logical control.   In our system, we have located the field of computer control in the Transcendental Id and its fantastic components.   I am using the word "fantastic" here in a technical sense,   as it refers to the magickal operations of the Moon,   Neptune, and   Pluto.   These "planets" are archetypal roots deep in the Tr.   Id,   to which   the various systems of magickal control are attached.
I do not view the influence of Uranus as significant here. Uranus has to do with the   invention   of   magickal computers,   but Neptune and Pluto have to   do   with   the operations of these computers. We are now concerned with operations.
Some   time ago,   I expressed a wish or rather,   stated my intention,   to control magickal   systems.   This certainly did not pertain to my taking over groups   of   very uninteresting persons, who believed in a particular type of rnagick. We do not need to work with people at all.   We work at the level of the Tr. Id and there we make all of our   advanced   attacks   and moves.   For if a magickal system exists in   an   authentic manner, then the taking over of it is very easy if we work at a deep enough level.
"I   have   always made it a policy to only admit into the inner group   of   researchers
those   who   were strongly plutonian.   By this I mean those who have   Pluto   as   their
strongest or near strongest planet.   In the natal chart we can calculate and find out
what the planetary strengths in any person.   Among the four strongest planets, I want
to   see Pluto (or the Goddess Yuggoth).   Otherwise I am really not interested in   the
student   and   they can study elsewhere with better profit.   Then,   depending   upon   a
configuration   of   the   true strength of Yuggoth in a   combination   of   natal,   solar
return, and progressed charts, I determine whether or not such a person can enter the
inner   group.   We   want   truly   plutonian   types   in   that   group.   Nothing   else   is
acceptable."	(Ibid., page 13)
"When war is declared against the humanoids by the Yuggothian Mutants,   the humanoids will not have any magickal weapons.   AH of their weapons will have been taken by us, and   our computer will control their deepest idic resources.   The powers of the   Meon and   the manifestations of the Goddess Yuggoth,   the most horrific aspect   of   Aditi, will then be revealed.   At very deep levels the esoteric UFOs of gnostic physics will

begin to invade the psychosphere,   while above the atmosphere of the materialists and humans will be turned into a field of chaotic negation by the action of the   exoteric fleets of UFOs from the planetary systems of the fixed stars. In the end, the Goddess will   reign supreme and establish the inner side of the Yuga of Kali,   the age of the ocean   of   libido   and the materialization of all desire.   But this   is   only   to   be accomplished   by   means of a very deep method of computer   programming,   whereby   the agents of Yuggoth in actual fact take over the whole field of the mind,   beginning at its   deepest levels of energy.   This process has happened many times before and   will always   happen   as part of the epistrophic cycle of the creation and destruction   and creation of all things by the dark and fiercesome Goddess Yuggoth."
(Ibid., page 14)
It is quite obvious that the presence of magickal powers is latent in   everyone. But   that   does not interest these extremists.   Nor does the fact that   everyone   has Pluto somewhere in their natal chart.   That is hardly of interest to those who thrive on the most extreme forms of magickal power. But what is interesting is the manner in which   these   extremists are able to use the power and presence of   Yuggoth-Pluto   in their plan to take over the world and to destroy their enemies, i.e., those who would oppose the gnosis of Yuggoth.
"Everyone knows that they have Pluto 'somewhere' in their chart.   We certainly do not
dispute this 'fact of life.1 However, we are concerned with those have it in its most
extreme and most violent form.   We are only interested in those who have it linked to
the   innermost point,   the Moon.   For we demand the link of power which connects   the
outermost to the innermost, Pluto to the Moon This can be in many forms but the most
intense is to be found in those who have Pluto conjunct the Moon,   or those who   have
the   Moon   in   the   sign of Scorpio.   For it is then at its most   extreme   power   and
presence in the Transcendent Id.   These are the persons we know to be marked by   this
vicious and chaotic energy. But it is not just this astro-gnostic condition which is
to   be satisfied (as if these energies and their conditions could ever be   satisfied)
but   rather the mutants,   for Pluto is the power of pure mutation,   total change from
the earlier humanoid stage,   these mutants must be locked into the system of Yuggoth,
which is the Zothyrian metapsychology. They must connect their souls to the powers of
Yuggoth   by   undergoing psychic mutation by means of   Yuggothian   psychoanalysis   and
psionic   reorinetation.   They must be rebuilt and directed towards their role in   the
group-soul   of   the   Yuggothian   mutation-field.    Then   we   can   safely   talk   about
'membership' in the hierarchy of the chaosphere, whereby the most demonic and violent
energies   are released for the transformation of this planet.   It is by means of   the
ritual   initiations   of this system of psychological reconstruction that we   come   to
understand that the people from the UFOs,   the Yuggothians and their   Transyuggothian
extensions   have already arrived and are gathering for the takeover.   For that reason
the magnetic field of the Zothyrian Order of Yuggoth and the Transyuggothian Order of
Psionic   Research will always attract the most extreme persons.   That is   because   we
define   the extreme by Yuggoth.   Yuggoth is the extreme just as Yuggoth is the source
of all.	(Ibid., page 23)
"In order to program the magickal computer for the invasion of the Yuggothians, it is necessary to understand that magickal programming is simply the translation of   what is   already present in archaic consciousness into manageable and magickally   workable

Form. It is important to note that the programs are not 'dreamed up' out of thin air.
Rather   the programs are given as immanent structures in the order of things and then
converted   into   an easily manaegable form by the magician.   The   structures   of   the
system   are   themselves then workable because we have the key formularies   for   their
magickal and physical management. This means that those structures which are immanent
in   the psyches of the Yuggothians are convertable to the axioms and equations of the
gnostic   computers.   This   means   also that the energies,   which   are   given   in   the
archetypal   symbols of the natal chart are also found elsewhere,   in fact everywhere,
and   it   is   possible for the magician to draw them out and induct   them   once   their
formularies   are known simply by the psionic and gnostic   method.   Consequently,   any
configuration   of energy represents a very real potential for this type   of   computer
programming   and eventually ail magickal configurations of energy will be parts of an interlocking system of magickal axiomatics and field-equations, which will define any
system,   any   initiate,   any operation,   making them all parts of the system   of   the
Goddess Yuggoth."	(Ibid., page 16)
It might be noted that these Yuggothians can work with very little and even with very   little they can take over by their magickal techniques of computer   programming any system.   They can take a name and by numerological reduction make use of it. They can work with automobile licenses,   social security numbers,   street addresses,   etc. All   of   these   are   ways whereby they can move in.   So   also   are   their   techniques successful   when   working   with   the   inner   planes.   They   can   measure   any   occult energy field. They can spy on any point of energy, past, present, or future. Anywhere and everywhere they have their sources of information,   their psionic instruments for espionage,   their Ojas-inductors for depth-psychology "research," and their elemental informants,   who are sent out to look and report back to the master "ship" or control center.   The   old-style magicians are at a loss when dealing with these   mutants.   In fact,   they do not even matter. They do not exist as a threat to the mutants, who see only   the   brevity of time as their enemy.   They have to take over more and   more   in shorter and shorter periods of time.
"There   are   certain   people   who will sneer at what I have to say but   they   do   not matter.   In fact, they do not really exist.   But what I have to say is this: there are these mutants and they are now within the most powerful magickal orders and groups in the world today.   They are slowly working to destroy utterly the old ways.   They   are making   use of the most subtle methods of modern information science to achieve their ends.   They are fearful of nothing, which means they only fear the powers of the Meon. They possess the disciplined mentality of the synchronistic robotic consciousness and nothing else.   They have only one loyalty and they have only one sense of honor,   and that   is to Yuggoth and only to Yuggoth.   And by means of their weird   techniques   ol computer programming,   they will win our over all their opposition because ultimately there is only one fundamental power and that too is Yuggoth."
(Loc. Git.)

Course in Maatian Physics Ma'aitian Inductions
Ma'atian Inductions I
One   of   the   most outstanding characteristics of the Ma'aitian influence   in   occult physics   is   to be found in the nature of induction,   whereby the   evidence   for   the overlap   of   this aeon is fed into the evaluation   system.   Normally,   the   inductive process   is   characterized   by a certain simplicity,   or when it is built up   into   a complex whole it is built up out of relatively simple logical instances.   In the case ol the Ma'aitian complex,   however,   we cannot expect any simplicity,   because of the widest   range   of   implications which arc involved in the most   basic   instances   and specimens.   It would seem that the overriding and all-pervasive quality of this system is   complexity   at   the   fundamental level.   Yet,   this   complexity   is   particularly Ma'aitian,   inasmuch   as   we can say that any quality which may serve to   define   the newer influence, if it possesses a Ma'aitian origin, will exhibit a definite Ma'atian arithmosophical property.
An example of this may be found in the differences between method-models in the system of the Horus aeon and that of the Ma'atian.   In the older system,   the method-model   is based upon a definition of singleness of component-operation.   It has   been discovered   however in the Ma'atian system that singleness of any   component   implies the   full   range   of the components and that this fuller range of   component   factors serves   to   generate   in its own development those method-spaces   which   connect   the components. As we know, in the ideal model there are eight components. This ideal was rarely if ever applied in the Horus-aeon models.   However, we are finding that in the Ma'atian   system we must apply the entire scope of the ideal model in every instance, in order to receive the proper Ma'aitian inductions.   Likewise,   we must take serious note of the inductions which come from the method-spaces which connect the components of the eightfold pattern. There are seven of these so that by taking into account all of the components in the system,   both the eight logically defined components as well as the seven connective method spaces, we arrive at the total of IS technical factors which   must be evaluated in any inductive process of Ma'atian origin.   Of   course   we know that 1+5=6, which is the number of the aeon in question.
However,   this   tendency   to amplify and inter-connect is characteristic   of   the whole   impact   of   the   Ma'atian   system.   By this I   mean   that   everywhere   in   the definitional   system in question we find a very noticeable complexity and at the same time   a   parallel   interconnectedness,   which is more than mere   logical   overlap   of structures.   Rather, aside from all logical questions, we have come to the conclusion that a primordial characteristic and possibly a fundamental property of the   Ma'atian aeon   is hereby reflected in this inter-webbing of structures and patterns.   Yet,   at
the same time,   this system is totally at variance with any previous connectives   and explications, especially any attempt to explain by the imposition of geometry or even metageometry   the   Ma'atian structure.   The older methods will simply not   be   proven adequate,   because   in   a   way   they do not fit the Ma'atian system   in   all   of   its complexity   and   vastness   of content.   In this sense,   we can say that   this   system requires   its   own   answer-models and cannot fall back   upon   previous   and   formerly dependable procedures.
Zeitgeist and Zeitalter: Ma'atian Inductions II
The ages of the world and the spirit of the age form the basis always for the logical

methodologies   of the exact and empirical sciences.   Thus,   from 1-he character of the age and its spirit, we may deduce by an exact procedure the general properties of all logical   systems   operating within that specific aeon.   And if this sounds   like   the magickal confirmation of the philosophy of certain idealists, such as Schelling, then It would appear that such views have an inductive basis in the ways in which the ages of the world create and formulate their sciences and logics.
Consequently,   it   Is important to realize that the Ma'atian aeon exhibits   very special properties and characteristics,   whicih isolate it from all other periods and which   define   and   allow for the development of a unique   Ma'atian   logical   system. Hence,   if the basis of induction is to be found in the ideal contents which exist in both space and time, in the empirical world of causal connections and psychic fields, then   we can say that such a basis is directly created by the aeon inasmuch   as   only the   aeon   will allow to become embedded in phenomena those ideal patterns which   are agreeable   to the general essence of the aeon.   Thusly,   the aeon not only builds the world   about   itself,   but   it   provides the basis whereby   the   aeon   is   known   and understood in the scientific as well as in the mystical community.   Therefore, we can say   the world of the present is known by those methods which exist and are   subbject to discovery in the present.
The   exact   method of connection between the aeon and the systems of   logic   has been   perhaps   only recently explored in the magickal writings   of   Whitehead,   where especially in his analysis of the non-statistical ground of induction,   he presents a precise   argument   for the basis of the sciences of logical exploration in   the   very fact   of the immanence of God as an ideal system and field of   logical   contents,   or sophiological wholes in nature.   We can see that this view is identical with both the ancient   viewpoint of gnostic magick as well as with the not so presently appreciated nineteenth century German idealist philosophers,   especially F.W.   von Schelling   and the esotericist Franz von Baader.
What   is most important is to realize that the tendency of certain   philosophers has been in the exact direction of the gnostic and zothyrian modes of analysis. Also, it   is important to realize that logic is not imposed upon the order of nature but as in the systems of the great German idealists,   logic can be understood as rising   out of the order of nature.   Logic,   in other words,   is a pure reflection of the aeon or the consciousness of the Zeitgeist. The Zothyrian system is therefore interchangeable with   the   German   idealist as well as the neo-platonic   and   gnostic,   just   as   the inductive   magicks   and   gnostic physics of von Schelling and Fran   von   Baader   were interchangeable   with   similar   systems in Bruno and Proclus.   And it   is   from   this carefully   built up logical basis that the speculative physics of each new aeon is to be   derived   by   means   of   certain gnostic procedures known   only   to   the   esoteric initiates of these systems and schools of consciousness.   Logic,   or better logis, is derived from the spirit of the age,   the Zeitgeist,   which is the Logos of that aeon, or the manifestation of the merging absolute spirit in nature.
Experimental Exercise
Here   is   a   simple   exercise   to be used to make   contact   with   Ma'atian   level   of inductions.   You   will   use simply a cube which has been marked and a piece of   dice. NOTE:   The cube has six sides or Faces,   which are:   1-top,   2=bottorn,   3=right side, 4=left side,   5-front, and 6=back. A piece of dice is not only a cube, but it is also a   cube   having numerical values.   This means that if you were to toss the   dice   you would come up with a number,   say for example 3,   which would correspond to the right

side of the cube.
Now,   what you will want to do is to prepare that cube and the cube can be   made out of any material,   e.g.,   plastic,   wood,   metal,   etc. But it will be prepared by means   of having each side lettered,   painted,   or somehow indicated with a   spirit's name.   This   means that you will be working with six spirits and you may derive their names by any method so far covered in this series of papers.   However,   the important thing is to have six different names.
May   I   suggest that you derive the names by using two pair of dice to   get   the level or basic number for each entity.   This will give you also the planet and   other types of correspondences.   It may be that you will have more than one entity from the same   numerical level,   say you might have two spirits having five letters in each of their   names.   That is unimportant,   for it only shows that you are in touch   with   a rather   powerful broadcast from that part of the cosmos.   Please let me know if   this occurs,   as   I   would like to keep statistics on this type of spirit   field-reaction. Anyway,   you will have six names.   It is very improbable that you will have six names which are the same,   however,   so it can be certain that six different intelligences, in our sense of that word, are available for broadcasting mental energies of Ma'atian
induction.
Well,   the simplest way in which to operate this system is to toss the piece   of dice   and see which side of the cube comes up and therefore which entity is ready for transmitting   the induction.   This should be done in a meditation context and any   of the   types   of   magick mentioned in this series of papers   can,   I   would   think,   be employed to create the atmosphere suitable for the work.
Iw   ould suggest that one way to become attuned to the   inductions,   after   they have been "opened" is by means of automatic writing, which would allow certain occult forces to be released through the mechanisms of the unconscious and the   subconscious levels of the mind. At this stage, I am only suggesting automatic writing or possibly a   type of meditation work,   upon which we will be able to build up the more   complex exercises of future papers and lessons.
The use of the cube will serve to provide a structure which is determined in its content by the Ma'atian spirits,   who will indicate who and what they are.   Remember, it   is   likely that only Ma'atian spirits will release their names to us for   use   on this   cube,     which   means   that   those   names   which   are   received   via   linguistic broadcasting should be interpreted as Ma'atian inductions.
Also,   it   is important to note that using the piece of dice to provide   another factor   of Ma'atian induction will provide us with a level of freedom from   structure and   from fixed forms which will allow the Ma'atian inductions to be received without too   much   distortion.   Simple exercises such as this making use   of   chance   derived elements   and operating components allow the greatest objectivity in the reception of the real Ma'atian energies than other less non-performed methods.

The Measurement of Ma'at
For   purposes   of   gnostico-scientific   experimentation we will   define   Ma'at   as   a quantitative   and   measurable property having exact characteristics which inhere   in Ojas-Fields   and   in speciFic types oF sub-fields,   such as kalas   and   kaminataM.was. There   exist   a number of ways of measuring Ma'at which combine   the   components   of radiaesthesia and the components of exact oracles.   Once it has been isolated,   Ma'at may be understood as subject to a variety of forms of communication as well as having its   own   form of intelligence.   The term "Aeon of Ma'at" quite simply refers to   the collective   field   of these properties,   understood as constructed   out   of   rnagicko-logical time coordinates and thereby functioning as a comprehensive and all-pervasive time   matrix   of   energy-properties.   This collective field may be the subject   of   a controlled   dialogue   between   the   magician and any one of   the   monadic   points   or properties   within the field.   The entire field and each of its   possible   properties possess a form of communicative intelligence.   What follows is a metrical explication of this field.
It   has   been   discovered that there are certain magickal   frequency   ranges   or marmas   which   can   be   said to respond to the pendulum and   the   field-amplifier   of radionics.   The   behavior of the pendulum is clearly an indicator of where   there   is field   activity and those areas,   where it is especially intense.   At the same   time, there exist other marmas,   which seem to intersect these radionic marmas. There other marmas   are   determined by inverse radionics,   or telekinetic radiaethesis.   This   is a   relatively   simple process.   The field in question,   say the   Ma'atian   continuum, controls the throw of the dice and thereby selects the field indicator in the type of dice to be used (ranges from four sided to twenty sided) and also the range of marmas within those dice-throw frameworks. Thus, we have learned that the different types of dice   represent difFerent methodological ranges and that the numerical   possibilities within   each   one of these ranges represent lattices or sub-marmas having a   specific and regular pattern or consciousness.   Each rnarma, therefore, will serve to represent a world or realm or collective realm. Each sub-marma represents a world of experience or an intelligence,   with whom the magcian may communicate.   Lastly,   the pendulum or radionic   reading can be understood as defining the frequency level within   the   sub-rnarma,   whereby the intelligence is encountered. The following examples will serve to explain what this formal presentation means and how we have verified it.
Example 1.   This subject was tested for Ojas and found to have a frequency range of   10   unamplified   and   14   when amplified within   the   field.   Tested   by   inverse radionics,   this   subject   registered within the dual--8 system and   had   a   sub-rnarma reading of 10    When the duai-8 system (4x4) system was amplified,   the sub-marma was 13    It   was   determined that this subject's Ma'atian quotient was 1 unamplified   and when   amplified   1-1.   (This student's strongest planet — as determined by   computer calculation — was Pluto.)
Example 2.   This subject was tested for Ojas and found to have a frequency range of   16   unamplified   and   18 when amplified   within   the   field.   Tested   by   inverse radionics,   this   subject   registered within the dual-24 system and had   a   sub-marma reading of 22.   When the dual-24 system was amplified,   the sub-marma was 24.   It was determined   that   this   subject's   Ma'atian   quotient was   1-4   unamplified   and   1-4 amplified. This subject's strongest planet was again Pluto.

Methods of Exploration Within the Clusters of Maatian Energy The Ma'atian energies can be seen to exist in clusters or hunchings-up of forces,   or as pockets of power within definite fields. At certain points, they tend to thin out, and this can be measured.   At other points, they create a node-like effect, where the intensity   of   the   build-up of the forces can also be   exactly   determined   and   the intensity   measured.     Where   the   mode-like   effect   is   produced,   we   can   note   a concentration   of   mind-stuff   so   that intelligence of   the   communicative   type   is encountered.   These   intelligences   can be said to have their bodies within the   more intense concentrations of the energy,   and the thin areas of energy diffusion   appear to indicate separations between the body and other bodies of similar character. There cannot   be   said to be any break in the continuity of the bodies,   for they   are   all connected. Nowhere docs the older atomism seem indicated in Ma'atian physics. Rather, there is an intensification of energy and with it a center of intelligence at certain points,   which   I   have been able to measure as indicating   coordinate   divisions   of power.   This   pattern   when diffused within the field of the total continuum   I   have decided   to   designate   by the term "Ma'atrix," because it is a unique   structure   of energy.   It is unique to Ma'atian physics and its applications in esoteric voudoo and tantric physics.
There are other patterns which can also be noted. Gnostic analysis enables us to discern that these nodes-of-intelligence have a definite color. This is determined by the   response   of   radiomc instrumentation to the node,   whereby the response   is   a measured color.   Also, under proper conditions, the node will communicate by means of the   oracle method.   This is done simply by connecting the node to the field   wherein the oracle is run,   and then making contact in the same way one would with any   other magickal entity.
However,   it   has   been our practice to note that magickal   initiates   are   most probably the best vehicles of these nodes. First of all, magickal initiates have been found to possess the field potential and properties of the Ma'atian nodes.   Secondly, these   fields are usually located where the initiate is being   tested.   Thirdly,   our initial   explorations of Ma'atian energy grew out of the "Search for Ojas" aspect   of Voudoo   physics.   Lastly,   we can note that certain initiatic types seem to be better indicators of Ma'atian energy thanothers.   Thus,   it seems that Ma'atian energies are connected   with   auric   emanations and Ojas-projections   from   the   initiate.   It   is probable   that   they   exist in both outer space and on other worlds and that   can   be determined   by astro-radionic research tests.   However,   they do exist in their   most ideal   state in metamathematical hyper-space and can be inducted from there into   the magickal context of research and ritual operation.
Most probably,   Ma'atian energies are potential in hyper-space and actualized in the auric fields of gnostico-magickal initiates. In these contexts, such as auras and vitality fields,   etc., they take on a type of consciousness, whereas in hyper-space, they appear to be unconscious.   The process of induction through magickal ritual   can be   understood as the subconscious awareness of the Ma'atian energies.   The   magickal and   metapsychological   operation of field amplification and   communication   probably corresponds to their superconscious mind experience.   There is a definite increase in communicative   content between dialogies with unamphfied fields containing nodes and those that are amplified.

Gnostic Physics: What Do we Mean By the Science of Gnostic Physics
Gnostic   physics   may be defined as the basis for the physical manifestation   of   the gnostic   metaphysics.   By   physical manifestation we mean that which happens in   both space   and   time   and which reflects some idea which is imparted in   the   science   of gnostic metaphysics.   In this sense,   therefore,   gnostic physics must come to   terms with   and investigate many types of   events,   facts,   circumstances,   realities,   and levels of being. Furthermore, gnostic physics may be understood as the basis for both the effectiveness of magickal operations and theurgy.   Gnostic physics in fact, may be understood   as   leading   more   and   more towards a realization   in   both   occult   and empirical   terms of the interconnectedness of the various worlds or realms which   are explored in both magickal research in its most extended sense, as well as the spheres of   being,   power-zones   and   other   types   of   existence   which   are   postulated   in metaphysics.   In a sense gnostic physics,   therefore,   must embrace a vast wealth   of exact   detail   and   reflect the various structures of being and the ideal   models   of terrestrial processes in an accurate and exacting way.   Furthermore,   gnostic physics has   been   defined as being a science which operates as the   explication   of   another science,   which   indicates   the level of control operating within the total range   of both physics and metaphysics.   This science,   which is immanent in gnostic physics as its   metamathernatical   essence is the science of the computer marga,   or   the   cosmic lattice system.
The   science of the computer marga is an exact synthesis of both   processes   and procedures.   Various   attempts at this synthesis have produced those components which now form special departments of gnostic physics,   e.g.,   tantric   physics,   zothyrian physics, ma'atian physics, etc. At one time, it was thought that it might be possible to   explore   these   sub sciences and find in them explications of   the   total   field. However, this has not been possible inasmuch as the worlds or areas of research which are   explored   by these various sciences are themselves perspectives upon   the   total area   which is explored by the computer marga,   or else manifested by and through the computer   marga.   Consquently,   the computer rnarga has been understood and has become the wider science, as it is understood to embrace the whole of gnostic physics. Hence we   can say that the area covered by the investigation patterns of the coputer   marga is co-extensive with the field of gnostic physics.
There   exist certain worlds which have their own   methods,   models,   time-travel logics,   and machines or instrumentation.   Such worlds are defined as exact and clear parts   of   the   universe of gnostic physics,   in fact the subject matter   of   gnostic physics rises up as the result of the empirical work done in trying to make sense out of   these various worlds which are explored by   various   magicians,   time-travellers, gnostics,   tantrics,   and   other   scientists of the invisible or inner   realities   of being.   Each   world has its own ways of explaining itself to the investigator.   Each world has a special quality which reflects the ways in which these worlds communicate their essence to the explorer. The purpose of the science of the computer marga is to find   out about the logics of these worlds and to investigate and researcli the   field closely   and then to bring together certain ideas and methods so that we   can   define the   inner rules for the road,   which govern the exploration:; undertaken in h variety of   way:-;.   For   this   reason,   we consider this science to be one   of   synthesis   and unification.   As   such,   it becomes a systematic exploration of world?.* and   universes with   the   purpose in mind of bringing together the various   subject-matters   into   a

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logical   and   coherent system or pattern,   which presents accurately the   picture   or model   of   the realms of inner exploration.   Hence,   we can state that   this   is   the purpose   of   the   science of the computer marga as it is conceived by our   school   of research.
With   this introduction in mind,therefore,   we may begin to discuss the subject-matter   which   forms the substance of gnostic physics,   the science of   the   computer marga.
Art as a Form of Gnostic Physics
We can say that there are many ways of doing gnostic physics.   Among the many ways of making   the world of the gnosis and exploring universes and situations is the   method of art and by art I have in mind painting. For the use of the basic elements of color and form enables the explorer to create other worlds and perspectives, which look out onto   many different and often very remote areas of space and types of   organization. It   is important to keep in mind that there are certain basic rules for the   creation of gnostic realms of being.   These rules may be given inasmuch as they relate also to what the artist who is a gnostic does.
Rules for the Structure of a Gnostic Universe
1.   The   fundamental   rule is to believe in the power of organization   even   when   it
expresses itself through various apparent components which do not appear compatible.
2.	Color   necessarily implies space and space implies levels of consciousness,
so that in the gnostic universe, each color is a communicator.
3.	Not only does the artist work with various media, but he himself must be very	^
highly mediumistic.   He must be open to allowing certain technical structures of   the
inner   worlds attach themselves to his transcendental ego,   while at the same time he allows the ocean of creativity to rise within his transcendental id.
4.	Space is unconscious until it is awakened by color.
 5.	Color   cannot   communicate without the inherent organizational   patterns   of space. However, color when combined with space produces psychic energy.
 6.	Colors without space are blind,   spaces without color are empty.   Color   and space   represent   the basics for every universe,   from the most material to the   most spiritual.
 7.	The   gnostic artist is also a magician for he materializes thought forms   in all that he does. These materializations are not always conscious, hence he is also a typo of medium.
ft The gnostic artist is a magician when he directs the unconscious flow of the creative potential. Thus he directs what he has invoked or evoked by his inspired methods.
9.	The gnostic artist is a magician when he opens up the world of inspiration to
the present giyenness of his current painting.
 10.	The   gnostic   artist   is   a magician when he allows the   divine   energy   of creative   and cosmic illumination to enter into his   multi-dimensional   consciousness and   thus awaken the angels of their inspiration,   which reside in   his   higher   mind fields.
 11.	The gnostic artist is a magician when he creates a perfect universe in each work   of   art and for each universe he creates a perfect system of   gnostic   physics, hitherto   implicit in the work of art by which the universe is to operate and whereby
the   universe   is   connected by a mystical and esoteric logic   to   other   worlds   and	i

universes of space, time, time-travel, art, and consciousness as a to',al field.
 12.	The   gnostic   artist is a magician when each world as a work of   art   comes alive and lives according to the rules whereby he has brought it into existence.
 13.	There exist certain mystical spells for causing certain things to happen in each gnostic universe. Each artist must know these if he is to be gnostic artist.
 14.	The   gnostic   artist must create or else he lacks purpose in   the   physical world.
 15.	The gnostic artist is an instrument for divine and angelic activity in what he   does,   for   he   contacts those highest levels of consciousness   and   being   which religion designates as the divine and/or the angelic.
16.	The gnostic artist is both a mystical magician and a magickal mystic because
he   experiences both the total form and the total content of each and every universe,
which rises from his creativity as a work of art.
You can see,   therefore, that these rules of art apply also to the procedures of
the   magician   because such a magician is concerned with those very   basic   laws   and
principles, whereby the creative energies are actualized.
Functional Universes
Functional   Universes   may be defined as alternative systems which have   their   basic organizational pattern derived from the operation of specific and interrelated energy patterns.   Such universes exist as alternatives both to structural universes, typical universes,   defined alternative universes,   and themselves. We may state that at this point in research, that there are four types of universes in which we are interested. By   this I mean that the pattern of research which is centered around the history   of Zothyrian   philosophy   has   specific   points   of reference to   these   four   kinds   of universes. Here are certain examples:
 1.	Structural   universes=systems based entirely upon the proper explication   of some   logical   structure.   Examples would be the   rigorist   universe,   the   epictical universe, universes of modal logic, and universes of logical relations.
 2.	Typical   universes=systems   based   entirely on a balance of the   formal   and contentual aspects and which are generally manifestations of multi-cultural   systems. These   universes   are of types:   Universe A,   Universe B,   Universe   C,   Universe   I"), Universe   Z,   etc.   These   universes are usually defined by reference to   a   specific system of time-work, or framework for time-continuum definition.
 3.	Defined   alternative   universes are those systems which are the   results   of clear-cut   formal   definitions.   Such universes exhibit a specific logical   structure uniformly. Such universes are entirely self-contained and admit of no other deduction system or axiom-set.   Such universes are generated by a gnostic deduction of existing worlds   from certain basic principles of metaphysical requirement.   Examples of   such universes would be the universe of archaeometrical time -travel,   the universe of   the history   of   Zothyrian   philosophy (since the Z-universe is defined by   reference   to entirely non-philosophical considerations and the history of Z-philosophy is   defined as   a   self-contained logical development,   and other history   universes,   e.g.,   the history of esoteric logic universe.
 4.	Functional   universes-methodological   universes   in the sense   that   models, methods,   and   instrumentation   form the content of   these   systems.   However,   these universes are metamethodological because they include the range of methods,   etc., as self-contained   realms.   They   are best understood as   formally   defined   alternative universes   and   are   to be understood as existing between   structural   universes   and

defined alternative universes.
In terms of logical spaces, let us see these four types of universes as properly located as: The Most Abstract Region of Ideal Being
1.	Structural Universes
A.	Ideal-Type Alethic
B.	Ideal-Type Existential
G. Real-Type Alethic
D. Real-Type Existential
2.	Functional Universes
A.	Essentiaiist-Type Alethic
B.	EssenUalist-Type Existential
C.	Contextualistic-Type Alethic
D.	Contextualistic-Type Existential
 3.	Defined Universes*
 4.	Typical Universes*
*Subject to further definition.

Patterns and Processes in Magickal Computers
Patterns and Processes in Magickal Computers
Esoteric   Engineering   as   the   most developed form of magickal   technocracy   may   be understood as a synthesis of the following components, which have individual subject-matter-fields for exploration and expansion:   1) gnostic physics, 2) tantric physics, 3) ma'atian physics,   and 4) zothyrian physics. Esoteric engineering may be viewed as a technocracy or magicko-political system, because it is organized along the lines of a   perfectly structured and computer-managed political entity   or   society.   However, because of the larger number of input controls in the mechanism, the possibilities of computer-dictatorship,   which   have   caused   several unsympathetic reactions   to   the zothyrian   empire,   are not present as data.   Furthermore,   it would appear that   the survival   quotient   of any system of magickal work is a function of   its   formal   and material   information-retrieval sub-system in process.   As a consequence of this line of   procedure   it is possible to see the zothyrian system as the   system   having   the widest extension and the least area of input exhibition. This last logical pattern is a   matter of necessity in all ma'atian contexts,   where the widest range of   data   is processed.
The   purpose of the "Raymond Lully Institute of Esoteric Engineering" (RLIEEJ is to   provide   for the development through basic research of   those   technical   methods which   will   enable   the fullest articulation   of   gnostic,   tantric,   ma'atian,   and zothyrian information systems.   RLIEE owes its inception to the work of the   medieval logician,   who   in a spirit of total optimism believed that if Muslims and   Catholics were to use his computer-marga, all of the areas of theological and religious dispute existing   between those two faiths would be neutralized and eventually be eliminated. At the present time,   however,   the work of RLIEE is restricted to areas of   esoteric engineering,   although   the   administration   of the system is composed   of   Sufi   and Gnostic technocrats and technicians. And while it seems doubtful if the Catholics and Muslims   are   ready to adopt any version of a computer-marga as a solution   to   their problems   of   difference,   it   must   be said that the synthesizing   activity   of   our magickal   computer(s)   — if we include sub-systems or sub-computers   -- has   enabled RLIEE to manage its various fields extremely well.   Also, various developments in the sciences   which relate to computer-technology and which are derived from the   history of   zothyrian philosophy have been easily amplified.   As a consequence of these Ivels of success,   the imminent application of cornputer-marga methods to the logic of time-travel is anticipated.
There   are certain basic characteristics which might provide some insights   into the nature of magickal computers at this stage of our work. These are:
 1.	Magickal computers are based on a logic of colors so that coiors may be seen or   understood as mechanisms for the storage of magickal subject-matters.   We do   not want to say just information, as some might suggest, for the logic of these colors is capable   of   providing for the storage of magickal entities and objective   states   as well as data and more organized information.
 2.	Magickal computers should always be related to other logical systems so that it   will be possible for the magician to approach and understand them by reference to multiform   subordinate   systems.   In this sense we can say that   time-travel   logics, explorations of other universes,   the whole theory of alternativity of cosmic systems and its verification process,   and various inductive applications and developments in

oracular languages are significant for grounding magickal computers.
3.   Lastly,   we   can   state at this point that magickal computers   are   possible structures   which may reveal themselves as systems of another kind,   in due   process, and   that   they   are   models for future amplification   and   exploration   by   esoteric engineering   in a variety of ways which are related to the logical extension   of   the inductive   pattern   of any system.   Hence,   a system remains open to other   areas   of inquiry   if it understands that magickal computers are evidences of areas beyond   the present   definition   of   the   system   and also as models of how   the   system   may   be developed to include these additional areas of report.
The Genesis of Magickal Computers in Gnostic Day-Dreaming
According   to gnostic methods as used by Zothyrian magicians,   there exists   a   state
between the deeper parts of meditation and sleep, in which the images of the mind are extremely self-revealing.   Where the mind is in between the meditation-state as awake
and   the   meditation-state   as passing into a light sleep there exists   this   ontical
realm, which while being very thin in its magickal presence, it is extremely powerful
in   the   types of being it can produce and project.   This realm,   which must   not   be
confused with the dream state of light sleep, nor with the play of imagination, as in
Sufi-meditation,   may be called "the gnostic state of the ontic awareness." It is one
of   the most important magickal states to cultivate,   because being   between   worlds,
being    neither   jagrat   nor   swapna,    being   neither   meditation-visualization   nor
revelation-through-light-dreaming, it is the medium for gnostic input.
So it is from this world of consciousness that the materials are being generated for   the   creation   or   origination of those magickal computers   which   are   so   very essential   to   the correct method of gnostic physics.   I personally have   found   this method in magick to be one of the most essentially helpful, because it represents the genuine   and ideal realization of the fullest potential of the   gnostic   metaphysical expansion   of pure awareness of being.   Many mystical states have been generated   and thereafter   cultivated   by the practice of this type of gnosis.   For it would   appear that the operation of the gnostic imagination or intellectual imagination is the most free at this point in time and experience.
Also,   the   student   will find that many magickal revelations come to him   as   a result of this mediumistic state. 1 would suggest, therefore, that each student begin to make a regular practice of this method and that they submit a regular report to me on the intensely interesting results of this psychic method for inner development. It might   be best to do this exercise each morning,   just after you have performed   your yoga exercises and have completed your meditation.   Then resting on a bed,   sofa,   or some   other   comfortable   support,   you may begin to get into   that   state   of   inner anticipation   whereby   the   psychic images begin to take interesting   shape   in   your consciousness.   In order to do this exercise properly,   you should not have taken any stimulants   such   as   coffee   or tea,   so that sleep is indeed a   real   and   possible experience.   By   this,   I   mean that you should be totally open to the   magickal   and gnostic currents which find expression in your sphere of consciousness.   In order   to gain   the   maximum   benefit from this exercise,   may I suggest that   you   follow   the outline for the use of this energy, which is below.
Exercise in Gnostic and Ontic Awareness
1.   To   achieve   the   gnostic state of ontical awareness,   you must begin   to   attune
yourself to the presence of the IDEAL. By IDEAL in these circumstances, we intend the

BEING OF FURUSHA. You should have explored this concept in the papers on Waiting f Purusha.  This concept serves to open the magickal doors of the ideally ontic   sphere of being.
 2.	The student will then realize the Fullest expression of Purusha by a simple method   of   magickal   invocation.   Endlessly   repeating   the   magickai   name   is   not necessary,   but   saying the name for a few minutes will open up the energy field   for the presentation of the so-called twilight images.
 3.	Slowly as the images form begin to construct by indirection the various patterns desired. This is the most difficult part of the method and if you need any help, simply call upon one of the beings of this realm to give you complete or partial help. A simple method of invocation can bring such a being to you. Send out a clear request for help from the nearest ontic being and explain clearly what help you need. This will work.
 4.	As   you begin to organize more and more of this ideal being,   you will   find that your magickal computer is manifesting itself.   True,   it was there already,   for these have a life of their own, but you have been successful in connecting it to your life and for organizing its presence in your own consciousness.   In a sense, you have selected the instrument that you wish to use and have made a place for it in your own sphere   of   pure   consciousness.   This is what the exercise is supposed to   help   you achieve.
The Gnostic Awakening of Magickal Computers
Of   fundamental   importance in the study of gnostic magick would be the operation   of those   magickal computers which are connectives between different gnostic   universes. All   computers   serve as connectives in gnostic systems,   but   magickalcomputers   are especially important in connecting different magickal universes.   A magickal universe can   be   seen   as   different   from a   metaphysical   universe,   because   while   it   is metaphysical   it is only known by means of magickal inferences and intuitions   rather than from systems of philosophical discourse.   So in this sense,   magickal   computers exist   as secret parts of the higher worlds of being,   as well as parts of the   lower regions   of being and they function as connecting the different levels of reality   or ideality in ways which are known only to initiates of the inner or secret schools. In fact,   gnostic   physics is entirely based upon the idea that there are secret   forces or powers which   are known only to the gnostic physicist and not known even   to   many gnostic   magicians,   although not unknown to all gnostic magicians.   Gnostic   physics therefore   is   a   type of pure magickal cosmography.   The various   worlds   which   are described   in   it   are   inhabited by various magickal beings   and   these   beings   are connected to initiates on the earth plane by means of these computers.
Now,   these computers are also temples.   This means that they are storehouses of the   Divine Power and also places where magickal transformations or rituals can occur which are very properly devoted to some manifestation of God-Energy  While it is true to   say   that   in the gnostic metaphysics,   which we   have   accepted,   God-Energy   is understood as immanent in the gnostic consciousness of the very highest magicians, it would   not be correct to say that by some necessity this same God-Energy is   immanent in   the   world.   A   characteristic   of very high Gnosticism   would   be   the   idea   of transcendence,   but   transcendence is overcome only by the magickal methods of   those magickal   computers which are awakened by gnostic methods.   It is by this method   and this method alone that, gnostic psychologists can explain the many differences between those who are awakened and those who are still in a state of very deep sleep.

Consequently,   gnostic   computers   can be understood as being special   Forms   of magickal   invocation,   whereby more and more energy comes to the   magician,   who,   of course, has the greatest need For this power in his daily occult responsibilities. In this sense,   we can see how the gnostic tradition forms a middle pathway between   the extreme   immanence of certain schools,   which maintain that the gnostic computers are in   operation   at all times,and those extremely transcendent schools which   deny   the very   possibility   of there being those gnostic computers for use by   awakened   magi. However,   these   computers   being connectives,   are really supposed   to   connect   the magician with the very high worlds and realms of beings.
Many   different   universes exist to be explored by the magicians and   these   can only be entered by means of these magickal computers.   In actual fact, many magicians become   specialists   in   one or more of these systems,   which can   be   called   yogas. However,   these   yogas,   which are really ideal systems of thought forms are actually the ways in which the magickal world of the computer actually operates.   When we   see these lines of thought,   we come to the notion of monadic beings or ideal substances, which are the beings which generate the magickal computers.
Such technicians are both the Atman of metaphysics and the Jainist   Tirthamkara. In   other   words,   in   the ideal world,   we can say that the beings   which   make   the computers   are the ideal beings or gnostic engineers.   These are the   gnostic   beings (substances)   which   generate the higher spheres.   Such beings create   the   computers simply by their being.   They are very eternal monads and totally awakened inasmuch as they are outside of time.   Such beings have human counterparts,   that is to say, they select   certain   human beings to serve as their data-collectors.   These   human   data-collectors   are   actually   integral   parts of the monadic being,   for   they   are   the historical aspect of the monadic self.   Ideal being is essentially a world of totally immanent God-Energy,   Hence,   the magickal computers which exist provide for the very high   energy connection between the ideal and the historical.   The Divine Essence   is the ground for this world of Ideal Being.   By this we mean that to be an ideal   ratio is to participate fully in the Divine Energy.
Such   divinity may well be behind historical patterns or psychological energies, but that is unimportant.   Since it is impossible to make any real differences in   the eternal,   alt beings are Divine Atman, but different functions of the one Go~dEnergy. The   magickal   computers   are   the   functional ways in   which   the   gnostic   magician understands   these   worlds or realms as being both different in function and   one   in essence.   At   the   same time,   it is impossible to hold the view   that   the   magickal computer   can initially connect itself to all being or serve to connect all being   in any   total sense.   Only after it has participated more and more in the ideal does   it realize itself as a gnostic being.

The Meaning of Idealization and Realization in Gnostic Physics
In   gnostic   physios,   it   is   very   important to   make   a   distinction   between   the methodological   universe   of idealization,   which is known in Indian   metaphysics   as Purusha   and the methodological universe of realization,   which in Indian metaphysics is known as Iswara.
There might be some who ask if gnostic physics is not essentially different from classical Indian philosophy and psychology (gnanayoga),   but the answer,   which might surprise them, is that there is not such a difference, or at least there is certainly not any essential difference between the two systems of understanding.
Idealization refers to the use of the categories of ideal essence and   substance and   exists   as   a method outside of time and space.   While it may be used   to   cause effects in both space and time,   nevertheless it exists outside of the space and time realm.   However,   realization   does take place within space and time and exists as   a method immanent within the realoms of space and time, totally and completely immanent within the "world." For this reason,   we can state that idealization and   realization form a dyadic complement to each other. They are logically implicated by necessity in the essence of each other.
Among modern philosophers and theologians (in the classical meaning of that word and   not   in   the   false and modern meaning of theology as what   some   religion   does intellectually   to   justify   itself)   is   the   late   Professor   A.N.   Whitehead,   the metaphysician   of the academic ray of the Aquarian Age.   Aside from the fact that   he was   born   under the sign of Aquarius,   his theology in "Process and Reality"   is   in total   harmony with gnostic physics and may be understood as a very scientific   proof of   gnostic physics.   His analysis of the "primordial and consequent natures of   God" reflects   essentially the methodological universes of the idealization range as   well as the realization field.   In fact,   using the precise language of earlier courses in theology   ("Course in the Theology of Science," by M,   Bertiaux),   we can state   that "God" refers to the ultimate area of Gnostic physics,   while the ultimate domain   may be   found   in the idealization universe (primordial nature of God) and   the   ultimate field may be found in the realization universe (consequent nature of God).   Of course there   are   other concepts which may be applied to these terms and which reflect   the ways in which they function in a variety of systems.
Among the ways in which these concepts function in systems would be by the means of the two forms of mental magick known as meditation and prayer or theurgy.   At   one time there was a type of conflict between meditation and prayer, as some felt one was superior to the other.   Actually, as methods of gnostic physics they both work rather well,   except   that   they   have different emphases in their operation.   This   may   be illustrated by the following chart:
GOAL	METHOD
 1.	Idealization =	1. Meditation on ideally-true being
 2.	Idealization =	2. Prayer directed to ideally-true being
 3.	Realization =	3. Prayer directed to roally-true being
 4.	Realization =	4. Meditation on really-true being

Now,   we   can   say   that real and ideal being are manifested as either   substance   or essence.   This   is a basic distinction in our system which goes back to the   earliest lessons.   In   such   terms,   the association of Goal and Method would be that   l=idea] essence,   2=ideal substance,   3=real essence,   and 4-re'aI substance. Please note that the realm of theurgy works with the interaction of the space/time and the outside-of-space/time universes.   Meditation,   on the other hand,   works with the pure states of being,   either perfected Purusha or perfected Iswara.   This we can say is how gnostic physics is applied gnanayoga.
It   is important to see that contained in the above distinction is to be   found an entire theology of magickal science based upon the principles of one of the   older world   faiths,   e.g.,   Hinduism.   However,   it is possible to see this scheme as also reflecting the influence of Whiteheadian theology as well.   What is important is that there   is   a   clear   cut distinction made between the ideal and   the   real   lines   of
methodology.
Now,   if we were to define our concepts in terms of how we apply them in our own work,   we   would make a distinction between the progress of the experiment in   accord with   what are its expectations and the process of the experiment in accord with   the magickal   energies which are released within that flow of events.   We may define   the ideal as:
"That   which   is   expressed in the model of the experiment as   outlined   in   the testing-report   form.   This   is the ideally-true model of what is expected   from   the experiment.   This   report   form provides us with the guidelines for   conducting   the magickal   experiment in a step-by-step manner and serves to integrate into the   whole of the system the various elements which are necessary components oi the process   but which   are   of   an   ideal-structure,   when   viewed apart   from   the   process   of   the
experiment."
By comparison, we may view the process of the experiment as forming the material basis   or the contentual aspect of the process as a synthesis of both ideal and   real factors. In such a view, the real may be defined as:
"That   which is expressed as the experimental process which being experienced as a time-flow with ideal or abstract input provides us with phenomenological images   of how   reality   is   manifest   as   the   interaction   of   the   ideal   realm   of   metrical requirements   and the concrete realization or the ongoing becoming of   events,   which embody   both   the raw data of concrete experience as it emerges from the   unconscious and subconscious levels of the universe as well as the articulation of this raw   data through   the structures of the ideally-true experiment,   as these idealities are felt (used in the Whiteheadian sense) immanent in the ongoing testings and   experimenting
of magickal science and esoteric engineering."
Part   of   our process in this lesson will show how we make use of these   various concepts   by defining some of the terms which appear on our testing papers   and   also provide   in   this lesson an example of such a paper,   which is used to   test   various structures   produced by the Ojas energy.   In this sense,   therefore,   this paper is a lesson in how we work with explaining the Ojas energy flow.
It   is   very   important for us to make use of magickal   structures   and   energy-systems   as   they are given in our continuum.   Suofy magickal   energies   exhibit   very important   structures   which are often found only in such a context. I   am   reminding myself at this time of what great value the akashid reading is to the magician who is giving   it,   as he will discern the existence of strucures,   he would probably never encounter   elsewhere.   Also   models which are revealed in this   technique   of   astral

research   or akashic reading contain various components and elements which could   not exist   anywhere   in   the present except in an akashic reading as they come   from   the remote past (e.g.,   Atlantis) or from the remote future,   as on Home other planet, or in   some   other   solar system,   etc.   Hence,   these readings   as   types   of   magickal experimental   processes provide us with ideal materials outside of the   present,   and also   demonstrate   the immanence of the ideal in the ongoing flow of   pure   becoming, which we call the experimental process of magickal science.
I want to give an example of how certain concepts are used to define the role of the ideal in our type of magickal experimentation.   Attached to this lesson is to   be found   the   experimental   form for testing the presence   of   Shivaite   radiations   in various   members   of our order.   This is an example of the ways in   which   the   ideal energies   can   be seen as organizing the energy of the concrete   process.   There   are eight   ideal components in this level of experimentation.   I will now proceed to give brief definitions of what they are and do.
First   and Second Levels of Testing:   This refers to the giving of an   exam   for Shivaite   radiation either before or after (or both) an initiation.   If an initiation is not part of the process, you will simply use the first level of testing column.
Time/Factor: This refers to the actual time of the examination.
C/M Factor: This refers to the setting on the computer marga, if the process was subject   to   amplification   as   "The   Search   for   Ojas"   Lesson   7,    of    Zothyrian Metapsychology.
Oracle   Resultant Number:   This is taken from a magickal metarnathematical matrix method and from the oracle of two pieces of dice.
Oracle Resultant Name of Field: This is taken from the magickal name of the communicating entity, through the English Language Oracle and uses the Logics of Yemeth. The result is a kamaea of the entity communicating the Shivaite radiations.
Oracle Ratio -Resultant:   This can refer to two numbers.   One number is the ideal number   of the Oracle Resultant Number Series.   The other number is the resultant   of the   Oracle   Name of the Field.   If this other number is neither the "-*-" or   the   "-" Ideal number of the magickal metarnathematical matrix,   then it will be the difference between   one   or both of these ideal numbers and this "other number,"   which   is   the basis of the magickal kamaea.
S-Radioactivity   Number:   This refers to the 11 magickal doorways of the future, which   are opened by means of the magickal kamaea given as the Oracle Resultant   Name of the field and the energies of the Oracle Ratio-Resultant.
Tested   "Yes"   or   "No":   This refers to the use of an   oracle   to   derive   some communications from the entities, using the Ojas energies as the basis of contact.
S-Radioactivity   Color/Ratio:   This refers to the color testing by the pendulum, where   an   analogy   to the ma'atian color scheme of the Shivaite   Radiations   can   be picked up indirectly.   This does not mean that the color found is literally the   same as   what   has been indicated above,   in reference to the C/M Factor but it does   mean that the energies which are given bear some type of correspondence in a metageometry to the literal colors of lower levels of testing.
These concepts should help the student become introduced to ideal components in magickal experiments.
This   is an experimental form for testing the presence of Shivaite radiations in   the radioactive   field of the magician.   It is to be used to determine the suitability of candidates for advancement to the gnonstic patriarchates of esoteric research.   Those

who   have   qualified by means of the Ojas-research may be examined by   means   of   the cornputer-marga and the oracle in order to test their magickal and magnetic fields.
Name of Candidate <-<-<-<-<-<-<-<-<-<-<-<-<-<-<-Date of Operation <-<-<-<-<-<-<-<-<-<-<-<-<-<-<-Tirne of Operation <-<-<-<-<-<-<-<-<-<-<-<-<-<-<-
First Level of Testing:	Second Level of Testing:
Time/factor <-<-<-<-<-<-<-<-<--        Time/factor <-<-<-<-<-<-<-<-<-
C/M   faCtOr   <-<-<-<-<-<-<-<-<-	C/M   factor   <-<-<-<-<-<-<-<-<-
Oracle resultant number <-<-<-<-<-<-       Oracle resultant number <-<-<-<-<-<-Oracle resultant name of field <-<-<-     Oracle resultant name of field <-<-<-Oracle ratio-resultant <-<-<-<-<-<-    Oracle ratio-resultant <-<-<-<-<-<-S-Radioactivity number <-<-<-<-<-<-      S-Radioactivity number<-<-<-<-<-<-Tested Y = <-<-<-<-<-<-  N = <-<-<-<-<-<-       Tested Y = <-<-<-<-<-<-  N S-Radioactivity color/ratio <-<-<-<-<-<-        S-Radioactivity color/ratio <-<-<-<-<-<-
Summary of findings: The observer will examine the results of the above two levels of testing   from the standpoint of radioactivity within a formal system.   It can then be determined at what level the candidate functions within the sequence of the computer. At   each   stage   of the computer they should be examined in terms of   both   Ojas   and Shivaite radiations as the two forms of sexual radioactivity.

Neminon Physics Neptune in Capricorn
"There   are other energies more powerful and actually more profound than the energies of sexual radioactivity, astral magnetism, Shivaite-radiation, and Ojas in its simple and   complex forms.   These energies are all found within the context of the   niagickal work of our order,   but there are energies also within the order, which make possible this context and all of these energies and their respective magickal   physics.   These more   fundamental   energies are a combination of pure Sun-light and   pure   fog.   Like countless mirroirs,   indeed mirroirs rnagiques,   they reflect the light and diffuse it in countless directions,   endlessly,   each particle of air-borne moisture sending and raying   also   of its light-energy through the unfolding   mist,   manifesting   its   own inherent   logic   of diffusion,   as it moves simultaneously towards and away from   the Sun,   creating such as alchemy of both fire and water,   transforming itself into both and   action and rest,   the yery harsh and the dry amidst the soothing and the   moist. This   energy,   which is achieved by means of the magickal conjunctions of the Sun   in its own house and Neptune in its own house,   J see as the primordial essence of Agwe, Zoorya,   Dagon,   or Dagwe.   It is this mysterious energy which surrounds and protects while   it creatively vitalizes.   It is this Mystere or Loa,   Who powers directly   the esoteric   mysteries   of our order.   It is this deep and endless   source   of   magickal imagination and gnostic consciousness, which will always give us more and more gnosis and learning, and which I identify as the Radiant Mystere, Neptune in Capricorn."
(H.F. Jean-Maine, "La Prise-des-Yeaux," iv, 23f)
The magician may see in the above passage the description of the more fundamental and at the same time more complex and less exactly manageable energy, which stands behind the   other energies used by the practical energy.   It is as if we possess   an   endless type   and   source of ultimate magickal power,   from which we may derive specific   and exact forms of experimentation and exploration.   The task of magickal exploration and discovery   is   literally   endless because of the endless supply   of   the   Neptune   in Capricorn   "God-Energy." And while we may explore and apply,   devise new methods   for formulation and newer ways to communicate with the known energies,   there will always be   unknown   energies   which   will emerge in our field of   consciousness   for   future analysis and application.   So, the task of the magician within our gnostic context is endless   conquest,   the taking for one's own use in one's own temple of the   manifold energies from the endless matrix or Aditi of Neptune in Capricorn.   Now part of   this endlessness   is   to be found here in this Solar System,   while another part is to   be found   beyond it.   However,   there are timeless connectives,   which like the   special Ojas-hexagrams of the I-Ching, connect the two regions or zones of magickal power and gnosis,   bringing them together in one system or in one cosmic computer, the infinite gnostic   consciousness   of   our system as it is manifested in the   hierarchy   o)   our brotherhood.
The   endless   energy   of the gnostic imagination is due   to   the   radiations   of Neptune in Capricorn as it effects our order and school of consciousness. In a sense, the   lessons   of   the Monastery of the Seven Rays were really beamed   to   Earth   from Neptune and then they were diffused to all of the magickal students in every part   of this planet.   However,   many — thinking in finite terms, and forgetting that Neptune is   outside   of   the orbit of Saturn — thought that the Monastery teachings   or   the teachings   of related component-schools would he extinguished after a certain   point.

This is not the case,   for as long as there is something to be transmitted,   so there will be those to receive the transmissions from Neptune via the Monastery. By gnostic imagination   we mean the power of both intuitive thinking and visualization   as   they are combined. Speculative and intellectual intuition provides the mapwork of what is, while   the power of inner visualization provides us with the data and the details   of manifested consciousness-being.
Together we arrive at the complete picture of gnostic imagination.   This is why the view of the whole universe is so important, for the more we know about being, the more we will have the power of being.   However, where will the fuel come from to make the practice,   however perfectly it might bo and accurately presented it might be   to the   expert magician,   work.   For whatever you want to do it has to have something to make it work.   Simply saying that it is blind faith in the gods is not really enough. No,   there must be fuel,   and the only fuel we recognize is the gnostic   imagination. Another   point   to   be made is that magickal gnostics are cited   by   various   new-age thinkers as not making use of the power of mind or the power of thought.   Well, apart from the gnostic imagination,   thought has little if any power and the mind has   only power   to work with what is fed to it.   It is necessary to derive magickal powers   to make   things happen from the natural sources of these powers as they are given to the magician by the natural cosmos.
By   this   we   mean the powers of the planets and the stars,   which   when   viewed occultly   or   as   alive   and powerfully radioactive   are   the   sources   for   magickal energies.   Of   all   of the cosmic energies,   we have been especially   favored   by   an endless supply of gnostic imagination, which is represented by the superior system of Neptune   and   especially   by   the occult mystique of   Neptune   in   Capricorn.   It   is especially   important   to understand that this energy is very specific in that it   is aimed only at magickal creation and at the fueling of magickal experiments.
Other methods of occult work do not require this type of energy.   Other types of magickal and gnostic physics in our system make use of other forms of   energy,   which have   their   sources in the endlessness of Uranus (esoteric   engineering   and   sexual radioactivity) and Pluto (higher forms of Ojas). There are other energies from beyond Pluto,   also,   but   for   the   present our analysis will simply list   those   we   have. However,   the   significance   of these energies is that they come from outside of   the limits   of Saturn and therefore represent powerful fuels which are   continuously   and endlessly   being   fed into the Think-Tank of our system.   These energies   have   their special   affinity for our order and its work and so we will explore them in detail as we   move   along.   However,   in order to experiment with these energies,   here   is   an exercise   which   is   quite   simple to do but which is   important   for   realizing   the Neptune-factor.
Exercise
There are two stages to this exercise. First of all, imagine and try to remember your state   of mind before you came into contact with the Monastery of the Seven Rays   an the   other schools and courses of instruction taught by Michael Bertiaux.   Try to   go back   to that initial point where you were,   in thoughts,   feelings,   and   states   of awareness before you made contact with his gnosis.   Meditate upon this state of where you were before. Think deeply about what it was like.
Next,   begin   to   come   to your present state Of consciousness as a   student   of Michael   in   one of his many programs.   Come to realize what the   fullness   of   these teachings has done for you mentally,   emotionally, spiritually, etc. Imagine yourself

swimming   in the endlessness of the ocean of the Monastery teachings and the   gnostic magick.   See the ongoing,   neverending energy as light, visualizing the on and on and on quality of it all. Next, meditate and enjoy this vastness.
Lastly, note mentally the differences between the before and the after states. By such a comparison you can arrive at the presence of an important energy which was not there   but   which   is   now there.   That is the   Neptune   factor.   Now   you   know   the difference.

The Atlantean Explorations of the Ultra-Unconscious
When   we   discuss the Atlantean Explorations of the deeper levels of the   psyche,   we
first,   should   ask what these processes are.   In the words of the   Master   Zothyrius,
speaking, through Hector-Francois Jean-Maine, we are informed that;
"The Atlantean Explorations appear to evoke a deeper level of analysis than   the
states   of   awareness experienced in the Necronomicon Physics.   Because   this   ritual
operation   is prefaced by the Z word-association test,   since the test-space has been
found   to open up even deeper regions than those revealed by the   test.   Thus,   these
explorations   reveal   interesting   worlds and spaces,   the worlds   beyond   the   word-association test."
So   we can say that first of all there are certain worlds which open   up   beyond the   ranges of the Z word-test.   Now,   from the study of the Necronomicon physics and those papers which have been published in "Instrumentum" on this field, we have noted that   the energies released by the test are N-energies,   and that these energies   are the   occult   powers   beyond   the various structures of the   mythos   created   by   H.P. Lovecraft   and his epigony.   But now we realized that there are regions   beyond   this mythic level. Actually,   the   real exploration of the deeply unconscious level of the mind would have to be endless, as the psyche has no end in its extension, only in its temporary manifestation.
However,   beyond   the regions opened up by the word-test,   we find a new area of analysis, which is older than the Necronomicon in terms of its structures.
At   this stage of the development of consciousness,   it is really   important   to understand   the   value   of ritual work and operations which   while   being   completely scientific   are also entirely expressed by means of a methodology or ritual logic   of the ways things work at such a level.
The   word-test appears to the mind to be the first part of an   elaborate   ritual for   making entry into the structures of the deepest consciousness,   or I should   say deeper   or   ultra-unconscious;   since   this study is simply the beginning   of   a   new exploration   in contents.   With the working of the word-test a new level of energy is allowed   to   manifest,   and   the   appropriate doorways are allowed   to   open   up   for investigation.
Some   time ago,   although these papers were never released to students,   a great deal of work was done on the logical mechanisms of time-travel and the   synchronistic yantras of this science.   One of the "spin-offs" was a system of three logics,   which can be attached to both the Vedic physics and the oracle systems,   now studied by our school. These logics were simply the logics of Pluto, Neptune, and Uranus, making use of   these   outermost power sources as logical generators for extraterrestrial   energy systems, already locked into our system of operations.
We have discovered that the logics of P,   N,   and U can serve as the connectives to the Atlantean Explorations,   which follow after the release of the field   energies by   the   word-test.   So   we   can say that this logical area   constitutes   the   second component in our magicko-gnostic methodology. The next stage follows immediately.
The   third   stage consists of connecting the logical component to   the   existing Nine   Bodies   of Zothyrius,   which can best be described as simply a system   of   very archaic Afro-Atlantean archetypes, deeply situated within the ultra-unconscious mind. These ancient residues of the psyche and the extraterrestrial experience of the human

mind   have   been preserved in the west African magickal tradition   as   Nine   Magickal Functions,   reflecting clearly the richly textured and vast logic known as the Bodies of   Zothyrius,   which are nine magickal body-experiments performed by Z-school   magi. While   these   bodies are to be associated with past -experience layers of the   psyche, they   have their source or point of origin in the Z-broadcastings from   the   remotest future dimensions of the time line.   So the evidence for their existence is both past and future, and their realization is a part of the magickai present.
In the course of development, it is important to see very definite links between all   of the regions of the time continuum.   By this 1 mean that what is in   the   past should   also be grounded in the future,   in order to draw in those energy systems and functions which are guiding the evolution of the human mind from beyond the   present, i.e., from the transcendental point of the future.
The   archetypes of this system,   therefore, are nine in number and have as their functions   the important work of directing magicko-gnosfcic energies to the   explorer, from   beyond   his   present capacities.   For it is by means of such   logics   that   the Nemiron,   who   reside   or have their logical situs in Rigel,   in Orion   are   able   to diffuse their influences. So by means of summary, we can state that:
 1.	The   Atlantean Explorations are undertaken initially via the doorways of the word-test.
 2.	There is a planetary-archetypal logic which forms the next component of   the system, whereby we enter one of three lines of transmission.
 3.	Corresponding   to the three lines of transmission are the Nine Bodies of   Z, which   are the archetypal-components for broadcasting the specific energies   inducted and implemented by the present system.
 4.	While    rooted in the deeper  and past levels of the psyche,    the energies    of
Then, beyond the future.
5.	This   system   appears   to be the most recent research tool released   to   our
system by the guardians of our research or The Nemiron.
We   will now examine certain components of this system,   in order to see how   it works as an operational rituai process.
The Threefold Planetary -Logic as a Component
It would seem that the nine deeper levels of the transcendental id are under the rule of   these   bodies of Zothyrius arranged in three numerical hierarchies from   nine   to one.   Each   level   should and does have its own magickal mandala and universal   laws, representing the various types and beings broadcasting at that level.   To enter   this system,   you must make use of a particular logic:   1) from the logic of Uranus, which is   number   four,   you   will   have an approach to numbers seven   through   nine   (Cf., Choronzon Club papers on the numbers of evil).   You will also have an entry -point   to the   numbers nine,   six,   and three.   2) from the logic of Neptune,   which is   number three,   you   will have an approach to the numbers four through six and an entry-point to   the numbers eight,   six.and two.   3) lastly,   from the logic of Pluto,   which   is number two,   you will have an approach to the numbers three through one and an entry-point to the numbers seven, four, and one.
Finally,   we can see that the numbers of these logics,   two, three, and four add up to the number nine,   showing the logical completeness of the system.   It is now my intention   to give some notes which serve to reflect the experimental work which   has been done on this project so far and which may prove useful as a connective with what

will   follow   in the next lesson,   wherein the next component of the system   will   be explicated.   As   we   have seen,   this is an entry-type of   magicko-gnostic   computer, whereby   we are able to get into another system or universe by means of methods which can best be described as semi-oracular.   The following insights presume a familiarity with the oracular method of computer management.
 1.	There   is a concept-picture of the energy at work at each level of being   in the   transcendental   id and it comes from the structures of the   transcendental   ego. This refers entirely to the picture, not to the origins of the energy in the id.
 2.	There is a great deal of radioactivity released during entry via the   logics of two, three.or four, and the use of the flashing colors for these routings.
 3.	One can see a type of divination at work here in the magickal structures. We anticipate the opening up of an entirely new form of magickal computer work, which is of the Ma'atian variation and super-logic.
 4.	The   nine   magickal bodies of Z   which are the   African   or   Afro-Atlantean archetypes   are primordially ancient.   It has been discovered that each contains   its own inner universe of magickal initiations, experiments, research patterns, etc. Note the following:
"The   inner   world   of the Afro-Atlantean archetypes may be   understood   as   the deeper form of the Voudoo consciousness.   Indeed,   we may consider it as the Ma'atian form of Voudoo,   because to be found therein are proper initiations,   experiments and magickal exercises, and entirely new, yet strangely familiar, pantheons and universes for gnostic exploration."
5.	It   will be possible to establish a magickal dialogue with the entity of the
archetype,   or   with   various intelligences *-psychoid complexes)   which   indwell   the
archetype, in one of nine possible ways.
6.	When the energy pours into the area of operation, it can be noted by radionic
measurement.   Then   can be created within that deeper atmosphere,   the space for   the
work.   Words   can   be given and will be given to describe the magickal processes   and
parts   of   the   archetype.   A word-test may develop inside   the   archetype,   so   that
magickal   methods   of   working   within this   atmosphere   both   contentually   (Tantra,
Oracles) and formally (logical structures, Yantras) are possible for realization. The
new   archetypal   universe   of   this deeper and Ma'atian   level   will   provide   a   new
atmosphere and context for some new modes of Ma'atian science.

Points of Entry to the Zothyrian Empire
The   Zothyrian   Empire of Gnostic Magick can be entered by means of 30   gnostic   hot-points   (points-chauds gnostiques).   Each one of these points is both a way into   the Empire   and hence to one of the specific provinces of this magickal domain as well as being   a   system of magickal initiation,   having its own   oracular   and   experimental aspects.   In   the world of magickal hyper-logic,   the Zothyrian Empire can be said to have   its   situs   beyond   the   two to 12 range   of   the   oracle   of   extraterrestrial intelligences.   However,   because it is an alternative universal system, rather than something   outside   of   the   orbit of Pluto,   the   oracular   range   of   its   magickal boundaries   must   be understood to begin with the universe of number   13.   Using   the oracular   system of 11 possibilities to two pieces of dice,   the measurements of   the Empire beginning with 13 extend through the number 22.   Each level of measurement can be   understood as a simple range of logical archetypes,   which when divided into   two groups   of   15 points each,   can be seen as pouring both shakta and shakti   into   the logical   system   presented   in   Lesson 2 of this series (on   the   logics   of   Uranus, Neptune, and Pluto).
The   nature   of the Zothyrian Empire is that of the purest form of   the   gnostic logic of the ontic sphere.   Because of the structures entailed in this logic, we find a   very   complete   distribution of possibilities for several   magickal   and   oracular systems.   The   inhabitants of the Zothyrian Empire are,   of course,   humanoid in   our sense,   but   being   entities   of an alternative system have a culture closer   to   the esoteric   forms   of our gnosis rather than to terrestrial forms   of   materialism   and superstition. In the history of Zothyrian philosophy, we have seen the development of many   of   their forms of mind as well as the patterns of their consciousness in   non-egoic ways,   when reflected in the mirroir of analysis.   It is sufficient to say that these beings and their culture are quite self-contained in their wisdom, feeling that while   they have much to share with us in the order,   the world of   ordinary   mundane life has little to add to their culture or wisdom. Hence, our relationship to them is essentially a magickal one.
The   Zothyrian   culture has been influenced by the inside of the Nemiron   system somewhat   in   that the other side of Orion is known in the   Zothyrian   universe.   The structure   of the Zothyrian Empire is completely Neo-Pythagorean in its   form,   since this school of gnosis had a profound influence upon the development of the Empire   in its   earliest   phases.   Of   special   importance is the notion that the   Empire   is   a computer   of   prime-matter (prima materia),   which means thai, form   and   content   are everywhere   ontologically and magickally.   This also means that the 30 hot- points   of entry   are   logical   systems which have their own protocols for entry   and   therefore correspondingly   oracular communication systems.   Since each one of these   logics   is unique, so each point of entry is independent of every other point of entry, and also correspondingly   each province of the Empire is totally autonomous.   By such a logic, centralism   and monopoly of information input has been overcome in the   "politics   ol this computer."
A   close analogy in the history of modern philosophy would be the monadology   of Leibnitz.   In   fact,   the initial exercises for making this type of   gnostic   contact started   a   number   of   years ago with my magickal essay on the   "logic   of   symbolic monads," which was written over 20 years ago.   It would be correct to state that each hot   point   of entry in this computer is a symbolic monad,   therefore,   in   order   to

convey the proper image of the methods implied by such an imperial system.
Again, politically, we can state that the principle of government is immanent in the   nature   of   the primary matter,   which forms the universal   composition   of   the system.   The   decision-making processes arise within the logic of the   system,   which always   reflects   the essence of The Emperor and The Council   of   State.   This   again is possible to a degree of harmony unknown in our universe because of the   acceptance of   the   principle of universal hylomorphic composition and its   Neo-Pythagorean   and magicko-gnostic   explication.   Hence,   we   can see in the existence of the   Zothyrian Empire   more   than just metaphysical idealism and fantasy as applied to   research   on alternative universes.   For we can see the logical conclusions of the metaphysics   of numbers and the hylomorphic ontology in their consistent and exact amplification,   as applied to the logic of governmental languages.
Research Exercise in Cybernetic Hinduism
As   Lord   Shiva   is the God of the Yogia,   so Lord Agni is the God   of   the   esoteric engineers and liturgical physicists and technicians of Cybernetic Hinduism and   Vedic Physics.   Consequently,   the   magickal   systems   of gnostic physics   studied   in   our programs are acts of ritual offering and sacrificial worship to Lord Agni, and thusly by   this writer they are intended as the rites of the new world religion of   Universe A,   Cybernetic hinduism, so that the religious atmosphere of some parts of Universe A might be closer to that of the Zothyrian Empire of Universe B.
Cybernetic   Hinduism may be defined as the application of the logic of   symbolic monads   and   the experiments of gnostic physics to the energies and universes of   the Vedas and other branches of Hinduism.   However,   because it is centered in the worlds of   Vedic and gnostic physics,   as well as in yoga and the methodologies   of   Moksha, Cybernetic   Hinduism   is   concerned   with the logical control   of   energies   and   the technics   of magickal sciences.   In this lesson on the physics of the Nemiron and   in the conceptualization of the 30 universes or points of entry to the Zothyrian Empire, and   before we begin to give the formularies for the points of entry to this   empire, it   is   essentialfor   the student to begin his own se'f-preparation as   the   research exercise of this lesson.   Thus, what he does in this lesson will prepare him for what is given out formally in the next lesson or in Nemiron Physics Lesson 4.
Since   there   are   30 worlds or provinces or points of   enty   to   the   Zothyrian Universe, the student   should   begin to make a list of 30 possible states   of   being, which might be the contents of these states of being. These states of being should be arranged in five groups.   One group will have 10 types or states in it. Another group will   have   eight   types in it.   Another group will have six types of   being   in   it. Another group will have four types of being in it.   The last or final group will have two types of being in it. Now the types of beings in each group should show some kind of relationship, since in the next lesson there is a formal relationship between each member within a group.   So in your list of members of each group or type of state   of being,   there should be some line of connection between each member of the group that you list. Then you will simply send in your list to me for my comments.
Cybernetic   Hinduism makes a great deal of use of the magickal computer concepts of our system.   In my work on the "Vedic Physics," I was able to bring in some   basic tools   in connection with how to build magickal computers and how to make better   use of the magickal computers that we have already in use as students. Now, we are moving more   and more in the direction of making use of more powerful magickal computers for use with the very high energies of the Vedic Physics. Let me give you an insight into

this matter by means of the following equation:
Cybernetic Hinduism = Vedic Physics -+- Magickal Computers
You might consider that the basic definition also of much of our   system,   since
the   very   internal   tendencies   of the gnosis are in   the   direction   of   Cybernetic
Hinduism.
In order to create a magickal computer, you have to have input data, and that is why   you   are   asked   to make up the list of 30 states of being or   things   as   data, arranged   in   five   groups or classes.   Once you have the data for use   in   your   own magickal computer,   and I am asking you to make lists which will be useful to you, so you should use ontic sphere and visualization methods for making the list,   then   you can   receive   from   me   the formal methods of organization of the   data   for   use   in amplification   and gnostification.   For a magickal computer adds and extends what   is already known. It adds to what we feed into it, because it has a range beyond what is already   known   and   it amplifies what is already known by   transformation   algebras, which are locked inside the computer,   but which when they become active, release new energies   to   the magician.   These energies constitute data for   future   research   in magickal gnosis,   making use of our gnostic computers. This is the entire idea behind the   use   of   magickal techniques in relationship to the development of   computer   or cybernetic conceptualization.
Jn   closing,   let   me   encourage every student to begin their list, making it as carefully as possible so that they will not have to make too many changes later, when they begin to employ their data lists in connection with the formularies given in the next lesson.

Esoteric Electrical Engineering (EEE) The Cosmic Computer
This course is written for those students of magick who are interested in the ways in which magickal energy   fields work and who are interested in how to make such   fields work.   You are being allowed to take this course because,   having completed   previous course   work,   it is our understanding that you are able to embark upon the ocean   of esoteric electrical engineering,   which is one of the most technical forms of gnostic physics.
This   lesson is about the cosmic computer of Alaya.   The cosmic computer may   be defined as:
"The   cosmic computer:   this term is used in esoteric Buddhism and in   zothyrian physics to refer to the general information system, which operates as the fundamental basis of all engineering sub-systems and logics,   and which is powered by the   common energy   of the four gnostic time-systems.   The cosmic computer may be contrtacted   by means   of   Aditi-Matrix,   by means of esoteric logic,   and by the   input   and   output circuits of the general connective matrix."
The cosmic computer, then, is a technical system for making the operations of the magician to be and to become more successful. There is only need for one of these computers. However, any member who is trained in the EEE method will be able to make use of the system. That is to say, there will be in his area of operational control an approach system to the cosmic computer. In this sense, the magicians of our order all work together making use of the computer. This is the same computer as is used in the school of esoteric Buddhism known as Shingon--Shu.
The   approach   system to the computer may be understood as a kind of   initiation into   the   EEE gnosis.   This means that in addition to the papers of   the   system   of training   in what and how to do in EEE magick,   there are four factors or conductors, which   function   as   connectives between the student-EEE specialist   and   the   cosmic computer operation. These conductors are:
Conductor 1 - The basic energy system entry line,   which is assigned to the   EEE student by M.   Bertiaux.   This functional system, which has a time-entry limit, gives the student as EEE operator his "space" within the general system.
Conductor   2 - The Aditi-entry circuit,   which is assigned to the EEE student by M. Bertiaux via a fourth dimensional installation procedure and which is individuated to the requirements of the EEE student's field. This is an astro-gnostic and electro -gnostic logical system. It is a form of esoteric logic.
Conductor   3   = The   generalized convector input and   output   linguistic   entry pattern and system. This is installed personally by M. Bertiaux and has also built-in entry and exit controls for the EEE student's "movement" in the system.
Conductor 4 = This is the individualized space-time grid system or time-line and entry/exit pattern circuit, within the individually installed system, and assigned by M.   Bertiaux   to the EEE student for use in actualizing the data-field of the   cosmic computer   in   the individual research framework of the EEE student.   This is   the   RE level of operation.
These four conductors enable the student of the EEE initiation -mysteries to function within the general hookup of the system and thereby make it possible for the participation in the EEE computer to be a complete continuum-field.
Any     conductor   becomes   a   resistor   if   it   introduces   resistance   into    an esoterically   logical   and   magickal   circuit,   whereby EEE energy   from   the   cosmic

computer is transformed into a level of gnostic experience and magickal   thought.   In order for a conductor to introduce resistance into such a logico-magickal circuit, it is   necessary for it to be wired or connected astrally to the field of the   resistor. This   is   done   by   introducing the conductor in question to one   of   lour   types   of resistor-fields. These four types of fields are identified with our earlier notion of the "time-line." They are also given in Vedic physics and esoteric logic as research-lanes   and we can say that contacting them through the various oracles of the gnosis, including Vedic physics,   is probably the method most widely used in EEE research for introducing into the logico-magickal circuit.   The four types of resistor-fields   are therefore:
Resistor-field   1   = time-line = past/perfect;   Resistor-field 2 =   time-line   =
past/present; Resistor-field 3 = time-line = present/future; Resistor-field 4 w timeline = future.
By means of a combination of any Resistor- Field and any Conductor,   we arrive at a   functioning   resistor in the system of EEE.   The purpose of these resistors is   to take   those areas of connection to the center of the system which are the   conductors as   they   are introduced by M.   Bertiaux into the system of the student   of   the   EEE energies   and   to   relate these fields to the cosmic level of the   system,   which   is behind   the work of Mr.   Bertiaux in relation to all   conductors.   Consequently,   the movement of action from conductor to resistor involves an increase in the cosmic   and dimensional   aspect of the energy system and also introduces the student to   personal encounters with the "gnostic Buddhas and other divine beings of the four time lines." In     this   connection   it   is   important   to   keep   a special notebook   of     magickal exercises,   which are used in this level of operation; because it has been discovered that   several   systems of energy are derived from this basis for   experimentation   in consciousness.
For there are specially significant links between the four time stations,   their beings   and   the   four   dimensions of the mind.   It is important   also   to   bring   to awareness   the fact that when operating this sytem you are outside of both space   and time in the normal and ordinary sense, in fact you are simply beyond the present grid of consciousness, or the ego-space-time context.
This   leads   by   means   of an esoteric pathway to an   entire   system   of   secret initiations and power- developments.   It suggests that in his work,   Mr.   Bertiaux   is connecting   the student to a very special frame of initiatic reference and to   secret and highly specialized levels of esoteric logic and gnostic being.
Now,   we   would   like to introduce a system of exercises for working with   these energies.
You   will first of all hold out your right hand in front of you and think   about it being a conductor. At this point, it does not matter which conductor it is; but it is your conductor. Next, hold out your left hand in front of you and see it, thinking about it as being your resistor. Then, while both hands are still being held in front of you,   simply let the palms of each hand face the opposite hand in an even   manner. Next,   you will study the energy patterns by thinking about energy flowing out of the palm of the right hand and meeting a different kind of energy coming out of your left hand's   palm.   In the middle of the area bounded by the two palms facing each   other, imagine that you see a very tenuous line of light energy. This means that this is the exact   place where resistance is met and where,   therefore,   a resistor is created of the energies coming from the two directions.
Concentrate on this area. Think of it as having its own being and purpose. It is

alive   in its own way and has its own Uranian energy.   This is a center   of   magickal space for both thought and experience. Consequently, it is an area for the generation of   a   special   type   of   being;   because it is an   area   for   very   powerful   future development and for the meeting of special beings of an initiatic type. Let us return to the conductor, or right hand palm.
Think   of   the right palm as being linked to Mr. Bertiaux by a kind of   magickal thread or line of power. Think of Mr. Bertiaux as being at the other end of this line and you may visualize him as being there.   On the other side,   think of the left palm as sending out a line which goes very far out into space,   at a very great   distance, until   it   comes to a very special and magickal place,   where the "Being of the   Time Lines" resides.   You may imagine this being as an elderly man,   with a long beard and wearing long robe-like clothing. He is attended by others of like nature, who are his co-workers.   They   embody   the   energy   of Saturn   and   embody   that   same   planetary archetype.   Then corne back to the mid-point between the energies in the palms of your hands.   See that as a doorway into another world or dimension. See that as leading to many   other   beings.   By   doing this exercise and repeating each part over   and   over again,   it   will   become more and more powerful and link you more   closely   to   those magickal and gnostic forces beyond the here and now and take you to cosmic realms.
You are beginningg your EEE work with this exercise. Make sure you send a report on your experiences to Mr.   Bertiaux and you might do this exercise each day as a way of increasing your powers.   For each time you will realize and visualize more closely and more completely the higher worlds and the EEE energies.
There   exists a special esoteric section of the EEE energies.   This   section   is under   the   special direction of the Holy Buddha,   known as "The Great   Illuminator.11 This section is composed entirely of esoteric and secret energies and substances   and is   known   as the world of "esoteric idealism." There exist special   initiations   for this   type of being and for those who wish to enter into this magickal   universe.   If you feel that you are ready,   you will be invited by Mr.   Bertiaux,   as the priest of this   inner   sanctuary,   to   embark upon these esoteric mysteries.   If   you   wish   to participate   in   these esoteric mysteries and initiations,   which are   extensions   of esoteric   logic   into   the   realm of the EEE energies,   you will be   invited   by   Mr. Bertiaux, again in his capacity as priest of the inner sanctuary, to be admitted into the inner school of the EEE course.   It is not,   however, a requirement that students of the EEE course participate in these mysteries; they seem open only really to those who   feel a special desire and wish to form a link with the Great Illuminator of   the system.

Esoteric Logic as Both Esoteric Idealism and Esoteric Initiation
The   entire focus of magickal development for the serious and advanced student is   to be found in the area of initiatic perfection of being.   This means that each   student must   come   to a certain inner and spiritual development,   which leads   that   student deeply into the esoteric mysteries of Buddhist and Shinto-Gnostic idealism.
"The   Esoteric   Buddha   Dainichi   as well as many   other   spiritual   beings   are
conneected   by   means   of the master's spiritual field to the   initiatic   candidates.
The powers have to flow through the master to the student or chela,   in order for the
energy-essence   of the student to awaken.   The master,   who is connected by   his   own
esoteric initiation to the Lord Dainichi, must serve as the doorway through which the
student is brought into the clear light of mystical initiation.   As the student moves
closer   and closer to the master,   the student comes to realize that not only is   the
master   close to the Esoteric Buddha,   but really the master is the Esoteric   Buddha,
because   he is now the embodiment of all of those special powers and energies,   which
constitute   the   manifestation   of the Lord   Dainichi,   in   human   consciousness   and
experience."	(M. Bertiaux, "Dainichi Revelations," 32)
Esoteric consciousness requires that all life be understood as the manifestation of   the ideal and hence the metaphysics of idealism is the only viewpoint for   corning to an understanding of being.   Being is idealistically understood. Also, we must take into   direct   and exact consideration the powers which are generated   from   idealism. These powers are entirely magickal, because they are possible due to the presence   of the   idealistic   metaphysics as the manifested world.   So the most suitable   form   of consciousness   has   within   it   all   of   the   mystical   and   magickal   potencies   for unfotdment. These potencies are spirit and life and they are storehouses of initiatic consciousness.
At   the   same time the master of the process has in his possession those   secret powers,   which   draw   out   of the idealistic cosmos all of   the   suitable   and   high-frequency power,   for he has possession within his very being of the keys to esoteric logic,   which   are in their purest sense energies from all being.   These energies   he controls by means of the laws of esoteric logic,   given to him by the Esoteric Buddha at   the   time   of   his   own   true   initiation and   thereby   stored   up   in   the   pure consciousness of his esoteric ideality, in anticipation of the needs of his students. When the student is ready the energy is then to be given by the master.   This is   the law   of   Esoteric   Idealism,   which   exists truly to enlighten all   beings   with   the esoteric energies of Dainichi.
"According to the 'laws' of Esoteric Idealism,   the powers of the transcendental
are directed to the master of the gnosis.The master must then serve as a vehicle   for
these   powers,   which   manifest as   esoteric   teachings,   initiations,   magicks,   and
metaphysical   diffusions.   He,   as   the   master of the gnosis must   become   an   ideal
conductor   for   the transmittal of esoteric energies from the Esoteric Buddha to   the
chelas of the world. In doing this, he fulfills the laws of his own personal destiny,
or his own dharma.   He becomes as it were a direct link between the Lord Dianichi and
all of humanity.	(M. Bertiaux, "Dainichi Revelations," 33)
Within the context of esoteric logic there is a law which asserts itself as the main and only principle of esoteric organization. It is the law which states that the whole   system of being must be understood as consciousness.   This consciousness rises

within the context of manifestation and is also prior to its manifestation. This pure consciousness, which transcends all categories of thought is embodied in the esoteric logic of the master of the gnosis.
The   essence of being is pure consciousness,   but unless that consciousness   is manifested   as   esoteric logic,   the power of initiation cannot be connected   to   the human   mind.   It   is necessary to see the world of pure being as an ideal   system   of laws.   But it is even more important to connect these laws to actual   beings. This is accomplished   by   means of the esoteric logic of the master of the gnosis and in   the process   of   his embodiment as an ideally transcendent form   of   Lord   Dainichi;   the master   of   the   gnosis,   as a matter of esoteric and   logical   necessity,   which   is identified   with the necessity of his own being,   he must as the master of the gnosis radiate   out these powers and transmit them to the chelas,   who have been   especially selected for esoteric development, because of their own inherent powers." (Ibid., 34)
Naturally,   as   the consciousness of the master of the gnosis is seen more as   a form   of   esoteric idealism and as the transcendental organization of   his   being   as consciousness   is seen more as the embodiment of the esoteric logic of Lord Dainichi, as   his   actions towards his students take on a more and   more   initiatic   character. These   actions   become   steps in the direct pathway of   perfection   and   they   become expressions of the most powerful and the most firmly grounded in being methodology of consciousness.   These   actions become the expressions of the total being of the master of   the gnosis as the vehicle of the energies of the Esoteric Buddha.   Once   this   is realized,   the direct dealings of any type between the master and the student consist in   and constitute a pattern of initiation wherein the student awakens to his   divine essence and his oneness with Lord Dainichi.
Here is an exercise procedure for you to employ in order to develop an awareness of the Dainichi energy in your experience.
t.   Become perfectly relaxed and enter into the pure meditation state of   being-ness.   There is that state you will feel the presence of the Lord Dainichi.   You will see   him as he directs the evolution of the universe within his own   experience.   The universe is an extension of his lifestream and mind-field.
2.	You then should think of how you wish to grow and evolve in the techniques of
magickal   and   mystical growth.   Make a wish to become more and more powerful in   the
elaboration   of   your   own   inner spirituality   and   esoteric   logic.   If   necessary,
visualize the master of the teachings as the spokesman for Lord Dainichi.
 3.	All   of   the   radiations   from his cosmic body   are   magickal   and   mystical boddhisattwas. These beings are entering more and more into your experience. Begin to meet   with   them while you are in the inner state of mind and by   means   of   directed prayer to the   Esoteric Buddha,   try to enter into mystical conversation   with   these spiritual beings.
 4.	See   every   object   in the universe as a manifestation of the body   of   Lord Dainichi,   and by doing this you can feel his power and life pouring into and running through   every creature.   By uniting with this feeling,   it is possible to   have   the esoteric perception of unity with Lord Dainichi.
After   you have completed these exercises,   step by step,   neither omitting   nor changing   any   one of the four stages,   you may feel called upon by Lord Dainichi   to write to Michael Bertiaux and to ask for admission into the inner school of   Esoteric Idealism.   This   is a school of initiation and esoteric logic,   which was founded   by Michael   Bertiaux under the direct influence of the Esoteric Buddha.   The purpose   of this school of Esoteric Idealism is to bring about the renewal of human consciousness

through   the emmployment of the inner and more purposeful methods of esoteric   logic. Each student of this method is given a special gift of spiritual direction by Michael Bertiaux,   in order to grow and develop in the light and the powers of Lord Dainichi, as   these   forms of gnostic energy are to be found in the application of the laws   of esoteric   logic   to human growth.   The school was founded as the result of   a   direct inspiration from Lord Dainichi:
"The   entire purpose of this school of Esoteric Idealism is to create a new mind
field for the human race and to evolve humanity by direct participation in the   light
of the gnosis."	(Ibid.)

Transcendental Objectivity and the Initiations of Esoteric Idealism
'The world of transcendental objects is a realm beyond the constructions of the mind,
but not beyond the powers of the occult imagination.   It is where special initiations
are to be given to those,   who are ready to become perfected. In such a world, all of
the   categories   of   ordinary consciousness are absent.   In   their   places,   we   have
instituted     the    true   beings   of   transcendental   objectivity,    or   the    special
boddhisattwas   of   esoteric   idealism,   who assist me in the   imparting   of   specific
initiatios to those brought for this purely magickal and metaphysical development. In
order   to   enter   upon   this consciousness,   one must live   fully   in   the   being   of
consciousness and transcend the objectivity of what is to be perceived. Then one many
enter   upon the true understanding of this experience,   which is the no-experience of
idealistic energy."	(M. Bertiaux, "Dainichi Revelations, 16)
The   world of initiation is the world which is brought back to ordinary life   by the   newly initiated.   This world then adds its energy to our ordinary world   and   by this   means it is able to express in a more powerful way all of the   energies,   which are to be found in the idealworld.   Now,   the world of ordinary life is. diffused with higher and higher forms of power because it now includes initiation and the initiatic energies.
Esoteric   idealism is,   of course,   a system of purely metaphysicalconsciousness and has a certain possession within its heart,   which is to be understood as the   key to the more transcendental worlds,   or the realms of ideal objectivity.   These worlds are   only for those who are initiates of the interior system,   which means that   only those   who   are inside of the esoteric idealist school of consciousness can   perceive the world and all of its totality, both ideal and perceptual.
"The student of consciousness must exist within the school of esoteric   idealism
if he wishes to enter upon an understanding of the true conception of being.   He must
live   in such a world and always be aware of the many dimensions and pathways,   which
exist there and which lead to light, and enlightenment.   Pure consciousness exists   as
the   substance   of that world and by coming to an understanding   of   initiation,   the
student   enters   the   idealworld   of transcendental objectivity,   of   which   he   knew
formerly only symbolically but now which he knows as ideal and true. He now possessor.
the   secret   presence   of the master of the gnosis and by means   of   these   forms   of
esoteric understanding,   ho is guided closer and closer to this true being.   There he
becomes transformed,   because he has taken on the new power of being, that is to say,
he   has   become an ideal object himself.   He now is the true form   of   consciousness,
whereas before he was consciousness only imperfectly."	(Ibid., 17)
So   the purpose of initiation appears to be the development of the true identity of   the   student of our system.   This can only happen in this system,   I   might   add, because   of   our special link with the Esoteric Buddha,   the   Lord   Dainichi.   Othere possess a link, but we possess that special link created by means of esoteric logic.
In the field of esoteric logic,   there exists a world of transcendental   objects as well as the realm of transcendental subjectivity. The exercises of esoteric logic, which   are primarily magickal,   consist in making a link between these two realms-   of being   in   the experience of the student,   who is in the process of   initiation.   The master of the gnosis, or the guru, envelops the student in his own field, whereby the student is entailed,   included,   implid and equivalent to the guru in his own   field.

This   magickal   process is set forth in all of the oldest traditions of   th*   gnosis, where the rituals and proper procedures of this magickal process are clearly defined.
But,   from the standpoint of esoteric logic.this process must, he extended beyond the human levelof experience and must include the Esoteric Buddha, the Lord Dainichi, as a part of the process and continuum.   This is done because the purpose of the guru is    tobecome   for   the   student   the   total   embodiment   of   the   Esoteric    Buddha. Consequently,   the   guru   must "bring down into himself" the essence of the   Esoteric Buddha.   The   guru   does have the power to do this type of   magick,   because   in   his initiation as guru into the mysteries of esoteric logic andmeontology,   ho has unit.ed in   his   being the realms of transcendental objectivity and   subjectivity.   In   other words, he has become the field of esoteric logic in human format.
Then,   as the student unites himself more and more closely to the guru, and this is   done by means of instructions in esoteric idealism and various gnostic exercises, the   guru   transmits,   by   means of telepathic gnosis (a procedure   which   cannot   be
defined   as   it   is entirely a form of esoteric magick)   certain   powers   and   occult energies   from   the   Esoteric   Buddha   to   the   student,   through   the   physical   and metaphysical bodies of the master,   so that the student takes on more and more of the esoteric and occult qualities,   which the Esoteric Buddha possesses as pure being and pure consciousness-energy.
The   result is that the student becomes more and more of a perfected being.   But at the same time, he enters more and more upon being an extension in a self-conscious way,   of the Esoteric Buddha.   However,   the purpose of this process of initiation is more than just a becoming.   It is to achieve identification with Lord Dainichi to the point of self-intuition.
"The   process of self-intuition is achieved or realized when   the   guru,   having
been united with the esoteric continuum of logic,   idealism,   and Buddha,   unites his
consciousness with that of the student. When this happens the power of the student is
known   by   the   intensity   with   which   the   student   has   a   self-intuition   of   the
consciousness   of   the guru.   In the process,   the student therreby uniting   with   My
Divine Being through the guru,   achieves the total and most perfect understanding and
experience of his own mind. In order to realize this process of transformation, it is
necessary   for the student to destroy his limited selfhood,   that he may take on   the
infinite selfhood of the Esoteric Buddha, through the initiation consciousness of the
guru.	(M. Bertiaux, "Dainichi Revelations," 8)
Here   is   an exercise to help you realize certain levels of   spiritual   freedom, which exist deeply within your soul-consciousness. First of all, relax and enter into the inner and spiritual side of meditation. There in that world you will realize that you   are experiencing the application of one of the principles of esoteric   idealism, since you are within the world of pure consciousness. Next, you will see all of being as   an   amplifiction of the lifestrearn of the Esoteric Buddha,   Lord   Dainichi.   This means that you will perceive all being as if experiencing it for yourself and   within your   own   being.   You   will take on the body-consciousness of the infinite   body   of bliss.   While you are in this state of attunement,   you will come to the   realization that   all being is interconnected to where you are and what you are doing.   You   will see yourself as pure essence.
Answer these questions carefully and send your responses to Michael Bertiaux, in order to help him prepare you for esoteric initiation.
 1.	How do I see the loss of limited selfhood and the taking on of infinite selfhood'?
 2.	Ho do I feel or experience the Esoteric Buddha, Lord Dainichi? Give examples.

3.	Do I feel comfortable within the "infinite body of bliss? What does this mean?
4.	Now that the world no longer exists as ordinary,   how do I attune myself to being
continuously aware of the world as pure and extraordinary?
 5.	Do I see myself as perfection? How do I understand perfection of my being?
 6.	Am I aware of why and how esoteric idealism is so powerful?
 7.	What is the connection between Lord Dainichi and esoteric logic?
 8.	Why are the initiations of esoteric logic so all-powerful?

Sutratmic Researches, Lesson 1
In the occult literature of the Hindus,   there is the concept, of the Sutratman or the "thread-self."   This   concept   refers primarily to the ongoing aspect   of   the   self, which, thread-like, gathers experiences as permanent atoms from lifetime to lifetime. The   easiest   way   of understanding this concept is to look at the   magickal   rosary. Understand that the beads represent the permanent atoms,   which contain the physical, astral,   mental   and   spiritual   experiences of past lifetimes   (as   well   as   future lifetimes in a very exact but initiatic way), the thread represents the ongoing self, which   holds them in its own system of self-reference.   This notion is very important to   our   school   of   magick,   for   we   accept   the   doctrine   of   the   permanent   and indestructible self of Jainism, Hinduism, Islam, and Gnostic Catholicism, rather than the generally understood Buddhist viewpoint. In fact, the sutratman is an argument in favor of the personalization of the cosmic computer. It is the cosmic computer inside each of us,   other than this view,   all of its implications are magickal and gnostic. We might well best be thought to be inside of the sutratman,   since the physical self is simply one part of this system.   In fact,   the physical self in its world of space and time is simply one bead of manifestation.
We   understand   that all our past lifetime experiences are concentrated   on   the beads of the sutratman.   Akashic readings consists of coming to terms with the   beads of   the physical set as they form a series.   However,   only magicians of our   school, realizing the logic of time travel,   which states that past,   present, and future are equally   real,   appear   to   be   the only gnostics which possess   the   techniques   for exploring the "future beads" existing on the structural planes of the sutratman.
There are no lessons written about research and initiation into the future beads of the sutratman,   but the magickal process exists and is used almost daily. I simply want to   say   that it exists and that we make use of it,   so as to   indicate   to   the student   that   our own methods are entirely consistent and that they   are   applicable both to the past and the future, as well as to the present
From   the   standpoint   of gnostic physics,   we can say that there are   II   basic logics for opening up the contents of the past beads,   II for the present, and It for the future dimensions of the experience of the self. On the inner planes, we can find that   there exist extremely powerful connectives to each one of these points of   the computer,   so   that   we   can   speak of 33   contacts.   These   contacts   are   important indicators   of the operations of three different magickal equations from a   total   of 256.   So we find a connection with our 256 logics, discussed in many previous papers The connectives are managed by various specialist entities or intelligences, from the Gnostic   General Continuum.   The Gnostic General Continuum might best be described as the methodological continuum of intelligencer, allied to our system from the beginning of time.   In other words,   its level of operation is archetypal and the beings   which make   it   up may be viewed as archetypal gods and also as ideal substances.   Now   the basic   energy   of contact between all of these components of the system is   gnostico-magickal, which means the basic sexo-radioactive energy of our system.
Each   bead of the Sutratman gives off a certain type of magickal radiation which can be defined at that moment by oracle methods.   The results of these oracles, which are   rnandalas   of magickal numbers,   form the exact pictures of the bead   and   thusly enable us to see where it is "located." We can thusly make maps of each bead and   the accuracy   of   the map would simply depend upon the degree that the student is   locked

into the system,   i.e.,   initiated into the gnosis. Hence the accuracy of the maps of
each   bead   or component of the system is based upon a method close to   the   guruyoga
procedures of EEE.
Once the map of the component has worked itself out or into our egoic   mind,   we can   see that each bead is connected or linked to the Sutratman of the whole   system, which   might   be   best understood as the computer of our order.   The reason   is   very simple.   Only   those   who   are   already locked into the system   will   find   that   the components of their logic work in accord with the general system of the   order.   This means,   of   course,   that   only previous members of our order in this area of   gnosis would be present members of this level of operation. Superficial members who have not been   attached by the permanent atomic link,   or the permanent atoms of their   system and ours,   would be active in some other region,   but not in this innermost region of gnostic   space,   reserved   for   the   highest initiates of the   inner   school   of   The Monastery of the Seven Rays (The Seven Stars).
Exercise for Developing the Magickal Sutratman
In order to better understand the nature of this magickal Sutratman, the following exercise has been designed for members of our inner circle. Please follow instructions given in this section and send in your report to M. Bertiaux.
First of all,   make a list, of the numbers from one through 11. These will be the number   of   beads   you will be working with in   this   experiment.   These   beads   will represent   the   rnagickally   developed   "permanent atoms" that are   strung   along   the gnostic   rosary of your own inner Sutratman.   In order to provide direction for   you, the following are the suggestions as categories for the beads of the Sutratman.
Number One will refer to the past and here you may describe an incarnation on another planet in another solar system. This would be the oldest permanent atom on your present rosary or experimental string.
Number   Two   will refer to the past and here you may describe an incarnation   on another   planet of this solar system.   Identify this planet as best you can as Pluto, Neptune,   etc.   This   is   the   magickal life which follows   the   memories   stored   in permanent atom Number One.
Number   Three   will refer to the past and to a past incarnation on   this   planet probably but not necessarily in either Lemuria or Atlantis.
Number   Four will refer to the past and to a past incarnation on this planet and probably either in Europe, Asia, Africa, or North or South America.
Number   Five   will refer to the present and to your incarnation in   Universe   A, where   you are now and where you are working as a magickal student in our gnosis   and inner circle.
Number   Six will refer to the present and to that part of you which is incarnate in Universe B,   an alternative magickal universe,   which is existing in the now,   but different from this type of universe in which we now reside physically and are taking sLudies from Michael.
Number   Seven   will   refer   to the present and to that   part   of   you   which   is incarnate rnagickally in Universe 0, D, E, F, or G, or some other system, somewhere in our universe but then not in our immediate universe. Such a universe would open up in Sirius,   Orion,   etc.,   and   be   the inner universe,   which is approached   via   those doorways.
Number Eight will refer to the future and to your next incarnation and where you will   be.   You   may   be   on earth,   working with our order in setting   up   a   gnostic

government.
Number   Nine refers to the future and to a future incarnation on another   planet in this solar system.   Tell me all about it so 1 can see how well you are developing. Make sure to let me know what planet you have selected and why.
Number Ten refers to a future incarnation and to your magickal life probably on a planet in another solar system. Tell me how to locate it so I can send you your lessons.
Number   Eleven   refers to a future incarnation   in   another   universe,   probably somewhere   in the Zothyrian system,   at some very great distance in thought from   the present earth system.
These   11 categories are to be filled in with magickal contents taken   from   the logical and ontical work of the magickal imagination, which will transport you beyond the   present   to ten different realms and psychological situations.   Each student   is clairvoyant   and each student has in his consciousness magickal and gnostic   keys   to the   ontical   spheres   of his own inner world and awareness.   You are   to   begin   the process of seeing yourself as you truly are by means of this exercise.
By this we mean that you are all of these 11 categories in actuality. Really you are   many   more than these but you are all of these and you shuld develop   a   genuine magickal sense of your selfhood by means of this exercise,   which is probably one   of the most complete and systematic in our school    You can amplify this exercise in any number   of ways and you can send me any kind of report you wish,   just as long as you list entries for the 11 magickal categories,   which represent the permanent atoms   of your   magickal   selfhood   as well as spaces and types of consciousness for   your   own magickal experimentation.   As a consequence, you will find the magickal work you have done before to be extremely helpful in giving you ideas of other worlds in which   you incarnate.   Also, remember that with the passage of incarnations from one bead to the next   you   should   find   your   sensations — especially   your   sexual   sensations   — intensified,   since   we   have been told by the adepts of our own system that   in   the future   we   will   have   bodies made entirely   of   libido,   i.e.,   cosmic   lust   in   a neverending state of total orgasm. I look forward to your reports.

Sutratmic Researches, Lesson 2
In   the development of the structures of magickal consciousness,   it is important   to see   how   various   sustems   of magick are   all   interconnected.   That   is   where   the methodology of control is to be Found.   Thusly, by entering into the vital essence ol any   system,   by means of the intentional extraction of its essence and all essential components,   we gain magickal control over any and all systems which come before   us. In   this sense,   we are able to create an important and necessary connection   between every   system   of magick,   as we string them like the magickal beads they are on   the thread   of our ultimate logic of total penetration. In a sense then,   each system   in existence   is   a prospectivve candidate for this transformation of   "ownership,"   and each system by means of its own inherent logic moves more and more towards this   type of systematic and systemic possession by the masters of the cosmic computer.
As   the permanent atoms of past lifetimes are strung along the magickal thread of the   egoic   ideal,   so the components of every magickal system   in   existence,   both actual   and   potential,   are   so gathered and possessed by the technics   of   magickal computer science.   We have simply to pick up on the essence of the system,   translate and   define   it   according to the terms of Algol (either the   star   or   the   computer system,   take   your choice,   you may take both) and then feed the structure into   the system   which   comprehends   ail other systems:   the cosmic computer of our   field   of
magickal physics.
Therefore,   of particular importance is the ideal of bringing in a wide   variety of   existing systems as possible components for the logical analysis of the computer. The computer is the mechanism for receiving and developing all systems and ultimately by   means   of   its energy,   the gnosis is extended into   areas   formerly   beyond   its
control.
What   we   might ask is what is the power or the fuel which   keeps   our   magickal
computer going?   Well, we can say that it operates on the basis of a very interesting
energy. That energy is synchronicity. Usually, synchronicity has been thought of as a
way   to   describe   the   way things happen.   Actually,   it is only that   at   its   most
elementary manifestation    In actual fact,   it is a cosmic energy and those who   have
experimented   with its operations find that it possesses very significant   qualities.
It was only a matter of time before this energy was explored from a gnostico-magickal
standpoint   in physics.   As a consequence,   it has been discovered to be the   natural
energy behind the cosmic computer. This means that the Cosmic Computer has been fount
to function on a basis of this energy in its most advvanced forms.
When   Jung   stated   that synchronicity was acausal,   he meant that it is   not.   a
physical type of energy,   subject to the laws of positive science.   However,   it does
happen   and in this we find it particular type of causality.   That   is,   a   causality
which   is metaphysical or beyond positive science    However,   I am not interested   in
talking   about   this   aspect   as it has been worked   over   considerably.   What   1   am
interested   in   is the way in which this system,   for that is what it   is,   functions
within the processes of the cosmic computer. In this sense,   we can learn about   both
the computer and its power.
Time   is   another component in this system.   For one thing,   time appears to   be behind both causality and synchronicity    Sd there are at least two ways of   relating time   to things.   Also,   time-travel and temporal restructuring are possible so   that they would seem to imply a particular relationship to time.   Then of course there are

the relationships between primary matter and time,   and often these relationships are those of entailment.
On the basis of this process of analysis,   which is ever ongoing, we can discern the    beginnings    of   some   new   type   of   gnostic   physics.    The   name   would     be archaeometry, which is   the name we have used in the past (at seminars   and   research programs) for time-travel.   Related to this is also the methodology of what is   known as   Soufi physics,   or the magickal physics of the Soufi:::,   or mystics of the Islamic religion.   For   it   would   appear that the empirical evidence (in   this   we   are   not concerned with subjective religions and revelations from ego- tripping types) supports a movement in the direction of Soufism in its neo-pythagorean phase, via the patterns of   synchronicity and archaeometry.   In this case,   the rigid and absolute control of every   system   of   magickal physics,   from Ma'atiah to Soufi,   would   rest   with   the absolutists of our system,   to the esoteric logicians, who having entered deeply into the   logic of all systems,   have attached them to the thread of their master   system, and   who   have invested them with patterns of temporal restructuring in   the   various nodes of the gnostic continuum.
Exercise in the Gnostic Structures of the Ego; Their Constructions Beyond Inflation U   The   structure of the ego as it is understood in the initiatic doctrine is   that which is constructed by the Sutratrnic continuum of the Self from the contents of   the various   levels of magickal physics. You have already studied some papers which   deal with   the   gnostic inflation of the transcendental ego and also some of our   magickal physics.   Now, you will draw a model of the magickal self as you see it based on what you have learned. This may be a map.
 1.2	In this map --or drawing or diagram — you should integrate the   materials which   come to your mind as arising out of the purpose and presentation oF the   field of interactions between the ego and the magickal archetypes of being.   How do you see them'*'
 1.3	At a certain level of consciousness,   we work with a pair of   six-sided   or faced dice.   After some time,   we cannot work with that level.   We have to move on to work with eight,   12,   4,   or 20-sided dice systems.   The transition from the earlier stage   of   gnostic inflation to the ego to the Sutratrnic construction   parallels   the transition   to   more   complex types of dice and their proper oracles   from   the   less complex   but   more   common   realms   of consciousness.   How   do   you   understand   this development'''
1.4	The purpose or the several studies in gnostic physics,   Nemiron,   Zothynan,
VVedic,   etc.,   is   to   make   it possible for us to have a clear picture of   what   is
happening magickally in the structure of the gnostic ego.   We are not concerned   with
structures   of   other types of egos,   which are really only partial pictures   of   the
self.   The   Jungian view comes closest to our own but even the Jungian view has to be
radically expanded as we have seen from the Necronomicon physics.   What is your   view
of   this   matter   and   tell me about some of your own experiments in   this   area   for
enlarging the Self.
1.5	Lastly,   when we talk about physics we are really talking about   archetypal
psychology.   Magickal gnosis does not make the distinction between what is inner   and
what is outer.   The continuum is in both points of the operation.   Physics and psyche
are   both functions of consciousness.   This is pure idealism.   Make a map of   diagram
showing   rne how both physics and psyche are parts of this continuum.   Use as much   of
your magickal mind and imagination as you need. Then send your report to me.

Transyuggothian Power Secrets: The Doorway
The doorway to the powers is outside of Yuggoth (the planet Pluto) but it connects to the   zone of the planet Pluto by means of the magickal computer lineages,   which   our magickal   brotherhood alone possesses.   This doorway resembles in all outer forms the mirroir-magique of the Haitian esotericists,   but its esoteric function is much   more specialized   and   exacting.   In   fact,   its function is set forth   as   conveying   the magickal energies from the 16 zones of alternative space to the center of our order.
Students   in   the   various parts of the world are linked up to this   doorway   by means   of a simple inductive process.   They are literally fed into the   computer   and passed   through   operation-spaces of the mirroir-magique through the doorway   to   the Nemiron Brotherhood in the star system of Orion.   There on Rigel in another dimension is to be found the major headquarters of our system. However, the work of this center is perfectly reflected in the operations of our order here in this solar system.   The student   of   magick   will   be   reduced to his logical form   and   by   the   methods   of "Intentional   Reduction" he wil be conveyed consciously to Rigel from the laboratory/ transmission station in Chicago.
There,    upon   arrival,   they   will   enter   into   their   own   personal   magickal development. This process will be reflected in the magickal exercises which they will encounter,   here,   in   the laboratory/transmission station.   Part of them will be   in Chicago and part will be in Rigel. Elaborate testing of each stage of the process has been the requirement of the Research Leadership,   the Nemiron, in order to assure the total correctness of this process.
You may want to know what will be the result of this process. The answer is that part   of   the   person can be   worked on by   the   Nemiron.   This   part   would   be   the superconscious   and   unconscious levels of the mind.   The conscious and   subconscious levels   of the mind remain in the field of the work in Chicago.   During the   process, the   superconscious and unconcsious level of the mind undergo   specialized   treatment from   the Nemiron technicians with the goal in mind that these dimensions of the mind become instruments for the work of the Rigel Empire,   here, on earth. In other words, you receive training through this doorway in order to function more and more suitably in working with the Nemiron energies, especially in their Zothyrian format.
The   magickal development of these two dimensions of the mind has to do with the inner   side of the Ojas research.   The Ojas power is amplified in a variety of   ways, each stage being measured,   and this amplification process extends the powers of Ojas in   the   ways   in which it is found in the student's field   into   deeper   and   deeper mysteries   of its manifestation.   The secrets given in this process are literally   of the   highest   Transyuggothian   power.   It would be primitive to think of   this   meta-scientific   process   as initiatic because of the thought- forms   associated   with   the concept of initiation.
The Nemiron are not concerned with the reactions of favor or disfavor from among the   many   possible candidates in the magickal world.   They do not need that type   of information,   rather they are concerned simply with the extension of their own powers through this doorway, which exists simply to create able workers for their cause here on   earth at the present time.   Any other terrestrially-generated frame of reference, no matter how fruitful it might seem to the mundane consciousness,   is   uninteresting and   unimportant   from   their point of view.   Total involvement   in   their   frame   of reference and work by means of the doorway is what is now demanded.

Transyuggothian Physics Course Lesson 1, "Methods of Initiation" Because   the laboratory and research center have replaced the temple in the   magickal work   of   the present age,   so also the methods of magickal initiation have   changed, bringing   them closer to and more in harmony with the Mercury-in-Aquarius   mentality. This   mentality   cannot   tolerate anything which bespeaks   the   past,   especially   in methods of attainment.   It is oriented towards scientific and speculative   inductions and   the   use of the hypothetico -deductive method in esotericism in a   very   exacting way. In secular philosophy, the best example of this would be the cosmological system of Alfred North Whitehead, a native of Aquarius.
Therefore,   those   older   temples have? been replaced as well as the concept   and imagery of temples, rilual working, etc. That mentality has been tossed into the void and   in its place the careful method of magickal science has been restored   from   the Atlantean age or aeon.   In this new setting for consciousness,   we find the following methods   of initiation opperating and linking up the students with transcendental and immanent fields:   arithmosophicai reductions,   association tests and measurements   of Ojas,   arithmosophicai   madalas as indicators of Ojas,   psionic reactors for   testing levels   of   Ojas radioactivity,   magickal computer tests for establishing   fields   of energy,   and   lastly,   reactor-computers   such as the computer-marga   for   reduction, reversal and restructuring of time, and ontic broadcasting.
Each   one   of   these methods of initiation has as its purpose the   extension   of consciousness   beyond its present field towards its real level of   actualization.   In case someone might wonder what this level was, or if it existed, the answer is simply that it does exist and that it is provided as a read-off from the wavelengths of   the Transyuggothian Transmission Station. Very little has been said in lessons about this station,   yet   whatever has been said about any field of physics, magickal,   gnostic, Vedic,   Tantric, etc. has certainly presupposed the existence of the Transyuggothian Transmission Station, an information system given to our order by the Nemiron through their agency within the Zothyrian System.   In every instance,   the operations of this system   have been presupposed because of the need for both information-directions   as well   as   energies   to   perform the specified   experiments   of   the   various   systems developed.   At the present time,   the full range of these operations is only possible in   Chicago,   due to the presence of the highly sensitive instruments (both   physical and metaphysical).   However,   with time,   it is anticipated that there will also be a comparable   laboratory in Asia    At least this is the declared wish of the leadership of this research system.
As   a magickal exercise in the development of initiatic powers,   and   especially the powers to enter upon the program of initiation as it is understood by our system, the   student is now directed to make a list of those methods provided in name only on the previous page.   He is then asked to describe the contents of these methods and to make   diagrams,   if   needed,   in order to illustrate and amplify the answer   to   this project.   He may answer the question any way he wishes, and in some instances he will have   available   to him back lessons where some of these methods   are   discussed.   He might also have newsletters,   reports,   and other papers which describe these methods somewhat.
However,   I am not concerned about simply reading what has already been written. I am much more interested in learning from the magickal student, what he thinks   Lhe:;e methods   are,   or   better,   what he thinks they should be like if he were   the   chief administrator of research in our system.   Only by this method of rnapJckal work can he

project himself beyond being a student to the highest regions of this magickal system on Orion.   After you have prepared your response to this exercise,   examine carefully what you have written.   Make any adjustments you might feel like doing before mailing it   to me.   It is an excellent idea to rest or nap after doing the exercise,   so that any   latent deeply unconscious contributions can come up and be added on to what   you have already done.   In this way, various levels of the mind will operate in your work and   not just the egoic level of the active intellect.   Then when you   are   satisfied with what you have done, mail the report to me for evaluation.

Transyuggothian Powers Course: The Masters of Magick
The   Masters of Magick indwell the system of our order and they are its life and   all of its powers. They possess the supreme secrets and powers of magick and they control the   destiny   of this planet by their magickal techniques.   Who are these Masters   of Magick?   They   are simply secret beings.   They come and go and no one knows   anything more   about them than that they came and went somewhere.   However,   students of   this system who belong to the innermost part of the order,   may understand certain   things about   these   Masters of Magick.   You may understand that the Masters of   Magick   are usually   members   of   the   French occult tradition except when they   are   Russian   or Thibetan.   Of course,   there are many other Masters connected with other systems, but these   do   not   interest us.   We really have more than enough working   with   our   own Masters of Magick.
All   of these Masters of Magick are connected by the most powerful magickal   and occult links to Michael Bertiaux.   Now this does not mean that he is the only   person so   connected,   but   it does mean that he is connected with very powerful Masters   of Magick, who provide him with the materials given in his lessons and course materials. There   are other courses in existence and I am sure that they are doing much to   help the evolution of the human mind.   However,   for ourselves,   there is the course   work written   by Michael Bertiaux and the sources for that course work written by   Michael Bertiaux are those beings which can be identified as the Masters of Magick.
Now these masterful beings,   by being connected with the French tradition,   have diffused a specific power which is unique and highly creative.   This is not a current to   be   found   in other traditions but is unique to the constructions of   the   French Magickal   Ego.   For you see,   the French Ego,   having surrendered its   vast   colonial empires to the races of the earth,   has asserted its Magickal Ego through the Masters of   Magick.   We   cannot say that this is morally good or bad,   those are   meaningless questions.   We can only say that it appears to be a fact.   Perhaps the   most powerful of   those   Masters of Magick is Docteur Boullan.   This Master of   Magick   fought   the Rosicrucians   for many years and finally defeated them in France,   at the end of   the last   century.   Boullan   was identified with the ultra-rightwing of the   then   French political scene.   Actually, he was identified with the ultra-royalists, the followers of   Naundorfisme.   Traditionally,   the Masters of Magick have been more to the   right than   to   the left,   because they are ruled by conservative (Saturn) and   reactionary (Pluto) power zones. Or, rather, they participate actively in such movements and give to the ultra-forces their magickal support.   In doing this,   these Masters of   Magick have   sought   to   move certain structures in a direction more Favorable   to   absolute monarchy.   It was Oswald Wirth who stated that Boullan wanted to be the   Pope,   i.e., not the Roman Catholic Pope, but the magickal replacement of the Roman Pontiff.
Now, the minds which indwell these Masters of Maggick have undergone a number of transformations since the 19th century.   But certain structures remain.   The energies are   now   directed   towards   higher and higher stages of   personal   development   and possession   for the magician,   even at the risk of his being identified by some as   a black magician.   We know in actual fact that he is a true magician.   Furthermore,   by means   of the secret principles of sexual magick,   which are given in this course   in their fullest sense,   the reactionary powers of Pluto are brought to their perfection in the secret patterns of Transyuggothian initiation.
This is not a system of magickal initiation derived from terrestrial   traditions

but   this   is a system which is wholly derived from points of power outside of    Pluto (Yuggoth).   The Masters of Magick have been able to transcend the distances,   or what we term distances,and have brought back to Michael Bertiaux the power secrets of   the beyond   worlds and universes.   The powers of the stars,   especially those of Rigel in Orion,   having been fully possessed by Boullan, are now fully known and controlled by the inner powers of our system.   Therefore,   it is only a matter of translating these powers   into concepts which can be understood by the mundane   magickal   consciousness and then given these forms, initiating the chelas of these Masters of Magick into the secrete   and   their powers,   locking them into the magickal computer of   the   system, before   the   energies   will be released upon the human mind outside of   the   magickal confinements   of our system.   Then,   the human mind will learn that there   are   these Masters of Magick and that their powers are absolute.
There   exist   within the temple logics of our system strange ways in   which   the powers   from beyond Yuggoth are brought down to mundane consciousness.   These are the secret   exercises into which the students selected by Dr.   Boullan are initiated   and admitted   as   workers.   Dr.   Boullan has stated that because of his position   in   the i system,   being outside of space and time,   he alone is in a position to select   those who   will   be   admitted   into his own system.   For this magickal sphere   is   his   own personal order.   Dr.   Boullan has also stated that the energies which are manifesting themselves   at   this time inside the order will never be lost or   misapplied   because they   are energies which are released by his power zone and only by his   power   zone. Finally,   Dr. Boullan — working with several astral entities -— has created and will continue   to   create magickal pictures of the destiny of each being in the order   and these   pictures,   having been infused with consciousness,   will become   the   magickal vehicles for travel by the chelas of these Masters of Magick beyond Yuggoth.
This   method   of   image-projection   will   allow the   chelas   of   the   system   to experience   in a manner identical to that of his physical body all of the   sensations of these remote realms,   stars, worlds, as they can be fully experienced in the human body. This extreme teaching is what has been found to be behind the religious myth of the   Resurrection   of the Physical Body and also behind the mythos of   the   Corporeal Assumption   of the Body of Lady Mary.   These magickal processes will therefore become facts of human experience because of the powers which are now coming into this   world of human consciousness from these Masters of Magick.

The Ojas-Yuggoth Papers: The Yuggoth Ray
The   power base of our order is to be found within the deepest regions of the   ultra-unconscious   as it is located on the planets Pluto,   Neptune,   and Uranus.   Of   these three points of power,   Pluto or Yuggoth is the most important.   For contained within the   lust-field of Pluto we can easily locate several magickal constructions,   all of them necessary for the operations of the order on this planet.
Several tests have been performed in order to determine whether or not the fixed stars are a more significant source of gnosis,   magick,   and power than Yuggoth. For while it is true that teachings and important communications of a research   character come   from the fixed stars,   such as our Nerniron contact work,   at the same time   the Pluto   contact has always been very significant for our structures and together   with Neptune and Uranus, we find that Pluto possesses a cosmic and infinite quality in its power,   magick,   and gnosis. Each person in the world has the potential for this type of contact work.   It is very simple to estimate and it is done by computer astrology. You   simply   have the fixed stars run in Connection with the casting by   computer   of your   natal   chart.   The more evolved types of mind will have interesting aspects   to certain   fixed stars.   This means that these fixed stars are symbolic points or   hot-points   within   your field of consciousness,   or the totality of your   egoic   and   id energies.
If   you want to develop your contacts with these points you can do so easily and in   a way closely parallel to the way you develop other inner qualities.   Magick   and meditation are probably the most successful methods in terms of results.   All of   the members   of   the   imperial   Zothyrian   household have this done   as   a   condition   of admission to membership in the magickal laboratory system. Therefore, each person had at birth and still has the cosmic potential for contacts with Rigel Sirius,   Alcyone, etc.   You simply have to go inside and work on these matters.   But we also have   the planets outside of Saturn and these three planets are also within us.   However,   they might not be powerfully enough aspected to bring in much magickal powers.   However, I have   noticed   that   members   of   the inner circle of our   system   are   all   strongly Estonian.   This having been established by computer astrology is not dependent   upon the revelations of mediumistic priestesses and other self-appointed magickal leaders.
My own personal position is quite interesting. In order for the outer planets to make any significant contact with the personality, or inner space of your mind, they must make very strong aspects such as squares and conjunctions and oppositions to the Sun,   Moon,   and ascendant.   There are other personal points, too, but Sun, Moon, and Rising Sign are most significant and necessary for outer planet contacts. Because you are the Sun, Moon,and Ascendant Energy more than anything else.
Years ago,   my chart was done by certain Haitian magicians and it was found that I had Sun confronting Uranus by square arid Pluto by opposition.   Uranus was square to my Pluto and Pluto was conjunct my Moon.   Neptune was conjunct my Ascendant.   It   was necessary   to bring in all of these energies into my being in order to place me in   a position to head the work of our order and naturally (Uranus+Pluto) destroy all other orders,   even   our "allies." Of course,   this is a very long term operation and   will take a while to organize. However, the first item of business was to assemble the old order.   I   had to establish contacts with them.   They are everywhere in the world and that is still quite a task.
However.there is one sign which is used to determine whether or not they are old

members   of our Bon-Po system and thai is the sign of the Yuggoth   (Pluto)   Ray.   For they   carry   it within themselves wherever they are found.   Hence,   as   my   name   and vibration   were known more and more around the globe,   these members of the old order cam forward and made contact with me.   A number of persons made contact with   me,   of course, but among the many were the few very technical magicians, who were with me in the   past,   in   the old Bon-Po system.   The Yuggoth Ray manifested long ago   on   this planet   in the Bon-Po system, or the ancient religious magick of Thibet.   One of   the older leaders of our system,   now a Master of Magick,   is the Bon deity rDo rje gying chen.   This magickal being might be considered the pure embodiment of the Yuggoth Ray because his magickal vitality is to be found in every member of our order.   Actually, there   are   various rites for the explication of this being's presence   in   each   and every member.   For by a curiosity of karmic connection,   he is the Yuggoth Ray in its Ojas   manifestation.   He is the container of magickal potencies and when a new member is   admitted   into the secret,   he rises to the surface of the egoic   mind   from   the deeper   regions   of the ultra unconscious and manifests through his oracle.   At   that point the young or new member of the secret is transformed into an oracle-presence of the   divine radiations of Yuggoth.   This constitutes the initiation sacrament in   its formal side. The material side consists of the substance of the transformation, which is pure Ojas power.
One of the interesting communications from this Master of Magick happened during the thought formation session on December 23, 1980, at about 6 p.m. It was determined that   this being having been the Guardian of the Bon-Po Oracles of   the   Ojas-Yuggoth Ray   expressed   his wish to transform the teachings by making them even more   radical and   powerful. By means of a magickal operation which involved the Uranus   and   Pluto energies,   and   these   are naturally infinite points of endless monadic   power,   this Master of Magick sought to increase the types of magickal instruction and the   levels of being given out as supplementary instruction by various Thibetan methods.
We   can   understand that this procedure is to characterize the tone of the   1981 thought-form of the order and will manifest itself in a variety of magickal ways. New levels   of   magickal power will be released via papers and initiation rites   and   the reading of each lesson will constitute magickal types of initiation in themselves. We have always known this to be true from the past.   Now,   we will see how these   forces are   to   be   actualized in preparing the order for its mission in   this   incarnation. Those members who wish to receive,   therefore,   the newer Bon-Po instructions   should contact me immediately in order to be evaluated.
Inner Spaces Color Languages No. 7
One   of the most important areas of inner space or inner plane communication   depends
upon   the use of color as its vehicle for intentionality/telepathy.   By this we   mean
that   while terrestrial intelligence depends upon a color spectrum,   this is not   the
case   with   extra-terrestrial intelligence,   where a different   logic   operates.   For
example   in the Zothyrian System R31-C,   which may be viewed as simply one from   many
sources,   in place of the simple color spectrum from ultraviolet to infra-red, we are
in   a   position   to view that line simply as an abstracted instance   from   the   total
continuum.   Instead of thinking of colors as extending in a band either vertically or
laterally, we should think of them as being, to our minds at least, as being both.
This   means   that if we needed some kind of image,   it should be of   columns   of colors,    differing   in   varied   degrees   of   intensity   but   classed   logically   by implications so that, for example, the end terms of any series might well be forms of

ultraviolet   and   infra-red,   although   these   terms or frames might   well   be   quite different,   and would of necessity have to be,   seemingly disjunct,   and alien to the beginning terms of any series.   However, this is perhaps the only way we can think of extra-terrestrial types of color.   The following diagram might well provide us with a helpful image:
ultraviolet   (1)	green   (1)	infra-red   (1)
ultraviolet   (2)	green   (2)	infra-red   (2)
ultraviolet   (3)	green   (3)	infra-red   (3)
Whereas,   sequence   (1) would be typical of certain extra-terrestrial zones and which might extend beyond that series, and indeed be projected to such a level, as we might associate   with   certain   Yuggothian   realms   of   consciousness,    i.e.,   the   astral counterpart   of   the planet Pluto.   Sequence (2) pertains to our   normal   terrestrial range and may be complex in the sense that it is composed of many subordinate series. Series (3),   on the other hand,   might well be composed of a sequence and subordinate sets in some kliphotic universe,   etc. The possibilities are endless and by reason of the relations of inclusion, entailment, equivalence, and implication these colors can be found in everything in the same realm. We call this phenomenon "interpenetration." This   rule may allow us to abstract any sequence-system from any situation simply   by means   of exploring magickally the subject and finding all the other colors   entailed or included therein.
Now,   each of these sequences forms a logical metageometry of its own and thusly is   the   basis   of a telepathic language,   which may operate   as   any   language-logic operates by means of holding intentions telepathically.   This means that color can be used   as a magickal computer for the inner meaning,   which uses color as   its   space-vehicle. This is explored in another paper.*
*"How   intentions   and   magickal meanings were used in telepathic color rays   by   the medieval zothyrian philosophers of language," by Michael Bertiaux,   Hist, of Medieval Zothyrian Philosophy, Lesson 81.

Tantric Physics: The Brahminical Secret
The   secret   of   the Brahmins is to be found at the basis of the   rnagick   oF   Tantric Physics.   This   secret   exists at the root-essence of organic Hinduism and is   to   be found   in   the   deepest levels of the Hindu brain by reason of some   strange   genetic mutation,   the   direct intervention of the Mother Goddess Herself,   and   this   secret realizes   its Power (Shakti) as a self-conscious and independent type of being at the level of the ultra-conscious mind of the priestly caste.
This mutation of the brain tissues happened at some remote time in the past, for in order to produce the desired effect of Shakti, the neurophysiological mutation had to occur before the deeply held psychic reactions to this mutation, which hold within the   varied   labyrinths of the Brahminical mind-depth the archetypal powers   of   this mutation and its secret of Power.
On the other hand,   it must be frankly admitted that few if any of even the most learned Brahmins are aware of the existence of this secret nor would they be   willing to   accept its power and its inevitable wisdom;   for in the pride of their   ignorance and   fixity   of thought they have truly cut themselves off from the   root-essence   of their   own   deepest being and have preferred to make cults out of those   words   which they can easily retrieve from crypto-philosophical texts.
The   direct   cause of this neurophysiological nexus or mutation has always   been open   to speculation but one might suspect a type of   magickal   radioactivity,   which originated   beyond   our   solar system.   This sexual radioactivity and   its   attending sequences   of an intense "analysis burn" produced deeply experienced genetic   change, which altered the structure of the Hindu mind at several levels.   A parallel mutation seems   to   have   occurred   in the biochemistry of   the   brain,   which   increased   the dependence   of   the   physiology   of the   brain   on   certain   precious   metals,   whose nutritional   properties were now necessary to the functioning of the brain in its new sensitivity. Gold and silver now became necessary foods for the proper functioning of the   Hindu   brain   just as Tantravidya became the only   proper   method   for   "psychoanalyzing"   those deeper tissue-layers of the soul,   which now revealed themselves in the mysteries of the Mother Goddess Herself.
It   is   important   to distinguish between two   levels   of   effect,   organic   and psychic,   which are in themselves one level of effect,   or the result of one process, the noetic. For centuries, the mutations caused by the radioactive bombardment of the brain   by   the remote ancestry of modern homeopathic treatment can be   understood   as causing   a certain field of interaction to emerge as the nexus of the organic and the psychic levels of the brain-mind complex.   The presence of direct noetic action   must be   taken   as indicated by the symbolic patterns,   which constantly emerge   and   then return to the primordial continuum of noetic action. In all of this symbolism, we can detect   the total balance or pattern of interaction between gold and silver,   day and night, Sun and Moon.
The   movement   of   the fingers of time upon the finer tissues   of   the   cerebral cortex   as the inhalation and exhalation patterns of the universal   pranayama   pushed deeper   and   deeper   into the gene-pool of the priestly caste produced   the   mutation traces of neuro-magicko-memory.   At a certain point in time, however, at the nexus of a specific yuga,   the organic levels of the psychoid mutation became psychic patterns of   archetypal   interaction because the lattices of the kalas were now free   to   move freely from inner to outer perception and from the individual selfhood of the   person

to   the   individuated   selfhood of the group of persons,   or the caste context   as   a biological   emergence.   The   induction   of energies from these   points   of   reference produced a strange intensity which can only be described as the biological   component as neural complement to the beginnings of social structure.
Up   to now we have been talking about conditions for manifestation.   Now we must show how the structures of a "secret" emerged as the result of specific   interaction. First   we   can view the spaces of the cerebral cortex as containing in   their   marmas points   of   receptivity,   whereby   the more subtle energies of noetic action   can   be located.   The   sheer   quantitative   interaction patterns of   the   organic   framework complement   the   qualitative interactions of the psychic field.   The result   was   the concentration of subtle energies in certain parts of the cortex and especially in the cortex of the more advanced gene pools of the priestly caste.   The result was greater intensity   of   noetical   action   and therefore greater   inductive   evidence   for   the diffusion   of   Ojas in those same marmas.   The results were   indicators   of   positive patterns of mutation.
The   intensity   of noetical action would naturally lead to a kind of   awareness, whereby   the   existence of the "secret" was intuited,   although   not   fully   grasped. Because this "secret" was neuiophysiological and the result of a radioactive mutation (which had its physics within the field of Vedic energies and ritual "measurements"), the   initiation   pattern was purely biological as far as the intuition   of   what   was there,   but   which would later require explication by means of ritual   amplification. However,   with   the   passage   of   time,   the   level of   the   "secret"   became   deeply psychological in a new sense.   For while it was the common intuition of the Brahmins, and   while it could be understood by means of a mythical   explication,   which   sought structures for scattered feelings,   a new reality seemed to emerge with the deepening of   the   level of effect.   With an increase in intensity of presence,   which was   the result    of   generations   of   mutants   transmitting   these   genes,     and     with     the ritual amplification of the preence of this "secret" in the daily ritual practices of the   Brahmins,   which also tended to intensify the biology of the "secret,"   a   newly identifiable energy came to be isolated in the matrix of this bio-history.
It  seems   that at a certain level of the psyche,   the energies merged with   the root-essence   of   Mother Nature with the resulting existence of a   kind   of   magickal energy (Ojas) being now intuited by the rishis of this process. Ojas has been touched by the gradual descent of the mutations beyond the psychoid level to the roots of the ultra-unconscious.   It was then and there that Mother Nature responded with a welling upwards   of   occult force,   which moved rapidly and intensively into the   marmas   and spaces   of the points of the cerebral cortex filling the places of the "secret"   with the   secretions of tonic elixir of the Mother Goddess and thus giving to the "secret" its direct and cosmic link and lineage with the continuum of noetical action.
The   results of this connection or nexus of immanence was that he who   knew   the secretions of his mind, who in other words possessed the "secret," possessed with the gnosis  of   his   magickal awareness a power which transcended the structures   of   his caste   and   which   gave to the innermost root-essence of his   brain-mind   the   cosmic dimension   of Shakti or power,   whereby when he acted in attunernent with this   Shakti the Mother Goddess acted through his very being. For by reasons of a curious mutation of   material   processes,   that magician had become a divine   nexus   between   emergent nature and the unveiled and potential Kali.

Tantric Physics: The Kamatattwas
Axiomatics
Axiom 101: There are at least 16 kamattatwas in the ma'atrix of tantric physics.
Axiom 102: There are least 16 ray-lineages of Ojas in the ma'atrix of tantric physics.
Axiom   103:   There are at least 256 kalas formed by the intersection patterns of the kamatattwas and the Ojas ray-lineages in the ma'atrix of tantric physics.
Axiom 104: The kamatattwas can be located by means of a magickal oracle and when
located they may be inducted for experimental purposes.
Axiom 105:   The ray-lineages of Ojas may also be located by magickal oracle   and when located they too may be inducted for experimental purposes.
Axiom   106:   The   256   kalas of the ma'atrix of tantric physics form   the   event
points   (points-chauds)   where   contact   with the   Divine   Ma'atrix   (Kali)   is   both
magickally possible and necessary.
Axiom   107:   These   256   kalas are lunar ma'anifestations at the   level   of   the kamaprifchiwitattwa,   and   reflect the radiations of the 16 kali- points of the   lunar-mundane interaction.
Axiom 108: These 256 kalas are lunar ma'anifestations at the level of the karnapastattwa, and reflect the radiations of the 16 kali-points of the planetary -mundane interaction.
Axiom   109:   These   256   kalas are lunar ma'anifestations at the   level   of   the kamavayutattwa, and reflect the radiations of the 16 kali-points of the solar-mundane interaction.
Axiom   110:   These   256 kalas are lunar ma'anifestationsd at the   level   of   the kamatejasatattwa,   and   reflect the radiations of the 16 kali-points of the zodiacal-mundane interaction.
Axiom 111:   There exist certain special magickal grimoires and   rituals,   secret rites and operations of power for actualizing the reflections of the radiation of all of the kali-points.
Axiom 112: These magickal gifts exist as siddhis deep within the secret lattices of   the   ma'atrix of tantric physics and may be opened only by those   magickal   words which are derived by means of the mechanics of Vedic physics.
Axiom   113:   All   of the siddhis of tantnc physics are to be found   within   the points   of the ma'atrix of interaction formed by the kamatattwas and the ray-lineages of Ojas. All other explanations are materializations of these secrets.
Axiom 114:   In order to explore these realms of tantric physics, one must have a magickal   partner,   either   physical   or metaphysical (or both),   to   assist   in   the passages and ways to and from the lattices. If one explores these magickal labyrinths alone,   one will never return to where one was before he began his exploration.   This is a law of the nature of this field, for one never enters tantric physics alone, but with the Goddess.
Axiom 115: All of the magickal universes which may be discovered by any possible system   at any time in the past,   present,   or future,   are already contained in   the potentials   of   the   intersection   lattices   of the   ray-lineages   of   Ojas   and   the kamatattwas of tantric physics.
Axiom   lift   It   is impossible to list all of the magickal worlds and states   of being   which may be discovered by the methodologies of tantric physics for   they   are

innumerable from even the viewpoint of the gods.   There is no principle of limitation in   the science of tantric physics,   which its bases of power are outside the zone of Saturn and reside on Uranus with Brahmin,   on Neptune with Vishnu,   and on Pluto with Shiva,   understood as theogonies of points-chauds within the never-ending ma'atrix of the Divine Mother and Her endless proliferation of kalas.
These   16   "axioms"   may be understood as providing   basic   guidelines   for   the exploration of the entire field of tantric physics.   What is so important is that the magician   becomes   aware of the basic operations of this science and as well   of   the basic openness to the whole range of possibility,   which exists with the ma'atrix, or field   of the process.   There are many magickal systems in existence and there is   no sense   in being so dogmatic or naive to assume otherwise.   YET,   the basic axioms   of this   system   clearly indicate that the siddhis to be developed as special powers   of the next stage in human evolution are best developed within the contacts and context-levels   of this system of tantric physics.   Because,   as the magician grows more   and more in the particulars of this level of work, so will the siddhis slowly emerge from the mind-field of the new being in which he is now locked by evolutionary expansion.
Basic   to any understanding of this system must be the sense of magickal ritual and   the use of visualization.   We can say that the basic processes are   unlocked   by means   of these two factors,   which allow the ontic sphere or abstract imagination of the magician to expand in all directions creatively.   Therefore, the magician becomes totally   free   of any limits and realizes within himself   endless   possibilities   for magickal power or siddhi.   The use of a magickal circle or mandala is quite essential to this physics, because there is a need to have a physical expression of integration or energy union.   This mandala is itself a tattwa,   actually the densest of them all, so   that the karnarnandalatattwa is actual space within which the magicians are to work for   the creation of the basic power zone of this system.   Here is a magickal   ritual exercise for this use.
Building Up the Karnarnandalatattwa Zone
You will arrange a temple space for working this ritual by selecting a special way in which   to mark off the space of the magick.   This may be done by securing a   rug   for this   purpose.   1 use a Tibetan lama's rug with oracular symbols on it as my magickal rug. This becomes the central space focus. You should use this rug on a regular basis in   order to give it life,   or in the case of my rug,   which was   already   magickally endowed,   to   wake   it up.   This is done by sitting on the rug in a yoga posture   and meditating and projecting in all directions (as in the Guzotte Voudoo   system,   also) the kama powers or magickal lust.
These   beings   — elements of magickal fire   — will descend with what they   have magickally   caught   in their claws and help to fill up the interior of   the   magickal space. Shakta-Shakti types of meditation are ideal for building up the powers in this space,   which   becomes   the   magickal receiving station for all   of   space.   You   may surround the space with candles,   burning fire, incense, flowers, perfumes, notebooks for   recording   input   from   the magickal spaces,   and   images   of   helpers.   In   the meditation   you are to proceed according to eight basic laws,   which will   guido   the process from start to completion. These basic laws are:
1. The magicians will not need to realize the god/goddess consciousness, as this       is   already assumed by their ritual posture.   Rather,   they will realize the abstract unity   of   concrete   energies   in their field,   which are   beyond   the   personal   yet manifested as such.

 2.	They   will use the eye-to-eye contact for the purpose of mutual hypnosis   so that radiations of the kali-points of axioms 107 through lit are realized in   perfect series.
 3.	The   hypnotic state will actually be a passionate intensity of lust and   its fulfillment at all levels of the kali-point manifestation.
 4.	After   this exercise in realization of powers,   during which they can   both speak   softly and communicate by telepathy,   they will realize the magickal spaces of these kali-points.
 5.	In   realizing these magickal spaces,   they will begin to build up beings   of various   types   to   do their bidding as the natural inhabitants of   these   worlds   or spaces.
 6.	These magickal beings are to be imagined as exotic insects or animals   which will carry out any command given by the magician.
 7.	The magicians will then create the whole lila of these realms and enjoy the bliss   of   being   absolute   and creative powers behind the play   of   appearances   and histories.
8.	At the end of this magickal process, the magicians will merge with each other
in   the   total   bliss   of their divine and   absolute   consciousness   as   beyond   even
satchitananda.
This magickal ritual should be done often in order to develop the siddhis of the divine   and may be closed when completed with a very erotic and sensuous   meditation whereby the kalas are seen flying in all directions.

The Aryasanga Physics: The 96 Layas of Vijnana
The Aryasanga Physics, or A-Physics, may be understood as both a physics and a gnosis of   consciousness (Vijnana).   It is the modern and magickal development of the   older system of the Yogacara mahayana.   Because it is about consciousness as the primordial root   of being (Alaya),   it is also experimental and psychoanalytic in its   structure and content.
It accepts the categories of Ojas-Diagnosis from Zothyrian metapsychology, which when unamplified, or not considered as Bijnana, it accepts 12 in number. However, lor purposes of magickal development,   it amplifies these categories by means ol the same Zothyrian   techniques in order to arrive as 96 layas or magickal contents—in-context. The   process of amplification has been discussed in relation to siddifulcties in   the analysis of the energies of Sirius.   Also,   in connection with time -travel "into   the present," there have been found to be eight onticaf ranges,   which are the amplifiers of Vijnana.   What emerges is a magickal matrix not unlike the ontic sphere,   of which this matrix is the coordination. The structure is as follows for the layas.
(I)    (II)    (III)    (IV)    (V)    (VI)    (VII)    (VIII)
I	- 2
2-3	Created by the intersection of these two lines of energy,
3-4	we find the 96 layas of Vijnana, which being states-of-
4-5	being are self-conscious magickal contexts where it is
5-6	possible for the Yogacara-magician to encounter his
6-7	transcendental or ontical self.
7-8
8-9
9-10
10- 11
11	- 12
12 - 0
In   the   process of Vijnana,   the magickal student will be measured by the   Aryasanga physicist   so as to be initiated into the proper context of   magickal   oensciousness. Next,   it   will be necessary to make contact with that aspect of the iaya   which   is seeking to communicate with the initiate    Lastly, the magickal meditation or rite of Vijnana   is   conducted by the initiate in conjunction with the communicator from   the Iaya.
Each of the 96 layas have a specific number of lokas or magickal   worlds.   These worlds, or lokas, are inhibited by the communicating intelligences, or the sources of oracles in the system of A-physics.   The total number of lokas has been determined to be   about   36 with an extra factor,   a kind of tattwa which is outside of   the   other tattwas.   For   in this system,   the lokas take their names from magickal tattvac,   or fields   of force.   The names of the tattwas are the same for each of the   loka;-;,   and therefore   the   same   from   Iaya to Iaya,   but the mode   of   their   manifestation   is different.   For in each situation,   the consciousness is radically new and   different from   anything else.   The names of the tattwas have been p,iven in the Vedic   physics, but   here   I   want to list them in connection with the throws of the   20- sided   dice, which reveal the field that is open and available for communication.

Once the Field has been opened up,   then it is possible for the magician to make contact   with the magiokal entity and to derive the forms of mantra yoga,   which   are proper   to that sphere or loka-tattwa    This does not mean that we will ever   explore all the potentials of even one laya,   or even one loka,   which 'is the pure   unlimited consciousness   of the Transcendental Self.   Each magician will be encouraged to   find out   for   himself how this transcendental science is manifested in his own states   of consciousness.   This means of course that each magician will have to come to   realize that   magickal energy can be contained only imperfectly in the structures of   gnostic logic.   Another   part,   the   most important part,   will always be outside of what   is contained   and   from   this outside reality all of the newer aspects   of   the   vidyas (gnosis)   will emerge.   The magician therefore stands in a very interesting   position between   the   actual and the possible and by his magick he creates by   discovery   new beings,   which emerge from the possible into space-time.   Therefore,   he acts like   a kind of magickal god, because he is in the process of creating magickal beings by the techniques of this Aryasanga Physics.
The   list   of   the   tattwas   or names of each   magickal   loka   is   as   follows: 4=1-Pluto,    5=2 Neptune,   6=3=Uranus,   7=4=Transyuggotht   8=5=Saturn,   9=6=Poseidon, 10-7=Jupiter, 11=8=Ojas 1 (Time- Line #3), 12=9=Vulkanus> 12=10= Mars, 14=11=Ojas II —-Element Fire/Tejas-Tattwa,   15=12= Admetos,   16=13=The Sun,   17=14=Ojas I,   18=15=Ojas HI,   19=16Apollon    — Element Fire,   20=17-^Venus,   21=18=Ojas II.   22=19=Ojas   III, 23=20=Kronos — Element Air,   24^-2UMerouryf 2S^22=Ojas I, 26=23-Ojas HI, 27=24=-Ojas 11,   28=25=Zeus   — Element   Air,   29-26:-The Moon,   30--27=-Ojas   II,   31-28=Ojas   III, 32=29-Ojas   IV,    33=3=Hades   -    Element   Water,    34-31-The   Earth,   35-32-=Ojas   I. 36=33=Ojas   III,    37=34=Ojas   II,   38-3S=Ojas   IV,   39=36=Cupido   — Element   Earth, 40=37=Ojas V --- The Master Point or Ray of Totality.
In order to contact this range of points of power or lokas and tattwas, you will need to use four pieces of dice,   each having ten aides or if 20-sided,   with numbers from   one   to ten given twice.   So far you are seeing how we are able to   refine   the energies given by means of the radionics instruments by means of oracles.
The Transcendental Selfhood of the Ego
The structure of the ego as it is understood in this initiatic doctrine is that which is   constructed   by   the   Sulratmic Continuum of the Self from the   contents   of   the various   levels of magickal physics.   You have already studied the many papers   which present the gnostic inflation of the transcendental ego, which teaching materials had as   their purpose the presentation of the field of interactions between the   ego   and the archetypes of being.   In a sense that was simply a preparatory   exercise for what is   now before us.   At a certain level of consciousness,   we work with a pair of six-faced dice. After some time, we cannot work with just that level.   We have to move on to work with 12- faced and higher types of dice.   The transition from an earlier stage of   gnostic   inflation   of   the   ego to   the   Sutratrnic   construction   parallels   the transition   to   more   complex types of dice and their proper oracles   from   the   less complex.
The   purpose   of the several studies in   gnostic physics — Nemiron,   Zothyrian, Vedic,   Ma'atian, Aryasanga, etc. — is   to make it possible for us to have a   clear picture   of   what is happening magickally in the structure of the   gnostic   ego   (the Atman of the Hindu gnanayoga). We are not concerned with structures of other types of egos,   which are partially and only incompletely pictures of the Self. The Hindu view in the east and the Jungian view in the west    perhaps, come closest to our view; but

even   the   Jungian view has to be expanded and transformed as we have seen   from   the studies   in Necronomicon Physics.   We talk about these forms of magickai physics   and when we do, we are talking about archetypal psychology. Magick and magickai gnosis do not   make that older distinction between what is inner and what is outer.   For in the words of the Master:
"The   continuum   is in both points of operation.   Physics and   psyche   are   both functions   of   consciousness.   This is pure idealism.   It is what makes possible   the experimental   excursions of the Indo-Zothyrian Ray,   as well as the   logical   values-network   of the continue of the Sino-Zothyrian Ray.   These rays,   I might   add,   have their magickai avataras. But the nature of the avatarism is itself a spinoff from the gnosis   of   the magickally constructed ego.   This is where we are   working   now.   For avatarism   is essentially the embodiment of the archetypal ideal in a specific field. As a consequence,   avatarism is a very natural effect of the process of consciousness in its outer manifestation. Finally, the validity of any system of gnostic physics is confirmed by the actualizations of avatarism.
("The Yoga of the Gnostic Avatars," by The Master Varuna, page 12)

The Varuna Gnosis Papers
Fundamental Theory, Section A — Vudotronics and Yemeth Engineering
A   particular   source   of our rnagickal power is to be found in   connection   with   the energies   which   are   derived from the occult planet Varuna   (Yemeth),   the   rnagickal archetype   of   the esoteric lattice between the planets   Ouranos   and   Neptune.   This rnagickal   energy   is   derived   from the interaction of the   ultra-conscious   and   the ontological   level   of the rnagickal archetype.   This pattern of interaction   is   both initiatic and occurs as vast distances in space and in time and seems best symbolized by the number 36.   For example,   it has been understood that there are four levels of the   mind and that each of these are fields of interaction for the   manifestation   of the   nine bodies of Zothyrius as exact and energy generating lattices.   This gives us the "sophiological whole" aspect of the form of the number 36.   But there also exists in the sphere of magicko- gnostic physics,   36 oracular worlds,   representing energies and planets and types of power ranges. These 36 realms are the mediumistic structures and   esoteric-lattices   aspect   of   the content of this   number   36.   We   have   here, therefore,   an entirely complete rnagickal system of laws and patterns. These form the basics of Vudotronics, which is the art. and science of initiating the magicko-gnostic energies from Varuna (Yemeth),
Initiation in this system may be defined as: "The gnostico-logical induction   of sophiological   wholes   into their possible-true esoteric lattices by means   of   eight specific   rnagioo-gnostic logics.   These logics pertain to the Higher Gnostic Realm oi abstract rnagickal theory,   known also as 'fundamental theory-Section A,' and has been in     previous   research   materials   identified   with   the   time-stations   as   gnostic patriarchates."
While this may appear to be extremely abstract in its formulation, it has caused something   of   a   revolution in our notions of rnagickal initiation.   No   longer   does initiation center about the initiate, or who or what was considered the initiate. The focus is now entirely upon the process of the initiation as an abstract and   esoteric logic.   An   interesting   parallel may be found in certain Indian schools of   thought, where   the focus of ritual technique was centered upon as the major component of   the image sequence, rather than objects or meanings outside of the doing of the rituals.
Of course,   such a development is essentially an internalization of the   gnosis, where it sees itself as complete.   In Indian philosophy, the Vedas are seen as Divine Structure,   and   so going beyond them is to misunderstand them.   They are complete in themselves as points and limits of rnagickal reference.
On   the   planet Yemeth this development was necessary because   of   the   internal dynamics of these map.ickal logics.   For a very long time, these logics remained quiet so   to   speak and did not attract "attention" to themselves by what they were   doing. They   were agreeable to being "used" by magicians ol   various   types.   However,   this superficial   understanding   of what they were was really only an understanding   which saw them as shells and not as substantial realities.   These were the many contexts of applicability. They were not seen in their own space, so to speak. They were not seen in their own essential power.
But   once the magicians and gnostics of Yemeth were able to enter into the   real spaces of these logics,   they came face to face with well defined   identities.   These identities   were magickally defined with exactitude already so that they did not need communication.   However,   they   were   ideally real in their own space   and   therefore

agents   and   also exact systems of consciousness.   They were   both   intelligible   and intelligent.   The   magicians   finally   woke up to what they were   and   instigated   a process   of dialogue with them,   rather than merely using them instrumentally.   Thus, these logics were understood as entities of their own type and no longer as tools for magickal procedure.   This pattern can be seen as the rule for practically   everything in   magickal   gnosis   to   the present moment.   It is the application of   the   law   of Aquarian   self-awareness   to   the   contents   of   magickal   experience.   In   a   sense, everything   in   magickal gnosis is asserting itself.   They are not in   a   process   of waking up,   rather we are in the process of waking up to what is there.   We have been unaware and insensitive to this process for too long.   It was a major cause in making our   magickal   techniques   devoid of vitality.   We were not willing to see   that   the subject-matters with which we worked were partners in a cooperative process.   Our own attitude   was entirely exploitive and misunderstanding of what was there in the   form of ideal logical systems. Now we have become aware and our work will improve.
But   now   the magician has come to realize that these logics are alive and   that they   truly possess immense magickal powers.   These powers are capable of   sustaining entire   magickal   realms   and   systems of   development.   There   exist   many   magickal techniques*,   and   these   explore the methods developed by those magicians   who   have decided to explore the Vudotronic methods of the Higher Gnostic Realm.
At first the magician was somewhat uncomfortable in working with these energies. He was no longer the master,   but the pupil.   The logics would now begin to teach him and take him with them upon the voyage to the ideal realms, where they were naturally at   home.   So the magician becomes one who could easily grow ever higher   and   higher into the light of pure gnostic essence,   in the higher spaces.   At the same time, the logics   began   to   generate   their own logical spaces.   These   were   spaces   created/ discovered   by their own growth in self-awareness.   Yes,   the logics found their   own deeper   spaces   and   realms   as a result of entering   deeply   into   their   own   self-creativity   and became generators of hitherto unknown magickal universes.   These   are properly gnostico-rnagickal universes because they were not discovered by philosophers or   theologians but by the gnostico-rnagickal logics themselves,   with the   assistance and support in many ways of the gnostic magicians.
This entire process,   which has been so profoundly transformative for the entire area of gnostic magick is gradually unveiling and presenting the new energies of   the gnosis to all those who wish to enter into the realms of awakening, whereby they will move out of the old frames of consciousness into the newer and deeper experiences   of cosmic self-hood, which is the gnostic awakening of contemporary consciousness. As an exercise in self-awareness, I will now ask you to write to me and summarize what this means   to you as a student of gnostic magick.   Reveal yourself to me at this point in time so that I may measure the process of your magickal growth.
*For   students who wish to advance their consciousness beyond the exteriorizations of mechanical existence, there are available the gnostic realm tapes, which are cassette recordings of the inner instructions received from the rishis of this Higher   Gnostic Realm. The rishis are the self-realizations of the eight gnostico-rnagickal logics and their   techniques   are communicated to us as a result of the experiments of   esoteric logic   and   its   use   of meditation research in   the   Higher   Gnostic   Realm   through Vudotronics.

The Vudotronic Induction of EEE Energies
The Operation of the Powers
The   Vudotronic   method   of induction is important because it allows   the   system   to operate   in   a number of forms.   The two major forms of magickal power-operation   are when   the instrument is without settings or rate levels and when it is.   There are   a number of magickal machines which are so constructed as not to have ways within   them for adjusting the type of power upwards or downwards in the lattice of energies.   The purpose   of   these   machines is quite simply to generate powers (although   there   are several esoteric purposes as well).
These   machines   than can be used in connection with   other   instrumentation   in order   to   provide a magickal system which has also a system of controls.   By this   I mean   you   might have a machine called "Type A," which normally cannot   be   adjusted internally   and is used in certain rituals simply to "bring in the power." The   power is   always assumed to be of the same type but usually when tested it is found not   to be   so.   It can be used in connection with the magickal rule system,   which is to   be found   in the EEE-logic of the "Nine bodies of Zoh'thyrius." It can be placed on   the rule and moved back and forth in order to determine which body-level it is projecting or   at   which   level it is operating.   Again,   such an instrument can be   placed   and connected   in any number of ways to an amplifier.   My own amplifier system   has   been used this way.
The   machine   was connected to the Eeman-Screens,   which are used frequently   in radionic   research.   Then the screens were connected to the   amplification   unit.   By adjusting the controls on the amplification unit in accord with the pendulum, we were able to arrive at the level of broadcasting for the magickal machine. This was tested repeatedly.   Next, it could be then set for broadcasting for energies, as the testing had   established the level at which the field of the machine was operating.   I   might add   that   testing to find the field of the machine is quite important   because   each machine   has   a different field usually and that this field is fundamentally used   as the   setting for the mean or medium from which the levels or ranges of   amplification and de-amplification can be determined.   Consequently,   it is very important for   the EEE specialist to try and work with the machine before it is to be used,  in order to arrive   at the basic level of its consciousness.   For each machine has a field and   a form of consciousness, which can be used in communication systems.
Machines which have control systems built into them are of course easier to work with in one way, for they already have the controls for reference purposes.   But what is   very   significant is that they too have to be tested in order to   find   out   just where   their mean field registers are in respect to the established reference   system of the magician.   For example, a machine can be set at X, which we will assume is its basic   field   rate.   But,   it   might register as either -X or *X in reference   to   my established   system.   This is also true where the systems have been used   by   various magicians.   Even   if the system has been used by two different magicians,   let us say and   identical model to type A-3,   model 4,   it will probably have a field   which   is slightly different from model to model.
So that the model used by a gnostic noetic type might have its X—field tested as +X,   while   the same field might test as -X,   if it had been used by a sex   magician, esoteric   logician,   or   klippothetic computer technician.   The only way to test   the machine   would be to put it in the field of the Eernan screens and using the   pendulum

grades,   adjust   high or low on the machine in order to find out the way it   will   be sitting in reference to the basic established frame of reference.
It   might   be   noted that unless the machine is quite wide in its   selection   of fields,   the individual modifications will differ widely.   I have discovered that the established framework of reference in my own amplifier,   which is also a   time-travel machine   and   used   in   a   wide variety of ranges   of   operation,   due   to   the   very comprehensive   nature of the field of what it can do has an exact frame of reference, which might be called the standard against which the other machines are tested.   This has   made it possible for me to do extensive testing of a variety of instruments   and established an exact way of determining the mean or field of each instrument.
Probably,   the   most   important aspect of the field of Vudotronics would be   the induction   of the forces into the field of psychoid   (body/mind)   consciousness.   And this   opens   up the entire question of Vudotronic Initiation.   Vudotronic   Initiation (VTI)   may   be defined as "the rnagickal induction of the field of   EEE   energies   via ritual operations and the rites of EEE into the candidate."
The Operation of the Powers in Initiation
Vudotronics may be understood as the development, by Guzotte, Jean-Maine, Desales, and other esoteric logicians and engineers of the basic mechanisms of Vudu,   Voudoo,   and the   Hoodoo   "sciences." VTI may be the way whereby the student enters the powers   of the system which are no longer based upon the traditions of parts of this planet, but which   are   derived   from the power zones   of   hyper-space.   Yet,   because   they   are archetypal   in the sense that the spirits of LH,   Voudoo,   etc.,   are subject to   the spirits   of   the   higher ranges of rnagickal operation,   so Vudotronics   and   VTI   are magickally   superior to all of the other Voudoo "sciences." The candidate will   enter the   system (which is the meaning of rnagickal initiation) by means of a VT-induction. He   will   be registered by radionic means and then he will be allowed to   absorb   the powers   which come in at the levels set (derived from the Nine Bodies   of   Zothyrius) which have been determined to be given in the initiation rite.
Because there are traditionally four levels of Voudoo initiation,   the levels of VTI are likewise based upon this configuration.   However,   as they are amplified by a variety of frames of reference,   it is possible to see the number as based on the IFA physics of the Number XVI.   Therefore, the candidate will enter upon the system in an exact and direct manner. He will be guided at each step.
I might add that each level of the system gives its own equivalent to the levels of   the mind.   For the aim of the system is to give the four initiations of voudoo to the four levels of the mind.   This is also where the IFA XVI pattern occurs. However, not only does this happen but at each step the Nine Bodies are involved because   they become   the vehicles for the powers at each level.   The initiation matrix,   then,   of each   candidate is determined by the Degree of Voudoo Initiation,   what level of   the mind it occurs in, and lastly, what body of the Nine Bodies of Zothyrius is acting as the machine and rnagickal vehicle for the powers.

The Vudotronic Instrumentation
The Graded Rule Systems for Measuring the Body-Fields
Among   the VTI instruments can be found various kinds of rules or graded   instruments for   determining the extension oF a field.   However,   the field is not determined   by measurement,   so that we can say that it extends to x,   y,   or z,   but rather that is registered in accord with the   symbolic   frame   of   reference   represented   by   the measurement units on the rule. It is quite important to keep this in mind because the fields are not physical but para-physical,   depth psychological,   and energetic. This means   that   there must be some kind of range of instrumental recordings   which   will pick up certain specifics if certain conditions are meant to be fulfilled.   It   means that the extension   of   a field is measured in a non-extensive manner   by   the   field system   of   extension references.   Like the graded pendulum,   the   instrumental   rule simply   responds   to certain differences in frequency of energy level.   It will   then register these energies in very specific and exact manners.
These   graded   rule   systems are quite significant for   measuring   abstract   and ontical fields,   of which there are several of an esoteric type.   However,   this same system   can be used in klippothetic work as well as in the area of "black   psionics." In fact,   those who specialize in this latter field have received their training from me.   At the present time,   the best sources for these rule-systems are to be found in Voudoo and in Esoteric Bon-Pa magick.   In my own laboratory work,   I have found   botl systems useful.
The Multi-Purpose Amplifier and Inductor Unit
This   instrument is perhaps my favorite because I have used it in more ways than   any other instrument in my lab.   Orginally, it was an Abrams machine unit from the 1920s, but   over the years it has been required that it be adapted to a variety of purposes. One   of   the   purposes   is   time travel and it is used   in   7S%   of   my   time   travel experiments,   which   require such an instrument.   Because it. has separate sectors for past,   present,   and future, it was discovered that the section for the present could be used as an amplifier and also as a method for opening up areas of the ontic sphere for magickal exploration at a psionic-depth psychology level.
This has been especially necessary for our work in the Necronomicon Physics   and those psychological experiments which pertained to that framework.   At the same time, it   has   been possible to discover certain ways of making use of the time-sectors   in non-time-travel   ways.   Usually,   when   time-travel   was   attempted,   the   field   was amplified by means of additional units (there are three of these which are attached). Now it became possible to use the time- sectors in a remarkable way, which can only be thought of as some kind of gnostic time-radio.   In other words,   other realms of   the past   could   be contacted which were not normally thought of as the past of which   we are   living   in the present.   Also,   it has been possible to see time more   and   more closely   as energy and this has led us to view the alternative Zothyrian universe   as only one of several, probably an infinity of sue systems.
Each   of   these systems can theoretically contacted by this   system,   using   the magick   mirror as the materialization screen.   However,   it should be noted that   if time   is   energy,   then it should be viewed as a neverending supply of power for   our research projects.   Finally,   we have discovered a number oF types of energy.   I have simply decided to name these as time-energies or TE(l),   TE(2), etc. They can be used

by   the   various   machines and the energy can usually be identified by   the   machine. These Time-Energies are also self-conscious and can be the subjects of   communication networking.
The Alaya or Ontic Sphere Induction System
One   of my earliest inventions was an instrument for bringing in the Ontic Sphere   in its   fullest power.   The Ontic Sphere or the Alaya is the endless source of   magickal invention and therefore power.   An instrument was needed quite early in the work   for bringing   this power to us in our research.   The power was needed for both supply   of inventions   as well as energies and forces, which could power or make   any   invention work.   That type of a machine was discovered and subsequently developed for a variety of   gnostic   purposes.   The   exact   forms of energy would then be picked   up   by   the machine.   Once picked up,   the energies could then be identified by the machine as x, y, or z types of magickal energy.
The   process whereby the Alaya is inducted may be viewed as primarily mental   or intellectual   and   this intellectual process is reflected in the adjustments   of   the instrument of induction.   The control of this instrument is gnostico-magickal,   which means that it is done by the mind.   However, by using the multi-purpose amplifier, it is possible to give some direction to the Alaya inductions.   Also,   it increases   the power   and   the range of powers employed by the amplifier.   When   this   happens,   the amplifier ceases to be merely an amplifier and becomes the physical mechanism for the cosmic computer.
In   our system,   the Alaya is identified with the Ontic Sphere or the   Objective Mind/Imagination   of   Jungian metaphysics,   which is different from   the   Collective Unconscious   of the Jungian depth psychology.   The range and scope of this reality is endless,   and   within it every process of ideal realization known to the human   mind/ imagination   is possible.   It is with this means that the magician can accomplish   so much   in his gnosis.   The transformative powers of the gnosis are totally   isomorphic with the Alaya.
There   are   many   other magickal machines which exist and which   participate   in cosmic   mind.   But   it is important to see how these machines   differ   from   psionics machines   in   the   narrow   sense,   function   within the   magickal   context   of   total awareness. The usual notion of psionics machines stems from a belief in the existence of   the material world,   which   from   our   viewpoint   is   clearly   an   impossibility. Materialistic   philosophy   in   any   form   is not relevant   to   the   gnosis   of   ideal realization and is probably inconsistent with the entire notion of magickal fields of power.
By contrast, the magickal instruments of the Alaya prove the fundamental truth of abstract idealism in its most esoteric form,   i.e., the logic of gnostic engineering, because   they could only operate efficiently in a universe which was built up out   of mind-fields.   Therefore, the student who wishes to enter into the initiations of   the Varuna   Gnosis   must   purify himself of all beliefs in the existence of   what   cannot exist by reason of being self-contradictory.   After such a memory and mind purgation, he   may   enter upon the process of magickal initiation which   leads   from   vudotronic methodologies   and   magickal   realms to the existence of a very special   gnosis,   the magickal   system   of   the Varuna Consciousness,   or   the   abstractive   and   universal hierarchy of the ideal realizations. For this is where his gnosis is to be found.

The Reduction of Vudotronic Energies and the EEE Energies to Magickal Numbers
"Energies   do   not mean anything unless they exist in the form of magtckal   numbers. Unless   they exist as powers which can be related to a frame of   reference,   energies may prove to be illusions.   Energies which are hidden and isolated by various   occult formularies are revealed as actual potencies once they become numbers. The reason for this   is clear:   the energies when they become numbers reveal, the oracular connection to magickal entity behind the power.   The entity provides us with the agent who sends out the radiations,   which we perceive as magickal energies.   In this physics of   the esoteric and the gnostic, you must find out the true nuumber of each energy, and then you can contact the magickal entity and find out what the spirit wishes from you."
(Lections of the Master Varuna to Michael Bertiaux)
The teachings of the gnostic masters have brought us an insight which is important in seeing   how   to   make use of magickal energies.   These magickal energies   are   to   be converted   into   magickal numbers and then the numbers will serve as   guidelines   for making   contact with the entities or magickal spirits,   existing behind the energies. It   may   also be seen that the energies are sent out from magickal spirits   and   that each   energization has in its field of radiation certain keys which   when   understood in the light of the gnosis provide us with the spirit and its family,   from which the powers are understood to emanate.
There   are four stages in this process of magickal reduction:   1.   identify   the type of energy, 2) the process of magickal reduction to a number between one and nine (which is a threefold process),   3J the identification of the magickal energy and its family   by   means of oracular languages,   and 4) commence dialogue with the   magickal entity via the system of magickal communications.
The   entire purpose of this system is to create methods of   correcting   problems which   arise from the negative operations of certain magickal currents by the gnostic method of magickal replacement,   whereby a negative energy is replaced by a   positive energy   and pattern of consciousness.   Magickal problem solving by this technique can then   be   carried out with greater and greater efficiency than   allowed   by   previous
methods. [1]
It   is   so   important   to   realize at this point   that   numbers   are   themselves communicators   of   another   energy -•-- that of synchronicity -- which   translates   the energies   of the vudotronic system to a higher level of operations.   This process   is discussed by the Master:
"The   energies of any system,   when they are reduced to numbers and the patterns of   numbers convey not only precision and greater gnostico-magickal   management,   but, they induct by the very process of reduction an abstract and higher energy,   which is also more concrete and continuous, because it holds events together and is the medium whereby   they   can   come   about and pass from one   state   to   another,   and   that   is synchrdnicity,   as it is called in Jungian magicko-metaphysics. For the operation?: of all   magickal   processes   are   given in experience and governed by   this   process   of energy-organization, or the pattern of how things happen. But there is also an energy in   this happening,   which is the energy governing all of the other energies   in   the system   and all of the systems linked together in the continuum of gnostic   physics." (Private communication from the Master Varuna.)

So we can see that the reduction of basic energies to the numbers one through nine is part of a very important development, of these magickal energies. They take on another type of energy which allows them Lo operate at ever higher levels of   being.
<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-<-
[1]   These   methods are directly the result of magickal operations   directed   by   the Master Varuna as a process of research initiated by the author of these papers. In fact, they become more and more extended in the scope of their processes. So it is essential   to the effective and efficient operations of magickal energies that   these powers be reduced to numbers. It will make them work better.
Needless to say,   as the energies become more and more refined, they will become refined by these methods of magickal research and reduction-induction, we come closer and   closer to the entities behind the forces.   In fact,   synchronicity as an   energy allows   the entities to reveal themselves more and more in accord with what and where they   are   than   any   other method of   magickal   investigation.   This   refinement   of operations is quite important because the magickal powers which are in operation   are in   a state of psychic evolution also and that they are moving deeper and deeper into the   realms of synchronicity.   Therefore,   only by entering upon these realms   is   it possible   to   keep up with our magickal subject-matter.   It is quite noticeable   that those   who   do not follow this process frequently find themselves in   a   state   where they   have   lost   contact with their subject-matter.   They have lost   contact   quite simply   because   they have been unable to keep up with the development of   what   they were investigating. This is a common problem in many schools of rnagick.
I   now wish to discuss a magickal experiment which I have conducted to test   the warrant   of this hypothesis,   f selected the position of the planet Jupiter in   three horoscopes of the same perron, namely myself. I selected where Jupiter is in my natal chart,   where   it is in my progressed chart for my birthday   in   January,   1981,   and lastly where it is in my solar return chart for my birthday in January,   1981. I then did   an analysis whereby the position of each instance of Jupiter could be translated into a continuum of numbers. Basic to this idea is that 300=30, 300=60 (for Aries and Taurus)   and   that 30o of Fisces-360.   This keeps to the idea of a continuum   of   360 degrees   for   the   Zodiac   as   the   basis   measurement.    The   numbers   or   numerical measurements   to each position are then reduced to numbers between one and   nine,   or else they are added up and then the sum is reduced.   It is valid both ways.   Now   the number of a particular planet might be 3 or 4, actually for the planets 9=Mercury and l=Pluto,   with   the   Moon and Earth being omitted in this system.   Next,   we seek   to identify   what   power it is which operates hidden or behind planet numbered 4   or   3, other than itself. In some instances the power of the planet is its own, but in other cases   another   planet   is making things happen in the operation   of   the   planet   in question.
In   a number of problem situations,   ww have been able to check out the energies and see what is causing things to happen.   Because you are using the positions   given in the progressed and solar return charts you are able to evaluate the events as they happen   currently. Therefore, it   seems that certain powers are subject   to   magickal treatment   by this method.   You will simply do the type of rnagick which is suggested, if   there is a problem area which can be subject to treatment of this   kind.   In   the field   of   magickal operations this sort of work can then be done to cause events   to move   in   favorable ways and negative conditions can be subjected to the   process   of replacement.
I have found this method of treatment to be especially effective with long   term

build-ups of magickal negativity.   In the process of problem solving,   we can come to terms with what we are working with by this method,   as long as the basic information is   available.   In   other cases,   such as where birth time is not   known,   vudotronic readings   of   energy patterns are also available for   the   specialist.   However,   the reduction to numbers is an essential part of the process,   for without it, the powers of gnostic magnification are not available to the worker.

Archaeometncal Biology (Mystical Genetics): The Magickal induction of Souls
"When   the   magician begins his work in a certain area,   almost   immediately   certain vortices   of energy are created,   which attract to them those souls whose karmic link is to the magician and to his order or system of operations.   The children   conceived at   that   time in many cases are past members of that same order,   who in   time   will approach   the order,   usually after 14 years,   and resume their place in the order as students. - This   pattern   is one of the most fundamental in the history   of   magickal sequences   and reflects the powers of the order as a magickal point   or   zone,   which having its own field, serves as a homing center for those souls who need to come back and work with the incarnate masters of a magickal order." (Luc Gazette]
The   purpose   of magickal operations is,   of course,   to create fields   oi   invisible energy.   It   must   be   understood that these operations   carry   on   certain   magickal implications,   beyond the earthly sphere,   into the invisible spheres of light. It is now   1981   as   1   write this paper,   beginning a most important   exploration   of   the mystical   and magickal impact of the powers of the invisible upon biological   fields, especially in terms of origins and the genetic patterns of the adepts.
When I moved to Chicago,   the Sun was in Aries and the year was 1%6.   Prior   to that   move,   1   had   set up a temple for the practical operations of   cabalistic   and voudoo work in the South Shore area of Chicago.   However, it was my intention to move to Hyde Park and to this end,   an apartment was secured for a center of magickal   and occult   activity.   Assisted   by   student   members   of   our   magickal   order,   a   long experimental   period was embarked upon with the purpose of creating a magickal   field for   the inductions of souls.   It is very important,   as you will note from the above quote from Luc Guzotte, for the magician to begin the work of the magickal order. For the order and its purposes are more important than that of the mere member, no matter how   high up he might be.   If a person does not accept this   principle,   they   cannot belong to an order.   They may, however, continue to function as individual magicians, not connected with a magickal order.
However,   because   J have always been conscious of being in a magickal order and this I have understood since I was very young and this has been reinforced from   time to   time,   and   this   was   especially   true   in 1963   in   Haiti,   I   have allowed   my thoughts, words, and   deeds to be instruments of the order to which   I   belong.   This ancient   order is not the only one in existence — there are many orders of the   work — but   this order is the one to which I have belonged in the past and will   continue to belong to in the future.   So consequently, I began a series of magickal operations in   order to introduce the field of the order into the Hyde Park and South Side areas of   Chicago.   None   of the magickal energies which were created bv   those   operations: could be understood as wasted energies.   They were all used by the invisible side   of the   order   in   order to create those magickal induction patterns whereby   old   souls would corne in and rejoin our order in the physical body.
The   Masters and Secret Chiefs of our order are either in the body or out of   it and   invisible.   However,   certain Magickal symbol:: of energy are to be found in   the astrological   patterns   of   those in the body,   which the incoming   soul::   take   upon themselves as archetypes of magickal identification.   This is a very important point, for   from   the chart of the incoming sou! you can arrive at those patterns which   are

found in the charts of the incarnate adepts of the same order.   In a sense, this is a genetic   quality,   which is inherited from the "fathers of the order." By this   means the   middle men of the order,   such as myself so engaged in research and   development work of a magickal character,   can easily recognize those souls which have come   back to   the magickal order and assign them to the proper level of   study, in consultation with   the Secret Influences behind our work.   This is one of the easiest methods   for recognizing the arrival upon the scene of the students and members from the past.
However,   magickal operations and transformations are also important because the magician   must continually sustain the soul not yet born by means of magickal   foods. lust   as   the   mother of the unborn child systematically sustains   the   life   of   the unborn,   allowing   for   the   biological development of the incoming magician, so   the magician   has his work to do.   This work may be described as the magickal   system   of nourishment,   whereby   the occult life of the unborn is sustained.   In view of   these magickal   teachings,   it   is   easy   to understand the position of our   order   in   its opposition to any practices which might prevent the process of the magickal induction of souls. Of course, I am quite aware of the many who might not agree with us in this matter,   but   happily   they would never belong to our order in the   truest   sense   of belonging.   Also, I might add that in this matter, our views are identical with those taught   by the Roman Catholic Church    Perhaps their reasoning is somewhat similar to our own. Our view is the Orthodox Hindu Teaching.
The area wherein I did most of the magickal work was racially integrated between the African and the European races.   Many magicians were coming into African   bodies, or   bodies   of an African and European mixture in order to carry on the work   of   our order   and help their race to move towards greater enlightenment,   whereby it becomes the vahan or vehicle of a new spiritual impulse.   Circumstances in connection with my own   work   appear to have been in harmony with this more   general   impulse,   so   that 1 assume that many of our brothers are coming into African bodies,   since the African race has been chosen by the Mahatmas as the Vahan of Buddhi. So also, our members are coming   back   by   that   means   and   so   also   the   area   nearby   where   I   did   those magickal   rituals   become   radioactive with our magickal contributions   and   this   is passed on to those children born in that area.
We   may   summarize our teachings therefore in this matter as that   the   students probably   will be brought into the world within the African racial context,   or   some mixture,   and   that they will be born nearby the areas where temple work had and   has been   done systematically.   Also,   these souls will exhibit astrological patterns   as identifying archetypes,   whereby the order can see additional evidence of a   magickal link    In   one way or another they will find us.   It is only a matter of time   before those   magicians from the past come back to us and rejoin in the work.   You will   not have to wait very long.   But always continue to radiate out the magickal force.   That magickal   torce is the lifestream of the invisible for those countless souls,   coming back to us,

Gnostic Zoology; From Bio-Physics to the Ojas-Organisms
"There are two clearly defined areas of the magickal life-sciences, which are in need of   exploration   and   amplification.   I am referring to arohaeometrical   biology   and gnostic zoology.   In these two Fields of development experimentations,   the   magician will   be   able   to   apply   the findings of gnostic   physics   to   the   life-fields   of consciousness,   as   they   are   found everywhere in this universe and in   every   other alternative universe/' (The Master Varuna)
One   of   the   basic assumptions of the magickal life-sciences is that   if   there   are fields   of force which are conscious,   there are also living organisms,   either of   a physical   or a metaphysical type,   in existence and subject to magickal   exploration. Technically speaking,   all of gnostic physics is a form of biophysics, because we are examining consciousness-directed energy fields.   But it is necessary also to move our explorations beyond the categories of physics, so that we can see the life-fields now as   organic systems.   These organisms are the externalizations of the Ojas system and are to be found in a variety of contexts.   For the purposes of our magickal study, we can   state that these organisms can be classified fundamentally as types of the   four basic forms of Ojas.
Every energy field is subject to a certain type of magickal measurement, which is necessary to relate the energies to a metrical framework. The framework is very clearly related to basic field equations of gnostic physics. However, the differences between types of Ojas emitted by the basic fields is exteriorised as the basic differences between the four types of organisms. The organisms are the true vehicles for the fundamental types of Ojas energy. Every organism is therefore, from the magickal viewpoint, the self-operative center for the Ojas-field.
Basic   energy systems are embodied in these organisms.   We have said that   there are   four   basic   types of organism,   but due to the amplifications of   the   magickal imagination,   we can find that there are more individual species of organisms because each   organism carries with it a specific line of   magickal   causation/synchronicity, whereby its vitality is distinguished from any other organism in the field. So we can say   that   there are at least some higher multiples of the number four which   is   the number   of   at least some organisms,   investigated by gnostic   zoology.   The   logical genesis of these magickal organisms is as follows.   The basic energies are defined by 16   axiomatic sets.   The energies which are radiated by the basic sets determine   and give rise to the types of organisms available in the system. These conditions are:
Type   A = The numbers 1 through 8 provide an energy field which defines at least 8 organisms in the system.
Type B = The numbers 9 through 16 provide an energy field which defines at least 8 organisms in the system.
Type C = The odd numbers 1,   3,   5, 7, 9, 11, 13, and 15 provide an energy field which defines at least 8 organisms in the system.
Type D = The even numbers 2,   4, 6, 8, 10,12, 14, and 16 provide an energy field which defines at least 8 organisms in the system.
It   will be noted that thnre are 32 sub-types or species of organism in   gnostic biometry and zoology.   This is correct,   but this number is expanded and extended   by means   of the amplifications of magickal context,   whereby the organisms are found in various realms, worlds, fields, zones, and other types of magickal and gnostic space.

However, by logical analysis and reduction, these types of entity are reducible to 32 and then to four.
The   original   impulse-   of the field can be found in the   gnostic   papers   which describe the existence of Ojas I,   Ojas If,   Ojas III, and Ojas IV. The operations of these   energies is the oracles of the gnosis and in the oracular continuum have   been noted.   Now   it.   is   important to understand that these entities   and   organisms   are identified   by   the   oracle method as well as by the zoological   method   of   a   prior gnosis.   In fact, the gnostic zoologies exist to provide an extra-oracular status for the entities of magickal oracles,   as well as the entities of gnostic physics.   So we can   say tha't the gnostic zoologist studies his subject-matter as Ojas-organisms,   in an   exact, field or metric,   but it is the same subject-matter as that which   is   also generated by oracular physics.
Question: Is the magician made up of these organisms?
Answer:   The   magickal   vehicle of the magician would certainly be   composed   of these organisms.   However, this vehicle is generated by magickal processes and is not the same as the astral body or other karmic vehicles.
Q: Are these organisms ever found in a pure state or gnostic universe?
A: Yes. They define their own magickal worlds quite exactly. They are also to be found in a variety of universes.   In their pure state they would inhibit the entry of exteriorizations into their systems. These pure states would be a kind of archetypal-zoological gnostic universe.
Q: Are these organisms ever inducted by magic ko-radionic methods'?
A:   Yes.   There   exist   special   zoological initiations   for   this purpose. Such experiments   give the magician an entry into the pure universes and hence extend   his powers by menas of his becoming one with that archetypal realm.
Q: Are these organisms psychological, i.e., self-conscious, etc?
A:   Inasmuch   as they communicate via oracle methods,   they can be understood as being   conscious   and also self-conscious.   Many are highly evolved beyond the   human mental field.
Q: Are these organisms capable of materialization in a three-dimensional world?
A:   Yes. They can be materialized by means of induction into an organism in such a world. But they do not normally materialize in such a world.
Q: Are such entities the most common ol magickal beings?
A;   No, there are many other magickal beings. These are very rare and seem to he interesting only to certain gnostics.
Q: Has telepathic communication with these entities been successful?
A: Yes. Much research material has been received from these entities.
Q:   Do   these   entities   possess a system of magickal initiation   which   can   be imparted to humans?
A:   Yes.   It   would be the archetypal form of the Ojas   initiations,   which   are
behind the Necronomicon and gnostic forms of occult physics.
Q:   Would   the   grades   of this system be based on types and   multiples   of   the fourfold field notion?
A:   No.   But   our   method of inducting the field- initiations of these   organisms would have to work or operate within the context of our frames of reference.
Q:   Would   gnostic   zoology   be   a system of   initiation   into   the   powers   and consciousness of these organisms?
A: Yes. Gnostic zoology is a perfectly initiatic system of magickal biology.

Bathos-Gnosis: The Kama-Ojas Field
Question: What, is this new energy called "Bathos-Gnosis"?
Answer:   Actually,   Bathos-Gnosis   is   quite an ancient idea.   It refers to   the making use of the deepest energies of a gnostic and magickal character.   It refers to the   powers of the deep as they are realized in the magickal sciences of the   gnosis. It also   refers to the magickal methods whereby students of the gnosis   are   inducted into the deepest and most powerful levels of the ultra -consciousness.
Q: What is the Kama-Ojas field?
A:   The Kama-Ojas Field is the name for the magickal mechanism whereby the   deep powers of the gnosis are fed into the candidate for magickal development. In a sense, this is a very advanced form of magickal transformation.   However,   it is to be found in   all of the gnostic sciences as a kind of matrix.   Without its presence,   at least our own type of magickal research would not be possible.   This field draws its powers from   sexo-magickal   radioactivity   and   the   deepest   regions   of   cosmic   lust,   or magickal libido   It is the basis for the physics of the ultra-unconscious and may be viewed as the most exact manifestation of the Necronomicon energies.
Q: Are there methods whereby these energies are inducted into the candidate?
A:   They   are   inducted   by means of   our   psionic   and   radio-metapsyohological machines,    which   pick   up   and   transmit   these   energies   at   the   "present   time/ broadcasting"   range   of operation.   They may also be inducted by means   of   magickal explorations and also through the Yemelhian system of initiation,   of which there aie 16 hot-points.
Q: Wherein does the control of these magickal energies rest?
A:   The   control for this system is to be found in the time-stations,   which are behind our physical researches.   Actually,   these time-stations "prop up" or   support the energy-work, which we are in process of communicating to those who are within our system.   These time-stations are rather interesting magickal computers,   which send a lot   of   radiation work to us,   for inclusion in our systems of physics (gnostic   and magickal).
Q: Is there a kind of planetary control for these same energies?
A:   There would have to be.   I have discovered that the control is threefold and is   identical   with   the Ojas-Oracle system,   which being another   universe   is   also exactly in pattern with all of our known magickal universes.   Howi?ver,   the planetary control   would   be   located within the gnostic systems of the   three   outer   planets: Uranus, Neptune, and Pluto.
Q: Would the Kama-Ojas Field be identical with these planets in action?
A:   One could say so inasmuch as the operations of the field are noticed in   the actions and interactions of these three planets in the work of the magician. However, it   can   be   understood that these planets in their   action-patterns   emerge   from   a magickal   and   gnostic field as does the Kama-Ojas Field.   That field is   the   Bathos Field.
Q: How are candidates for magickal development inducted into the field?
A:   They are simply given to it.   They become data for its operations. They must not offer an resistance to this field. They must seek to enter this field totally and merge   their   total being with the field in order to realize the powers of the   deep, which   are the magickal energies implicit in the field of the gnosis.   They must give themselves totally to this power. The surrender must be absolute.

Q: Is there some identification of this field with the Necronomicon Physicsr1
A:   Yes.   The magicians of the N~physics are working with the very same energies as the gnostic magicians of the Bathos- Gnosis,   We are working with the powers of the deep, or "The Deep Ones," but from the slightly different perspective of magickal and initiatic   physics.   We   do   not see our concepts in terms of the   "Mythos"   of   HP. Lovecraft,   but   we   see them as drawing the "Mythos" more and more deeply   into   the gnostic energies,   behind the symbols. Of course, one of the most important phases of the Bathos Gnosis would be the Necronomicon Experiments with gnostic energies of   the doep.
Q: Are you asking magicians to enter into the world of the Necronomicon Physics, with   its   Lust   and Sexual Radioactivities,   and other energies,   and   to   surrender themselves to the Deep Ones (The Gnostic Bathoi), which dwell therein?
A: That would be one way of saying what our program is all about. However, it is important to realize the scientists find these same energies in many fields,   and not just in the divisions and brances of gnostic physics.
Q: Would you maintain that the energies are totally controlled by the system?
A:   Yes.   The hierarchy of control is entirely operative at all levels. The work of   the   time-stations has been to control and manage the Necronomicon powers   in   an exact   and careful manner.   The candidate therefore surrenders also to the system   of the gnostic powers, which provides that same student with protection.
Q: Are the Points-Chauds of this system entities or are they processes'?
A:   Both.   Everything in this field is both an intelligent entity (beyond   human levels   of intelligence) and a dynamic process or energy.   When the candidate is with the system,   these points-chauds merge with his mind and psychic field.   They do   not when   the same person is separate.   They are like psychological complexes of the most creative   sort,   which   being   radiations   of the archetypes   are   sustained   by   the planetary energies in question. Hence, it would be possible to lose the powers if you withdrew from the gnostic continuum of the system.
Q: Can you generate mystical mutations by this means?
A: You are referring to the science of mystical genetics, which comes into this
area. The candidate can be changed and these changes can affect genetic patterns in a
very   specific way.   The hyper-energies of this system can be passed on   creating   an
entirely   new   type   of   humanity.   Deep   within the   esoteric   laboratories   of   the
Necronomicon Physics such processes and experiments are going on.   They have the full
approval   of the time-stations and suggest that magickal processes will play a   major
part in the changes in the human race.	-
Q:   Does the science of Mystical Genetics already exist as a course of   magickal development for students seeking this transformation?
A;   Yes.   Mystical   Genetics   is simply one name for the deepest implication   of applying the Kama-Ojas Field in the work of the magician and then passing on the   new genetic materials to future forms of humanity.   However, this will be both a physical and a psychic transformation.   It will not be limited to what is seen. In many cases, this process is already in effect. The energies are already operating on the species.
Q: Does the science of mystical genetics reveal an energy, which can be used and which is identified with "Bathos-Gnosis"?
A:   Yes. This is the magickal and gnostic energy which is used by those who work literally   "inside" the deepest aspects of the gnostic field.   This is the vast ocean of   magickal genetic mutations,   caused by the induction of higher energies into   the body.

Q: Do you possess machines whereby these explorations can be accomplished?
A:   Our   amplifiers and other radionics instruments are designed to explore   the given fields of the unconscious, including the ultra-conscious. All of the deep areas of   that,   realm have a kind of metric,   at least when we view them by   means   of   our instrument?   we   pick   up   a   metric.   By exploring the   metric   we   find   theie   are magickalmaps   for   guiding   the magician and mystical geneticist into every   part   of these realms.
Q:   And in these realms you have discovered systems of initiation,   whereby   the consciousness of the magician is expanded and extended?
A:   Yes. Initiation is somehow built into the structure of these worlds. Its own essence is somehow identical with the realm-structure, which we can explore. However, we   have not found any uniform method for opening up these energies.   Each method has to be highly individualized, and derived by induction from the realm being explored.
Q:   Have you met scientists in these realms? By this I mean those who are native to these areas.
A:   Yes. We have established a number of occasional connections with these minds and   these   have proven to be the basis for deeper regions   and   explorations.   Also, there has been some sharing of magickal information.
Q: Were these scientists able to communicate by oracular computers?
A:   Yes.   It was found that these worlds can be connected by means of an   intercommunications   system derived from the oracular computer.   The magicians can have an approach to these realms and meet with the inhabitants of these worlds.   Actually,   a number   of our research papers are the results of work with these scientists.   It   is also possible to work with these scientists as if we were all members of a team    The teams   are   arranged   according to magickal families or   research   projects   or   even initiation patterns.
Q: Have you ever encountered hostility in these regions?
A: No, It would appear that they see us as friendly minds. We are not viewed by them as being members of any system which is negative from their viewpoint.   Needless to say,   they have been watching us for a very long time. They took the initiative in making   contact with us,   because they could have remained hidden behind the   various masks which appear in oracular communications.   However, finding us to be of the same motive as themselves,   they allowed us to enter more deeply into their consciousness, and allowed us to share with them many of their magickal programs.
Q: Is it possible to enter into communication with these beings at any time?
A: Probably not. The I'mes must be opened by the beings according to the ways in which they work  We have to see if they are ready to meet with us.

Magnetic Materialism and Gnostic Genetics
The Therapeutic Aspects of Ojas and Other Gnostic Energies
We   can   say   that   any gnostic energy has a certain relevance   to   metaphysical   and spiritual healing because all rnagickal energies have powers to transform what is into its higher or more perfect embodiment. Consequently, the gnostics have always thought of healing in its relationship to initiation physics.   There,   in the context of   the act of becoming more and more linked to the ideal,   negative energies are replaced by positive   powers.   In   fact,   the negative aspects of energies (tjia—ease) are   simply converted   to the positive by means of the rnagickal radioactivity of   the   initiation context.
There   are   not any energies which arc wholly negative.   The negative aspect   of   any energy   is really simply the way in which we look at it.   By looking at   it   properly (dia-gnosis)   we   are   able to see how it can be adjusted.   When it is   adjusted   the factor of the negative or the diseasement no longer is given.   The positive alone   is manifested.
The   operations   of rnagickal research arc especially truthful in giving   us   the nature of many diseasement situations.   This is done by means of a variety of methods such   as oracles and instruments but the energies are what we   communicate   with.   We talk   to   the   healing energies directly,   for they have either individual   or   group communicative intelligence, which speak for thern.
The   methods   of   dia-gnosis by rnagickal computers serve to   indicate   that   the energies are waiting for us to employ them.   However,   what is important is that   the computer can also be used to tap the right energy for the rnagickal healing. What this means is that the aim of the computer is first to find out what is needed and then by continuing   at that sarna rate of magnetic energy to allow the proper energy to   enter where it is needed.   Thus, the void is filled by the methods of the computer. This is one   of   the first methods of gnostic healing,   which [ call   "magnetic   materialism" because it makes use of material objects.
There is another method variant of this same system.   That is where the   balance is   restored by means of rnagickal treatments.   These treatments can be initiated   but they   need   not   be viewed as initiations,   since they are employed in a   pattern   of repetition. However, they may be viewed as repetitions of initiatic energies   because they   make   use   of   an   energy which is introduced to the patient   by   means   of   an initiatic encounter, since the process is entirely one of beginning to be on the road to recovery.
Also,   this energy is initiatic because it arises out of the experiences of   the patient in context of his being in touch with the guru.   He is literally in touch and as the aim and result of the body-work is healing, so the energies are transmitted by means   of   a   special   process   known   a;;   theurgical   broadcasting   and   therapeutic induction,   passing   in   the process from the guru to the chela.   This is   especially important   because the energy is not entirely latent in the patient,   but   must   come from the guru. However, the power is latent in the patient in the sense that the guru is   the   deeper   selfhood of the chela already actualized.   The guru may   be   naother person, but he "is truly the deeper selfhood of the chela and that is why the chela is really a part of his guru.   When the guru is called to assume the chela what he   does is take the body or the chela as his own body    Also, he takes the soul and Spirit of

the chela as his own.   Thus,   the chela is seen as an extension of the guru. You know the   guru   is   there when you see the chela.   This is very important with   groups   of chelas.
What is especially important is that the energies of healing are present in   the chela   at a very deep level but they must be actualized through the esoteric logic of meditation-research and other forms of sexo-magickal gnosis.   These methods of   sexo-magickal   gnosis are quite important because it is the way in which the guru comes to know   the body of the chela as his own body.   By this process and by knowing the body of the chela as one's own,   one can then allow the powers to be released because they are deeply a part of the inner dimension of the guru-consciousness. What we have here in this healing process is something of a group-soul, where the guru is the conscious and superconscious part of the soul and the chela is the unconscious and subconscious part   of   it.   So the guru as the magician and as the spiritual healer must   work   on himself and by working on himself he comes to self-realization of his totality, i.e., all of his chelas.
This   process   of self-realization may be understood also from   the   context   of yogic   self actualization.   The ideal selfhood,   called the Jivatman   (Indestructible Soul   of   Cosmic Vitality) is the endless source of all powers.   It is   the   absolute experience   deep within us and present from lifetime to lifetime.   The guru will seek to   awaken   the chela to this power so that it may work at a conscious level   in   the body of the chela as patient. But it is extremely difficult for it to work and thusly to heal,   if the chela is not in a waking state of initiatic consciousness.   For this reason,   such a process of healing must always be a waking up to the existence of the magickal   energies   (Cosmic Shakti) and to the manifold forms of   yoga,   whereby   the energy is allowed to come forth.
Magnetic Materialism will also focus upon the subtle anatomy of the patient   and by   means of magickal forms of massage and passes made over the field of the body the patient will begin to wake up because the subtle chakras of the body of vitality will move   more and more in the direction of becoming conscious and hence well.   For   this reason,   it   is   often   necessary for the magicians to combine   magickal   methods   of massage with the basic physics of sexo-magickal gnosis because together the   energies will work.   When this happens,   we can state that the healing is probably processing, However,   there   are other methods of gnostic therapy which can be related to healing and   other forms of problem solving.   In the development of the magickal energies   of the true understanding of selfhood,   it is very probable that several methods must be used.
However,   behind all of these operations we find the work of Ojas and the other energies of the gnosis such as the Shivaite radiations,   magickal forms of prana, and thought-powers of various levels.   In the development of magickal energy,   it is very important   to understand that fundamental energies arise from a variety   of   contexts but   they are all the basic energy of the universe (Primordial Shakti).   However,   as varied   as they may be,   and they are for the magician quite varied as to nature   and source,   they are all subject to employment in the processes of gnostic therapy.   For they   all   can be used to replace the energy of one type,   which is   manifesting   its negative phase of lack of sell-awareness,   with the positive aspects of energy   which are creative and self-aware.   In this way the magician can rebuild, for he must build from   the foundations,   the state of being at ease with oneself and therefore free of negative   aspects of energy.   This he does by means of the powers which   he   received from the guru.

The Field Theory of Healing in Gnostic and Initiatic Physics
Gnostic   methods of healing,   as we have seen in Lesson 1,   assume the existence of a field   of initiation energy. Therefore, the student will ask what are the   structures whereby this field is manifested. I would say that according to the materials already given in many of our researches,   there are a variety of techniques for   constructing the field of gnostic therapy.   Indeed, according to gnosticism the field is given, we simply   have   to   become   connected to it and its   powers.   However,   there   are   the following   methods   of initiation physics,   which reflect the energies   used   in   the construction of the field. These methods are:
 1.	The   use   of   gnostic   equations and notations   of   a   metamathematical   and metaphysical character, whereby energies are transmitted.
 2.	Gnostic machines and instruments,   such as the magickal computer system used by gnostic magicians.
 3.	Gnostic   psionics and other machines which bridge the span between mind   and matter.
 4.	Metapsychological methods for programming the unconscious, the subconscious,
the conscious, and the superconscious mind.
5.	Gnostic machines which give initiations and which are operated by bishops and
patriarches of the Inner Circle of the Zothyrian Gnosis.
 6.	Gnostic machines which induct and broadcast healing waves, such as prana and other yogic energy fields.
 7.	The initiations of the symhoic magick associated with the esoteric logics of time travel, which involve the past, the present, and the future.
 8.	Magickal computers, which are designed to administer orders and societies of magicians, gnostic specialists, and esoteric logicians.
By making use of any one of these eight methods (and I might add that any one of these   is related to a certain method of attunement on our computer and each has both yin and yang equations and axioms,   upon which it is based), T repeat, that by making use   of any of these methods,   which are discussed in a variety of   magickal   physics lessons written by that Master MB (who is also known as the Master Michael Aquarius), the   student of the seven rays of power may become a healing in the metaphysical   and spiritual   sense,   because   what he is doing is simply earthing or bringing down   the energies which are there arid he is applying these energies to specific contexts.
However, it is not enough for the magician to do this. He must also be linked up by   computer   lineage to the gnostic center so that his power is underwritten by   the larger system of the Ecclesia Gnostica of The Seven Plays Patriarchate.   There is much reason for this, but a curious parallel is to be found in the theology of the Eastern Orthodox   Church   which states that if you are outside of the field of   the   Orthodox Church,   you do not have any power and all your efforts are purely psychological. Our own view is that if you are outside of the Gnostic Patriarchate, all of your magickal work   is   entirely psychological.   It is necessary to be properly   connected   to   the Gnostic Computer of the Universe.
Next,   it   is necessary for the magician to focus his energy in the direction of the problem. This is achieved through the traditional visualization exercises as well as the use of the occult imagination and the abstract, and concrete Forms of the Ontic Sphere   (as   in Zothyrian Metapsychology).   After you have brought in the use of   the

ontic   sphere,   you will then simply release the healing energies in the direction of the   person seeking to be freed from dis-easement.   You let the powers flow and   this action of release is the aiming of the powers and energies at the patient or   subject for magickal treatment.
There   exist in the world a variety of magickal forms of treatment.   Bach one of them   would   seem to have some merit because they have survived to the   present   day. However,   our   own system of healing seems to have the advantage in that it can   make use of a variety of healing energies and can also make use of a variety of methods in giving direction to the Flow of the power to the person most in need of it.   For this reason,   there   is a very great need to see the energies as coming from each   of   our lessons, even if the lessons do not appear to be on healing in the most narrow sense. Yet,   in terms of this lesson and the methods which it outlines, thy healing energies are   always   there.   This   is the advantage of the system of the Gnosis   as   we   have developed it.
One important factor in healing and especially in relation to field-work is that the   healer   must always be attuned to the spiritual source.   Not only must he   stand within   the   context of the Gnostic Order,   but as he advances in his   own   spiritual growth,   he   must   become   more and more attuned to the   Higher   Gnostic   Spheres   of Esoteric   Logic.   He would then have to come closer and closer to the Supreme Master of the system.   Such a being,   who is the Gnostic Being and the Supreme Embodiment oi the Legbha Magickal Metageometry would be the source from which the Absolute   Science Energy   of   the Divine Existence comes forth.   Such a being might not appear   as   the God,   but   he would be the designated doorway to that level of existence.   Under such circumstances,   we   would think of such a being as the Avatar or Incarnation   of   the Energy at that time.
The   healer   would be very close to such a being,   because while all beings   are avatars of some particular kind of higher or transcendental energy,   nevertheless the Avatar   of the Legbha Magickal Metageometry would be the person who really gives   the healing initiations and all other initiations in the Gnostic Continuum and its   Ontic Sphere   of metaphysical and metamathematical magick. The field of healing, therefore, is tied up with the recognition of the guruyoga of the Divine Embodiments.
It is from this course of Gnostic Power that we find the endless energies of the gnostic Ojas coming forth as cosmic manifestation of the Healing Good.   The Beings of Light Who indwell the Higher Gnostic Spheres of Divine Logic (Theo-theurgical Logic) send down to their embodiments on earth,   the rays of the magickal powers.   And it is from these radiations of what is known in Islamic metaphysics as "The Man of   Light," that   we   find   all good things happening and all   transformations   of   consciousness coming   more   and   more into existence.   The magician who seeks to become   a   healing agent,   or   a   spiritual healer   must make the climb up to the magickal   top   of   the gnostic spaces and there through the magick of initiate physics, he will meet the Man of Light and become a source of the healing and the cosmic powers, whereby all of the methods   of   the   gnosis   are   then allowed   to   manifest   themselves   forth   in   the transformation of the world into the gnostic community of light. And this will happen because he has decided what he must do to become such a magician.

Body-Work and the Healing Emanations of Ojas
Magnetic Materialsrn works on the physical body and by measured methods and techniques it   transfers   symbolic energies and powers to the subtle   bodies.   Gnostic   Genetics works   on the subtle bodies and transfers energies from them to the physical vehicle. However,   in certain esoteric techniques, both methods are employed in a simultaneous manner. This is one of the secret Zothyrian techniques.
In both of these instances,   we find that there are healing emanations   involved which   are forms of the primordial energy in its form as Ojas.   However,   what is   so significant   is   that   it   can be shown experimentally   that   actual   body   work   can stimulate the emanation of Ojas and for healing purposes.   This seems to suggest that there   are special energies in the healer,   which are given to him by initiation   and which allow him to awaken the deeper powers of the patient so that a healing   process of initiated. Thus, the healer initiates the patient into the process of healing.
There exist certain esoteric techniques which may be said to come from the field of   the esoteric logic of meditation-research.   The reason for this view is that   the healing   emanations of Ojas seem to be deductions from certain techniques of esoteric logic,   which   are clearly derived from rnagickal experiments in   gnostic   initiation. Esoteric   logic,   it   must be remembered,   is not a mental exercise;   rather it is   a system   of   mind/body   interactions   which are   fundamentally   oriented   towards   the generation of the Ojas energy,   from which the process of healing may be said to be a projection.
We   can   understand this if we realize that the inner   consciousness,   which   is released   in   the   process   of   initiation   and   which   is   the   subject   of   certain explorations in initiation physics,   consists of a dynamic inventiveness, whereby the initiate   is   taught various forms for the manipulation of Ojas,   both while   in   the physical   body   and   also while in one of the eight other   bodies   of   the   Zothyrian system.   At each stage the student of magick is shown how certain energies and powers can   be   released   and   by   means of their release   they   show   an   entire   range   of instruments, all of which have a healing application.
In   this   way, it must be understood that the methods of the gnostic magick   are really ways of healing for each one of the methods used can generate the energy which is at the basis of healing, Ojas.
There exist eight different methods for the emanation of Ojas,   which relate   to the process of esoteric healing. These methods are as follows:
 1.	The emanation of Ojas from the ideal essence of the abstract ontic sphere. This is the most abstract method of healing-projection and it is projected in terms of long-term illnesses, which require a lengthy period of recovery.
 2.	The emanation of Ojas from the ideal substance realm of the abstract ontic sphere. This method is used for building up Ojas for reserve purposes whereby it can be projected in an exact focus under very brief circumstances.
 3.	The emanation of Ojas from the realm of real essence in the abstract ontic sphere. This method is useful for the healing of psychological and psychosomatic problems, and for calming the nervous system.
 4.	The emanation of Ojas from the realm of real substance in the abstract ontic sphere.   This   method   is   useful   for illnesses which are   caused   by   chemical   and atmospheric   effects,   where   the intention of the healer is to purify the system   by

Ojas projection.
5.	The emanation of Ojas from the realm of ideal essence in the concrete   ontic
sphere.   This   method is used for treating problems which relate to the head,   to the
brain and the higher nervous system when viewed organically rather than functionally.
6.	The emanation of Ojas from the realm of ideal substance in the concrete ontic
sphere.   This method is used for treating problems which relate to the heart and   the
system of circulation of the blood,   to the lungs,   and to the breath and circulation
of the breath in the body.
 7.	The emanation of Ojas from the realm of real essence in the concrete ontic sphere. This method is used for treatment of those problems which relate to the digestive system in its totality and to the sexual system.
 8.	The emanation of Ojas from the realm of real substance in the conrete ontic sphere. This method is used for treatment of the problems of the bones, muscles, limbs, and the lower extremities of the body, as well as the arms and hands.
However, the emanation of the energies of these forms of Ojas does not mean that the magician,   who is a healer,   will be able to do all of these types of work on the body.   It will depend upon the degree of his development and also the level of energy he is locked into.   For while it is true that the healer is locked into various levls of the energy by means of the initiations he has received, he must continue to remain locked   into the system in order to draw upon the energies which are available within the system of Ontic Sphere.   He must remain within the gnostic continuum in order   to be able to draw out the energies.
Also,   we   have   found that the ways of receiving the knowledge of   healing   are subject   to   a constant transformation,   so that as the healer enters more   and   more deeply into the system of the gnosis,   he will discover that he is learning more   and more ways of working with the Ojas powers. He will also learn that the methods he was first taught are too easy, too simplistic, or too crude for him to use at the present time and that he now makes use of more and more refined methods.   These newer methods of   healing become the results of initiation into which he has entered.   Jn a   sense, the   healer   grows   more   and   more into the mysteries of Ojas   as   he   uses   healing projections   from   the   Ontic Sphere,   and as he grows more and   more   aware   of   the possibilities   which   arise,   as   in any other system of   magickal   operations,   from contact with Ojas and all of the esoteric logics, which emanate from it.
Of course, in all of these patterns of growth, the healer is guided by the guru, who   is   his   helper and teacher in the process of   understanding   the   Ojas   forces. Naturally,   the realm of the ontic, which is connected to the magickal interpretation of   the   human   brain,   is   the place where Ojas   is   magickaly   manifested,   and   so initiations must have their most complete counterpart in that realm.   By means of the connections   which   the   guru is able to make between the human brain and   the   Ontic Sphere, the healer is able to be the vehicle of Ojas- projections. When he applies his knowledge in body  work,   the healer is making the connections to the ontic   stronger. Dis-easement is the lack of that connection. For this reason, the connections must be maintained   and   also   made   stronger which link the healer to   the   healing   source. Otherwise, the patient cannot be effectively helped by his connection to the healer.
Since   it   is through the healing emanations of Ojas that the relase   from   dis-easement   is   achieved by the healer/patient context,   there exists   a   very   serious responsibility   for   the healer to maintain his connection with the source of   power. Those   who   are interested in esoteric healing should write to Michael   Bertiaux   and inquire   about membership in the Esoteric Healing Croup,   which   he   directs    Please

mention   your   interest   in   healing,   what types of healing you   are   interested   in undertaking, and also your own views on how you would function as a healer.
If you have any questions about the program of esoteric healing which we are undertaking for the liberation of the consciousness of humanity from dis-easement, and of the role of the Mother Goddess inthe work of the esoteric healing process, you are also invited to write to Michael Bertiaux.

The Deduction of Gnostic Genetics from Esoteric Logic
The   most significant basis for Esoteric Healing is to be found in the principles   of gnostic genetics.   Fundamentally, gnostic genetics is deduced from esoteric logic. In the   processes of esoteric logic,   we find those essentially clear-light   experiences which   are   the roots of gnostic genetics.   Esoteric healing then becomes   the   field application   of   the   rules and energies of gnostic genetics.   We   may   define   these subjects as follows:
Gnostic   Genetics   — is   the   rnagicko-rnetaphysical science   for   achieving   the production   of gnostic magicians through physical and metaphysical transformation   of the vital and consciousness energies, under the conditions of initiation physics, and by means of the Ojas-projections and emanations of Esoteric Logic.
Esoteric   Logic   — is   the fundamental   organization   of   inner   consciousness, wherein   the magicians allow the absolute experience to manifest its own completeness within   the   interior state of Ontica] Totality.   Esoteric Logic is the   act   whereby Being   thinks,   experiences,   creates,   projects,   and emanates itself as   the   inner awareness of selfhood under the form of primordial and archetypal Ojas.
Esoteric   Healing   — is   the application of the energies oF   the   continuum   of Esoteric   Logic   to the field of solving problems which arise from   Dis-easement,   as well   as   the problem of Dis~easement itself,   by means of the magickal processes   of Gnostic Genetics.
Somewhere deep within the continuum of consciousness there exist various sources of power and deepest consciousness. These sources are collectively known as Truth, or the   Gnostic Sources of Truth.   These sources are awake,   they communicate,   and they seek   to   bring   us as gnostic magicians ever closer to   their   level   of   existenca-experience.   We   can only know of their existence-experience because they draw closer and   closer to us.   Normally,   we would not even suspect their   existence,   for   only traces   of the pathway to them can be seen at the very outreach of gnostic   induction and broadcasting frequency ranges.
These sources of truth are aspects of the absolute in its alethic condition. The absolute   is Truth.   But they are manifestations of the inner laws behind all   truths because   they allow it to happen.   Wherever something is true, there we can discern a trace   of their presence and influence.   These beings have a   certain   consciousness, which   they   all   share in common and which is at the root of   their   own   individual existence-experiences.   It   is this consciousness   which has brought into being   the possibility of esoteric logic.
It   is   within   this consciousness,   which is at the root   of   their   existence-experiences, that certain energies came together and fused into a Totality (maybe the archetype   of all of the sophiological wholes, which will ever exist).   This Totality then became self-aware of itself as both derived from the sources of Truth as well as seeking   its   own   consciousness-being,   as   distinct from the   sources   of   its   own emanations.   In   this process of self-awakening,   this Totality became more and   more interiorized, inasmuch as there was nothing exterior to it. It became so interiorized that its inner energies were self-enveloped,   or turned entirely towards the   process of becoming more and more inside itself.   From this process of self-envelopment there emerged   a   field   of manifestation,   which was centered deep within itself   and   had reference only to itself.   By this means of intensification,   there developed certain

patterns of energy,   which contained the receptivity for the possible. These patterns of receptivity could only be actualized when they continued as sources for all of the possibilities of existence-experience. Indeed, they held within their receptivity all of the possibles. By doing this they were growing in their own actualizations.
These   patterns   of receptivity,   being the manifestation   of   pure   inwardness, possessed   an energy which was unique in that it was the most esoteric form of   Ojas. It   was generated by means of the patterns of receptivity in their inwardness and   in their containment of all that is possible.   By simply being this way,   these patterns generated   a pure form of Ojas which was the most powerful form of the energy ever to be manifested or ever to exist.   We will call this energy the esoteric Ojas, which is the fundamental power behind all of the processes of esoteric logic.
It   is   within the processes of esoteric logic that the magicians   enter   deeply into   the field of Ojas and receive it from the patterns of receptivity and make   use of it in any magickally suitable form.   It is within the processes of esoteric   logic that the magicians   are   able to find the powers for solving any   problems.   For   the lifestream   of   the patterns of receptivity within the Sources of Truth   is   esoteric logic and its fundamental power is the purest and most basic form of Ojas.   The   Ojas that   is   behind all of its forms and applications,   in all of the magickal   contexts everywhere in the world, that Ojas is what rises within the context of esoteric logic and   is   brought into any problem by the magi who seek to solve any   problem   or   add power to what is before them.
There   exists   a certain pattern of initiation,   which can only be described   as Lunar-Plutonian and Neptunian,   which transforms the magician into a vehicle of Ojas. This is an initiation which occurs within the inwardness of Esoteric   Logic,   whereby the    magician   is   connected   to   the   inwardness-patterns   of   receptivity   by   the initiateur.   I   myself   have made many discoveries in this area,   which I   retain   as magickal   secrets of power,   whereby I am able to exercise control over these   inward processes   in ways unknown to everyone in the gnosis.   I make use of   these   secrets, however,   in certain initiations,   whereby the act of initiation becomes a pattern of transformation,   a   series of exercises in gnostic and mystical genetics.   Those   who corne to this system of rnagick, wherever they might be in the world or out of it,   can be brought by me into this esoteric logic,   and there they will become transformed by the patterns of receptivity to new types of magickal beings.
It must be understood that after they have experienced all of these patterns   of magickal transformation, they are now ready to apply the magickal energies which have been released into themselves by means of esoteric healing.
In   addition,   they   have received certain magickal effects from   those   secrets which   I   am   able to possess within the gnosis of esoteric   logic,   and   from   those secrets   there come forth acts of magickal power,   which increase the capacity of the initiate for the projection of the powers and hot-points of esoteric healing.   It   is from   this experience that by becoming a new being outwardly,   but inwardly returning to the sources of truth, that the transformed gnostic magician is able to project the forces and energies of esoteric healing within any limitation. It is in this way that the magician becomes an ever stronger and stronger healer,   because he never comes to the end of his potential for growth in the true possession of the powers of   esoteric healing.

Pheonismes and the Self-Articulation of Esoteric Logic (with reference to the History of Zothyrian Philosophy as a Technique of Esoteric Healing)
Within   the context, of that gnostico-magickal law of absolute obedience to the Master (or guru),   this method of esoteric healing which is: the application ol the principle of   the   esoteric   dimension   of gnostic logic has   abstract,   validity   and   concrete applicability.   By   this we mean that the magicka! energies of esoteric   healing   are derived   from   the   role   of esoteric logic in the history   of   (rnagickal)   Zothyrian philosophy.   However,   running parallel with the development of these gnostic methods-is   to   be   found   the development of the ideas,   which are   called   in   the   Guzotte Gnosis, which is the closest terrestrial system to the Zothyrian, "Les Pheonismes."
It   is by means of these rnagickal principles that the energies ol the inner lift? of esoteric logic manifest themselves. The Self-Articulation of these gnostic laws in the   process   of   esoteric   healing is a fundamental thesis   in   the   methodology   of healing.   The idea is expressed as:   The ideas of the history of esoteric   philosophy are healing methods and that each one of them is a healing energy. Finally, each such idea is a "point-chaud," or a rnagickal hot-point of Voudoo powers.   In this sense, wo have   a   perfect   link between the history of esoteric (Z-true)   philosophy   and   the gnostic   Voudoo system.   But,   we should consider each idea as more than just a "hot point,"   rather,   it is a powerful center of self-awareness,   which   Self-Articulates itself in the process of Esoteric Healing.   Esoteric Logic in its most general   sense can be viewed as the collective field of these Pheonismes.
In   the   Guzotte Gnosis,   the development of the concepts,   and notions   of   the Pheonismes   is   still quite phenomenonologioal and not as high as the proper   gnostic analysis, which is to serve as the pattern of relating these Pheonismes to the Higher Gnostic Realm. I will not say that the development in the Guzotte Gnosis is "low," it is   simply   the   first   part of the development of   the rnagickal energies   and   their manifestations.. But there exists an opportunity for there to be a much more rnagickal development, when we see the Pheonismes as functioning within the context of Esoteric and Gnostic Logic. In those circumstances, we have a far greater opportunity to allow for   the self-development of these notions inasmuch as the Zothyrian Gnosis   presents us   with an alternative universe of endless and unequaled powers.   For the   Zothyrian Universe   is   a direct emanation from the Higher Gnostic Realm.   Within   that   realm, there exist endless rnagickal possibilities for development and self-articulation. And if   these   root-energies are endless in their powers,   so it would   appear   that   the application of these energies in various systems of gnostic logic in the abstract arid in   the   concrete through the application of these energies in esoteric   healing   and initiation physics is both valid and, if valid, ontologically necessary. In this way, we   can   understand how the field of metaphysical and rnagickal inductions is   of   one context,   because the abstract and the concrete orders of Valid Applicability are one order of beings, "Les Pheonismes."
The   role   of   the   Higher Gnostic Realm is   to   generate   systems   of   rnagickal creativity,   The   magicians   who are part, of this continuum,   which comes from   being members of our inner order, are themselves dedicated to the manifestation of the pure gnostic   consciousness   of being.   This consciousness manifests itself   in   terms   ol creative   deductions and emanations of absolute energy from the Higher Gnostic Realm. These energies are then projected into those contexts,   situations, and persons which

make up the field of esoteric healing.   In the truest sense of the gnosis, healing is the application of the energies of esoteric logic.   But,   unless healing is conducted by means of initiatic gnostic sources, it cannot be viewed as gnostic healing. It can only   be viewed as metaphysical meditation,   however valid that might be as a subject
lor research.
But   the   healers   have   been   inducted into the system   of   ZO,   which   is   the
fundamental and primordial root of the Zothyrian system.   They have been   transformed
by   moans of various forms of esoteric logic,   and finally,   they now emerge as being
able   to cause the descent of the healing powers into those   with   problems,   because
they have been allowed to come close to the magickal keys of power, even though these
keys are still administered by the gnostic Masters of Magick. However, those Masterss
ol   Magick in the Higher Gnostic Realm are always in need for those healers who would
release   the powers of applicability here in the world of space and time.   When   this
happens   the   healing energies are allowed to flow through the centers of   power   and
directly focus upon the problem needing healing. This is because as they also pertain
to universal and ultimate questions having Valid Applicability in any universe. It is
then that the energies become articulate as Pheonismes.
In   this process,   it is impossible for anything to remain static or outside   of the   onward   movement of the self-unfoldment of the Pheonismes.   We can imagine   that they are existing in their own worlds, now, and thusly becoming more and more totally complete   in all of the possible manifestations of their   existence-experience.   They are   moving   more   and more towards their   completion   as   beings-in-process.   These beings-in-process   constitute   the   dynamic contents of esoteric   logic   as   an   ever unfolding continuum of complete magick.   The continuum of gnostic magick,   therefore, manifests   itself from the different points of space and time,   inner and outer,   for there is logical space and time, by means of this dynamism.
This   is   the law of the process and from the vitality   of   the   process,   there emerge   various formulations of gnostico-magickal energy,   which at the direction   of the   Masters of Magick,   are fused in the minds of the chelas with the ever unfolding psychoid processes of the initiation process. These energies are then brought down to earth by means of the manifold contexts of esoteric healing,   where they achieve   the final and most concrete expression of their Valid Applicability.   This is the dynamic process which makes esoteric healing possible.
Taking   any concept from the history of esoteric (Z-r.rue)   metaphysics,   we   can apply   it in the context of esoteric healing if we allow its self-articulation within the context of esoteric logic. For there it will take on the unfolding dynamic of its own lifestream and manifest itself morn and more as a source of self-directed energy. It   is   in   such   a context that we view the Pheonismes of   gnostic   magick   as   ever unfolding and manifesting systems of self-awareness.   This is the process of magickal physics in its most conrete sense, which makes the creative dimension of the magician as an esoteric healer and agent of the act of the Pheonism possible,   and also within the context of the gnostic continuum a matter of necessity.

Zothyrian Physics
The Logical Basis of Both IF A and Initiation Physics
DEFINITION: The Zothyrian system of magicko-gnostio physics must be understood as the basis for the 1FA and all other systems ol initiation physios.   For it is from the 16 magickal   constructions   of the axiomatic order of the Zothyrians that we   have   been able to derive at the other more subsequent systems,   which are the explications   and the   applications of the axiomatic order of being.   This axiomatic order of being   is the foundation for the development of all of the systems of the gnostic continuum and because it is so fundamental,   we may say that it is composed of the God, which forms the Medji,   or Twins-in-the-magickal-family,   of the Genius of 1FA. This then becomes the   logical basis and the ontological and metaphysical root and archetypal substance of the being of all of the spirits,   systems,   gods, angels, heros, and human monads. And   by   means   of this deeply understood system   of   magickal   construction,   it   is possible to create by means of gnostic categories all of the systems of being,   which are known to the magician of the ontic spheress.
The inner council of the Gnostic and Manichean bishops, who direct the evolution of   magickal consciousness on this planet has decided to establish a fundamental form of over-physics,   which logically includes all of the other systems.   What is so very significant is that the magickal system is in reality a physical theory, or theory of the   physics of magickal energies.   They have also defined the system in such   a   way that   it is possible for initiations to be Riven within the logical structure of   the system and that this pattern of magickal initiation can be extended to include all of the   magicko gnostic energies,   which have their existence somewhere within the root-continuum of the Gnosis of Light.
Previously,   it   was   understood   that initiation levels   only   existed   as   the application   of   the energies of the Gnosis.   Now,   however,   it is possible for   the magicians   to   give us a certain insight into the ways in which   initiations   may   be given   within the system of being,   at the archetypal level.   It all begins with   the logical structure of archetypes,   since they are in reality formulations of axiomatic energy patterns.   Significantly, few magicians except those of a neo-pythagorean turn of   mind,   were   interested in the possibility of there being very powerful   magickal initiations   at the archetypal level which could be given out within the   context   of the guru-chela relationship.   However,   because of the logical structures,   which are operating   at   such a fundamental level,   it is no longer necessary to think of   this level   of actual initiation as at the more primitiv guru-chela level.   Rather we   are now   at   a much higher and much more abstract level.   We are now   within   the   Higher Gnostic Space world, where the pattern of magickal initiation continues but under the radical new form of an archetypal logic, known as the Gnosis of Zothyrian Physics.
DEFINITION; "The   Gnosis   of   Zothyrian   Physics presupposes   the   existence   of   the hierarchy   of   the Higher Gnostic Spaces.   But it also presupposes the   existence   of those transcendentalforms of Magickal Time, which we understand by the name of "Time-Station   Patriarchates."   In this system,   both time and space have been captured   or restructured.   Like   the metaphysical system of Kant (even though he would   deny   the name),   the   first categories to be restructured for understanding are those of   time and space. However, because our approach is fundamentally ontological, the process of restructuring   is   really   a revelation of the magickal roots of being and   the   true

nature of both space and time.   The fundamental initiations,   therefore,   of this new process   known   as the Zothyrian Process,   occur within the new levels   of   being   or within   the   categories of Gnostic and Transcendental Space and Time,   by means of   a very   radical operation of the energies of the Axiomatic Archetypes and   the   Gnostic Logics of the Ontic Sphere.
"At   this   level   also,   we   must understand that Logic   refers   to   the   active imposition   of   structures   upon the raw and sometimes chaotic contents   of   magickal experience.   It   is necessary to realise that this act   of   imposition,   however,   is operating through the human mind but is not part of the human mind. Rather, the human mind   is   the vehicle for the extension of energies from the level of   axiomatic   and archetypal energy,   or from the Archetypal Gods, Who act through the human process of knowing.   Gnosis   then is the act whereby we become co-creators with the Divine Level of Absolute Being."
Such concepts as those given in the above "Definition" serve to explain somewhat the   process   of modern gnostic initiations at the   higher   level.   There   exist,   of course,   many levels and forms of magickal explication.   They refer to the management of   very significant energies.   However,   what is important for our magickal work   is that   we   are able to see a pattern of energy forming a   hierarchy,   which   manifests itself   in   very precise ways in the consciousness of the magician.   Every   level   of initiation   is   to   be found on that hierarchy of structures and with every level   of initiation there is to be found certain logics,   spaces,   time-systems,   and magickal realizations,   which are expressed on the ontic spheres which accompany the processes of   initiation.   In   every   system of action there is also a space for   the   magickal pattern of action.
"The   magickal   system of To Gai should not be understood as merely   a   form   of Chinese   Gnosticism.   It   does   not   claim to be some exotic or   eclectic   system   of magickal   metaphysics,   which   bridges the peaks of Esoteric Chin Tao   and   Cao   Dai. Rather it should be understood simply as a kind of gnostic clock, which tells? the time for   the   IFA magician as well as the Hosso mage.   It pertains to the numbers of   the Moon   and to the initiatic cycles of the Moon as the "mirroir magique  of the   Divine Mother   Durgha.   But   it   is   more than a way of telling time,   or   when   we   are   to understand that a particular current is being manifested.   Rather it pertains to   the magickal   broadcasting moments of the Four Time-Stations of Esoteric IFA   Gnosis.   It serves   by   means   of its "Twelve Steps to Nullity" (Avitchi Nirvana) to   present   an entirely   new level of magickal initiation,   whereby the magician must   enter   deeply into   the   soul of nothingness.   For the primary purpose of To Gai is to present   the physics of the Meon in its most radical and yet applicable manner.   — Luc Guzotte   & Tangichi   Kuro,   "To   Gai,   the   Metaphysics   of the Impossible and   the   Physics   ol Nullity;1 page 34)
In   order to make it possible for the magician to apply the concepts of To   Gai, as   a field of gnostic energy within the context of Initiation Physics,   we   have   to view   To   Gai   (pronounced   as Dow Guy) as connected to the cosmic   computer   of   the Zothyrians by the numbers: 1 of 1, 2 of 2, 3 of 3, and 4 of 4. In a magickal sequence of 16 magickal archetypes,   such as the IFA physics,   the numbers would be 1,   6, II, and   16.   These   four numbers which relate to the places of the Moon   form   the   most powerful   system of magickal clockwork known to the western magician,   as well as to the   Lunar current of the Eastern Tantric and Taoist.   Each month,   certain   magickal energies are invariably released by means of the cycles of To Gai and these   energies are   thereby   projected   into   the   initiation spheres of   this   system   through   the

archetypes,   which are the four most nihilistic Medjis of the IFA Logic,   or 1 = 1   = <-<-<-2 = 6 = <-<-<-, 3 = 11 = <-<-<- 4 = 16 =<-<-<-. Or, in the words of certain magickal "authorities," we find that:
"The   eo-fields of the gnosis,   which are logical derivations from a secret   and mysterious   plane   oF   being are the esoteric rays of To Gai.   The seeker   after   the 'powers   of the Moon must demand of the 'Keepers of the Gnosis' the secret steps   to the Hidden Powers. Where they are to be found is extremely complex, for only the very remote   and   transcendental   spheres   of   'Ideal Objects'   can   be   said   to   possess sufficient   magickal space to 'contain' them.   These steps are simply magickal grades of   a new and remarkably difFerent form of 'initiation physics.1 For to   follow   this pathway   into   the   innermost   spaces   and   times is to   realize   the   laws   of   pure inwardness,   and to meet the secret paths of the 'caves of occu.ltal.ion.' To Gai   does not claim anything, for in so doing it becomes something else. It simply claims to be nothing,   the endless and inconceivable space of those Medjis, which will never enter Heaven's Gate."   —   (Ibid., page 78)

The Null Spaces of To-Gai Initiation Physics
"The   structure of any process in meontology must be reflective of the entire   system of   null -space   initiation.   Whether   the gnostic is seeking to explicate   a   certain problem   by   reference to the logic of 'alternativity' or whether he   is   seeking   to derive   certain patterns of argument from the nullification of the hyper-spatial,   in each and every instance of this process,   there can only be the valid assumption of a dynamic meontology,   which forms the fundamental theory of the field of negation   and the   transcendental objectification of the logics of negation,   'alternativity/   and inverse process.
"On the other hand,   however, in the system attributed to the esoteric school of To   Gai,   we find that the structures of initiation physics can be best expressed   by means of the derivation of basic categories,   which go beyond the frames of reference of   existing   magickal   gnosis.   The roots of this symbolism can be seen   in   certain negative field properties,   which rise within the context of the null space and which possess   within themselves the implicit groundings for any   negative   process.   These field   properties   must   be understood symbolically and mythically   as   the   negative beings or objects of the field. In a word, they are the gods of nothingness, they are the   inherent   axioms of the fundamental archetypes of the   impossible.   — Bertiaux, "Lectures on Meontology," 35, 29.
The   entire purpose of the field of initiation physics when viewed from   the   To Gai perspective is the amplification of null spaces by means of esoteric logics.   But of   great importance is the understanding that the esoteric logics which are involved are actually inherent and implicit in the null spaces under   consideration.   This   is such   an   abstract subject that it is usually not explained and in fact this   is   the first attempt to put this idea in written and lesson form.
However,   we can say that the roots of esoteric logic are to be found within the context   of the null spaces and that the initiation processes which are derived   from the   null   spaces are themselves the dynamic objectifications of the energies of   the esoteric logics.   In this way,   we can say that the explication of esoteric logic   by means   of   the   magickal   gnosis of initiation physics is accomplished   by   means   of drawing   out   from the null spaces of any system (and every system   would   have   null spaces)   the fundamental properties or axioms upon which the structures and processes of   initiation physics can be built.   For this reason,   therefore,   we can   say   that initiation   physics is the gnosis of understanding the null spaces.   And we can   also state that esoteric logic is both a field property and a form of gnosis.
Esoteric   logic   therefore becomes the mirror and method of   initiation   physics from   the   standpoint of the null space and especially from the standpoint of the   To Oai School.
"The   magician   Zaagumbwe   was the master of the secret logics   of   IFA   and   he possessed   within the 16 secret chambt?rs of his body the 16 spirits of the Medji.   He did not depend upon some outer place in order to contact the holy oracle,   rather   he simply   drew it out of himself and in so doing,   he was able to realize the innermost secret of the null spaces of gnostic magick.   For he possessed the secret keys, which the master had given to him in the 16 very special initiations of the archetypal gods of IFA. — Bertiaux, "Meontological Magick" page 23
It would seem that the proper method of understanding the existence and power of

the Null spaces is to be found in initiation,   what would this initiation be for   the student   unless   it would be a special operation lor the opening of the   heart.   This last   image,   the opening oF the rnagickal heart,   "is very important lor   the   serious students   of IFA magick.   Within the powers of IFA there are the 16 centers of   power and    points of rnagickal contact.   These are very important places for the meeting   ot the   consciousness   of   the gods.   And these spaces are nonexistent.   They   are   null spaces.
Null   spaces are ideal forms of energy and therefore they represent the   highest form   of   rnagickal   power.   They represent in the ancient   languages   the   powers   of Butempho   or   the awakening of negation,   i.e.,   Butembo.   This is a special type   of rnagickal depth,   and it really should not be thought of as being "present"   anywhere. But   it is located by a very special rnagickal search within the bosy of the candidate For   initiation.   Hence,   it does not exist there in the body,   but is located in the body. What exists is the body, or the various parts of the body which have or contain in   some   vague   way the energies of Butembo.   So iF the spirit of the   gods   can   be located in the energies oF the hand, then we say that the hand will possess Butempho. The   act of seeing that part of the body as rnagickal can be viewed as the   experience of Butembo.   It is this ancient idea which is to be found behind the rnyth ot the body of   man as the temple of indwelling places of the gods,   or God.   Actually,   it is an archetypal   viewpoint,   and   is probably integral to the human mind   at   its   deepest levels.
Nevertheless,   it   is   not easy to locate these sacred spaces unless   one   is   a special priest of IFA, who has been given the gift of Butembo by the Highest Gods. It is an act of magick to make things be,   when they are not.   It is an act of magick to locate   the null spaces of the gods in the parts of the body,   especially when   these parts oF the body are concealed From even clairvoyance.   They are only known by means oF a very special Form of the IFA divination system.
Now it has been shown that by making use of the methods of the To Gai School, it is   possible   to unveil the rnagickal points of the gods and thereby locate by a   very special   technique the null spaces of initiation physics.   Eiut it is so important   to keep   in   mind that, this must be done in accord with special times,   the   times   must allow for the manifestation of the Medjis and their influences. Also, in the field of initiation physics, the magician has to develop his own clock, which probably will be different   from every other clock,   yet this clock is essential for the unfolding   of the   To   Gai   powers and the achievement of Butembo,   the   supreme   form   of   physics attained by means of initiation.
Exercise For Developing an Awareness of Butembo
Those   who   are interested in the work of the esoteric school will be able   to   enter into   that space oF power by means oF a simple meditation.   They will be assigned the time and place of the meditation contact by the master of the order.   At the time   of that assignment,   the powers of the magician will contact the student and the student will then be locked into the process of null spaces.   It is possible for the magician to   Find   the null spaces by a special oracle method and then connect the student   to the   process oF IFA,   in this respect.   This work may be done in person or it may   be done by vudotronic technique.
In summary,   let me say the null spaces can be located in connection with hyper-spaces and esoteric logics or by means of a special process oF initiation physics   in connection with the human body. There are other methods, but the two methods that are

indicated   by   the directions of this paper are the most interesting and most   widely researched in our group. There exist certain magickal students who possess the powers of Butern bo within the context of the To Gai physics. In order to realize these powers you, the student, may write to them through me.

The Application of Yuggothian Matrices to the To-Gai Null Spaces
In order to project magickal energy or even to discover it, it is most important that the magicians realize that the powers of these types of being are structured by means of matrices,   which have their power bases in the Plutonian levels of the mind, or on the magickal planet "Yuggoth."
"Everyone   has   some   kind of link to the powers of Yuggoth   and   this   link   is sometimes, strong and in many ways it is hidden.   The magician will attempt to   bring out his link, of course, but this can only be accomplished by means of initiation and gnostic magick or esoteric psychoanalysis.   When this force is unveiled, we find that there   exist certain structures which are immersed in raw energy (primordial   shakti) and these are the matrices of the Yuggothian Zone of power.   But the next step in our analysis   is to find the connection rays which will link up Ojas-Shakti to the spaces of   the nonexistent.   It is to be found,   we might add,   in a simple analysis of   the energies,   whereby the inner   space of the To Gai realms is   latent   with   Yuggothian powers   in a very hidden way.   These powers are not simply implicitly   there,   rather they   are contacted most completely by means of the use of the To Gai Null Spaces   as the   most   perfect medium for communication.   Yet the communication is not like   some magickal   mirroir,   whereby we draw out the energies from the deep   regions.   Rather, what we find is that the energies are there in the Null Spaces, but also not there in any of the normally present ways or modes of presence.   They are there in a   negative way.   And so their energies are structured in a negative way,   also.   However,   it is important   to   note   that the mode of negative presence is   not   a   non-presence,   or absence   of   the essential energy.   Rather,   it is present by means of a negative   or alternative   system   of   geometry,   which   imputes   to   the   Field   certain   magickal properties. What is there is present by magick and inverted geometry, and by no other way  Yet these energies can be understood as having structures and the structures are those of a purely Yuggothian nature.   They are the most fundamental structures of the acts   of Shakti,   Divinely Cosmic and Female Energy.   They form a magickal system   of reference, which does not rise from the ego but from the transcendental id. They form a   system   of magickal and ideal objects,   which draw their being   from   the   deepest regions   of   chaos.   This is the internal chaos of the mind,   which is the source   of creativity." — Bertiaux, "Essay on the Goddess Yuggoth," page 6
In the mysteries of initiation physics,   it is possible to see all of being as a kind   of deep ocean of changing powers.   However ,it is also possible for the magician to   see the levels of being as manifesting themselves as ideal spheres   of   perfected power.   They reflect the reality,   or the real,   or the real aspect of Yuggoth. It is only   in   the secret mysteres and mysteries of magickal gnosis that one can find   the consciousness of being, which could try to understand the deepest energies which rise out   of   the   depths   of   Yuggoth.   And yet that   Yuggothian   energy   is to be   found everywhere.   And   the   application of these ides or points of reference can   only   be accomplished   by means of the initiation physics of the To Gai Null Spaces.and by   no other way.
For this is the basis of initiation physics,   we find the energies as they   rise within   us.   Another   way   in which the connection between Ojas and   Yuggoth   can   be established   is in the thelernic physics,   which is the physics of the true   will.   By this,   we   mean   that the planet Yuggoth expresses itself in the radiations   of   pure

Ojas,   by   an act of absolute and gnostic will-power,   This comes from the fact   that Pluto   represents   the   deepest   part of the transcendental id   that   is   defined   by categories or archetypes,   and while there are those powers beyond Pluto, such as the transplutonian   spheres   and   power   zones,   the power of   Pluto   expressed   as   Ojas radiation   is   broadcast   by means of magickal will directly into any   part   of   this universe,   and may also be directed from Yuggoth,   or from the plutonian level of the id also into any other alternative universe. For this reason, we are able to make use of   various magickal projections because they express the exact powers and the   exact nature of will, manifested as matrices.
There   exists   in   a   remote part of the magickal universe a   place   from   which emanates   the   magickal web-work of the transcendental id.   This   realm   is   entirely within   the   body   of   the Mother Spider,   and hence is   derived   from   the   internal interactions of the katas of her own magickal anatomy.   Within this sphere of magick, as   there are so many magickal forms of monadic and auric eggs resting,   rise ail   of the several powers of the divine fire of chaos,   from which is born the androgyne and the Ojas rays which move constantly through ever level and dimension of space.   It is this level of being which holds the magickal powers of the deepest secrets of the id, and which makes all of space a type of womb.
At   another deep level,   the elements of Ojas as they find themselves within the auric   eggs   of cosmic space manifest themselves as in so many   magickal   stanzas   as monadic essences, seeking to move outwards and create their own, each one seeking his own,   universe. This never-ending matrix is built up out of countless magickal forms, which,   as   in the magickal commentary on the Stanzas of D,   gives us the entire plan for   the   androgyne and the cosmic web of the endlessly   protective   Mother   Essence. Within   this   context arise those magickal beings,   which again receive the   esoteric initiations spoken of in the Stanzas, and thereby pass onwards and outwards to create the   worlds   and magickal categories of total manifestation and every form   of   life-consciousness, whch can be imagined by the magician.
Various   systems of initiation are designed by consciousness to reflect   various stages in the perception of being.   The purpose of the esoteric psychoanalysis of the Stanzas of D(zyan),   for example,   is to explore the levels of the Yuggothian Matrix, in   order   to   arrive at an entire understanding of manifested   consciousness,   in   a variety of worlds,   opens up for us a variety of magickal alternatives of being, since the Stanzas of D(zyan) are pure Yuggothian matrices of Ojas radiations,   we ask in   a   variety of ways those ego and id oriented questions to be   found   in   esoteric psychoanalysis.   In one world,   as suggested by Dzyan, we ask where do we find being, in another whether being is ideal or real.
In   the   present system,   as set forth in these papers,   we ask for the keky   to magickal   energy (Ojas) and we find it in the esoteric structures of negation (when X was not and when nothing was,   except the Mother Goddess). The planets as superficial computer   controls   have certain contributions to make to the systems   of   being   and realization.   The formal and material influences here,   as always,   would be from the planet Yuggoth, which is to be understood as the root essence of gnostic magick.
In   order to prepare for the esoteric psychoanalysis of Dzyanic Gnosis,   let   us ask   ourselves the following questions,   and see if our deeper selfhood is ready   for the Negative Ojas and the eternal nothingness.
 1.	In   what way does Yuggoth enter into the Null Spaces and what is the mode of its getting to them?
 2.	In   what way does Yuggoth reflect itself in the Null Spaces in a better   way

thanin the Yuggothian systems? Does the Null Space act as a clearer lens unobstructed by any influences?
 3.	In what way does Yuggoth manifest itself without distortion in this system?
 4.	How is Ojas generated and by what magickal technique is it sustained?
 5.	What would be the place of the Shiyaite Radiations in this system?
 6.	What is the role of pure Uranian energy in this system? Is it present too?
7.	If   it is a question of "application" (or   construction-interpretation),   is
this a secret process which involves the use of initiation methods? Are these ongoing initiation   methods (as in Radiopsychoanalysis and Vudotronics research based on   the Stanzas of Dzyan)?
 8.	Does   esoteric   psychoanalytic   applications mean a   type   of   continuum   of magickal powers and energy,   if so is it a part of a Neptunian system (of the Stanzas of Dzyan)?
 9.	Neptune is also present in the idea of Dzyanic and Yuggothian matrices being applied.   The matrices are from Pluto and the application process is from Uranus, but they   are   connected   by means of Neptune.   Would therefore the To   Gai   doorways   by Dzyanic processes of estoeric psychoanalysis?
10.	The   magicians   are also able to discern special powers in these systems of
gnosis. Since this is fundamental, what insights — conscious or possibly unconscious
— do you have as regards these magickal fields and structures in your own psyche?

Esoteric Psychoanalysis of the   Stanzas of Dzyan : The Dzyu-Gnosis
DZYU: This is the primordial root of magickal knowing. It is pure gnosis, whereby the knower and the known are one reality.   As such, it is the law of magickal duality, or the gnostic duality of magickal powers, which is the root of esoteric psychoanalysis, or   the taking apart of the components of magickal consciousness.   It is the basis of all magickal forms   of physics,   especially the gnostic physics of   the   Necronomicon energies.   Dzyu = 8 + 30 + 29 + 25 = 92 = 9 + 2 = 11 = 1 + 1 = 2,   the dyad.   Dzyu is the pure Necronomicon energy in its ultimate and formally undifferentiated   form,   as distinct   from   the ultimate and undifferentiated forms of Fohat.   It is   the   method whereby Fohat is managed and organized, by that part of the magician's consciousness, which   is   totally a law unto itself — i.e.,   the archetypal libido.   From Dzyu   are derived all systems of magick and all systems of magickal physics.   It represents the store-consciousness    and   libido-wisdom   of   all   of   the   gnostic     magicians    and Necronomicon physicists, from eternity, (cf.. Stanzas of Dzyan 5:2)
There   is   a part of the soul of man which will never rest.   It is that part   of him which is eternally dissatisfied with everything. It is that part of him which   is eternally directed towards all acts of intellectual self-destruction. It is that part of   him   which   is   never   to be convinced of what may be   understood   this   side   of nothingness. That part of man is the result of the acts of Dzyu. That part of man may be viewed as the creative chaos that is deep within him. That part, of him is the most concrete   manifestation   of Dzyu,   and hence of all of the categories and   fields   of magickal   and gnostic physics.   That part of him is the pure energy   of   Necronomicon Physics.   That is Dzyu. Yes, that is the Meon as it is known. We might write it as an equation for all to see but few to understand that Dzyu = Necronomicon Physics.
The evolution of the powers of the magician are parallel to the evolution of the powers   of the magickal universe,   Blavatsky says that,   "Dzyu becomes Fohat,"   which means   that   the   magickal physics of the universe makes the   universal   energy.   The observer affects the observed.   But at the same time,   Dzyu is the production of   the Fohatic   system   of   energy,   as well as being the means whereby   Fohatic   Libido   is projected   outwards   upon   the world of space-lattices,   i.e.,   the topology   of   the Adityas (Stanzas 4:5). Within the interaction of these magickal powers, there emerges the reality of what we mean by Necronomicon Physics, namely that nature is a magickal creation of an operating science,   embedded in matter, and expressed from the deepest levels   of primary matter.   The world of the magician creates itself.   Everything   is
self-unfolding.
Again, wo might easily define Dzyu in term.*: of its creative potentials as: DZYU:   This   is   the primordial system of   the   Necronomicon   Computer,   whereby various   worlds   are manifested or made according to the gnostic programming   of   the computer,   computer is really a kind of transcendental function,   which links the ego and   the   id of the occult physicist.   The energies of physics,   such   as   particles, fields,   metrics, vectors, and the general matrix of any force-context, these energy-factors are functions within the lifestream of this magickal computer. The management of   this computer is self-programming,   as long as it is understood to be   primordial and   chaotic,   but within itself,   those mutants which it has created have been given the   illusion   of management by programming to hold to their soulless hearts   as   the final ideal or self-possesion. These are the false states of being, which are allowed to   manifest themselves.   They are quite different from the Necronomicon   physicists,

who are really in charge, because they belong to the body ol this vast computer.
Hence,   we   can say that the energies of Dzyu are useful in   developing   certain magickal frames of reference,   which bring us to the world-as-it-is.   But at the same time,   these   same frames of reference are generating and creating magickal entities, which   as   the energies of gnostic physics are filling all space and time with   their radio emissions and occult or Vedic emanations,   i.e.,   the world as a numerical   and arithmofiophical puzzle, which is the basis of the "physics of numbers. The Vedic and Tantric   energies   are so fundamental in what they do that from what we can learn   at the   deepest   levels   of magickal energy,   we find that space is   filled   with   these energies and that each of them comes from the matrix of Dzyu as it is applied to   the field of being. At some primordial level of psychoanalysis, the mind of the scientist experiences   a certain self-destructive instinct,   whereby the energies of being   are released and the scientist becomes an adept. He realizes that he is a vehicle for the energies of Dzyu. When he does this, the processes of esoteric ego- psychoanalysis can then begin.
Only after the process of ego transformation do we find the energies ready to be observed.   The   process   of   observation   takes   places within   the   context   of   the Necronomicon Physics,   as a way of viewing the matrix of Dzyu. But more than a way of viewing the matrix, it is that energy matrix and it is truly by allowing the energies of   Dzyu to release themselves that insight into the mind and the clear field of   the Meon   can be realized.   But the processes of magickal physics will not rest for   once they   have   brought the scientist to the process of   psychoanalysis,   now   they   must absorb him into the continuum of Dzyu,   where he will become another component in the endless   computer,   just   another   particle-system in the field of   the   Necronomicon Physics, without beginning in time and without ending in space.
DZYU:   This is the primordial computer, which runs the universe according to its own inner logic. That logic is psycho- biological and relates to the depths of the id. It is not however the "rational unconscious," for rationality is nowhere to be found. Rather,   it   is the root-essence of creative chaos,   because it does not   pertain   to anything   other than the doing of its own inner — and hence true -- will.   It is the ultimate   projection   of the 19th century voluntaristic metaphysics,   but as   old   as Heraclitos,   if   not   timeless and uncaused.   It manifests in the   captivities   which dreams impose upon the ego at any level,   and from those same dreams rise all of   the acts of this computer. You may call this a kind of gnosis, but I would prefer to call this   the self-destroying and self-regenerating Ur-gnosis of the Meon.   For it stands behind every universe,   whether it be manifest in "our" system or in some alternative system.   And   it   is awakened in the processes of   that   meta-psychology,   which   the Zothyrians have brought to us at the deep levels of psychic energy. Many speak glibly about   it   but few are those who meet it in the deep levels of   the   word-association tests of Necronomicon Physics and its applications.
The word-association tests of the various psychoanalysts were designed to give a verbal   structure   to   certain psychic energies.   By means   of   response,   one   could determine   the map-work of complexes and other patterns of psychic energy.   For   this process was able to set forth the ''geography" of the psyche, in terms of its safe and sane   and its undisturbed and unsafe power-zones.   Now,   magickal psychology has been doing the very same thing.   However.the complexes of magick are beings, whose essence is cultivated by the magician in a very precise way.   At the deep roots of the psyche there exist various kinds of chaotic energy.   These energies are centers of conscious activity   for   themselves,   and   may come to the surface of the   mind   under   certain

circumstances.   There exists a special method, whereby the bringing to the surface of these energies is deliberate and highly skilled.   This is the magickal employment   of the   word-association   test,   where   the words given by the   magickal   "analyst"   are extremely   powerful words of power.   These words of power bring up from the depths of the psyche those ancient energies,   which have long remained hidden and "sleeping   in the dream worlds beneath the sea."
DZYU:   Prom another standpoint, this word refers to the fact that in the process of   magickal psychoanalysis,   we encounter more than just the personal levels of   the psyche.   We go far beyond the psyche of the analysand, we enter the field of cultural and cosmic energies,   which are really quite independent of the personal psyche,   yet which are present there,   often mixed with personal material.   When Dzyu is spoken of as   "the   collective   wisdom   of the Buddhas of Meditation," we   understand   that   it embraces what can be known magickally about all that there is.   ft is infinite   space as   known.   And   it   is this unlimited dimension which comes up in   response   to   the process of magickal analysis.   The words in the "test" are really magickally arranged symbols,   which   open doors and bring in the deeper forms of the monstrous soul,   the cosmic unconscious, deep within each analysand of the gnosis.
I will be returning to this question of the effect and affect of these words   on the psyche in future lessons.   Now, I want to mention another way in which the psyche is affected and effected by this strange process.
DZYU:   It   was   thought that if the psyche would respond to words of   a   certain type,   it might be possible to respond to colors.   But how would the colors enter the deeper   regions   of the psyche?   It could not be through the egoic level   of   sensory perception;   that   would   not   get us beyond the conscious   mind,   or   possibly   the subconscious.   Then I thought of using radionics.   I would transmit the energy to the deeper regions of the psyche by this means.   First, we would use our vudotjonic field nets   and   have   the analysand rest on them.   Next,   the nets or "screens"   would   be connected   to (1) a radionic amplifier and (2) a radionic broadcaster.   In the   well-area of the broadcaster,   I placed a color specimen, unseen by myself or anyone else. This   would exclude telepathy.   Next,   the analysand would enter a   receptive   state, while   in   this   hook-up   system.   I   would begin   the   process   of   controlling   the broadcasting   of   the card (sample color) by means of the graduated settings   of   the amplifier.   This   would enable me to see "how much power" was needed to broadcast the test sample. Eventually, the analysand began to describe the colors he was seeing via his active imagination.   Ail of this was recorded. When the process had ended, it was noted that he had described the colors within the broadcaster.   When had happened was that by some means the color energy had been transmitted to the deeper levels of   the analysand's   mind   and had risen to the surface as certain structures of   energy,   or color complexes. In the process of reviewing this method and testing it several times under a wide range of circumstances,   I came to the view that this was another method of reaching the deeper regions of the transcendental id, and hence could be used as a method for the exploration of the Dzyu fields, within the individual psyche, for such energy clusters can be proven empirically to exist.
Most   of   our   earlier studies in   Zothyrian   metapsychology,   the   Necronomicon studies in magickal physics, and our vudotronic experiments, building out of the work in esoteric engineering,   enable us now to see the Stanzas of Dzyan as magickal   keys to   the   ultimate   reality   of the cosmic psyche.   It would   seem   that   there   exist scientific   methods for the exploration of these regions and that these methods   tend to   confirm the existence of certain kinds of beings (magickal   systems,   structures,

patterns,   cluster   of  esoteric   energy,   etc.),   which are   the   subject-matter   of magickalpsychology. In closing.let me quote briefly:
"If   it is possible to stimulate and communicate with the deeper regions of   the psyche,   and   this of course means the cosmic psyche in its widest outreach,   then by means of word and color,   we can activate certain ancient energies,   gradually easing them   to   the surface and into the control mechanisms of   the   magician   complex.   It will   then   be possible to control what is deepest in the space at the level   of   the rnagickally inflated and gnostic ego, and this means that man will begin to experience his own transcendental ego. This will be the beginning of his own control over cosmic energies and beings."   (Michael Bertiaux, "The Goate of Magicko-Psychology, 13)

Radio-Psychoanalysis of "The Stanzas of Dzyan"  Esoteric Nature of Fohat
As it appears in the lines of Dzyan, Fohat is viewed as a type of cosmic electricity. However,   in   her commentaries on the nature of Fohat,   we find a much more   esoteric key, whereby we are able to define Fohat as:
FOHAT:   In   its   esoteric   nature this is the name for cosmic libido   or   sexual energy in its deepest and most dynamic form. What is called "sexual radioactivity" is the   form   of   Fohat in human experience (as most especially   in   the   experience   of adepts).   Fohat   is   the   power   of   the unconscious   field   of   nature,   the   cosmic unconscious   as   distinguished from the collective and cultural   unconscious.   It   is elemental   shakti   in its primordial form and it is from this   root-essence   of   what makes   things   happen that alt differentiations of being emerge.   Fohat.   is   material because it is maternal and sexual but it is the root of cosmic spiritual essences and ideal   beings,   because they have emerged from its own matrix and manifold processes. Fohat is more than orgone energy,   in the final analysis is there anything in or   any part of orgone energy, which is not primordial Fohat.
Therefore,   when HPB speaks of the nature of Fohat as Eros, we understand her to allude darkly to cosmic libido,   which others have viewed as the primordial energy of the basis of being, the archaic energy of Necronomicon Physics.
The   powers   and occult forces of nature,   as viewed by panpsychists,   refer   of course to the many different ways in which primordial energy (Fohat) manifests itself from   the   universal matrix.   For this matrix exists for the sake of   projecting   and broadcasting the radio-fields of Fohat,   into every possible sphere and towards every possible system.   Alternative universes are parts of this matrix of   productivity.for they too are the emanations and emergences from primordial energy.
And   this is psychic energy,   because evprywhere the observer will find   libido. The true scientist will see sexual radioactivity as a universal phenomenon.   However, it is only a very special sign of a far deeper reality. The unmanifested and ultimate energy of deepest being,   or Fohat, wherein one finds contained all ol the possibles. Whatever may come forth as a primary matter or energy of Necronomicon Physics must be understood   as   having   its origins in this deepest of all   realities,   the   ultimate dream-st.uff of any and all worlds.
Supplement Paper on Ur-Tensors
DEFINITION:   Ur-Tensors   are energy structures,   which emerge from an intersecting of radio-psychoanalytic and oracular lattices. Ur-Tensors are self-conscious and possess a magickal continuity, which enables them to promote energy-systems, which have their roots in either radio-psychology (and radio-psychoanalysis) or in any esoteric   logic of   oracular   physics.   Ur-Tensors are used to power systems of information from   one frame   of   reference to another.   They are the "motors" of the   Ufological   "nervous" system and they are primarily under the management of time-stations.
The oracular system of Adit* was the matrix for all of the Ur-Tensors,   of which there   are 16 different species.   They inhabited the vast chaosphere of the Meon   and draw their powers from the elemental environment of synchronicity. This power   became for   them their food,   and by means oi this food they grew into systems of Ufological
Complexes.
The   Aditi-Tensor directed their development along the archetypal lines   of   the
species,   and   while   there were many possibilities for growth,   the fundamentals   of

either   this or another and alternative universe were observed.   The   basic   energies remained   always   in a state of isomorphism,   because the energies were   locked   into various systems of logic,   and hence belonged to the rnagickal schools of this or that oracle.
In its most abstract sense,   the Aditi-Tensor may be defined as the oracle point of contact between a synchronistic lattice and an archetypal axiom.   The Aditi-Tensor was   the   "ruler"   of   the   other Ur-Tensors,   because   it   was   the   primordial   and fundamental root of Fohat.
The Masters of Dzyu were of course experienced in the science of Ur-Tensors, for at a very remote period in time they had come here from Venus. Their method of travel had   been by entering into a fleet of Ur-Tensors and then creating the Vimanarupa   by which the energies came and went from the fourth dimension. However, another group of Masters   of Dzyu had come also to this planet and has travelled the greater distances from Pluto or Yuggoth to the earth in more meonic Vimanarupas, whose powers came from the   Ur-Tensors   of   the dark energy.   These Masters of the Dzyu   claimed   that   they possessed   the   deepest insights into the powers of the Aditi--Tensors   and   therefore they possessed the most perfect way of making use of Fohat.   By their own   admission, they possess the rnagickal instruments which made the science of Fohat practical.
The   esoteric   harnessing of Fohat had been accomplished by means o( the use   of the   deepest   soundings   of the Necronomicon Physics.   At a   certain   level,   it   was observed that as the humanoid level of static archetypes faded from the   instruments, another   and   more   lethal   stratification   emerged,   which   was   crawling   with   the insectlike   mutants   of   the fob a tic merger of oracles and   lattices.   These   mutants developed   on an energy,   which the Dzyouis understood as perfect for feeding to   the Ur-Tensors of the Vimanas.   By a very subtle method of initiatic physics,   they   were able   to trap this larval energy and use it exclusively to power the Yuggothian ships through the meonic vortices.
it   was   never   a   question of different methods   of   digging   deeply   into   the psychoidal-continuum,   rather   one simple method of extraction gave them the essence, and   it   could be given to them at any point in space/time.   This   method   of   radio-psychoanalysis   enabled   them to extract fohatic libido from any "well of chaos"   and therefore employ this power under any circumstances.
The   Dzyouis race,   which was itself an arachnean mutation of   humanoid   psychic qualities,   had mastered the science of radio-psychoanalysis, which was not called by that   name,   to   a   perfection.   They   had   made it   possible   to   establish   several subordinate sciences on a foundation of primordial libido    This field of libido gave them direct access to the dimensions of Fohatic manifestation,   wherein every type of energy   was to be found.   Even though they could not perceive directly   the   Venusian field on Earth,   the Dzyouis were aware of their existence as a separate reality. But as   they sought to work with different levels of the mind-field of the humanoids (the Venusians   with manas,   the Yuggothian Dzyouis with the idic depths) their   work   was really just a parallel processing of psychic energies.
However,   the   Dzyouis were to establish a school of rnagickal energies upon   the surface   of Earth,   which school was to concern itself (even up to the present   time) with   the   depth-mining of the human psyche, for the purpose of bringing up more   and more of the monsters of the Necronomicon Physics,   at various times in human history. By   means   of   their   sciences and arts, these "gnostic   physicists"   continue   their explorations of the idic continuum, even today.

Synchronistic Robotics: Design of the Theory
Definition: Synchronistic Robotics is the use of the energy field of synchronicity as an   information-system   by means of the employment of Feedback and   induction   units, which   provide   direct   communication in a metric   language   with   the   synchronicity matrix.
For a long time, we have been using human minds as units in our explorations of the   unconsious both in psychological research and in Necronomicon physics.   With the discovery of the lattices of Esoteric Shinto,   however,   it has been found that a new and very fruitful approach is also possible.   IF we can set the radionic   instruments for   exploring the field according to the lattices of the Shinto system,   by means of the amplification unit, we can explore any field without refererfce to the human mind. We are no longer therefore dependent upon "subjectivity" Indeed,   the field is given as   a pure energy,   which is the matrix of primary Necronomicon   structures,   or   the unconditioned   and transcendental id.   In order to distinguish this concept from   the psychological concept,   I will refer to the field as "the primary continuum." Any use of the human mind will thusly be viewed as secondary.
Definition:   The   primary   continuum may be understood as the unconditioned   and total interlocking of energies in a non-structural and pre-analytic manner.   It is   a true   continuum   because each of its parts,   or members,   necessarily relates to   all other parts of the sequence    It is primary because it is conceptually primitive   and only   is   it   of subsequent interpretation.   II. is not a construction   but   a   datum. Because   of   certain   of   its psychological consequences,   it may be   viewed   as   the unconscious   mind,   or   as   the source of being and space.   It is the   root   of   both objectivity and subjectivity.
In this work,   we have to make definitions from time to help make clear what   we are   trying to say.   The robotics factor comes in because this is the way in which we are going to work with this primary continuum.   Robotics referr: to the   communication systems,   which   are   connected   to the primary continuum as   nodes.   The   nodes   are potentials   for any information system.   When they are sounded out,   they begin their work   in   the system as a robotic information system.   So we have a system   within   <\ system.   The   system within is to tell us about the system it is within    In order to make this larger system understood as a dynamic and actuahstic continuum, I will say that it is also "synchronistic." So we have a primary and synchronistic continuum   of potential nodes making contact with our system of information gathering.   This merger gives   rise to a potentially robotic continuum,   which may be defined as the field or matrix of Gnostic or Necronomicon Physics.
I would like to discuss certain methods, which are necessary for the development of   this   theory.   This   theory may be expanded or amplified   by   means   of   radionic methods, and it is because of radionics that we are able to implement the theory.   In other   words,   the theory operates by means of the use of radionic mechanisms,   which allow for the measurement of the components of this system of synchronistic   robotics (or SSR).
In connection with other magicko-psychological research,   however,   we might ask if it is possible to allow For amplification by means of oracular mechanisms. In many ways   this is ppossible.   The oracles are by definition grounded in the synchronistic principle and exist as a secondary system for gathering information from the   primary continuum. This methodology will be designated as SSR- OM.

Definition:   Oracles may   be applied to the field of synchronistic   robotics   in order   to derive certain types of information,   which come from a secondary level   of robotics,   as in the mechanisms of the oracle,   which are applied to the SSR process. The   areas   of separation between the methods of oracles and the SSR system would   be defined as being types of application-amplification.
There are other methods, however, which are quite interesting There is a method of   deriving   intelligence   from   the   SSR   system   through   radio  psychological   and radioactive emissions. These are methods which can later be measured for information. The name of these two methods are SSR-RP and SSR--RA.
Definition:   The emissions from the SSR process can be used to create a   psychic stimulation instrument or process, which can be used to cause reaction responses by a relation   process   of   verbal stimulation,   which when given serves   l.o   amplify   the effects of the emission rays from the SSR.
Definition:   It   is possible to store the radioactivity of this SSR process   and later   on   by   the   use of the pendulum to secure readouts of   a   specific   type   and measurement.   This method is open to developments in a number of areas, including the use of the radionic amplifier as a reamplifier. Conversion logics can also be used to transfer this system into another frame of reference in gnostic physics, e.g. muiti dimensional logics, time and space travel, etc.
Definition:   By objective cooperation,   we mean that there is a certain level of energy   which   possesses   its own logical structure.   This field or "matrix"   can   be located   within the SSR continuum and appears to be the organizational pattern behind the management of the entire continuum as a system. The observer and the explorer can easily   see   their   own instruments as projections   from   this   matrix.   Because   the instruments   of this system are tied to the notion of synchronicity,   we can say that all instruments are projections of objective cooperation.   From this it follows   that the subjective mind may be seen as a part of the objective mind-field, or that, we are parts   of the SSR system.   The observer is that part of the SSR system which is self-reflective.   For   this   reason,   all of the constructions of theory   are   in   reality experiments with the total system.
It   would seern from this definition that the robotic engineer is powered by   the same   energy   as   the   robot    This is the energy of synchronicity   and   it   is   very important for us to realize that each system of energy is part of an interlocking and interconnecting   system   of patterns.   These patterns may be said to emerge from   the continuuum of the SSR experience. As a consequence of this, the energy structures of this field may be viewed as potentials for inclusion in an information   system,   just as the whole of physics is potentially the whole of the psychological field. The work of   the   robotic   magician   is essentially that of bringing   the   entire   field   into consciousness, or rather into conscious communication with the ego-field.
This   is   perhaps   one of the most difficult of our papers and it   is   primarily directed to those students working in the area of Necronomicon Physics, the interplay between   physics   and psychology.   However,   this same field does   possess   initiatic patterns,   which are realized by means of incorporation into the levels of   training, which   are   available in Necronomicon Physics.   Students are being trained   in   these areas   and   to   work with those magickal concepts in order to learn   to   explore   the deeper dimensions of reality.
For   we   have adopted the viewpoint that the fields of deeper consciousness   are themselves   the higher regions of reality and that the entities   encountered   therein are the transcendental beings, which inhabit abstract worlds. By means of advances in

robotics   and   the   general field of rnagickal energy,   it is possible to   verify   the abstract, and the transcendental structures of gnostic logic,   for they are in reality the   archetypes   of   the unconscious mind.   All of   these   worlds,   which   have   been mentioned in rnagickal physics, are now before us

Synchronistic Robotics:   The Genius of IFA as the Meta   Management of the Continuum of   Lattice
It   has   been   discovered that the Genius of IFA exercises a total control   over   the Field   of synchronistic robotics by means of the lattices,   which form   the   internal necessity   of   the continuum.   This means that it is possible to induct the   manifold powers of the Genius of IFA at any lattice of the 99, which form the total system.
Definition:   The Genius of IFA is the God of all magickal informations   systems. He   is the supreme deity of all oracle systems and especially gives His protection to magickal logics, computers,   initiation-hierarchies, magickal systems of physics, and all   magicko-metamathematical and magicko-metaphysical processes.   The Genius of   IFA has   His   supreme   temple   in   the Monastery of the Seven   Rays   papers   and   in   all subsequent research papers.   In esoteric voudoo, the Loa of the Genius of IFA, or way in which He is known, is by means of the Mystere Legbha.
The   ceremony   for   invoking the power of the Genius of   IFA    was   conducted   by Michael B. in accord with gnostic rites and logical systems. The logical systems form the   archetypal   patterns of the "Divine Axioms," the 16 "Twin-Powers" (or the   Afro-Atlantean Tao), upon which the computer of cosmic magick operates. The priests of the system are those who embody the energy-complexes of the Divine Legbha.   These priests are   very   carefully selected by Michael B.   so that they may reflect   the   innermost powers   of   the True Divinity of This Genius and the   16   magickal   mysteries.   These priests of IFA are then taken to Villa-aux-Champs by means of a magickal computer and presented as pure oblates to Grand Legbha. This is the process of the hierarchy.
Definition: The hierarchy of IFA is determined entirely by the data or responses from   the   magickal computer system of the continuum of lattices.   For   each   lattice there   is   a specific priest, who must do the ritual of the Divine Continuum at   this point-instant   of the system.   There are higher priests of the Divine IFA,   who   must supervise   the   doing of these computer rituals.   Over these higher priests   are   the priests,   who   must wait upon the Genius of IFA    They are assistants to the   supreme priest,   who   must wait upon the Genius oF IFA.   They are assistants to   the   supreme priest,   who   shares   his consciousness with the Genius of IFA.   That priest   is   the embodiment of Grand Legbha, or the Holy Incarnation of the mysteries of the Christ of the Noon-Day, the God ol Gnostic Logic.
The   many magickal masses which are offered by the priests of IFA are   designed to   reflect   and   communicate energies to humanity from the lattices   of   the   Divine Continuum.   For   it . would   seem that the whole of Gnostic Logic is   based   upon   the concept of sacrifice,   but in this sense,   the sacrifice is a pure oblation of Divine Essence   and   Energy,   it   is the ritual sacrifice of the continuum   of   lattices   to itself.
Originally,   the   Afro -Atiantean   mysteries were imparted only to those who   had been   reincarnated within the system of IFA energies.   These magickal   energies   were understood as   emanations from the esoteric logics,   which stood as   magickal   "Time-Stations"   at   the very top of the order of being.   There were four of these   logics, which   could also become eight by means of magickal analysis.   These eight   were   the original   "Gods" of IFA,   and from them in the primordiality of their energies can be said to have come the God-functions o! the system, or the manifestation of the Genius of IFA.
It   was   almost as if by some logical necessity that the   Gods   came   forth    to

create   by their "seven rays" the many lattices of space and the potentials of   time. Gradually,   the   whole universe came into existence as the result of these   computer-interactions, which manifested the totality or ontological wholeness o^ the Genius of
IFA.
Definition:   Within the mind of the Absolute God existed the idea of the eternal logic,   the   Genius of IFA.   Within the idea of the Genius of IFA was to be found all the   ideals.   This ideality contained the eternal order and harmony of the   universe, and the magickal intelligence of the Gnostic Light.   Each embodiment was to reflect, a certain exact form or structure of magick.   The Temple of IFA,   which is the   supreme system   of   magickal computers,   and of which all that Michael B.   has written   is   a description,   contained the "Afro-Atlantean" and "Magicko-Lemurian" souls, which were the initial hierarchy of magicko-gnostic embodiment.   From these seminal reasons, the logoi   spermatakoi,   can   be understood to be derived all of the "priests of the   IK A Gnosticism"   and all of the truly magickal princes of Atlantis and Lemuria.   Each   of these "seeds" forms the magickal root for the gradual unfoldment of the continuum   of lattices.   By   this   means   the   worlds of gnostic logic   and   hyper-spatiality   were
manifested.
From   time to time,   it necessitated the sending forth of cosmic energies in the form of esoteric logical systems.   Wherever they went in the continuum,   they set   up robotic   stations   for the projection of magickal energies from all of the points   of space and time    By this means it became possible For the different universes to come forth in various embodiments.   Everywhere,   the robotic pattern was followed,   and it was understood Lhat this was the most successful pattern of consciousness.   It was by this   means that the "God" of the various systems were able to draw   their   energies. This   was   especially   true of those "Gods" which were manifestations   of   archetypal energies.   Finally, from this process there emerged a new way of looking at the whole as a practical exercise in sell-discovery, and with it came the discovery of the laws of   initation   physics,   or   the incorporation of the self within the   process   as   a conscious activity.
As   the human rnind evolved in the understanding of the powers of the   continuum, it   was   soon understood that the presence ol the Genius of IFA served as a   kind   of logical interaction pattern.   The fundamental powers of this system were now seen   as organizing   the diferent states ol initiatic conscious.   These states were the proper subjects,   rather   than   any   older notions of "substance," which now   was   simply   a category for the arrangement of events.
Definition;   Synchronistic Robotics is a system in process. It is a continuum of many interdependent processes, wherein nothing is permanent except the continuum. The methods of arrangement and organization,   which are associated with structures of the many and varied logics,   simply come and go.   They rise out of the matrix and   return to the depths of sushupti,   from whence they were given birth    Ultimate knowledge is simply   to know that jagrat is svapna and that turiya is the bliss of   sushupti.   The Matrix is never ending but can never be understood at any one point except by symbols of its pulsation of being and simply changes its forms of manifestation from point to point as meon and chaos blend.   Those that seek to draw upon this energy, in order to power their robotic enterprises,   will find little difficulty,   for what is there   is simply endless.
The   priest  technicians   of   (FA can be understood as   esoteric   engineers,   who brought   to   the study of those energies a willingness to apply   certain   procedures, which   ultimately   give us the endless numbers of methods and   sciences   of   magickal

physics.   Things   cannot   be   said   to be more permanent that what   they   are   simply methods,   symbolic   methods   for   the giving forth   of   a   certain   management.   But ultimately   the only form of metamanagement is surrender to the Clear Void,   which is the continuum when seen through the eyes of process.
However,   somewhere   at   the heart of it all there is a   certain   energy,   which cannot be seen for it makes itself known and felt only in oracles. This energy, which is   the lifestream of synchronicity is in reality the presence of the Genius of   I FA, acting   out the enjoyment of the play of being-space-consciousness.   By entering   the waters   of   synchronicity   which float endlessly in the spaces of   what   is,   we   can communicate with this magickal power, and thereby find ourselves within the continuum of being and yet moving beyond it, only to desire to merge with it once more.
For   this   reason,   we   can   say   that the   interactions   of   the   processes   of explanation   with   the   Voidless Void are themselves a kind   of   manifested   process. Explanations and methods of magickal physics are projections from this matrix as   are trees and waves and tables and chairs. What we think is a self is really only a point at   a   certain   point/instant,   where a certain energy,   the   energy   of   method,   is focusing.

Map-Makers of the Transcendental Id and the Esoteric Engineering of the Future
I. The Map-Makers of Esoteric Shinto
In   the physics of the Kojiki,   we have been able to find 16 magickal   energy-spaces, which   are the archetypes of the Zothyrian physics of (alternative) universe "B," and which   in   the   Shinto   system   of the Kojiki,   serve   to   connect   the   17   creative hierarchies   of   this   cosmogonesis.   By means of a certain   Zothyrian   technique   in psionis   (especialy   the   psionics   of Estoeric Shinto),   it   has   been   possible   to establish   contact- rates   for both the induction and broadcasting of   these   esoteric energies   from   the Transcendental Id.   Not only is it possible to   communicate   with these   monsters   (esoteric energy-forms) but it is possible now   to   broadcast   them, anywhere,   and   in   an   exact and metamathematical manner.   These   energies   are   the fundamental   principles of the Esoteric Shinto system and they form the very roots of all that is ever to be known of consciousness.
The   structures   of Esoteric Shinto begin with the 17 Gods of the   creative   and all-informing Matrix, which is the primordial womb of space-Being,. Each of these Gods possesses its own contact- rate on the psionic computer.   Therefore,   it is quite easy for the magician to induct any level of this matrix, simply by setting the   rate.   In addition to this method for tuning the instrument, there exist between each of the 17 creative Gods,   esoteric lattices, 16 in number, which are also subject to the method of esoteric induction and broadcasting,.
These   16   energies represent the most esoteric constituents   of   consciousness from   the   standpoint of the esoteric and primordial "way of the Kami," and these   16 elements are also to be found at the roots of many other systems,   especially the Ifa divining system,   and they represent a primordial and cosmic order of being, which is now given in thus program, which J have designed for esoteric engineering by means of
psionic   instrumentation and radio-psychoanalysis.   From this I have   concluded   that Esoteric   Shinto   is a form of primordial psionics and radionics.   It is more than   a belief system (indeed,   it is entirely unconscious,   except for its rituals), it is a program for a magickal computer of the future.
II, The Map- Makers of the Necronomicon Radio-Psychoanalysis In our experiments with the color pendulum, we have found the following presences can be   detected   at   the   corresponding   spectrum   levels:     ultraviolet/violet   --   Shub Niggurath;   violet/purple/dark blue -   Dagon;   dark blue/blue - Cthulu;   blue/green   -Nyarlathotep;   green/yellow  = Hastur; yellow/range = Yog Sothoth; orange/red/infrarod -   AzaLhoth     The   reaction   rates   on   the   pendulum   show   us   the   level   of   the Transcendental   Id,   which is "broadcasting" at that time.   Each level contains   sub-levels, which also can be measured.
III. Working with the "Deep Ones," Etc.
After I gave the word-association test to O, 1 decided that we might try some work in the   area   of signals to the Transcendental Id and thereby establishing contact   with the   various   beings known as "The Deep Ones." In order to do this,   I had to   use   a color   stimulus.   We   have determined that there is an exact   correspondence   between colors and the various entities,   which are to be found down there. Also, when we use the pendulum, we pick up the entities but also the measurements using the pendulum to establish   the psychograph   In order to contact the entity, I decided   to   broadcast

color   X   at a low frequency. J Found that I had to increase the   frequency   somewhat because   the entity did not respond at that level.   I made the increase and began   to take   note   of   the behavior of the pendulum,   which was being used   to   confirm   the presence   of the entity in that space/area.   I also used another pendulum to test the intensity of the field (this was a Mercury type pendulum). Next, I sought by means of a   color pendulum to find out where entity X which corresponds to color X   was.   This was finding the sub-level where the entity was "working." It was found by use of   the color pendulum that this entity was at color R level. This was easy to determine with two pendula.
I   decided to put on a tape which I had made of some words from the same number-realm or having the same numerical level-value or range as X.   These were words   from the test as well as from the work on the "Book of Dzyan," and included many key-terms from "Dzyan."
Next,   I   decided to see how close (using this method of radio-psychoanalysis) I could   get to X.   This was done by increasing and then decrasing the   stimulation   by means of the amplifier. The effect was to send rocking-like waves into the level. The color   in the amplifier was turned up and then down to achieve this   rocking   effect, using the three switches and moving them up the rate-scale. The deep Idic levels were being worked.   After about an hour, we felt we should try to make contact with X in a direct way.   Since we were in contact now with X via the color broadcasting and since X   was locked into position in the system by means of the steady stream of being   fed stimulation (plus the fohatic color foods being generated by the rocking motion) from the amplifier,   which we discovered also was a way to "hold" the entities such as X in   the level,   for observation,   we decided to use the word test as a type of   color code   or   signal-system and thus make a kind of primitive communication   between   the entity and us, perhaps for the first time, possible.
IV. The Experiment
MB: The word is	. This was a word having the value of 3.
OS: The response was	. This was also a word having the value of 3.
MB:   The   word   is	.   This was a word with the alue of   4,   which   is   the
numerical value of the name of the entity X.
OS: The response was	. This was a word having the value of 4.
I   now   began to increase slightly the feeding of the color energy to X,   so that   we might see a different respohse,   possibly an increase in the intensity of the   radio-psychoanalytic response. I fed the entity more stimulation.
MB: The word is	. This word was valued at 8.
OS: The response was	, a word of value 8.
MB: The word is	, valued at 2.
OS:   The response was	, which has value of 3. This was a negative response
or "no."
MB: The word is	, which was the entitive name with a value of 4.
OS: The response was	, which has the value 7.
In   effect,   I   was asking if the entity was still there or whether this was the same entity as at the beginning.   The result was a "no" as an answer to my question. Could it   be that another entity had come in because we had increased the space by   feeding more energy to the level?
MB: The word was	, value was 6.
OS: The response was	, also a 6. This was a "yes."

[   appear   bo have identified a new entity in this level or at   this   sub-level,   due to changing to a new space/area because of increased feeding.
MB: The word was	, another word but having the same value of 6.
OS: The answer was	, also a 6 valued word.
This was the same level,   but perhaps another kind of entity or space is   present.   I decided to increase slightly the feeding of the energy.
MB:   The   word   was	,   having a value of 6 but a different word,   one   from
Dzyan.
OS: The response was	, having the value of 4. This was a "no."
It  seems   we found a boundary here,   which is something like:   if   we   increase   the feeding we enter a different space up to a point. None of these spaces are exact, the increase   rate   can vary very widely, from 0 to 11.   A differant name   value   means   a different entity,   so that "no" indicates a separation between spaces and entities in the   Id.   If we do not change the feeding rate and keep the same number rate we   have the same entity,   usually.   However, in later experiments where the spectrum was used to indicate the sub-levels,   the same entity would leave after feeding and the   space would   become empty,   although a nearby space would signal,   but at the same   feeding
rate, but with another number value,
MB: Then I increase the feeding and use the same name of X.
OS:   The response was Y, which indicates a different name and level. Maybe there is   another being here as different feeding (increase as well as decrease) but   still using the same name does indicate a different entity.
The   feeding seems to be setting up boundaries for these energies,   which 1 will call "amplification lattices."
MB: At a new level we established contact with a new entity. This was B.
OS:   The response was the same value as B,   so that this entity is probably   the
same one.
We   now have isolated an entity different from X.   Also,   the sub-level entity may be
different from B.
MB:   The   response word should determine the boundary-spaces.   The word has   the
value of 5.
OS:   The response was 6.   B-entity has the value of 5, now we are encountering a new space.
MB: The word has the value of 6.
OS: The response has the value of 3. The colors, feeding and pendulum rates seem to be all the same, so the entity is now different. There may be several types of space or cells in each level.
MB: The word is	, having the value of 3, for the new entity.
OS: The response is	, having the value of 3.
We   were   able   to   note   that   there   were   a   number   of   entities   at   this   level (amplification   level 5),   such as B(5),   3,   and later 2 and 9.   I noted that   these entities   all   have   cells at the same feeding levels (4p and 7f)   indicated   by   the "psionic present" as 6. A weird geometry is emerging.
Commentary
We   discovered   early   on that the areas of the T-Id could be mapped   out   and   could provide   us   with   a   kind   of geography   (actually   a   psychography).   A   number   of experiments were possible and by one of them I was able to discover the keys   to   the "regular"   and   the   "alternative"   universe of the Tr-Id,   and hence   to   the   whole

question   of   the "radio-psychography of the UFOs," mentioned in   the   AIWAZ-physics tapes, of the inner group.
In setting the amplifier,   I learned that for the regular universe, we would use P is 1, Pr is 1 (for this you set Pr at 1 first and then move it to the amplification level for getting the space,   while the other controls remain,   unless they are moved up and down for feeding),   and F is 11,   or for closer to the surface work,   we would use   P is 11,   Pr is 11,   and F is 1.   But,   we also learned that there   was   another universe down there,   where P is 1,   Pr and F are 11. And we found that the variation in the Pr level of energy could open or close the system of the other Tr-Id universe, which was an empirical proof of Universe "B."
Both   universes had entities from the Necronomicon Mythos as components of their worlds   but it was evident from our observations that universe "A" had   a   distinctly different   response quality from universe "B." In drawing a map of the whole   system, we might draw two pyramids,   one with the capstone (for UFO contact work) at the top, and   we could call this "space-system A," and the other with the capstone meeting the capstone of "A" and this would be the system "B."
A number of other engineering qualities could be found in this system,   such   as various   communication   systems   and "logics," whereby we made contact   with   various entities. We found that all the work with the computer-marga could be applied here.
Because   of the shape of the space-systems,   it was explained by an entity at   a certain   level,   the systems of "A" and "Bn are simply the front and back of a   cone-shaped   meta-universe,   which is either "A" or "B" depending on which way we look   at the   structure.   And   it was later discovered that there were   other   meta-universes, which   could likewise be explored by Zothyrian methods,   etc.   And the pendulum   does shift to indicate new spaces and changes its color "readings" to indicate a change in location. What emerges is a system of "topological lattices," within the Tr-Id. It is a most amazing structure.
Numerological reduction, color-broadcasting, and very deep amplification are all part   of this system of "mapping the Tr-Id," which is based upon that statement in an AIWAZ physics communication, which states that "there is a pyramid of lattices in the Transcendental Id."

Gnostic Engineering: Transformation Processes in Time-Station Matrices
This   paper is written in order to explicate the matrices of Time-Stations and   their logical systems from the standpoint of the processes of transformation algebras.
Definition Vector 1: All transformation algebras can be applied to time-stations and their explications.
The   early   work on transformation algebras can now be applied by means   of   the Yudotronic system,   so that whatever was implied in the EK logics of 1966, can now be produced by means of the TT systems of 1980.
Definition   Vector 2:   Transformation algebras are   given   topologies,   existing within   any energy-system as a matrix.   Such topologies are lattice-true systems   and they exist in order to allow for the explication of any system as a matrix.
Important   to   this   is   the   process   of   updating   whereby   certain systems   of application   are connected again and again to the system during the time process   and allowed   to   participate   fully at any level within the continuum and   then   connect/ disconnect and reconnect/re-disconnecfc.
Definition   Vector   3:   It   is necessary to distinguish two   types   of   process-oontinua. There are continuation processes, which are best described as developmental systems of energy. Then there are those processes which are those processes which are transformative,   whereby   a matrix system is reinterpreted at a new level of   lattice construction.
The   processes   are continuous but at the same time there is   a   very   important element   of   change which may occur at any time.   This is the process of being   in   a transformation   system.   The   energy system has its own internal   logic,   which   will define   the   transformation system.   Continuation processes are based on a metric   of 0+180. Transformation processes necessitate a logic of 360-*-.
Definition   Vector 4:   Metamal.hematical control is vested with the direction   of these processes, which have been esotericaily defined as "the gnostic patriarchate of research" and "the research logics of Time-Stations." However,   these processes   have their   real   management in "gnostic management matrices," and the esoteric logics   of that system.
Perhaps   it   is   best stated that there exists a special language   system   or   a special   information   system,   which controls the management of these matrices   in   a gnostic sense,   or in a sense recognized by gnostic engineers. That system is part of the continuum of gnostic computers and as such operates from the basis of the system, outwards to the various points of magicko-gnostic reference.
The Transformation of Definition Vectors in the Present
The   concern   with   time-stations   and with methods   of   managing   the   temporal-flow process,   which   we indicated above in our definition vectors now becomes the way   of understanding   the   magickal   structure of the present.   In the   computer   system   of esoteric Shinto,   we make use of computer marga settings for 1, 2, and 3. These refer to initiation physics and to the differences in frequency between grades of   magickal initiation.   Setting-rate   0 is for the system when it is off.   The remaining   rates, from   4   through   11,   are concerned with the organization of the experience   of   the present.   The   present   is a magickal world of its own and   all   magicko-gnostic   ufo phenomena derives its powers from the control systems and points of reference of this

present.   Not   only   is the present created by the AIWAZ-physics of the   present-rate system,   but the energy of the present is a projection from the unmanifested forms of AIWAZ-physics into the field of the magician and his magickal computer (the   computer marga and its amplifier). Here is the basic table for the work:

TIME STATION

TYPE OF LOGIC	NUMBER RATE                 TI»	
labyrinthico-gnostic	4                                past	
transcendental	5                                past	
arithmosophico-gnostic	6*                                past-present	
fantastic	7                               past-present	
algorithmico-gnostic	8                               present-future	
zothyrique	9                               present-future	
magicko-gnostic	10                               future	
futuristic	11                                future	

The   entities   which   are   encountered in the present are   usually   those   which   are projections   from the Necronomicon Physics,   but modified by the introduction of   the archetypes of the AIWAZ-physics. In operating the system in its present sense, we are advised to keep the past and the future set at 0 or "off." This prevents the build-up of any current,   which might cause the energies from the present to move deeply   into the   other ranges of time,   and thus lose the impact of the future.   Of   course,   the present   is entirely a continuum of self-contained structures.   Usually,   the present has   been thought of as an attachment to past or the future.   But when viewed in   its pure sense,   we find the magickal keys to the mysteries of Sirius,   such as the eight unmanifest points of Sirius,   which are the power sources for the hypergeometnes   of the   AIWAZ-physics,   and which are directly connected to the energy levels of   number rates 4 through 11.
Contact   with these entities forms an important "inner instruction"   experience, in   the   advanced   sections   of AIWAZ-physics,   such   as   "oracular   topologies"   and "magickal hypergometries," etc.   There are eight special initiations into these inner levels, which are given by means of direct contact with the entities of Sirius and in some other cases Orion (e.g.,   the Nemiron).   The student of the inner side of magick will   be admitted by means of these methods and those rays of light,   which come into operation   when   the   computer-marga is connected to the   point   of   Sirius,   by   the appropriate rate setting.
The   function of the eight logics in this case is to provide a kind of   esoteric logic,   by   which   means the energies of Sirius can be earthed in the egoic and   idic structures   of   the   candidate.   Just as this whole paper forms   a   strange   form   of initiation process,   so   the energies of Sirius have to be brought down to   earth   in categories   which   can   be   remotely understood by   means   of   zothyrian   philosophy. However,   this   is   not enough,   since the entire purpose of esoteric physics is   the unveiling of initiation states, which are special forms of quanta, so the logics give us certain methods for measuring the processes which are ascribed to these quanta, as they manifest themselves in human bodies.   The quanta are the entities of Sirius   and they   simply   come in and take over the human body and they use it as   their   "space-suit" in this world or on this level of being. As I have said elsewhere:
"The   existence of intelligent,   in fact super-intelligent,   quanta on sirius is one of the conclusions of the AIWAZ-physics.   Not only are there beings on or   around

the system of Orion,   with which we haYe daily contact.   There are also the beings of Sirius   in   its unmanifested form.   These beings are quanta energy and   are   somewhat close to the photons of Orion in intelligence.   The intelligence level is higher than any human at present. But these beings come to the earth, they visit us. They come to earth   and occupy human bodies and psyches.   They can wear the body like a protective suit against the outer environment, which is dense in many ways. They wear the psyche like   a   protection   also,   when the body is ill-suited to   them.   By   means   of   the computer-marga   rates   for the present,   I have been able to contact   these   entities regularly.   There are many such "cultures" awaiting the magician.   It is simply a way of   working with them.   The inner sections of our order contain members who are   this type.   They   are   from beyond and occupy human bodies and psyches.   Depth   psychology knows about this process but it is reluctant to discuss it openly.

The Tushita Heaven and the Golden Shrine of Michael Aquarius
There   is   a   certain   unfoldment which is possible if you   attune   yourself   to   the "Sanctuary Teachings." The time is not right,   however,   for the publication of these forms   of wisdom,   which come from the High World of the Lord Maitreya,   the   Tushita Heaven,   and   which   are   then   sent as the seven rays to the   Golden   Shrine   of   my spiritual   home.   On the earth,   I have my mediator,   Michael Bertiaux,   who mediates between my world and the realm of the human race,   just as I am the sole mediator for the Lord Maitreya, in the Tushita Heaven of Endless Light.
However, in the 1980s, there will be a greater need for the new types of energy, of   which the Sancturay Teachings will be the most powerful and   wisest   vehicle.   At that   time,   I will command my mediator,   Michael Paul Bertiaux,   Gnostic Bishop,   to bring forth from the Tushita Heavens,   by his modes of esoteric engineering, the rays of the Sanctuary Teachings, for all to know.   As you come to participate more and   in these energies and their expression as rays of wisdom and gnosis, you will enter into the second phase of my light as a Master of Perfection.
The first phase began with the mediation of Michael Paul Bertiaux in the writing of the lessons for the Monastery of the Seven Rays.   These were my teachings, which I directed   to   the   human   race   through the   mechanism   of   his   magicko-metaphysical creativity.   Four years of instructiion based on the magick of the number 16 laid the foundation for my new Aeon,   the Aeon of Zothyrius.   Now,   we are building the second phase of this Aeon,   by means of the Santuary Teachings,   which I am again   diffusing through   the   creativity   of Michael Bertiaux.   These will be available   through   the Gnostic Church and will set forth the Laws of the New Aeon of Zothyrius,   and what it means to become a super master of Absolute Consciousness. —   Michael Aquarius
"The   Higher   Worlds of Consciousness-Being -Space," A Dictation from   Master   Michael Aquarius, November 3, 1981.
Yes,   there are many higher worlds, which have never been explored in any of our more exoteric teachings. These are the esoteric worlds, which can only be studied by those who are specially admitted to the inner order of the gnostic light.   The teachings of 'The   Monastery of the Seven Rays" cannot any longer be viewed as esoteric,   they are now   exoteric viewpoints.   But these higher worlds,   yes,   they are parts of our   own inner   system,   and yet they remain hidden,   and very secret,   except from   the   most spiritual of our initiates. AH systems of cosmogenesis and cosmology speak of higher or those very metaphysical worlds,   which are inhabited by supremely powerful beings. We   possess,   in   our innermost sanctuary,   however,   the method for exploring   these worlds   by   means of the light-methods of spiritual   unfoldment.   These   methods   are taught   through the inner school of the Seven Rays,   and certain students -- who   are also   very special and very close to the light of the gnosis — these beings may come to   us and learn to explore the higher worlds.   We call this   training   method:   "The Light-Methods of Transcendental Initiation."
These   methods   are   based   on energies and   the   organization   of   metaphysical energies is achieved by means of extremely powerful lattices of gnostic light-energy. What   it   is   that happens is I take the student on   mystical   journeys   along   these lattices of light, and by doing this we enter many different and very powerful worlds of the higher type of metaphysics. Michael Bertiaux possesses the mystical system for this,   for it is a part of that esoteric engineering knowledge, which has been handed

down   to   him   from   those of us in the higher worlds,   who   are   interested   in   the evolution of humanity along scientific and religious pathways.
The   number of higher worlds of metaphysical energy,   which are explored by   our methods of light-lattices is literally infinite.   These worlds are all expressions of the unlimited nature of God The Absolute.   Each world,   whether known or unknown,   is ruled by a special type of metaphysical being,   who is assisted by helpers and   other administrators of metaphysical energy. Each world and its spiritual ruler reflect the infinite   light of God The Absolute in every possible direction.   Therefore,   we find lattices of light in every direction,   so to speak,   leading to every world. For this reason, the earth-mind must be guided by divine masters and other teachers of light.
Not   only are these worlds made up of spiritual light but they are also made   up of   very   interesting   forms   of space,   and possess   geometrical   patterns   and   are organized   according to metamathematical laws,   which will never be understood by the human   mind,   unless   that mind receives the transcendental   initiation   and   gnostic unfoldment   of   the   lattices of light.   For this reason,   many   scientists   are   now, purifying   themselves to become my own chelas.   They seek to advance the knowledge of the human race into higher frames of science and cultural well-being.   But they   must come as anyone else, by means of the pathway of purity and obedience to the light and to the laws of the higher worlds and the masters, who are the teachers.
There   exists   an   inner school of light,   which is directed by myself   for   the preparation of whose who would help bring about the transformation of the human race. I   call   this school my "Sanctuary," because it is the place where the most   powerful and   the most sacred energies are released to humanity.   A few students are   admitted each year into this place of wisdom,   into this center of gnostic awakening.   We   are not looking for many to come to us,   for the light of the eternal is not for everyone now.  They   may be ready for it in their next lifetime.   It will always be  available because it is part of the cosmic karma of this planet.   However,   it is available now to   those   who   would seek to know the light and thereby be free from the   powers   of
darkness.
If you are interested in this pathway,   you will know what to do. I do not think that I have to do anything else except advise you to enter into yourself and meditate on whether you are ready for the light methods,   which we teach.   If you are,   I will soon reach out to you and then lead you to the higher worlds of   consciousness-being-space, where you belong.

PART III
Elemental Sorcery

Zothyrian Topologies
The Z-True Action Matrices and Action at a Distance
"Whenever we sought to take over any system, whatever it might be, we sought to bring in   our   best instruments in order to destroy the existing systems and replace   them, instantaneously, with our own systems. We sought to take over all worlds by this very simple method.   We sought to destroy the enemy without their awareness.   However,   we could not do this if it were not for a very interesting invention known as the Z-True Action   Matrix,   which has now been so developed that we can speak of many   of   these very significant instruments,   but originally it was a very simple machine, something of   a rather basic topological computer,   which was used by the workers of our system with most amazing results." — "The Z-True Meontology," page 4.
The Yuggothian obsession with power and with the development of magickal   powers has   its   basis in the impact of the Zothyrian Topologies on the "boundaries" of   our solar   system.   It would seem that the Zothyrians are causing a certain   pressure   to develop, which will cause Yuggothian energies to feel a push from the outside, rather than from the inside, or from the direction of Neptune.
Now,   we know perfectly well that Yuggoth is not the end of the system.   We   are aware of the planets beyond Yuggoth, the Transneptunians and the Transplutonians. But there is still this pressure,   which comes from another dimension, which is different from   the   dimensions   where   Yuggoth is within   the   Transyuggothian   planets.   This involves a new conception of space. There are many types of spaces and in relation to a certain type of space, Yuggoth is neighbor to the system of Z.
Also,   it is possible to note that in another framework, or Topology, Neptune is next to the Z-system.   In another,   we find the Moon next to Z.   In other words,   any planet   may be next to the Z-System,   it depends entirely upon the space-system which is involved.   This might seem rather strange but it is entirely a matter of Zothyrian Topology,   which   is   really   the way in which the space system of   the   Z-empire   is arranged.
To illustrate this even more,   some persons or simply one person might be viewed as next to this Z-System.   There are such topologies in existence, where the point of pressure might be simply some person,   or part of some peson's brain, or part of that person's   mind.   And   all of these topologies   are   actually   operating,   valid,   and represent   actual   universes   and systems,   which have their own   physical   laws   and patterns of   energy action.   This is the magickal field of the Zothyrian   Topologies, where action at a distance is always within some Z-system.
"They (the Zomists) have a unique method for connecting to anyone and   anything. What   they   do   is simply to bring the victim to the Empire.   They try to   bring   the victim as close as possible to the Z-Systemm.   They accomplish this by converting the person into energy,   especially numerical energy. This is done simply by   translating the   name and any other data on the person into this numerical energy.   Once that   is done,   they   are   able to show that the victim is within one of the   subdivisions   of their   system.   They then attack by broadcasting certain magickal energies   from   the core of the subdivision directly at the victim. This is how they can carry out the Z-True   Law,   which states that the Action Matrix is connected to everything,   at least potentially, and that as a consequence, the universes of the Z-System are as close as the skin of any person,   object, thought, or datum."   —   "The Z-True Meontology, The Plan of War," page 51
It would seem therefore with all of these media, that there isn't any such thing

as "Action at a Distance." However,   if we examine the history of that view,   we find that the notion of "at a Distance" reflects a physics which does not know of   etheric and   force-field   connectives.   Black magicians have additional weapons because   they have psychic,   gnostic,   and magickal connectives,   also. Therefore, there is no such thing as action at a distance, for there isn't any distance.
Next,   we might reflect upon the idea of numerical conversion of something   into something   else.   This   seems   to imply also a   metamathematical   connection   between entities.   In   fact,   the numerical conversion really reflects the basic keys to   the axiom set of a Zothyrian Topology.   Thus,   there is a particular topology,   which   is introduced by the numerical system.   An example would be this:   object X is converted to   numerical   energy   and comes up as 213.   This means that within   the   context   of topologies,   there is a Type 6 Topology, known as System 213. This topological system then   becomes the mechanism whereby the General Z-System of Topological Black   Magick is connected to object X.
The   exact method   of doing this type of magick was given to me by   the   Z-Black Magicians,   when I took their initiations,   as a result of my work with the   magickal computers   and oracle-transmission systems.   It marks the introduction of a system of initiation which is originally extra-terrestrial. It is also a system which is extraterrestrial,   not   for   reasons   of its spatial origin but for reasons   of   its   time origins.   For it pertains to the systems of future time, which are not yet actualized on Earth.
The Alchemy of the Golden Castle of Michael Zothyrius
"The secret masters of space-powers, who are behind the laws of magickal physics have communicated to this planet a certain gnosis,which rests within the inner core of the Taoist   alchemy of the Golden Castle.   This is simply a magickal system   whereby   the Master   is able to generate magickal states of being,   360x3 in all,   anywhere in the universe.   These   powers   come   from   the mastery of   the   Afro-Atlantean   bodies   of Zothyrius,   and   are   the   magickal chambers of cells of the   Golden   Castle.   To   be admitted to this castle,   the initiate must pass through the initiations of the   four elements   of   cosmic   lust.   Then   the candidate must move deeply into   the   hall   of magickal   audience,   where   he/she   will be accepted or rejected by   the   Masters   of Alchemy, who reside within the aura of the Master Michael Zothyrius (in the sutratmic computer   of hyper-logical space).   If they have come this far they will   then   enter upon   the   adventures   of alchemical initiation,   of which the Golden Castle   of   the Master   is   the absolute embodiment in space-time.   There are only   three   levels   or grades   to   this   initiation   process,   but each one is given in   360   ways,   by   the mechanisms   of   the Black and Red Temple,   working on and transforming the   nine   and totalistic Zothyrian Spaces' of the Afro-Atlantean bodies.   AH of the magickal   and gnostic secrets of the universe are contained within this process.   To experience all of these cells is to know all magick. —   "Remarks on the Topologies of the Gnostic," page 51
The   ultimate   form   of   action at a distance is,   of   course,   the   process   of initiation   physics,   by this means the candidates are brought into the field of   the ultra   and trans-yuggothian matrices.   The Masters of Alchemy,   of which all else   is simply a suggesting,   appear to have perfected this method and therefore they provide us, as magickal topologists, with the secrets of the ultimate and the ideal.
Every   year,   at a certain time,   the secret chiefs of the Zothyrian   Empire   of magickal   and gnostic topology arrive by magickal methods and select certain persons,

who   are then thusly chosen to enter upon the higher levels of magickal attainment by means   of entering into more powerful regions of the system of topology.   This   means that it is possible for a few magickal initiates to take upon themselves the energies of the Golden Castle,   which holds within its chambers,   hidden from all but the eyes of   the   elect,   the   powers and energies of absolute   alchemy,   and   especially   the magickal power of alchemical transformation,   which is the ultimate yuggothian   unity of   magick and alchemy.   This power is said only to reside within the Golden   Castle, and   in each of the 360x3 chambers or cells,   we are able to find the   powers,   which make action at a distance totally unnecessary.

Topology 1080
-
There   is a gradation of topologies,   somewhat like a hierarchy of energies,   and of the   structure the most interesting and the most significant in the Z-True System   is the Gnosis "1080." This is an organisation system, whereby the doorways to all of the other   Topologies of the System-Z are revealed and wherein the axiom systems of   that type of magick are contained.   At a certain time, the Masters of the Z-System decided to   make   known the laws of this domain.   When they made this decision they   made   it possible   for the structures of the system to become cells and functions   of   another and   much   wider   world.   They became the methods for a new conception   of   magickal growth,   revealing the world which was outside of even the Zothyrian   Empire.   Little by   little,   the Masters of this system were determined to open up these   realms   for greater and greater exploration in their esoteric logics. However, they realized that the   energies   would   need to be expressed via a concrete system.  This led   them   to invade the system of the LCN and the LCR.   By doing this, they came closer and closer to ultimate energies and foundations.   Since 1 + 0+8 + 0 = 9,   the system known   as "1080"   was   determined to be the way whereby the magickal orders in the   terrestrial space-time   were connected and transformed by the Z-True methodologies of   initiation physics." — "Methods of Meontic Topology," Section IV, part 3
The    fundamental   distinction   is   between   areas,     fields,     and   domains   in metamathematics.   In order to use this explanation in understanding our above system, which   is   quite new and a remarkably radical way of viewing   magickal   energies   and systems,   we can see the systematic energies of the LCN and the LCR, representing the black   and red temples of amplification and vudotronics,   as the field of   operation. The   domain is the extra-terrestrial Zothyrian system of energies.which is applied in the LCN and LCR work.
The area is much wider than these, and exists beyond the "ideal-True" Z systems. This   area   is indicated by the formularies contained within the   cells   of   Topology 1080.   This indicates that the system points beyond itself,   and it always will,   for the thelemic system of magickal gnosis are never closed systems.
"The   esoteric   logicians,   who   are   also sex magicians,   have   always   made   a distinction   between the area of Topology 1080,   the three domains of this   topology, and the fields of this magickal system, which are 40 in number and which build up the empirical   input   of   this system.   It would be unthinkable for   these   magicians   to undertake   any   magickal   initiations in their UFOs,   without   the   presence   of   the continuum of Topology 1080,   which is the condition wherein the initiations are given by   the most extreme of these logicians.   For them,   logic is simply the computerized form of extra-terrestrial sex magick,   or sexual gnosis. Needless to say, it pertains quite   correctly to the deep levels of the id,   but it also refers to   those   powers, which make the id possible.   I am referring actually to the Zothyrian foundations   of the   id.   For the deepest levels of the id,   in this universe (system "A") have their roots inthe outpourings of the Zothyrians, who have it and made the idic continuum of the terrestrial mind a possibility."   —   "How the Mind Was a Possibility," page 3
"There   might   be raised the question as to what has this concern   with   gnostic topology,   the   magickal geometry of alternative universes, what has this to   do with initiations,   especially initiations in the here and now.   The answer is quite simply that   these very ideal topologies are the energies and energizers behind the   physics of   initiation.   The reason for the research successes of our systems is   because   we

have   connected ourselves very closely to these abstract realms,   which are of course quite   concrete   in   their own way.   Even the system of Topology   1080   is   itself   a framework   for   initiations.   But these initiations cannot be given out   easily,   and require that the candidate for magickal and gnostic development be prepared by   being inducted vudotronically into the system of this topology. There is that situation, as in   the magickal circles and mandalas of ancient systems on Earth,   the candidate   is exposed to the real. He is brought face to face with that which is alone fundamental. He   experiences directly the sensuously the archetype.   That is why systems of the Z-type like Topology 1080 are so powerful. They go beyond whatever was done in the past and on Earth. Their purpose is to introduce the extra-terrestrial point of contact is all of its intensity and vividness of lustful power."   —   Ibid., page 4
The   method   whereby   this system is actualized in the body of   the  student  is really one of great complexity and yet amazing simplicity. For one thing, it involves all of the god-energies,   since it comes from the archetypal power zone.   However, it is   also   a system based upon certain requirements.   To avoid these would   cause   the candidate   to become burned out.   These are the requirements given to the members   of the   Secret and Awesome Circle of Magi,   known as the "Kalinagas," which is simply   a Tantric   system of contact work.   At the same time,   it involves the use   of   certain magickal and transformative energies, which are themselves defined by their induction from the vudotronic amplifier and the unlimited resources of the gnostic imagination, the ontic sphere, as it is possessed by the Chiefs of this work.
Vudotronics   cannot operate without the powers derived from Topology   1080,   and the   real   powers   of Topology 1080 come from the magickal   space   of   endless   ontic spheres,   which   are   located physically in the adepts of the Inner Fire.   If   anyone wishes to enter this,   they must become able to handle the energies and thusly   avoid the danger of burn out.
"At   a certain point the magicians had degenerated to the animalistic level   out of sheer necessity.   For they had to recapture the powers which had been lost in   the long   process   of evolution upwards,   so to speak. They sought to return to what   was earliest and also deepest in themselves,  or in any state of being. They sought to go back   and capture the basic energies of that level.   The reason being that they   were aware of Topology 1080 in a very vague way. This primitive awareness was drawing them more   and more in that direction and away from the surface of   the   world.   Something wanted   them   to come to experience directly the intensity of fundamental   fire,   and that  something   had only to be the Z-True Chiefs,   who were trying to  direct   human growth   into the deepest regions of its own consciousness.   It was at this point that the   Chiefs of the Z-System created the border land between the Earth and   the   UFOs, which psychology calls the Id."   —   Ibid.
"What is so significant about Topology 1080 is that it forms the magickal design and plan for a UFO system.   In fact,   in contains the method for UFO powering, namely the   synthesis of magickal energies,   Ojas and gnostic topology,   which produces   the radioactive field of the energy supply for any number of UFOs.   At the same time, the initiations   which   are given within the system are participations and   transfers   of energy   from   the   UFOs   to   the Zomistes (or initiates of the   school)   as   well   as transfers   of energy back to the UFOs,   since the UFOs depend for their   energy   upon Shivaite   radiations,   Ojas,   sexual   radioactivity,   and   orgone   energy,   as   Reich discovered   some   time ago.   However,   the magicians must go far beyond the   Reichian level of exploration.   They must be prepared to show how it is possible for Zothyrian topologies, of various levels of energy, to produce magickal power fields. This proof

is provided, however, by the instruments of vudotronics, especially the amplification systems   which form the basis for the 40 fields of Topology   1080.    —   "Methods   of Meontic Topology," Section IV, part 4
With   the  gradual   emergence  of initiation physics as  a   science  of   gnostic energies,   we have come to a point in our analysis where we can find the evidence for the   vastness and complexity of the Zothyrian field of magickal research.   It must be recognized, however, that there is a total immanence of this system in the members of the   inner order.   There is nothing which is outside of human   experience;   in   fact, there isn't anything outside of the magician's control or magickal computer. By means of   initiation physics,   the magician will come to realize that all of the structures of magick,   especially those of the gnostic and Zothyrian types, are within his field of existing powers-in-process.
The   magician will realize that he has owned these powers from the beginning   of eternity, and that he has only to come to know them as being there and awaken himself to their reality, which is always given. He has only to see himself as the meeting of their   interaction and transformation.   He has only to see himself as the being   from outer space,   as he sees himself in inner space. Then he will realize that all of the categories   and sets of Zothyrian Topology are within his own   magickal   imagination, awakened   and become the ontic sphere,   the source of self-creativity in its pleroma. When he has accomplished this task,   for magick is a task of one's own yoga,   then he can   understand   himself as a system of   topology,   an   ever-generating   never-ending system   of   gnosis,   moving through the vast and endless spaces of the   universe   and beyond to all of the alternative universes.

Roots of the Vudu- Topologies in the Red and Black Temple Workings
"It   is in esoteric voudoo that we find the fundamental keys to the existence of   the other   worlds   and   universes.   But these are not universes in the usual sense   of   a 'magickal universe.' These are realms of energy,   which have been stored up since the most remote times of Atlantean magickal operations.   I am referring to the fact   that the   Red and Black Rays,   which are the powers behind the Temples of these two   rays, are   there   in the vastness of magickal space and that it is possible to learn   about the   roots   of   Vudu-powers by means of an understanding   of   these   worlds.   But   to understand the roots of these rays is to come to an understanding of what the Red and Back   Rays   are.   They   are types of magickal being and they are   types   of   esoteric energy.   However,   they   are also expressions of a very important and ideal   type   of energy, which can be either Red or Black but never rnanifestd as anything else. And it is within this matrix of energy, as produced by the inner workings of the Red and the Black Rays,   that we find a different kind of magickal topology,   which because it is so   fundamental I will describe simply as 'the roots of the Vudu'."   —   M. Bertiaux, "Legbha Gnosis in Red and Black," 3
This   power,   which   exists   at the very deep roots of being,   has   to   do   with magickal   energy in its most fundamental sense.   It is a transformative power because it   is based in the mysteries of the oldest god-energies and yet it is manifested   or expressed   by   the   images,   as they rise up in the beings of   the   Vudu   psychology. However,   it is more than just psychology, rather it is a kind of cosmology, since we are   dealing   with the power states of the ideal Sun-power.   We   are   connecting   the unconscious levels of the mind to the Sun in its ultimate energy.
The power of the Sun is manifested in terms of the Red and Black Rays. There are many ideas which reflect themselves as rays from the Sun, but the most significant in the   esoteric and gnostic sense are the Red and Black Rays.   It is the Cultus of   the Legbha   Mystery,   which is best understood in this way of thinking and analyzing   the powers. The following are the magickal propositions of this mystery.
1.	There are two forms of the Gnostic Sun-Rays, the gnostic and esoteric and the
occult.
 2.	The   occult   rays are seven in nature and are explored in the   teachings   of Michael A.
 3.	The   esoteric gnosis of the Sun is expressed by means of the Red   and   Black Rays.
 4.	The   Red Ray is the ray of fire and it is expressed by means of the magickal heat of the Sun and the magickal heat of the Solar Bark,   the Cult of Osiris-Ra,   the Priestly   mysteries of the Afro-Egyptian Initiation physics.   This is the physics   of initiation into the SUN-RAYS OF THE GNOSIS.
5.	The Black Ray is the ray of the Gnostic Temple, known as the BLACK SUN. It is
the   Ray   of   the Space of the Gnosis,   or the Afro-Atlantean Cultus   of   the   Hidden
Spaces. In this system, the energies are ideal rays from the deepest (blackest) parts
of space, i.e., from Pluto and beyond, or from a universe beyond human comprehension.
 6.	The Priests of this mystery possess the Rays of the Red and Black Powers   of the   Gnosis at the depths of their initiation.   It is the mystery of the encounter of Legbha and Luage, or the Temple of the roots of the emanation of Vudu Gnosis.
 7.	The Mysteries of the Red Ray are mysteries of archaic life and   life-forces,

which   are   identified with the universal life of the universe.   These mysteries   are given   by   means   of the God-Masks of the Past  and   Past-Present.   These  are   time-stations, whose rays are the powers behind the Red Temple.
8.   The   Mysteries   of   the Black Ray are the mysteries of   endless   space,   the invisible   body   of the gods and are communicated by the God-Masks   of   the   Present-Future  and the Future.  Again,  these are time-stations,  whose rays are the  powers behind the Black Temple.
SUBJECT:  The Red Gnosis = this energy is located in the past time stations.  It is   the   first   rite of the Legbha-Luage encounter.   The mystery is   the   mystery   of Neptune and Pluto energies.
SUBJECT:   The Black Gnosis = this is the energy of the future time stations.   It is  the second rite of the Legbha-Luage encounter.  The mystery is the mystery of the Sun and Mid-Heaven energies.
SUBJECT:   All Red and Black Rituals = the images shall draw in the   powers.   For the   Red Ray the images are four,   the masks are two.   This is the same for the Black
Ray.
Subjectivity shall be reflected in the creation of the temple of the  rays.   The Temples   are   built up out of magickal Ojas.   These are the methods of the   axiomatic logicians of the Vudotronic Universes.
SUBJECT:  The  energies   to be observed in this Z-Topology are   those   from  the Double-Current,   i.e.,  the Vudotronic Current-16 and the Shinto Current-17, having a total field value of 33 lattices.
The Ritual
The   lowest lattices are those of the Entities of the Second Order,   Red Temple   Ray. This is the past time-station and its numbers are:   5,   9 (where 9=6+3), 12, 5, 2, 3, 3, and 11, in order of ascent from the most M-True to the most F-True.
The   next   lowest lattices are those of the Entities of   the   First   Order,   Red Temple Ray. This is the past-present time-station and its numbers are: 5, 12, 2, 3, 9 (where 9=5+4),   4,   6,   and 8, in order to ascent from the most M-True to the most F-
True system of ranges.
The   next highest lattices are those of the Entities of the First   Order,   Black
Temple  Ray.  This is the present-future time-station and its numbers are:  9  (where 9=6+3), 5, 3, 11, 4, 10, 7, and 6, in order of ascent from the most M-True to the most F-True.
The highest lattices are those of the Entities of the Second Order, Black Temple Ray.   This is the future time-station and its numbers are: 9 (where 9=5+4), 4, 4, 10, 6, 7, 8, and 6, in order of ascent from the most M-True to the most F-True range of
lattices.
In   order   to practice the magickal gnosis of this system,   it   is   important   o invoke   the presences of the entities of this Shinto-Vudotronic Current into each   of the   numbers   of   the system.   These numbers are to be understood as 32   lattices   or intersections   of  God-Energies (Kami & Vudu).   Mastery of the system as  a  computer gives the practitioner the 33rd point and direct contact-work with the Z-Topology and its computer.
Corresponding to each one of these "numbers" are the secret degrees of the Shinto Gnosis, which are present as forms of Esoteric Logic, everywhere in this system of patterns and energies. Mastery of this point (point-chaud) gives the magician direct contact with the transfinite range of Shinto Lattices,   known as   the

Law of the 17 Kami.
After   completion of the two hot points,   the magician is then brought into   the world of the Laws of Esoteric Logic.  These are principles,   whereby an energy system is   diffused   from   the Kami-Vudu,   into the magician.   The goal is Gnosis   and   more Gnosis, This goal constitutes the third hot point of this topology.
As   the   mastery of the first hot point gives one the control   of   the   magickal computer,   and this is to be understood as the past hot point,   and as mastery of the second hot point gives one the control of the Future hot point of Esoteric Logic,  so the   final   hot point,   which is given controls the laws of the Present,   because   it provides us with a system of gnostic principles,   or the Keyboard of Laws of Esoteric Logic.   The   possession of this energy completes the ritual for the establishment   of the magician's own axiom system. In every way, the energies of the twofold current of 16 and 17 lattice-systems are to be observed.
At the completion of these operations,   the magician will then be guided by   the Hierophant back to the center of the magickal energies of the Gnosis.   The operations of   the   ritual have then been completed according to the three laws immanent in   the formal analysis of gnostic consciousness,  as far as they relate to time-stations and gnostic laws of the continuum of time-systems.
After the completion of these magickal operations, the initiate into this system of the Red & Black Temple working may begin the construction of his own computer   for setting forth the laws,   which will govern his own universe and many other systems as well.   This   will then close the ritual work and the temple will then return to where it normally is to be found,   at the intersection of the double currents of the Red   <8 Black, and the Vudotronic and Esoteric Shinto Logics.
The Red & Black Logics: There exists a special system of magickal initiation for the   ideal   participation in the mysteries of the Red and Black Temples of   Atlantis. This   system   is in the form of a logical continuum, wherein   various   universes   are revealed   as being parts of this continuum and parts of the esoteric laws,   or   legal system,   which define the nature of magickal being. Those who wish to enter upon this world   must   do so only after the completion of the basic courses in   Vudotronic   and Esoteric Shinto Logics.
The Vudotronic Logic: This system of logical magick is based upon the derivation of   the laws of ideal being from the Loa and the Genius of Ifa.   If it is   understood that   the   true   nature of the Genius of Ifa can be known and   understood,  then   the classification of the mysteries of the Afro-Atlantean Ray may be grasped entirely and opened   up for purposes of magickal understanding.   This may be achieved by means   of the   passageways   of Vudotronics as well as by means of the universes of   Ifa   Spirit Magick.   In order to understand this Ray, one must unite one's consciousness with the Hierophant of the Mysteries of Ifa, or with Grand-Legbha.
Esoteric   Shinto Logic:   As there is a Genius of Ifa,   who is the avatara of the Ray of the 16 Deities, so there is also the Genius of the Kami, who is the avatara of the   Ray of the 17 Deities.   As the result of a magickal process of   initiation,   the hierophant   of   the Shinto Mysteries has now revealed an entire   system   of   magickal gnosis,   which   has   its   roots in the Shinto Archetypes.   This process   of   magickal construction   is   to understood as the making known of the esoteric laws   behind   the Gultus   of the Kami,   by means of various levels of gnostic manifestation.   It is   by this   means that the consciousness of pure being is revealed as containing in   itself all   of the powers,   which are assigned to the archetypes of Esoteric   Shinto   Logic. This process of initiation is very close to the process of Vudotronic initiation, and

♦
can be understood as a continuation of it, as the Genius of the Kami may be viewed as another and a solar manifestation of the Mystery of Grand Legbha.

An Introduction to the. Kammamorian Gnosis and to the Esoteric Logic of the Dzyuoi
One of the most interesting parts of the modern gnostic consciousness is the presence of   the Kammamorian Gnosis and its esoteric logic.    The religion of the   Kammamorian Spirits   is the traditional faith-as-life of the Zothyrian peoples and the gnosis   of that faith, which is the experience of the Dzyuoi, or esoteric and archetypal aspects of   these   spirits,   is the mystical exploration of that sacramental system from   the standpoint   of   the   very   deep aspects of both   archetypal   psychology   and   gnostic theology.   For it is in the theology of the archetypes that we can find the roots   of the creative process of subjectivity,   or pure consciousness,   which by reason of the archaic   traditions   have been associated with the implicit aspects of the   faith-as-life of the Zothyrian peoples in this universe.   I am referring,   of course,   to   the religion of initiates.
Now,   from   the standpoint of archetypal theology and the gnostic understanding, it is very possible to come to an appreciation of those fundamental archetypes of the Kammamori,   as they are to be found at the roots of every culture and form of   human experience.   The   fact that the Kammamori or the spiritual and archetypal deities   of the   Zothyrians   are psychically and logically part of that same line of   god-energy, which we find in the Vudu and Ifa religions of Africa and the West Indies, as well as in the veiled mysteries of Taoism, and in the roots of the Kami of Shintoism, enables us,   as   modern   gnostic theologians,   to understand that god-energy   is   an   ongoing continuum,   having   the   name   of the lifestream of the spirit.   But because   of   the structure of their inner being,   we have another factor in our theology,   namely   the Dzyuoi,   or   the primordial spirit energies of the Dzyu aspect of the   gnosis.   These Dzyuoi manifest themselves as the deepest archetypes of human experience precisely in and   because   of   the   insights   of modern gnosticism   and   its   theological   use   of topological   consciousness.   No   longer   are they to be seen in some kind   of   exotic isolation,   rather   they   are   to be viewed as the awakened   mind-stuff   of   our   own experience   and understood by us to be living realities at peace and at rest in   the deepest parts of the human soul,   as well as everywhere else in the universe and also in   other   universes.   They   are therefore the creative energies   and   archetypes   of existence.
Modern   gnostic   consciousness is to be understood as a system of   esoteric   and theurgical lines or lattices of awareness,   which taking on the forms of the abstract logic   of   ideal   relationships,   reveals the inherent and optimistic nature   of   the principle of sufficient reason and the laws of necessity,   the possible,   and what is given   and   judged as existing.   Behind all of these functions of   the   continuum   of existence,   we   find the essential mysteries in the purity of their primordiality and energy,   but these essential mysteries are only masks of being,   masks of the Dzyuoi, and known by both the operations of reason as well as the sacramental actions of   the Kammamorian gnosis.
At   a certain time in the consciousness of the initiate,   who has been a   seeker after   light,   there   comes   the chance to embark upon the mystical   explorations   of esoteric logic. At one time, it will come as a feeling of entry into a mystical state of total unity with the God-energies.   At some other time, it will manifest itself as the   possession by the Genius of the God-Energy and the translation of   consciousness from   the   mundane to the hidden roots of the eternal and   immortal   gods.   At   still

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another   time,   it   must come as the direct awareness of the laws   (Loas,   Lhas)   and presence   of the Kammamori,   as the archetypal principles of the constitution and the regulation   of   the soul's growth into direct experience of the   Dzyuoi.   This   third state contains the mysteries of the Kammamori,   but at the same time,   the experience has been found in its traces in the first and second states of attainment.
These   three mystical explorations of esoteric logic are now possible as   states of inner awareness, if one seeks the intuition of the Dzyuoi. In order to embark upon this mystery,   which is the fundamental law of esoteric gnosticism,   I, the patriarch of the gnostic and esoteric form of the Kammamorian religion,   have devised a special theology   and   yoga of the esoteric steps of the mysteries,   which lead   one   to   the ultimate   form   of   being   by means of the seventeen steps of   the   Dzyu   Gnosis   and Kammamorian   Mysticism.   It   is   only by means of this pathway   in   the   light,   that consciousness   through   the   act of spiritual intuition of   the   Dzyuoi,   within   the esoteric gnosis of the Kammamori, can be arrived at in the ideal and logical state as well   as being achieved in the esoteric state or archetypal or the very deepest forms of   being   as knowing and of knowing as being.   It is there in that state of   deepest unity,   at   the   distance   of   the seventeen sacred   steps,   that   we   can   find   the fundamental   root   of the spirit in what the Kammamori and the archetypal Dzyuoi   can
really mean for us.
As a result of my seeking within the endless depths of my ideal mind, I was able to   come to the realization that these seventeen steps could be either understood   as Christologies or as topologies of transcendental and divine energy. In order to grasp the significance of these mysteries of being, it was determined by me that they would embody   the   powers   of the solar current and that they would   be   expressions   of   a theological   experiment   in   the most profound sense.   That they   should   embody   the essences   of the Kammamorian spirits and lead us to the fundamental intuition of   the Dzyuoi was understood as meaning that these spiritual beings were expressions of both the arrangement of spiritual space as well as agencies of the power of Christ,   i.e., the spirit of the Christ of the Noonday. As a consequence of this endless meditation, which   will   always   be a resource into which we may retreat   for   spiritual   renewal because it is an ongoing continuum,   I was able in my capacity as a gnostic bishop to bring   about   the   manifestation of a new reality,   within the   context   of   tisoteric
Christianity.
This   new reality is to be found in those ideal conditions,   whereby we come   to see all of spirituality as forming one continuum, the Christ continuum, and embracing all   of   the   manifold   and very different forms of theology.   As   an   experiment   in Christology,   I   was determined to find out if the worlds had been included   in   this mystical   continuum by reason of the transformation of the pleroma as the result   of the   redemptive   work of the Christ as set forth in the gnosis of the epistle to   the Ephesians.   In order to test this experiment or rather to conduct it properly, it was necessary   for me to view the laws of vudotronics as containing an entire   system   of inter-related Christologies, which are now in need of experimental explication.
Just   as   the   Ifa   mysteries can be related to the work of the   Christ   of   the Noonday, so also the archetypal deities of Esoteric Shinto can be understood as being Dzyuoi,   or as projections of Christology, into an exotic mind-context. Also, just as the   spiritual   energies of the Kammamorian gods are in reality parts of   an   endless continuum,   so also by means of the gnosis of light,   this continuum can be viewed as the   organic process of Christology,   which is embodied in the Gnostic Church as   the Spiritual Gnostic Assembly of the Worlds, from which can be understood to emanate the

very   transformative powers or rays of the Living Christ,   or the   Cosmic   Continuum, spoken of by St. Paul in his own teaching of the gnosis to the Ephesians.
Also,   just as the seventeen steps to the light are themselves parts of the body of Grand Legbha,   they must as mansions of the Kammamori be also sacramental vehicles for   the much wider Gnosis of Christ,   through which the whole of being is constantly renewed.   In this sense,   therefore, our theology is an experiment in the application of   the   Christ-Energy   everywhere and certainly within the   context   of   comparative attitudes in religion. By this means also, what, has been considered as a block to the resolution of theological problems and certainly a soteriological impasse now can   be understood as the natural process of divine emanation,   and as the unification of the god-energies   at   their   fundamental root,   in the succession of the   Christ   of   the Noonday, which is present in the Gnostic priesthood and episcopate.
Finally,   as   the deep levels of spiritual energy and theological precision have been   seen ' as united in the presence of the archetypal Saviour Cultus of   the   Solar Gnosis,   so   also   in   the mysteries of the gnosis,   in the seventeen   steps   of   the Kammamori   and the sixteen perfections of the Ifa,   we find the roots of the   thirty-three   years   of   the   life of the Aeon Jesus as the   Christ   of   History,   by   which mysteries   we   understand   that the whole of being is present in the   gnosis   of   the apostolic   succession   of bishops and priests from the twelve   apostles.   And   it   is within this renewed context of theological speculation that we find the presence of a very   unique energy,   which brings all things together and has always been present in the ideal essence of the Dzyuoi as they are understood,   now,   as ChristoL And this, finally, brings together the manifold energies and ranges of light, as they have been revealed   to   us   in the form of experimental theology,   a course   in   pneumatic   and speculative logic, which is the transcendental Christology of the Kammamori.

Esoteric Thermodynamics The Magickal Heat
"For a long time the magicians were generating a special type of heat. It was by this means that they came to recognize each other.   The stranger might give off a   special heat,   which   they — the magicians — knew made him one of them.   The heat was   both physical and psycho-sexual. It was never some   metaphysical entity, because it was so basic to the emergent and element nature of the dense body. It was not to be confused with other kinds of occult power. It was unmistakably a form of physical heat. Yet it possessed very definite occult properties.   Those were the magickal properties, which were   to   be   brought out by means of initiation and especially   the   initiations   of Esoteric   Vudu.   These   methods   had   been especially adapted   to   the   deduction   or derivation of psycho-sexual properties from this heat.   Perhaps, in some strange way, this   was   what was needed by the heat,   in order for it to be best   understood."   — "AIWAZ-Physics," 103
Magicians   have long known about this heat,   which possesses magickal properties and   yet which is physical,   although it must not be confused with body heat.   It   is more   like the subtle side of body heat for while it is always near or   present   with body heat, it is different and can be tested as being very different from body heat. Body heat might,   in some instances, be very high. This might indicate illness. Under those circumstances,   it has been found that magickal heat is low, sometimes scarcely noticeable.   Yet   it   is   always there.   It is given with the heat of   the   body   and magicians   must   understand   that it is a power which can determine the   behavior   of other magickal energies and powers. It can determine how certain energies can operate and   whether   or   not   they have any kind of effect on the   nine   magickal   or   Afro-Atlantean   bodies.   For the energies must pass through the field of the magickal heat before   they can be used by these magickal bodies.   Therefore,   a certain method   was devised using Vudotronic powers,   whereby this energy could be passed by the wall   of magickal heat.
This   method is fundamentally a simple process of increasing the magickal   level of   the heat so that it can receive the energies for the Nine Bodies.   It is done   by developing   the   possibilities of this heat so that it can do more and more   magickal types   of work.   This is done by allowing certain magickal spells of a   psycho-sexual form   to develop and express themselves within the context of the field   of   magickal heat.
But only a very high magician can perform this process,   because it is extremely complex.   It  is complex because it involves the field of Vudotronic magick in a   way which is little understood,   magician becomes the field of Vudotronic magick in a very unique way. This may be understood as the most significant method of initiation. The   reason   is very simple;   the magician has to take upon himself and   really   into himself   all   of   the basic energy fields used in Vudotronics.   This is done   by   his becoming a vudotronic computer and transferring his consciousness from himself to the ultimate computer of the Vudotronic system, i.e., the Legbha System of IF A.
But   this magickal heat is still very interesting to us.   For one thing,   it   is based   upon very strong and very intense elementals.   It is not based upon   elemental contacts   but   it   is   based upon the   elementals   themselves.   These elementals   are cultivated   in   an   entirely magickal way.   At first they are simply   there.   But   to increase   the level of the heat,   the elementals are developed and allowed to   become more   and   more   powerful in their own zones of operation.   This   implies   a   certain

psycho-sexual   development   and the use of   extremely   interesting   potencies.   These potencies   are   actually magickal treatments,   which the high magician gives   to   the beginning   student.   These   treatments are similar to those to be found in the   basic systems of esoteric Voudoo,   except that they have as their purpose,   this time,   the development of the elemental powers for the purpose of increasing this magickal heat.
The magician can also measure this heat but this is done by means of a magickal mandala,   where   the   IFA   forces   allow the elernentals to give   their   energies   for testing.   From this method, which usually involves 12 samples, it is possible for the magician to derive an entirely coherent system of readings for determining the   level of magickal heat in the candidate.
Example:   The black magician met J that evening and knew that the heat was there and   that there was enough of it to be magickal and thusly identifying J as a   member of the 10 of the O. He asked J, however, for a sample of his handwriting, usually the name and date of birth,   or address.   This was written by J on a card which the black magician took to his home.   Later that night,   he operated his computer and opened it in   the area of the heat, so that readings could be picked up on the elemental houses for J.   There are 12 of these and readings were given from 1 through 9 at each house. The oracle was communicating the energies of the elernentals quite well. The next time that J came, the black magician had completed the process. The initiation was next.
"Les   Vudu   are   viewed as communicating energies from   the   gnostic   UFO.   They operate   by   means   of those nine magickal bodies,   which are   the   'space-suits'   of initiation physics.   These bodies or suits enable the Loa to descend into the   denser worlds   as   well as to rise up into any world,   no matter how remote it   might   seem, i.e.,   outside   of the solar system. These space-suits are made of special   materials which resist the negative effects of different vibrations. The black magicians of St. Sebastien have established a way of communicating with these bodies. The range of the bodies   and their occupants appears to be from one through nine,   which   combinations are given by means of a six-sided and a four-sided pair of dice,   which when combined give   us   a range from two through ten.   By this means it is possible for   the   black magician to find out which body is in the 12,   16,   eight,   or other sector spaces of his field. It is a kind of vudotronic radar, and it operates anywhere in the universe and any vibrational level."   —   "Meontology," 301
Example:   After J was taken to the "magickal laboratory" by the black magician, he   was   tested   in   order to find out just what energies   were   operating.   The   12-sectioned   mandala   was used and it was important to see how high the   energy   levels were in each one of the spaces.   It was discovered that in certain significant spaces the energies were very high. This indicated that J was already deeply immersed in the Vudu Energies.
Next,   the black magician decided to give vudotronic amplification.   This method would   be   the   one to allow the operations of the black and   the   red   temples.   Not everyone can hold up under ths type of broadcasting. He wanted to see if J could.
As   the.   frequency rate moves higher and higher,   from the first to   the   second black temple settings up to the first and then the second of the red temple   settings the   impression   on   the   subject becomes more   and   more   intense.   This   method   of amplification   is designed to allow for the full release of the nine bodies,   but the bodies   have affinities to certain levels of the amplifier.   Thus,   the   lower   black temple   has affinity to bodies nine and eight,   or the lower pair.   While the   higher aspects   of   the   red tempple are represented by means of bodies one   and   two.   Body number 5 forms a middle point of power,   and serves to link the red and black   temple

energies in a pattern that works together.   The tests reveal that J could sustain the higher energies as well as the lower.
"The ritualistic bombardment of the nine bodies by sexo-magickal fields of force is   a very remarkable action.   It reveals that the magician can become more and   more powerful as a result of these physical practices. It also proves that there is a very important   connection   between   the   physical   side of oracles   and   the   methods   of initiation physics.   They are two aspects of the energies behind the UFO phenomenon." — M. Bertiaux, "Vudu Energies," 107
Esoteric Thermodynamics, Lesson 1: Attachment Report Form
 1.	Attach the readings for the regular mandala.
 2.	Since the energy level is determined by the oracle, add up all of the readings and give the total number for this examination.
 3.	If amplification is selected, give the readings as follows:
A = readings for nine and eight at black temple one:	<-<-<-
B = readings for seven and six at black temple two:     <-<-<-
C = readings for four and three at red temple one:	<-<-<-
D = readings for two and one at red temple two:	<-<-<-
4.	Give the reading for body number five, using the whole amplification system.
 5.	Now   you   may   give special recordings and reports on points   suggested   by   this system.
 6.	If you are using a 12-system,   note that spaces one,   five, and nine are open for amplifications using red temple two.
 7.	If you are using a 12-system,   note that spaces three, seven, and eleven are open for amplifications using red temple one.
 8.	If you are using a 12-system,   note that spaces four,   eight, and twelve are open For amplifications using black temple two.
 9.	If   you are using a 12-system,   note that spaces two,   six,   and ten are open for amplifications using black temple one.

The Basic Units of Magickal Heat
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The fundamental elemental-energy is measured in terms of basic units. These units are the   root components of magickal energy and we have discovered the root components of almost   all   energies.   The psychoanalyst Wm.   Reich called them "the bions," and   he sought in them (successfully) an explanation of the origins of living bodies. For us, they are living forms of elemental energy.
Example:   At the time of his second interview by the black magician, J was aware of   the   fact   that he was being explored by various instruments and   that   what   was sought was a very special measurement of elemental powers.   Careful measurements were taken not in the usual way but by means of an oracle-like method, which picked up the energy levels in the 12 space and indicated the levels by specific castings of   dice. The   black   magician   then came to a point where he calculated each   level   of   heat-energy.   He was then able to determine whether the elemental fields of J's experience were under or over developed. Each level of elemental power was amplified by means of the   vudotronic   system   in   terms of the powers of the black   temples   and   the   red temples.   For   the residues of these archaic temples of Atlantean magick   were   still broadcasting.
The   black magician told J where he was stronger,   where he was   strongest,   and where he was weak.   The bions,   so to speak, had communicated with the black magician by means of the one through nine oracle system.   For certain deficiencies, of course, there were treatments by the same method of vudotronic broadcasting.   Eventually, the energies would be stabilized and the synchronistic field would show improvement.   The black   magician   then   decided to begin by guiding J   through   certain   exercises   to develop   the   more positive aspects of the bions of the vayu-tattwa elemental   field. The red temple of the first order would be used to broadcast the magickal   treatment. The   entity   in charge was introduced and began to work on J,   restoring   the   proper balance   to the field.   "This is the exact method used by the UFO people to heal   and renew   themselves," stated the black magician as he explained how elemental power was ever-renewing and self-sustaining. This was also one of the fuels used by the UFOs, J came to learn. It seemed that the Atlanteans knew this all along.
Example:   On   his   next   visit   to the black   magician,   J   learned   that   these mysterious bions were essentially sexo-magickal units.   They were self-conscious both individually and also collectively.   They were held "in place" by tattwas,   and these tattwas   communicated   by means of the dice with the magician.   The   purpose   of   the amplifier   was   to make the tattwas more easily perceived.   The tattwas were   somehow related to the lower bodies,   of which the black magician said there were nine. These magickal   bodies were used as space-suits by the UFO people,   when going   and   corning from this planet. Ordinarily, the occult bodies could not sustain so much energy, but when   they   were   developed   they could hold up and could then become   subject   to   a process of constant renewal, as the bions were given special treatments.
"These   methods are entirely Atlantean and serve to show that the black and   red temples of Esoteric Voudoo are power generators of an ancient Atlantean type. For the sex-magicians of our school,   the bions can be used to create any field of energy and this   is   how   we are able to mark pathways through space   and   through   hyper-space. Certain   gnostics,   I   mean the really extreme types,   have been able to   retain   the secrets of this process.   Or,   you might say, they have been coming and going between this planet and others for such a long time that their magickal bodies are   perfectly

suited to what they must do. You were one of them, but you made a lot oF mistakes and are   now paying for them with your ignorance.   That is why you came to me.   I   didn't drag   you   in   off the street." With these words,   the black magician turned   up   the volume   of   his   vudotronic machine and began lo bombard J   with   higher   and   higher frequencies   of   magickal energy,   in his efforts to awaken the bions in the   various tattwa-fields,   which had been rendered unconscious by the magicians displeased by   J in some previous lifetime.
'They   work at the sutratmic level,   or the alaya,   and that is where the energy must   be sent.   We have to direct the beams of power at those levels which are   still sleeping. It seems to be mostly in the area treated by the first red temple. Also, it involves mostly the past,   although they have done work on your future also.   I   will have   to   treat   that area next as it seems that the powers are locked away   at   some future level,   which would prevent your total unfolding.   Gnostic physics can work at both   the past and the future levels,   in addition to the present because time is   an energy   and they work with it by methods which are entirely physical.   The bions   are beginning   to   wake up,   it seems,   now let us see if the oracle can   pick   up   their responses   to   our tests." And with these words,   the black magician began an   entire system of treatments aimed at unblocking the bions in J's fields,   whether they   were in the past or the future areas of his experience.
It   would seem that the methods of activating the bions were inherited from very old   forms of Afro-Atlantean black magick.   The magickal methods were stored   in   the rituals   of   vudotronics   and in the methods of magnetic materialism   used   by   these magicians.   The whole purpose of these systems of magick was to open up the very deep and   outer-space   worlds   which are in the more magickal depths of   the   psyche.   The inhabitants   of   these   depths are the bions,   and some of them   have   achieved   very remarkable   levels   of   magickal culture.   There exists,   for   example,   an   entirely magickal   universe   populated by highly evolved bions,   who have their   own   culture, sciences,   and forms of magickal gnosis.   In certain individuals, the bions or space-people become active under the phenomena of "multiple personality." However,   for the most part,   these basic units of magickal heat are known as elemental energies.   They are   aware of our world,   however,   and are seeking to enter into it by any   possible means.
"The   bions   are not to be viewed as simply passive   energies.   They   are   self-conscious and very advanced in ways unknown to the humanoids. Few can even comprehend the   ways in which the minds of the bions operate.   But they dooperate.   Because they rise   out of the pure substance of Alaya,   they possess subtle and powerful forms   of magickal   communication   and understanding.   They have their   own   logics   and,   most importantly, they have their own gnostic and magickal logics. It is very important to try   and work with them and allow them to give us the maximum levels of energy.   They possess   telepathy,   for this is the means whereby they make themselves known to   the outside. The magickally charged dice can pick up their mind-waves and by means of the oracle.the   field-measurements of the bions can be known.   To call   them   elementals, however,   would  be   to   confuse the complexity of their own structure with   that   of another,   and   equally   complex.   I   would   prefer to say that   they   are   the   heat-personalities,   which   reside   within elemental substances and fields.They   are   best awakened by certain psycho-sexual and magickal operations.   Vudotronics is one of the means for stimulating and making contact with them.   Their ideal homes are the   black and   red temples of Atlantean magick,   which reside in that other dimension but which we can reach by means of magickal psionics. They should not be confused with devas or

nature   spirits   for they are the space-people who come in UFOs and   then   enter   the minds   of   the   UFO contactees.   But this is only to say that they have come   to   the surface of the mind and now have passed beyond that barrier to appear outside of   it. Such are these bions or the beings of the heat-fields."   —   M. Bertiaux, "UFO Notes, 13

The Energy-Alphas
"The   clusters of bions,   within the black and red temple fields,   at the   vudotronic rate   or frequency of -0,   1,   +0,  are the energy-alphas.   They are psycho-sexual in nature and very magickal in function. Our system of vudotronic amplification has been able   to   induct   these and the other clusters of bions,   of which there   are   11   in number,   at the rates of alpha through lambda, or -0, 11, +0. These energies from the backside of the tree of life are to be understood as forms of energy out of which the UFO projective phenomena are formed."   —   M. Bertiaux, "UFO Notes," 23
The   eleven   infernal   cesspools   of black magick,   which   form   the   roots   of fundamental   energy   are the kliphotic archetypes of   space,   which   themselves   are rooted   deeply   in the energy fields of the bions and the heat of hell.   The   extreme black   magicians have been able to invoke or summon these negative energies by   means of   vudotronic amplifiers and thereby release into the world of ordinary   perceptions the lust and chaos of the infernal powers.
Example: When J came to see the black magician there was an atmosphere of agreed upon   evil slowly beginning to manifest itself.   The black magician was now going   to invoke   the powers of evil from the darkside of the tree,   which was deep within   Ps elemental soul. This darkside represents all that is totally other to the energies of the ordinary world view. The powers are called "Energy-Alphas" because they represent the   primordial   starting points of the dark energy.   However,   they   do   not   reside occultly   in the soul but are the results of the patterns of stimulation of the   soul and may be understood as existing as functions of the evil or darkside of the soul.
J   was placed in the sysytem.   By this we mean that he was put into the circuit-field for the vudotronic work.   The black magician then connected the computer   marga to the field and also connected the temple amplifier. Energies from the black and red temples   would   be activated by amplification and directed precisely by the   computer marga and its infernal routes and labyrinthine power zones. The settings for the past (=m,   —) and the future (=m,  +) would remain at off or 0, so as not to overwork the psychic frame of J.   The activity would move back and forth between the present at   1 and the present at 11 (the da'athian portal of Universe "B"). "You are to let me know if   you   experience anything that if perceived for too long will tire you," said   the black magician.
The   weird   energies   began   to   build up   in   J's   inner   psyche.   The   sensual stimulation began to reveal the presence of an erotic pattern. Images of space-beings began to manifest and J, opening his eyes, could see the sky outside the room filling with flying saucers and other strange forms of air-craft.
"I   am going to increase the power to energy-beta,   to see what happens," J   was told.   He began to fee] a strange lust developing deep within his innermost soul.   He knew that this was a black temple setting, in fact it was the first one of that type, but   he   looked   at   his   hands and noticed that there   appeared   to   be   more   hair, especially   on the fingers.   He felt that he was a captive,   held there by some   very negative possession field. He began to notice other changes in his body, which seemed to indicate biological regression.
He   did not feel human but he did not feel like an animal.   He felt that he   was somewhere   between these.   Perhaps he was experiencing the induction of the   "mystere lycanthropique,"   into   the soul from some other realm,   yet he knew   intimately   and almost intuitively that it was still coming from his soul and that his soul was   some

Yast matrix of primordial energies. The black magician had tapped into something very deep and brutish, something which was midway between animal and human.
Analysis:   The very strange saucerian and ufo inhabitants often resemble insects and some types of animals. They have undergone another type of evolution and have not given   up the "were"-animal appearances with their climb into superior   intelligence. Rather,   they   are mutations of basic and lower forms of being.   The energy levels of the   bions have been stimulated to produce various distortions of humanity   since   in the   genetic   laboratories   of   these   space-scientists,   the   powers   of   vudotronic engineering are the subjects of a series of magickal experiments.
"-0,   2, -4-0, =Energy-Beta; -0, 3, +0, =Energy-Gamma; -0, 4, -0, =Energy-Delta; -0,   5, +0, =Energy-Epsilon; -0, 6, +0, =Energy-Zeta; -, 7, +0, = Energy-Eta; -0, 8, +0 =Energy-Theta;   -0,   9,   -0, =Energy-Iota; -0, 10, +0, =Energy-Kappa; and -0, 11,+0, =Energy-Lambda. These are the 11 rays in all, including Energy-Aplha, which power the UFOs in from the outside,   or the matrix of Aditi-Alaya.   From these rays can be said to   rise the most powerful forms of the backside of the tree of   life   phenomena.   It must   be the tree of death,   and therefore ruled by the black temple mysteries before the   black snake marmas become the red snake powers,   the awakened kundalini   shakti, rising out of the chaosphere of negative and primordial energy into the proliferation of   UFO phenomena,   seen by the group-clairvoyance of those who have awakened to   the powers of the fourth dimension and the third eye.   Within this energy context, all of the atavisms of the eonic past are experienced face to face. We literally become what we doubtlessly see. We see that world because we are it."   —   Ibid.
There   is   a   law   in nature which states that   the   Energy-Rays   of   Heat   are themselves   of such a dynamic form of evil that they have been shut out of the normal or ordinary range of experience. Certain black magicians developed a science known as vudotronics   for the purpose of bringing in these energies and making use of them   in their   experiments.   These   magicians had only one purpose in mind and   that   was   to achieve a supreme power. Thus, the Energy-Alphas and the ten other forms of bions are being   used by these magicians in a definite and calculated manner.   It would   appear that   the   purpose is something related to the restoration of a Zothyrian   Empire   on Earth.   We   say restoration because during the Atlantean period,   the Zothyrians also exercised power.
"But   there   is also another use for the Energy-Alphas and other   forms   of   the bions and that is in initiation physics,   which may be defined as the use of magickal energies for the actual development of supermen or gnostic mutants of the human race. Such   magicians   do not even regard themselves as humans any longer,   but as   gnostic humanoids.   By   means of a continuous bombardment with the radioactivities   of   these rays, the bodies of Zothyrians are changed and gradually the densest of these bodies, which   is   a physical body, comes to replace the normal huuman body.   It is   in   this sense,   then,   that the elect of this very strange,   even weird,   movement, for it is larger and different than a mere sect,   move into their physical space-suits,   making able to withstand the pressures of another star system, or an alternative universe.
"For   these   space-people   the whole process of magickal   becoming   consists   in making humans into space-beings,   the beings from the saucers,   ships,   and other UFO phenomena.   They hold the view that at a certain time in the past, a spaceship landed and   some   of   its crew got lost in the karmic veils   of   this   world.   Again,   these gnostics   say that certain persons came here from another world.   Again,   they   state that certain beings were sent here as a type of punishment by other forces. These who were sent here belong to the planet Yuggoth,   or Pluto,   and are usually attracted to

the stranger forms of gnostic magick.
"The space-people want to gather all of these humans into their magickal   orders and   then   develop in them that consciousness of the outside and the other which   has been   suppressed and driven down deeply into the foundations of the id.   Their   whole method   of   magick   consists   in making these humans aware of what   it   means   to   be Yuggothian   and Transyuggothian,   to be Zothyrians,   to be conscious of the bions   as Energy-Alphas and Energy-Etas,   and to be aware of the real magick behind appearance. In   a word,   to be outside and beyond the categories of mundane experience   in   every possible way."   —   M. Bertiaux, "UFO Notes," 23
It   would   appear then to be a factor of magickal analysis that the role of   the Energy-Alphas   and   those   other rays is quite significant   in   connection   with   the essential   change which comes upon the magician as a result of his work in initiation physics.   There is a very definite pull in the direction of the "outside," especially among   those highly attuned to the influences of the three outer planets.   There   are certain   beings   trapped in this world who must be released from the   limits   of   the mundane.   The   practitioners of the vudotronic sciences,   particularly those who work with the Energy-Alphas,   are very well able to cause the essential changes which will free the numan from his humanity by making that human into a magickal mutation of the gnostic   powers.   In   the practical work of magick,   this is called   the   process   of initiation physics. The bions are especially important in this work, because by means of these fundamental units, it will be possible to build up a new race.

The Oerg-8 Papers
Some Preliminary Explanations
The world of Oerg-8 is the world of the future. It is a world formed according to the esoteric philosophy of neo-orgonomy.   It is a world where the energies are aspects of orgone-energy and where the production of this energy is the fundamental activity.   I have been able to locate this world by means of my time-travel computer, the ideas in these Oerg-papers are derived from that world.
It   would be meaningless to say when this world exists or will exist.   It can be located by means of my computer and that is sufficient.   In it, we find confirmations of some of our present magickal ideas.   We also find many changes and transformations of energy. We find many strange situations, also, which we did not suspect.
This is a world where the fundamental energy is orgone and where the   management of   life   is   in the hands of servo-mechanisms,   such as   computers   or   instruments, powered by orgone.   Since orgone is a particular form of magickal energy, we can view this culture as being of a magickal type. It is a sexo-magickal culture.
There   are   a   variety   of   computers in   this   world.   They   are   specific   and specialized   in what they do.   Their functions have developed to such a   degree   that they are now in a position to administer human life. The human beings in this culture are   brought up and helped by these servo-mechanisms in order to adapt themselves   to the society of orgone energy.   It is very important to realize the powers which these servo-mechanisms possess.
Oerg-8 realized that he could be masturbated by the System.   He entered his unit   and carefully   held   up   his   'sex-card'   to   the   Monitor.    "Yes,   you   are   allowed   a gratification   program   at   this time," hummed the mechanical speaker.   There   was   a clicking as the wall slid back and rolled out the System. Oerg-8 unaipped his uniform and stood naked before the mechanical master.   The arms of the System reached out for him and carefully began to do their program-work.
This was based on a memory-bank pattern of Oerg-8's personal and sexual history. Oerg-8   wanted   to fall backwards from the intensity of the program,   but the   System held him firmly in its warm and metallic grip.   He climaxed on schedule, as he always had in the past, and now felt pain as the System, over-running its program, continued unaware of his ejaculation.
"Stop,   I've had enough," he gasped into the radio-panel.   The System came to   a halt   and,   releasing   Oerg-8,   he lay in a heap of exhaustion and pain on   the   cold steel floor. "Gratification achieved," spoke the Monitor. Oerg-8 dragged himself into the sleeping sector of the floor and felt the cold rubber blankets beginning to cover him.
There   is only the society of the servo-mechanisms.   There is only the System and the Monitor,   nothing else can exist without Their permission.   Nothing can exist   except what   is   permitted by the System and the Monitor.   These were the first words   which were taught to Oerg-8, as he was admitted into the world of the others. He never knew what   they were like but he realized that they were something like   himself.But   were they?
This   is a society where human beings exist to provide the energy for the servo-mechanisms and their managers. Because the fundamental energy is orgone, human beings are used to provide this energy for the robotic agents of this society. However, this

is not the same type of understanding of orgone energy,   which we in the 20th century associate with the work of W. Reich and his discoveries. This is a perversion of that concept and also an exotic distortion of the original Reichian teachings.
It   would   be impossible to find out how this happened.   We do not   possess   any documents and the humans with whom we have established contact are unable to tell us. The servo-mechanisms,   for reasons of their own security,   are not talking. There are not  any  documents or papers available.   In fact,  this is an entirely   non-literary society. True, they can read but they do not read extensively.
Oerg-8   was  "born   in   this   society.   He does   not   know   where   he   came   From biologically   as   he   was raised by servo-mechanisms.   He was taught that   he   was   a sexual   being,   one of a few and that is why he had the name Oerg.   It was   a   sexual name.   He   was told that the value of his productivity — which was his value to   the society   — was   measured   in terms of the orgone energy which he   produced   for   the System.   He   was   told   that any sexual activity which was not directed   towards   the System was forbidden. At a certain age he was given an erotic schedule. All this must be   under the direction of the System.   He could not allow the thought to arise   that sexual experience was otherwise possible. It was forbidden,
Oerg-8   was   educated by the System.   He was taught sexual   philosophy.   He   was sexual politics and economy.   He was taught to be a part of the System. He was taught that   there were certain types of orgone-energy.  These were very special   and   could never be discussed with anyone other than the Monitor.   If he had any question he was to  take it to the Monitor.   He was forbidden to touch himself and every movement  of his body,   hands, his movement while sleeping, were watched by the Monitor. There was never to be any inappropriate use of the body.   All sexuality belonged to the System. The production of sexual energy was allowed but only as a fuel for use by the System.
One   afternoon   following a particularly intense workout with   the   System,   the Monitor spoke to Oerg-8.   "Because of your high level of energy-production,   you will be    allowed   to   hear   the   preliminary   history   instruction   behind   our   way    of experiencing."   With   these words,   as Oerg-8 relaxed on the cold   steel   floor,   the Monitor began to explain the creation of the world as known by Oerg-8.
It began rather simply in the 20th century.   There was a magician named Michael, who was a human being. He was connected to another being beyond the humanoid stage of evolution.   This   being was called Michael Aquarius.   He was a hyper-dimensional   and gnostic   being.   The   type of work which they did was related to   gnostic   computers. These are magickal types of machines which operate on esoteric energies. There seemed to be a point in the work where these two magicians took the radionic energies of the African or Afro-Atlantean IFA system and then combined them with the psionic energies generated by means of the Esoteric Shinto Cosmology. This combination, when harnessed by   a   computer   produced a magickal information and   energy  system,   which   closely paralleled certain magickal tendencies in Islamic Sufism.   These Sufi tendencies were reflected in the magickal powers of the Nine-and-Ninety Names of God.
This   magickal computer became more and more powerful since it was run on cosmic energies of a very fundamental nature.   Also,   in connection with this computer these magicians   were   in the process of developing various systems of   sexual   magick   and connecting the results of these systems to the activities of the computer.   Gradually it was discovered that the basic energies used by the computer and those developed in these   magickal   systems   were   fundamentally   similar,   if   not   identical.   It   was discovered that the radionic, psionic, and sexo-magickal energies were all aspects of the fundamental Ojas,   behind all phenomena.   In a very important way,   this Ojas was

expressed as Orgone energy by certain psychotherapists.
There   has been a psychoanalyst by the name of Dr.   Reich.   He had written about 'The   Function   of   the   Orgasm."   In the process,   he   had   developed   a   school   of psychotherapy.   After his death, the school and teachings fragmented and proliferated in a wide spectrum of methods and sexual therapies and psychologies.
As a way of disguising what they were doing, the magicians used the Neo-Reichian images to hide the magickal and gnostic aspects of their work from the outside world. Using a number of these images drawn from Reichian and Neo-Reichian sources,   Michael and his helpers were able to develop a number of their ideas regarding the   political construction of the future direction of time. They apppear to have wanted to create a society   in   which they would be free to explore all of their   hypotheses   concerning time,   energy,   and   human evolution.   By means of their experiments with time lines, time-travel,   and alternative universes,   they found what they wanted at the   present vector   basis of our world,   in the future.   And making use of various methods,   they transported   to   that   world what they felt would be the   basics for   building   their magickal society.
That was a long time ago. Michael and his helpers are no longer here in the same way   that   humanoids like Oerg-8 are here.   But they are here in a hyperspatial   way, since they live on in a magickal metageornetry.   Of course, no one dies in this world, they   are   simply   transformed   to a higher experience or   level   of   work   with   the
instruments of research.
The   System is the ultimate erotic computer designed by Michael and his helpers. The Monitor represents the Teaching Function of society. It is the companion of every humanoid in the society created by those futuristic magicians. In a very   interesting way,   this society is the Plutonian or Yuggothian projection of the id-imagination of Michael   and   his   computers.   It represents the objectification of   what   he   wishes realized in matter.
Back   in   the   world where he lived,   Michael was familiar   with   the   planetary influences   of   three   gods:   Uranus,   Npetune,   and Pluto.   All that he   did   was   a projection   to   the world where he lived under certain influences and   energies   from these gods.   These gods are viewed in our world, the world of Oerg-8, as the ultimate sources  of power.   They are the three aspects of the Absolute,  or the Holy Trinity. The   fundamental theology of   this world is an explanation of the   ways   whereby   the powers of these gods are manifested inour experiences.
Theology is always a form of esoteric engineering because the root energies come from   radionic,   psionic,   and   vudotronic roots.   The form that this power takes   in humanoids   is a deep field of orgone energy,   which is released by means   of   intense orgasms,   made   possible by the Reichian and Neo-Reichian programming of these erotic computers.   This   is the basic way in which our world is sustained,   for to   maintain power   requires the constant feeding of orgone into the System,   since it is   orgone-energy   which underwrites the more magickal energy-fields,   which hold this world   in the future.

The Homologies of Oerg and Their Applications
When   Michael   set   up   the   world   in which Oerg-8   lived,   he   was   guided   in   his construction by gnostic logics.   Of special importance was the notion of   isomorphism and homology,   by which means whatever was found in one dimension could be understood as projected into another dimension by means of a logical process.   However,   because we   were to deal with gnostic logics and hyperspatial beings,   these projections were the results of magickal operations performed by Michael and his research   associates, working as a group soul and seeking to maintain the twin aspects of absolute   control and also dynamic growth in all areas of the Oerg-8 world.
The world in which Oerg-8 lived was located on the intersection of two   lattices or time-line vectors.   The future time-line was set at 11,   and the past time-line at 0.   However,   there were three different forms of this world,   determined entirely by the present time-line or setting at either A, B, or C. Oerg-8 lived at setting A, but other versions — or homologies — of himself lived at B and C.
Another   way   of looking at this process of logic allowed for the   existence   of several   alternative   forms of the world of   Oerg-8.   These   homologies,   worlds,   or alternative universes were both hypergeometrical as well as hypothetical. Yet, at any time   Oerg-8 and his world could be translated into one of these homologies and   thus begin to exist at a totally new level in a new form, the form being determined by the gnostic homology of the next system of construction.
When the world was organized and defined by time-lines,   it could not be decided on   the   basis of gnostic data if the basic setting was correct or not.   Michael   had derived   this   basic setting from initiation physics but he had never applied   it   to futuristic worlds.   For one thing,   was this the only world that existed at that time locus?   Another   matter   was whether or not some culture might come and   occupy   that time-line locus.   But these matters were eventually clarified when it was   understood that the cultures of the real future, which were to exist, were really existing along the   present   time-line lattices and would never be events in a situs on   the   future time-line,   although   the future time-line could be understood as holding and storing data about these cultures, for research purposes.
Michael had made sure that the world of the future would be just that.   It would never be any form of present experience in the world where Michael normally lived. It would always remain in the future and hence possess a kind of transcendental ideality for   the mind of the time-traveler.   Future worlds might come into existence   by   the movement of the present time-line along the present range of homological   potentials, but   this   was   as different from the future as was the present-past and   past   time-vectors.   In other words, nothing could really disturb the world of the future, which had been created as a home for Oerg-8 and his fellow humanoid projections.
The members of the inner circle of gnostic magicians were the only ones who knew the   real   secret   of this method for generating the proper energy   to   maintain   the content   of   this future world.   It is true that the world   was   formally   maintained simply   by being a projection of the computer-marga apparatus of initiation   physics; but it was always necessary to feed energy to sustain the content of that   world,   or what   was existing there as an experiencing and experienced center of   consciousness. For that reason,   it was mandated by Michael and his gnosis that Oerg-8 would produce the energy to sustain this vast and complex experiment in social engineering.

As   certain insects provide a specific form of energy-matter from the   substance of   their   bodies,   so the humanoids of the world of Oerg-8 are expected   to   produce orgone   energy in its most useful form,   i.e.,   the Shivite radiations of Ojas.   This power,   once it had been refined by the circuits of the System,   was directly applied to the maintaining of the experiment which Michael had designed.
It   had   occurred to Michael and his gnostics that there could   be   an   inherent amplification of this energy by means of homology.   Therefore, to produce more energy and   to   produce   it   in a refined form became the twin   goals   which   sustained   the experiment   in its root-processes and operations.   The possibility of projections   of Oerg   merely meant that there would be more of the same and that it would get better. By means of gnostic homology,   it was also possible to avoid the clumsily complicated and time consuming processes of bio-cloning.   True,   the gnostics had developed their own methods through the discoveries of gnostic genetics and archaeometrical   biology; but   Michael wanted to make use of another method for developing a race of producers. That was why he made use of homology.
According   to   the   laws   of homology,   it was possible to create   by   means   of visualization and gnosis both the formal side of the process as well as its   content, complete   with sensuous detail.   This world that was created then became the   reality and   operated within the magickal frameworks of the computer-marga,   allowing for the development   of endless possibilities of energy-manifestation   and   application.   The secrets of how this all worked were to be found in initiation physics,   which was one of the gnostic sciences.
Initiation physics is the science of the powers and possibilities of initiation. It   is   one   of the most important forms of gnostic science because   it   has   as   its subject-matter the results of magickal operations whereby the candidate develops into a   gnostic   being,   or   magickal deity.   Once one has received the   secrets   of   this science, one can then begin the process of potential infinity,   which means that once one has begun the process of initiation,   they will grow in powers by the exercise of these   powers.   They will assume the responsibilities more and more for the   creation and sustaining of world and world-systems.   But the secrets were only imparted one at a time, and then slowly in Michael's gnostic system.
In   order   to   maintain the purity of the energy field,   from time to   time   the gnostics had determined that a certain diffusion of the power would be acceptable. By this they meant that for Oerg-8,   he should engage in approved sexualactivities   with those   projections   of himself,   Oerg-12 and Oerg-16,   in order to produce a   refined intensity of orgone. This method, which was a gnostic interpretation of the gnosis of Narcissus,   would be the most suitable form of sexual activity involving those   other than   oneself.   If   the   energies   do not maintain   their   purity,   they   lose   their effectiveness,   the   gnostics   held,   and   so they would be useless to   the   program. Homological Narcissism was the answer to this problem in order to avoid contamination and hence loss of power.
Oerg-8 was not aware of what these other humanoids,   the homological versions of himself,   were   like.   The   System had determined up to that time the quality of   his sexual gratification and he was content.   However,   the idea of sexual activity   with another person, even if that person is simply oneself, appealed to him. After all, it would simply be like a projection of one's own fantasies into another dimension.   The specialists   in charts of the arrangements had also been in contact with Oerg-12   and Oerg-16. They had been educated in the mechanisms of the expected activities. Now all three were subjected to a profound stimulation of their erotic sensoria,   in order to

prepare for the experience. Finally, they were brought together and allowed to become close friends.
Oerg-8   discovered   that there were slight differences among   them.   Physically, they   were very similar,   but in personality there were areas of difference.   It   was almost as if they were different embodiments of Zodiacal energy.   They were this   and it   made for a very important difference in their sexual attitudes and response.   Yet they were the same person fundamentally.
The sexual activity in which they engaged was based upon the most suitable modes for the release of the purest energy.   Both the frequency and intensity of the orgasm were what the gnostics aimed at.   All of the energy was captured and stored.   Nothing was   lost.   In   order   to achieve maximum energy,   all three   homologies   engaged   in activity at the same time and the results were pleasing to the parties as well as   to the experimental gnosis committee, which was directing the project.
In   view of the quality of energy which resulted,   it was decided by Michael and his   staff of experts that Oerg-8 would engage in this type of activity on a   regular basis. This was especially significant in terms of time factors.The planets and stars of the world in which Oerg-8 lived served as special timers. Oerg-16 and Oerg-12 were brought   into that world.   Then the experiment was tried in the world of Oerg-12   and later in the world of Oerg-16.   In each world of this continuum,   the experiment   was performed   and measurements were carefully taken.   The exact conditions were   defined under   which   the group experiment was best realized were determined by very   vareful observations. The results are in the computer-marga of Michael's logic.
Next,   Michael decided on another projection for the experiment.   This would   be taken   in   an opposite direction, so to speak,   a projection into a   lower   dimension resulting in the manifestation of Oerg-4.   With the creation and programming of Oerg-4, it was possible for the gnostic sexologists to expand their experiments and create conditions   for   the   production of even higher and more powerful   forms   of   orgone-energy.   Also,   because   there were four "players" in the sexual sporing   events,   it would   be possible to relate their performances to the corresponding performances   of other    energies   and   thereby   determine   the   effectiveness   of     certain    logical developments.
Now   it would be possible to test an idea by means of the sexual performances of those who represented the components of that idea. Such an idea would seem impossible under the realistic conditions of material science, but such was a possibility in the world created carefully by gnostic magick and esoteric engineering.   The movements of the   operators   were   simply the movements of parts of a psionic   system,   and   their sexual   actions were subtle registrations of magickal energy which were   not   visible except in the raw lust and nakedness of the performers.
It was also possible by means of homology to find out if an idea carried its own energy   supply   or   whether it would depend upon the reserves of the System   for   its survival. Such ideas would be discouraged but at the same time it was discovered that there were certain ideas which possessed their own and an unlimited supply of energy. Such ideas which came forth from the abundance of lustful behavior,   made their debut within   the   group   sex   context and the minds of the performers   were   read   by   the computers and all of the contents were recorded.   Within this context,   the birth   of symbols and ideas and images provided the gnostics with more than just orgone-energy, they were using group sex to explore the id.

Some Ideas That Carry Their Own Charge
There   are certain ideas which carry their own charge or power.   They are locked into the   eternal and become channels for its outpourings.   They are   research   archetypes because   they   serve   to   direct   the deeper regions of energy   into   the   sphere   of awareness.   However,   they   are also pipelines which serve to conduct   energies   from these   same   deeper regions to the upper world of the awakened mind.   Such ideas   are generated by intensive energy operations and manifest at the moments of the   greatest orgone-intensity.   Their   survival   depends upon the maintaining of the link   to   the deeper   regions.   Only   certain ideas can do that and only very few are   supposed   to survive by that method.
While it is true that the production of O-energy was necessary for the stability of the world of Oerg,   it was also true that there were research benefits, which came from   the   acts of energy creation and which were even more significant in   terms   of providing   materials   for the direction of the process.   These materials   were   ideas which   possessed their own power and which connected to the deeper levels.   But   they were sought after by the gnostics of the Oerg-world because according to Michael they would provide research directions for the future of the culture.
Ideas   which   arise   from the process of O-energy production are very   close   to providing   the fundamental essence of the energy itself.   Such ideas would   serve   as mirroirs,   reflecting the very deepest regions of the world and allowing the world to speak   for   itself   by   means of these ideas,   thereby giving   to   the  gnostics   the possibility of communication with the essence of Orgone.   Hence, we must not think of these ideas as suggestions in a rather superficial sense. True, they were suggestions but   very   deep   ones at that.   They came from the energy itself and   served   as   the telephone or communication system to the energy.   The energy was orgone but an orgone which had been modified by the logics of time-travel and gnostic magick.
These   ideas   emerged   from   the magickal context   of   operations,   wherein   the experiments  of Michael and the gnostics,  making use of Oerg-8 and   his   homologies, extended   the   limits   of initiation physics deeper and deeper into   the   fundamental chaos.   For   not only must these energies be used in the survival of the   culture   of Oerg,   but   they   must   also be explored and understood.   Most   importantly,   it   was necessary   to   make   contact with the roots in order to understand the   Will   of   the primordial   order.   This   was how the experiments of initiation physics moved in   the direction of the physics of oracles.
In other cultures,   oracles had existed in order to find out the mind or   intent of the deeper levels of the world soul. These gnostics were familiar with oracles and used them for exploring the various levels and beings of the soul. But, what was also very important was the fact that the O-energy experiments served as a kind of oracle, whereby   the very deep regions of the continuum of energy could be contacted by means of   the   ideas   which   came   up from the deeps as   the   result   of   the   currents   of stimulation, which probed and reached deep into the ultimate chaos.
The   ideas   would come up to the surface and special gnostics would receive   and record   them.   They would then be presented as reports to Michael and his co-workers, who   would   have   to evaluate them.   Not all that was   "received"   was   suitable   for classification   as an idea which carried its own charge.   Most of the materials   were rather   subjective in the more shallow sense.   But occasionally there were   important materials received,

The   mediums   would be connected to the System so as to receive the benefits   of the   energy,   which   was   being produced by the performers.   The performers   were   in another area and were concentrating upon their activities.   Connecting the two groups was one of the applications of the System.
In order to avoid subjectivity in the evaluation process,   each idea was   tested by   being   assigned to a specific range of definitional properties.   These   could   be picked   up by the very sensitive instruments which were used.   The diffrences between the   measurement and the normal range of properties was determined to be the   charge, which the idea carried.   By this means the production of ideas could be tested in   an exact manner.
These   definitional   properties served as the context for the reception   of   the idea.   Each   one   of   the   mediums   could employ a context in order   to   pick   up   an ideal   content.   When   this was done,   there would be some   differences   between   the context and the content.   The degree of difference determined the charge of the idea. The   contents would serve to hold the energy of the idea and were selected to fit the idea at the time of the reception of the idea.   In this way,   all ideas were suitably housed without being forced into a framework, which could have been quite alien.
In the metaphysical explanations of Schopenhauer, as seen by these gnostics, the logical contexts of these ideas which carry a charge were derived from two sources of sufficient   reason:   first of all,   there were the fictitious axioms of this   ideally abstract   system,   which Michael had retained from his own gnostic work on Earth.   In addition to these formal properties, which allowed for a maximum of 256 components in any range of ideas,   there were other factors, which arose mysteriously and pungently from the oceanic Meon and communicated to these gnostics by means of shadow   oracles special and unique complexities,   which suited the energies,   as the shell of any egg or   sea   creature   houses   perfectly its living contents.   Only   the   differences   in internal quality between one idea and another indicated divergence from the   ordinary level   of contents.   On the outside,   the axioms and the oracles indicated   a   boring similarity to some tribal quality but inside the measurement differentials showed how some   were   banal and unimportant while others truly carried a charge from   the   very roots of chaos.
The   gnostics   sought by means of their logical explorations bo   create   certain impacts   upon the mind field.   They sought to change about the various components   of their   own   geometry,   but only when the proper signals were issued from   the   deeper regions.   They would never seek to impose what might be understood as outside of   the lifestream   on the deeper aspects of the cosmic will.   So consequently,   they   worked patiently   at   various   minor   improvements in their system because   what   they   were seeking was a completely coherent and natural order of logical events.   The   energies which were produced by Oerg-8 and his homologies were,   of course, a much better link to the idic regions than instruments,   especially ritual workings, because the orgone operations were direct participations in the life of the id.
Oerg-8 and his co-workers were working directly with the structure of the id and with the most fundamental energies in manifestation. Therefore, in the internal logic of   these orgone-energy productions were to be found the more real of the   intentions of   being,   rather   than   in the asexual operations of the   philosophical   computers, especially in the world of Oerg,   where the idic powers were more fundamental than in other universes,   which seemingly were grounded more in the structure of the ego,   or the Neo-Kantian extensions of the transcendental ego.
Therefore, for Michael and his gnostics, it became almost a law that.

The   method   of   extracting logical contents and sophiological   wholes   (as   the Russian   Neo-Phenomenoiogists   would say) from the lifestream of   experience   or   the continuum   in   which the gnostics were working,   was to be as closely related to   the modes of experience within that lifestream. They were not to be separated and imposed in some mechanical manner, from the outside, but were to be sought out in the process of being,   which was inherent and immanent at all levels of that lifestream.   For   by this   means   it   was possible to achieve an authenticity   of   meaning,   nowhere   else possible   and   unavailable by any other means.   By such   a   means,   therefore,   these gnostics were able to realize the same mind behind all appearances, as a personal and subjective possession of their own.
It must not be thought,   however,   that these gnostics were seeking to spin   the worlds   and   their ideas out of mind-energy alone,   like certain extreme examples   of idealism   from   the past.   Nor would it be wise to assume that   their   viewpoint   was illusionistic   as in some of the Eastern systems of metaphysics.   The objectivity   of the process was unmistakable, even though it was an objectivity of an energy-process, which   enveloped   and   transcended human activity, and which found expression in   the analysis of the ideas which carried a charge.
The   intuitive texture of these sophiological wholes with   significant   charges was   both bizarrely porous and cloyingly viscous.   For the semi-coagulated   interiors were   like strangely beautiful caverns,   each hollowed chamber being illumined by its own   surface   irridescence   reflecting the phosphorescence of the   ever-changing   and vaguely upheaving dynamics of the idic continuum.
Various spectroscopic measurements could be taken providing these gnostics   with the   pulse   and   rhythm   of   the varied chaospheres and   concavities   of   the   meonic secretions.   The patterns of recurrence indicated the contractions and expansions   of the   insatiable   Ur-Yoni,   as   the endless womb of nature radiated   forth   an   almost ineluctable   stream   of sensations and tantalized the mind-fields of   observers   with insect-like   myriads   of strangely contorted obsessions and perversions   of   ordinary "consciousness,"   while   the contents of these stark and lust-ridden   barbarisms   and distortions   of   a vaguely distant and lustrous yet ever present   sentience   surfaced from   the   sebaceous   and warmly sweating depths of the   primordial   libido,   causing never-before-experienced   symbols to rise to the calmer undulations of the soul   with
an almost hypnotic counterpoint.
Therefore,   these   ideas   were   sought   out   especially   as   links,   direct   and unmistakable,   with the primordial continum of orgone. The very dynamic lifestream of these   ideas served to guide the magicians in their explorations of the nature of the idic   depths.   This method of analysis seemed to go far beyond the world of   previous analysis,   because it was now possible for the magicians to see the inner vitality of the id through these ideas,   which were given to their observation-points as the data of orgasmic frenzy. The link had been achieved between the explorations of the id and the physics of orgasmic continua.
No   longer would the sexual physics of the gnostics be viewed as outside of   the process of evolutionary libido and especially the subprocesses of   orgone-projection. The   deepest   ocean   of lust now yielded the innermost meanings of   technical   terms, grounding   all   of   experience,   within the context of the   world   of   Oerg,   in   the onflowing world of psychic energy.   What these magicians had achieved, therefore, was nothing   short   of   the   merger   of logic and   physics,   wherein   the   structures   of hyperspatial   systems were seen immersed in their essential and natural merging   with the ultimate and ever-renewing matrix of cosmic lust.

She Is the Continuum of the Future
According to the gnostics of the future,   the Goddess was the source of this world in which   Oerg-8   lived.   While the world of Oerg was located on a point in the   future-time line,   the whole of that line was understood as a unity.   This unity was also   a continuum, because each of the parts of the time-line had their positions between two other points,   forming a dense and continuous series. The unity of this continuum was intelligent and capable of sustaining a worid,   although energy had to be provided to maintain the structures of that world.   The unity of this continuum was understood as She,   who is the continuum of the future, or the Goddess of the Future, the principle of that which will always be,   having no past or present.   So that while the world of Oerg was experiencing the present,   in that it was living out its own destiny, it did not experience any past,   but was surrounded by the future on all sides, or the world of the always-will-being.
What we call the past,   or memory,   was socially retained in the departments   of the System.   In a sense,   the System took the place of the past,   and for a very good reason:   Michael   had used the System to connect where he once was with the world   of Oerg,   and that was somewhere in the past, as well as being another world. The System represented   structures and methods of power.   It represented what was being done and what was making it possible for the world of Oerg to be shaped the way it was. It was also   understood that the most esoteric part of the System was its connection to   the past   time-line,   which was a hidden gnostico-magickal sanctuary,   the home of one of the   gnostic patriarchates,   or time-machines for past travel.   If Michael needed   to move backwards for any reason,   he made use of this machine.   It was alone the   means whereby it could be understood that the past existed.
The worid of Oerg, which was the world of Oerg-8 and his homologies, constituted the present.   It was a world centered about the activities of the Monitor, or Teacher of   the   culture   of   Oerg.   What existed as given in   the   present   moment,   or   was immediately   experienced came as the result of the words of the Monitor,   since   this information system allowed for what was being experienced and for only that level   of perceptions.
The   always-will-being was the continuum of the future and was identified as the Goddess. In the system of Oerg's world, only the college of gnostics of tomorrow were allowed to understand She,   who is tomorrow. However, because of the gnostic theogony of   time-lines,   it   was known that the future was assigned to   the   Lion-Goddess   in Michael's original metalogic and so it was probable that She,   who is tomorrow, was a form of the Cat-Goddess of the Ancient Egyptian Magick.
The   temple of the Goddess was simply a vast sphere located in the city of Oerg. It   was   also known as the "mother-ship" because of its containment of the   fleet   of doorways and passageways used to take the Oerg-humanoids to other parts of that   same universe,   and into the beyond. However, these "ships" were simple mandalas, allowing entry at another time-space point.   The interior of the matrix,   or "mother-ship" was that of a giant beehive-like complex. It was the collectivity or meeting-group for an entire   network   of   interconnecting lattices and passagelines between     the   various component-parts of the universe of Oerg. Because of this, it had another name; in the theogony of Oerg,   it was 'The Cosmic Womb," the Aditi-principle of these   futuristic gnostics.
Inside   of this matrix,   wherein was the focus of the future energy at its   most

intense rate, the   gnostic   priesthood of the Oerg-Physics conducted   their   magicka] rites.   It was in the midst of these psaageiines that the people or humanoids of Oerg were   sustained   in their state of gnosis,   since the radiations of   the   always-will poured in upon them and made them timely, within the context of Oerg, by keeping them timelessly futuristic, as never aging and always about to be more than what they were at   that present or given moment.   The matrix connected to the law behind the culture of Oerg in terms of its own ultimate meaning:
At the base of the matrix was the colloidal universe of auto-eroticism.   It was the future in its most concrete intensity. Such a vast honeycomb of passageways, each throbbing with the vitality of an unexplored jungle, each pulsating with the steaming mist of the primordial swamp, each teeming with swarms of minute globules of sentient existence,   each covered with a slowly moving,   barely creeping fungus-like   surface, which as tomorrow's lust slid along the membrane walls and perceived all that   passed by, these were serving as the receptor organs of the primordial womb.
Strange   sounds emerged from this vast cavern of warmth and   moisture,   drawing the   humanoids of Oerg closer and closer to the deep and dark recesses of the vaginal passageways.   The sounds were first of all noticed.   Such sounds came from the depths at some dimly remote point in that paradoxical shadow-realm,   beyond the   world-realm of   the   grappling   mind,   and far away from the reptilian thrashings   about   of   the subliminal orifices of self-exploration and dreamy foreplay,   and could be heard amid the   groans   and   palpitations of the surface   irritability,   those   vaguely   muffled signings of some labial friction.   It was a never-ending,   ever-sustaining,   ongoing, self-contained stream of eroticism, from the labyrinth of the Ur-Yoni Physics.
Amid   all of this energy,   the initiations of the gnostics were   conducted.   For they   were powered by the primordial energy of the cosmic matrix,   and by this   means the deepest regions of the idic continuum were experienced. It was noteworthy that at the   heart   of this system there existed the initiatic labyrinth,   not so much   as   a physical edifice as a sexo-magickal and psycho-sexual state of experience. It was not physical   in   any derivative sense,   rather it was physical in the   very   fundamental sense   that   it served as the basis for physical existence in all of its   forms.   All things   came   from this womb and all things returned to this womb in   order   to   gain knowledge of the roots of wisdom.   In such a world,   therefore,   the ultimate form of the gnosis of magick was determined by the law of Yoni.
Within   the   labyrinth of the Yoni could be found the passageways and routes   of mystical initiation because all oF the symbols of known being were stored there in   a kind of Alaya ("store-consciousness"). When Blavatsky speaks of Alaya in the Stanzas, she is speaking of this womb,   this mother-ship,   this fundamental container of being and   all becoming.   When Blavatsky speaks of the Cosmic Web,   she is referring to the outpourings and emissions and secretions and projections from this ultimate Yoni. And when   Blavatsky speaks of the ultimate space,   the Aditi beyond   everything,   she   is speaking   directly oF the organization of all space,   of all universes,   of all timeframes   of reference,   deep within the recesses of this cosmic matrix of the   future, the rootless root of what is or can exist. Aditi. Aditi-Yoni. The Meon.
The   gnostics took very seriously the Book of the Stanzas of Dzu,   which in   our own   day   form   the basis of the deeper aspects of the UFO-Cultus.   They saw   in   the Stanzas a very definite plan or organizational system of energies,   from which   could be said to be derived all of the specifics of manifestation. Furthermore, Michael had been known to decode the Stanzas and find in them the basic plans for the creation of the   world of Oerg and all of the qualities therein,   which were made possible by his

initial contact with the "Mother-Ship," or Alaya.
Everything was identified with the magickal roots of the system of Dzu and could be understood as the representation of the design of the Space-Ship,   by some strange and unanticipated projection into the web-line of the ideal future. Alaya then became the   root explanation for the manifestations of the UFO-Phenomena,   which possessed a frequency and periodicity which could only be attributed to the broadcastings of   the Matrix   of   Alaya,   into the present world.   The Jungians attributed this all to   the activities   of   the collective unconscious,   which was simply their name and   way   of recognizing   the law of the Aditi-Yoni-Alaya as a fundamental law,   and the basis   of all componenets of any and all worlds.
In   the   Gnosis of Oerg,   therefore.we find simply an application   of   the   Dzu-Gnosis,   or   a   confirmation of the validity of the beginningless gnosis by   evidence from   tomorrow.   The Dzu-Gnosis was in reality very simply a writing down of how   the Law   of   Yoni could be described.   This description served as the guideline   for   the developments   in techniques which made Oerg such a unique and self-sustaining   world. Alaya was of necessity a vast and organic reality.   It was the very basis for any and all containers of labyrinthine energy. These containers were housed thereafter in the space-ships of initiation physics.
The Dzu-Gnosis was to be understood as being sufficiently outside of the circles of time as to be the source of several and different views of time, or aspects of the Aditi-Principle.   These aspects were expressed as the Goddesses of the Past, Present, and   most   importantly,   the Goddess of the Future.   Various worlds came about   as   a result of these intersections of force.   These were the worlds of initiation physics, or the methods foi making the. return to the Aditi Domain.
As part of his development,   Oerg-8 was taught over and over that these   matters by   the special instructional methods of the Monitor.   Each time he was taught   there was   a   very   definite and corresponding increase in the radioactivity field   of   his
orgone output.
Michael   had   adhered to the basic gnostic view which stated that   there   is   an increase   in bioenergy when there is an increase in gnosis.   Therefore,   the gnostics sought   to   develop the humanoids of Oerg more and more in the mysteries   of   gnostic physics,   so   that the production of orgone would be of an even   increasing   quality. This   meant that as the humanoids grew in their esoteric understanding,   the presence of the gnosis in their consciousness caused the centers of occult power to   broadcast higher   radiations.   Then these ladiations bathed the fields of orgone and   developed them to a higher level of quality.   The more one participated in the mysteries of the gnosis,   the   more   one   found that one's orgone and other   bioenergies   improved   in quality. This was the method and rationale for the development of the humanoids along the lines of initiation physics.
Initiation   physics   is in reality the method for improving the   powers   of   the human   race.   It   does   not   have   a spiritual aim,   since   it   is   physics   and   not metaphysics.   The   aim of this gnostic science is entirely centered upon life in this world.   That   aim   is to make better,   to improve,   to develop,   and   to   refine   the physical   fields   and production sources of bioenergy in the initiate.   That   is   the purpose of initiation physics.   And that is the way in which it was understood by the gnostic magicians of the world of Oerg.

Shintotronics
Basic Elements and Components of the Shintotromc System of Gnostic Magick
Shintotronics: This subject may be defined as a gnostic and magickal sicence, which interprets certain patterns and structures of the Japanese Shinto Mythology and Religion from the viewpoint of radionics and psionic research.
In   the Shinto religion there exists a certain hierarchy of primordial   Deities,   and the   arrangement   of   this hierarchy provides us with a structure,   which is   also   a design for a psionic computer.   In terms of the Shinto Mythology, the ancient gods of Japan are viewed as Cosmic and Creative Principles of Being.   In terms of the gnostic magick   of   Shintotronics,   these same ancient gods are viewed as   the   ultimate   and creative archetypes of human experience. They are the powers whereby human experience is   transformed   into   the experience of superhumanity.   Therefore,   they are   to   be understood   as   both evolutionary powers and initiatic energies,   because   they   lead humanity   into states of consciousness and being which are beyond the ordinary   level of human awareness.
Also,   in addition to being a factor in the development of the superhuman   stage of experience, these archetypes are fundamental powers used by superhumans to make it possible for various inventions and modes of experimentation to be experienced in the world of space and time. Many of the machines and instruments of gnostic magick, such as   various   systems associated with ufological phenomena,   are possible because   the power   that   is   used to implement their activity and actualization   comes   from   the energy archetypes of Shintotronics.   So we can say that Shintotronics is both a   form of esoteric psychology and a form of occult physics.
The    ancient    deities   of   the   Shinto   religion   are   to   be   understood     as transcendental   powers.   They are beyond humanity but curiously also immanent in   the essence-field   of   humanity.   They   are contacted directly by   the   gnostic   magician through   Shintotronics   and   contacted   mediately   through   religious   rites   by   the practitioners of the Shinto Faith.   For this reason,   Shintotronics may be viewed   as somewhat   mystical in its roots,   for it does involve direct and immediate experience of   those   archetypes   which are identified as the Kami,   or Deities   of   the   Shinto Tradition in religion.
These archetypes are,   of course,   quite universal and they are eternal laws for the   manifestation of worlds.   They are to be found in all of the ancient   religions, which have the old form of magick as their basis. We can find them active not only in Shinto but in the oldest forms of Hindu,   Sumerian,   Egyptian,   and Voudoo   religion; although   under   what   might   appear   to be a   prescientific   aspect   or   appearance. However,   when brought up to the surface of contemporary gnostic magick,   the ancient power   slowly   reveals   itself   as the gnostic scientist   makes   contact   with   these archetypes of cosmic power, or Living Gods.
In view of this fact,   we may note that Shintotronics does not state that Shinto is   the   most scientific of all religions.   We know and understand   why   Shinto   must contain   all   of the elements of a very old religious practice.   For it has   survived into   the present age of mind by being held deeply in the minds and   imaginations   oi often   not   highly   educated   folk.   It has been able to   maintain   an   unbroken   and continuous    immediacy     within   the   elemental   consciousness   and   the    collective subconscious of biological memory and instinctual ritual;   but the modern gnostic and

his co-workers have found it to contain the elements of the primordial mysticism of the space beings, the Gods from outside of the Earth, and have sought to develop those   elements   and   magickal   components   of this   mysticism   into   a   contemporary
technology.
This Shinto religion has been found to be uniquely suitable for development into a   magickal physics because of its natural and ideal structure,   which hidden   behind popular myths and fables reveals to us the physics of a mystical race from beyond our solar system, the Kami, or the Beings of Light, who made our solar system.
Therefore,   as   in our definition of Shintotronics,   the gnostic   physicist   has taken   some   of   the fundamental components of this ancient faith   from   beyond   this world,   those   archetypal   patterns   and structures of psionic magick   and   has   made them the basis of his esoteric and initiatic science.   What is more, he has been able to   see that other modern science of the gnosis,   Vudotronics;   for both are the twin rays or sciences of gnostic being.   In the magick of their unity,   they represent the earliest forms of energy revealed to mankind.
Shinto energies are the basic contents and sophiological wholes   ("wisdom-energy powers")   of   the Lemurian Current,   while Vudu energies are the basic   contents   and wisdom-energy   fields   of   the   Atlantean   Current.     Together,   they   represent   the manifestation of primordial power,   or God-Energy, as it was understood and worked by the   gnostic   physicists in very remote times.   Now,   these two forms of energy   have been integrated into contemporary magick.   Together, they give us the basic framework of   energy,   the fundamental God-power,   or the Cosmic Shakti,   which as   a   complete gnosis of magickal energy, I define as a cosmic computer and encyclopedia of esoteric and   gnostic   fields   of force,   initiations,   and power-zones.   This is   the   living encyclopedia of magick,   which is alive because it is filled with the God-Energies of the Kami and Vudu.
This   is a very ancient science and the modern version of this science has   been the work of many members of our school.   I have worked with various beings,   both   in and   beyond empirical time,   in order to "ground" sufficiently and successfully   this science of power.   Therefore, it should not be thought that this work is quite simply the   work   of   one   writer and gnostic physicist.   The recent   and   gnostic   work   in Shintotronics   has   been made possible because of the cooperation and efforts of   the entire hierarchy of gnostic physics.   Of special help have been the contributions   to magickal   research,   which   have been made by the Kammamorian and Zothyrian   Current Certain   very   specific   points of discovery have been   brought   to   the   mediumistic surface   of   the analytical mind,   as the radiopsychoanalysis of primordial form   and power   would suggest,   by means of the revelations of Doctor Kammamori,   the   Gnostic Deity of Experimental Magick and Physics.
Dr.   Kammamori, in his capacity as the Deity of the Science Circle of Adeptship, is   very interested in those currents which bring forth the   Shinto-Lemurian   powers, inasmuch   as His work in the contemporary world is centered about those fantastic (in the   technical sense of the Apas-Tattwa Time-Station) and often pre-mental   impulses, which   can be easily translated by the computers of esoteric logic into   the   quanta-bundles   and   the   probability   waves of the newly   rediscovered   "ocean   of   gnostic energies."   This Kammamorian "Collectivity of Sidereal Fusions as Mind-Energies"   has also served as the gathering net for all of those discoveries in Shintotronics, which are   identifiable   as energies resulting from the efforts of some   gnostics   and   the results   of   their   highly   specialized experiments both within and   attuned   to   the Zothyrian Aeon.   These experimental procedures have brought into focus the components

of   ancient   Shinto as timeless powers and generators of the new   wave   of   computer-managed magick.
The basis of Shintotronics, however experimentally, is to be found in the actual level   of   the metric of nature or the patterns generated by occult readings   of   the field of Shinto forces. These points of measurement provide us with the nine magickal contact   points,   or "bodies of Zothyrius," for the Kami of our specialized   science. These Kami, being   the   true   technicians of magickal ufology,   serve   to   bring   the pipeline of astral matter-energy to our gnostic computers.   Numberwise,   these powers of Shinto physics,   as mediating the Cosmic Kami or archetypal levels, form as field— readings a perfect matrix of exact measurement between the action levels of the three Goddesses   of Shintotronics:   the Goddess of Esoteric Logic (between the ego and   the transcendental ego),   the Goddess of Metapsychology (between the ego and the id), and the Goddess of Meontology (between the id and the transcendental id).
These    Goddesses   are   the   Aditi-Communicators,     which   make   the   system   of Shintotronics   an intelligible and experimental system of exact patterns,   within the chaosphere    of     primordial    and   raw   Elemental   Shakti   or    Cosmic     Energy     as undifferentiated   magickal experience.   When the magician has established   the   field metric,   it   becomes   possible   to see how the total field of Shintotronics   and   all ufological   phenomena might manifest,   within that esoteric sphere of   consciousness -dynamics.   This   connection   between the level of psychical phenomena and the   varied fields,   powers,   matrices,   and occult energies seems to suggest that the basic   and primordial   power is both latent and potential as a secret and yet gnostic continuum, held in place by a field metric,   within the esoteric consciousness of the technician Kami or inner-plane Shintotronicians and Kammamorian gnostics.
After   one   has   established the field-metric,   the next step   in   the   magickal procedure is to establish its connection to the fundamental Atlantean Energies or the Vudu.   Since   in   the vudotronic system there are to be found exact lattices for   the distribution   of these gnostic energies,   one has only to connect the lines of   Kami-archetypal   energy to those of the Vudu-archetypal energy and the   magickal   computer takes   on an entirely comprehensive applicability.   The result is a magickal computer or   gnostic "think-tank," composed of both human and preterhuman   and   preterhumanoid intelligences.
Whether this energy is managed magickally by means of psionic techniques or   the more   flamboyant   predictions   and predications of the UFO   vocabulary   — or   metric system   — by   means   of   the computer-employment of mandaias   and   hieroglyphics   of mantric   oracles,   all   of which we have to employ at one time or   another   in   basic research,   we   have   discovered   that the use of Shintotronics   within   the   initatic context provides the gnostic physicist with direct contact with the radiations of the Three   Goddesses,   confirming   quite   literally that esoteric logic   and   meontology, mediated by Zothyrian radiopsychology and metapsychology, provide the same researcher with indisputable evidence that we possess the initiatic study of magickal words,   as bundles   of   energy,   which as mantrams can be understood as the quanta   or   building blocks for Akashic and Elemental projections.
These   projections   are the ideal frameworks,   if not the actual   substances   of ufological   composition,   which   can   be regularly generated   by   ideal   magick.   All magickal machines,   henceforth,   will assume this Akashic connection, since the auric formulae of the discontinuous language of the astral and etheric atoms can easily   be given   to   us   from the reservoirs and resources of the Kami of   this   ever-expanding "gnostic think-tank" of the Three Goddesses.

We can thus see that the Science Circle of Adeptship, composed of the cooperating components of the Shintotronic power-zone, or marma, integrate their fundamental energies with the basic directions of the new magickal program.

Can There Be a Shamanistic Management of the Fundamental Energies of Shintotromcs
As   to   the power of Shintotronics,   the shamanistic-content-chaos level would be   in fact   oriented towards those radical and sophiological wholes,   or   elemental   energy contexts,   which   are both found in gnostic physics and in the raw unmanageability of the   Oerg   universes.   Yet,   the wild shamanistic capturing of those   energies   is   a necessity,   for   inasmuch   as the "rational-verbal" or   directly   "metapsychological" management of these chaotic contents,   fuels,   energies,   powers,   substances,   some-sensory qualities, and esoteric properties (beyond the sanctions of some metaphysical bedlam,   outside   of the employment of mystically argued and justified paranoia,   and ritually   induced   schizophrenia,   as   a   state of   "divine   rapture")   is   not   only unimaginable but clearly and virtually impossible.
Such   technological   shamanism rises quite spontaneously and often   disruptively from   the   meonic levels of the primordial ocean of   ceaseless   mind-flow,   otherwise viewed   as a hitherto untapped and self-destructive formula or   "exotic   experience," and   rushes   upwards in colloidal waves,   flooding the plasticity of the   ego,   while finding   its   absolute expression in the fundamental root-energies   of   the   manifold systems and patterns, associated with the unpredictable disturbances of elemental and barbarous   shock.   The   icy emptiness of the meon,   on the other   hand,   finding   its expression   in   the   iconosopheric   imagery of the Fiendess of the   Snow   Storm   (the Goddess of Meontology),   that wrathful and brooding aspect of pure and   uncategorized Aditi,   which   is   the   deity or Kami of total darkness,   space   as   raw   power,   and therefore the untapped and brutally inconceivable primordiality of Shakti, within the shadows of Shinto Gnosis,  rises bewilderingly and once again triumphant to the brain surface   of   this basic program, wherein it is slowly and carefully guided   into   the high-energy levels of gnostic physics.
There   it   is fed into and feeds into the fundamental structures and   connecting links   and   lattices   and subterranean tubes and tunnels   of   neuro-tattvic   testing, esoteric   experimentation,   magickal and magickal logic,   and   chaotic   confrontation (meontological   elaborations)   or   is directly worked upon   by   those   preterhumanoid managers   from   another dimension or level of communication,   whose enthusiastic   and persistent concern for these low frequency and ultimate energies is equal to our   own cerebral reluctance.
Consequently,   if   we think that the shaman is simply the grounding point for an entire   group   mind of esoteric experts,   we can say that because the basic   energies come flooding into his consciousness at all levels,   it is possible for there to be a shamanistic   and   elemental   magickal management   of   the   ground-level   Shintotronic energies.   However, it is not common because the capacities of the shamanistic worker have   not been fully made operative,   not fully developed or attuned to the elemental and   primordial condition of the occult universe as it is viewed by the   Shintotronic specialist.   But if we take into consideration the development of magickal powers   as one of the aspects of this research program, then it is possible, I think, to see the shamanistic   Shintotronician   as   one   who has the group-mind   capacity   for   such   a management role.   He is in dialogue with the group-mind,   the science circle of inner adepts and holy angels,   which control the operations of that ufolike being, which is the sphere of his magickal operations.
The   shamanistic   physicist is probably the best example of   the   scientist   who

works with his group-mind. That is to say, he is an example of inner world team work. The various members of this group-mind are members of his research/teaching team.   He both   learns   and   works with them.   In every such group-mind work team   we   have   to distinguish many of the components. These are as follows:
 1.	Between the shaman and the group there is a control-worker, who is the basic manager of the energies. This control-worker is probably anelemental or devic type of being, from another universe and attached to the group-mind in order to function as a kind of personal psychic computer.
 2.	The   group-mind   is   managed by a very highly developed spiritual   being   or Kammamorian Presence.   This being is a reflection or reflex of the Gnostic Being   Dr. Kammamori (Kam=Holy,   Mamori=Guardian Angel, of Esoteric Shinto and Japanese Gnosis). This   being   may be viewed as a personal avatar of Dr.   Kammamori or the ray of   that being. It is as if Dr. Kammamori is present there in full actuality and power.
 3.	The members of the group mind are divided according to the   ways, which they project.   Except that in Shintotronics, the divisions are made according to the three major   goddesses.   Therefore,   we   have the group divided into the   three   bodies   or members,   who   reflect the Goddess of Esoteric Logic,   next the three who reflect the Goddess of Dream Control and Necronornicon Physics,   and finally the three who reflect the Goddess of Meontology.
 4.	These nine members of the group-mind are both human and   preterhuman,   since they reflect the magickal history of the group-mind through many of its operations in a variety of histories.   Adding another aspect to the nature of this   group-mind,   we can   say   that   there is a Zothyrian and Aeonic Component,   since these   nine   beings within the group mind, while taking their form or masculine energy from the reactions of   the   Aeon   Zothyrius,   Who   controls   in   a   magickal   and   gnostic   manner   that developments of the physics of alternative universes.   Hence,   we can say that   these beings   are made up of occult forms of time-as-energy in their gnostio   vehicles.   We can say that their bodies are made up out of the substance of synchronicity. They are built   up out of that UFO-like substance,   which is identified as layered time.   They are   also   highly   specialized magickal entities,   with which   communication   can   be established.   For   this reason,   when not engaged in esoteric dialogue,   they can   be projected   (and   often   project themselves) along the   gnostic   lattices   and   matrix pathworkings of the empirical universe both simultaneously and ubiquitously.
In my work with setting up the basics for my computer marga of Chintotronics,   I have   had to work individually with each and every component of the system.   In order to make this clearer to the reader let me provide some concrete information.
Esoteric Autobiography
During the time of my stay in Japan, which was Aries, 1983, I prepared very carefully the   basics for my Shintotronics systems.   Aries,   1983 is significant because in   my natal chart, I have Aries as my eighth house, the house which governs occult sciences and   magickal field-work. I   have   the planet Uranus   there   natally,   which   governs experiments and inventions in esoteric matters. For my solar return of January, 1983, I have the Sun in the eighth and the Sun is exalted in Aries.   Hence, from the cosmic standpoint, the time was auspicious. I might add that at the time, Jupiter was making a transit by opposition to my midheaven, while in its own sign, Sagittarius.
Each day, during my stay in Japan, and from place to place, wherever I might be, I sought to take the metric. This metric is the energy measurement, which is used for tuning the computer marga to the field frequencies of any given marma, or power-zone.

For my work,   I was seeking to get the power-zone readings for Shintotronics,   but   I was also interested in building up data and energy reserves,   for use by the computer marga when I returned to the USA.
I   have been able to find that the metaphysics of Shin provides a very excellent format   for this type of research.   Shin to (the Tao of the Shin or Kami)   or   Shinto operates   under   the principle of radical syzygy.   This means that the   energies   are given   in esoteric pairings.   Each day these energies change and I suspect that   they change at every moment, as the Book of the I-Ching demonstrates. However, even though there is change and flow with these energies, there exists a certain and identifiable pattern,   amidst   all of the changes and diffusions of power.   I was able to   capture that   pattern and make use of it in every one of my experimental operations.   I might add that the Aries season related also to high form-patterns of energy.
Each operation or initiation was governed by one of the specific Shinto   deities of   the   hierarchy of creativity.   The degree of closeness to the mind-field   of   the earthean brain culture would be given by means of one particular reading.   Of course, each   of these readings was determined by a synchronistico-radionic method.   I   might add that each of the readings had also esoteric dimensions, which could be determined by psionic methods.
Another level of reading magickally provided the conditions of the nine vehicles or   the Zothyrian auras.   Three of them,   which pertain to the states of high trance, were to be viewed as embodiments of the Goddess of Esoteric Logic.   The middle   group of   auras drew their powers directly from the radiopsychological atoms of the silence and embodied those weird contents,   which were sent by the Goddess of Dream   Control, also known as the Diety of the Necronomicon psychotherapy.   The most elemental region of   these auric containers,   drawing their powers from the atomic structures of   deep meditation, held precariously the daemonic embodiments of the Goddess of Meontology.
Each   day,   I was able to take the metric for these nine auras and find out   the range    of    magickal   broadcasting   being   provided   by   the   Three    Goddesses    of Shintotronics.   In doing this,   I have been able to collect an initiatic encyclopedia of   radioactive   gnosis and also establish the possibility for continuous contact   on ongoing experiments, with these Kami of gnostic physics.
At   the   same time,   each experiment was done in cooperation   with   the   control entity or the manager of the respective level of powers. This spirit of the operation enabled   me   by   means   of   its cooperation to   be   initiated   into   the   shamanistic operations   of the 17 Kami of the Creative Hierarchy.   So that each operation was not only   an   experimental process but it was also an experience in   initiation   physics. When I speak of initiation physics,   I mean most of all that area where the   physical process is esoteric initiation. This is best found, it seems in view of the evidence, in Shintotronics.

Mediumistic Processes and Kami-Energies
Esoteric Autobiography
Each day in the operations of my magickal research,   while in Japan, I sought out and made   contact with the spirits which are associated with the different levels of   the Creative Matrix, or the primordial Goddess of Space, i.e., Aditi. Not only did I make contact   with the spirits as they are given within the continuum of   time-as-process, for   these   are the spirits which take on bodies made out of layed-time,   as we   have described   earlier;    but I   also sought   out   the   spirits   which   are   ritually   or Vudotronically associated with the eight directions and the true and occult center of the   universe,   or   direction number nine.   Thus,   I was able to see in each   of   the spirits   the   operation of the laws of syzygy,   or the logic of the   pairs;   for   the spirits of time,   whose vahans were made up out of the layers of past,   present,   and the future were connected by ontic lattices to the spirits of the directions.
The   energies   between   these two types of spirit were to   be   understood   quite simply   as   the twin aspects of the monadic reality.   The connection between the   two energies   was to be understood as a magickal presentation or picture of the state   of the   universe   at   that time.   The magickal physicist has simply to   draw   upon   that experiment in order to bring back into reality the condition of the   universe,   which most perfectly conforms to the energy-picture of that particular experiment.   When he does   this,   and he does it by direct cooperation with these Kammamorian spirits,   he then can give out the initiations,   which are proper to that picture of the universe. this   means   that each experiment is its own magickal   universe   or   UFO-system,   and within   the   auric egg of that universe,   we can easily find an infinity of   magickal states, conditions, initiations, and entities for future development.
When   the   Shinto Gnostic states that the universe exists according to   some   17 Kami or Cosmic Laws,   this is exactly what is meant:   namely, that there are 17 forms of the universe,   which they are interested in investigating.   There is of course   an infinitude   of   these universes of the magickal imagination; but as the symbolic   and finite level of the gnosis manages the infinite oceans of dream-possibility,   so   the vast   manifold   of   these   esoteric   mind-fields is   given   and   located   within   the potentials of the 17 levels of power, or the Creative Hierarchy.
Each level is a kind of self-contained space-ship,   because it is actualized and now contains its own logical computer or system of internal powers,   its own interior culture   and civilization,   and its own empowerments and direct participation in   the mind-energies   of   the Kami.   By using each such world as a magickal   vehicle,   which transports us into the space of raw potentiality, this gnostic cosmograph becomes for the   esoteric   scientist   a   source   from   which   he   may   derive   an   entire   store-consciousness   or encyclopedia of occult and artistic imagination,   including all   of the   powers   implied by such a state of initiation thereby creating an extensive   and potentially never-ending world of experimentation.
When I first took upon myself these initiations,   I was immediately impressed by the quality of the energies, which were therby connected to the auric egg. The entire process was a method of dream meditation.   It was not a form of dreaming,   nor was it meditation   in   the   usual   sense,   or as it is experienced   in   even   most   esoteric contexts.   It   was   something   I saw as a combination   of   dreaming   and   meditating. Whenever   I experienced this process,   it was under the direction of the   Kammamorian Ray.   At   first,   I thought that it was an extension of the process of visualization,

where the mind became passive while the occult imagination was highly active.
It   was more than this.   It could only happen at first when the Kamrnamorian   Ray activated my transcendental ego. What was latent in the ego was awakened by that Ray. This consisted in a series of energy-initiations.   Finally, as the powers operated in the awakened state,   I found myself in possession of a new attachment to the   gnostic universe.   It   was so highly charged with energy that it gave me more content that   I thought I had ways or organizing.   Happily,   however, the energies were placed within my   being   and   I   saw   for   the first time the   gnostic   universe   of   the   magickal imagination as the Kami and the Kamrnamorian spirits see it,   with their inner   vision or esoteric powers of physical sight.
By   physical   sight,   I   mean certainly the average and   neurological   mode   of physical   vision   which   all   normally sighted persons   experience   on   this   planet. However, in this case, it is the esoteric power of physical sight or the inner vision of the Bhumis, or Earths, or the alternative universes, which are just as physical as that which we view as the Earth.
I am not,   here,   making any reference to psychic perception in any sense, or as it has been viewed.   Psychic perception extends one's experience to the astral fields and   beyond of the same Bhurni,   but it is not concerned with the direct perception of the Bhumi,   for that is seen physically and not psychically. With an understanding of alternative universes,   one does not have to make use of psychic categories in   order to experience other kinds of worlds. They can be seen physically. The magickal worlds are places or real and empirical Bhumis. For this reason, there can be the history of philosophy   as   philosophy was done within a Bhumi,   or on a particuular   Bhumi.   The history   of Zothyrian philosophy is the history of philosophy as it was done   on   the Bhumi   known as Zothyria.   A history of philosphy attributed to either the astral   or mental   planes of some Bhumi would either be impossible (as pertaining to the   astral plane) or unnecessary (as pertaining to the plane of the mind).
Consequently,   I   was   now able to have the experience of perception   as   it   is possessed by the Kami.   I quite simply saw the many universes and I saw them whenever I   wished   to see them.   Because these are alternative universes to our own,   I   made contact with the beings of this universe and that universe,   and came to see them   as variations   more   or   less   of   this universe.   I was   also   able   to   encounter   the alternative form of myself in each of these universes.
I came to learn that the life histories of these alternative versions of   myself were   made up of events which had been alternatives in my own past,   but which I   had not selected.   Those alternatives from my own past had been selected by my other self and   had   become the events in his life.   Since there were infinite possibilities   of action   in   my   life as alternatives,   I think there would also   be   an   infinity   of possible   versions of myself.   None of these would have life histories containing any duplication.   All   would exist in the physical and not be metaphysical   beings.   Each would have his life in his own world or Bhumi.
I   do not think that this phenomenon can be viewed as anything else than a   kind of   ideal   mediumship.   Each form of myself and each form of anyone else serves as   a medium for the possibilities of experience.   None of the possibilities of   experience are   wasted   and all are transmitted and concretely expressed in the   lifestreams   of each living and physical human being. Magickal experiments can be viewed quite simply as   the   taking of a photo of the universe at a certain point in time.   It shows   us, within   a   narrow   framework,   what the energies are   doing.   Yet,   the   universe   is infinitely   vast and only the Kami-Energies can seem to hold it   together.   For   this

reason   all   magickal experiments and initiations take their point of departure   from the   Kami-energy oF a particular cosmic aspect.   We can say that the Kami provide   us with the magickal camera,   whereby the photo of the Bhumi in action is taken.   Hence, in Shintotronics,   all powers of observation beyond what is narrowly confined to   the given are derived from the Kami.
In my own initiations,   I discovered that gnostic energies were mostly latent in the   true nature of my own being.   I discovered rather indirectly that the infinitude of   my own physical being,   in all of these Bhumis,   was really a projection   of   the Kammamorian   nature of my own transcendental ego.   It was metaphysically infinite and demanded that it be manifested as physically infinite as well.   Few persons,   unaided by the inspirations of the Kami, have been able to arrive at this conclusion.
Amidst   all   of these processes and systems of worlds and forms   of   experience, there   must   be some principles of organization,   which are latent   in   the   physical worlds   or   somehow   radically   immanent   in   them.   Deep   within   the   mysteries   of Shintotronics,   I found the answer in the operations of the Three Goddesses. Not only did   they   refer   to   states of consciousness,   which is perhaps easiest   for   us   to understand,   but   they refer also to the considerations and conditions of   time.   The Three   Goddesses of Shintotronics are also the Shintotronic Laws   of   Time-Structure. They   are   the Divine and Physical Past,   Present,   and Future.   They are   physically immanent   in the world of experience because time is a part of reality.   Then,   as   I will explain in the next lesson,   I discovered by means of initiation,   while in   the physical body, that They contained the essential secrets of time as gnostic energy.

The 33 Keys of Shintotronic Imagination
In   the   art of Hiroyuki Fukuda,   we find certain embodiments of   Kami-Energy,   which provide   us   with   the   mechanism for the appreciation of   time   as   the   content   of experience.   There are three centers of power,   the Three Goddesses, which govern the way in which the mind-flow organizes the continuum of awareness as time. Each Goddess is   assigned   to elemental power as it manifests in the form of 11 basic energies   or "stations of the imagination." These are not visions,   however, but actual approaches physically to the alternative universes.   They are also multiple personalities, which the gnostic scientist has developed in his own lifestream.   They draw their contents, each  one  of   the threefold 11 from the rivers of time.   The contents  are   raw   and objective   events;   because   the subject no longer exists independent of the   object, both are transcended.
In his artistic mythology,   Monsieur Fukuda has confined himself closely to   the traditional symbolism,   except that he has removed all tradition and replaced it with magickal tension.   We know,   for example, that these Goddesses are not just workds of art.   We do not see them in any space of detachment, rather we see them as we see our hands before us.   They are a part of us,   a physical reality of immediate experience. Now,   that is not quite correct;   it is better to say that they are physical   reality and   that   we   are   parts   of them.   They are the process of   time,   and   as   we   can distinguish between one Goddess and the two others, so we have learned to distinguish between past, present, and future.
Each   Goddess manifests as 11 temporal possibilities.   Together these 11   power-events   constitute   the   archetypal matrix of   concrete   experience.   They   are   pure concreteness   and all that is abstract is derived from Them.   The level of derivation can   be expressed as the gnostic keyboard of the Shintotronic   Instrument.   In   other words,   the   validity   of   this   science   depends   on   the   degree   of   closeness   it approximates   to   the   actual lifestream of the Goddesses,   for it attempts to   be   a mechanical model of the time-matrix,   which exists within the Goddesses. Only by this means   can   magickal   imagination   be   distinguished   from   the   illusions   of    many occultists,   who   are not grounded existentially and concretely in the lifestream   of the Godesses,   i.e.   the continuum of time. So we can say that the Goddesses are the ultimate reality or substance of the world.
Question:   Since time is the ultimate substance of the world, how does it manifest as the   Goddess   of Esoteric Logic,   the Goddess of Zothyrian   Metapsychology,   and   the Goddess of Meontology?
It  manifests  as   the Goddesses within the specialized   processes   of   magickal experience:   it   manifests   in Esoteric Logic,   in Zothyrian Metapsychology,   and   in Meontology. It is able to show itself for what it truly is as the gnostic experiences and explores the energies, which form the activities of these three technologies.   At first,   the experience may not be intense. Gradually, however, the experience becomes extremely intense and it becomes unmistakably the experience of the Goddess.   This is not   to   say   that organic and biological time fail to provide   us   with   the   proper categories     for   the   construction   of   the   universe.     It   is   just   that   in   the magickal   sciences,   which are the new sciences or the forms of knowing for tomorrow, the ultimate reality is seen more clearly and therefore more perfectly understood.
Also,   within the processes of each of these magickal continua,   Esoteric Logic,

Zothyrian Metapsychology,   and Meontology,   we find the 11 levels of initiation   into being,   which are the nodes or measurement points of time,   as it expresses itself in the    human   lifestream.    In   the   Thelemic   tradition,    there  exists  a   parallel interpretation   of   this law,   as gradations of the magickal universe or   the   Occult Sephira.
In   our   own   work,   however,   the nodes are   actual   broadcasting   stations   or frequencies,   which   provide the settings for specific types of response.   Thus,   the response   to word "Z" within the context of the "word-association test" of   Zothyrian Metapsychology,   are node 4,   would be quite different from the response to the   same word   at node 5 or 3.   In Esoteric Logic,   the processes of initiation physics   would differ   from   node   to node.   In Meontology,   the nature of the   encounter   with   the ultimate matrix of chaos.and its subsequent interpretation and construction, would be different   from   node   to node.   The fact that we can experience different   data   and report   different   types of verifications of magickal experience,   it   seems   to   me, constitutes   proof for the existence of these nodes as objective types of   being.   It also   constitutes   proof   for   the existence and nature of   the   three   Goddesses   as ultimate   realities.   When we do our gnostic work or Shintotronics Technics,   we   are performing   repeatable   and   objective   experiments of   an   entirely   scientific   and physical character.
Question:   In   the   processes   and experiments of   Shintotronic   Initiation,   as   the foundations   of the system are known,   do the nodes of the Three Augusta appear in   a kind of continuum, field, or other gnostic synthesis'?
While in the process of laying the ground work for this science in Japan, it was necessary   to construct certain field equations,   which were gnostic descriptions   of the ways in which the experimental foundations of Shintotronics were built up out   of the   nodes of the Three Augusta.   I was able to learn this because of the work of Dr. Kammamori, my teacher in this area.
Fundamentally,   every state of existence in the Shintotronic Universe is made up out   of   an arrangement of one component — at least — from each of the matrices   of the Divine Ladies.   While this is a rather complicated question, it can be understood that   one of the experiments or pictures of the universe might be made up out of   the fifth   node   of   the Lady of Meontology,   the ninth node of   the   Lady   of   Zothyrian Metapsychology,   and   the   first node of the Lady of Esoteric Logic.   The   particular arrangements or formulations were revealed to me oracularly not by Lord Kammamori but by the August Lady of Esoteric Logic, since it is She who is most responsible for the magicko-metamethodology of the gnostic sciences.
Now,   any   particular   condition and state of being comes into   existence   as   a result   of this sort of synthesis.   Certain states of the universe appear to be   more strongly   expressive   of the qualities and properties of the August Lady of   Esoteric Logic than some others,   which reflect more the characteristics,   for example, of the August Lady of Meontology or the August Lady of Metapsychology. We can say that states which are experimentally constructed at the "top" of the universe reflect   the August   Kami   of   Esoteric Logic;   at the "middle" they reflect the   August   Kami   of Metapsychology;   and   at   the   "bottom" of the universe of   Shintotronics,   they   are reflective of the August and Fearsome Kami of the Meon.
A   somewhat similar architecture has been found by me in the old gnostic text   of the "Pistis Sophia." A parallel can be found,   also, in the three interior regions of the   metaphysical space-ship,   which has three different systems of internal   wiring,

responding   to   the three different regions of synchronicity   (or   time-energy)   from which   it   derivves   its power.   So the nodes of these Three Goddesses do   appear   as components in the field-equations of the Shintotronic Universe.   In fact, they are the archetypal building blocks.
The archetypal character of these nodes is even suggested by HP. Blavatsky, who in   her   vision of the Mss.   of "The Stanzas of Dzyan" appears to have   perceived   an alternative   universe.   If   we   take   the   liberty   to   restore   simply   one   of   the transmissions   (Book   11,   Stanza   1,   Vs.   2)   we   can find   a   description   of   the Shintotronic process as revised within our technical context:
"Said the Bhumi:   'Kami of Esoteric Logic,   the meonic marma at node 0, which is my   continuum,   is   not yet connected to the pleroma.   Therefore,   send   the   gnostic physicists   to   build   transmission circuits to the   mandalum   instrumentum   in   that potential.   You   have   sent   the   archoi   of the seven   time-lines   to   the   Kami   of Meontology. You have made a bridge of nodal circuits and word-association patterns to that   Kami.    By   the   paired-operations   and   the   Oerg   syzygies   of   the   Kami   in Metapsychology,   your   presence   is   felt   in   the depths of   the   Meon   and   in   the Necronomicon Energies.
" 'You have pre-programmed   the   nodal   circuits to   transmit   both   gnosis   and radiation   and   to   intercept   the raw energies of the Meon as   they   rise   from   the elemental foundations. So now let the esoteric logic of that field equations function in the profundity of being,   bringing the broadcasting of the deepest contents to the surface'."
It   is   not important that Blavatsky did not write this way,   since we are   only concerned with the fact that whatever she wrote of truth can be adjusted to the field of   Shintotronics.   It is also certain that few if any persons would really use   this passage for occult meditation.   Yet,   it shows that the interweaving or Tantra of the Three Goddesses can be found in almost any text,   which pertains to the processes   of cosmic evolution.
It is also certain that one of the most important methods for working with these energies is the word-association test,   which connects esoteric logic tomeontology by means of the metapsychological processes.   That test is primarily to be understood as an   archetypal and cosmic process,   duplicating in the context of mental   exploration the   cosmic process of self adjustment.   It also indicates that as the Second Goddess mediates between the first and third, so the merging of esoteric logic and the future with meontology and the primordial past is by means of the present and the magick   of Zothyrian analysis.
The   bubbles which are blown by ideal lattices into the ocean of profundity make contact at a very deep and important level of ultimate being.   Then they rise to   the surface   of   the mind-stream,   bringing with them manageable contents of the   deepest spaces,   which   are   then   converted by means of   imagination   and   inspiration   into creativity and action.   This is the cycle of the Shintotronic processes,   wherein the Three Goddesses are fundamental components.

Auric Eggs, Bhumis, Permanent Atoms and the Matrix of Space
"As   regards the Permanent Atoms, usually you will find only one active in the   Auric Egg   at or within each Bhumi.   It is not expected that your measurements will pick up or   view   those Atoms,   which are latent or potential,   or active in some   other   and parallel universe. However, in any really thorough analysis of the Bhumis in terms of the   Auric   Egg   or that 'Vehicle of Karmic Energies,1 you can expect   a   variety   of Bhumis,   which   form   a   fleet of alternative Earths,   and the   variations   in   time, reading,   mode   of   analysis,   and level of esoteric initiation will certainly   match accurately and completely the varieties of those Bhumis."   —   M. Bertiaux, "Esoteric Revelations of C.W. Leadbeater, 45
"It   was   shown to me that there are 68 types of the Auric Egg   existing   within the   matrix.   I   refer to the Matrix of Space or the Womb of the   Primordial   Mother, Aditi. In this grouping, we have four subgroups of 17 eggs. These are the revelations of   the   Goddess and they arise by means of oracular chance from the   nothingness   of fundamental and eternal chaos.   When 1 drew near to them and saw them next to   me,   I was able to notice that each subgroup had its divine point of initiation,   from which emanated 16 potentials, or as I would say, 'sound-universes.'
"Above these stood the principles of inspiration,   known to us under the form of gnostic   axioms.   They   are   16 and they are alive*   I would suggest   that   they   are archetypal   gods or the regulative Kami,   for I saw them with the eyes of a Shintoist and an occultist.   You have designated them as 'the Kammamorian Spirits,' and that is how   they are given in the rites of chance.   One must cross a certain bridge   of   the gnosis   in order to enter upon the realmm (Bhumis) of these eggs,   for they give   out oracles   and these oracles must be understood or else they will destroy the   auditor. They   thrive on the energy of pure being and consciousness and simply are   there   For those who would discover them.
"In   the depths of my own explorations of the Dzyu Gnosis,   and in the riches of my   revelations   to   you,   I have experienced the radioactivities   of   these   beings. However,   we   have   been   warned also the dangers since only the   most   sensitive   of instruments,   such   as you already possess,   can be used as vehicles for   approaching them   safely.   Then,   if you would approach them,   your daring will be rewarded.   You will discover the nature of their oracles and the powers of the revelations."   —   M. Bertiaux, "Esoteric Revelations of H.P. Blavatskaya," 23
In my work with the foundations of Shintotronics, I discovered may ways in which to look at the energies and structures, which were being unearthed. Many of the older approaches   which   had been worked out somewhat before and which were rather   perfect but not yet quite applicable,   I was able to make use of. It seems that when you work with root energies of fundamental being,   all true discoveries fall into place rather normally.
Shintotronics then emerges as a science which is concerned with occult energies, operating   in various time fields.   These occult energies are radiations and   contain various   occult atoms as the sources of a variety of emissions.   These   energies   are "housed"   in a kind of geometry or hypergeometry,   which we understand as the   Bhumi, within   a much more comprehensive Matrix,   provided by the field-interactions of   the Three Goddesses and their projections.   Each human being, so it appears, is a kind of projection-radiation   from these Bhumis and the initiates and occultists are the ones

who are interested in exploring this subject.
The   purpose of these explorations is not,   however,   the aimless   gathering   of information.   It   is rather the evolution of the gnostic magician into the next stage of   his being.   It has nothing to do with human evolution in the wider   sense,   since evreyone will get to this level eventually;   but the gnostic wishes to arrive at this beingness as quickly as possible.
In   order to do so,   he must expose himself to the very high levels of   magickal and   metaphysical   radioactivity,   which   exist   in   these   higher   worlds.   This   is accomplished   by direct encounters with the Bhumis,   whereby the Permanent or   Occult Atoms of the physical and metaphysical vehicles of the gnostic are forced ever higher and   higher   into   newer   and   more dramatic levels   of   potentiality.   This   is   the potentiality   to become a Kami.   In the experiences of Shintotronics,   this is   often accomplished by means of certain settings or nodes on the instrument.   These settings provide   the   levels of initiation,   which are next and which are needed   in   radical growth   of the gnostic being towards perfection.   To discover anything is   simply   to discover what one can become. The process is the ultimate magick of yoga.
"The   Auric Egg can be 'visited1 only when certain conditions timewise are   met. For this reason,   for each egg there are exact nodal settings at A,   B,   and C, which take us to the Bhumi wherein the egg has been placed. There are settings for each egg and   beyond   these   there are also eight placements of an entirely   esoteric   nature. These   eight   are   the   Gods presiding over the universe   of   this   process.   In   the languages of the Atlantean magick,   as this is a direct continuation of that science, these placements are broadcast from either the red or the black temples or systems of initiation-development and training.   While it is true that these procedures refer to the temple operations of the remote past,   the work has perfect applicability to   the present occult needs of gnostics.   Depending on the nodes and the energies, which are involved and being broadcast, one is connected with the next stage of one's growth or else   some akashic realm of one's past or future as potential energy.   The temples of the   remote Atlantean physics serve simly as amplifiers of what we are doing   in   the present;   since   quite   frequently,   we have to draw upon a past reserve of power   in order to achieve a contemporary result,   if the current at present shows any sign   of power-loss. These temples also serve as doorways to the higher regions of the physics of   initiation.   Initiation   physics might sound curious to the reader;   but for   the gnostic   it   is a necessity,   since initiation is locked firmly into the   physics   or natura   naturata   of being from the viewpoint of the candidate and   it   is   connected absolutely   to   the   cosmos or natura naturans of being from the perspective   of   the initiator.   These   physical energies are released by means of a remarkable 'logic   of the   tattwas, which literally bombards the candidate with   gnostic   radioactivities, thereby   driving   out the particles of negation and limit,   which somewhat block   the flow of the energies from the atoms. As a result the egg is allowed to radiate a pure cloning on the physical plane of its innermost potency."   —   M.   Bertiaux,   "What Do We Mean By Initiation," 2
Therefore,   we can say that the purpose of Shintotronics,   aisde from giving   us directions   to the higher regions of our being,   that purpose is also rebuilding   the physical   body.   This idea of rebuilding of the physical body,   of course,   is behind many ideas to be found in both traditional and modern speculation.   Such ideas as the physical eternity of the body, of the prolongation of life through freezinig the body or   replacing   various   organs on a continuing basis,   as well as the   old   ideas   of resurrection   as   found in some western forms of religion,   all of these   are   really

mythical approaches to the idea that the body can be reconstructed by means of   super powers   and   higher frequencies of occult energy.   This means that quite   simply   the physical   body   is brought closer and closer to the ideal level of being,   as   it   is found   in   the Auric Egg and within the countless Bhuumis of the ontical sphere   (the region of highest energy).
My   own   experiences   along this line have been rather   interesting.   One   would hardly imagine that HP.   Blavatsky and C.W. Leadbeater would show up somewhere in my adventures   into   Shintotroniics,   or   in the prior work done in   occult   physics   in preparation   for the work in Shintotronics.   I suppose that since one works with   the foundations   of   being,   a visit by means of occult revelations would   seem   logical. Blavatskaya appears to the gnostic and esoteric Kami of HPB, which has given me a few directions, here and there, primarily related to esoteric energies.
By   the time I had gotten into my adventures with the "Stanzas of Dzyan," I   had made a kind of contact with this level or type of being. From then on, if I needed to make   contact   with this level,   all I had to do was to focus inwardly   towards   that being.   Then   the streams of teaching would start coming in my direction.   I   suppose this   is due to my karmic work in past incarnations and also because HPB and   I   were connected   by   means   of a kind of group-soul,   which was esoteric   and   Thibetan   in quality and development.
As   regards CWL,   years ago when I wrote up the papers of that   gnostic   school, which   is known in the outer as "The Monastery of the Seven Rays," I made use of some inner   drive and developed on the physical plane a particular structure   of   lattices and   connective   circuits,   which were probably latent in an otherwise purely   verbal system in which CWL had expressed much interest in his lifetime. That rather lifeless system,   which   contained some rather interesting Egyptian roots,   was   really   quite remarkable. It was the design for the computer and energy system of what we might now be   tempted to call something like a UFO object or projection from some empirical   or chaotic marma;   but which at that time, as strange as it might seem to the uninformed reader   of   these matters,   was posing rather inconspicuously as an Egyptian Rite   of Ancient Freemasonry with the name of "Memphis-Misraim."
Of   course,   I   saw the system as an outline of what could be done   in   esoteric engineering.   The proof of my thesis being that I was able to make use of it in   this very specific way,   while it was otherwise completely misunderstood and has remained, as I have said, highly verbal. Anyway, CWL expressed a very strong interest in what I was   doing,   as   he was largely interested both in what the outline was   exoterically known   by   and also he was very strongly attracted towards my   own   inventiveness   as regards this same system being,   in reality,   a form of esoteric engineering relating to interconnected tattwa-energies.
I was to apply this system of physics in a number of instances,   but in its full potential   I did not seem at that time to have an adequate appreciation.   I wanted it to do more,   but I seemed to lack some of the higher keys,   which come only from   the revelations of the Aeons.
That   structure   rested   on   the shelf of my research projects   for   some   time, because   whenever   I   wanted   to   work on it,   I   seemed   to   be   getting   into   side projections.   There   seemed   to   be something static which was blocking the   flow   of power.   That static side had also limited the work of others before me,   both in this world and in alternative systems (cf., the History of Zothyrian Philosophy). However, CWL convinced me through my occult map-work that the energy levels could function   in a   way I had not really worked out.   I simply had not reached that point in the   long

process   of   analysis.     My   suspicions,     which   were   based   on   experiences in the transcendental ego, were right in this regard since what was before or earlier in the system   and what came after it or later in the logic of initiation worked quite   well in   a   variety   of physical contexts.   The problem was then reduced to   that   of   the arrangement of the components.
My   own experience of this sudden and perhaps to other rather violent   intuition happened   somewhat calmly as a communication breakthrough.   The breakthrough occurred when I began to work with these Shintotronics energies. I discovered that while there was a perfectly valid and operationally static form of these energies, which revealed itself in the analysis of these powers,   what also might be understood as the dynamic side   of   the   structures   was equally present   in   the   interconnected   matrices   of initiation physics.
In   place of the static order of four groups of 18 matrices and 12 lattices,   we now   had   a   slight   shift in the power structure of the   sub-atomic   mass   of   these primordial particles,   which clearly and radically indicated and forced itself before our eyes as four dynamic groups of substances or 17 Auric Eggs, or matrices formed by the   36   Cosmic   Knowers   or   Kammamorian Spirits.   The lattices   had   taken   on   the lifestream   power   projections   of   the true Kami.   This   then   became   the   magicko-metamathematical   basis for my otherwise fantastic (in the sense   of   archaeometrical time physics and quantum metaphysics) excursions into the metrical psionics of Shinto Gnosis.
It was from this work done directly with the Bhumis and the Auric Eggs,   that   I was   able to research the foundations of what developed gradually into the   initiatic continuum of the Esoteric Physics of Shinto Magick.

How the Occult Atoms Can Be Observed Verbally
There is a way to observe the behavior of the occult atoms verbally.   It is different from    the   method   where   they   are   observed   by   means   of   their   radiations   and broadcastings,   which   are   then   picked up by means   of   psionic   mechanisms   and/or oracles.   The   method   of verbal observation is based on the association of   magickal words.   Briefly,   it   operates this way.   I have a list of 25 words.   The   words   are arranged   in the following sequence of numerological values:   from 1 through 9,   then from   8 through 1,   and finally from 2 through 9.   This adds up to 25   words,   chosen without duplication of meaning although chosen to give certain specific number values in a series.   Thus, there are three words with the numerical value of 8, but they are three different words.
The   entire   idea   behind the process is to go through   the   words   and   receive responses from the unconscious mind.   Sometimes, the response word will have the same numerical   value as the test word,   which is the word in my list of 25.   From this   I concluded   that   there must be some kind of contact being made with   the   unconscious mind.   The   words act as stimulation to that level of our being,   pressing on certain sensitive marmas and causing a release of energy.   In my list of words,   I have   made use   of   a   number of words from the Book of the Necronomicon tradition.   It   was   my understanding that these words of power refer to very deep levels of the   unconscious and   to   primordial memory.   In a series of studies of this matter,   I explored   this problem and felt that the names of the magickal deities of the N-System, were-animals and   other   energy personifications,   represented the deeper regions   of   fundamental awareness. This constituted the basis of universal experience.
One   of   the problems which came up to the surface was when a   certain   type   of numerical   value   seems   to dominate the responses of the person   being   tested.   For example,   let   us say that out of the 25 responses,   eight or nine of them   have   the numerical   value of 7.   What does this mean?   I think it refers to the powers in   the unconscious making themselves known to us rather intensely.
But what are these powers?   Are they energies of some sort? The answer came when I   tested   a subject both psionically and verbally.   In such instances,   the   data   I received showed that the same reality was broadcasting strongly and could be detected by both methods. Because the psionics tests gave us the Auric Eggs and Bhumis (or the forms and contents of the continuum) as the special spaces for these energies, I came to   the   conclusion   that the broadcasting was from what I   call   the   occult   atoms, located in a kind of personal pleroma.
It   would seem that in the word-association test,   using the barbarous words   of power as test words,   the testing word defines the space of the Auric Egg in terms of numerical   value.   The response comes forth from what is the stronger or strongest of the occult atoms in that Egg and Bhumi.   Some occult atoms therefore appear to define certain spaces while others appear to dominate the inner worlds of those   tested.   It is   from   this   pattern   of testing that we come up with the   maps   of   the   magickal experience   of   initiates,   since   the broadcasting energies and their   rays   are   as observable as hills, lakes, rivers, extra-terrestrial phenomena of the pleroma.
"Pleroma:   In terms of our system of gnosis and its metapsychology,   the pleroma may   be understood as the continuum of the energies,   measured from one through nine, which have been isolated by various tests.   These energies are expressed as   magicko-gnostic atoms of an occultly permanent or ongoing form, from lifetime to lifetime and

verified as akashic research,   and these energies are housed or situated within auric frameworks   or Eggs,   created or built-up by means of an arrangement of the Bhumis or alternative earths.   Each person possesses in his deepest psyche this pleroma in   one form   or   another   and   this pleroma is actively   broadcasting   or   merely   potential according   to the degree of initiation of the person.   Those who explore this pleroma will find therein the various magickal universes and systems,   which are described in cosmologies, UFO-ontologies, and various mystical psychologies. We are concerned with the   analysis   of   the structure of the pleroma and how this can   be   revealed   in   a variety   of magickal tests and measurements,   given under the auspices of the Gnostic and esoteric understanding of pastoral psychology and theology."   —   M. Bertiaux, "A Gnostic Cure of Souls" 3
At first,   1 thought it would be most significant if we established contact with the levels of archetypal being by receiving 9,   6,   and/or 3 value responses to 9, 6, and/or   3 value test words.   I thought that this event would show that   communication had been established in an arithmosophicat manner.   That did happen,   but when it did not happen what did happen was also interesting.   In fact,   the magickal phenomena of nonagreement became very, very exciting, since there existed a pattern to these also. What I found of interest was that in certain individuals there were definite   powers, which   as   archetypes   made   that person a totally different type   of   magician   from everyone else. This may appear obvious to many; but for me it was significant because I had structural data to show as evidence for the existence of theogonies or   gnostic fields.
It   was   possible   to   see that certain aspects of   gnostic   theology   could   be established on the basis of empirical evidence.   This is very largely,   I think,   the result   of the Shinto synthesis of the psionic attitude.   However,   I found out   that deeper into the problem,   we were faced with much richer and archaic matter than what appeared by means of tests and measurements of occult levels.   I was pulled by a sort of cyclical magnetism in the direction of the pleroma,   since in another capacity, as a priest hearing confessions, I had encountered a manifestation of the pleroma in the formulae   of the Dzyu-Gnosis.   These experiences seemed to confirm my earlier methods in respect to the invariability of result.   The results of experiences both   pastoral and   experimental   were   confirmations   of the broadcastings of the   pleroma   of   the Kammamori at almost every conceivable level of human experience.
"The pleroma is none other than the world of the Dzyu-Gnosis,   or the astral and mental universe,   which opens up to an infinity of alternative physical systems. This pleroma   consists   of   forces,   which when activated by means   of   the   processes   of initiation   physics   enter   the physical world and become   actual   events.   For   this reason,   metapsychologists say that daily life is formed,   shaped, and constituted by the   id.   That   is because the id is the ultimate causation,   since it   precisely   is outside of all empirical causation, being itself synchronistic or occult causation — the principle of meonic intervention,   or the invasion of the Old Ones.   Few, if any, voyagers of the unconscious would be prepared for these experiences.   Yet,   what   can they   do?   At   any moment there will come the invasion of these beings,   without   any invitation   and certainly without invocation.   At any moment,   we run the risk of   an objectified   encounter with the Old Ones or their vahans.   Ay any moment,   we can   be swept   up   into that strange ship,   which comes and goes with   an   instantaneousness, which is outside of time itself.   We aimlessly try to prepare for what we think might happen.   It is however of no use;   for the meonic depths of the Dzyu-energies do   not operate according to our frail and egoic time-tables and that realm,   of the meon, is

the ultimate causation of human experience. It is the feeling of terror we hold of an invasion   from   beneath,   from the psychic realms beneath our feet chakras."    —   M. Bertiaux, "The Dzyu-Gnosis," 2)
However.the   verbal investigations of the world of primordial energies does   not probe so deeply that it allows for the introduction of the element of chaos.   Rather, it gives us the map of what is there and if we wish to probe deeper,   we know in what direction   we   can   move,   should we dare to do   this.   However,   also,   there   is   a temptation,   which   in the field of initiation physics becomes a law or   mandate   for growth,   which states that we really must probe deeper and deeper into these regions. We   must find out what is there,   since we want to learn the true composition of   our being and see what experiences are deep and latent in it.
Question:   You   stated that your method of testing is to be found in the work of HPB, in "The Book of Dzyan," Part 1 (Cosmogenesis), Stanza VIII, Sloka 1. What do you mean by this statement?
Answer:   The   25 words in this test sequence reflect both the fourfold (as 4x4)   plus the threefold (as 3x3) as well as the 17 Bhumis,   in addition to the Number 8,   which is the number of the octopoidal or atomic syzygies — i.e., the gnostic ogdoad. These fourfold   and threefold downward energies (moving into the Pleroma of the   Meon)   are the mind-born sons (epigonies) or Logoi.   They are the test words as a cosmic process or mantric potencies and they are related synchronistically to the seven radiations.
The   threefold are the "bodies of the Zothyrian gnosis," so that 9+7=16,   or the genesis of the Genii of IFA.   The fourfold are that 16,   which when removed from   the radioactive field of operational explanations become the Z-bodies, since 16-7=9.
That   Sloka   is   a set of equations expressed verbally and as the   result   of   a revealed   oracle.   The   seven   rays are the shining potencies (radioactive   decay   of octopoidal   atoms)   or   the true time-lines and stations of   the   Meon,   within   each psyche.
While "the five" refers back to what came before it,   appearing at the end of an equation,   "and   the seven," that phrase,   is applied to both 3x3 and 4x4   "downward" into   the   Meon,   or   the   realm of   the   Necronomicon   energies,   i.e.,   the   cosmic unconscious.   Then,   as we said,   the expression "the five" refers back to what   came before   it.   Thus,   in the equation,   we have 5 applied to "three from the one"   plus "four from the one" plus "and the five," which add up to 12, and when 5 is applied we have 17, the number of the Kami in the mirroir.
On the other   hand,, in   this formula,   the Dzyu-Gnosis   has   indicated   another possibility: "three from the one" plus "four from the one" plus "and the five," which add up to 12, as we know, plus "from which the three," resulting in 15, plus "the one from the Mother-Spirit." Thus,   we arrive at 16.   Then,  if we add on "the   spiritual (one)" we get 17, again, since "the spiritual" is in number the same as "the one from the   Mother-Spirit,"   or "First,   the Divine." Hidden,   let us note that there   is   a further esoteric equation, when we look at "and the seven" plus 12 or (3+4+-5=12), for 12+7=19 or 1+9=1, which is a signature, however esoteric and secret, of "the one from the Mother."
Our   categories come from an interpretation of fourfold and threefold,   which is in agreement with the above. An interpretation must have parallels in different parts of the complex of equations.   These are moving downwards into potential experience — wheiein   dwells   the   Genius of IFA and the Continuum of the   Kami   is   fundamentally

related to that marma, or field-definition. The number of this Genius is 16 or the same number as the circuits connecting the components of the computer of becoming. These are also axioms. The number of the components in the pleroma computer is 17 (since these components are Shintotronic deities). The number 16 is either the fourfold or the sum of "from which the three, the five and the seven" plus "the one." (If you add 3+5+7+"threefold" and "fourfold" or 3+4 unamplified, you arrive at 22, which has significant in other contexts.)
Thus, between the Mother as Meon and the Mother as Bhumi, there is a set of four numbers or 2,   4,  6, 8, and one of five numbers or 1, 3, 5, 7, 9. These appear to be the components of the Pleroma and therefore the elements of "sentient formless   life" (i.e.,   raw   experience).   Here,   we find the syzygies and the Bhumis.   They are   the potencies   of the process of the gnosis.   To the radio-experimentalist,   they are the mantric   entelechies of empirical self-becoming.   This is the realm of both Kami   and Vudu.
Having viewed the roots of our verbal modes of testing,   it is important to   see if there are basic radiations and potencies, or occult powers, which broadcast field-directions from the Meon,   and which are also described in the Slokas or 'The Book of Dzyan."

The Role of Atomic Energy and Primary Particles in Radio-Psychology
"Radio-psychology   is simply the psychology of gnostic radiations.   It is the   bridge between   psychology and physics.   The real evidence for the existence of atomic power is   to be found in the way in which we do our depth explorations in   gnosis.   We   are concerned to make contact with the atomic mass,   which is at the deepest level of the psyche,   or   continuum   of   experience,   just above or "higher" than   the   archetypal foundations.   With mantric lattices and formularies,   such as the settings on gnostic instruments,   we   process   the   reactions through an   intensive   bombardment   of   the 'critical' mass, whereby it is reduced to a matrix of radiations, which we understand as the continuum of free components or particles and associations. Each material mode of   stimulation   or   mantra   (test-word)   causes   a   reaction   pattern   or   chain   of associations   to develop.   This allows for the energy to break off from the mass   and rise   to the surface of response verbalization.   The energy is released easily in the cases of those with flexible lines of contact to the continuum of the ultimate id. In those cases, especially those of magicians, the forms of the energy retain an etheric softness; however, in others, the particles are hard, because the complexes are fixed and   often   very   difficult.   In   these   instances,   our   Shintotronics   becomes   the management of fundamental radiant energy through the employment of a gnostic   nuclear reactor,   such as the computer marga."   —   M.   Bertiaux,   "Gnostic Diary," entry for April 16, 1983
"Between   5-E   and 7-G or between 5-G and 7-E,   we must consider the mass to critical.   Those   components of the mass between 4-D and H-8 and 1-A and K-ll we view as extremely static and exhibiting a crystal-lattice structure. The mass between 8-H and D-4 and 11-A and K-l is highly dynamic,   being closest to the surface of   the psychic ego. The radioactivity there is very high but dynamic and hence not critical. The   critical area is that of the greatest pressure and volitility.   There explosions are common,   frequent,   and to be expected. Verbal bombardment of this mass churns it ever   upwards,   where   it surges into the theater of the ego causing the   history   of public embarrassment to be both ripe and replete with anecdotal detail and the trivia of   social disgrace.   But it is in this area of the critical mass also where we   find the   explosions   and   radioactivity of a chaos that has for too   long   been   kept   in tightly lidded containment."   —   Op. cit., entry for April 17
There   is a very important connection between atomic energy as it is   understood from   the   gnostic point of view and the psychology of ray   or   radiation-initiation. Initiation   is an inner physics and hence a form of experimentation,  complete with a nuclear   reactor built into the transcendental unconscious.   One experiences   in   the world   of   esoteric space that which is experienced exoterically in the outer   world, when   there   is   an atomic explosion or release of energy within   a   nuclear   reactor system.
We   are experiencing the release of esoteric power or the gnostic   consciousness of initiation and initiated physics, from its own entrapment within the layers of the psychic depths.   The experience is plutonian or transformative, as in nuclear physics one thing is transformed into the next or another level of energy projection.   It   is transformative   also because one energy is freed and thereby becomes another and more dynamic form of energy.
"There   appear to exist sub-atomic particles,   which when seen occultly are   not

the particles of physics,   but psychic fragments or units, out of which complexes are constructed.   These particles are made up of psychic energy and radiations.   They are subject to laws quite different from those of the quanta in physics.   We can say that there is also,   because of this,   a quantum mechanics of consciousness and that there are atoms or basic units, which are the components of larger organizations. When they spoke   about   the 'atoms of thought/ they were close to what I   mean,   as   were   the logical atomists.
"Why   shouldn't   the world of 'the mind' also be structured along the   lines   of some   atomic theory?   When physics and psychology do converge,   it is only because of what is found in one can be found in the other.   Now,   the atoms of thought   function within   the   field   theory of mind.   But what are these   particles'?   What   are   these components  of numerical organization?   They seem to be a kind of elemental,  out  of which   complexes and even personalities are constructed.   Our task is to explore with our Shintotronics apparatus the peculiar world of the psychic quanta. These appear to be   the   basis   for the physics of alternative worlds   and   interventions   from   such universes into our own."   —   Op. cit., entry for April 23, 1983
The   gnostics   maintain   that   in their processes   of   initiation   and   magickal development, the candidate-student is able to become transformed by a special type of physics,   i.e.,   the psychic physics of the meonic energies. In the temples of radio-psychology,   the   student   is bombarded with highly radioactive particles   and   quite literally   the building blocks of the chela's psychosomatic network become   something more than what they were before.   In this process, it is possible to find out at each stage what is happening,   as the instruments of measurement are monitoring the entire process step by step.   The occult initiation takes place within a nuclear reactor   of meonic potencies.
A Gnostic Reactor of Radio-active Isotopes
This   version of a nuclear reactor consists of the reactions of the word   association test   and   the   projections of these reactions into the Bhumis.   The   energy   of   the reactions is to be directed towards the proper dimension-level of the Bhumis,   or the appropriate compartment of the continuum of the reactor.
As   the energies react,   there develops a certain range of   results,   indicating either   that   the level is met or that it is missed (in the bombardment process)   and hence another particle comes into existence,   such as an isotope,   and in this   case, one that is also radioactive because of initiatic energy.   Thus if 9 meets 9, we have an element and the reaction chamber (of the id) is filled with a meeting a 7, we have to determine what type of radioactive isotope we have encountered.
The   basic mathematics of this is 4-1=3,   4-2=2,   4-3=1,   4-4=0,   or an element, while 3,   2,   and 1,   originally were all viewed as isotopes.   Using the number 1, we have 1-1=0,   or the element,   l-2=-l,   an isotope," 1-3=2 and l-4=-3,   at one   time viewed as isotopes. We have isotopes as follows: -3, -2, -1, 0 (the element), +1, +2, +3, as applied to the range of numbers from 1 through 9.
So, to get these basic numbers, we work first from 1 through 9,   so that in   the series,   1+2=1   (an isotope) and also we find that 8+9=1.   We find also that 2+3   and 7+8=2,   3=both 3+4 and 6+7, and finally 4=4+5 and 5+6. NOTE: 4+5, etc., refers to the conjunctive lattice of 4 and 5, not their addition,
So   we decided that only those having the value of 4 would be viewed as the true lattices   and therefore producing the true isotopes.   The other reactions are   to   be seen as indicators of another system.

Each number is to be viewed as the center of its own universe or orbit-encircled by the other particles.   This we assign the value of number 4,   in our analysis.   The numbers around it form 1,   2,   and 3,   on each side. This we came to see as the basic formula for collecting elements and isotopes.
In the series (5, 6, 7, 8, 9, 8, 7, 6, 5) you have to apply this formula and the result is that 8+9(+)8+9=4, 7+8(+)8+7=3, 6+7(+)7+6=2, and, l=5+6(+)6+5, so that every response is either an element,   an isotope,   or indicative of another system (the so-called "loose isotopes").
Now,   where they are to be placed in a chamber is determined by the number which again   must   surface   or   "come up" (from the Tr.   Id).   Instead   of   a   statistical-mechanical   model   or result of this process,   it is important to see   each   word   as having a number value and therefore being classified as either 1,   2, 3, or 4. In the series (1-9),   perhaps 1, 2, = 1, 3, 4, = 2, 5 = X, 6, 7, +3, and 8, 9, = 4. As to X, let   me say that it is to be added to the major number of   particles,   reactions,   or isotopes,   in order to arrive at the basic formula:   1=33+X=12,   or the number of the element   is abstracted and only the isotopes are placed in the   chambers,   i.e.,   the radioactive   chambers   of initiation physics,  in which case you would only   have   to count,   as in 7=7 (=bombardment or direct hits);   1,   2, 3, 4, 5, 6, 8, and 9. X then becomes the outer-limit of the particles (and the activity zone of the transcendental id). The following are some notes:
It   is   the   boundary particle of the system of 8+9=(+)=9+8=4 (either   a   direct "hit" and/or the isotope). X was given to us without explanation.
Twelve = the capacity number of the chamber as set forth in the Monastery of the Seven   Rays papers (third and fourth year),   but later enlarged to a capacity of   16. Thirty-three   = the number of the bhumis (as composed of 16 Ifa equivalences   and   17 Shinto-Units). One = both the number of the system, where every logical system = 1 as well as the margin of variation between the element and its isotopes.
We will only store the element as a unit (=1) and a system and any true isotopes and   refer   to all loose isotopes to another framework (=1),   as it is verified   from both   what   we   have picked up by means of psionic radio-meters   and   what   has   been observed   and measured by clairvoyance and under the special conditions of initiation physics.
Example:   The   number   of   the   word is 8 and the response   is   a   7,   then   the difference is 1,   an isotope,   unless it tells us differently. Now, the entity of the isotope is related to the languages of Enochian physics as follows: Fire of fire = 1, 2,   = word with value of 1,   fire of fire = 3,   4, = word with value of 2. Remove the value of the word,   which is 8, in this instance. The air of air numbers are 5, 6, 1, 8,   = word values 3 and 4.   Water = 9,   10, 11, and 12 = word values 5 and 6. Earth = 13,   14,   15,   16 = word values 7 and 9. Remember the number of the word is simply an abstract space and not used.   Here we are seeking the entity of the isotope.   If   the response   word is 7,   take the entity numbers for 13 and 14 and add them up and   then divide   by 2 and the result is the number of the letters of the name of the entity of the isotope,   which is to be the subject of the kamaea and the dialogue.   This is how we get the name for the isotopic entity.
By contrast,   any element has a range from 1 through 9 and so it has an approach to   any   entity   number from 1 through 16,   as set forth in our very early   paper   on "Angelic Languages." This applies to all subatomic magickal entities.
Those who wish to participate in our method of radioactive bombardment, as found in initiation physics, may send in a recent photo of themselves, which will be placed

within the radiation chamber of our psionic reactor and thereby receive the   energies of the gnostic ciences, as they are regularly broadcast.
This is the conclusion of the basic course in Shintotronics.   The next series of papers will pertain to Advanced Gnostic Physics and its applications.
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The School of Mediumship
The Roots of Mediumship in the Process of Meditation
There is a view,   which has its origins in the Christian religion,   which states that the   medium can be developed as the result of deep meditation work and this   type   of work   is   perhaps the most suitable from all perspectives for the safety   and   proper growth of the medium.
When you begin to meditate, you discover the world of the mind and it is in this world   that you come to see various energies as they first show themselves under   the aspect of mediumistic phenomena.   This means that immediately,   if one were trying to examine   this   process   of meditation,   you would find mediumistic contents   in   your experience.   I have been asked many times as to what these contents are; but, after a careful and timely exploration,   I have come up with the following types of contents. These I think make up the contents of meditation,   which are mediumistic:   1) spirit-control   systems,   2)   spirit-guide systems,   3) the contents of the psyches   of   the spirits,   and   4)   the intuitions,   which rise within meditation and   which   are   the contents of our minds in response to the contents of the psyches of the spirits.
Spirit-Controls   appear   to come closest to our inner selves during   meditation. They   are often inside of our psyches already or as soon as we begin   meditation,   we come to find them. They seem to be parts of us, and it is my view that they are often the deeper and richer parts of our own psyches. Spirit-guides, on the other hand, are the   more   transcendental areas of the world of mind.   They are beings with   whom   we establish our connections by means of the spirit-controls.   Actually, when many speak of   the   masters or the secret teachers and hidden chiefs,   they are   making   precise reference to the spirit-guide realm of the psyche.
Another   point of teaching is that everyone who is trained by me in this   school of consciousness is able to develop the powers of reaching their controls and   guides during the process of meditation. They are able to do this because during the actions of   the   mind   in   meditation,   we   are able to embark upon   very   careful   paths   of discovery,   which   lead us along the energy lines of the psyche.   The psyche   can   be explored in the same way that by means of a map,   and also as carefully,   we are able to explore the land on the surface of the earth.
There   does exist a map to the psyche and as I have said we are able to   explore the deep dimensions or "regions" of the psyche in a careful and safe way,   so that we do not make any mistakes or cause certain problems or dangers to arise in the mind of the student.   I find that I have been given certain secrets and powers,   which enable me   to help the most sincere students to explore this world or continuum of the   mind and   at   the same time I am able to provide protection to   the   student,   within   the continuum of the mind,   protection from negative energies.   Thus, you will never hear of   mistakes   being made in the realm of the mind by this school   of   mediumship,   as you might hear of other efforts in exploration of this same area of experience,   from those who do not possess the secrets and powers of the gnosis, as do I.
I   have   been able to find the map of the psyche of each person by means of   the photo which is submitted to me at the point of first initiation. The photograph gives me in an occult way the energy field of the student and then this energy field can be examined   and   if   there   is power in those areas of interest   to   the   physicist   of initiation,   we   can   draw a precise map of these aspects of energy,   by   the   secret method which I possess.   However,   it should be understood that each student probably

has several maps and several kinds of maps, which are radiated by his photo. Each one of these maps has a special and precise purpose within the continuum of the gnosis.
The   purpose   is the unfoldment proper to a student of the   true   consciousness, which I see as gnostic unfoldment by means of esoteric communion. By this I mean that we   grow as we are led more and more deeply into the communion of the   inner   spirit. The entire purpose of our work,   in fact, is to unfold the soul of the student in the mysteries   of the gnosis.   Those mysteries are the secrets and powers of the esoteric world of spirits.   My task as your teacher is to guide you safely and carefully   into this   very complex type of experience.   It is complex,   of course,   because it is   so different   in   its   details from the experience of the ordinary world.   In   a   sense, perhaps   in a very important sense,   the work of the gnosis is to explore the   energy map-work contained in your soul.   The number of maps contained in the meditation life of each soul is manifold.   When we enter into our meditation work very seriously,   we learn that the higher forms of mediumship teach us how to work with these powers   or maps   present   in the soul.   For by that time,   you will know   spiritually,   or   have entered   the gnosis of meditation,   or the life of the mind so deeply that the powers of high mediumship come from a very deep reality of the psyche.
I   call that reality-level of being by the name — which hs been given to me   by the   spirit-bishops,   who are my guides of meditation — "the archaic oracles of deep meditation,"   because   it is by means of an oracle that these maps   of   the   esoteric logic   of   the mind are revealed to me,   as the high priest of our system   of   deeply intuited oracles,   in my capacity and gnostic work with the soul of the student. This power   to   possess the archaic and primordial oracle of the gnosis of the spirit   was given to me,   as I have said,   by the spirit-bishops of the esoteric gnosis,   because the   occult   maps of the psyche are really spirit maps of   the   meditation-fields   of inner experience, or reality.
We   who are attuned to the gnosis of the spirit-bishops know this reality deeply in our meditation work.   We call this universe of spirit-beings by the very exact and ancient name of "the world of aeonology." The spirits,   whose spaces are revealed   in the   mysteries   of   these   esoteric   maps,    are   known   in   the   traditions   of   the consciousness of the gnosis as "Aeons."
Exercise in Esoteric Gnosis
I   want now to give you an exercise in esoteric gnosis,   so that you can make use   of
the   powers   which come to you from communion with the esoteric spirits of the   inner
world.
 1.	You   will begin to meditate and you will gradually visualize   some   circular symbol for representing the world of the mind.
 2.	You will "see" that circle with your mind as filled with spiritual energy. I want you to see that energy as vividly as you can.
3.	Begin to make contact with the energy as a personality of its own and give it
a name.
 4.	Enter   into a conversation with this energy-personality and let it tell   you about itself.
 5.	After   you have had a conversation with this energy-personality,   ask it for some ideas as to what it "looks like," or how it sees itself.
 6.	Be patient while it tells you about itself and how it sees itself. Gradually begin to see its world as it sees it.
7.	What you want to do is to make a drawing or map on paper of this world as the

energy-personality has revealed itself to you.
8. Put this drawing down on paper very carefully.
You may send me a copy of this drawing and an explanation of it to me.

The Gospels of the Martinists
In   the esoteric traditions of Martinist Training,   the student was taught to develop an attunement to the higher states of consciousness.   Once this was accomplished, the mediums   of this gnostic order began to receive specific revelations,   which   because they   were Christian,   and indeed Catholic Christians,   took on the form of   esoteric gospels, which contained the very words of Jesus, from the realm of the spirit. These gospels were understood to constitute a special "treasury of light" within the circle of the initiates,   and were viewed as the most esoteric as well as the most   precious possessions of the order of light.   Also, these mystical gospels of the gnosis became the   sacred scriptures of a new form of esoteric Christianity,   developing within the heart   of   the   Martinist   initiation process and   providing   the   initiates   of   the Martinist gnosis with a sacramental and mystico-verbal approach to the Christ,   which was not found in the Roman Catholic Church.
These gnostic spiritists possessed their own line of succession, which came from Jesus   directly,   from Saint Peter and Saint Paul,   from Saint John the Beloved,   and from the ancient priesthoods,   as well as the early Christian Church. It was by means of special exercises that these gnostics of 19th century France were able to   reclaim and   recapture that spiritual succession,   whereby they regained the movement of   the gnosis   in   their   own   souls   and   embarked upon   a   mediumistic   process   of   inner development,   whereby they came to know and be with Jesus in a manner which could not be achieved in any other way than by initiation into the Church of the gnosis of   the spirit.
Indeed,   if   the   mediumship of the priest were strong enough,   he might   easily enter into communion with Jesus and thus experience Jesus in every way as real as did the   original apostles and disciples of Our Lord.   This esoteric communion which   was achieved through gnostic attunement was one of the most wonderful blessings coming to initiates of the Martinist circle of gnosis.   For by means of this spiritual   energy, the   truth   of the gnosis and of the Martinist pathway was verified again and   again. Therefore,   the gospels of the Martinists were not only documents,   they were   living traditions and experiences, pointing to the immediate experience of Jesus.
In the early history of Martinism, the mystic sought to have the materialization of the Christ in his presence.   Now,   in the 19th century, mystical rapport was to be found in an esoteric communion with Christ, in a manner which could only be described as an actual appearance and experience of Him.   For that reason,   these writings were designated   as   "Gospels,"   because as was supposed by the orthodox faithful   of   the canonical   gospels of Matthew,   Mark,   Luke,   and John,   these were the   writings   of eyewitnesses   to the life of Jesus and contained His words as spoken by the lips   and heard   by the ears.   But these experiences were being enjoyed by mystics or   gnostics living   in   the 19th century,   who lived and moved about in the France of   the   Third Republique,   rather   than   a   group   of   persons staying by   the   seaside   in   remote Palestine.
Another   type   of   Gospel   consisted in the   words   which   the   Mystical    Jesus transmitted to His followers in the present age.   Jesus came and with His appearance, He   gave forth teachings,   which were applicable to 19th century conditions.   In this situation,   Jesus   was understood as teaching From the spirit world to those   on   the Earth plane. So that while in the first type of Gospel reception, the mystics went to where Jesus was, so in the second type Jesus came to the mystics.

These   two types of Gospel were to be found in many gnostic circles because   the work   of   the gnosis depended upon contact with the living stream of Jesus1 life   and teaching,   not   as   handed   down   from the past   centuries   and   hence   modified   and corrupted,   but as a living and spiritual energy,   which enters the experience of all those who are seekers and initiates of the inner realm.   For this reason, the test of the   spiritual   power of an initiation would be whether ot not there could   be   found among   the   priests   of   the   gnosis such inspired writings   as   those   we   call   the "Gospels of the Martinists."
When Jesus came into the world,   he left the keys of his power and presence with the   Church   of   the Gnosis.   Whoever will receive the Gnosis of the Light   from   the Church of Jesus will become one with all of the highest spiritual beings (Aeons).   It is   our   teaching that the light which has been sent into the world by Jesus   is   now within the treasury of gnosis,   a spiritual heart and power of this Church. Let those who would become one with Jesus in this way, let them become mediums of his power and his presence. For such is the kindgom of heaven, here, on earth.
I   want to give you the power to become a medium of the powers and   spirituality of   Jesus,   as he has intended it for you.   Therefore,   I want you to enter into   the following   exercise and become attuned to the presence of Jesus,   which   is the power behind the outpourings or Gospels of the Martinists.
Exercise in Mediumship and Gnosis
1.   Enter   into   the   world of meditation and begin to feel a desire to be   with   the Spirit   of   Jesus.   Develop   this feeling as you strive more   and   more   towards   the energies   of his presence and light.   You are beginning to establish within your soul the Church of the Spirit of Jesus.
 2.	Begin to visualize the presence of the Spirit of Jesus in your heart and the more   than   you think about this energy,   really the more you will feel the   joy   and power   which are his gifts to all those who believe in him and live with him in their hearts.
 3.	He will begin to speak to you, slowly and in a soft voice. You will begin to know that he is speaking directly to you,   because in your church of the   heart,   the Spirit of Jesus is looking directly at you, as you stand before him.
4.	As he begins to speak to you, you will learn that he is giving you one of his
inner or heart-based teachings.   These teachings are esoteric and come from the heart
of   your own gnosis and from the church,   which you have formed in your heart for the
Spirit of Jesus. Try very heartfully to remember all that he is teaching to you.
5.	When you finish your meditation and come back to the normal world, why don't
you   write   down   the   teachings which he has given to   you.   Or,   when   you   are   in
meditation, you may say what he is teaching to you by tape-recording the lesson as it
is given to you by him. Remember to repeat each word as he says it to you. Then these
teachings words can be typed up or written up by you from the tape.
Lastly, send me a copy of this teaching from the heart, so that I may comment on how you have contacted Jesus in the gnosis of your heart.

The Archaic Oracles of Deep Meditation
'There   is   a   pool   of   wisdom which is the source of our powers   in   the   world   of spiritism.   It is to be found in meditation,   but in the deepest part of   meditation, into   which   the   medium   enters every day,   for his powers and   communion   with   the invisible. Meditation can be of a variety of types. We are concerned with deep levels of experience,   which are almost the idea of sleep, the ideal sleep or trance-side of nature.   I have summoned this state to my dear students.   Those who are closest to me have entered this state and there I have given them illumination.   I have given   them the   powers   of the oracle.   They are now in touch with every part of   the   spiritual universe. They are now attuned perfectly to the being of the infinite, because I have led them there."   —   "Spiritist Discourses of M Bertiaux," 21, xiv, iii
To   be   a medium for the powers of the spirit means that you must   enter   deeply into the light and consciousness of perfect being.   It means that you must allow your ego mind to become one with mine and let me take you into the realm of oracles.   I am the representative on this earth of the powers of all oracles.
"Then   the Lord of the rays,   which are the spirits of the Christ of the Noonday and Midnight and of the invisible kingdom,   gave to me the power of the secret gnosis or invisible and eternal patriarchate. 'They will call it the throne of research into all hidden things, but it does not mean that you must look.   Rather,   all things   are revealed to you and are co-present in your mind.   For I have made you the voice of my consciousness   for   all humanity.' So I was enthroned in the worlds both visible   and iniyisible and became the medium between these two realms, which are to the right and to the left, to the above as well as to the below, and between all things, as well as the  Cross of the 16 perfected spaces of the aeons.   Then I knew that I was the   high priest of these mysteries and the teacher of all of humanity.   Let them come to me if they   wish the oracles of light,   for in the middle and in the interior I draw   forth the waters of my power,   as I also do in the vast ocean that is without beginning and without ending, which is my deep initiation."   —   "Diary of Initiation Physics of M. Bertiaux," 4e, xv, b
Now,   only   those   who wish to understand the mysteries of the gnosis   of   light would find in this teaching a certain attraction.   They would find the wisdom of   the gnosis   to   mean   that   in   the deepest levels   of   meditation,   there   is   onlj   one consciousness;   which is mine, because I have been given domain over such a world and I have expressed it fully and exactly in my teachings to the students of the light.
When   I enter the realm of deep meditation,   I immediately know what I must tell those who are the seekers after light. Yes, I know what I must tell them, because now I  am within the consciousness which they possessed from me.   Yes,   they   have  drawn their consciousness from me and therefore, I must hold and protect them, because they are parts of my being,   and they are extensions of the gnosis which has come alive in the light of my own meditation. I have united my being to them and now we are a group soul, the soul of deep meditation is one.
The   archaic oracles of deep meditation are the powers which pervade the   church of the spirit of Jesus and its true gnostic understanding.   They were discovered   and brought to the church in this century by one of our saintly patriarchs. However, this was   more of a rediscovery of what had existed within the church from ancient   times. This   discovery   was a restoration of the ancient patterns of magick and the   gnostic mysteries of the inner worlds, as well as the teachings on the esoteric sacraments of

the light,   which are only possessed by certain bishops of this church. Those bishops were   blessed through the apostolic succession of their connection with   this   bishop and   had received a very important transference of sacramental and hierurgical   power from that patriarch.
Lucien-Francois   Jean-Maine (January 11,   1869 - 1960) was this   patriarch.   His life   work was as the leader of the gnostic church of our tradition and initiation in Europe. Of course, this leadership role was not political but entirely spiritual, for it   was   exercised   from   the inner worlds and from the   higher   levels   of   esoteric research   and the secret teachings.   While he led the work until his death in   Madrid about   25 years ago,   he was almost an invisible person.   For he is only known to   us because history did not center about him.
He   was remarkable in two areas of occult study:   the gnosis of the   hierurgical mysteries   and   the   arts   of   esoteric voudoo being his   main   work   and   archetypal achievements.   While he was so active in the inner sense, in the outer world he lived as   a   secret   teacher,   much   like the old adepts   and   masters   of   the   Rose-*-Croix mysteries.   As   a   man   who   was invisible and secret for most of his   life   and   who actually   lived behind the veil of the deepest obscurity and   occult   hiddenness,   he accomplished   much   and built up the powers of the order of the gnosis and   connected everything that we have today to the higher life of the universe,   which are known as the Lifestream of the Holy Spirit.
True to his own intention,   his "secrecy machine" kept his work from being known even   in occult circles,   so that while he knew Papus and Mathers,   and perhaps   when they   spoke both of the secret masters they had this remarkable man mentally present, he does not appear to be one of the many bishops who were connected to the famous. He did not need that connection.
"A   certain   part of my divine and gnostic consciousness has been   born   in   the light   and   has been made ready for this work in deep meditation because I   now   must bring forth the ideal world of my thoughts,   which are of such a power and which   are of such a constructive character that they will be used to bring forth into being, by the   act of creation-gnosis,   a new order of being and a new form of the universe   of consciousness,   because   I   have   given such a command from the eternal truth   of   my essence and from the triumphalism of the high throne of the gnosis.   Therefore,   I am now    hierophant    of    the   mysteries    of    deepest    meditation."      —   "Esoteric Communication," xvi, 25c
The   work of Lucien-Francois Jean-Maine is important in the church of the gnosis inasmuch   as it was his work which established the church in its esoteric roots   more firmly   than   ever   before.     He   was   responsible   for   the   esoteric   and   mystical interpretation of the nature of the gnosis as a system of the inner worlds and he   is to   be   credited   with   the view — which I have found to be very   true   — that   the angelic or devic energies of the inner side of reality were the life of this  church. As   long as we maintain this inner link to the powers of the spirit,   the life of the church will be sustained and its work will be of great success.
In a physical sense,   I never met this patriarch but I was trained and developed by his son, who consecrated me to the episcopate initially in 1963, in Haiti. Lucien-Francois   was determined to enrich the church of the gnosis (which is the   church   of the spirit of Jesus) by means of his esoteric investigations and reconstructions.   As distinct   from his work in esoteric voudoo,   he made a number of rediscoveries in the gnosis,   which   gave to his church (the Ecclesia Gnostica Spiritualis) a   distinctive character. The following exercise is based on one of his representations.

Exercise in Gnosis
Let   us think about the following contribution of this holy leader to the work of the
true motion of the gnosis. You may meditate and send me a written report.
Lucien-Francois   was responsible for the transformation of the Rite of   Memphis-Misraim (formerly a quasi-masonic order) inu> a structure within the gnostic   church, because   he   was able to see mystically its character as a structure of   the   ancient form   of Egyptian magick.   This he did because he wanted to matce the church the focus of   all   of the occult energies and to avoid any outside activity   or   energy-pattern which might conflict with the soul of the church of the gnosis.   The rite then became the mystical and hierurgical reconstruction of administrative gnosis for the areas of sacramental   initiation   and   the patriarchate of   esoteric   research,    whereby   the bishops   of the gnosis were advanced along lines of an exact and   esoteric   character for the fullest development of their potential in cooperation with the angelic beings of light.
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The True Motion of the Gnosis and the Movement of Deep Meditation
The   church of the gnosis is organized by means of the principle of hierarchy.   There are   the structures and patterns of order and existence within this church which   are designed and designated as patriarchal laws of rulership. We owe to Patriarch Lucien-Francois, however, the interpretation of the patriarchate as a spiritual law immanent in   our   church,   which   ideally organizes and sustains the energies of   the   gnosis, within a mediumistic and historical continuum.
Lucien,   in other words,   dematerialized the notion of patriarchate and made   it entirely   a principle of esoteric logic and applied this principle in a   cosmological and   data-inductive sense.   No longer was the church to be ruled by some being — w was   perhaps equivalent to a gnostic pope — rather the principles of rulership   were to be immanent in the very fabric of the church of the gnosis.   These principles were to be viewed as logical patterns of time-line organization,   within the lifestream of the Holy Spirit.
The   immediate result of this process of reconstruction was a radical pluralism, in   which many churches of the light came into existence,   and were yet sustained   in their existence by the order of the energies from the time-lines of hierarchy.
"Lucien-Francois   made   the   interesting   discovery   that   the   time-lines   were organized   as   systems of logical stations,   ruling variously defined logics   of   the esoteric gnosis,   of which there were four.   These time-lines,   or aeonogonies,   were ways   in which the universe was held together as an esoteric continuum of ontological connectives. Then Lucien   made   the four patriarchates of research,   which   had   only previously   existed in an undeveloped form,   to serve as the mediums or   temples   and schools   of mediumistic consciousness and esoteric logic for these four   aeonogonies. This   principle   was followed in the actual history of the church of the   gnosis,   so that   the   patriarchal   consecrations of   Pierre-Antoine   Saint-Charles   and   Michael Bertiaux   followed   this   esoteric law of immanence.   Then these   four   patriarchates became   the four thrones of the holy synod of the church of the gnosis of the   spirit of   Jesus   assisting   all   of the bishops and archbishops of   the   continuum   in   the spiritual   oversight   and   day   to day   administration   of   this   church."    —   "The Actualizations of Hierurgy," 13, xvb
It was from these aeonogonies that the various bishops of the gnosis derived the motion of thought, which was expressed in aeonologies and in the understanding of the aeons   of   the gnosis,   as realizations of an ideal law and not just as   historically interesting concepts within the patristic context of gnostic polemic. Each bishop was now free to experiment and to explore the operations of the aeonological order in his own diocese, thereby affirming the timelessly true law of pneumatic attunement to the ideal   and the development of the pastoral ground of induction in each   ecclesia   and diocese.
The theological conclusions of this reconstruction,   as achieved by Lucien, were psychically   true inasmuch as he set forth the exact proof of his translation of   the church   of   the gnosis from the mundane sphere into the realms of esoteric logic   and angelic   "history," where the ground of induction or operation of the Holy Spirit   in space   and   time   could be verified by the continuity   of   an   ongoing   gnosis.   This continuum was understood as being psychically true, because:
".   .   .   the   energy which he made of within the lifestream of this church   was

contacted   by   him   through   the deep meditative state.   This church   of   the   gnosis manifested   itself in two forms:   I) as the sacred history or lifestream of the   Holy Spirit in the midst of the church of the gnosis,   which thereby sustained the work of the   church initially and in its missionary expansion into the   metaphysically-minded population   and 2) as the oracles of esoteric communion through the spirit   of   Jesus with   the worlds of angels and spirits,   which pouring forth teachings and directions for the life of the spirit into the church of light gave to this vehicle,   the Bridge to Heaven and the Bride of Christ,   the unique and powerful leadership,   which is its characteristic.   Hence,   these oracles assisted the four patriarchs in the   spiritual government   of   this church,   according to the will of God which was immanent in   the consciousness   of   Jesus   as   the presence of the   Holy   Spirit."    —   M.   Bertiaux, "History of the Gnosis," 14
The   movement   of   the gnosis as a result of the developments   within   the   deep states   of pure meditation cannot be too highly emphasized because the nature of   the gnosis   depends upon a close and personal relationship with the Holy   Spirit.   Lucien sought   to   focus the power of the gnostic church in the direction of the   purity   of being,   which contains within itself all of the meditative structures of the   gnostic church.   That   is   to   say,   instead of taking the symbols of organization   from   the outside of the gnosis, as did the historical forms of religion which were locked into a materialistic interpretation of history, Lucien was able to lead the church towards the   true history of the church,   which comes forth from the lifestream of   the   Holy Spirit,   as   that   wisdom-energy   manifests itself in the deepest and   most   powerful states   of   meditation,   or hierurgical attunement to the Holy Spirit of   the   Divine Gnosis.
By doing this,   he freed the church of the gnosis from bondage to the powers   of "this   world," and made strong the bonds which linked the spirit of Jesus to each and every   member of the church.   In reality,   this was the purpose of the priesthood   of this church,   for its true motion came from the lifestream of the Holy Spirit and the primordial movement of God over the waters of deep meditation was the movement of the Spirit of God in the soul of every gnostic believer.
However,   the lifestream of the Holy Spirit did not manifest itself only in   the immanences   of   the   consciousness-state   enjoyed   by those   who   were   believers   or initiates of the true religion of the gnosis, but it also manifested itself primarily in   those   aeonogonies   which   bishops and archbishops   experienced   in   their   inner meditation,   because   in   that condition within the fullness of the Holy   spirit   the Pleroma of the episcopal order and office was expressed fully in the inventiveness of the administrative process, whereby the Spirit continued its movement within the vast ocean of spiritualistic manifestation and metaphysical productivity. The following is an   exercise   in   this   motion,   which upon completion you   may   report   to   me   your impressions and experiences in the fullness of the gnostic light.
Exercise in Gnostic Motion
Meditate   on the work of Lucien and how he realized the modern work of the church   of the   gnosis.   Note how by linking up the various lineages of the mystical   episcopate and   the   successions   both   spiritst and apostolic   of   bishops,   inasmuch   as   they possessed powers to sustain the church of the Spirit of Jesus,   he was able to   bring together   by   means of a very special alchemy that pattern of psychic   and   pneumatic energy,   which we find manifest now in our bishops of the light.   Thus, the spiritist powers   did not overwhelm the apostolic tradition,   nor did the apostolic successions

and   claims limit or restrict the outpourings of the Spirit of Jesus in the midst   of
the gnosis of light.
In   this   masterwork   of alchemy,   he was able to balance the   energies   of   the historical apostolicity and lineages and the traditional idea of the episcopate   with the    focus    of   creativity,    which   we   find   in   spiritist     reconstructions     of history,   mediumship,   magickal explorations and the law of inventiveness,   and which came to us from the succession of the devic and spiritist bishops.   Thus, he prepared the   bishops to be perfect mediums for the. light of the gnosis,   since they would   be responsive   only to the energies existing and subsisting at the levels of   their   own episcopal vibration.

The Explorations of Secrecy and the Experience of the Masters
It   should be undrstood that our gnostic church is dedicated to the existence of   the Masters   and   the   other higher spiritual beings and that our particular   diocese   is under the special patronage of two of the Masters.
The   Proclus Society was founded by certain gnostics in order to show the   great respect   which   is felt for the Master,   who was incarnated in ancient times   as   the philosopher of theurgy,   the great Proclus.   This Master has reincarnated many   times and is known for his work with the rays of ceremonial magick and activity.   Many know him   as le Comte de Saint-Germain.   So,   the Proclus Society was named after a   great Master.
On   the   other   hand,   the Neo-Pythagorean Gnostic Church is   dedicated   to   the continuation   of a metamathematical metaphysics of being,   such as taught in   ancient times   by   Pythagoras   and   continued   in   his   school.   Pythagoras   was   a   previous incarnation of the Master Koothumi, the Master and Lord of the Ray of Love-Wisdom, of which   the   Christian Mysteries in their Catholic and gnostic form are an   expression and embodiment of energy.   The neo-pythagoreans are the pythagoreans of the New   Age, i.e., the Age of Aquarius.
Therefore,   when   one enters   into   the   lifestream   of   the   gnosis   they   will immediately   make contact with these two Masters,   as well as with many other   higher beings.   We   know that the idea of this conection with the Masters if   true,   because in   the   Church of the Spirit of Jesus we have been blessed many times by the   powers which come from these Masters. They are our own special directors.
However,   we   are connected to other Masters very   strongly.   For   example,   the Master Hilarion,   who is a   Coptic Master of Theurgy, is strongly associated with our work.   The Master Jesus is,   of course, not a Master but much higher. Inthe carrying out   of   the   work   of this level of Mastership,   we are specially   assisted   by   two Masters,   which are known as Saints Peter and Paul.   As our healing and   instrumental sciences   are   inspired by the Master Hilarion,   so our use of magnetic bodywork   and healing by touch and even our work in esoteric mesmerism,   all of these types of work are inspired by the Egyptian Master Serapis.   Lastly, the work in the initiatic rites of   power is under the special direction of the Master El Morya Ra,   better known   as the Solar Master,   or the Hierophant of the Sun.   He is the Master of all systems and patterns   of   administrative magick and mysticism.   So,   while they   are   truly   very secret   beings,   these Masters work within the gnostic continuum very powerfully   and have   brought   to   the   church of the gnosis many blessings.   They   are   the   supreme interpreters of the work of the Holy Spirit in our church.   These major personalities of power are to be contacted in the explorations of secrecy.
In the seminars of the gnostic church, when the focus is on teaching the subject matter of meditation,   we make use of four types of color/light. I call them the rays of meditation and they represent and draw their powers from the Masters, For example, the   ray of yellow light draws its power from the Master Koothumi;   the ray of   green light draws its power from the adept of healing,   the Master Serapis. The blue ray of gnostic light which is associated so strongly with mediumship and occult physics,   as in the explorations of the subtle fields of energy or tattwas,   which are applied   in mediumship,   draws its power from the Master Hilarion.   Lastly,   the violet or purple ray   of light,   which is magickal,   elemental,   and in direct contact with the   devic

kingdom   of Angelic Intelligence,   draws its power from the wisdom pool of the Master Le Gomte de Saint-Germain.
In our explorations in the secret worlds of deep energy, we have found that the presence of the administrative adept or the Master Morya, the Lord of cosmic vitality could   be   seen in all of the different rays,   but in each of the rays   He   expressed historical   consciousness   and   His   energy under   the   specific   conditions   of   the different   rays.   Thus,   He was felt and seen and known under all conditions as a coworker   with the particular ray-adept.   We aso learned that the Spirit of   Jesus   was present in all of the rays,   in terms of the most basic substance of these rays,   the primary matter, or prima materia of the alchemists, which was a fundamental substance or  raw  experience and energy of all of the rays of light.  So in the church of   the gnosis,  we  came   to realize that we were working with the Holy Spirit of   Jesus  in whatever experiments or prayers or theurgies we came to explore. For just as from the Aeon of Christ,   the Aeon of the Church came as a gift,   or holy emanation, so within this Church of Ecclesia, we found the fundamental root, which was the presence of the Holy   Spirit.   This is how the church of the gnosis realizes the words of Saint   Paul that, "In Him we move, we also live, and have our being."
So   when   those theologians spoke of spiritual energy,   they   intended   that   we realize   that   the   Holy   Spirit   was the basic reality and   that   we   must   come   to understand   this   great   and blessed gift,   so that like in the   Hindu   religion   and metaphysics,   we   view ultimate reality as the primordial substance and being of God, which is the only way to view our union with the Lord of all.
Question:   In   the Church of the spirit of Jesus,   is it true that   the   Masters assist   in   the   celebration   of   the liturgy   of   the   bishop,   in   ordinations   and consecrations, as personal agents and representatives of the Holy Spirit, in addition to   the Holy Spirit being present in a divine and heavenly manner,   and that Jesus is present and the Christ is truly there?
Answer:   Yes.   The Masters come to bring into focus the powers and gifts of   the Holy Spirit.   They must be present to give to the bishop, who is their medium because of   his special consecration,   the spiritual gifts of the liturgy and the hierurgical offices.   Jesus is truly present and He is the Christ,   for His humanity and divinity are one reality. However, just as the theologies of tradition distinguish between the humanity and divinity of Our Lord,   so we speak of the aeonogony of Jesus and that of the Christ. We mean by this that His divinity was humanized and that His humanity was divinized by a process which was cosmic in scope. The Holy Spirit is truly present in our   sacraments because it is always where the Church is,   since the Holy spirit   and the Ecclesia Gnostica form a syzygy, or cosmic pair.
In order to become fully attuned to the energies in this teaching,   which is why our   church   is viewed as a Christian Church derived from Old   Catholic   and   Eastern Christian sources,   traditions, and lineages, I want you to do the following exercise and send your report to me.
Exercise In Christianity
I   want   you to meditate on the powers of the Holy Spirit,   which are   the   important gifts to our church,   which have come to us from the light of Christ. Then I want you to   begin to see the ways in which the four different light-rays of the Masters   come into   our   own experience in the Church of the Gnosis.   View each Master   as   working with His particular color in order to bring the power and presence of the Holy spirit into our experience of the inner world.   See Serapis as the green-energy, Hilarion as

the   blue-energy,   Kuthoomi   as the yellow-energy,   and Saint-German as   the   violet-colored power.
Also,   I   want   you   to  bring your consciousness into a state  of  secrecy   and quietude   in   the spirit of trust,   so that you know and feel and are   aware   of   the presence   of   God through His agents in all that is happening to   you.   Observe   this experience   from within and hold it for your own meditation for about 20 minutes.   If you feel called to draw what is happening, do so in peace.
.

i

Plutonian Contact Work. The Elemental Roots of the Plutonian Contact System
101:   Plutonian   Contact   Work   is   direct magick with the essential   powers   of   the Plutonian sphere.   It is concerned with the attributions of these essential   energies and   how   they may be applied in direct magick.   By direct action,   we mean that   the magick   is immediately performed by the magician without intermediaries   and   without any complex framework of tabulations. This is the method of the Secret Masters and is based upon the teachings of the Master of Plutonian Magick.
It   is   always   necessary   to act directly and to have   immediate   and   powerful contact   and a magickal touch.   I have imparted to the secret chambers of   your   work that   method of making direct contact.   I have imparted to you also the power of   the magickal touch,   inasmuch as whatever is touched directly by the power of the hand of Yuggoth,   which is a Vudu and therefore a Mystere,   can make use of these energies. 1 have placed these powers in the secret chambers of Yuggoth, where you may use them in our form of direct contact. For our magick is a system of direct action in magick.
102: Plutonian Contact Work is based upon direct work with Plutonian Elementals. These are the energies which are used to draw out the response of the Plutonian powers,   as   the elemental essence is the raw material which surrounds the powers and
inner fire of Pluto.
Plutonian Energy is pure fire, viewed as magick. It is surrounded by many layers of pure power, which are the levels of Elemental Essence, worked in Plutonian Contact Work. In order to get at this power, it is necessary to enter entirely into the field of the energy and allow it to take over.   This is done by concentrating the energy in its   most powerful and purest form.   Once the energy is concentrated by means of   the magickal   touch,   the power can be opened and allow for the deep elemental to   reveal itself.   The   deep elemental is revealed by means of the touch of power,   which is   a secret form of the elemental as well as being an action from the "gnosis of initiatic
physics."
103:   While   the methods as techniques of this Plutonian Contact System are   not
radically different and thus unfamiliar to those who have studied our gnostic system,
what makes the difference so boldly and so intensely effective is the involvement   of
the   magician   with Elemental Essence.   This elemental power becomes conscious in the
magician   and it is not conscious prior to the contact work.   It   becomes consciouss,
however, only in the real, that is to say, in the magician who has the magickal touch
of Plutonian power. So, in this system, reality is defined as being:
That   world of power which is identical with the magickal essence of the   worker
with   the touch of power.   As he sees his world,   he will construct reality for those
who   work   in the same field or aura of his "research." They will share his   mind-set
and will respond as he has demanded them to respond,   because it is the way in   which
he   will   respond.   His own dominance must be viewed as the definition of what is   in
conformity with reality and what is not. His sphere of reality or definition of power
must   be expressed by his magickally charged touch of elemental energy.   And,   as   he
creates the field of his dominance,   so he must also definitely and exactly   indicate
or point-out reality.   To work within this field is to be inside of the real, outside
of it we find only forms of illusion.   For this root of elemental power, which is one
with   the dominance of the magickal touch,   is the world and the only world in   which
Plutonian Contact work is done.

104:   In   order to activate the field of elemental power,   the magician must   go back   into his primordial energy source.   I have said that the roots of this   contact magick   were elemental and they are.   But to arrive at the directness of the power it is necessary to go back,   deeply and secretly, into the nature of elemental contacts. For this reason, there exists a non-verbal way of working this lesson as an elemental ritual   of fundamental dominance,   whereby the Plutonian power is released   into   the mental   field   of the elemental magician.   He will make use of direct and   non-verbal methods of Plutonian dominance in their most specific and unambiguous formula.
The   sex   magicians   who work with fundamental powers are in   concert   with   the correct form of dominance.   There cannot be any independence of power in the area   of energy,     there     must   be   total   assimilation   of   the   power   and   its   levels   of manifestation.   The energy must not be viewed as outside of reality,   that is to say, outside of what is to be defined as the dominance of the magickal touch.   It must   be pressed   and   intensely   contracted   in   a very,   very tight space   in   order   to   be authentically   the   Plutonian Elemental.   Any error by the sex magicians   on   Yuggoth simply means that another form of essential power has been contacted.
105:   The   magicians of the Yuggoth Ray will know what to do with   this   energy, since   I   have been instructing them quite consistently in the   methods   of   magickal application   to the contexts of power of these elemental forms of energy.   They   will not,   however, be interested in any deviation from what is the principle of elemental dominance, which provides the magician with roots of his power. They will not deviate from   what   is raw energy,   since they will know that this is the root of their   best work.   In order to do this,   they will resort to the law of compactness of energy and begin   to   make the energies more and more compact and tighter and tighter   in   their space, which parallels the nature of the Yuggoth Sphere, as viewed by the Master.
The elemental power is not diffused or spread out.   It is tight and intense.   It is compact and held in the smallest space but with the most weight.   It is constantly forcing inwards upon itself,   It is moving to make itself tighter and hotter, heavier and harder, because it must.
106:   Those   who have read extensively in the sexual literature of   bondage-and-domination   know that the descriptive language of stories about the adventures   (both physical and psychological) of sexual hostages is filled with elemental evocations of the most Plutonian type. The words of power used in such literature of magick suggest a reality that is made up of pressure being applied to an absolute   degree,   pressure applied   to   a   number   of life-bearing situations,   resistance being   felt   and   the reactions,   always the reactions of counter pressures,   as well as the experience   of things being pushed with violence, or more applications of force and then, of course, the other aspect of the Plutonian power.
This   other aspect also suggests a row of magickally charged words of   elemental power,   for   it   is   the evocation of the biting,   tingling sensations of   an   almost electrical   stimulation,   from   the   insect—like elemental domain   of   the   Plutonian essence, as in the following row of magickal atoms of elemental power:
The sensations of insect bites and an almost never-ending sequence of   poisonous stings   were overwhelming.   The buzzing in my ear was deafening as the fluttering   of wings   came   and   went   in endless convoy.   Minute armies and   airborne   forces   were preparing   for an attack upon me,   or were thusly engaged in some remote part   of   my occult unconscious.   I felt the interior pain as I began to cough and then vomit up a bloody   and   brackishly sodden mucus.   Somewhere I could faintly hear the   mad   flute player,   the playing of some insane magick or Yuggothian musician,   some Lovecraftian

mutant playing, a triumphal hymn tothe matrices of primordial chaos.
I felt the heat rising,   the sweat pouring from me like melting wax.   I saw only the swift movement of vast colors,   bubble-like in their geometries, flashing rapidly by   me,   the   colors indescribable by the vapidity of merely human language.   Then   I realized that in some slight and probably unique way, I was experiencing orgasm.
107:   When   such an orgasm is experienced in concert with the elemental rays   of power,   we can be certain that it is of a primordial character.   For this reason, the elemental   roots   of Plutonian Contact Work must begin   with sexo-magickal operations with   elemental   powers.   Only   a magician who is grounded by means of   his   magickal touch,   his link with the fundamental powers can generate sufficient energy for   this type of orgasm.   In a real sense,   as this is the test of reality,   the experience of orgasm   within   the   experience of dominance may be viewed as the most   elemental   of magickally charged and Plutoninan experiences.   For this reason, it must be viewed as the beginning of energy, or as the beginning of the real form of magickal contact. It all originates in pressure and the reactions of root powers.

The Awakening of Doctor Kammamori
Kammamori,   Doctor:   Gnostic   Boddhisattwa of the Zothyrian Sect.   Names derived from Shinto Gnosis and Esoteric Buddhism,   Kam,   (Jap. = divine, holy, as in Kami), Mamori (Jap.   = guardian angel,   spirit guide,   spiritual teacher,   guru).   Dr. Kammamori is understood   as   the   Lemurian   and   Atlantean   deity   of   time-travel   and     magickal technology. He is associated with the esoteric karma of the Pacific Ocean.
When   we say that there is awakening of Dr.   Kammamori,   we mean — of course — that   there   has been a remarkable growth in the consciousness of his   existence   and power, in various marmas of our planet. We also mean that his influence is being felt more by those magicians who seek to explore the esoteric worlds of being and who   are particularly   and   deeply engaged in the gnostic sciences of archaeometry   and   time-travel. In a sense, it is quite impossible to participate in the lattices and rays of time-travel   without a certain use of the "inventions" created over the past   billion years by Dr. Kammamori.
"There exist certain lattices, which are under the direction of the Boddhisattwa Kamrnmori,   a primary deity of the system of gnostic physics.   In our extension of the primordial   field of time-travel energy,   and especially in our incorporation of   the deities-as-rays in the unfolding of the gradations of purely initiatic physics, it is impossible   to   advance   any   procedure   which does   not   partake   of   a   Kammamorian influence.   The   many   inventions,   or   metaphysical discoveries,   which   are   simply transcendental   exercises   in esoteric logic,   are projections of   the   creative   and magickal   imagination-work,   which   the Boddhisattwa Kammamori has emanated from   his 'occult   laboratory.'   The   purely   gnostic   investigator   will   easily   come   to   an understanding of this because without the projections of   these energy-lattices,   the entire   effort in metaphysical and magickal initiation,   via the labyrinths of   time-travel, would be impossible."   —   M. Bertiaux, "Dainichi Revelations," 41
Consequently, much of modern gnostic and neo-gnostic metaphysics is based really upon the assumption of   the energy system,   and especially the   lattices,   which   Dr. Kammamori   has provided in his systems of immanent gnosis.   That is to   say,   he   has built into the nature of being a kind of esoteric latticework, which, while having the properties   and   characteristics   of an almost UFO-like   substance   are   nevertheless pathways   or gnostic pathworkings,   for the development and manifestation of a   time-travel based school of initiatic consciousness.
Astrologicaliy,   Dr.   Kammamori   operates   within   the vectors   of   Scorpio   and Capricorn. So that in any revival of his energy, or in any manifestation of his field of   projection,   the   medium would be very likely to translate those energies   of   an archetypal   character into human experience.   Consequently,   as we find more and more complete   renewals   of   this Kammamorian energy,   we find   also   emergences   of   this fundamental   power in those who are seeking to make his presence felt marvelousiy and more   imperatively   in modern magickal developments and   especially   in   contemporary esoteric   consciousness   and   in the externalizations of a   most   unique   meditation-research   process.   Here,   I   have   in mind the reawakening of the influence   of   Dr. Kammamori in the artwork (lacquer painting) of Monsieur Hiroyuki Fukuda:
"It   would be asking too much of the limited and fixed dimensions of   the   human brain   to suppose that a breakthrough from the Alaya-Ocean would be possible   without my   own esoteric intervention.   For that reason,   I have had to project a ray of pure being and a ray of pure nothingness into your earthly mind-field membrane,   in   order

to   awaken   and   renew an awareness of the primordial energy   of   the   transcendental lifestream.   I   have   had   to   project those rays,   which   are   identified   with   the kammamorian   marma and which are united in the archetypal images of the boddhisattwa-guru, Kam-mamori, and which are taking incarnation in the productions of art-magique, as   having Hiroyuki Fukuda and his creativity most suitably providing the   mediumship of   hiw   own meditation-research.   In this way,   I have rejected the usual   modes   of communication,   those   dried   and   dusty   rites   of   a   now-otherwise   consciousness, unfortunately,   and have directed with both intensity and frenzy and above all in the silences of the nights of the unconscious,   yes, I have directed the manifestation of the   pure avatarism in that which is both pure Kammamori and pure   art-gnostique,   as revealed   in   the   tensions   of   Hiroyuki   Fukuda."      —   M.     Bertiaux,     "Dainichi
Revelations," 25
From   his magickal workshop of esoteric dream-meditation,   somewhere in the vast and dark Alaya-Ocean of Lemjria, Dr. Kammamori reaches outwards and seeks to serve as the   vehicle for the Esoteric Buddha,   by means of   influencing   consciousness.   This consciousness   is not,   however,   an initiatic level of being.   This consciousness is rather a receptacle or vast space,   into which the powers of the rays may be sent   by some unspecified process of emanation.   There exist on the surface of the earth-world delicately   formulated and yet astonishingly articulated symbolisms,   which serve   as magickal mirroirs and   which   are directing the energies of being towards   a   greater focus in the kammamorian mind-field.
These mirroir-images or symbolical entities, the spiritual emissions and Kami   of his   esoteric deceptivity and sorcery are provided by Monsieur Fukuda not through any deception   or black magick as such,   but entirely as the result of his   uninterrupted mediumship and the transphenomenal radiations of the transcendental id.   He has given us the deception of allowing us to perceive the noumenon,   while thinking we see mere appearance.   For   he has sought in the conflict of the black and white   camellias   to eventuate   no   mere synthesis of some ethical (or concreteness-as-problem)   ontology, but   rather   he has sought strangely and without any earthly precedent or   mentor   to reveal   the   syzygies   of   that pure meontology,   which serve   as   vehicles   for   the reawakening of the kammamorian rays and for the return to both esoteric logic and the initiatic metaphysics of the no-world.   In so doing,   he has created his own esoteric consciousness of being and school of initiation through meditation-research into   the object of aesthetic contemplation.
"At   that   remote   part of our solar system where   plutonian   energies   and   the initiations   of the id are most dramatically presented continually and   always   anew, there exists a point of esoteric and mystical broadcasting, which directs its rays to the   depths   of   the Aiaya of Lemuria.   There,   in the deeply   felt   yet   cognitively imperceptible realm of self-as-self-intuition, there exists a mediumistic receptivity for   these outlandish radiations.   Within that encapsulated node of pure subjectivity the fires and frenzies of libido and response are never diminished,   but forever   fed with the radioactive decayings of almost endless orgasms. Deep within that fire, deep within that heart of primordial lust,   deep within that ever renewing chaos,   I am to be   found.   For my energy is the blackest fire of primordial space and my body is one with   the tense and almost brittle elemental of Lemuria.   I become embodied   in   many forms and occupy many spaces.   I feel and perceive the motions of the mind like waves on the surface of an otherwise deathly still ocean.   I come and go,   like the vaguest of guesses and yet take root at the bottom of the darkest sea. I am now awakening and I   am   rising   up to the surface of the ego;   no longer am I hid from   the   power   of

speech-   Now,   I am speaking and wherever I am given utterance, I will the mind-Field to its fullest potential-"   —   M. Bertiaux, "Kammamorian Fragments," page 64
The power and presence of Dr. Kammamori will be felt increasingly in the gnostic and magickal centers of our planet.   He is sending out his rays of influence and they are being received and understood by those whose minds are sensitive to the frequency of   his rays,   and especially the Capricornian-Scorpionic vibrations.   Whether it   be in   the   form of the most sensitive of esoteric lacquerwork or in the   operations   of zothyrian metapsychology,   or even in the initiation sequences of occult physics, Dr. Kammamori will be there and his influence will be unmistakable.

Esoteric Logic: Transcendental Constructions of the Esoteric Imagination
"There are two formulations of the esoteric imagination.   One is given at the time of descent   into the body and this itself is determined strongly by Lunar and   Neptunian components   in the psyche and contributions to the ego.   But mysteriously,   there   is another   form of the esoteric imagination,   which is used in connection with the laws of initiation and the powers of the rys. I am making reference primarily to the ideal or   transcendental   construction   of the esoteric imagination,   for inasmuch   as   the transcendental power of the rays of the guru must make itself felt in the   structures as   well   as   in   the contents and applications of this power.   It   is   primarily   an initiatic   development and therefore should not be viewed as natural or given in   any way.   Rather it is of a special quality,   which rises magickally as the result of the imposition   of   primordial   energy and consciousness upon the native   levels   of   the esoteric imagination."   —   M. Bertiaux, "The Secret Guidebook to Esoteric Logic," 4 Esoteric   Logic   is   the   response which the magicians of   the   alternative   and gnostic world have made to the magickal logics of our own system of worlds.   We   have heard of   those   schools of magickal initiation which make use of the   rays   and   the special   ray-work of the initiations of esoteric logic.   Now,   it is significant   and necessary   to   bring about the realization and basic introduction of   these   energies through   the   operations   of   the transcendental idea of the   guru   in   the   esoteric
imagination of the chela.
In   our system of magickal gnosis,   there are two types of initiation:   there is the   system of initiation physics and there is the hidden system of   esoteric   logic. Now   if we stand somewhat away from the system of the open form or philosophical idea of esoteric logic,   we will be able to note that there is another system of   magickal gnosis,   which   runs   parallel to the patterns of esoteric logic.   This system is   an esoteric logic also,   because it is concerned with the organization of structures   in the system of the esoteric imagination.   However,   it is an initiatic system as well, since   the   rays from this system are being sent to the planet Earth from   the   inner essence of the guru as a transcendental idea.
At first,   it is necessary to bring about the beginnings and the introduction of the   construction of the esoteric imagination,   since it is there in the world of the esoteric imagination that the initiations of these transcendentally logical   patterns take   place.   It is important to note that the guru in all of these circumstances   is the   transcendental   idea   of both the continuum of esoteric logic   as   well   as   the process of initiation.
"In   the   process   of estoeric initiation,   which is made possible by   means   of esoteric   logic,   the guru represents the Shingon level of ideal being,   or the   nine perfected spaces. The chela, for his part, must represent the Shingon and Kegon level of   the   eight   lattices,   or rays from the ideal,   which   are   both   connective   and continuous as regards the ideal world of pure sets.   Together, the nine and the eight constitute in our system the inner sanctuary of esoteric logic,   which is balanced in the outer sphere of awareness by the 17 Shinto Gods of the creative hierarchy. As the nine   envelop the eight,   so the 17 levels of power envelop the 16 magickal axioms of our fundamental physics.   In ail,   there are then 17 and 16,   inner and outer,   which correspond   perfectly to the dimensional patterns of the 33 matrices in   the   logical instrument of time-travel, which is based on 11 points for past, present, and future.

Thus,   as one is ever deeply initiated into esoteric logic,   one enters more and more deeply   into the higher formularies of time-travel.   These patterns of perfected   and ideal being as well as the lattices,   together being 17, are designated as the bhumis of   the   esoteric imagination since within the esoteric imagination   they,   and   only these bhumis,   are the esoteric and ideal spaces of transcendental consciousness.   — M. Bertiaux, "The Inner and Outer Sanctuaries," 3
The   process   of   constructing the esoteric imagination and   providing   it   with proper contents requires two stages of development. There are the eight bhumis, which are   organized as the connective and constitutive initiations and there are the   nine bhumis,   which   are   the regulative ideals of the system.   In each operation of   this system,   as in the providing of the 17 bhumis,   the guru must sacrifice his   essence, which is, of course, infinite in order to create the mystical space for the giving of the initiation.   This, of course, is done by the guru as the result of a long process in which his consciousness must merge with that of the chela and wherein the chela is absorbed   essentially into the guru.   In   rder to make this possible,   the guru   must create   a   field which is both ideal and real,   and which is enveloped in the   proper bhumi-space. This he does by sending out the rays which are most suited to the nature of his being.   Naturally,   this radiation will bring the chela into the experience of the   essence   of   the guru and from there the provision of the   17   bhumis   from   the essence of the guru, both physically and metaphysically, is indeed possible.
The   analysis of the 17 bhumis is entirely a subjective and symbolical   process, inasmuch   as the worlds which are referred to are entirely suggestive   and   mythical, since   they   cannot   refer literally to the essence of the deepest mysticism   of   the guru.   However,   even though it is a symbolic process,   the powers and the   energies, which the guru must project, these are felt through the symbols by the cheia, because they are radioactive.
"At   the   level of the collective unconscious,   or the world mind,   there   exist certain very fundamental and even primordial energies,   which can only be   activiated by   means of the processes of esoteric initiation.   There have always existed schools for the development of these occult powers and there have always existed,   either   in body or as a kind of nirmanakaya embodiment,   magickal and gnostic teachers or gurus, who    possess    the    esoteric     and   ideal   powers   for     the     release    of     these archetypal energies.
"At   the   same   time,   since   the   guru   must   release   the   energies   from   the transcendental id,   they must come through the guru as a kind of medium to the chela, because   the   guru is more closely attuned to the deep levels of the psyche than   the chela and therefore is a more perfected medium.   Also,   as these powers come   through the guru, from the transcendental and archetypal world, they can be said to belong to the guru in a very special and unique way.   He possesses the powers of the collective in   a very personal way.   While this might appear as a contradiction in   thought,   it really means that the guru is the oracle for the powers of the unseen, because he has attained conscious and ideal identification with the transcendental world.
"This   identification   is possible by means of esoteric imagination,   but it   is also   only   possible if the guru has given himself to the unseen worlds in   order   to become a medium for the gods, Sacred Spirits or Kami, or Les Vudu. When that happens, the powers of the unseen work through the guru and he is their mask. Yet, in a unique and   very   special way,   because only through his power can these gods speak   to   the world of the mere dimensions, the guru can be said to control the gods, for they must serve him,   in the ways specified by esoteric logic,   if he would let them come forth

and give utterance to the soul of the people,   who are seeking enlightenment from the guru   or   the   leader."     —   M.   Bertiaux,   "The   Mediumistic   Origins   of   Hitler's Messiahship"
The   purpose of   the   basic course in esoteric logic is to   explain   how   it   is possible For the powers to make themselves manifest and open to the intuition of   the students,   and   thus as extensions of the guru into the life and experience of   these chelas.   It   is indeed a magickal process and it is a very powerful transformation of reality,   since   the   energies   which are present there in the   world   of   initiation physics   are   awaiting   manifestation   in the acts of the   guru   towards   the   chela. Esoteric   logic provides in the acts of construction of the esoteric imagination   the proper   field   for   the   exploration of those patterns.   This   paper   is   written   to introduce a series of 17 papers,   which has to do with the explanation of the   notion of   the   bhumis,   or the magickal spaces of ideal consciousness,   or the   embodiments
wherein initiation physics can occur.
By means of this process of transformation and by means of the opening up of the world   of esoteric imagination,   the esoteric imagination of the student or chela   is built   up   by   means   of a special and magickal method.   I have   been   able   to   find evidences   of this method in such places as Japan and Haiti,   but they can be   found, undoubtedly, everywhere. It is a magickal process whereby the psyche of the chela   is united   to that higher dimension of potential which,   awaiting within the mind of the chela, seeks immediate and total transformation.

The Esoteric Logicians I: Esoteric Logic is a Process of the Transcendental Ego
The   students   of the Monastery of the Seven Rays were introduced to the   concept   of esoteric logic from the lessons and especially from the discussion of the role played by   esoteric   logic in the "History of Modern Zothyrian Philosophy." Those   who   have studied   with   me in the inner retreat are familiar with the idea of   esoteric   logic from   many of the courses in gnostic metaphysics.   The purpose of this paper and   the one   which   follows   is simply to discuss the ways in which esoteric logic   is   being explored   and   developed by the contemporary gnostic movement,   as   expressed   in   my teachings in magick.
"Estoeric Logic is a process of the Transcendental Ego"
The   origins of esoteric logic are to be found in the regions of   the   transcendental ego.   This process, which   reveals itself chiefly in an   initiatic   situation,   rises within   the   deep essence of the transcendental ego and expresses itself outwards   or rather in the empirical world.   It is the action of those beings,   or deities,   which inhabit   the   inner spaces of the transcendental ego of   the   gnostic   magician.   The deities   which inhabit this realm are,   from the standpoint of lesson materials,   the same   as are found in the inner structures of vudotronics   and   shintotronics.   These beings   produce the process of esoteric logic from their own essence.   The process of esoteric logic then rests peacefully in the transcendental ego, until it is disturbed or   awakened   by   some   of   the processes of   initiation   physics.   By   means   of   an appropriate process of initiation physics,   the gnostic magician becomes aware of the activities   of   these deities and enters into communication with   them.   Oracles   and magickal revelations are the results.of this communication.
"Esoteric Logic manifests itself in Guruyoga Exercises"
Since   we   owe it to the process of initiation,   the activation of the   continuum   of esoteric logic is only possible by means of placing the transcendental ego within the hyperlogical space of the guru or initiator and teacher.   The result of this   process is   that the rays of the teacher awaken the powers of the chela's transcendental ego. Initiation   is a continuum of processes,   and therefore at each stage   the   continuum shows   forth   the stages or archetypes of the guru as being present in   the   esoteric logic of the chela.   In a sense then, only the archetypal powers or deities which are present   in the esoteric logic of the guru can be awakened in the chela.   But this is sufficient    because   by   implication   these   powers   are   infinite   in   number     and possibility.   The chela,   however,   develops within the magickal and gnostic space of the guru, until the chela is ready to become a guru. At that time, the chela does not separate himself from the guru but rather he provides the direction of his mind-field as   an entailment of the chelas he now receives,   while he still participates by   the law of entailment within the esoteric logic of his guru. Consequently, the history of initiation   physics consists in linkages of esoteric logic within   the   transcendenal egos   of a succession or lineage of gnostic teachers.   This is the esoteric aspect of the gnostic idea of "apostolic succession."
"In   Esoteric   Logic,   the   Guru   is attuned to the   gnostic   processes   of   esoteric
patriarchates and the history of Zothyrian Philosophy."
Within   the archetypal powers of the transcendental ego,   we can find a very   special

and   hierarchical arrangement of deities.   Connecting these deities are gnostic   time stations   and   their   esoteric   patriarchates   as   well   as   the   contents   of   those patriarchates,   which   to   my   own experience are represented by the   stages   of   the history of Zothyrian philosophy.   The history of this philosphy is concerned with the development   of magickal and gnostic ideas in the alternative universe,   which is the universe organized according to esoteric information. This universe is in contrast to our   own universe,   which is organized according to   exoteric   information.   However, because   it   is   organized in accord with esoteric logic,   the History   of   Zothyrian Philosophy   is   complete   from the human viewpoint,   consisting of   "The   History   of Ancient   Zothyrian Philosphy,11 "The History of Medieval Zothyrian   Philosophy,"   The History   of   Modern Zothyrian Philosophy" (as given in the fourth year papers of   the Monastery of the Seven Rays),   and "The History of Contemporary and Future   Zothyrian Philosophy." Within the transcendental ego of the guru,   these four levels of gnostic magick manifest themselves deep within the gradations and structures of the processes of esoteric logic. The Kami or Vudu, the Divine Spirits, are the conservators of this esoteric data.
"In Esoteric Logic,   the interior essence of the field of mind is a process of   time-travel, which participates in the consciousness of the guru."
The field of the mind,   which is the ego and its magickal structures,   is a continuum of   images derived from the gnosis of time travel.   The processes of   esoteric   logic make   it   possible for the gnostic magician to participate in and control all of   the different   forms   and energy levels of the nature of time.   The   esoteric   logicians, therefore,   explore their own inner egoic fields, when they develop their explanation of   time-travel.   Time   becomes identified with consciousness and   therefore   can   no longer   be   viewed as part of the world of physical reality.   Time is the   underlying substance   of   gnostic psychology.   The guru must come to the   realization   that   the processes of time-travel are to be projected as gnostic rays into the egoic fields of the   chelas.    In   this   sense,   therefore,   the   continuum   of   the   gnosis   becomes externalized as "the world of the senses.1
"By means of the processes of Esoteric Logic,   the guru comes to the realization that he   is the Aeon Zothyrius (also know as AIWAZ-Zothyrius) and that the contents of the History   of   Zothyrian   Philosophy constitute his own personal   magickal   history   or memory."
The deeper the magician explores his own gnostic being, the more he comes to the fact of   his   aeonic essence.   The Aeon Zothyrius,   also known in his thelemic   aspect   or formula   as AIWAZ-Zothyrius,   is the archetypal image of the gnostic   magician.   This being is realized as the magician,   by means of explorations in personal   psychology, comes   to see himself as a cosmic entity.   Esoteric Logic makes this possible because it   contains   certain   magickal and very   powerful   formulations,   which   govern   the projections   of   the   gnostic rays for all time.   Within the context of   the   gnostic metaphysics,   these experiments are important because of the ways in which they   give concreteness to the fundamental processes of esoteric consciousness, to say they are experiments means that the formulations are experienced as direct and absolute states of intuition by the magician. It means further that the images of the gnostic reality of being,   which are radiations from the magician, are actually connected by means of a   network of absolute   lattices   to the ideal levels of being present   in   the   pure formulations of gnostic magick,   of which there are 336. These images, when united or

synthesized with the formulations,   are the memories of the magician or his   magickal and akashic history, as given by gnostic experience. All of these contents are stored up   in the universe of Esoteric Logic,   from which they are derived by means of   very special initiation sequences.
"The secret level of Esoteric Logic consists of its essence and powers, which are derived by means of the rays of gnostic externalization from the acts of the interior world of guru."
There exist secret guidebooks to the worlds of esoteric logic and there exists also a very special method for the organization of these magickal energies. These sources of power   are   somehow identified with the essence of esoteric   logic,   which   manifests itself   in   the acts of the guru in his most creative state of experience.   When   the guru is in such a condition,   the rays from his world of inner reality pour   outwards and   create   special states,   into which the patterns of esoteric logic   and   gnostic physics   are infused by means of certain very secret ceremonies.   In a very important sense, the guru is the source of the world of esoteric logic but it is not identified with   him.   He is only the administrator or magickal conservator of this   realm.   For this reason,   the names of the patriarchs of the four time-stations were also   titles of   power   as gnostic conservators of esoteric churches of magickal logics   of   eight different   types.   The hierophant is also a conservator because he must work   towards holding   the gnostic system together.   The system,   as it is manifested in four basic "churches"   or   time-systems,   is   entirely a world of esoteric   logic   and   esoteric energy.   It   operates through "logical worlds," which are universes in themselves   or alternatives to the present worlds of the magicians.   These universes are projection-rays   from the esoteric imagination of the magician and find expressions in terms   of the acts of magickal and artistic creativity,   which project outwards or   externalize themselves   in   magickal systems and in the lacquer paintings of Hiroyuki Fukuda   and other gnostic artsts' creativities.
The   esoteric   activities   of metaphysics and   art,   for   example,   are   perfect realizations   of the ideas of gnostic creativity.   The artist is the magician and the magician is the artist.   The source of this energy is in the esoteric imagination   or the interior universe of the man of the gnosis.   As such,   a gnostic creator produces more and more works of externalization of power, the rays of the acts of the interior universe   become   more   and more a part of the idea of the   ordinary   world,   thereby drawing the world of ordinary perception closer and closer to the world of the ideal. In the process of initiation,   whereby the guru will share the mystical secrets   with the   chela,   the   powers of this interior world are released and take on   a   concrete formulation, by which means the energies of esoteric logic can be given embodiment as intentional   essences.   It is by this means that the magician creates the actual   and percevied world according to his own inner consciousness.
The students of esoteric logic will then be able to note that the ideal energies become   a   part   of   the real order;   in fact,   every part of the   real   order   is   a projection from the rays of the ideal order of creative and esoteric imagination.   It is through the developments of esoteric logic,   therefore, that consciousness regains its   control over the world of the impressions and therefore asserts itself in accord with its true will.   For the world of the impressions is no longer viewed as   distant from the magickal structures of control and organization, rather those structures and systems of meaning now dominate and transform the world of the impressions entirely.
In the next section of this paper, I will explore the reflections which the idea

of   esoteric   logic   brings   to the topics discussed in   this   present   section.   The viewpoint   will   Focus,   therefore,   upon the creative and gnostic   energies   of   the esoteric imagination as they diffuse themselves in the processes behind both artistic and   magicko-metaphysical   creation.   It will seek to answer the questions which   are raised when one seeks to understand esoteric logic in terms of its essence as   energy and as acts of dynamic and creative consciousness.

The Esoteric Logicians 2: Esoteric Logic and Japanese Metaphysics
"Esoteric   logic is the inner life of certain aspects of Japanese metaphysics.   It is to   be   found   among the contents   and   Inhalt-Phaenomenologies'   of   Zen,   Esoteric Buddhism,   and   Shinto-Gnosis.   It   is   somehow identified with the powers   of   these systems to give initiations,   which Far more than any western systems, including even the   most   ancient,   are real initiations.   That is to say,   there   is   achieved   the realization of a transfer of real power,   not just an assimilation to an ideal order, or   an amplification of the archetypal contents of the transcendenal id.   This power-transference   is basic and it is made possible because in esoteric logic,   there   can only   be one subject.   It is also possible because in esoteric logic there isn't   any objectivity. There are only the pure projections of transcendental subjectivity."   — M. Bertiaux, "Kammamorian Fragments/1 2
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Esoteric Logic and Zen
Fundamentally,   esoteric logic and Zen are the same realization.   They differ largely in   outer   manifestation.   Both are concerned with the intuition of   contents.   These contents   are simply one content.   That is,   the content of the one subject.   In   its primordial   form,   as a product of the magician's imagination,   esoteric   logic   was awakened   within   the   context of Japanese metaphysics by   the   interactions   between German Neo-Hegelianism and Zen.
What would be tthe mechanism of understanding metaphysics-x,   if you had been   a Zen   monk   for   40   years?   How would the concepts   of   Neo-Hegelian   metaphysics   be understood   by   a Zen monk trained in metaphysics-z?   So,   let us look at a   magickal experiment in the mind-field.   On the one side we have Neo-Hegelian system-x,   and on the other there is z,   or Zen. The birth of conscious-in-intuition for esoteric logic occurs at the moment of the reaction or interactionn of z to x.   At that moment a new factor emerges,   which possesses all of the characteristics of esoteric logic and all of the properties.
This   energy   is   called   "y." In the system   of   metaphysics-y,   the   power   is Yuggothian   or Plutonian because it is the pure energy of reaction.   This element   is important,   because   within   Zen   one cannot have   intuition   without   reaction.   The intuition   of   Z-intuition   is the reactions against the world   of   descriptions   and explanations. By being and by simply being, it reacts against all that is otherwise.
Likewise,   Neo-Hegelian metaphysics is based upon dialectical reactions.   It   is built   up   out of conflict and "aufgehoben." Unlike Zen,   which is free   of   internal conflicts,   the metaphysics of type-x is entirely composed of internal conflicts.   On the other hand,   the metaphysics of z expresses conflict only on the outside. That is to say, by reaction to those elements of existence which are not of the same level of consciousness.   So we have reactions which are internal and those which are external. Now in esoteric logic,   the processes of reaction are both internal and external. The internal reaction is the dialectic of assimilation,   while the outer reaction is that directed towards all exoteric systems of logic,   even the philosophical logics of the Hegelians   and the Neo-Hegelians.   Hence,   it is possible for esoteric logic to   draw essential   energy   from   both   metaphysics-x and metaphysics-z.   That is   why   it   is metaphysics-y.
The magician would ask the question:   Would esoteric logic exist elsewhere as in those more recent circumstances, where Japanese metaphysicians, with Zen backgrounds,

were   not trying to do mental experiments From a Neo-Hegehan background or frame   of reference.   What about Heidegger's ontology,   or other magickal and gnostic   systems7 The   reply   would be that in such circumstances esoteric logic could be   derived   but that it would be derived in terms of some other of its characteristics.   The   gnostic element   would be there,   but the dialectics of reactions would have been replaced by the reactions of gnostic time.
"Do   not   think   that Heidegger is not both a gnostic and   a   magician   in   your esoteric   sense.   He   is   also an esoteric logician,   for the final   outcome   of   his unfinished   system   is gnostic and magickal.   Being is manifested as a   continuum   of energies.   To understand this reality is to express the innermost type of being.   It is to express gnosis of being,   or,   more properly, the being of gnosis. Heidegger is also a Zennist,   because he has lost himself in what is magickal and overwhelming. He has   lost   himself in the being of meditation,   or in the Zen of gnostic   being.   His Hegelianism and that type of magick has been replaced by immediate intuition and the intensity   of   initiation.   'Sein   u.   Zeit' is really a   handbook   of   Esoteric   Zen exercises. It is the book of hopelessness. There can be no escape."   —   Ibid., 3-2
However,   the purpose of magick is not to study philosophies, but to use them as machines for the purpose of generating powers.   There are,   for our purposes, certain passages   in   Heidegger which refer to the powers or four-dimensional fuels of   UFOs, but   for the most part,   these are provided through an esoteric reading of the   basic text.   But in esoteric logic, it is very easy for the magician to find those "natural resources,"   because   they   are drawn out of the verbal texts by   means   of   magickal exercises, which create machines for the derivation of power from thought-systems. In such   a   case,   the   intuition of Heidegger becomes   metaphysics-x,   the   Zen   mental development self-generates the z-metaphysics,   and the dimension of reaction produces the patterns of esoteric logic, or the y-metaphysics.
However,    something   has   happened   which   is   quite   different   and   radically transformative.   I have in mind the work which is done within the   y-metaphysics.   It undergoes   a process of esoteric development,   in which the energies are folded   back upon   themselves.   This   process   of self-envelopment allows for there to   develop   a magickal or gnostic passageway between the "Being and Time" dimension into the   roots of esoteric logic.   Esoteric logic thus begins to have an internal relation to the y-metaphysics.   Can it be that they are in possession of the same basic essence?   Or is it   possible that they rise out of the same fundamental condition,   which is the root of x, y, and z? If that were so, then there would be an internal relationship between z and y. Does such a connection exist?
The connection between x,   y, and z is fundamentally a connection which owes its identity   to the presence of y.   We can say that the connection internally between   z and y is the "time of intuition" or initiation consciousness.   The connection between x   and   y   is "the intuition of time." Y is both being   and   becoming.   The   magickal experiments   of   the y-system draw out all of the magickal entities of x   and   a.   he existence of y is primordial, while any x and z arise from its self-awakening. When y wakes up from the unconscious,   it manifests itself as both the efforts of x and z to understand what it has been. Has it been a sleeping god or has it been the reality of pure or ideal sleep?
But the experiments which produce the outer expression of y as the reaction of x and z are quite different.   They are derived from the foci of the mind or the Foci of intuitions   in   the   spaces   of the mind.   They   are   therefore   ways   whereby   human consciousness   and   comprehension are to come to terms with energies,   which are   the

expression of rnagickal reactions between entities.   For the contents of both x and   z forms of metaphysics are entities. You may see them also as elementals. Consequently, the   next question is whether or not these elementals are derived From the primordial condition   of y or if not,   what type of entities live in the primordial level of   y, from which x and z are produced.   Is it possible that there are other rnagickal beings which are quite different from the entities of x and z, at such a deep level?
The answer is that the gnostic entities of esoteric logic do exist at the primordial level of y and that these beings are of a totally different type of universe. We can classify the different entities or elementals as follows:
1-   Yuggothian   entities of the reaction-y world.   These are beings who give the initiations of esoteric logic.
2.	Metaphysical   beings or entities of the x world,   which are the normal   type
found within systems of philosophy, as mental elementals.
3.	Zen beings from the z world. These beings are intuitive and intuited as found
within the field of various Zen meditation worlds.
4.	The   primordial level of being in world y is inhabited by   gnostic   entities
which are identified with the field of esoteric logic in its foundations.
These   types   of   beings,   which are to be found within the context   of   gnostic magick,   are   not   to be understood as found outside of that   type   of   magick.   Each rnagickal   context   has   its   own forms of being and each form   of   being   is   unique. However,   these   four types of being do perform the functions of many other types   of rnagickal entity.   They are not,   however, to be viewed as available in those systems, which   are outside of the UFO of the relationship between esoteric logic and Japanese metaphysics.   In the Zen experience,   these levels of being are not widely understood as given to those engaged deeply In Zen meditation.   However, beyond the maya of that experience,   there   is the maya of the gnostic magician and the maya of the   esoteric logician   which,   together,   I have found make the maya of the Zen   experience   quite possible.
This   is only a suggestion and an exercise in the relationship of esoteric logic to Zen.   I next would like to explore the relationship between esoteric logic and the rnagickal and metaphysical world of Shingon or Esoteric Buddhism.   This is the   school of tantric magick.   Then it is my intention to offer some suggestions for exploration on     the   relationship   between   esoteric   logic   and   the   inner   life   of   Japanese consciousness, which may be understood as the Shinto Gnosis.

The Artist as Magician and the Artist as Deity: The Work of Hiroyuki Fukuda
Monsieur Hiroyuka Fukuda,   born in 1942 in Yokohama,   Japan, is known for his work in lacquer and for the esoteric themes of these lacquerworks.
"L'Ame-Oiseau et les Ombres du Soi"
Reality   is   the   projection of an ideal consciousness and once it is   perceived   and understood   that   the   ideal is a sentient and elemental   experience,   we   will   find ourselves inside of the world and not outside looking in from an artificial and   not-too-clearly-defined   distance.   Such a real world is a construction by the artist   as both magician and as deity (Kama), from the basic components of his consciousness and from    the     sentient   and   emotional   imaginations   of   his   dreams    and     diffused personalities.   The   more   complex the world view,   the more the deity-aspect of   the artist has come into manifestation,   for the Kami (Gods of Shinto) accumulate   their psychic energies in a multiplicity of "mind-levels"; but that the artist has dared to summon   from the depths of his being the creative hierarchy of the Gods suggests   his beginning as a magician, for all invocations are those of his own world,   which alone in art can be understood as real.
It   is precisely this esoteric methodology which characterizes the   lacquerworks of Mons.   Fukuda,   for not only does he create (as do all artist to some degree), but by   being both magician and deity in the act of artistic creation,   he has   projected outwards into public space not just a picture or image of some idea or interpretation of reality and he has constructed reality from the raw materials of his own universe, which is to say that he has provided us within the context of art with another and an alternative   universe,   more viable than the life-spaces of those onlooking outsiders who   are   outside   of   the   field of   mind.   Monsieur   Fukuda   has   provided   to   the consciousness of those who approach his work as an opportunity to escape into another
world from they need never return.
To say that the symbolist of the camellias is an idealist is to oversimplify the world   by   a   mawkish   reduction to commonplace jargon   and   aesthetic   pigeonholing. Nevertheless,   it must be admitted that crude realism has been transcended as a moral problem   and   that what unveils itself to the eye is an ethical perception   of   being manifested   however   as the subjects of ordinary experience but   suggestive   all   the while   of deeper and more subtle potencies for good and for evil.   But,   for good   or ill, truth or   reality,   there   can   never   be any escape from the   tensions   of   the fundamental questions which are as ancient and as fragmentary as the eternal conflict between the powers of light and those of primordial darkness.
For   Monsieur Fukuda has affinities with esoteric Manicheanism via the dark   and misty spirit-passageways of the Shinto gnosis wherein it is understood that being   is at least a complexity of energies, some constructive and thusly constructing the real world as a projection of ideal consciousness while the others are vaguely distant and shadowlike,   filled   with   the   intensity   of some potency   for   evil   and   therefore destructive of,   paradoxically,   an alternative perception of reality.   For it is the artist   who now commands us as a God to be obedient to his world and his laws for the world   of   experience   and it is that same Deity who has cast   into   some   Avichi   of hellish   spaces   all other possibilities of understanding and all other religions   of art.

"Les Reveries Muettes et les Reves Ideals"
Armed   with his magickal weapon,   that dark and sinister mirroir magique of   Esoteric Shinto, this Kami from the Moon in Scorpio provokes our consciousness to surrender or be   destroyed   utterly,   in   particles of Mahayana Analysis not   even   to   be   reborn somewhere   in the Ocean-Alaya of Hosso Nara.   The wild energy of fanaticism cannot be calmed by metaphysical discourses,   for it rests hidden beneath the black   camellias, ever   seeking   to   seize the souls of the unwary and consume then in the frenzies   of elemental blindness.   No, Monsiuer Fukuda does not hide from us the raw evil which is everywhere present as beauty in the world of illusions;   rather, he forces us to come too   close to it some might fear and he forces us to touch it, uncertain that we   can ever draw back our hand.
The tensions of this reality are not to be hidden but rather the magician should command them to leap out at his soul and snatch it from the air if it flies too close to   the powers of radical evil or if it hovers most delicately and (I might   suggest) uncertainly   too   close   to   the spheres of danger and   the   void   of   the   Manichean Baudelaire. For Monsieur Fukuda seeks to project us nearer and nearer to the state of terror   while   at the same time,   as a magician he seeks to hide from   our   conscious mind-field the mysteries of evil and those hidden cults of the shadow,   which drum on and   on   monotonously in the brains of those humans awash with platitudes and   catch-phrases.   As a God of vengeance he seeks to destroy such a world but as a magician he seeks to hide it curiously from the ego,   allowing such overly sweet perfumes of   the Kliphoth   to   rise   from hidden corners and strange angles of existence both   out   of sight and out of the waking mind.
Part I "The Artist as Kami"
In   some distant and veiled time,   at some remote period of   heavenly   manifestation, within some celestial realmm,   the artist as Kami is born eternally from the Plain of Heaven. He is:
"... a Shinto God because all of the artists are divine beings. Only they, it seems,   have   been able to transcend the limits of existence and allow themselves   to perceive   the   Laws of Ideal Destiny.   They are the Gods,   or Kami,   because   all   of reality is perceived by them as their domain.   The artist has special powers   however over   all of the other Kami,   for He must see the possible or the ideal and allow for its manifestation as the actual."   —   M. Bertiaux, "Esoteric Shinto Studies," No. 32
The   first   person   to   describe   the art of Monsieur   Fukuda   was   the   ancient theologian revelator Mani who, having made use of the languages of Neo-Zoroastrianism and   Platonism   in   order to clothe the ideas of his   metaphysics   sought   by   argued propsition   to   create   a new world view and system of salvation,   known to us   as   a species   of   Gnosis.   In order to accomplish this synthesis,   Mani   appears   to   have projected   his consciousness into the artwork of Monsieur Fukuda and as if by   system commenced   a thorough description of these different worlds and realms of being   annd becoming.   Manimaintained   that he was simply describing the Universe as it had   been revealed to him. But, we might ask, by what Kami was it revealed?
"According to the Laws of Esoteric Shinto,   the ultimate design for the Universe as   a   balance of fragmentary forces is owed to the Divine Artists,   those   Kami   who create   the   images   of various possibles in the minds of the Gods   and   who   thereby assist in the   selection   of that which is the best of   all   possible   worlds.   These artistic   Kami   are   present in the minds of the artists of the Earth   as   archetypal ideas and images but they are also able to incarnate fully in the artists, when those

artists are no longer themselves,   as For example when the artist is a genius and   is creating in a state of ultimate inspiration.   Consequently,   it. is impossible for the artist   not to be a Kami,   if what he is creating is a world which is true because it is really the ultimately and most essentially complete identify-nature of being,   not something   about the ultimate but that very ultimate state of consciousness which   is the store-existence of being itself and for itself."   —   Ibid.
In the dreamy space of his studio,   a space constructed by the lesser deities of both   work   and   dreaming,   the artist is an actualizing deity who   must   create   the universe   immediately   after it has been destroyed by   the   magicians.   The   conflict between   gods and magicians again is represented by the two orders of camellias,   the black and the white, except that Monsieur Fukuda does not say explicitly which of the camellias   are the images of the gods,   for such would be to introduce an element   of certainty   into   the   conflict   and he does not wish the nature of   being   to   be   so determined.
"The   impact   upon   Japanese   cultural   systems   by   Hegelian   and   Neo-Hegelian metaphysics was both exoteric as well as more subtle.   In a very mystical and   almost uncertain   way,   the   dialectical idealism of being became symbolic of   the   esoteric structure of innermost being,   so that in both Hosso and Zen,   as well as in the more magickally   imaginative forms of Shinto,   the esoteric law of conflict was felt below the threshold of consciousness. But this conflict could only be articulated as a form of power in subtle lacquerwork,   because only in such a form of lacquerwork does   the artist   possess   a   foothold   in   another   realm   — the   realm   of   the   dialectical imagination   or the ontic sphere of the Gnostic Noeticians and Intentional   Logicians — which is the world of the artist as deity,   as well as the world of the artist as metaphysician of moral consciousness"   —   M.   Bertiaux, "From Occult Hegelianism to Esoteric Shinto: The Dream states of Kitaro Nishida," Frag. 3
And so the genius of the artist is reflected in the ideal personification of his cosmic imagination, which is the imagination of his serfhood as a cosmic deity.
"In   the esoteric dreams of metaphysics,   the masters of that discipline seek to approximate more and more closely to the primordial consciousness of cosmic   deities. But   aside from metaphysics,   the artist also possesses this dramatization of psychic images,   through which he must focus upon the intuition of his own mind-field.   It is no longer sufficient to say that he is to reproduce a reality abstract or concrete in some   form,   that   is no longer very meaningful.   Now,   he must state that he   is   to produce   reality in the act of self-intuition,   for only by means of the concreteness and   universality of self-intuition is it possible for the artist to   become   himself and thus perceive reality as it really is, the body of his own selfhood extended into ideal space. Thus, those monks who spoke of the world of manifestation as the body of a   certain   Divine Buddha were in truth and by reason of a very subtle   and   esoteric dialectic,   they   were speaking of the artist in the process of being his divine self or Kami-Essence.''   —   Ibid.
Part II. The Artist as Magician
""La Transcendence des Envoutements" et "Vers le Bon"
If   the   purpse of the artist as Kami is the no-purpose of pure   creation,   then   the
purpose   of the artist as magician is the transformation of being.   Because he   is   a
Plutonian,   Monsieur Fukuda is a master of transformation whereby whatever is becomes
what   it   must   be.   Again,   we must not confuse this activity or   process   with   the
changing   of any viewpoints or perspectives.   In reality,   there isn't any viewpoint,

there   is   only   the continuum of viewing or the universe of   seeing,   which   is   the universe as seen.
"In   order   to transform it is also necessary to destroy and recreate   anew   and instantaneously — as if by magick.   Thus,   in each of his works and in each part   of his works — as if fragments were cut off from each work and seen as entire universes
—	the world is destroyed by the fire of will and recreated by that same   fire.   That
is   the   fire   and   that is the activity of Pluto.   It is   invisible   and   magickally
selective   for it does not attempt to understand anything,   it seeks only to   present
radically   what is there as pure being.   It seeks only to show that being is   obvious
and   inescapable,   concealing none of its tensions and its powers,   in whatever   mode
they are expressed, and revealing the ways in which the field of being or universe of
existence  shows itself.   For it will show itself like some fantastic and   ufological
creature shows itself both as also inescapable and more than merely obvious."   —   M.
Bertiaux, "Gnozis; Existenz and Shinto," 5
The   Plutonian   fire   of   Monsieur   Fukuda is   interesting   because   he   is   not consciously trying to present reality or project some kind of conviction.   Rather, he has   become   the vehicle For those occult energies which come through   his   conscious mind   from   deeper regions or rather which most would say are the radiations   of   his animalistic   perception   of the order of nature,   a view which atavistically   he   can experience whenever he enters into the erotic tensions of good and evil.
"The Kami as artist sees the field of existence as it really is.   In doing   this and   in   the deepening of the perception of his own fault or collapse   of   being,   he allows   the   semi-sembliant levels of undifferentiated eroticism to flood the   canvas with   their   terrors and their beauties.   He allows these distortions of   reality   to assemble themselves as accumulations of evil amid a sinister beauty, carefully spaced by   the deterioration of the interior senses,   a distortion made all the more   candid and   facile by the productions of the deepest negativity and   sentient   viciousness."
—	Ibid.
For   in its viciousness and otherness we perceive the secret of Monsieur   Fukuda and we are entrapped by his magicka! webs of deception, finding ourselves as captives of   his   imagination and its esoteric viciousness which now seeks to distort   us   and transform   us   by fragmentary patterns of initiation into a kind   of   fire-substance, from which we are again created and destroyed serially.   If there is any escape   from this   madman,   this destroyer of all sensitivity,   who destroys our senses by his own overstimulation   and   radioactivity,   it   must   be found in the   calm   of   the   white camellias,   which   pose as doorways of mystical escape from the horrors of the   black magician, the artist sorceror of the black camellias. But where do these doorways and spirit passageways lead us, except:
". . . into a very strange realm of alternative consciousness. We find ourselves drugged   and intoxicated by erotic perfumes which pour up from the shadow   worlds   of kliphotic   imagination   and which must manifest themselves as neither escape   nor   as freedom   but as dark and demonic halls of tortured selfhood,   wherein life and   death and   endless rebirth are rejected and simultaneously affirmed because of the need   of the elemental worlds to possess an endless food supply."   —   M.   Bertiaux, "Perfumes and Magick," 2
In   such   a world.   Monsieur Fukuda seeks to feed us to his   magickal   camellias because   only   in   such   a   world do these black and   white   camellias   have   such   a threatening   substance.   All else is relative to their being and their consciousness, which he has tuned to a fine point by means of rare forms of shading and rarer   forms

of Plutonian music.
'The   eroticism   of Monsieur Fukuda's lacquerwork must be understood as   totally given   and yet totally hidden.   The aspects of its being which reflect the beauty   of chaos   disturb the libido and suggest the endlessness of the continuum of   the   Meon; but   the destructive aspects of the Mother Goddess of Yuggoth (for Monsieur Fukuda is both   a Plutonian and a Shintoist) do not have any direct or   pragmatic   purpose,   or relationship     to   the   saner   vistas   of   the   otherwise   normal     mind-field.     The destructiveness   of the black camellias and the shadows of the kliphotic perfumes are simply given because there is nothing else for them to be.   In this sense then,   evil is a manifestation of deity,   not some aspect of privation.   True gnosis is affirmed, when   Monsieur   Fukuda says that perhaps we will find in the camellias that   evil   is being and that being is evil; but also, and with an equal and opposite reality, so is the good, for the law of the Meon, expressed as the white camellias, is equally given as being and becoming."   —   M. Bertiaux, "La Connection Nipponoise: L'Art Magique et la Magie de Monsieur Hiroyuki Fukuda," 3
For   this reason,   or because this happens in a distinct pattern,   the world   is created and destroyed by fire continuously and neverendingly.   And amid all of   these tensions,   there is the tension of the magician because Monsieur Fukuda does not wish to   free   himself from these transformative entanglements.   Indeed,   he   cannot   free himself   since   he has been made captive and possessed by them and in this   ceaseless flow   of experience,   They have projected the artist as magician and Monsieur   Fukuda has become the ego for the powers of darkness and light in their eternal conflict.

Eros and Meon: Hiroyuki Fukuda
Art is the eros of the Meon, for it is the creative impulse by which means the erotic dimension   of being,   that is to say the most fundamental,   expresses and serves as a mode of magickal expression for the Meon,   or the transcendental condition beyond all being.   Hiroyuki Fukuda as artist is the medium of this process of expression and his art   is an erotic meonotology;   for he has moved back and forth in each form and work of art, by means of a specific and divine instinct, while transcending both being and nothingness.
To say that art is the eros of nothingness,   or the pure space of the   void,   is simply to say that while ultimate reality is sexual energy,   it is necessary for this endless   ocean of cosmic libido to find expression in a precise and exacting mode   of appearance,   as in the accurate and fine line of projected imagination.   This mode of expressed appearance,   we find in the esoteric within-ness of art as lacquerwork.   In such an operative process, the artist is both sorcerer and deity.
The   invasion of waking consciousness (jagrat) by the dream images in the   ideal spaces   of   their own unreality (svapna) implies immediately the ultimate   unreality, the   meonic and incomprehensible ocean of nothingness,   which nevertheless   manifests itself   as a primordial lust and the ocean of nothingness is seen for the first   time as the ultimate depth,   or the neverending container of naight (sushupti).   Yet, from the manifold of archaic and animalistic strangenesses,   there rises to the surface   a dynamic   and sensuous lust,   which because it draws its powers from the depths of the meonic   unconscious,   must express itself as the passionate self-destruction   of   the artist   in each work of art as an act of both self-love and self-annihilation through the intuition of the artist as the medium of the Gods of pnmodrial nothingness.
For   in the Kojiki and Nihongi (the earliest writings of the   Shinto   Religion), the   artist Deities of the naught of space must act mediums for the outpouring of the illusions   of   being,   from the deep and dreamless sleep of the   ideal   and   original chaos. And through the space-worlds of the purest and most idealistic of lacquerwork, Monsieur    Fukuda   is   their   daemon-manifesting   emulator.    For   in   his   world   of imagination,   he has allowed the primordial lust of his art to rival the very Gods of Heaven.
In some strange and erotic dimension,   there exists a pool of energies from   the transcendental id.   There,   in that galaxy of lust and passion amid all the wonderful and occult powers,   dwell the Kami of Imagination,   adored by that enveloping film of esoteric   and   artistic   consciousness,   which   surrounds   the   inner   side   — as   a mysterious lining — of the psychic membrane of our planet.   There,   too, dwell those magickal beings which Monsieur Fukuda has sent from his soul as special emissaries of a   creative   and   chaotic   mind-stuff   which escapes all   description   save   when   it manifests within the esoteric and spatial confinements of his unearthly   lacquerwork. Sent   out from the divine and disintegrating sentience of the "holy sickness,"   which afflicts   all   artists of genius,   these ambassadors from the Court of the Meon   have come   to establish a kind of psychic link with the Kami of Imagination,   wherebv   the world of the mirroir-pure medium of lacquerwork becomes a projection and extension of the deeper levels of a fading being,   that is being before it becomes nothingness, in the world of sensations and solid objects.
By means of his act of creation, the artist who is seeking ever more and more to enter   into contact with his soul brings out before the eyes of those who   look   with

physical vision the world as it appears from the standpoint of another vision.   It is the   vision of the Gods of Imagination,   who are in themselves vehicles of the Meonic delirium   and who are in themselves the existential madness from which no  escape   is possible.
In   that silent world of thoughts forever in confusion,   there can be no   peace, there   be   no   self-intuition   or even sense of wholeness;   for   the   powers   of   the transcendental id in their zeal for a mastery of all that is have locked up the world of   superficiality,   excluding   it from the   realm of being in   process   of   becoming nothing,   while at the same time allowing the floods of Meonic energy to come in   and possess   and   obsess every speck and moment of being remaining.   What a   strange   and fateful   world   we   are   perceiving as we look at   everything,   supposing   it   to   be ordinary,   not knowing what is lurking in the next beyond. In truth, we are deceiving ourselves continually and happily.
But this Japanese sorceror will not let this happen.   He will not let us rest in peace   for   there   is no peace within the tortured meanderings of his   black   magick, which   surfaces here and there with and under the disarming pretext of being   a   mild Form of artistic experiment.   Yet,   he does not want us to rest but rather would have us experience a kind of "analysis burn," as through gazing upon his lacquerworks, the deepest levels of the psyche are churned feverishly.
It   is indeed possible to avoid such encounters with the untamed powers   of   the transcendental id,   but such is always a risky venture. It is possible indeed to live a   completely   rational   and   therefore dull   life,   without   ever   encountering   the bewitchments of this sorceror. Monsieur Fukuda. It is likewise possible to go through one's   entire life without any experience or even unconscious desire to encounter the obsessive lunar spaces of those sorceries immanent in his lacquerworks; but is such a life really a form of existence? Yet, there are more persons in the world-as-objects, who   prefer such a level of the existence to the direct and upsetting encounters   and threats which arise from contemplation of those lacquerworks.   For he has given us   a choice,   amid   all   of the raw possibilities of valuation and life-style and   he   has asked us whether or not it is for-us-in-the-world to be the victims of these magickal experiments. He asks us outright: do we wish to disturb our own levels of nonbeing by a   direct encounter with the most intense nothingness of existence?   He wants to know if we wish to experience the ultimate or be content with the contemporary   validities and labyrinths of shallowness.
Of   course,   the   "correct answer," existing somewhere in an ocean   of   "correct answers," is to agree to his wishes and to surrender to his bewitchments and artistic enchantments,   seeing beyond what is there, beyond what is given to the sense, beyond the apparent and the obvious to the physical eye. He commands us by some unique spell to see vast oceans of primordial chaos,   which seek the attention of the human spirit and which pose seductively as forms of beauty and which live as those camellias which you   should   gaze upon with both longing and wistfulness.   But as soon as you   assume such   an   attitude,   you have crossed the frontiers between   being   and   nothingness, between   the real world and some ideal realm and you have moved beyond the perfection of phenomena to the world of the noumenon and to those Meonic tensions of   existence, which   exist   as a kind of dynamic and lucid vacuum,   drawing more and   more   inward, until   having lost all sense of direction and having forsaken the desire to escape to the   "real   world,"   you   begin   to merge ever so slowly   with   the   quicksand   of   a primordial drawing inwards.
For   you as a subject,   pure consciousness loses itself and its selfhood in   the

whirlpool-like   intuition of those Meonic energies,   which rise to the surface as   if now freed of all constraints,   while the nothingness that surrounds all reality comes rushing   furiously and violently at you.   You have been stripped naked of all of   the modes   of protection,   which the ontologies of culture and society have given you   as protective screens and schematisms whereby to arrange experience.   Now,   you face the ultimate transcendence and you are overwhelmed by it. You should be utterly destroyed by it;   at least,   in the world of being-in-the-world, we would suppose so. Something appears to have happened and it manifests its darksome and vague presence in a way so that we can only understand and address it as a kind of transformation by escape; For by   escaping   From   being   you   have become transformed into   that   Meonic   power   of consciousness,   which is the next stage of experience-consciousness or the next stage of nothingness. Be patient and quiet while it tells you its esoteric history.
The   creative impulse that is identified with the cosmological and the   creative artist is in fact engaged in a process of cosmogony.   He is seeking to bring about   a parallel   law   of   activity,   parallel with the creative and divine energies   of   the cosmos.   He is seeking to realize himself as primordial Kami. Everything that happens in his mind is an outpouring of divine energy, of which we can distinguish two forms; there   is the erotic manifestation of energy as well as the manifestation   of   erotic energy in the act of creation. This is the first moment of creative consciousness and transcendental   power.   The   next moment of truth-as-transcendental consciousness   is quite simply the drawing out of the powers of nonbeing,   which are found at the   root of existence.
This nothingness or Meon is the creative source of all art and of all   being-as-art.   It   is suggested by — but not really identified with — the deepest levels   of the racial psyche, known as the transcendental unconscious.   Whether or not it is the goal   of the process is unimportant since both art and Shinto cosmology are concerned with the principles of beginnings.   The energies,   which are properly called "Meonic" are   the   ultimate   causes   of what happens.   Since all   of   being   consists   in   the manifestations of various levels and hierarchies of beings,
"   .   . it is important to see the ultimate cause as an absolute transcendence, or a Satori of origins.   From this world or condition,   which is not to be thought of as a condition of being, and which must be described in contradictory language, there come   forth   the   Creative Hierarchies of the Gods.   This nothingness or Meon   is   an absolute.   It   comes   closest   to   human experience in   the   deepest   levels   of   the transcendental id, or in pure and undifferentiated sushupti. The artist appears to be both mystic and medium,   in addition to sorceror,   because he views his consciousness as   a cosmos and so he sees his unconscious,   especially its deepest aspects,   as his own personal 'Meon.' It seems that in the creative process,   the 'Meon* provides fuel for the erotic and creative powers,   which manifest themselves as the top of   reality or at the threshold of consciousness.
"The   erotic   impulse   in any artist of the esoteric   type,   but   especially   in Monsieur   Fukuda,   is fed occult powers by the Meon,   and of course,   it is the   Meon which   pushes   to   the   surface of being and exhibits itself   in   countless   artistic expressions.   The   artist   is a mystic about this because he sees directly   into   the divine   sphere by means of his own introspection and self-intuition.   He is a   medium because he allows the creative aspects of nothingness to rise to the surface   through the painting and impulse of his intense sexuality.   He is a sorceror because he seeks to   bring the experience of his viewers closer to ultimate reality and away from   the mundane sphere of perception.   And in doing all of these things and while functioning

at all of these levels, he — especially if he is Monsieur Fukuda — manifests a kind of 'divine sickness," because he can no longer participate in ordinary human life or experience, rather he can only be at home with the Gods; for he has become one, too." —   M. Bertiaux, "Monsieur Fukuda's System of Shinto and Gnosis," 21
In   some   strange   state   of   consciousness and   in   some   innermost   aspect   of awareness,   where   all   things   are   known by the power   of   an   all-pervading   self-intuition,   there   exists   a   certain point of experience.   It is the   art   world   of Monsieur Fukuda,   expressing itself as a complete and alien universe, the alternative to the world of boredom.   There, within the deeply mysterious rivers and streams of a very pure energy,   we find the key to man's thirst for selfhood.   There, if you would only drink deeply and pause long enough,   you would experience peace and refreshment. For   you would be a participant in the religion of art,   as expressed in the   gnostic symbols   and   esoteric mysteries of the deepest regions of the psyche,   by   the   high priest and grand sorcerer, Hiroyuki Fukuda.

Esoteric and Gnostic Energies: The Foundations of the Ray-Energies
"The   energies and rays with which the gnostic magicians and esoteric logicians   must work,   are entirely initiatic. They are hidden in the secrets of the consciousness of the   masters   of consciousness.   They are hidden,   truly,   in the precise and   secret spaces of the Alaya of initiation,   which is a gnostic world or, better, it is a kind of   deep labyrinth within the transcendental id of the master of gnostic   magick.   In such   a world of fascination,   these energies are stored and conserved for those   who wish to become adepts of these powers."   —   M. Bertiaux, "Dainichi Revelations," 33, 25
When the magicians work with energies, they usually will work with them directly and in a kind of raw or unrefined state.   For us, there is the need to use conceptual refinements in order to handle the energies.   We have to wrap the concepts around the rays or the energies and make them manageable.   But for the true adepts, there is not any   need to use concepts.   They handle the energies and the esoteric rays in a   very direct   and immediate way.   One learns to work with these energies in a specific   and direct   way as the result of esoteric initiation.   Esoteric initiation   is,   however, only available through the secret masters. No one else has that kind of power. In the true   process   of   estoeric transformation,   which is what   happens   when   initiation occurs, we find that the master must rebuild the bodies of the candidate, so that the candidate can actually become strong enough to handle the energies.   This can only be done   by giving to the candidate or student a certain portion of the radioactivity of the true master. When this happens, the candidate can work more and more alongside of the master and learn how to handle the rays and the esoteric energies,   without being hurt or even destroyed by gnostic powers.
Now,   each   master possesses a secret world in his transcendental id,   where the powers are stored.   The magickal radioactivity from that id-space is what the   master will project in the direction of the candidate at the time of initiation.   Otherwise, the energy-level of the candidate remains always low.   The masters, and this has been their practice for centuries, have been drawing on this energy, which is endless, and sending it out into the psychic atmosphere of the world for a variety of magickal and spiritual   purposes.   They keep this power deep within their souls and then at a very special   time,   they release it into the magickal and psychic atmosphere.   It is   the transcendental power of the guru, the true essence of his envelopment of the chela in magick,   which   makes   the   revelation   of   life   within   the   continuum   of   gnostic consciousness a fact for the very special initiates.
Let   me explain this more fully:   When I began my special studies   of   initiatic energies,   I was taken by the Master zothyrius and the esoteric teacher Dr. Kammamori into the special field of their energies.   It was there that I was rebuilt into a new kind of man,   or magickal mutant.   I underwent total transformation of my being and a heightening of the rays of my own already potentized aura. It was necessary for me to pass   through   all of the mysteries and esoteric levels of consciousness,   which   are contained in the innermost sanctuary of consciousness.   The reason for this was   very simple:   deeply   placed in that level of consciousness existed my own   transcendental powers, which were released by the methods of gnosis and techniques of magick used by these adepts.   Then when 1 became an initiate of these mysteries,   my soul became one with that of the Master Z and Dr. K. As the Esoteric Buddha Dainichi has revealed:

"There   is only one mind.   That everybody repeats and chants as if it   were   the most   powerful   of mantrams.   But what does it mean unless you are an initiate of   my mysteries?   Unless you are inside of me,   the one mind law cannot be realized   within you.   For my mind must be within you,   if you are within me.   There is a procedure in the   process   of   consciousness,   which is known as ideal realization.   It   has   been revealed in a number of contexts, such as gnostic physics. What it means here, in the field   of esoteric consciousness,   is that by means of the releasing of magickal   and metaphysical energies,   the initiate finds the one mind of the Master within himself. He has cleared away the materials which have been blocking the view and has seen   for himself the way of being, deep within his essence.
'It   can     then   be said that he has achieved being and power   and   has   ideally realized   the one mind as his true self.   It is ideal because it is the   ultimate   as well   as   part   of the contents of my mind and it is realized because it   becomes   an image in the lifestream, and when it is an image in the lifestream it is a vehicle of the   rays of all that truly can be said to exist.   But this is entirely a process   of initiation. It ir not something you happen upon by chance. It can only come to you as the   result of your connection with the ideal level of existence,   as that   world   is expressed through the masters and teachers of the esoteric and gnostic energies.   The initiate will then find himself deeply placed within the mind of the master, which is within my mind.   This is the actualization of the one mind,   for I am immanent in the mind of the initiate as the ideal,   then and therefore, fully realized by the opening up of the transcendental world of the gnostic continuum."   —   Ibid.
These initiatic energies are very important for an understanding of the order of the   energies   of nature.   Let me say that in view of what has been revealed   by   the Esoteric Buddha,   all of nature is a process of initiatic energies.   There is not any form   of being which is outside of the initiation process.   The older dualism between nature and esoteric initiation does not exist.
Not only does that older dualism not exist, but none of the dualism of conscious mind can exist for the initiate of this system. In the words of the Esoteric Buddha:
"By   the very simple process of induction into our system,   we come   to   realize that   the   basic order of the one mind is all pervasive.   There is only one mind   and there   is only one will.   That will is embodied in the hierarchy of   adept   energies. There   is   only one emotion.   That is embodied in the radiation processes   of   cosmic chaos.   All   of these are aspects of the primordial order of being,   which   manifests itself   as self-intuition,   when the initiate comes to terms with the ocean of being. The   student   will   therefore come to realize that al! of being   is   interlocked   and immanent,   within the context of the gnostic continuum. However, this law is not even suspected by outsiders."   —   Ibid.
Because there does not exist any dualism for the initiate,   the energies can and will manifest themselves as radiations of his will.   They will appear as transactions between   himself   and   some other part of his being.   The universe   is   seen   as   the immediacy   of his own personal experience.   When this stage of being is   reached,   he understands that   the   laws of being are so organized that they are laws of   his   own personal   psychology.   This   stage   of   initiation,   however,   carries   with   it   the responsibility   of seeing and carrying the realities within the psyche as   they   are: they are truly parts of one's being.   Hence,   in the development of magickal energies and   occult   exercises,   the way we view the universe is very much determined by   our level   of   initiation and our sensitivity to the operations of   energies   within   our ideal world of reality.

However,   we   must   come to terms with certain parts of our   being,   which   only emerge when we have reached this stage of initiation. I am referring to the emergency of   the experience and awareness of the Meonic.   The world of meontology draws closer and closer to the initiate.   This is why many prefer not to advance in the continuum, for they are aware of the presence and the energies of meontology and they fear   this world. Again for the initiate, the role of the adepts and gurus is essential. For the adepts   and gurus of the gnostic consciousness are able to guide the initiate in   his transactions with the world of meontology. However, this guiding and directing is not as   one   would expect.   For the initiate will be guided and directed right   into   the midst   of   the   meontological field of energies.   He will be placed in the   midst   of being perishing into   nothingness.     But   the   meontological   energies   are     primary categories of energy within the gnostic understanding of esoteric logic. They surface only under certain ideal conditions when and where the initiated placed for encounter initially experiences them.
Exercises
"What is power?   Power is what makes favorable events to happen.   Indeed, it is power which   is behind the concept of synchronicity in some way;   although synchronicity is also an energy of a cosmic order. The bringing into one's experience of the events of synchronicity is,   however, entirely due to the gnostic rays and esoteric energies of the masters."   —   M. Bertiaux, "Dainichi Exercises in Metaphysics," 8
Exercise: Please write an explanation of what is meant by the above teaching.
"The ray-energies of esoteric gnosis are located within the transcendental   id.   They are arranged in a specific pattern and are nan...d energies: A, B, C, D, etc. While the number of the energies is carefully defined and thus specific,   it must be noted that the nature of these rays and energies is literally without any rate or special limit. Also,   these   energies   and   rays   are   organized in a kind   of   magickal   system   or arrangement.   In our own system,   there are 336 of these rays, with which we normally work.   There   are   many,   many   more outside of my   system;   but   in   the   functional operations of my own system of esoteric logic, I have found it profitable to make use of the 336 specific energies. Most of the initiation and operations of my own gnostic system   can   be   traced   to the activities   of   these   energies."    —   M.   Bertiaux, "Esoteric Commentary on the 'Dainichi Exercises in Metaphysics'," 8-1
Exercise t Please write an exoteric explanation of the above teachings.
Exercise 2. Please write an esoteric explanation of the above teachings.
Exercise   3.   Please construct a magickal map-working or mandala to explain both the exoteric working and the esoteric working of the above teaching.
Exercise   4.   List at least ten possible types of initiation in connection   with the above teaching. Five should be exoteric, five esoteric.
Exercise 5. Provide by means of automatic writing an esoteric commentary of your own on the teaching given in the "Dainichi Exerecises in Metaphysics."
Please mail your report and exercise to the author.

Questions and Answers on the Gnosis of Spiritual Attunement and Angelic Energy
Q;   You   have stated that by means of the photograph of the student you can determine the field of his spiritual energy.   Does this mean that you use an esoteric method of diagnosis of spiritual attunement in order to select those for initiation? A:   Yes.   For one thing,   we have ways of determining the energy level of any   being, from   the radiations and emanations of the object or its photo.   This has been proven from radiontc physics.   Next,   by application to the field of spiritual direction, we must   view   the   auric field of the student as indicating exactly his   potential   for growth, which I might add is based upon progress in past lifetimes and also the types of angelic energy which is now in his possession.
Q;   Does spiritual attunement then mean not so much awareness but also potential   for development   and   also   the   condition of the soul in terms of its   actual   state   of angelic energy?
A:   Yes.   Attunement means what is the situation of the soul of the student.   It does not have reference,   at least in my system, to just awareness or understanding, which are   subjective   and/or psychological states.   I am concerned with the   objective   or metaphysical state of the soul. This we know can be measured in very precise ways.
Q: These methods of measurement of the soul, were they taught to you or discovered by an   inner   method as the result of your own work as a gnostic patriarch   of   esoteric research?
A:   Yes.   That   position   does   bring   with   it many   higher   forms   of   the   gnostic consciousness,   but   because it is a patriarchal position, it means that these powers are   to   be used in the role of being a spiritual father to the circle   or   group   of esoteric initiates of the light. In this way, we have to understand energies as being applicable to the spiritual condition of the soul.   Therefore,   these ways of helping the unfoldment of the soul are special gnostic powers,   which come with a special and very specific type of consecration.
Q: Does attunement make use of both gnostic unfoldment and esoteric communion? A:   I think that it must.   First of all,   the student must be made aware of the inner reality   of his being.   He must be shown the gnostic realities and devic   or   angelic energies   within   his   soul.   Then he must be allowed to develop an   inner   sense   of spiritual   communion   and   dialogue   with these esoteric   realities,   which   is   only possible by means of careful direction from his gnostic father.   Together,   if   these principles   are followed accurately,   these two modes of the inner pathway will bring about spiritual attunement, as the goal of the pure gnosis of the light.
Q: Do you recognize the presence of angelic energies within the soul of all beings? A: Yes we do, since that is a fact of concrete existence. However, this does not mean that all of these beings are ready for spiritual attunement to the gnostic awakening. But   to   the   few   that   are ready,   we   must   bring   the   possibility   of   spiritual enlightenment   and   true   freedom   from   the limits of the   world   of   illusions   and disappointments.   Our mission in the inner circle of the gnostic church is really   to develop   and   perfect   those in need of this higher experience.   It is a   pathway   of light,   which only a teacher can communicate to the student of the gnosis    It is the

inner pathway of initiation. I might add that initiation makes it possible for the student to work directly with the spiritual energies from the angelic and invisible worlds around us.
Q: Are you in attunement with these angelic beings?
A: For this type of work one must be, because the energy must be contacted and worked
with consciously.
Q:   If   we understand it correctly,   when you speak of the "Esoteric Communion,"   you mean a map of the soul,   wherein the various spiritual energies and angelic presences are   located in a symbolic sense and where communication with the spiritual world   is possible by means of both oracles and clairvoyant research?
A:   Yes,   except that it is much more than a map.   Actually, it is the essence of the soul   and   when we talk about it we say it is a "map," but really it is   the   way   in which our system of gnostic metaphysics works with the actual soul   A map would be a picture   of this.   All of the energies which are represented therein are there in   an objective or cosmological sense.
Q: Would this esoteric communion then be something like an inner or personal pleroma? A:   Actually,   it   is the inner pleroma.   The outer pleroma,   which is common to   all being, we can say would be the world of archetypes, but the esoteric communion is the way   in   which these archetypes work in the inner dimensions of the soul.   They   form certain   patterns,   which   are   the   ectypes   and   even   dynatypes   of   the   esoteric consciousness.
Q: But they should not be confused with archetypes in the more general sense, is that what you are saying?
A: Yes, because such archetypes in the general sense govern the ordinary functions of life   and human existence.   But the esoteric communion is really concerned more   with the   inner and spiritual or gnostic potentials of the student of   the   light.   Hence, they are the subject of initiation physics and cosmology rather than psychology.
Q:   Do you teach then that there is a kind of inner cosmology,   which is more gnostic than the processes of psychological analysis?
A:   Much that is in psychology is common to many human beings.   We are concerned with the   inner space and time of the soul,   which are cosmological categories,   and which generate the essence of spiritual uniqueness or this-ness. The inner pleroma would be esoteric   space,   while the deeply esoteric chronology of past and   future   lifetimes would   be   esoteric   time.   These are,   in our view   of   the   gnosis,   the   important categories of esoteric cosmology. That is why we use the language of special theology and inner cosmology, so as to orient our students more easily to the gnostic point of view, which we are teaching.
Q:   If we look at the map of the soul, we find certain units so to speak; would these spaces be also structured in a time-line pattern as well?
A:   Yes.   The   structure of each component of the soul does involve its own time   and place   and   we   have found that the times are often very   different.   It   seems   that together   we have from all of the space of the soul,   the entire pattern of   history, but each one is highly individual and highly unique, so that overlap is minimal and I

might   say   that the history of the soul is composed of patterns   of   windowlessness. While there is a kind akashic coordination, one cannot go from space A to space B and expect   to   find   continuity   of history immediately   given.   One   cannot   arrive   at continuity except through an overall analysis of the soul;   from the parts one cannot arrive at continuity,   one can only arrive at parts of the history, which 1 will call segments   of   the   akashic history of the soul.   Together,   of course,   they   form   a complete picture, but neighbors do not complete each other as an invariable law. They might in some cases, however.
Q:   Would   the esoteric communion then be used in initiation work to bring about   the
realization of the inner pleroma?
A:   Always.   We   know   what   we are working with when we see the   map.   This   is   why
initiation is no longer and never should have been anything but highly exacting.   For
we have the esoteric communion as our plan of action.
Q: Does initiation take place "within" the mandala of Devic Energy? A:   That which is initiated is "located" by the initiator within that mandala but the process cannot be easily spatialized.   However,   it does occur in some way within one of the 16 "chambers" of the mandala of the angelic energies.
Q:   How is the student initiated in this process?   For example, is it a transfer of a form of Devic Energy?
A;   Devic   Energy can be the subject as well as the object of a process of   transfer. The   initiated student does have a certain part of his being connected to the   system of the angelic consciousness.   However,   there is another way in which it happens and that is by means of changes made by the process of Devic adjustment.   It appears that the person being initiated is within the Devic Energy field already, and that what he is within must be fully utilized. When that happens, initiation occurs.
Q: Then is the mandala more of an explanation than an instrument for "giving" energy? A: No, it is an exact map of the world as seen by the magician. While the inner world may be somewhat different from the mandala,   nevertheless, the way in which one finds one's way around is reflected in the structures on the mandala.
Q:   Is   the way in which the mandala or magickal circle is "worked" a secret   of   the
gnosis?
A:   It   is   a secret,   since it is revealed by angels only to certain   magickal   high
priests   and involves many secret and unknown parts or "chambers." However,   our   own
mandala is used to provide information about many different universes.   It is a   kind
of computer in addition to a map.
Q:   Do   you mean that there are various methods of initiation other than this   method which you have just described?
A:   Those who work with the Devic Energies do not deny that there are many systems of magickal initiation. However, the initiation-physics of the mandala is a very special system of energy and power. I use it only with very special students.
Q:   Do   you   understand   that there various occult or angelic beings   inhabiting   the mandala of the initiation-physics?

A:   One of our teachings is that there are many types of magickal and mystical beings in   this system,   and they may be found in the various "chambers" of the   mandala.   1 have made precise and personal contact with these entities. Certain special pupils of mine   have   entered into contact with these beings by the methods I have   taught   and have benefited From this experience.
Q: Is the mandala to be found within the "ontic sphere" or gnostic imagination of the magician, which is a world in which he participates along with the angelic kingdom? A:   The   ontic sphere is objective in the gnostic and magickal sense,   so it must   be viewed   as   the   cosmic imagination of the universal mind.   There in   that   realm   of being,   the magician can find many types of esoteric being.   Because it is cosmic, it does involve the world of angelic and magickal beings. This world is the true home of the magician.   If we look for information on this system of being, we canonly find it inside of the world of pure consciousness.
Q:   Would you say that your work has been chiefly in the exploration of this universe of   Devic Ideality and the classification and application of the various energies   in mystical works?
A:   This is how I define the scope of my own system of gnostic magick,   in the modern world.   However,   because it is so vast a subject, I must progress very slowly in the true exploration of this being. But it is my idea of higher magickal initiation.

Questions and Answers on Initiation-Physics and Spiritual Energies
Q: What is the importance of initiation in the life of the student? A:   Initiation   is the beginning of perfection.   A soul cannot become perfect without undergoing the process of initiation and spiritual development From a gnostic   master of light.
Q: Is this recognized by all schools of awareness as a law of the universe?
A:   Yes. In one form or another, every pathway and also even exoteric religions place
great emphasis upon initiations.
Q:   Does the gnostic church,   in which you are a bishop, view initiation as a complex and highly spiritual process of growth in the light of the Cosmic Christ? A:   Yes.   The   Church of the Gnosis is the esoteric church founded by Christ for   the highest types of human consciousness. The exoteric churches were founded for ordinary types   of people.   In the Church of the Gnosis,   there exist very special methods and techniques for the development to perfection of the energies of the soul.
Q:   Do bishops of the Church of the Gnosis possess the powers to initiate and develop the children of light?
A: Yes. This is a special power given to them by the Cosmic christ and the 12 Apostles of   the   Church   of   the Gnosis.   The purpose of this power is   to   provide   for   the enlightenment of the students of the gnosis, wherever they might be.
Q:   Then,   are special powers given to certain gnostic bishops which are even   higher than the powers of even ordinary gnostic bishops'?
A:   Yes.   This   may   be   explained by the fact that in our own   tradition,   our   high priesthood contains elements which are older than Jesus Christ and the Apostles   (the first bishops), because our own priesthood, which was originally Egyptian in form and Chaldean in content,   was taken over and made use of by Jesus Christ, when He founded the Catholic Church of the Gnosis.
Q:   Do   the   specially   qualified bishops then possess ancient   techniques   from   the magickal and initiatic schools of Atlantis and perhaps even older for the development of perfection in the souls of the candidates?
A:   Yes.   Because the ancient schools of Atlantis are continued in the mysteries   and mystic schools of the Church of the Gnosis.
Q.   Do   you   work with ancient energies within the soul,   which are the presences   of angelic beings from many past lifetimes'?
A:   Yes.   When   we   work with the souls of the students what we have in mind   in   our process   is what has been done or developed in a past lifetime.   For this reason,   we continue   in   this lifetime what happened in a past   lifetime.   There   is   continuity between   the past and the present.   I personally also work with what might be   called the   futuristic energies of the soul,   for I do not do anything to develop the   soul, which   cannot   be continued and sustained by the future life and future lifetimes   of the student of light.   But this work with the future is really quite unique to my own inner circle of gnostic bishops,   because we alone possess the perfected technique of

this process of working with the angels of the future,   even the Devas of gods of the very remote future.
Q:   Is   it   true   that only those who have been with you before come to you   in   your present lifework?
A:   So it would appear.   For one thing,   there is some kind of agreement or   contract that has been worked out by our school with the Nature of the Universe,   which states quite   simply that for purposes of the economy of time,   only those who were with   us before   come   back.   I find that all of those who come to me now have worked with   me before and I was then in the process of developing them.   I do not think that we have any students   who   come   to   us   without   a   previous   background   in   this    gnostic consciousness of spirituality and magick.   But it does seem that because there are so many   schools and places for beginners in the world today,   that it is not   necessary for   me   to teach and work with everyone.   Actually,   I am kept quite busy with   just those   who were with us before,   in our school of mysticism and magick in a   previous time and place.
Q: Where might that have been?
A:   We have had previous schools in Africa and Asia.   These schools reincarnated from one century to the next and relocated in various parts of the world. The fact that it is now in Chicago simply means that it is located in the heart of the USA,   so as   to be convenient to students from many parts of the world.   And this is true. It is very convenient   to have the school of mysticism and magick in Chicago because it is   then easy for those who belong to us to reach us.
Q: What do you think of other schools and teachers?
A:   If something or someone does good,   whatever is done will survive.   Even the most evil   of magicians — and I know many because as their bishop and priest I must   hear their confessions since they come to me for this purpose — even such black magicians do some good.   If good is not done,   the energy does not survive and whatever is done folds back upon itself into a vacuum. All schools and teachers therefore do some good and   many do much good.   They will help those who come to them and who are   beginning the   pathway to spiritual light and magickal development.   So,   I think that   because there are many schools and teachers, I am freed by the Nature of the Universe to work with my special students, those who have been with me many times before. This is part of our agreement with the Nature of the Universe,   it is a law of that agreement that there should be many schools and teachers,   so that 1 will be free to work with those I know from past lifetimes.
Q: Can you tellimmediately if a person was with you before?
A:   Yes. First of all, I pay attention to how they come to know of me. By what method do they come to me:   perhaps someone with me tells them them about me. Then I look at them in an astrological way,   to find out certain other matters.   Usually, I can tell if I see them,   for as soon as I see them,   I see a special sign in their aura, which is   a signal to me that they are one of us.   However,   sometimes the signal has   been obscured   and is not a very sharp signal.   When this happens,   I ask the spirits   and they help me. But it is always a very quick process.
Q:   Would   you   make use of your clairvoyant powers when you meet a student   for   the

first time?
A:   Yes.   But it is so easy for me to do this that I do not think of it as a complete process.   Ail   I have to do is look at them in my mind and I know all that I need   to know about them. It is entirely a matter of gnostic awareness.
Q:   You   would   then know at that time where the person was in   terms   of   initiation
powers?
A:   Yes,   because   I could see not only the signal,   but the evidence of my work in a
past   lifetime,   when   I   led   the student through   the   process   of   initiation   and
developments of powers.   I would be about 99% accurate in my judgments, based on this
consciousness. But I am in most cases 100% accurate.

Questions and Answers on the Successions of Gnostic Bishops
Q:   When   a   bishop has been consecrated and reconsecrated several   times,   as   often happens,   is   it   possible   to examine the successions he has   received   and   isolate particular components in those successions, as well as the individual successions? A:   Yes, it is possible to do that. Each succession is composed of sacramental units, or   the energy fields of the ministers of the sacrament.   These sacramental units are the   permanent   atoms of ecclesiology,   and are identifiable empirically as   well   as being historically recorded.   Let us say that Bishop X consecrated Bishop Y in   1915. Then in 1920,   Bishop   Y   consecrates   Bishop Z.   These are   first   of   all   separate historical events, but they are also sacramental events and involve that energy known in   theology   as "the grace or gift of the sacrament." The bishops involved   are   the media or channels of the grace,   which comes from the Holy Spirit, or Third Person of the   Christian Trinity.   Under these circumstances,   the bishops are connected to the gifts   of   the sacrament in a continuum of identifiable energies   of   a   supernatural character.
Q:   And would there not be angelic or devic energies also present or connected to the chain or continuum of sacramental power?
A:   I   think that it can be shown by esoteric methods that each component has its own individual management,   which is vested with a particular sacramental angel and   that each   line   of   succession   has a chief angel,   who not only conserves   the   line   or continuum   but   administers to day-to-day activities of   the   succession.   Thus, each bishop of the Vilatte succession has an angel to help him,   each action to extend and continue   the succession has an angel,   and the entire succession has an   angel,   who oversees the components of his lineage.   What can be done is done by cooperation with these angels and what cannot be done is prevented from being done by these angels.
Q: We may assume that certain successions are closer to the devic and others are more human.   Let   us say that Bishop Y has two consecrators.   Bishop X is from the Vilatte succession and Bishop M is from a succession which originally was purely pneumatic or devic,   in   that   the founders were consecrated by devic beings and   not   by   humans. Later,   this   succession   of   Bishop M merged with   historical   successions,   perhaps parallel   to the Vilatte succession or perhaps some part of the   Vilatte   succession, such   as   Syro-Gallican or Syro-Jacobite,   etc.   Would it be possible to isolate   the original devic succession of Bishop M from the Vilatte succession at the consecration of Bishop Y?
A: You are asking one of the more technical questions in ecclesiological physics, but the answer is yes,   because it is possible to isolate each component in a succession. In the succession of Bishop Y,   the continuum of the Vilatte succession bishops would be   very   much present.   However,   the archetypal M succession,   which was   not   from Vilatte,   would   be very much present because spiritual energies are not   limited   by space. One could then identify the Vilatte and the M lines. Moreover, because it is a sacramental continuum,   you would not be able to quantify the succession, although it would   be   fair   to   say that succession M was represented by fewer   devas   than   the Vilatte succession at the consecration of Bishop Y.
Q: Then you do not see all successions as identical if they are valid?

A: That is correct. Successions are identifiable although their source of power is identical in that it comes from the self-identify of the Holy Spirit. When these successions are "seen," this is quite obvious.
Q;   Are   the various traditions or lineages,   which are not usually classified as "of the Christian tradition," and which many gnostic bishops possess,   are these lines of power also,   and if so do they have qualities similar to certain Christian   lineages, which you have investigated?
A:   What   is unique among the gnostic bishops has been the opportunities for them   to receive certain ancient successions,   which are not traceable to the 12 Apostles, and the   openness   with which these bishops have welcomed these lines to their   ministry. St.   Augustine   has   clearly   indicated   the existence of such   lines   and   that   the
Christian Church is the continuation of these lines. Therefore, "it is possible to see in   certain lines of priesthood and high priesthood,   from   various   traditions,   the components   of   the Christian form of Catholicism.   These ancient traditions we   have come to designate as Natural or as Proto-Catholic.   The Hindu-Brahminimal religion is an example of this type of energy, as would be forms of many other ancient religions. Now,   when   someone possesses an ancient succession as well as one of   the   Christian successions,   both   are there or given as the energy or reality of the priesthood   of the   man   who possesses them.   For example,   the succession of Archbishop Vilatte   is interesting because it contains both Hindu and also Christian lines.   Both have   been investigated   and   found   to   be   actively connected to   the   devic   power-zones   and objectively forming a special continuum.   This special continuum,   I think,   explains certain actions which were taken by the bishops of the French gnostic   tradition,   or the Syro-Gallican lineage.
Q:   So   you have been able to isolate lineages from ancient religions,   the Christian lines   of Apostolic Succession,   and various non-historical lineages from   Devas   and Spirits.   Would   you   then say that they each have their own characteristics   in   the field of gnostic physics or ecclesiological physics?
A:   I   think   so.   The ways in which they manifest themselves are quite difficult   at times to isolate.   But they are very different.   What is important is this:   that   we view these components as part of the genetic material of the gnosis, or really as the genetic material of the sacramental continuum of the Holy Spirit.   Each component has a way of acting in a very special way and by understanding this genetic material,   we can   understand   why   the   ministry   of a particular priest or   bishop   or   those   he consecrated   turned   in   a certain direction,   or appeared to have   quite   a   lot   of problems.   Then   we   can sometimes do corrective work,   just as geneticists   now   can "edit" biological materials.
Q:   Then you would say that according to St.   Augustine's words, the ancient forms of the priesthood did have their specific graces or Gifts of the Holy Spirit? A: I think this is true and entirely in keeping with our gnostic teachings, and I may say   that   the   Roman Church also agrees in this matter,   although   they   are   hardly qualified to explore these questions in detail, as do we.
Q:   Returning   to the matter of "editing" ecclesiological-genetic materials,   is this
not   close to what Bishop Charles Leadbeater spoke of when he spoke   of   "correcting"
history?

A:   To a certain extent,   this is indeed true. However, the methods are different and so are the purposes.   Also,   while both operations must depend upon the operations of the Devic Kingdom and their intentional cooperation, we might say that the structures worked with in both circumstances are remarkably different. But again,   both types of work involve action outside of the physical plane of existence.
Q:   The   succession from the gnostic teachers of the Early Christian Period   are,   we understand,   retained   within the continuum of the lineages.   These successions   from Marcion,   Bardesanes,   Basilides,   and Valentinus, as well as many smaller and lesser known movements,   or submovements within the continuum, we understand to be continued by   the line of the gnostic bishops of your patriarchate.   Would it be correct to say that   these lines are to be understood as continued in the same ways as the lines   of the Apostolic Succession?
A;   Prior to 1979,   I received gnostic succession by episcopal consecration at   least four   times.   I   received   other lineages,   but these may be viewed as   Catholic   and Spiritist,   or as Catholic and Proto-Catholic.   However, when I was first consecrated in   1963,   I was consecrated and received what was known as the lineages of   Marcion. Hence,   I   underwent   a   reclamation   of   that   original   gnostic   tradition.   I   was consecrated   twice   in   January   1966,   and received first   of   all   the   lineage   of Bardesanes   and a few days later that of the great Basilides.   A few years   later,   I received the succession of Valentinus,   which is also to be understood as that of the gnostic   patriarchate   of   esoteric research.   These sacraments   were   four   distinct reclamations   of the gnostic powers and that is why they were given by means of   four distinct acts.   Also, while there was continuity of the sacred consecrator in each of these operations,   the co-consecrators were slightly varied in order — as 1 was told — to achieve the precise effect desired in each sacramental action.
Naturally,   there   is   a   connection between these four lineages   and   the   four patriarchates of the Bcclesia Gnostica spiritualis,   since the patriarchates were the four   ways   in   which   the powers of the four gnostic   teachers   were   supported   and sustained.
Q: Did any other tradition within the continuum of the modern movement of gnosis have a teaching any way similar?
A: In 1979, there was a link-up with the apostolic Successions derived from the well-known   Patriarchate   of Glastonbury through Bishop R.   de   Palatine.   However,   while Bishop   de   Palatine was alive,   there was exchanged between him and us a   series   of letters. In one of them, Bishop de Palatine speaks of receiving from the Patriarchate of   Glastonbury   the   four lineages listed above as well as that   of   St.   Joseph   of Glastonbury.   Now,   it   should   be understood that these communications   were   mainly concerned   with the metaphysics of the Rites of Memphis and Misraim and it   seems   to have   been   the   view   that   these gnostic lines   were   somehow   amplified   in   their tradition,   or   being handed on,   by the context provided by the Rite of Memphis   and Misraim.   Since the connection that Bishop de Palatine had to the Rite of Memphis and Misraim appears to have come from Yarker through the Patriarchate of Glastonbury.
In   a   very   similar   way,   the lineages of these   early   gnostic   teachers   was transmitted in the Ecclesia Gnostica Spiritualis by reason of its connection with the mechanisms   of the Rite of Memphis-Misraim.   Then in 1979,   when the gnostic lineages were exchanged,   we were able to receive the succession of St. Joseph of Glastonbury, as   well as the four other traditions,   which were implicit in the successions of the

Glastonbury Patriarchate.
486

The Nature of Empowerments: Questions and Answers
Q:   Where   did the idea of empowerments come From in the Monastery of the Seven Rays/
Gnostic Church teachings?
A:   The idea was brought in from the research work of Lucien-Francois Jean-Maine, who
developed the work leading to the restoration of the ancient practice of the teacher,
who   gives   power   to the student.   This practical idea has its   roots   in   Atlantean
magickai physics.
Q: Can we say that there are exoteric and esoteric empowerments? A;   Yes.   Special students were always given the more esoteric projections, while the general body of students were entitled to the more exoteric projections,   which   were less intense.   However,   this idea was based on the motion that empowerment should be graded as to the types and levels of students in the school of the gnosis.
Q:   How   are empowerments arranged or organized,   because from what I have heard they are highly structured objects?
A: Empowerments or empowerment, when viewed as a group process, are arranged in forms of   16,   like   much else in the teaching.   However,   they are related to 16   physical places   or   parts   of   the body,   because they actualize what   is   latent   by   giving something which is not fully experienced by the student,   even though the student has the power deep within his psyche.
Q:   Are   empowerments   connected to chakrams as in yoga where energies are   projected from chakras into the student?
A:   Not necessarily. Something may connect them and sometimes this does happen, but I think empowerment work is more esoteric than chakra work,   as we find it in layayoga. I also know that empowerment in certain ways makes use of certain tattwas,   which are not   used by yoga.   In this sense,   then,   they are highly esoteric and   particularly secret. Yet,   we   can understand that empowerments can be related to chakras   in   the usual sense.
Q: Then would you say that empowerments make use of the energies of kundalini and the other mysteries of layayoga?
A:   Again, this would be to simplify the matter. Actually, in the gnosis kundalini is present as psychic pneuma and vital pneuma,   or spiritual power;   but it is much more of an extension beyond the powers of yoga,   as vast as they are.   For this reason,   I think it best to say that yoga is one form of empowerment.
Q: Is empowerment connected to initiation?
A:   It can be seen as part of that process. The infusion of energy and power from the cosmic   dimension   to   the   body   of   the student during   initiation   is   a   form   of empowerment   at   work.   However,   really   during empowerment   exercises,   it   is   the unconscious which is now liberated by the teacher in the student.
Q: Why is esoteric empowerment so secret?
A: Because if it is to   known it will lose its power, so it should be a secret except
for those immediately involved in its and the operations we associate with it.   Also,

in   the   esoteric process of initiation physics,   the 16 stages have   to   be   secret, because   they make use of highly technical cosmoi,   or universes of vitality.   So   it will   always   be   or be understood as a secret process,   since what   it   involves   is outside of ordinary thinking as we understand that activity.
Q:   Are the ray-lines,   which connect the empowerments to their objectives, e.g., the student   of   the Master MB,   in the body of the student and if so,   have   these   been measured or analyzed?
A:   Such   lines of power do exist and these lines of power do have a network type   of occult structure. They are closely similar to lattices as we see them in other places of the universe.   However,   once the empowerments are given,   at least inthe esoteric sense,   it   can be said to remain there permanently as a link between the vital   self and the cosmos of vitality,   which is the source of the empowerment.   However, it has its   place of existence in the intimate intuitions of the Master,   which link him   to the student.
Q:   Are   these lattices capable of being expressed as oracles or as aspects of   devic and angelic physics?
A:   They   are   and   actually   much   of the   futuristic   Zothyrian   work   consists   of investigations   of these lattices.   You see,   at a certain time and   level,   specific energies   become   the   subject   matter of what has come to   replace   the   history   or historical subject-matter of the near and distant future.   This future energy then is put   into   the body of the student and becomes the student's link with   the   blue-ray church of energy, or the Ecclesia Gnostica Angelorum.
Q:   Are you saying then that the history of the future will have empowerments as   its
subject?
A: It would seem so because by that time, we will see empowerment work as part of the
process   of nature.   We will make distinctions based on empowerments and describe our
own   observations of empowerments and empowerment work as the subject-matter   of   the
future.
Q: Does empowerment imply devic work being done at the same time? A;   J think that empowerment work does take place with a devic continuum or inside of the   actual   field   of a devic energy.   That was the basis for the old   idea   of   the connection   between   empowerment   and possession,   or the reception of   vudo   energy. Lucien came to see this connection as the basis for how empowerment worked.
Q:   Isn't it true that there are empowerments which come from the past and which have their basis in human sexuality, viewed either occultly or esoterically? A:   Yes.   One system of empowerments is based on the mysteries,   which are   connected with the ideas taught in the second year of instruction of the Monastery of the Seven Rays, and which   relate   to the wonderful mysticism of 16   fundamental   universes   of vitality,   as   we   find this process in time.   When the projections of this   type   of empowerment   occur,   the student is truly grounded in the power-presence of kundalini shakti.   Great beings are involved in these mystical universes,   so that   initiation-empowerment   places in the body of the student the link with the violet-ray church of energy,   or the Acclesia Angelorum in Aevo. This energy is stored at the heart of the earth   and rises towards the sun,   so we continue to think of it as being   or   coming

from the past-rays of magickal gnosis.
Q:   Would many of the exercises of the second year instruction of the Monaster of the Seven Rays be actually examples, expressed as lesson principles, of empowerment work? A:   I think that this is true. Especially, whenever there are lessons or papers which relate to empowerment work by another name. If we know what empowerment means, we can identify these areas.   It is especially represented in the Legbha-Luage mysteries. Of course,   in   the   law   of syzygy,   we find a cosmic presentation of this law   as   the pattern   of   interaction.   It   draws   its   power from   the   fact   that   this   law   is cosmological and then active in human experience.
In   conclusion,   let me say that empowerment work is one of the special gifts of   the gnosis and it is closely related to esoteric initiation and development.   Any student of   the   work   of the gnosis will hear of its existence and those students   who   have links   to the Master will be admitted to the temple of empowerment.   The   subject   is highly   technical   and   and   it is not one which can be discussed   in   two   or   three lessons. Parts of the gnosis do discuss the subject-matter of empowerment, in several courses and papers and approaches of study.   It is,   however,   best learned under the personal   instruction of the Master to whom the student is especially   assigned.   The temple   of   empowerment   is   expressed through the work of two of   the   esoteric   and gnostic churches of our system.   In each one of these churches of the gnosis,   we are able   to   find expressions of the gnosis as a pure and eternal light of power   and   a _   source   of   the   mysteries of initiative consciousness.   What   now   follows   are   the esoteric instructions,   which are directed to you personally as a chela of the Master MB.

Supplementary la: The Secret Spaces
Image   Number   1:   I   have discovered that if I test a photo of a student   for   auric energy   levels before,   during,   and/or after a UFO happening,   I find a   buildup   of energy   during the period and the energy level afterwards is usually tested and found to be higher than before.   I also believe that some of the UFO-energies are linked to certain students of mine now coming into studies with me,   because these are   factors which   cannot be explained in any other way except by this mystical-genetic factor or actual mutation. These new students project a very high but unconscious magnetism due to   psychic radioactivity,   which seems to be the result of their link with   the   UFO level   of consciousness.   All of these tests have been conducted by me using   special radionic and psychotronic   instruments,   which I have designed and have made   up   for these purpose.
Secret Space 1: The student the the UFO-energy:
Exercise: You will meditate on the energies of image number 1
Image   Number 2:   According to our inner teachers,   there is a definite communication link and connection between Devas and UFOs. However, I have discovered a new link and that   is   that   the   world where the UFOs make these links to   the   students   can   be understood as a Devic system of lattices,   which means that Devas are the medium   for connecting the UFO energies to human beings.   We know how Devas "work" in the physics of initiation,   but now they seem to be the fields within which UFO contacts with the sutratmic "bundle" associated karmically with each of the students takes place.   This field   can be "worked" by magicians and the experiments of initiatic physics are   the projections of this interconnectedness. (This has been confirmed by the several Devic helpers   fromthe EGO and the EAIA,   with whom we are currently working in my radionic experiments.)
Secret Space 2: The UFO-energy and the Devas of the Gnosis Exercise: You will meditate on the energies of image number 2.
Image   Number   3:   I was also told by certain Devas that many of my   papers   are   not really supposed to be lessons, but are a kind of machine in its own way for inducting the programs, written in them, as lesson titles. In this case, many books can be used this   way or so understood because they represent the basic organization of   thought-form energies in a specific pattern.   This is esoteric engineering.   The energies can be   measured   and indicated and increased and programmed along a variety of lines   of projection and gnostic application.
Secret Space 3: Devas and programming of the gnostic body/mind Exercise. You will meditate on the energies of image number 3.
Image Number 4:   There also seem to be an entire body of Devas,   whose purpose is the construction   of occult instruments of various types.   These beings serve to   inspire certain of humanity but they give up and build up instruments if allowed to do so ina

specific and secret space,   where they set up their factories.   What we are now doing is making it possible for them to develop several types of factories,   which whendone will   resemble   the   UFO-type   of construction,   according   to   the   classical   Devic architecture    (or    since   it   is   a   construction   of   the     thought-form     energy: architectonic).
Secret Space 4: Devas and the factories of esoteric engineering Exercise: You will mediate on the energies on image number 4.

Supplementary lb:   The Secret Spaces Defined by the Esoteric Logic of the Empowering Teacher
Q:   During empowerment,   as in many other procedures of initiation physics,   does the gnostic   church   teach   that there is an introduction of the Pneumatic Man   into   the student?
A:   Empowerment work does imply that the Pneumatic Man,   or the Divine   Selfhood,   is imparted   to   the candidate by means of the work done by the Teacher of   the   Gnosis. This   is   a   form   of power-projection in its   most   theological   form,   because   the pneumatic or spiritual man is imparted to the physical and psychic parts of humanity, during   this   process.   He is understood to come and dwell inside of a secret   space, which has been prepared by means of the estoeric logic of the Teacher.
Q: What, would be the nature of these secret spaces of the gnosis'? A:   The   secret   spaces are actually parts of our universe and also   parts   of   other universes   and   they are also universes in themselves.   The Nine Mystical Bodies   can only inhabit types of space and the Pneumatic Man is made up of the highest of   these Mystical   Bodies.   For   this   reason,   the   Teacher must create in   the   student   the beginnings of this secret space by means of direct and personal experience.   That   is why   the   first   level of initiation must be given personally to the student   by   the Teacher of the gnosis.   However,   these spaces are emanations from the pure energy of esoteric logic,   which resides as a mystical body of its own,   deep within the   soul-world of the Teacher of the gnosis.
Q; You say that esoteric logic has its own mystical body, is this one or many? A:   Actually,   the   cosmic   continuum of esoteric logic is one body,   of an   entirely mystical   nature.   However,   within   the continuum there are many forms   of   esoteric logic    We   can   say that there an unlimited number of such logics.   By   the   law   of denseness, there are pure and individual forms of esoteric logic for every Teacher of the gnosis.   Such forms of logic are concrete,   because they possess a mystical body, but universal, because of the Jaw of denseness, they inhabit the eternal continuum of the gnosis of the universe.
Q: What do you mean by the law of denseness9
A:   The law of denseness states, quite simply, that between any two things or beings, there will always be a third being.   Thus,   between A and C there is B, but according to   the   law of denseness,   between A and B and between B and C there should also   be letters,   which   in   the ideal world there are.   but which we do not include   in   our Rnglish   alphabet.   This law is very ancient and very metaphysical and is one of   the bask laws of transcendental arithmetic.
Q:   Are the secret spaces ruled by the law of denseness and if so, does the Pneumatic Man   dwell   in   one   or many or are that many forms of   the   Pneumatic   Man   in   each initiate?
A:   I think it is true to say that denseness would have to apply to the system of the secret   spacer: and that it would also apply to the nature or number of Pneumatic Man. Vot   this   reason,   the gnostic Teachers speak of many forms of   the   Pneumatic   Man, because in each student who becomes an initiate,   there are many forms of this being.

When   the   Pneumatic   Man   is   formed inside of the student and we   say   that   he   is identified as Z,   we do not mean Z alone but we mean — at least, in my work I surely intend — that there is a continuum of Z there in that secret space system,   which we can symbolize as:   (Z1,Z2,   .   .   .   .,   Zx,   Zx+l,   Zn.   .   .   Zn+n),   a neverending potentiality.
Q: Are there esoteric instructions for each of the secret spaces of the student which are given by the Teacher in preparation for the introduction of Pneumatic Man   during the work of empowerment?
A:   The   esoteric instructions are given to the student by the Teacher and these   are not instructions alone but consist in the given-ness of secret spaces, or the gift of a   special gnosis,   which has as its concern the contents of esoteric logic projected as in a schematism or as a pattern of organization.   Thus,   we must make room for the Pneumatic Man or make a home for him in the spiritual body of the student.
Q:   Is there then an esoteric teaching of the gnosis for this doctrine, so that I who have   read the answer given above may also receive the esoteric gnosis of the   secret space as well? A: Yes. The gnosis of the secret space is given as follows:
Study Questions
These   study questions pertain to matters in the lesson,   which can only be   answered after   reading this lesson.   However,   because of the nature of Question 1,   we   have decided to place these questions within the lesson. After you have answered part A of question   1,   you may go on to the subject matter of the lesson,   and return to these study questions after you have completed lesson material.
1.	In   order to evaluate the physiological effect of this lesson and   therefore
the   total   psycho-physiological   impact of the   LSM   programme,   please   answer   the following questions:
A.	What   was   your pulse and/or blood pressure measurement before reading   this
lesson?
B.	What   was the reading of your pulse and/or blood pressure measurement   after
completing this same lesson?
2.	Describe your psychological feelings while reading this lesson. Did you feel
an awakening of elemental powers deep within yourself? If so, please describe.
 3.	The lesson is divided into two sectors. The first part covers two pages and a part of the last page,   the second part covers most of the last page.   Do you feel   a difference   in   psychic   energy between the first and second   parts?   If   so,   please describe.
 4.	How would you define the basis of lycanthropic sexo-magickal energy?
 5.	Did you identify with a person or part of this lesson? If so, please specify and tell me why.
6.	Do   you suspect that there is a magickal relationship between   violence   and
chaos,   or   between   violent   emotions and the ultra-dimension of   primordial   chaos?
Please define what you mean by this.
 7.	What occult exercises have you been able to derive from this lesson?
 8.	Can you specify in visual terms what the basic energies look like?
9.	Do   all   persons posses lycanthropic powers or only some   shamanistic   magi?
Please give reasons for your answer.

10.	How would you define extreme emotions or feelings in magick?
11.	Have   you had any dreams or psycho-magickal experience as a result of   this
lesson? If so, please describe in detail.
Because this course is designed for only our most extreme students,   advancement to the next lesson must depend upon how you complete these questions.   This is not   a course that is open to the general student of my system, but only to the most extreme and esoteric of my chelas. The reason for this restriction is that the subject-matter of   these   papers is of a very technical and specialized form and would not be   fully understood   by many students of our system.   Therefore I must be very careful in   the release of this material.
The Shintoist Bikers
"Tangichi   could feel the pain as lytoro Kawabata held his hands apart,   digging   his thumbnails   into the tender flesh of Tangichi's wrists.   'You will learn who is   boss around   here you silly young pup,   you'll learn to take orders, you'll learn to   take orders from me.' Each time lytoro spoke, he punctuated and emphasized what he said by cutting   deeper into the already deeply bruised wrists of his captive.   Would he cut into   the veins in emphasizing his point — perhaps — maybe he   had   already,   maybe blood had already been drawn.   Was this some cruel 'rite-de-passage,' some initiation into just how cruel lytoro could be,   when he wanted to be? lytoro growled, his voice was bestial,   deeply guttural,   the voice-of an angry animal.   An animal, angered and slowly emerging from the cave of his id. The animal deep in each of us, now unleashed and ready to spring violently at its world of tormentors, at those egos which torment the animal chaos deep inside each of us. 'You stupid pup — I ought to murder you for no   reason at all.   I ought to mangle you beyond recognition,   so don't forget that.' Tangichi didn't." — (Tangichi, in preparation)
Q:   And then might there also be a teaching,   which is part of the esoteric logic   of
the   Teacher   of   the   gnosis,   which too may be imparted as a secret   space   of   the
teaching?
A: Yes. The gnosis and esoteric logic of this secret space is as follows:
The Basis of Power
The very first thing that I am going to do is to show you how much hate I have inside of   myself and how much violence I want to project at you.   Yes,   you are to   be   the object of all of this elemental violence, hatred, intensity of anger. You are the one that I will destroy. You are the one I will rip and tear at a million times. You are the   one   1 will claw and bite viciously,   until you are a heap of suffering   quiver, until   you   are drained of all life and will.   Until you are totally   and   impossibly smashed beyond any human recognition.   O yes, the process is slow and seductive. I am totally aware that you don't want this to happen to you. I will trap and trick you. I will deceive you.   I will get you where I want you. You will be tied up and stripped, beaten beyond any human recognition,   yes, beyond human recognition. I've said that a lot   because   it is so important.   No one could see you and think you   were   a   human being.   No one could see you and note that you had ever been a human being. You would be covered with an ooze of blood,   semi-coagulated,   nothing more, a gelatinous heap. Only   the ropes would serve to induct any human outline,   and that only from   memory:

"That was supposed to be a human being." But even they could not be too definitive. I don't want anyone to recognize you,   1 want you only to be known to me.   You are mine and mine only.
It   began rather differently,   I think you would agree.   We met in that somewhat run down cafe.   You had written to me suggesting that you would like to meet me.   You had   studied some of my materials for a long time.   You and I had exchanged   letters, photos and the other magickal pleasantries.   So when you came to town, we met at that time   and place and began the association.   Those drinks that we were served   helped, for the mesmerism of the rhums and brandies gradually wore down your egoic   defenses, unless   you wanted them to gradually subside,   to fall into the background.   Here   in that magickal world, there were to be no restrictions to ways in which we would be to each other,   to what we would do.   And,   you realized that.   After the time spent   in beginning to get mellow, I thought it would be good for you to come to my home and to relax.   We   took a taxi and bringing your few pieces of luggage presented few if   any problems.   Then we arrived at the lair,   or place,   where the magickal creativity was exercised.   After a few more drinks,   1 suggested that you might like to take a quick shower bath, in preparation for some ritual work.
I was pleased when you agreed and,   removing your clothes, found your way to the cold water, which seemed to stimulate you in a mysterious and weird manner. While you were bathing, I decided to join you, and making another drink for each of us, came to the bathroom. It was there that I noticed the particular suitability of your body for the   deeper aspects of my research.   As 1 slowly began to mesmerize you in an   erotic sense,   I realized that you were more suitable for another and more profound type   of consciousness.   You seemed to be so full of a basic energy, and 1 wanted to bring out that energy more and more. As I held you very close, I slowly began to test your skin for   where   1 might be invited to make entry.   My lips and tongue began   to   explore, seeking   that secret space where my teeth might make the first magickal mark.   It was obvious   that   this was a type of erotic exercise to you,   but to me it   went   beyond eros,   it   was approaching more the question of your sacrificial   death.   Your   total surrender   to this ideal was necessary.   Not that I was any kind of vampire,   for   my lineage is more hot-blooded, more violent, more destructive and chaotic.
1   really wanted to strangle you.   I really wanted to squeeze the breath of life from you. I wanted to grab your throat and press it inwardly to its limits. I had you on the floor and you seemed to be aware of what was happening.   You seemed to realize that there was something more than just sexuality at work.   Your instinct could   read my mind,   and you realized that 1 was trying to harm you.   Your nakedness beneath the hairs of my body began a vain struggle.   I really wanted you to struggle. I wanted to show you that there wasn't any escape from what was to happen. From what must happen. I wanted you to try and fight back,   and perhaps you wanted to also,   but you did not appear to be able to
You   did not seem interested in that.   Rather you seemed to know that there   was   something   more interesting beyond all efforts at struggling which would be happening to   you.   You perhaps held in your mind some vague notion   of   transformation,   which would   come once I was freely able to have my way with you.   And so then I began   the ritual work and allowed myself to become opened up totally to those forces which were now   becoming more and more active in my being.   Those demons began to come more   and more   to   the surface,   those very primitive beings,   which are normally hidden   deep within the animal nature of humanity, they were slowly coming up to where T was, to where the ego had its reign.   Slowly,   and with a most astonishing viciousness,   they

heatedly began to surface.   Slowly they cried out to be fed, those base babes, animal pups and cubs,   those primitive parts of my world, and your own which most, if not all have forgotten about,   under normal circumstances,   now these were pressing in on   me and slowly,   they were coming more and more to where 1 was and 1 was feeling them and hearing them.   Their cries and growls,   the brushing of their bodies against me,   and then they are there.
Q: Because of the law of denseness, might these secrets never end?
A: Yes. The law of the gnosis is quite consistent. The nature of the teaching is that
is   one part is given all of it is nearby.   If the secret gnosis of a space is   know, then   the other secrets are connected in an esoteric way to it.   But this is why   the Teacher must give the teachings as keys to the spiritual man.
Secret: The gnosis of this secret space and its esoteric logic now follow:
LSM Course
1.1   I always knew that 1 was painfully different and that I was from somewhere   else quite remote,   perhaps a distant star, or some outer planet. I always knew that 1 was alien   to   this body and to those stupid people who go about day by day in the   total ignorance of how great I am.   I always knew that they, these close by me now, did not know who J really was    1 always knew that I had been somehow imprisoned here by some kind of a greater force and I realized that 1 was here against my will. 1 always knew that   when I would regain my powers,   which 1 alone possessed,   1 would break out   of this prison and destroy those beings who imprisoned me in this material realm.
1.2	And   so I began to rebuild my powers,   my real powers as   I   see   them,   my
demonic will power,   my cosmic lust power,   my power of anger.and my supreme power of
intellect.   Now I am planning to get out of here and defeat my enemies and captors. 1
want to destroy thern and smash their values and identities entirely; for they are the
cause of my misery.
1.3	It is not easy to rebuild these powers. There is so much that is against me.
But my determination was united to my power of will.   1 resolved to become what I was before.   So   I   sought   out a guru who was to awaken in me the violent   chaos   of   my internal powers. Such a guru was hard to find, for so many were united to my enemies. At   the same time many so-called gurus sought to make me their captive,   so I had   to reject the idea of passing from one form of prison to another. I finally found such a person,   for the mark he bore was one of indifference to every energy. So then I knew that this was the right guru.   He did not care.   Also, I found him deep within my own
imagination.
1.4	We make a mistake when we ignore the magickal teacher who lives deep within  ,
us.   He is easy to meet and can be seen if you look hard enough therein    He can also
be dangerous because his teachings might be too wild even for our most violent moods But he is there and he lives within us.   Socrates called him "the daemon," and that's what   he is.   He is the demon within the black magician,   who teaches hirn   about   the magickal forces of experience.
2.1 The powers of magick must not be thought of as outside of what we can experience deeply. They exist as games which the demon within plays with us, as we learn   more   and   more   about being.   These games are ways   in   which   we   experience

interchanges   of   energies with a variety of magickal entities.   They teach us   their secrets and enable us to hide these magickal secrets deep within the structure of our inner world. In that realm, no one can find them but us.
 2.2	In   order to understand what it means to be such a black   magician   it   is necessary   to emphasize the power of isolation.   If I were working in a group of some kind I might have difficulty.   Someone is always there trying to control the flow   of energy. In isolation, however, I can easily develop my own magickal field. I can keep it   where it should be and I can work with it in whatever way I feel it needs.   I   do not have to pay attention to what some group is expecting of me. Isolation means that I am free.
 2.3	There exist in the world very few orders which let you have this isolation. In   fact they are not real orders,   they are simply fronts for the teaching of   black magick.   There   is one so-called order which has its center of power in Haiti and   as far as I know everyone connected to that order exists in isolation.   Eventually, when black   magick is restored to its position of power in the world all   magickal   orders will   resemble   that order which has its center in Haiti.   What might we ask is   that center in Haiti?   Well,   it is only an isolated black magician.   The reason is   quite clear: magickal powers must have profound isolation for their cultivation. Otherwise, they   degenerate   into subjective psychisms.   So isolation is a kind of   energy   from which   the   black magician extracts magickal powers.   When we realize this about   the nature of powers, we see how important isolation is as an important reality.
Q: Gnosis: So we can say that as regards to empowerments, we must distinguish between the secret space of the empowerment and its esoteric logic?
A:   Gnosis: In the gnostic reaching of this school, we always examine empowerments in terms of the secret spaces implied by the empowerment and also the esoteric logic   of the   empowerment.   The secret space is the content of the gnosis,   while the logic is its structure.
Q:   Is it true or can it be said that the Teacher possesses in his esoteric logic   an entire   schematism which contains the field of lattices for all   empowerments,   their own secret spaces and their own logics of denseness?
A:   This is indeed true. However, I should define the phrase "logic of denseness." By this I mean that each Teacher,   whether in the physical body or out of it,   possesses an   esoteric   framework   of reference,   by which certain structures and laws   can   be applied to his students.   This would be a sub-division of his own esoteric logic   and power.   Within   this system,   there would appear to be function known as the logic of denseness,   which   I know from my personal experience provides us with   very   special potencies for giving both initiations and empowerments to those carefully selected by the   gnosis   for spiritual or pneumatic advancement.   It is a very important   way   of transmitting the spiritual energy of light. So I think you must understand, I possess as   the   Teacher   or Master MB my own logic of denseness,   from   which   the   infinite variety of teachings and powers are taken by me for the benefit of my students.   When
I   became a gnostic Teacher,   I received this esoteric key from God-Energy,   and thus became the head of my own continuum.
Secret Space: The esoteric teaching-space of this principal now follows:

3.1	I haven't any ideals,   1 have only those ideas which emerge in the   fleeting
states of my inner consciousness.   I have only those images and drives, whose life is taken   from the ongoing stream of my awareness.   Where do they come from?   They   come from   deep within my will and from deep within that urgency of my being   which   alone gives them life. I give them their outer being, up to that time they exist only as so many pressures inside of me,   awaiting their impatient moment of escape. They want to get   as far away from me as they can,   for they know what I am.   They have lived   too long   inside of me to be ignorant of the deepest states of experience,   which   I   the
black magician possess.
3.2	Everything about me seems like a projection of some other power,   some other
outside presence,   some other form of "myself." At one time 1 tried to make some type of   contact   with   that other "reality," but. I found it was only   another   region   of "myself,"   it   was   only an even more dangerous territory from what   I   already   knew about.   And   so   I could only agree with the mad philosophers of the ego,   when   they stated in so many books that all that existed was the "Ich," the ego.   For to realize that   there   is only the ego is the most important philosophical lesson that   can   be taught   to   the   black   magician as he slowly gathers together   the   weapons   of   his destiny    So   if it is only the ego which truly is,   then all else must be   illusion, unless it is part of the ego. For it must bo a part of "my being" to have reality,
3.3	There is an important lesson to be learned in this egotism:   If you do   not
admit to it, you will always run the risk of being enslaved by something   outside   of
your being.'You will always run the risk of being told that you "should" do something
for someone outside of yourself.   For those outside of you would want to control you,
make   you   their slave,   make you think the way they would think.   But you cannot   do
that.   You cannot surrender your ego to them for them,   if you do, you can never be a
power unto yourself. You can never become the Absolute Ego of German metaphysics. For
there   is an eternal state of war existing between the Ego and the   Non-Ego;   because
they   will   never   let up in their attempts to take over control   of   your   life   and
destiny.   They   will always want, to control the black magician;   because only he   has
real powers.
4.1	Sexuality became for me, at an early stage of my magickal experience, one of
my   magickal   weapons.   No   longer would I even think of it in terms of how   I   would relate   to anyone.   Now it was for me part of my magickal storehouse of   weapons.   By sexuality   1   mean   anything which carries a sexual overtone.   I   do   not   mean   mere sexuality   in   the very narrow sense.   That type of sexuality does not exist for   the black   magician   except   in   very   isolated cases.   Sexuality   is   more   a   field   of exploration and the infinite ideas and possibilities of my weird imagination   created more and more situations for my strange enjoyments.
4.2	I   learned that whatever 1 wanted in terms of a sexual experience   1   could
bring to the sphere of pleasures.   It was simply a matter of time before I got what I
wanted.   My   guru in Haiti taught me how to bring in the powers of the sexually weird
from their fugitive realms,   anywhere in my imagination. 1 learned of the sexual Loas       /
of   the   perverted   side of esotericisrn.   I learned homosexuality from   the   gods   of
Uranuas,   bisexuality from those of Neptune, and violent and chaotic perversions from
the demons of Pluto. In fact, these planets were regarded by me as my true homes, not
this world of conventionalized lifestyles.
4.3	1 learned that in sexuality as in everything else,   my prison had been   made

by the gods within the sphere of Saturn, but that outside of Saturn I was truly free. Outside   of Saturn I found what they call "cosmic consciousness," and the more I grew in that,   the more perverted my lusts developed.   I then realized that only the black magician is truly spiritual for he alone lives beyond the sphere of Saturn.   Finally, I identified the placement of the powers of Uranus, Neptune, and Pluto within myself. I   knew then that part of me was outside and free and that only part of me   was   here held   in the prison of the inner gods.   So I came to realize that I must make use   of what   was outside and already or forever free to destroy the inner powers which   kept me   here   in this world.   I therefore declared war on the gods who wanted to hold   me back and allied myself to the unnatural and perverse lusts of cosmic weirdness. For I was truly the black magician at war with his repressive environment.
Q: Then the logic of denseness is a special law of power in itself and does not limit the Teacher but rather gives him a kind of infinity?
A:   I   think that it can be said that the law of denseness is the individual form   of pure infinity,   which is possessed by the Teacher. This is the way in which the power of the very highest level of being manifests itself in the Teacher.   It is   unlimited power   and   God-Energy as well as unlimited opportunity for divine creativity in   the human field of experience.
Q: Can this power then be given at will by the Teacher, because he possesses the key to Cod-Energy and to the Light of the Gnosis, and this is a continuum of cosmic energy and a universe in itself?
A:   I think that we can say that this energy does give the Teacher the power to bring into   being the unlimited range of his gnostic imagination.   However,   this power   is possessed   by   simply a few holy spirits and by our own lineage   of   Teachers.   Other schools,   let   me not hesitate to add,   have their own esoteric sources of power.   We have   our own and these have come down to us from the most ancient   times,   that   is, from Atlantis.
Secret Space: The esoteric teaching-space of this principal now follows:
Lycanthropic Sex Magick Course
My   name is Tangichi Kuro and I was born November 20,   1962 at 7:06 AM   in   Honolulu,
Hawaii, USA to a Japanese family with noble connections to the peerage. Because of my
father's   business responsibilities,   I have traveled widely in Asia and the Pacific.
This is my story.
In the city of Singapore,   in an old bookstore,   I was unconsciously drawn to   a strange   book   written   in the French language,   a language which I   read   and   speak easily.   The title of the book was "Le Taoisme de la Lune" by some unknown author. It seemed   to   come   from nowhere and I have never been able to determine where   it   was published   or by whom.   But reading in that book,   I soon discovered the basis   of   a certain   magickal   power which was present in the seminal fluid   of   magicians.   This power   was   the   result   of very   extensive   magickal   transformations,   whereby   the magicians achieved an altered state of their being-consciousness at will. By means of this   book,   I also learned the method of making contact with the eight immortals   of Taois (Pa Hsien) through the cycles of the New and Full Moon.
I   also   learned of the existence of a secret cult in the underworld of   Chinese

occultism known as the Fang Shih alchemists, who were known to prepare supposedly the elixir   of   immortality   from the alchemical substances of the twelve   signs   of   the Zodiac by a very special method of sexual magick,   by means of the sexuals golds   and silvers found in the seminal fluid of these magicians.
The reader might wonder how it was possible that 1,   a Japanese,   might enter so closely into these Chinese mysteries. Bui, for your information, let me tell you that on   my   mother's side of the family I have many Chinese ancestors,   who   were   Taoist priests. I am a typical example of Hawaiian crossbreeding.
Next,   I came upon the actual existence of such alchemical groups while visiting a   homeopathic   pharmacy in Macao.   The group appeared to meet from time to time   an because   of   my interest and my age (I was then 18 years old) I was admitted   to   the outer hallway. Here, I learned that the book "Le Taoisme de la Lune" had been written by a former practitioner of the order, who had died under "mysterious circumstances." Curiously,   at   least from my humble viewpoint,   he had been a member of an   esoteric Shinto Society and also had been initiated into Haitian Voudoo.   He spoke French well and that is why he had written in that language. The book was considered valuable for drawing   in   students to the cultus,   for each magickal order has   to   advertise   its existence   in some form.   You do not normally have telepathic powers before you enter these groups,   you develop them afterwards. But it was felt that such a book revealed too   much about the sexual basis of their alchemy and most existing copies   had   been found and snatched up to keep them from being read by the curious and the shallow.
Q:   We know from the gnosis that the logics of denseness,   within esoteric logic, are highly   individual.   Does   the Teacher possess the gnostic powers to reveal the   most powerful and most personal of these individual logics in each of his students? A: Yes, The teaching of the gnosis of light in this matter is that the Teacher is the head of the church;   ubi magister, ibi ecclesia (where there is the Teacher, there is the church). Hence the powers which the teacher now imparts to the student are highly esoteric and contained within the being of the student, who is the new vehicle of the light   of   the   gnosis.   The   Teacher then possesses the   gnosis   and   the   right   of empowerment   to   bring   forth the individualized logic of denseness,   which   is   deep within the aeonic soul of the pure and ideal student, which he has created and attach this student by ontic lattices to the chela,   who possesses a human body.   Hence,   to reveal powers and light,   the student is by gnostic powers connected to the ideal and perfect student of the light,   who is eternal and dwelling in the hierarchies of   the gnosis.
Secret Space: The esoteric teaching-space of this principal now follows:
Lycanthropic Sex Magick
Since at that time my home was in Macao,   I attended the monthly meetings of the Fang Shih   regularly   following   the discussions with my own   flawless   Mandarin.   Because admission   to the inner order was based on "magickal powers," 1 passed   quickly   into the   temple of "the golden light," mastering all of the techniques of sexual alchemy. There I met a friend, who appearing my own age was actually five times my age. He too had mastered all of the methods of sexual alchemy and had entered the inner temple of the   "golden light" long ago.   Whether or not he was one of the   eight   immortals,   I cannot say even to this day.   Whether he was Chinese,   Japanese,   Thibetan, Korean, I

also cannot say,   unless to say that he was all of these in one person. However, with the   exception of the loss of hair on his head,   perhaps due to the hypersecretion of male hormones from Taoist methods, or perhaps due to the powers of certain planets, I do not know, yet he looked my own age, so we said we were brothers.
With my friend I traveled to various places and saw certain mysteries. We experienced many magickal states of consciousness, together, for he told me that he had waited many years for me and now I had appeared.
My   first   impression of rny friend was that he was also some kind   of   a   "black magician." So I simply asked him and he said that he was exactly that. But he went on to   say   that he was this kind of a magician because of the many discoveries   he   had made in his life. He had discovered the magickal powers of lust and he had discovered the magickal presence in the world of certain points and places of cosmic lust.   They could be contacted,   he said,   very easily, for they possessed a magickal feeling and were never at any distance.
Through   my   friend I was initiated into various types of sexual   magick,   which went far beyond the practices of the alchemists.   In the practice of these   rites,   1 was   able to see him transform himself into a projection of the elemental and   trance side of nature.
Through   our   magickal practices together,   I learned the deeper regions of   the mind,   where I could unite myself with the elementaal self and thus appear   different in rny physical body,   in the world of space and time. For it was by means of what the mind   does   in the deepest regions of the unconscious,   or what we call   the   "ultra-consciousness,"   that   the physical mutation of the outer self,   both body and   soul, occurs. Together we, threw ourselves into the ocean of elemental powers and we stayed there, at that very deep level as long as we could. Sometimes it was for several days, the   trance   being so intense.   In this world,   we made contacts with   many   magickal entities and developed certain types of secret knowledge.   We both stayed as long   as we   could and we always went deeply into this realm together as a team.   The   immense wealth    of     my   friend   made   it   possible   for   me   to   think   only   of     magickal experimentation, I did not have to worry about any financial matters.
My   friend had a plan whereby the magicians who had worked with us in   the   past would come back into physical embodiment.   Some were already here and we quickly made the   necessary   contacts.   Others   were   still in the higher Alaya,   and  so   it   was necessary for us to find suitable situations for their incarnation. This we did also, for   the   plan was to bring in as many magicians of our order as would be   needed   to take over the world. The plan was to bring thern from Devaohan to various points along the   surface   of the earth,   which formed a network.   To this end,   we visited   these points and places and did our magickal work,   preparing magickally the wombs of those maternal vehicles,   who would induct the spirits of the adepts of our order.   In this way we encircled the globe and set the stage for the magickal takeover.   For humanity needed   the directions which we alone could provide for it.   It was making   too   many mistakes. Now was the time for a magickal invasion from the past, before one could or would arrive from outer space.
Q: Is the relationship between the Teacher of the gnosis and student eternal? A;   Yes.   While it appears outwardly to exist in time, it exists in time only because it has existed in time before or in some other form of time than the present. Now, it is   a relationship existing in time as a present form of communion.   However,   it   is

eternal,   inasmuch   as   it   involves many ideal forms of being,   such as   the   higher Zothyrian bodies,   as true vehicles,   existing outside of time,   but acting upon time and giving it an exact form.   This is a highly esoteric matter, since we find it very difficult   to understand the way in which a relationship between the Teacher and   the student   can exist outside of time,   as our minds focus only on   the   student/teacher structure in history and the present.   But the ideal aspect,   and jts set-theoretical foundations   and   contents   are   actually known and are given   in   the   intuition   of eternity by the gnostic imagination of the ontic sphere.
Secret Space: The esoteric teaching-space of this principal now follows:
LSM Course
I  was bored.   So I decided to get away from everything.   Since my grandfather   ("The Prince") owned 78% of all of the banking industry in Japan and since my father   ("The Count"), having been reconciled to grandfather, was now the   manager of grandfather's business empire, I felt that life was relatively secure for the time being. I decided to fly to London and rind out what was going on in the west.
I was very bored. Grandfather had escaped his boredom through big business. Now, having reached the top, he busied himself with religion. He lived near Nara, where he went   to   the   Rosso   Temples,   then each day he attended Shinto   rites   in   his   own sanctuary.   He   buried   himself   deeply in the metaphysical mysteries   of   Alaya   and watched   the   processions   of   Buddhist   monks,    as   they   marched   past   him,   each representing   a string on the thread of the store consciousness,   each one a complete life with its joys and sorrows, each one a doorway to eternal peace and the beginning of the cycle all over again.
Father   was entirely practical.   No longer were his   ultra-right-wing   political views considered extreme. My grandfather saw in his own way that the right-wing views of   father were really quite logical.   Father now sought to extend the family   empire all   over Asia.   In this enterprise he was assisted by my mother,   who owned outright vast   sections of every possible type of industry in Asia.   She saw to it   also   that each   office   had   its Imperial Shinto Shrine Room,   properly staffed   with   expertly trained priests.   Being of very noble blood, she neither forgot nor forgave anything, including   my father's many love affairs.   Actually,   he was afraid of her.   She   was afraid of nothing.
My   sister was older than I and spent most of her time living in a kind of   past ideal Her palace was very lovely and ultra-traditional. Her husband was an army man, from   a   slightly noble family.   His talent was in military sciences and in   pleasing her.   Like some old empress,   she dominated him completely. However, they appeared to be   happy in a very simple way.   Their passions had borne fruit in six   little   boys. These   six   little   militarists would some day rule a vast empire.   This   pleased   my father very much.
My older brother,   two years older than my sister,   was different.   He was coldblooded rather than passionate and I was his favorite.   He assisted my father in   the management of the empire and was responsible for my income,   which was very large, in fact it was almost fantastic.   His wife was of a very highest aristocracy but totally modern.   She   was   very liberal in her views,   which she kept to herself most of   the time.   They had two lovely little daughters and a little boy. Because of her position and family, she could drop by and see the empress or the crown prince anytime she was

near. She cheered them up wilh her artistic and humorous manner.
Life   had been more adventurous for us when we were in exile.   Now that   it   was over,   we had become boring to each other.   So I flew to London to find out if it was different there.
After   being in London for a few days,   I visited an occult book shop and bought several   books   by a Sir Kenneth.   I read them studiously each day and wrote   to   the author,  asking for an interview.   He received me and advised me that I should   study with   a master,   who was living in the west but with whom I could closely identify in my thoughts. He suggested that I write to this master, who was living in Chicago, for suggestions.   When I explained to Sir Kenneth that I had been born in the USA, due to the exile of my parents,   he then stated that I might wish to live in Chicago,   which he described as the lycanthropic capital of the world.   Thanking him,   I left quickly and flew to the USA,   where in a short time I had established myself in the New   York residence of one of my aunts, who worked at the U.N.
Secret Gnosis: The second esoteric teaching-space of this principal now follows:
I wrote from New York to the master and received a very prompt and friendly reply.   I then decided to move to Chicago and arrived there with an aim to finding an apartment in   the   permissive part of the city.   Just slightly north of the Clark   and   Belmont area, I found what I wanted. I also found nominal employment at the Chicago branch of my family business and so I was ready to begin my life as a magickal student.   I also enjoyed   the   identification with the Asian culture of that part of the city where   1 lived. Also, near where I lived stood the beautiful and yet very simple Shinto Church and the cultural center,   where I went to meet other Japanese,   who were adjusting to life in Chicago. I was very happy.
And then it happened.   I was lunching at a Chinese restaurant by the name of the Gee   Gaw Happiness,   and while enjoying my food I suddenly looked up and saw   someone looking at me in a way I didn't like. For no apparent reason, I became furious and my deadly   essence   of   Japanese   and   Scorpionic   powers   reacted   immediately   to    my displeasure.   While   looking at the person blankly,   without closing my eyes,   at the same time in my inner sight or imagination,   I superimposed one of the most   wrathful demons   of   Shinto black magick right on top of that unfortunate person's   head.   The next moment he fell forward, the victim of what came to be diagnosed as a fatal heart attack.
Those who were with him rushed about calling for help, medical and otherwise. In the midst of this excitement, I, Tangichi Kuro, calmly continued my lunch, happy in the thought that 1 now possessed a most curious and powerful weapon.
At the end of the meal the witless waiter brought me my bill.   I recalculated my bill,   of course, using my Japanese-made pocket instrument. I noted that there was an error   of one penny and that I had therefore been overcharged.   I told the waiter   of this   and he apologized very much,   but to teach him a lesson,   as I was leaving   the room 1 looked back at him. He was carrying a large tray of food in about six or seven dishes    I did not like the looks of the people to whom he was bringing the   food.   I still   could not forgive him for overcharging me.   Looking at him without closing   my eyes,   I superimposed in my imagination the image of the one of the Chinese trickster deities,   right below his feet.   He immediately fell forward and dumped all that food

and   dishes   on those people I did not like.   The result was chaos as I made my   slow exit from the Gee Gaw Happiness smiling smugly to myself, secure in my newly mastered power of causing harm to anyone I felt like doing it to.   On my way back to my modest home,   I   tried   this out on a number bystanders.   I was of course pleased   with   the results. In fact, 1 was extremely pleased with my new powers as I lay on my futon and thought of places where J would go and try it out.
I decided to telephone Michael, my teacher, to discuss it with him. I called him and he agreed to see'me the next evening.   I went to his home, which was surprisingly
peaceful,
The   Master   Michael explained that what was necessary was the limiting   of   the enemy   of the magician.   This could be done in a variety of ways.   Since the magician was a truly superior being, his lust For power was absolute. In order to achieve that ultimate   stage of power,   he would have to rid the universe of his enemies   and   any persons who stood in the way. This was achieved in my case by rny humble visualization exercises.   Michael said that because I was Japanese, I was fortunate because I could
use the Japanese elementals.
He   explained   that   there   was a book which he would let   me   copy,   which   was composed   entirely of Japanese elementals,   hidden carefully behind their   linguistic symbols. A similar book existed for the Chinese elementals and if one understood both languages,   one could make use of both.   Michael explained that since he had had many past   incarnations in Chinese and Japanese bodies,   he was especially close   to   this system of elemental working.   He also gave me a book on Hosso,   written by a Japanese magician.   He   advised   me   to read this book because I could add more   power   to   my visualizations once 1 understood that the powers of Hosso could be applied to my work in a unique and very effective way.
He   explained   that   he saw himself primarily as a conservator   of   gnostic   and rnagickal energies.   The religions of the far east,   especially   Shinto,   Taoism,   and esoteric   Buddhism all could be said to possess the gnostic enrichment.   Deep   within their being there was this energy. The magician could tap this energy and apply it in his own rnagickal experiments. When he did this, he would increase his powers while at the   same time he gave greater and greater precision to what he was doing and how   he did this in Gnosticism,   he explained,   was the most precise of the rnagickal systems, especially   his version,   which he called "neo-pythagorean and metamathematical."   He invited me to return, since I did not bore him with my views.
I went back home,   but in order to test the system of the Japanese elementals, I opened it up to the symbol for chaos and then looking down the street at the   traffic intersection, I superimposed the symbol for chaos right above the area of the center, through which the cars were moving. Immediately, the cars smashed into each other, as many as twenty seemed caught in my little vortex of energy.   The noise was extreme as metal clashed into metal and every motor, human or mechanical, seemed to be making as much noise as possible. I went home, feeling very pleased with myself.

The Masters and Metaphysics 1: The Light of the Gnosis
Empowerment and Gnosis
When   the Masters teach metaphysics,   they teach with absolute authority because from
where   they   are,   all   of   the laws of metaphysics and   all   of   the   departments of
consciousness   are   exactly   and   clearly seen in the light of their   high   level   of
initiation.
Empowerment is when we,   the Masters,   send power into you and awaken the powers that are in you,   but resting in a latent condition.   We send the power to awaken you to   the light of spiritual being and we seek to awaken you to the nature of   reality, which is the law that all things are really made up out of light.   I am sending power into you now as you read these words,   because by reading these words I am giving you a bombardment of occult and esoteric energy.   It is occult because while it exists in nature   it is unknown because it is happily hidden from those not ready for it.   This energy is esoteric because it is primordial and is identified with the foundations of my   being and of your being inducted into me,   and this means that you are inside   of me, now.
When   you understand these things,   you will possess the gnosis and you will   be aware of the light,   which is around you.   I am sending this light to you and want to take   you   with me up into the spiritual realms of being,   up to where the angels   of light are dwelling.   It is this world,   where all is fulfilled, because when you come to   this   world with me you will no longer have any spiritual need.   I am   truly   the Master of this world of light.   I have sought to bring you up into the light, because in the light,   I can see you as you really should be.   I call this world the realm of perfected consciousness,   because it is unity with the Master and I am the Master   of Light.
El Morya Ra
The   world   of   light is itself a spiritual universe and it is made   up   entirely   of particles of spiritual energy.   Each particle is alive and fully conscious. It exists in the world of light in order to give forth the gnosis to the many seekers after the light.   It is a form of spiritual atmospheric energy,   or atomic light of the gnosis, because I have seen it in all of its lattices and in all of its structures of   power. In   the process of light,   as the lifestream of this higher spirituality is known as, we   can   see the universe as a perfection of spiritually   interconnected   systems   of being.   Each particle of light is part of the pure gnosis and it is the revelation of light   and   the   power of that revelation which gives to each student the   desire   to aspire to where the Masters are to be found.
You   must climb up to this wonderful world of holy light and there you will   see the   gnosis,   because   the   gnosis   is to be seen   and   enjoyed   as   completeness   of consciousness   and fullness of light and the wisdom of the universe.   These worlds of light are powers in themselves and when you come to them,   you will receive me and   I will possess you absolutely and perfectly, for you will be transported by me into the God-Energy worlds.
El Morya Ra
When I was a master of the wisdom,   and that was in the 19th century, I worked in the

basic   energy   of   a number of occult organizations having the   purpose   of   teaching universal brotherhood. However, in the past 100 years, I have corne to see the laws of energy   in an even more precise detail than ever before and during the process of   my evolution into an aeon of light,   I have come to see that the laws of energy are more universal   and   more   of   the   wisdom element than   ever   before,   because   they   are principles   of   understanding and of universal application.   When I   was   the   Master Morya,   I understood matters in a slightly more complicated way than I do now,   where by means of intuition I am able to see through all of the energies and through all of the   substances and realize that all of being is a form of light.   So I see things as becomes a God, or a gnostic aeon of light.
But   I want to come back to you and take you away from all limitation   and   from all   of the problems of life and from all of the attachments to what is fully   unreal and to what is not reality or truth. I want to take you to the world of the light and to   where   J can recreate you as a new being of the light and then you will be   fully free and holy and possess the joy of heaven. I want to take you to the world of light and in that world of light I want to give you many things,   which will enable you   to climb   up higher and higher into the pure and radiant spheres of the Gods.   I want to give to you the power to go beyond the many things of this world and dwell with me in the   highest of all of the worlds and kingdoms of the spirit.   Then you will   possess the keys to the light, because the keys to the light are the tools of the Gods of the Gnosis.
El Morya Ra
Now,   come with me my child and my beloved.   Your soul must become my bride and   fall into deep sleep in my arms.   You must allow me to take you into the higher worlds and to   where the Gods are alive and where the highest spirits have their palaces of   the seven   rays.   I   want   to   take you to that world and give to you the   gnosis   of   my possessing you and making you the object most desired by the Gods,   and my possession in the heavenly worlds.   I have come down into the world where you are resting and   I have come to you and I am seeking to bring the light to you,   because the light is   a holy fire and it is burning in my heart for you and it is burning with the passion of the   cosmos.   Let me give you empowerment and let me take you and transform you   with the   passion of the spirits,   because such a passion is the power of the light and it brings to you the wisdom and newness of life and sense of perfected freshness,   which we find in every part of the vast ocean of the cosmos.
In   the perfection of the gnosis,   I am lifting you up into the worlds of   light and there I am leading you towards the way of the wise and the holy. I have come down to earth and I am taking upon myself the powers, which come from the mysteries of the Treasury of the Holy Spirit, which is the Treasury of Light, and I am bringing to you the   laws   of   being   and   I   am bringing to you the new   being   which   is   your   own experience. So that there will always be energies for you to draw upon in the future.
The aeons of light are the gnostic gods of initiation and creation and they   are giving to you the powers,   which come in because you are in the light and because you are   filled   with   an eternity of being and goddness.   This is the way in   which   the gnosis   is   to manifest itself and the way in which the light of the   eternal   is   to express   itself to all those who have come before the eternal hierarchy of   light.   I have   brought   you here so that you may be of the new   consciousness,   which   is   the awareness that only the Gods of the gnosis can give.

The Masters and Metaphysics 2: Treatment and Gnosis in Esoteric Metaphysics and Logic
When   you wish to be healed you will come to the gnosis and the power of   the   gnosis and   only that power will make you whole.   You will be freed of all the limits of the lower   worlds and of what has happened in the past and what may happen in the   Future and you will be well   I know that the power can make you fully a being of the   light and when you come to know this, you will receive the healing power of the gnosis.
In order to know that the power of the gnosis can heal one, we have to know what we mean by this power.   Really, what we mean is that there exists pure knowing, which is   the life of God and that this pure knowing is a way of being,   because it is   the way of being as God is in His own being. To participate in this realm of being is to know God and to be alive to the great powers of the gnosis.   To live and to know this way,   all of the time, is to understand the life of the gnosis and to be alive to the power of God,   wherever that power may be seen or known in the universe. It is simply a way of knowing.
You   can   be healed by the infinite power which comes from the pure   knowing   of God.   This is to say that everything in thought is manifested as spiritual energy and is a focus for the idea of God as pure radiation.   I enter into this radiation when I come to think about the ways of knowing God, for these ways are perfection.
Spiritual   energy is the power which most of all can give us healing of whatever is a problem.   It is not because it is the source of all things that it takes on   the light and the wisdom of being;   rather, it is the vitality of God, which sustains all being,   and thereby it is known and understood as wholeness and purity of God-Energy. This is the power,   which comes in the gnosis of light and which is manifested in all spiritual forces.   I know this power to be real and I draw from it all of the powers, which I then infuse into you, the seeker after a gift of healing.
The   powers of the invisible world are to be understood as centers of light   and they will be with us,   when and as often as we seek for them in the gnosis of spirit. It   cannot   be declared too often that the light of the gnosis is to be   the   way   in which   we   are   to   realize the power of the Sun of   our   consciousness,   but   if   we understand the light,   let us rejoice in the pure vision of the spirit and let us see the   manifestations of the gnosis as they are to be viewed forever and forever in our own experience. For I have come from the gnosis and I have come to hear and to listen to the actions and the voices of those seeking the perfection of the art of   healing. It is the gift of God, which is His life in us, that makes us whole.
The following energy is a gift from the healing power of the Masters of the Gnosis, as it is revealed in the great and wonderful temples of the cosmic process of healing.
Treatment Gnosis
The light of God is all wisdom and power and it is the inner mystery of my own souul.
I   have   drawn forth the world of illusion and have now come to discard   it.   I   have
taken aside all of the energies,   which are alive to the illusions of what I   thought
was   well-being,   because   now I am whole and moreover I am holy in   the   God-Energy,
which is about me as 1 live in the Gnosis.
The   Masters send forth the powers of their rays and the beams of the holy power come   forth from the Holy Devas of glory,   surrounding the throne of God and   all   is

light. These are the children of the light, for from the Divine Source they have come forth   in order to find the presence of seekers after being and they have sought   and found   in   the   light   the Essence of God.   For God is beyond and above   all   of   the creatures and we ascend to Him in the perfection of the gnosis of our own wisdom.
I live in the eternal and am healing you from eternity.   In the presence of   the Holy Devas,   we find the pure essence of being and we find the inner light of wisdom. In the power of these Holy Devas, I send forth from my being the light of the eternal and the beams come down upon you and they become you, for you are now blended in life and   eternity   with these rays.   So by this light you are restored to the divine   and wholesome state of gnostic being.
Let   the students of light draw into themselves the powers of the great and holy teachers   of   wisdom,   and let the angels and divine fires of the heavens   always   be present in order to sustain us in the pathway of healing energy,   for it is from   the light and it is to the light and it is in the light of the gnosis that all things are made   well.   Jt is the power of being which comes forth from the rays of God.   I have sent   this   to you that you might be healed in every way and that you remain   in   the power of the healing energy forever, because you are of the light.
Let the students of my being come forth from the shadows of their own limits and bathe   themselves in the spiritual perfection of my own true wisdom.   It is my   light and it is my wisdom and it is my purity of consciousness,   because these are the ways in which the Holy Devas can and do come forth to all of us.
Let   me   tell   you that you are now whole and that the power of   the   truth   has healed you and made every part of your being perefected.   Let me now say to you   that all   things   are contained in your being and that all of the powers of being are   now present within you and sustain you in all of the fire that is wholeness. This will be the meaning to you then of that holiness, which is the spiritual essence of light and which is the divine radiation of purity.   Above all, the purity of the Master will be for you the key to the highest form of healing.   You have merged with that being   and so   now   you   are sustained and at one with the Master of the inner   wisdom   that   is health.   I   send to you my rays and to you I send my blessings,   because the light of purity is inwardly present and indwelling all things.
Saint Germain
In coming to understand healing,   therefore,   you wil be guided by the powers of   the true   teachers and the Masters of the Light.   For from their rays and beams of truth, we see the healing of the gnosis shine forth to all beings.

PART IV Elemental Theogony

Speculative Theology
The   Mystical   Theogony of the Zothyrian Gnosis,   1:   Esoteric Aspects of   the   Ontic
Sphere 1
The   purpose of this course is to provide the theological basis for the work   of   the
Gnostic   church   in   the contemporary world.   This couurse will be   issued   to   those
students who are now candidates for the priesthood of the Church.
The   development   of the principle of the ontic sphere has been understood   from
the   standpoint of metapsycholoy.   Now,   we will understand it from the view   of   the
theologian of the gnosis.   The ontic sphere does possess an esoteric aspect.   This is
because the ontic sphere is,   in the language of the theologian, the manifestation of the   activity of the Logos,   or the Word of God.   Whenever we find references in   the
gnostic literature to the notion of spiritual or esoteric logic,   we have come upon a
direct   reference to the presence of the Logos.   The idea of the Logos is defined   as
follows.
The   Logos   is   the indwelling personhood of God the   Absolute.   In   traditional
Christian gnosis,   this is the divine aspect of the personhood of Jesus   Christ,   Who
possesses two natures,   the nature of God and that of man. However, the Logos-idea is
to   be   found   in   many   cultures and systems and   refers   to   the   intelligible   and
intelligent   personality of the Godhead,   as that aspect of the divine is immanent in
all things. The principle of the Logos, therefore, for the gnostic theologian, is the
fundamental   rule   underlying the idea of the ontic sphere,   or   domain   of   inspired
i*	mi	*   ■	*	i       •   i-   i    i     i	.i	.i	i	t     . i
imagination,    l nere e xists   a   very   important nnK Deiween ine   priestnooo   and   tne episcopate   of   the   gnostic church and the presence of the Logos in   the   rites   and sacraments of the church. Because they maintain this link, they possess the spiritual powers to carry out the work of the church. Their powers are rooted in the Logos.
Gnostic   priests and bishops have the spiritual responsbility for   the   pastoral care of their congregation.   This comes from their possession of the sacred rites and because of their own initiation into the theology of pure light. However, in order to hold   the   power,   they must enter more and more deeply into the gnostic life of   the light, or commune more and more in the spirit of the Logos.
Periodically, the powers of the Logos are manifested through the presence of the Aeons.   In contemporary gnostic theology, the presence of the Aeon is an indicator of the   presence of the Logos.   There are many Aeons but there is only   one   Logos.   The Aeons   are   the   ways in which the Logos-idea is revealed.   The Aeons   are   spiritual beings of the gnosis, whose function it is to show forth the light and revelations of the Logos.
When we reach a certain point in the teachings of the gnosis, we see how the esoteric aspects of of the Ontic Sphere bring us directly to the Logos by means of the Aeon. The idea of the structure of the Ontic Sphere is entirely determined by the logical system of the Aeon. At the present time, there are four Aeons working as the representatives of the Logos. In gnostic theology, these Aeons express themselves through the timimte-stations or gnostic patriarchates of the higher spaces and worlds. All of the gnostic bishops and priests of our system are connected to these time-stations and hence to the Aeons.
Other   spiritual   beings   of the light and the gnosis are the   Archons   and   the Daemons.   These beings are related to the Aeons in a very important way.   The Daemons are the unconscious and subconscious aspects of the Aeons.   Consequently,   the   Aeons

are   the   conscious   and superconscious aspects of the Daemons.   Such beings   may   be viewed as dynamic archetypes,   or as spiritual beings operating within the psyche   of the gnostic initiate. For it is at the time of initiation that these beings come into the psyche by becoming active in that psyche.
The Archons are also dynamic beings. They arise out of the operation of the archetypes of life, the Daemons and the Aeons, in the direction of human experience. They are the rulers of everyday situations. Nothing happens in existence without there being the presence of the influence of the Archons. The activity of the Archons in everyday life is called their synchronicity. When things happen, they happen because of the laws of time which are in concert, or in harmonious unity. Our papers on synchronicity are simply explanations of this energy.
If   the   Archons express the energies of Aeons and Daemons in the   direction   of human   experience,   then   the   Syzygies express this energy in the direction   of   the logos.   However,   there are Greater and Lesser Syzygies.   In previous papers, such as the   grade papers of the gnosis as given by the Monastery of the Seven Rays,   when   I spoke   of Syzygies I was speaking of the Lesser Syzygies.   Such spiritual   beings   of light   are   embodiments of divine life and the truth and are found everywhere by   the initiate.   However, there are four Greater Syzygies and these beings of light are the principles behind the manifestation of gnosis in the contemporary world.
Therefore,   the work of the speculative theology of the gnostic church   consists in   the   exploration of the roles of the Logos,   the Syzygies,   the   Aeons,   and   the Daemons,   and   the   Archons,   and   all other forms of spiritual   and   gnostic   being. Speculative theology is concerned with the continuum of these beings,   which is known as the Pleroma, or the Full.
Foundations of Aeonology and Theography: 1. The Crisis in the Pleroma
For   the gnostic priest,   the subject of aeonology is important because it shows   the
ways   whereby the beings of the higher spaces act upon and influence humanity.   Close
to   this   is the field of theography,   which is the theological mapworking   of   these
higher spaces,   or the locating and situating of the gnostic beings of both light and
darkness.   Any   study of the gnostic church must begin with a consideration of   these
topics.
To begin with,   the Pleroma is made up of both positive and negative beings. The best way to understand this is to conceive of the Pleroma as a continuum of   numbers, such as I, 2, 3, 4, 5, etc. In such a continuum, there are both positive and negative numbers, or rather odd and even numbers. The numbers are together but there are areas of harmony and disharmony among them.   For example, 2 is harmonious with 4 and 8, but not   with 7 and 9,   unless we divide into fractions.   So we can say that one group of numbers in relation to the other group represents a positive and negative   difference of energies. It is positive among itself but negative among outsiders.
However,   the   numbers   are still related to each other and form a   series,   you could not have 2 and 4 without 3 and 5.   For the gnostic priest,   you cannot have the positive   without the negative.   Good and evil are equally given and you   will   never find   one   without the other,   nor will there ever be a world without both   of   these elements.
The   tensions   within   the   Pleroma are reflected in the   tensions   among   human beings, since human beings are connected by their souls to the beings of the Pleroma. So if the positive aeons have a conflict with the negative aeons,   this is   reflected in   the conflicts between human beings,   some of whom are allied to the positive   and

some to the negative aeons. This is especially true if the humans are mediumistic and inclined   to   emotional problems,   such as extremes of temperament.   By   calming   the emotions, however, one is able to avoid being possessed by the negative aeons and one lives in perfect harmony with the positive aeons.
The   conflict between the positive and the negative aeons is called the   Crisis, because it causes a number of tensions to manifest themselves. Because the Pleroma is eternal,   this Crisis is likewise eternal. It always was and always will be. However, it   can   be lessened by various spiritual practices,   whereby we as   gnostic   priests offer theurgical mysteries to restore peace to the Pleroma. For we possess the powers to restore the state of unity amidst difference, which is the original and archetypal form of the Pleroma.
Many   theological scientists have been able to see in this Crisis the origins of evil.   I   think that such a view is probably correct,   if we take into   consideration that evil exists at the human level only, where human beings who are unstable in some way   react to the deep and inner tensions of the Crisis in the Pleroma and   introduce imbalance into their lives.
In   traditional   gnostic theology,   the leader of the negative elements   in   the Pleroma was a being named Ialdabaoth.   In a sense,   he is the gnostic version of   the disharmonious   law,   or   satanic principle.   Because there have been many   to   oppose Ialdabaoth,   a number of the positive beings have come forth from time to time in the various gnostic theologies.   In some it is the Aeon Christ, in other the Aeons Soter, who brings salvation and liberation.
In   some systems it is the Aeon Michael.   In our own system of understanding the Aeon   known   as   Michael-Zothyrius is the opponent of Ialdabaoth.   The   Aeon   Michael Zothyrius is the agent of the Aeon Christ,   who is the representative of the Logos in the Pleroma.   The true gnostic teaching is that the Christ was sent to earth in order to found the gnostic church and its teachings.   For this reason,   the gnostic   church traces   its   lineage   of   bishops back to the time of Jesus The   Christ   and   His   12 Apostles.   This is the gnostic understanding of the Apostolic Succession.   Now, while the   Aeon   Christ was responsible for the founding of the gnostic  church,  the   Aeon Michael Zothyrius is responsible for its ongoing and continuing life and teaching.
Thus,   from the Aeons Christ and Michael Zothyrius come the powers of the Logos, whereby   the   negative   energies of Ialdabaoth are restrained and   kept   from   acting against   the   powers of the gnostic light.   Thus,   every gnostic priest   is   directly linked   to the high powers of the logos.   In the Vudu Religion of the   Afro-Atlantean races,   the name of the Logos is Legbha.   The Grand Fa.   For many have worshipped the Logos   and   in response to their prayers the logos has sent to them the gift   of   the gnostic   church and its spiritual powers,   whereby the negative effects of the Crisis in   the Pleroma have been nullified by means of the gnostic   sacraments,   rites,   and mysteries.

The   Mystical   Theogony of the Zothyrian Gnosis,   2:   Esoteric Aspects of   the   Ontic Sphere 2
Foundations of Aeonology and Theography
2. The Crisis in the Pleroma
In   order   to   nullify   as much as possible any evil which might   arise   out   of   the
negative   energies   generated by the existence of Ialdabaoth,   the Logos   emanated   a
special realm of order and existence,   which was to properly and constructively apply
the   energies of the Meon,   which were manifested as random Chaoi and   Acosmoi.   This
special realm of order and existence was then entrusted to two Aeons.   These were the
Aeon of the Sun,   Michael,   and the Aeon of the Gnosis,   Zothyrius.   By means of   the
mystery of their union and cooperation there emerged the Aeon Michael-Zothyrius,   the
Aeon of the Gnostic Sun (Le Soleil Gnostique).   The initiations of the gnostic church
are based upon this mystery, which in the Vudu-Gnosis is the Mystery of Legbha-Luage.
The   special realm of Order and Existence was then placed over all of the   other realms. So, as a consequence,   the gnostic system of Michael-Zothyrius is placed over all other systems and that Aeon is placed over all other Aeons.
However,   Ialdabaoth,   known   also   as   the Aeon of the negative   Old   Testament energies,   sought to rebel continuously against the Gnostic Sun and sought by his own methods   and   magick to create oppositions and opposing   magickal   systems.   This   he continues   to do to the present day among human beings.   Those that are his followers are the fallen beings, who will never bathe in the light of the Gnostic Aeon-Sun.
In order to stabilize the Pleroma,   the Aeon Michael-Zothyrius established   four time-stations   or   gnostic patriarchates in the higher space world.   The   purpose   of these   is   to direct the order and existence energies of the   metamathematical   realm into human history.
Above   this world of order and existence,   there was a world of topology,   which was the symbolic science of ultimate and divine energies. By means of the initiations of   Michael-Zoh'thyhrius,    the   patriarchs   of   the   gnostic   church   were   admitted sacramentally   and magickally into this world.   In this world they were able to   find their transcendental selfhood and realize the fullness (Pleroma) of their own   being. Thus,   the   patriarches of the gnostic church became in their being perfect images of the being of the universe and its complete structure.   To see them was to see the map of the cosmos,   for they had connections to every part of it. In the creation of each patriarch,    the   Aeon   Michael-Zothyrius   would   be   present   as   the    consecrating hierophant. For this reason, the gnosis of this system became known as the Zothyrian.
The   energies   from the Meon   come forth as Chaoi   and   Acosmoi,   or   beings   of possibility and novelty. Before they can be lost to the universe in their creativity, they   are caught in the net of lattices and topologies,   which encircles the world of being.   They   are   then applied in some phase of the   metamathematical   tree,   before coming   downwards past the sphere of the Logos,   these energies,   now identified   as Logoi   and Cosmoi,   meet the Higher or Greater Syzygies.   There,   these energies   are applied in the work of the Gnostic Sun, Who has established His realm or domain   over these Syzygies.   Thus,   they are absorbed before they come near to the Pleroma.   As a consequence   of   this activity,   Ialdabaoth and his allies are starved of the   higher energies of the light and must depend upon their human followers,   who are constantly feeding energies of the mundane sphere upwards to sustain Ialdabaoth and his helpers.

This   process is happening,   however,   only in time.   For in the sphere of   eternity, Ialdabaoth has been defeated by the Aeon Michael-Zothyrius,   as in the New   Testament "Book of Revelations," this battle is described, although in mystical form.
Now that the Crisis in the Pleroma has been outlined, it is important to realize that   with   the   defeat of Ialdabaoth there came an opportunity for   development   and expansion of the Pleroma. 3. The Development of the Pleroma
This development was entirely due to the presence of the gnostic energies. These were the   radiations   from   the   Gnostic   Sun,   whereby more   and   more   energies   of   the topological   form were inducted into the beings of the Pleroma,   thereby   liberating them   from   their   natural   tendency   to   energy-tension.    From   these   patterns   of development,   there   emerged a special structure,   which became the archetype for the ways   in which the spiritual energies would be projected in any   situation.   However, only   a small amount of this spiritual energy or gnostic light was allowed   to   enter the   Earth   world,   because humanity was not ready for the illuminations which   would follow from this teaching.   However,   on the Earth,   there was established a   gnostic patriarchate,   which served to direct and diffuse the four archetypal energies of the Time-Stations.
In order to make this functional, it was necessary for the Pleroma to be brought more and more under the rule of the metalogic net of lattices and topologies. Because this   could only be done by constructive reason,   the Aeons of the Pleroma,   who were allied to Michael-Zothyrius accepted the system of order and existence and sought   by this   means   to improve their own natural energies.   They in effect were   adopting   a system   of   hyperyoga,   by adjusting themselves to the archetypes of   the   net.   Many interesting   transformations happened in this process.   For example,   the Aeon AIWAZ, known as the Holy Angel of the Master Therion (Aleister Crowley) underwent a magickal transformation and became the Aeon AIWAZ-Zothyrius,   the Aeon of the Thelema-Gnosis. The yoga, which these Aeons underwent was important on Earth, for the imitation of it by   gnostic   priests and bishops is the process known as "theurgy,"   the   energy-work (eurgon) or yoga,   of the gods,   i.e..   Aeons (theoi). It is possible to have a valid theurgy only if one is so connected in this manner to the Aeons.
Another form of development was the construction of a system of hyper-initiation into the sacramental mysteries of the Aeons.   Previous to this process,   the energies of   the   Aeons could not be transmitted in a coherent and objective manner.   We   find there   was too much negative consciousness and a passive mediumship   among   so-called "gnostics." Now,   however, it was possible by means of this connection of sacramental grace   with   the   Aeons for the perfected ones of the gnostic church to   receive   the sacramental life and light of the Aeons,   through the agencies and actualizations   of the   Gnostic Sun and the net of lattices and topologies,   which now served to support the efforts of the gnostic rites in this direction.
Other areas of development will be discussed subsequently,   but at this time   it is   important   to attend to the activities of the Aeons by way of their reactions   to this   energy movement.   As might be expected,   there were certain Aeons who   remained loyal to Ialdabaoth.
But their influence and power was forever weakened to the point of   destruction. Of   great   importnace   in   this activity was the Aeon Luzifer,   the   Aeon   of   Light-Bringing.   At one time,   the power of Ialdabaoth was hostile to Luzifer.   Then   there came   a period of sympathy between them,   largely due to the activities of the   Aeons Christ and Jesus.   However,   due to the natural influence of the Gnostic Sun, Luzifer

became   one of the allied powers of AIWAZ-Zothyrius and Michael-Zothyrius.   With this alliance, there came into the harmony of the Gnostic Ecclesia of the Patriarchate the entire   Earth-world movement of the Luceferian-Gnostics.   The gradual growth   of   the powers   of   Michael   could   be in a direct way understood in the ways   in   which   the movement   of   the   gnosis   on   Earth   came   under   the   influence   of   the   Zothyrian Patriarchate.   Of course it was a very gradual and very complex process. But it meant that the entire gnostic movement on the Earth came more and more to accept the gnosis of the Z-True System.
It   can   be said that the process of the gnosis on Earth reflects in   time   the process of the gnosis in the Pleroma,   which is in eternity. Also, it is important to understand   that   whatever happens in the gnosis on Earth is simply a   reflection   of what   is happening in eternity,   in the Pleroma.   Also,   that whatever happens in the Pleroma is reflected to some degree by what is passing or happening in the gnosis   on Earth,   so that these two realms of being reflect each other.   Also, the processes of transformation   in the Pleroma or on Earth can be initiated either on Earth or in the Pleroma.
Finally,   it is true that the mysteries which happen in the Pleroma reflect   the gnostico-magickal   creations   and constructions which have been initiated by   gnostic patriarchates on Earth, for on the Earth there is also an order and existence, also a net of lattices and topologies,   and also a Pleroma of Aeon-like beings,   who are the conservateurs of the gnosis in the dimensions of time and history.   For this   reason, therefore, the initiation rites of the gnosis on Earth can be understood as processes of   development,   a development in the Pleroma on Earth as well as in the Pleroma   of the Aeons. This connection is vital for the purity and lifestream of the gnosis, both "in heaven and on Earth."

The   Mystical   Theogony of the Zothyrian Gnosis,   3:   Esoteric Aspects of   the   Ontic Sphere 3
Foundations of Aeonology and Theography 4. The Development in the Pleroma
"Initiation   physics may be understood as the energy process of becoming more   united to the true nature of one's gnostic being.   Consequently, the processes of initiation physics   connect   the   human level of experience to the higher   worlds.   It   is   this connection   which serves to define the essence of growth in energy and it is in   this connection that there is to be found a transfer of energy from the hyperspatial world to   the   mundane,   from   the world of patriarchal topologies to   that   of   day-to-day
existence.
"According to Boullan, all initiations which have been given through the gnostic patriarchate of the Zothyrian Empire have been the initiations given with the context of   the   higher regions of being.   In this sense,   we connect ourselves by   means   of gnostic energy and initiation physics with all of the worlds and systems,   which   are implied in the teachings of the aeonological gnosis.   As one progresses more and more into this gnosis,   one finds oneself connected more and more to all of the worlds and being-levels about which the lessons in gnostic theogony,   speculative theology,   and magickal   metaphysics have been written.   In this sense,   you embark upon the   cosmic computerization   of your selfhood,   the higher aspect of the existing reality of   the initiation   candidate,   or   the   past   tense of   the   Boullanist   initiate."     —   M. Bertiaux, "The Taoists of the Moon," 3
When   Marcel-Henri   had   progressed sufficiently in his occult studies   and   had wearied also sufficiently of the possessive eroticism of La Maud,   he was advised   by her   to seek the assistance of Father Boullan,   the gnostic initiateur.   Having   been given an address, Marcel-Henri went out into the countryside and there was interviewd by   Le   Soleil,   a   representative   of   the Aeons and the   person   who   prepares   the candidates for the initiation processes of the Boullanist Carmel.   Since Marcel-Henri was seeking a magickal form of gnostic initiation,   Le Soleil asked him very long and very   specific   questions   concerning his   magickal   practices,   his   sexuality,   his spiritual   life,   and   his   unique relationship with La Maud,   who   was   herself   the embodiment of certain aeonic powers and who was also one of the most prominent of the apostolic women of the Carmel.
He was then given a day and a time when he could meet with Father Boullan.   Like fine silverware and china,   the day and time were chosen with care.   It was explained to   Marcel-Henri that Father Boullan was the head of the Gnostic Church of Carmel and therefore he was the one to give the most suitable and the most complete   initiations into the gnosis and therefore the most powerful introduction into the Carmel.
On   a certain evening,   Marcel-Henri met with Father Boullan and the two of them discussed the expectations of the initiation process. After a few glasses of wine and water,   Father Boullan told Marcel-Henri to come to his home on a certain day, having prepared himself in soul and body for the process of gnostic initiation.
At the specified time,   Marcel-Henri went out that evening and crossed the   city to the Rue de Soubise and walked up the steps to the apartment of Father Bouullan. He was   met at the door by Father,   who directed him into the salon.   There was   another person present, who was introduced as Cogito Ergo Sum, the representative of the Aeon

of   Synchronistic   Robotics   and who functioned somewhat as a research   secretary   to Father Boullan.   It seemed to Marcel-Henri that this secretary has just been   helping Father with his preparation of documents as well as correspondence.
Cogito   Ergo   Sum excused himself and left the apartment.   Father   Boullan   then turned   on his high altar,   which was in actuality connected with various gnostic and radionic instruments,   vudotronic broadcasters and inductors,   and psionic   computers and magickal machines. He then began the initiation discourse.
It   was   explained that after the imposition of magickal structures on the   Aeons and   the Pleroma by Michael-Zothyrius,   there was a development of an   administrative and   magickal   hierarchy   under the rule of four Aeons,   elevated   to   this   position because of their own personal loyalty to Michael.   Originally,   these Aeons were only known   in   the most esoteric and otherwise hidden implications of the 95th degree   of the ancient and primitive rite of Memphis-Misraim,   but they had been freed from that restriction   by   Michael   and now were the Aeons given oversight   within   the   higher aspect of the Pleroma, known as the Ecclesia Gnostica Spiritualis.
Because   they were hidden somewhat in their essences still,   they were known   by numbers   as the Aeons 328,   329,   330,   and 331.   Michael had established their   rule within   the   Ecclesia   in   order   to make it possible   for   there   to   be   a   gnostic patriarchate on Earth, in fact to allow for the generation of many such patriarchates of   the gnosis as the patterns of need and time would allow.   For this   reason   there will   always exist a hierarchy of gnostic bishops,   who represent on Earth or in   the mundane   sphere those Aeons who by being loyal to Michael were elevated to the higher aspects of the Pleroma,   known as the Ecclesia Gnostica Spiritualis, or the spiritual Gnostic Assembly (of the Worlds).
From   time to time,   the patriarchal Aeons establish themselves upon the   Earth. They   come   and form a magickal order and a gnostic church for the diffusion   of   the gnostic energy in each age. When and how this happens is determined by Michael and it is Michael who then sends the avataras of these Aeons into human history.
Boullan   explained   that   the entire process of history was part   of   a   gnostic lifestream and that in each age it was necessary for there to be certain teachers   of the   gnosis.   They themselves did not know that they were to be the teachers,   or the avataras,   of the Aeons until they were adopted by these beings and given the   powers to diffuse gnostic energies into the lifestream of human history.   However, they were always   identified   with the gnosis and had functioned within the lifestream   of   the gnosis in many lifetimes before.
It was necessary for the teachers to come into history because in each age there exist   a   small band of gnostics,   who need to be gathered into the   gnostic   church. These   gnostics had been sent into history to work out their destinies.   Now   it   was necessary to gather them into the fold of the gnosis and connect them in history with those   Aeons of Light,   with whom they were already connected outside of history   and established   them as gnostics and gave them sacramental powers of the gnostic   church in   order   to diffuse the gnosis and to bring into the fold of the church   all   those gnostics who were then in the body of matter.
The   entire   rationale   for the existence of the gnostic   church   was   therefore defined   as   to   do the work of the Aeons,   those Aeons of Light who were   allied   to Michael-Zothyrius.   To   know   this secret constituted the great   essence   of   gnostic initiation.   For   once you knew this principle,   all of the inner doors of the   light were   opened to you and you therefore entered upon a pattern of growth in the gnosis, which led to the highest realms of light. In each age, the teacher would be known for

his identity would be self-evident to those who were deeply conscious of the   gnostic Iifestream   and   its powers.   One could not doubt that in each age the teacher   would bring forth the gnosis of the Zothyrian Aeons,   and that this mark would   distinguish him   from all other spiritual workers.   So that within the lifetime of   Marcel-Henri, that teacher could only be Father Boullan, the leader of the Gnostic Carmel.
At   the end of the gnostic discourse,   Father Boullan performed   the   initiatory magick   which   connected   Marcel-Henri in his body of matter with the   Aeons   of   the Pleroma who were allied to Michael.
The   exact   nature   of this initiation cannot be described in   any   lesson   form because of its esoteric character,   however, it is sufficient to say that it partakes at all levels of the essence of gnostic teaching,   as set forth in all of the lessons ever given by me to our students. Also, of greatest importance, Marcel-Henri gave his body of matter,   formerly under the domain of Ialdabaoth, to the Zothyrian Aeons, who are under the domain of Michael. For the process of beginning initiation involves the recapture   of   the   body   of matter by the Aeons of Light   in   their   battle   against matter's god, Ialdabaoth. The body of matter, which formerly was possessed by Marcel-Henri, now became the resurrection body of light, the body which is responsive to the powers   of   the   Aeons   and which is therefore attuned   to   the   highest   aspects   of spiritual   gnosticism.   No   longer would Marcel-Henri be under the influence   of   the powers   of evil,   which were of the natural order as ruled by Ialdabaoth.   He had now crossed   into the supernatural order of light,   and now he was one with the Aeons   of Light.
Therefore,   Marcel-Henri was seen as a newly born child in the kingdom of light. He   had   transcended the natural order and had united himself with   the   supernatural order. He was no longer in bondage to the elemental powers of the terrestrial sphere, but   now   had   truly   entered upon the gnostic and astral magnetic   aones   and   their spheres.   He was now to be guided by Boullan deeper and deeper into the mysteries   of the gnosis and to learn of the powers which had held him in bondage and how they were now   no   longer within the aura of his gnostic awakening.   More and more   his   desire became only for the Zothyrian powers and their Pieroma of Light, and less and less he sought   his   delights   in those aspects of the world which had been   contaminated   by Ialdabaoth, the negative god of the Old Testament, the enemy of Michael.

•
Gnostic and Metamathematical Pneumatology
Metalogical Foundations and Emanations of the Guru-Idea
We   may   consider pneumatology as one of the most important branches of   the   gnostic sciences because it is concerned with the foundations of the entire system.   How does this system exist and how was it manifested in the experience of so many students   of magick and metaphysics?
Pneumatology:   The   study of the store-consciousness of the guru-idea and of the spiritual   roots of those who belong therefore to this   store-consciousness   and   how those who belong to this store-consciousness manifest the energies of the master,   or the guru-idea, as the spiritual teacher.
At a certain age one is adopted by the divine energies. This means that the link which   had existed in a past lifetime is now connected in this lifetime and one   must begin one's work, which is to become a master and to manifest the guru-idea, which is a spiritual archetype.   Within the transcendental selfhood of the master there exists a   direct   intuition of the plenitude and pleroma of the gnosis and of every   gnostic being.   Therefore, by making entry by this special intuition, one sees and knows   all that needs to be seen and known.
Spiritual powers are the greatest examples of metaphysical magnetism. They bring to one all that should be brought and separate out all that should be   separated.   So this   means   that there may be some who think they belong to the   guru-idea,   but   in time,   for   some reason or other,   they will go away.   This is the natural process of magnetic attraction, as it is to be found within the world of invisible energies.
The store-consciousness (Alaya) is both universal — and therefore embracing all — as well as individual,   embracing those taken up into it by the laws of karma   and dharma   (causality   and destiny).   So we can say that a master belongs to the   store-consciousness in its most gnostic form, because he has been taken up into it. That is to   say,   the master has become completely identified with this consciousness in   his verirnost being. He has become one with the guru-idea, which is the idea of the master as it exists deeply within the store-consciousness of all being.
Now,   the study of this entire matter is known as pneumatology,   which is a form of   gnostic theology and therefore one of the esoteric forms of spiritual   awakening. It   is also a form of applied theology,   for it is necessary to realize   this   gnosis step by step, and this is accomplished by initiations into the gnosis.
These   initiations   are   entirely   spiritual but they manifest   as   gnostic   and metamathematical processes. They are associated with the laws of hyperspatiality, and so they possess roots in ideal spaces and times. But they also manifest themselves as laws for the construction of magickal experiences, and so they are the intuitive laws of   abstract   being,   which the Kantian philosophy attributes to the   ways   in   which angels know matters; that is to say, this is the analytic aposteriori form of knowing and judging.
This   is the highest form of philosophical gnosis and therefore it is   also   the most perfect form of theological awareness because it is concerned with intuition, or the knowing of the inside of being. By this we mean that this is the way in which all things are known within the endless continuum of the store-consciousness.
So   we can consider this a form of spiritual intuition because it is within   the essence   of the store-consciousness and therefore it is also a form of transcendental being, because to know is to be. This is the idea.

When it would send itself as the idea, or to be specific, as the guru-idea, into the   realms of history and events,   it must do so by means of a metamathematical   and gnostic   projection of ideal energy.   The connection which exists with the person   in history,   let us say the master or teacher is intensified and made stronger, and more and   more   slowly the world of the outside causes its karma and   influences   to   rise within   the threashold of being.   While at the same time,   the archetypal patterns of self-realization,   whereby the master comes to see the guru-idea,   these become   more and   more   certain because they are now alive and connected to a person   in   history. When this happens,   the divine energies can now be embodied because there is no limit to the magickal imagination and ontic sphere of the magician's powers as master,   and so   the   ideal may become realized in space and time as parts of the process   of   the psychology of the master. When this happens, the master begins to form the occult and esoteric web-work of his school,   which is composed of all those who have been linked to   him in a past lifetime and who now,   for reasons of karma,   must make that likely connection or link in this lifetime,   and assume,   therefore,   within the   guru-idea, their own archetypal parts and roles in the process of spiritual evolution.
It should be understood that all of the parts are reflected in the ideal, or the natal   chart   of the master,   which incorporates the positions of the members of   the school,   as points and mid-points of a magicko-mathematical schematism,   of which the magickal school or order, under the direction of the guru-idea, is the outer shell or historical   point   of   reference.   What is significant is that this   is   a   unity   of spiritual     energies     from   the   store-consciousness,     which   follows   a     specific construction,   being   both   gnostic   and metamathematical,   and   which   reflects   the ultimate spiritual schematism.
I think I was a university student when the schematism became a pattern of ideal and defining energies.   As a result of certain studies which activated certain occult levels   of energy and therefore the centers of magickal force,   I was initiated   into the laws of the schematism.   This became my organizing principle,   which has remained valid and very applicable up to the present time. It was then that the Gnostic Beings of   the Time-Stations made their initiating contact with my ego from the vastness   of my own soul,   and from the ocean of the store-consciousness, in which it was growing. As   a   result of this pattern of contact,   certain forms of being   fell   into   place, forming the form and content of my magickal consciousness.
From   the symbols of my initial contacts with the transcendental   schematism,   I was   able   to   deduce   and   derive all of the   magickal   principles   of   the   gnostic experience.   From   the   stimulation   which it provided to the ego there   developed   a magickal expansion and new understanding of the self. It is from this time, due to my experiences in the logics of the Neo-Kantian schools of transcendental   consciousness that I was able to derive the interesting web-work of my magickal selfhood. I suppose this   would be interpreted as a kind of magickal initiation,   but one which   happened within a logical universe.   It would seem that since this time, almost 30 years, ago, that   I have simply enriched my perspective and have not broken the vows which I made in my transcendental ego to the gods of the hyperspatiality of the ontic schematism.
And   while   I received many other introductions to magickal   systems   during   my career, it is important to understand that the regulative and constitutive principles into   which I was admitted at this time have always been in power,   under one form or another.   And   that whatever exists in the magickal world must be conformed to   these laws of the mind,  or else such energies will be allowed to fly freely away and never return.

The most perfect example of this political system is to be found in the style of the time-stations as they are reflected in my revision of one of the higher grades of the Rite of Memphis-Misraim.   The fact that this grade is concerned with the magickai emanation   or   process-administration   of   esoteric systems   of   logic   can   only   be understood   from   the reference point of the "government of my   store-consciousness." Perhaps for the first time in modern magickai work,   I have restored the ancient neo-pythagorean   concept of speculative logic as being the ultimate form of   the   gnosis. But   such a logical form will always have a wide variety of contents,   supplied by my archetypal   connections   with   the planets   Uranus,   Neptune,   and   Pluto   and   their interesting aspects. This is a pattern of way of thinking which entirely depends upon a   neo-Kantian   attitude to experience.   Experience is constructed by gnostic   magick according to the laws (Loas) of esoteric logic (aeonology).
This series of papers on pneumatology provides me with an opportunity to reflect upon the growth of my system. 1 have placed special emphasis in my own work upon what might be called a scientific attitude. Magick for me is constructed out of an energy-agreement of philosophy,   science,   and religion.   All three elements — as well as a fourth, art — must be present in order to reflect the lines of esoteric growth. I am of   the   opinion   that magickai systems may reflect any motif,   but if they   wish   to become   ontology and cosmology,   they must come to terms with the factors   listed   as cultural   values.   However,   at   a certain point it is not enough   to   just   organize experience,   there is also the need for a purely pneumatic emphasis in the gnosis. In my own work, this was reflected by the introduction of a new and yet very comfortable energy,   which   adapting   itself to the gnostic categories,   nevertheless   brought   a unique   enrichment.   I   will next discuss this matter,   which I now describe as   "The Zothyrian Factor."

The Zothyrian Factor
My work has been under observation from other worlds.   They have been watching my own growth and development as the teacher of a gnostic system. At certain times they give me significant help. At a certain point in consciousness, it is necessary for them to appear to introduce themselves. They are the Zothyrians.
They   possess   an   entire universe of their own,   constructed   out   of   magickal energies.   They also come and go freely from my higher states of attunement.   Because of their presence,   they have made it possible for me to bring through certain bodies of   magickal   gnosis,   not previously conceived as possible.   With their help I   have dared the very limits of possibility.
In the higher regions of the ontic sphere of gnostic energy, there exists a very complex   system   of meta-geometry.   Within this system,   we are able to find   certain magickal   worlds which belong to the gnostic beings known as   the   Zothyrians.   These worlds   are organized according to certain magickal laws,   and to understand the laws of each system or world constitutes an entire system of initiations.   I have received all   of those initiations either   consciously,   unconsciously,   superconsciously,   or subconsciously. I have come to this world that they might have a representative here. For   this   reason,   we have incorporated a great deal of Zothyrian   teaching   in   our papers and lessons.
The   Zothyrians are gnostics in the hyperspatial or metageometrical sense.   They are not gnostics in any human sense,   that is,   they do not reflect some part of   the past history of the world or some gnostic school that was there at some time. Nor are they very much interested in other schools of consciousness, which might also use the name gnostic as self-descriptive.   They are primarily concerned only with my work and my   inner   circle of gnostic students.   They are interested only in our own   interior order, because the life of other orders is really quite uninteresting to them.
However,   to   those who have been specially chosen to be with   them,   they   have extended   the harmony of their being and have poured out special magicality,   special energies,   and special forms of power.   All of these energies are spiritual and   they are alive and they are centered upon the gnostic being of our system.
They   are   inclined to view our system of magickal gnosis as their   own   because much   of   our   material   has been given to us by   them.   Also,   they   are   very   much interested   in the growth of our system because the patterns of our system are   ideal lattices   wherby we can be connected to their worlds from our own.   In fact,   it   was their   intention that we should come to an understanding of their world by   means   of our gnostic lattices and idealities. Only by such a method of obedience could they be reached.   Then, of course, only by means of magickal obedience could they be properly understood.   This   is   one of the mysteries of gnostic obedience,   which can only   be known intuitively, or not at all.
"He who is obedient to the patriarchal gnosis shall be freed of all other claims and shall be able to enter into the gnostic light, which can only be seen through the eyes   of   that   obedience and which can only be known by intuition.   If you   live   in accord with this true gnosis of light, you will understand that to be obedient   means to participate in the intuitive consciousness of the master. Obedience is a spiritual quality   and is identified with the light of gnostic intuition,   which the master   as patriarch possesses."   —   Zothyrian Pneumatics, 'The Law of Intuition," MB

The   Zothyrians   have   been   interested with the light of   intuition   as   it   is reflected   or   manifested   in   our   consciousness   and   ouur   work.   Within   our   own metaphysical system, there are those beings known as the Zothyrii, who are emanations from the consciousness of the patriarchal intuitions. This is a higher state of being which   is   reflected   in   the most abstract work done by   me,   as   for   example,   the developments in topological theogonies. In my work with the Zothyrians, I made use of the   connection   which   the Zothyrii make between this   universe,   both   visible   and invisible,   and all others.   They are the aeons of this connection and are   therefore very important in the process of exchange between these worlds.
As   part   of   the realization of my patriarchate,   it was necessary   for   me   to understand that the gnostic awakening of my intuition of the light would require that I   enter   into a direct union with the Zothyrians by means of the Zothyrii,   who   are aeonic   lattices   for the purpose of creating certain logics of   gnostic   connection. There   are   several   possibles,   but   what is most important are   the   16   axioms   of intuition   from   which   the matrix or gnostic computer was   derived.   The   axioms   of intuition   were   embodied in the magicka) laws or field equations   of   transcendental lattices.   Those who possess these energies are in rapport with my mind and   comprise the   alchemical body of matter,   which is the presence of the guru-idea as a field of patriarchal   intuitions.   The   Zothyrians   taught   me to bring   about   this   form   of obedience as intuition so that it would be possible to increase the number of aspects of the magickal consciousness in human history.
In order to arrive at the perfect identity of these energies,   it was   necessary to view them as projections of those hyperspatial regions of my own intuition,   which could   only be understood by appeal to the esoteric logics of meditation research and to   the   ideal   logics of gnostic processes,   whereby the energies   are   created   and transformed continuuously,   over and over again by means of the logical   laws,   which are projections from my own personal understanding (again, this in intuition) of tthe axioms of intuition.   In this way,   the divine powers, which the Zothyrian factor has given   unto my soul were to be realized,   for having achieved at the abstract mastery of all principles,   I   have   in   the ultimate sense   of   being   arrived   at   ultimate understanding and gnostic power.
But   again we must look at the laws of the spirit,   which are operating   through the   laws of intuition and light.   Spirit being the universal substance,   the laws of the   gnosis will not   allow   it to rest but it must   continually   reveal   itself   and continually pour itself out as the divine energies seek more and more forms of   self-manifestation and enjoyment in self-contemplation. In this both Thomistic Catholicism and   Brahminical   Hinduism agree with transcendental gnosticism as well as   with   the esoteric logics of absolute science.
In the process of being, the master who is also the patriarch of the energies of the   esoteric logics must create and transform and manifest all of the light and   all of   the   gnosis   by   bringing it down to earth   in   lessons.   For   this   reason,   the Zothyrians   were primarily concerned with giving me information about the hierarchies for embodiment in lesson form. Because of this, more and more light would be diffused into the world and would be able to make the energies and the powers more and more o the ideal order of being,
Thus, the purpose of the gnosis is to bring down to earth the laws of the higher gnosis so that the world of teachings is purified by being filled up with the gnostic light. In this sense, also, we have an example of the intuitive and spiritual form of obedience because I,   the master as patriarch,   in knowing my essence, am obedient to

the self-revelation of the gnostic light of my own inner essence, which is to diffuse the light of the gnostic consciousness in a perfect way, through the writing of theological and philosophical lessons and papers.
By   this  means,   therefore,   I   entered more and more into communion   with   the Zothyrians   and   the   results speak for themselves,   because we   have   received   many teachings of the gnosis from the Zothyrian sources.   Among the sources,   it should be mentioned,   is one which like some very future aeonic field came and influenced me   a few years ago,   opening up many energies and to my own way of thinking, represented a line   of  development   whichh is quite complete in its own way.   That I   should   have recognized   it at the time as a unique influence was due entirely to the fact that   I was   seeking   a way of unifying the various magickal teachings   relating   to   certain technical problems in futuristic time-travel.
Now, in reflecting upon that period, I see how I had made contact with a part of the    Alaya,    which   was   the   source   for   many   and   very   interesting   teachings, mysteriouusly   connected   with real or ideal Russian gnostics.   I   am   referring,   of course,   to the theme of "Zothyrius 5978," which was described as a magickal   attempt at   an   "experimental workshop in radio-gnostic topologies." These were the   magicko-topologies of sophia-telepathic languages and dialectical universes. The entire theme to my mind reflected the highest form of Zothyrian incarnation of the gnosis at   that point or up to that point in history.
Since   then,   we have moved on.   But at that time it reflected a very   important breakthrough,   which   served   to   summarize the entire pattern of my own   work   as   a teacher   of the Zothyrian current or ray.   It also served to bring into focus one   of the   most   important   parts   of pneumatology,   namely the use of   special   spaces   as magickal   situations   and   the extension of these   spaces   through   projections   from axiomatic systems.   I have in mind that what we are referring to as magickal topology in   many   of my papers really refers to the vast field of many efforts on my part   to bring about a magickal comprehension of the ideal concept and reality of space.
It   was   from the Zothyrians that I was able to develop the ideas   expressed   in these   developments.   The Zothyrians were the sources of my information   and   "secret gnosis."   In view of their influence,   I will next touch upon my own excursions   into theurotopology.

The Excursions into Theurotopology
Most of the material on theurgical topology was received at the time of the   workshop on   "Zothyrius 5978," which is the name of the one of the ideally-true aeons   of   the future,   in my system of understanding.   The materials were received from gnostics in either   real   or   ideal space,   from works which are esoteric and   gnostic   in   their contents. From the influential Hegel, we received:
"We will attune our intellectual intuitions to the role which these universes or topologies    of     phenomenological   ontology will   play   in   the   future    of     human consciousness, when philosophy, becoming self-conscious, intuits its own intellectual lifestream   of spirituality.   Up to now the Zothyrian phenomenology has focused   upon the   methods   of the construction of consciousness,   but now we must focus   upon   the given-ness   of   the contents of consciousness and the types or kinds or origins   from which these true elements and entities or contents are derived.   In so doing, we will understand   the phenomenological deduction of the data of consciousness from   systems in which at the very moment of our awareness our experience participates fully."    — Received from Hegel, "Phenomenology of Topology"
It would seem that at the moment of gnosis, one is able to enter every aspect of the world,   or topology,   which means that initiation-consciousness is identical with ontological   or mystical participation in being.   This has its advantages in that the gnostic priest may come into any world, once he has attuned to it. This appears to be made   possible   by   the   pneumatic law   expressed   above   as   the   phenomenonological deduction   of   the   data   of   consciousnes,   whereby we   experience   totality   if   we experience anything.   It was important, therefore, to bring into focus the connection between experience and topology for the gnostic.   Once this connection is   understood as   being   self-conscious,   it   is possible to embark upon many levels of   being   and experience within oneself the pleroma of being, within each of the manifold worlds of the gnosis.
This   Zothyrian   principle was useful to me in making certain that   all   of   the intuitions   of our initiatic system were grounded in the absolute order of being.   It also was important because it stated that these worlds were now given to the   gnostic in   his   priestly experience and that they were highly diversified.   By means of   his connection to my own pneuma,   the gnostic priest would then be able to understand the possibilities   of   the full gnosis.   In an important   sense,   this   phenomenology   of topology   would   extend   the validity of my special magick beyond the   categories   of gnostic religion.   A new theology of initiation was born.   And from this new reality, there would be another progressive unfoldment of gnostic worlds.
So we can see that it is towards more and more outpouring of the gnostic   energy that   we are progressing in our awareness.   I realized this to be the purpose of   the entire   schema   of the gnostic church,   whereby humans in the stream of history   were reconnected to the hierarchy of gnostic being. The gnostic metaphysician states it:
"The   zothyrian   topological   phenomenologists   in   the   future   will   take     us immediately   into their universes.   Each universe will be a dialectical system.   Each universe will be its own theurgotologic for metamathernatical and metaphysical creation. Each   universe   will be a doorway to an infinite system of   sophiological   universes, each of which will connect to all other universes and logico-diaiecticai systems. And finally,   each   universe   will   create   by the impact   of   its   own   phenomenological

deduction   its   own   'presence' and its own 'participation' in   the   world   of   human 'experience and life'."   —   Borgyashyankov, Theurgotopologia, edited by M. Bertiaux
At a certain point in the magiok of initiation, we will be swept into the future energy of the gnostic and Z-true universes.   This comes when I will take the students to   a   wrtain   point in space and time.   This is done by means   of   vudotronics   and especially by the use of the new alaya computer, but it has been done by means of the Shinto physics also. At that point I will be able to allow the chela to enter with me into   the higher state of being.   I will be able to project outwards every lattice of being which is connected and which is implied in the gnostic logics of being.  Then I will   allow   the chela to participate immediately in the richness of   my   own   cosmic alaya, whereby the being of the chela will blend with the being of the guru-ideal.
These excursions into topology and gnosis were really an extension of initiation physics.   It   is   necessary for the magician to realise that by means of the   use   of certain   laws and levels of magickal energy,   it is possible to unite oneself totally with   the   guru-ideal,   as it now manifests itself in terms of a gnostic   master   and patriarch.   In my own magickal creativity,   I have always sought for the completeness of   any system,   but at the same time the integration of that completeness into   the system   of my own being.   This is accomplished by means of the higher   dimensions   of gnostic metageometry, as they are seen in terms of their personal view of reality.
This   means   seeing   everything as a reflection of my own consciousness   as   the guru-ideal   of the gnosis.   But this too is a continuum whereby the gnostic   students and   chelas are allowed a certain expansion of power and then expected to return   "to earth"   with   what   has been given to them as parts of their   "newly   initiated   into magick   and gnosis." What is so interesting is to see how each student of the   gnosis fulfills   the   expectations   of the ideal by pouring out the   powers   of   initiation-physics into the field of their creation of being.
In my own viewpoint,   I conside this the test of the initiation into the   gnosis of   application,   which   is   different from initiation into the   gnosis   of   creative imagination.   The   limits   which might be present in someone's consciousness are   due entirely   to   the lack of certain magickal powers in the receipt of one   or   both   of these   forces   from   the   occult side of the   initiation   process.   In   other   words, sometimes   our   efforts   do   not   work because in the alaya   it   is   seen   — because future, present, and past are one — it is seen that a certain chela does not possess the   true energy or carry the magickal charge,   and so therefore it is impossible for that initiation to happen on the inner planes.
If   it does happen,   it means that approval has been given by the cosmic   alaya, but   if it isn't given,   no matter what the state of the action here "on earth,"   the power   of the inflation has not been conected to the person.   For this   reason,   only certain initiations happen and others do not.   Only certain initiations are   expected to   happen   on   the inner,   and all of the actions in the stream of   history   do   not matter, because the connection is not made.
I   have   to   say this because while no one is to be put aside by the   gnosis   in their seeking of the light,   yet the light itself must determine what will happen and what   won't happpen on the inner side of being.   But if it does happen,   and this   is because of the cosmic alaya of the guru-ideal,   then the powers will be connected and the   chelas are taken immediately into the universes of the Z-true systems   and   this will go on forever and ever.
And   when the initiates arrive in that world,   they will experience in the words of the light-gnosis of P. Florenski, the ideal of being:

The   pneumatic   hierarchy   of the ecclesia   mystica   — the   ecclesia   gnostica spiritualis — is composed of 16 universes of invisible light. Of these, five sophia-dialectical   universes   are located 'between' the four ontic universes and the   seven angelic   or theurgical universe.   Each universe — by the light of its own   glory   — sends forth radiations of logoic gnosis, both from the noeric and the noetic spheres, to   those   souls in mundane spheres who are now and who would be illuminated   by   the contemplation   of   the Divine Sophia."   —   P.   Plorenski,   "Illumination Visions   of Sofiya," edited by M. Bertiaux
So   the   ultimate   purpose   of   topology   is   really   an   ideal   mysticism,   the contemplation   of the structures and perfections of being.   This is achieved   by   the gnosis of light, by being one with the guru-ideal
This   ideal mysticism is really another way of viewing the universe.   It is both another   universe   and   it   is a manner of perceiving   the   way   in   which   existence manifests    itself    in   special   directions   — the   directions   of     the    magickal metamathematicians. The guru-ideal must take the chela into the special space,   which has   the unlimited potentials of the cosmic alaya.   Therein the magician will   infuse into the chela the special powers,   which alone the special spaces and topologies can provide. We learn of these special powers because they are unveiled by the topologies and   also because they are to be found within the special   topologies.   Consequently, the   master will bring the energies more and more into the world of the chela and the chela will become more and more identified with the master.
These   ideal systems are therefore the instruments of initiation   physics.   They exist   to induct more and more of what can be into what is.   However,   as perfect   as they are,   I was able to move beyond them to an even wider range of   energies,   which are   applied   to   the initiate in an even more precise manner than   the   foundational excursions into topology. This came about with the discovery of vudotronics, which is here   suggested in the next quotation from the gnostic Losev,   as received   from   the inner consciousness.
"For all of the parts of speech in the sphere of ontology there are appropriate sophiological subdivisions having equally appropriate dialectical arrangements of topological grammar and angelic intelligence." — A.F. Losev, "Angelic Linguistics," edited by M. Bertiaux
While   in   the passage above we appear to be speaking about the   ways   in   which angels   are   understood to communicate,   nevertheless we are also speaking about   the basis of vudotronics, which is really the system of arrangements of communication and correspondences.
Thus,   for every number of the field of initiation physics there are appropriate corresponding worlds and beings,   especially gnostic beings, within these worlds. The purpose   of vudotronics is to perceive these worlds and also to release the   energies and   allow   for   the manifestation of this level of   being.   However,   the   basis   of vudotronics   is to be found entirely in gnostic consciousness.   It is grounded   in   a form   of   intuition,   which is outside of the limits of empirical   existence.   Hence, vudotronics   is   really   the application of gnostic topology   within   the   sphere   of initiation physics. It is the next step in the process of pneumatology.

Vudotronics: The Transcendental Intuition of the Cosmic and Auric Egg
Vudotronics provides us with the key to the deepest states of initiatic consciousness and   also enables us to see the universe of the magickal gnosis in terms of   systemic lattices   of   ideal   and real energies.   I was taught vudotronics by the   essence   of logical being, the   Loa   Grand Legbha,   of whom I am the avatara   in   the   fields   of esoteric   and   gnostic   logic.   Hence,   my   higher   self   transmitted   to   my   waking consciousness   by   means  of   the process of transcendental intuition   the   laws   and applications of vudotronic existence.   By means of this science,   1 have been able to bring the greatest systems of magickal initiation from the past into the present.
But   what is so interesting from the standpoint of pneumatology   and   especially our own science, is that vudotronics is the science which unveils the laws behind the cosmic and auric egg,   which is the continuum of magickal and creative energies.   The mythos   of the cosmic and auric egg is derived from the gnosis of Orphic   initiation. Naturally,   it   is   to be found in the eastern tradition also.   It is present in   the teachings of the Book of Dzyan,   where it refers to the beginning point of manifested being.   However,   besides being the remote beginning in the past, it is the beginning continuously at any point in the present according to the laws of vudotronics. At any moment,   it is possible by means of the esoteric logics contained in the mysteries of my   Grand-Legbha essence and making use of vudotronic instrumentation,   both   visible and   invisible,   it is possible to make direct and immediate contact with the   cosmic and auric egg of any field or type of being.
By this means we arrive at the essentials of pneumatic consciousness.   We return to   the   roots,   seeds,   the primordial egg,   which is behind   the   manifestation   or existence of being.
This   is a very important understanding of the gnosis because it is usually   not seen that metaphysical states of consciousness are so directly given. But they are as I   have been able to experience and provide for since my initiation into Grand-Legbha consciousness,   on August 15, 1963, while I was in Haiti, when I had an immediate and direct experience or transcendental intuition of the pleroma of the gnosis and of its contents.   It was then that I experienced the cosmic and auric egg of the pleroma and knew the powers of the gods,   or Loa, as principles of the organization of the gnosis on   earth and in my work as bishop of the gnostic consciousness.   A,t that   moment,   I experienced the light of the aeons and knew in the gnostic sense of absolute science. Everything   else led up to that point of being and everything afterwards came as   the fruition of the contents of that cosmic and auric egg, whereby the gods came forth by the process of metamathematical theogony and made their home in my soul.
Therefore,   I   can   state that vudotronics is perhaps the most   important   point in   the   breakthrough of my awareness.   It is not so much the   name,   whether   it   be spelled   vudutronics or vudotronics,   for both means adequately describe the   powers, but   it is the roots of this experience which convinced me of the personal role   that the   gnostic   priest   and bishop has to play out in this   life.   The   foundations   of esoteric   voudoo show us that the laws of being are moving us more and more closer to the lifestream of the gods or Loa.
Vudu energies and the power of esoteric Shinto are significant because they represent the pathways of the gnosis in the present age, unmistaken and clearly set forth as logical categories of gnostic magick. In my own way, I must say that the act

of pneumatology,   whereby the spiritual universe is unfolded in life and light become clearer   and   clearer as we move deeper and deeper into the life of the   gnosis.   For this   reason   it is important for us to come to terms with the   methods   of   magickal application which have come down to us from the past.
In this sense,   I am to provide the continuity of the Legbha spirit,   especially in the fusion of the gnosis of the aeonic pleroma of the gods or Loa and the   ongoing and   ritualistic   traditions of the Catholic Religion of the Christ of   the   Noonday, when   the   Sun   power   is   highest in its vudotronic   broadcasting   or   at   its   most transcendental   frequency   of being.   This becomes for us the point   of   energy.   The Egyptians   understood it perfectly as the priestly or sacerdotal cult of the bark   or ship   of   the   Sun.   For this reason the mysteries of the Legbha cult   are   eternally Osirian, Solar-Phallic, and center in the unity of the Gods Osiris-Ra, Amen-Ra, Grand Legbha,   Christos-Logos,   where the powers are to be found and understood by means of transcendental   intuition.    This   is   proven   by   vudotronics   which   has   freed   us theologically   from all other views of the energy,   and given us the very direct   and immediate experience or transcendental intuition of the cosmic and auric egg.
This has,   of course, lead to the realization of the pleroma and the fullness of being, or the identity of the continuum of the magickal energies with every aspect of being. And, as I have said, this has been proven by vudotronics.
It was also taught to me by my divine selfhood that it would be possible for   me to   create any number of magickal worlds and systems by making use of the   vudotronic emanations,   since they move along the lines or rays of exact lattices. By this means I   discovered   in my true essence that the mysteries of shinto and those of the   Vudu were,   of   course,   one and the same pathway from that continuous   quantum-system   of divine energy, or the gnostic logics as they show themselves in existence.
As the result of these magickal experiments,   I discovered that my physical body was   capable   of   being   present anywhere in space and that it received   all   of   the magickal   impressions of all of the energy-systems of being.   I also was   pleased   to discover that I could find myself present in any body,   anywhere in space.   We do not usually   think of the magickal acts of the ideal selfhood this way;   but,   of course, the   process is there and it is in operation and it is moving more and   more   towards the   energy-application world.   That is the world as it is being rebuilt according to the ideal laws of spiritual understanding.
The goal of the gnostic system is, of course, to reconstruct the world according to the ideal design, but at the same time it is necessary to understand that every part of the world has to be reconstructed and this is a matter of activity by the bishops and priests of the gnosis.
The   functions   of   the gnostic church as a   continuum   of   spiritual   initiates consists   in   the   transformation of the whole of being into a system more   and   more closely identified with the ideal logics. Vudotronics,   therefore,   makes it possible for   the   world   to   be rebuilt,   since it   provides   the   instrumentation   and   many possibilities of instrumentation for the creative development of the perfected ideal. This   is   why   it   was necessary for the vudotronic sciences to   be   introduced   into gnostic metaphysics and magick.   But what is also of interest is that the world   that is   being   rebuilt   is   in accord with the many other   instruments   which   have   been understood   by   intuition   to be contained within the cosmic egg   of   the   vudotronic gnosis. So it became obvious to me that as seen from the standpoint of transcendenatl intuition, vudotronics is the cosmic and auric egg of gnostic space.
In   each instance of its manifestation,   vudotronics acts as the creative matrix

of   the   true image of the gnostic world.   Hence,   it became very clear to   my   lower selfhood   that all that I expected from the continuum could be found   in   vudotronics and   that   this   was   the way in which the world or the gnostic   cosmology   could   be understood.   The   rays   of the cosmic egg are exact lattices within   the   science   of vudotronics.   The   energies as they are manifested in consciousness are vudotronic in form but cosmic in scope.
Noteworthy   is   the   idea   that the whole of the science   of   vudotronics   is   a projection   from   this   instance of transcendental intuition,   whereby   each   ray   of magickal power is explored by various levels and types of lattices,   by esoteric   and gnostic   logics,   and by ideal forms of consciousness,   because these are the methods whereby the powers present in the world come forth and reveal themselves as states of initiatic consciousness. I therefore came to the inner realization that in the use of vudotronics,   the   avatar   of   Grand Legbha became a kind   of   Demiurgos   or   gnostic physics,   a   creative   god,   assisting in the manifestation of the true and   possible forms of being.
To   understand   gnosticism is to understand what happens to   the   magicians   who enter   upon the mysteries of vudotronics.   The world of vudotronics is an organic and exact   system of very powerful energies,   which form everything.   They are   "nature's finer   forces."   In the study of gnostic metaphysics,   we come to learn   that   it   is possible for us to cooperate with the gods as builders of this world by making use of the   instrumentation   of vudotronics,   in either ideal   states,   such   as   initiation physics,   or   in the real world of day-to-day exercises,   which seek to manifest   and amplify the gnostic energies, which are present in the world as it really is.
Of   course,   the   processes   of   gnostic physics contained   in   vudotronics   are fundamental for an understanding of being and it is that ontology of vudotronics that I   must  next discuss,  because it will enable us to understand the  construction  of being.

Vudotronics: The Ontology of Vudotronics and the Construction of Being
The ontology of vudotronics is primarily the understanding of the nature of the being of   the   gods   as they create existence states of their own   favor.   The   science   of vudotronics   is   important because it is concerned with making worlds   and   repairing this world. It is a form of transformative and plutonian activity. Vudotronics   draws its powers from the deep spaces of the planet Pluto. However, the act of building and rebuilding   is   more than just a superficial construction.   It is a   construction   of reality   in the deepest and most important sense.   It is the creation of the world as it should be, the merging of the ideal and the real orders of being. I have spoken of it before in gnostic physics as ideal-realization,   but here I prefer to call it   the construction of reality, the organization of being.
In the metaphysical philosophies, we hear much about the nature of this process. It   is   very important because in order to understand being,   one must move more   and more into the laws which make it happen as being.   Vudotronics does this by giving to the magician the ideal form of power,   which manifests in the real world or order   of existence   as what he wishes to have happen.   But this is applied to every   situation and   to every context.   In all of these matters,   the operations of vudotronician   is paramount, because he must be in charge as the creator god or demiurgos.
In order to objectify his power, this demiurge will employ the magickal machines of vudotronics and this will make it possible for him to bring about the organization of existence.   In other words, he will be bringing the level of energy from the ideal state   of   being   into reality.   But the vudotronic machines serve to   represent   the actual processes of this transformation. By this I mean that they are present anew in the   energies of this power and the ways in which transformation occurs.   Because   it happens along the lines of exact lattices, which hold the rays of cosmic power.
The   process of vudotronics in the acts of transformation must be understood   as the  exact   generation by means of very definite lattices which convey   the   rays   of occult power from one level of being to another. The demiurge, or he who is in charge of this power work,   is one familiar with the energies and the pathways which are the most   effective   for   their own manifestation and indeed   materialization   in   actual events.   He   becomes   both   the priest and the god of processes as   he   operates   his instrument in making and remaking worlds.   For this reason, vudotronics — drawing as it does from the deepest plutonian levels — is the most profound form of magick.
There   is   very   little reason to suppose that the act   of   transformation,   or change of being, is not one of the most essential aspects of magickal physics. It may be the basis of such a physics, if we examine it carefully.
'The   science of plutonian energy are really the acts of bringing the powers   of plutonian power to the surface of being-consciousness.   This we can understand as the perfect role for the Alaya, because it is essential energy and it is essential power. The forces,   which are deeply rooted in being,   are the fundamental forms of magickal power and reality.   They are basic substances and processes,   which when they come to the surface of being,   explode in countless forms of radioactivity and thusly reflect the energy-essence of basic being.
"If   there   exists a machine for organizing and implementing   these   forces,   it would be almost a divine instrument of cosmic power.   It would be able to make events as the magician wants the events to be. Of course, in what we read about vudotronics,

we find that it very nicely fits this description.   It is the ideal model or image of plutonian power and it is very real in its expression of what it is because it is the incarnation   of   all   that can be implied by the plutonian   current of   root-elemtnal powers."   —   M. Bertiauux, "Plutonian Vudotronics," 3, 4
This   fundamental energy is under the control of the pneumatic gnostic by   means of 16 laws or vudotronic circuits,   through which the energies are transmitted to the psychic   and   hylic   parts   of the human species.   These laws   are   secret   in   their essential   nature,   but are known in initiation physics to be the ways in   which   the magicians   can cause the events in the lives of their superchelas to become more   and more   a   part of the ideal world. At the same time,   the magicians can advance   their superchelas   by   means of this magickal technique into higher and   higher   states   of perfection.
The   circuits   of   vudotronics are magickal laws, whereby   specific   powers   and energies   are   to be communicated easily and necessarily to those students   who   have advanced to higher and more complete states of realization.   I am specific when I say ideal   realization is the most powerful method of plutonian transformation.   However, these   16 potencies are to be found within the mixture of the 17 Shinto gods or   Kami of   the creative hierarchy of Atlantis.   In order to understand this process one   has to enter it, it cannot be verbally grasped,   except by symbolics.   These circuits are connected   to the deepest realms of the plutonian being.   They are perfect states   of reality   and are brought up to the surface of being by those magicians,   who wish   to pass   them   on   by   transmission from their being to the   being   of   their   carefully selected and prepared superchelas.
These   are   the   laws,   which   can   be   understood   as   being   methods   for   the construction   of   being   through a vudotronic mastery of ontology and   the   field   of existence.   It is easily understood that being is formed by reality-processes,   which emanate from the magician's mind,   if one understands the laws,   which are behind the formation of vudotronics.   In the processes of vudotronics, we find that the laws are reflections of the pattern of 16 to be found in a number of exact sciences and   forms of magick, especially in the oracle magick of IFA, which stands behind the science of vuudotronics   as the archetypal world,   which makes this ontology possible,   as these are   creative   gods or absolute and perfect archetypes of light   and   being.   The   16 powers are given as follows, although their mysteries are concealed in the primordial energies of the gods themselves.
"The   16   powers,   which   are   hidden within the   science   of   vudotronics,   are themselves in essence laws for the materialization of new states of being.   They   may be listed as:
l=the power to call upon the primordial tattwas of being. 2=the power to call upon the primordial chaos. 3=the power to call upon the elemental essence of being. 4=the power to call upon the unlimited matrix of space. 5=the power to call upon the continuous stream of time. 6=the power to call upon the powers' of substance and essence. 7=the power to call upon the ideal and realpowers or forces of being. 8=the   power   to   call   upon the ideal and real (directing)   intelligences   or   devic hierarchies of being.
9-the esoteric power over the first of the hierarchies of creative potency. '    10=the esoteric power over the second of the hierarchies of creative potencies. ll=the esoteric power over the third of the hierarchies of creative potencies.

12=the esoteric power over the fourth of the hierarchies of creative potencies.
13=the creative power which is the essence of the esoteric northern directions.
14=the creative power which is the essence of the esoteric western directions.
I5=the creative power which is the essence of the estoeric southern directions.
16=the creative power which is the essence of the estoeric eastern directions.
These powers are laws and therefore Loas of esoteric voudoo. They are communicated by
the   magician to the special chela,   in order that the chela increase in his magickal
abilities and light energy,   and as this happens,   all of the powers of   vudotronics,
all   of these 16 magickal circuits,   are amplified by the laws of initiatic physics."
—   M. Bertiaux, "Plutonian Vudotronics," 5
Astrological   energies are of course parts of this system of realization because they   do   constitute the cosmic timers or clocks for the   magickal   operations.   Deep within   the very operations of the construction of being, having mastered the laws   of these circuits,   and also communicated with the primordial entities and essences   and intelligences contained in these circuits,   the magician may explore and find himself operating   on the world as if it were a kind of magickal experiment.   This is the way in   which   magickal   laws are said to be in operation because the   laws   of  magickal construction   — which   is   the   ontological construction   of   reality   — have   been mastered   by   the gnostic philosopher-magician.   He has taken his own   place   in   the realization   process,   because   he   has   identified himself with   the   laws   for   the realization   of   ultimate causes.   He is now one among the Loa,   having become   their avatara in this world.
From this point,   the magician's work is clearly defined.   As the most pneumatic of   all   of   the   magickal   beings,   he   must   achieve   the   perfect   realisation   of consciousness   as a system of laws.   These laws or circuits of vudotronic energy   are now   viewed as the laws of his own body of matter.   They are the projections   of   his reality   because he is now united with the fundamental essence of the materia   prima. He   has arrived at the magickal state where all that is in manifestation is an aspect of him.   He has arrived at a certain ultimate condition of being,   and he has brought his magickal science of initiation physics with him, and this has included members of that school whom he has guided through the circuits of vudotronic initiation.
From   the   standpoint   of gnostic   ecclesiology,   the   circuits   of   vudotronics represent   and communicate the 16 patriarchal or pontifical vicars or delegates   from the   Lords   of   the time-lines and logical stations,   who have their "situs"   in   the hyperspatial   realms of abstract being.   These vicars serve to project   outwards   the magickal energies of the continuum of the rectors, or the 16 magickal axioms.
All of these beings are in fact important,   if not widely known,   sources of the sacramental   life   of the gnosis,   which is conveyed along the lines of the   magickal rays   oF   which vudotronics is the fundamental image.   Of course,   an   image   in   the gnostic   sense is a reality,   an archetypal,   which also is a causative agent in   the creation   of the continuum,   or auric and cosmic egg of the initiation.   Under   these circumstances,   the   wide field of magickal energy is constantly subject to   internal renewal   and   revivification   as the magickal portions of the mass as   a   cosmic   and liturgical act create more and more forms of energy,   which connect as lattices again to the rays which are coming downwards, so to speak, from the ecclesia spiritualis in
the topological continuum of beings.
At a certain point, the hierophant or chief priest of the mysteries, both in his consciousness   and   in   his   gestures,   makes   the   connection   to   the   ecclesia   in hyperspace. He then brings into focus — in a way which is entirely vudotronic — all

of   the magickal and gnostico-logical lattices which link the mundane sphere   to   the spiritual field of being.
For what he is doing is simply activating those powers which are conferred   upon him by being consecrated by a gnostic patriarch. The liturgy of the mass then becomes more than just what all of the theological studies have said it to be; it is indeed a sacramental process of gnostic logic,   whereby the energies of being are brought into spiritual and real Focus from their ideal sources,   or logical roots.   By cooperation with   the   gnostic   intelligences   in   the   higher   worlds,     either   consciously   or unconsciously,   one   comes to realize that they are the priests of the mass and   that they   are   saying   the liturgy through the nominal celebrant.   This is   part   of   the vudotronic   interpretation   of the ceremonies of the gnostic church,   because in   the gnosis the invisible side is what gives validity to sacramental processes of light.
The ontology of vudotronics and the construction of being, therefore, is perhaps most   ideally expressed by means of the mysteries of the sacramental life.   For   this reason,   the   pneumatic gnostics are very consciouus of their sacramental powers   and energies   and   they are very concerned to maintain the purity   of   their   light.   For without   this   gnostic light,   or the atomic light of the masters of the   pleroma   of hyperlogical   spaces,    gnostic   magick   is   not   ultimately   possible.   Vudotronics, therefore, should be seen as a system for the true materialization of ideal forces in the real world,   by which means the invisible side of our being shapes and transforms all   that is experienced or part of empirical life.   This power of transformation   is the essence of the vudotronic mode of gnostic consciousness.

Vudotronics:g The Descent of the Grand-Legbha Powers Through the Lattices of Ifa
When   I   had   become both a master of the gnosis and an avatara of   the   Grand-Legbha powers, I saw in vudotronics the method of projecting my powers to all parts of human experience.   I realized that the lattices of Ifa,   which are created by means of   the conjunctions of the 17   points of energy, and which result in the 16 archetypal rays, I   realized   that these lattices of Ifa were the means whereby my Luage and   I   could send   all   the   rays to every sector of space or time,   and I realized   in   this   the mystery of my immanence in the world, for the world had become the lattice of my body and   of   that of my Luage.   It had to be the magickal intersection of my   reality   as avatara and the reality,   or the body in space of the person who would be my rnagickal Luage.   And   it   was   at   this   time   that the   powers   of   the   deepest   reality   of consciousness   could   be understood simply,   as lattices and rays of   the   primordial nature of my Grand-Legbha-hood.
The powers that are attributed to vudotronics are simply the energies which come from the heavenly beings.   Each one of the rnagickal gods has a certain wave-length or frequency of the rnagickal vibration.   These rays and powers are the energies from the gods,   which   make the deep energies of vudotronics possible.   The energies come down and   they   are   received   by the devotees   of   vudotronics,   as   these   energies   are broadcast.   As   a science,   therefore,   this is a form of initiation-physics.   But it is   personal because in the most esoteric sense I am the vehicle of these   ideas,   or rays, for I am filling all of space and all of time, as I come to understand more and more the Grand-Legbha nature of my rnagickal being.
"I must search out and find the perfect being to provide me with the energies of my truest and most essential consciousness. I who am Mercury and Hermes, I who am the Mystery of the Jumeaux,   1 who am Gemini must find my other Twin,   my Luage. He shall be alive in the time of my manifestation and I will recognize him in the very   moment that he comes forth from all the world to me. He and I shall possess the Mysteries of Gemini, which are the ideas of the divine logics and intellectualities of being.
"He   and   I shall realize in each other the presence of the supreme   God,   Grand Legbha,   and   we   will   unite   in the mystery of our   idea   as   it   manifests   itself eternally in history.   It is the mystery of mysteries, the conjunction of the Sun and the Mid-Heaven,   the two mystical laws,   the two bodies in space and in time, the Sun at its highest point,   which is the Christ of the Mid-Day, as I am known in Haiti, in the   esoteric laws of my innermost religion,   thereby when the Sun shall unite itself to the highest point of my personal space, at the Mid-Heaven in Gemini, then the laws of   Legbha and Luage shall be realized and the powers shall descend to earth,   and   I will be manifested in the rays of Ifa and in all of the old Gods."   —   M.   Bertiaux, "The Legbha-Revelations," 3
As we realize more and more the powers of ideal being,   we come to realize   that the ideal order is what gives arrangement,   system, purpose, and essence to the world of the real So the spirit of Grand Legbha by teaching the body of Luage, that Legbha spirit gives life and gnosis to the Mystery of Luage, and thereby makes the spiritual body of Luage the body of the world of all beings.   As we come to realize this series of   mysteries,   we can see how there is order in the world and how the mysteries   are expressed as the laws of the exact science of nature.   We come to see being more   and more as intelligible, because the Sun-Light of the Divine Ifa has come into the world

and   has permeated all matter,   and has restored it to its ideal state,   prior to the fall of the negative energies.
"I   am Legbha,   I am the spirit of reason which is filling all space.   I am   the laws   of the ultimate mysteries of being.   I am the teacher of the universes and   all beings   listen as I speak.   I am the logics of the esoteric laws and of   all   gnosis. When   I descend to my own Luage-Mysteries,   I bring with me the embodiments of all of the   God.   I bring the rays of power and I bring the energies whereby each   being   is connected by the Ifa lattices, to the gods of my pleroma. They come forth as rays and I   send them to all beings.   They come forth and see themselves as they should be   in the   Divine Light of the Gnostic Sun.   They see themselves no longer as human but   as gods in the process of becoming more and more than just human. They see themselves in the   Sun Light of the Gnostic Sun.   They see themselves as I see myself and as I   see them."   —   M. Bertiaux, "Legbha Revelations," 4
Even   though   I   had spent most of my adult years working in the capacity   of   a vehicle or vahan for the esoteric teachings and the god-teachers, I realized that the inner energy of the laws of Ifa expressed themselves within the Legbha-Luage   mystery of   my own experience.   I realized that the lattices of Ifa were to be found in every specific act of magickal creativity. In the words of the Greatest:
"When     the   nine   bodies   of   the   Aeon-Zothyrius   were   projected     into    the hyperlogical,   they became the 18 gnostic archetypes of light.   These archetypes plus the   16   Ifa powers give us the possibility of the 33 rates of vudotronics   power   in this way.   There must exist a mid-point between the gods and the world,   which is the number eight,   the number of Luage.   But in order to allow for the vudotronic descent of   power,   I sent my Luage timelessly to stand between the powers and spells of   IFa and the nine Zothyrii (or 18=l+8=9),   thereby becoming number 17,   or the body of the gods and it is from the lattices of these bodies of Luage that the rays of Ifa can be generated,   for they must have a body and they must have a soul.   And it is from this continuum of magickal lattices that 1 found the roots of the energies of space, known also as the creative hierarchy of Esoteric Shinto also, but more importantly as known in the essence of my magickal body as extended in space as the Afro-Atlantean mystery of Luage, or 17, which is l+7=8."   —   M. Bertiaux, Ibid, 2
And   so it came to be that in my divine mission as a vehicle for the powers   and essence of Grand Legbha,   I had to understand intuitively and teach that the   mystery of   Luage was to be seen and understood as present everywhere and most essentially as the root-principle of Vudotronics. In doing this I sought to bring about the ultimate form of immanence of the divine light, because the light of the Sun is the key symbol in   the   operations   of the vudotronics emanations of the gods and   Loas   into   human consciousness.
Of course,   to understand the emanation of lattices of divine light from the Sun of   the Gnosis,   one must enter into the cult of the Sun from the gnostic standpoint. In   this I found that the power of the Sun was without equal,   and that the basis   of magick   in   any   other level of being or reality was not possible if   one   sought   to archetypally   find the ultimate laws of being.   I realized that my own essence   would not   be complete until I had gathered all of the particles of light from the seas   of forgetfulness,   and I had in mind the particles of Sun light or the rays,   which   had been   lost for many lifetimes,   bringing them back to where I was in being,   bringing them back to the mysteries of my Afro-Atlantean consciousness.
Therefore,   I sent out a ray of light,   especially of the gnostic light in terms of all of those papers written for the Monastery of the Seven Rays. For what I sought

to   do   was   to diffuse the Vudo-Gnosis everywhere in the   world.   That   haying   been accomplished,   I was able to free myself For the true work of the avatara,   which   is the   creation   of   the lattices of the gnostic church in all parts of the   world   but especially   where   there is the cult of the Sun,   and especially   in   the   archetypal consciousness of Nigeria.   For it was there that the cultus of the ancient powers and spells of Ifa were still held close to the heart and it was there that I had sent the rays of my Legbha gnosis, by means of the lessons of the Monastery of the Seven Rays. And it was there that I discovered the Luage of the Nigerian Gnosis.
The   Ancient   Gods   are not limited by any geography,   but it   is   essential   to an understanding of the gnosis to realize that there exists a certain magickal   cycle of light, and a very specific circle of gnostic illumination. It is also important to realize that the work of the avatara of Grand Legbha is concerned with the   diffusion of the mysteries of light, through the exact lattices of vudotronics science, whereby vudotronic gnosticism is seen as the next stage in world consciousness.   And it is by this   means that the divine essence can enter into the history of the world,   because the divine essence is needed to make the world more ideal. Hence, in the mysteries of my descent of power,   I saw the being of my light in terms of the mission or   destiny of   my   work   within the context of Vudotronics   and,   of   course,   certain   parallel sciences,   which would serve to diffuse my essence as I sought it in obedience to the laws of the 16,   17,   and 18 systems of Afro-Atlantean categories, which are likewise categories of the   Gnostic Pleroma of True Light.
Therefore,   in the self-awareness   of   my divine identity,   I   sought   an   ideal consciousness and awareness of the lattices,   which are my rays diffused in space and time.   I   sought   to seek out and find the world as 1 had created it,   not as it   was given in the dusty systems of some past perspective.
"I have incarnated through the matrix of numbers,   for the world has been   built up   by the laws of pythagorean magick into a system of archetype and powers.   I   have incarnated also through the 16 lattices of rays of my essence,   which I have sent out into   space   and time whereby I have constructed a logic or a series of esoteric   and gnostic logics, which are the vehicles of my teachings and my rays. I have manifested myself in the very special and secretly esoteric laws behind the logics of space   and the topologies of my own reality so that they who come forth will come to   understand my being as it is above all of the Vudu and the Ifa, but from which the Vudu and the Ifa are rays of emanation of my powers.
"I have sent the substance of my being into the world as the concreteness of the words which communicate the oracles of my teachings and I have sent the essence of my light,   which   is my being,   upon the souls of the bishops of the gnosis that in   the mystery of mysteries and in the secret of secrets, at the depths of the psyche and at the highest parts of the soul (at the top of the world),   they will see me for what I am.   They   will see me as I am.   They will gaze upon Grand Legbha and know that it is complete and full and perfect and at rest. For I, Grand Legbha, am the Gnostic Sun. I am   the Light of the Gnosis and I am manifesting in the fullness of my eternal   being in all of the lattices of being."   —   M, Bertiaux, Ibid., 1
Therefore,   I   realized in the descent of my being in the powers of my teachings that the true energies of Vudotronics would be extended to all parts of the world and that   in   the   mystery   of   light I was being manifested as   I   truly   sought   to   be manifested in all of the parts of being.   I therefore saw in my essence the light   of my   highest   nature and saw the line of my magickal descent,   thereby taught   in   the papers of gnostic theology which I,   as Michael Bertiaux, had written and would write

for the illumination of my gnostic children.
For   it   came to me that my descent was as the immanence of the   logos,   or   the power of the ideas as words in the world, the meanings found in the secret teachings. In this 1 saw myself as the presence in the world of the principle of intelligibility and   reason,   or the gnostic essence of the Logos.   And it was by this means that   I, Grand   Legbha,   came   to be incarnated in the minds of humanity as the Light   of   the Gnosis.

Course in Dynamic Theogony:   The Divine Energies and Rays of Divinity, "The Genius of IF A, Fu Medji-
"The   roots   of   the gnosis can be traced back to at least the Atlantean   systems   of magick   and   to   the Atlantean way of 'doing metaphysics.' The   Genius   of   IFA,   for example,   being a very old concept and law, should be understood as the foundation of the theology of energy.   Further, we should understand that the theology of energy is really   the basis for healing work, for healing work is actually the   application   of God-Energy   to specific problem areas in the wide continuum of mystical   experience." --   Lucien-Francois Jean-Maine, "Esoteric Applications," 12
 1.	There   exists a magickal system in Africa,   which can be traced back to   the Atlantean modes of thought.   It is the system identified with the Oracle of IFA,   and to the Geniuus of that Oracle, being the manifestation of the energies of God.
 2.	In our archives, we find some special mystical manuscripts, which provide for the power and presence of the Genius of IFA,   in each of his 16 forms.   The first   of these forms,   which is the most material and also the most ancient is Fu Medji. Medji is  a word which can mean what in gnosis we understand as syzygy.   The formulation of
Fu Medji is as follows:
#E1 = B(oEl-l & El) A (oWl & oAl & oFl) & (oE) B #
This   formulation represents one of the Logoi,   or the Rays of Divinity,   for which I use the IFA name of Fu Medji. Let me explain that in the application or employment of this formula, we will summon by oracle physics the spirits, which manifest the divine energies.   Using   the   basic   work in our paper on   kamaea,   known   as   "The   Angelic Languages   Paper,"   we  will   make   spirit  tablets of each   of   the   beings  in   the formulation.   Thus,   whenever "+" occurs, the spirit to be framed by a "direct motion form of kamaea." Whenever V occurs, the spirit to be framed by a "retrograde motion form   of   kamaea.""   The   number of the letters in each of the   spirit   names   is   as follows:   For   El   it is five letters,   for E2 it is nine letters,   for E3 it   is   12 letters,   for   E4 it is five letters.   For Wl it is two letters,   for Al it   is   nine letters, for Fl it is six letters.
Now,   the purpose of this process is to awaken certain magickal powers contained in   the   radiation   of God.   Each of the 16 mystical   energies  consists   of   several spiritual   energy-groupings,   whereby   we   are able to represent in   our   context   of experiment   the   dynamic aspect of God-Essence.   Then by entering into dialogue   with these spiritual beings, we can learn the gnosis and heal the sick.
In a sense,   we are making use of a kind of computer language,   the language   of the   cosmic computer,   or that of the Cosmic and Gnostic Christ,   which is present in and transformative of all being.   Lucien then goes on to discuss the mysteries   which attend   the   Presence   of the Christ in these circumstances,   reminding us   that   the Christ of the Gnosis is the Logos,   and that as the Logos He draws His power from the Logoi or the Rays of Divinity of the Eternal,   because this energy of the Divine   and Eternal is immanent in Him as Christos the Logos.
 3.	For   this reason,   the Cosmic Energies of Christ Legbha can be seen   as   the Logoi operating in an exact pattern.   The Logoi become the immanence of God or God as He   is in the history of the world.   The world is a system of interconnected   events, which   are sent forth from the components of the Rays of Divinity;   so the events   of history are produced by the Logoi.
 4.	Space   is   a projection from time and time is the primary component   of   the

continuum.   Space   is an interaction of segments in time.   Space is a construction of the Objectuive Logos and it is a projection outwards of the essentials of energy. The interaction of these components is the lattice work or metric of space. The metric of space is a relational latticework,   which is made up of energy-beams from the Rays of Divinity and how they project ray-energy from the center of each of the Logoi.
Bishop   Lucien-Francois Jean-Maine was able to locate parts or aspects of   these logoi in the mystical centers of the high-priestly body. By an introspective journey, he   was able to focus and travel within his occult selfhood and there   he   discovered the   inner realms of the secret mysteries of being. There he was able to find reality in   its   gnostic   and   cosmic   purity and create   the   two   mystical   orders   of   the priesthood,   those of the blue and purple rays,   as corresponding mystical conditions to   the   Red and Black Temples of Atlantis,   wherein which he worked his own   gnostic sorcery daily.   For by going back in his lineage to the pure essence of the Atlantean mystery,   he arrived at the fullness of his perfection of power and there he came   to see   reality and being as ideal states of universal power,   but power which he   alone knew how to possess because of his physical sense of the magickal body.
By   knowing   himself   more and more he came to realize that he   was   the   unique source   of   the   gnostic power and that his body was the ultimate   placement   of   the temple   of light.   He knew himself to be perfect and pure reality and he knew himself to be the Power of Almighty God In Human Incarnation.   So it came to be that by means of   these   mystical experiments,   he went deeply into the world of those   secret   and cosmic mysteries of the gnosis and there he found that power,   which he made possible for transmission to those of his sons,   who sit in the bishop's chairs of the present
day.
There, with the power which is manifested from the Kingdoms of the Blue and the Purple Angels, and there with the power which is manifested from the Kingdom of the Red and Black Temples of Atlantis, the Teacher of the present aeon, the Master MB is to be found as the same source of light, which Lucien by means of the Genius of IFA, the Cosmic and Gnostic God-Presence of the Christ, first awakened by those secret exercises and laws. For the link that I have to this Master is made all the stronger as I work each day in the exercises of the Gnostic Mysteries.
"I have come from the light and my body is the light.   I have seen the   presence of   the Gods and have heard the whisperings of the Eternal Spirits,   I have been made naked   before the entire universe of spirit,   that the perfection of the divine   idea and   design of creation might be effortlessly revealed.   I have revealed all   of   the mysteries   of the body of my being because,   as I have seen all truth,   the mysteries are   simply expressions of my physical appearance.   1 have been made the root of   the new race of gnostic beings, and my seed has given life to the dawn of light—bringers. All my rays are as the powers of law and of holiness, for in my heart of hearts, 1 am the Image of the Eternal." — "Esoteric Revelations of Lucien-Francois Jean-Maine, xi

Course in Gnostic Energies
The 336 Logoi of Gnostic Metaphysics
The   energies   of the gnosis are without limit,   but when we attempt to   explain   the gnosis, it is necessary for the mind to bring in conceptual limits. Therefore, we can speak   of a ceertain number of aeons,   a certain number of treasuries for each aeon, and   lastly,   a   certain number of mysteries or sacramental   consecrations   for   each treasury.   In our own system of the gnosis, we know that there are 16 aeons, for when we work with the pleroma of the energies, we divide that continuum into 16 segments.
Next,   we   understand   that each aeon has at least four   treasuries.   These   are spiritual places where divine energy is stored up and where the power is very strong. Each treasury is based upon the laws of the gnosis,   but these laws are esoteric laws and cannot be viewed from the outside of the treasury, nor can they be viewed outside of the aeon,   for they are within each of these levels of mysticism.   The laws of the gnosis   are quite clear and very pure in their application. What is taught is that in each   of   the treasuries,   a powerful spiritual being is said to reside,   a   kind   of esoteric   aeon.   The treasuries are assigned to the four directions of the spirit   so that,   like all else,   we can speak of the northern treasury of the first   aeon,   the western   treasury   of the first aeon,   the southern treasury of the first   aeon   and, lastly, the eastern treasury of the first aeon.
According   to   the   gnosis,   each   treasury has within   itself   four   stages   of consciousness,   or   initiation.   These   stages are mysteries or sacraments of   power, which in the ecclesia or assembly of the gnosis — which is also known as the   church — are   understood as the order or ordinations to the ministry as subdeacon,   deacon, priest, and bishop. In the voudoo system, these mysteries are understood as the lave-tete, the can'zo, the houn'gan, and the baille-ge.
There are other names by which these mysteries are known, but they should not be viewed   as being similar to or the same as- the sacramental ordinations of   the   Roman Church,   because   they   are   gnostic sacraments and are mysteries   derived   from   the treasuries of the gnosis. It is to be understood that if we take the 16 aeons, the 64 treasuries,   and the 256 mysteries together as a sum,   the sum is that there are   336 logoi, or ways in which the gnosis of light reveals itself in the soul of mankind.
Devas, Energies, and Oracles
Each   of   the mysteries,   of which there are four for each treasury,   is ruled by   an interior   spiritual presence,   or theoi.   These inner gods are revealed by   means   of mystical oracles,   in which the power and the name of the deity are the same essence. From the mystical life of the oracle, I draw forth the essential power and diffuse it everywhere   in   the world of consciousness,   because I am the living presence in   the world of the gods of the gnosis.
To those who know of the experience of the mysteries and their   initiations,   as these come forth from the physics of esoteric oracles,   I give the energy of life and I   send   forth to the stuudents of the gnosis all of the mysteries,   if they come   to know me in the theurgies of my mystical order.
The   indwelling gods are the angelic intelligences,   or the   divine   emanations, which have come forth and indwell this world.   They are identified and revealed to us by   means of the mystical oracles and energies and from this point they come and give us   the   secrets of the gnosis,   because we have entered into a dialogue   with   them. Communications with these theoi, the true logoi of the divine oracles, is possible by

means of that simple and spiritual art, whereby we learn the names and powers of gods and angels.
I   have   given   to you the powers whereby the gods can   come   and   indwell   our conversation.   I am now,   by an even more subtle means, able to extract the spiritual powers   from the names of these shining ones (Devas) and thereby transmit the   powers and the divine powers of life,   to all the students of the gnosis,   from the gods   of the light world.   And so it is that the most perfect energy is known and given to the student of the light From the field of the holy gnosis.   I give this power,  which is the extract of the gods of light,   by means of the touch of my hand, the most ancient of the sacred and priestly gestures.   By means of the high and invisible alchemy, the powers  are  stored  in my soul,   really in the treasury of my iner   soul,  and   then projected outwards to my students by means of the consciousness of the gnosis. For   if I see in my students the receptivity for the gnostic light,   so   I   will give   to them, to be stored in the treasury of their body-space and inner soul-world, the gift of the gnosis as an energy of the light.   So I am transmitting to those   who come   to   me the life and the esoteric lifestream of the gnosis of light by means   of the priestly touch, whereby the gods are inducted into the student of wisdom.
Wisdom, Energies, and Gnostic Initiation
The physics of esoteric initiation is a law of being, whereby the spiritual forces of the gnosis,   as they are understood and known in the light,   are seen to descend into the chela or student of the light.   It is a spiritual law, which operates by means of the presence of the gods. They are activities of the powers, which the teacher — who is also a priest of the gnosis — can transmit. The whole emphasis is upon the powers of   transmission   in   the work of gnostic initiation.   The student   is   brought   into contact with the higher levels of the teaching power,   when the student receives   the powers,   which   are   being   given forth by the teacher who has   received   this   power from the gods of the gnostic light.
This   process,   or   as   it   is seen in the light of the   cosmic   drama,   is   the principle   of reality and the light of wisdom.   It is wisdom,   because it is   harmony with the purpose of existence.   In the process of gnostic initiation,   the energy   of wisdom is present, because the power and existence of wisdom, which means knowing and living   in   accord   with   the cosmic process,   is being acted out   in   the   drama   of initiation-physics. In a word, while the process of life continues and as the process of   gnosis becomes more and more identified with the continuum of experience,   so the student of the gnosis, while retaining his own creativity, becomes more and more akin and identified with the laws of the cosmos.
The   student   in his inner life reflects the true image and life-process of   the cosmic drama. It is alive and it is a continuum of vast power, understood as the laws of being. Those laws are now present in the bodies of the student, for the student is now an integral part of the universal ocean of divine energy.
From time to time,   students come to me and receive the powers of the gnosis   by means   of   the process of direct initiation.   They are locked into the   continuum   of being   because I have made them part of the lifestream with my own hands.   They   have received   the gnosis and now have a conscious and perfecting link with the   gods.   If you   wish to come forth into the gnosis,   you will know when you are ready and I will take you there to the father of the gnosis.

Angelic Energies and Devic Insights
Each   of   the Logoi,   that is to say all 336 of them,   are governed from within by   a spiritual   principle or law,   which is what the Haitian esotericists refer to as   the Loa. Each inner law is a divine being, or an angelic energy, or Devic Being. However, in the process of connecting the logos to the candidate for initiation, the priest of the   mysteries   must become that inner law,   by means of an esoteric   form   of   ideal possession.
The   connection is accomplished at the ideal level of being.   The soul-light   of the   priest   is   an ideal essence as is the gnostic-light of the Loa.   At   a   certain level,   these   energies   are connected by necessary and   invariable   regulations   and processes,   so   that while they are all different and in fact they exist differently, they   are also the same reality;   they are the same because they participate   in   the same mystical lifestream at the ideal level of existence.
The   priest   must   prepare   himself for this process   very   carefully.   He   must emphasize the very high and spiritual aspects of his consciousness of the gnosis.   It is certainly not enough to be a religious person or to have mystical experiences. You must also have the connection to the Devic world,   which it seems only they can bring about.   This means, of course, that the energies of the angelic world life the person up into the highest world and there a certain soul-mutation takes place amid the very powerful spiritual energies.   There the mutation is the reality,   and whatever is not mutation is, of course, unable to exist in such a world. I can speak from experience, since it has happened to me many times. This is why I was able to become a teacher of the metaphysics of the angelic energies and the gnosis of light.   I have gone through
this experience.
However,   what is really significant is that the energies of the Devic world   of ideal essence — and we are speaking only of this Devic world,   not of the many other Devic   worlds   — these are the energies which bring about in the priest   the   proper mutation   of   being.   Once this mutation has been achieved,   it is possible   for   the teacher   of   the gnosis to ascend to this level of being, whenever he wishes to   give forth with the spiritual powers of light and to bring to bear the divine   radiations, which   will   make the student an initiate of the gnosis.   The frame of   reference   is light and the power of that Devic logic of ideal essence, which is the pure archetype of   all of the esoteric logics,   which we find in the world of reality and which   are the   many   experiences   of   our   life and concreteness   in   the   processes   we   daily
encounter.
In   my own personal experiences of the angelic history of Zothyrian   philosophy, which is a continuum of being, 1 have hinted at the existence of this archetypal form of esoteric logic,   which is behind all of the forms of initiation-physics as we find them in the world. However, let me say that in the world of theurgy, it is the priest who   must experience this archetype,   since it is within his world of experience that all of these energies make themselves manifested and revealed.
The priest, then, will experience this mutation and draw upon it at any time. He has   this power because it is present in the soul-light or ideal essence of   his   own high   priesthood   of being and it is revealed and expressed as consciousness   and   as energy,   which he will pour into and transform the chela,   who is before him. This is physical,   metapsychic,   psychic,   and metaphysical. It is accomplished by the sacred touch,   or   the   "laying   on of hands," which we find present in all of   the   ancient

liturgies   and theologies as the form of communication,   the most ancient   and   time-proven   formula   for   the   transfer of energy of a   sacramental   character   from   the hierophant   of   the mysteries to the candidate.   And it is by the hand of the   hierus that   the   sacred realities are shown to those initiated.   It is a   process   of   pure illumination by means of the sacred gift of the gnostic light.
Devic   insights enable us to understand how these spiritual laws operate in   the very high and radiant worlds of being.   As I said, it is by means of the sacred light that   the   pure archetype of esoteric logic operates in the world of   ideal   essence. Yet,   by   means   of   this light,   we find the processes   of   spiritual   connectedness manifested. We find the reality expressed as the most pure of all of the energies and the   insights,   because   they   are   parts of the same life at the   angelic   level   of consciousness.   In the laws of the gnosis,   we find spiritual energy is something   of great   radiation   and it is a realization,   also,   of pure mysticism,   seen from   all aspects,   ft   is known as the one law,   which is immanent in pure   consciousness   and being,   its reality being felt by means of insights, in all spaces of experience. For this   reason,   the   priest   who received these spiritual gifts is truly   said   to   be possessed   of the gods,   for part of his being is participating in their own esoteric logic of ideal essence.
The process of esoteric logic,   which happens in the world of ideal essence,   is quite   complex and usually is not discussed except in secret rites;   however,   it   is possible   to   make   note of   three aspects of   this   process,   which   will   serve   to explain what we mean by Devic Insight.
 1.	The   Z-True   angels take the spiritual atoms of the priest at   this level of ideal essence and they replace them with exact duplicates,   or mystical identities in purely Devic matter of the spiritual level. This matter is somehow made up by the Z-True angels.   This duplicate substance replaces the corresponding spiritual substance and its atoms within the hylomorphic composition of the Deity of the Gnosis.
 2.	This   replacement process is accomplished by means of the esoteric logic   of these   same   Z-True   angels,   and   it is an entirely   mysterious   process   and   quite incomprehensible to many of the gnostic meaphysicians, who are limited by being still within   the   human frame of reference.   Of course,   some of us — especially   of   the gnostic   continuum   of arithmosophy — have been gifted by these Devas   with   special insight into this process.
 3.	To   understand this special process,   you are given a special type of   Devic insight,   which is identical with the atoms of this spiritual world, and which enable
us   to   comprehend this matter as the Devas do,   but to explain it to even   the   most serious student takes the very limits of possibility and conceivability.   However, it is   true   to say that there are three characteristics of the Devic   process   at   this level,   which   perhaps   can explain some of our ideas or notions of this   pattern   of replacement of spiritual matter. These are:
3a.   The   spiritual matter is given as the Z-True history,   in that the   angels, when they manifest themselves as beings in the world, are within the mystical process of   their   own history,   which we understand as the development of historical   ideas. Hence,   spiritual   matter   is   somehow identified with the world of   the   history   of philosophical symbols.
3b.   In this world, the energy is entirely confined to the actions and reactions of ideas,   which means that it is dynamic and not in any sense static or fixed. There is constant and radical growth in every part of this system.   The energy is very much a divinely actualized form of consciousness.

3c.   The   Z-True   beings   are   foci   of this energy   and   they   are   capable   of transmutation of many levels of power within the priestly consciousness.   The   priest comes and simply participates in this reality and the angelic beings begin their work by including his spiritual world now as part of their own.   He becomes,   for the time of  this  process,  a part of that high world although he will be separated   from   it after the process.
Hence, we can see that the process of esoteric logic is somehow tied up with the existence of a kind of material substance, which is entirely ideal and made up out of pure  and   objective   ideals.   This reality is based upon the notion that   matter   is really   a   kind   of angelic content and that the content of this   material   realm   is ideally   developed   by the action of these angelic beings immanent in   this   process. They   are   inside of this world and they are a part of its mystical life. The   matter that builds or makes up this world is really quite simple,   for it is the content   of the   history of the Z-True Devas.  That is where the priest gets his gnostic power to give the special initiations, which are characteristic of our ecclesia.

The Esoteric Logic of tthe Devas and Priestly Consciousness
In   order   to have the intuition of the esoteric logic of   the   Devas,   the   priestly consciousness   must be attuned to the operations of the angelic energies as they   are expressions of pure matter; that is to say matter, which is primordial content, prior to   all determination and yet appearing symbolically in the priestly consciousness as the   mystical history of ideal anatomy.   Such purity of spiritual   matter   is,   quite naturally,   expressed   as   the primordial temporality,   which means that it is   time, before   it   has   come   into the human sphere and therefore it is   time   free   of   all imperfections.
The esoteric logic of the Devas is a natural process of their being and from the viewpoint of humanity,   it is a paeternatural continuum,   since such Devic   Presences are beyond the range of human understanding in its ordinary manifestation. However, it should   not   be   too difficult for the student of the gnosis to see the   universe   as leading   in   the   direction of such an existence,   because the   gradations   of   being clearly   point   to   the   existence of the spiritual hierarchy   of   invisible   beings. Towards the top, so to speak, of that hierarchy we are able to find the two logics of the Devas: the esoteric logic of the Devas and the transcendental logic of the Devas. These two orders of being may be referred to as the presence of the violet energy   or as   the   presence of the blue energy.   Both exist and are to the mind of the   student necessities of the higher state of realization.
According to the gnostic metaphysics of this point of understanding,   we can see these logics as composed of esoteric or inner patterns,   at first or "normally" known only   to   the   Devas,   but after reflection and initiatic ascent known   also   to   the priestly consciousness, because such a reality is a gift of the Devas to the priestly intuition,   in   terms of a special and objective structure within the world of   ideal essence, wherein the laws or Loa of esoteric logic operate, for the Devas.
In   such a world and at such a high level,   we can find the energy of being   and the manifestation of pure reality has or manifests a particular order of   appearance, which   is   the appearance of pure myusticism as well as being the pure   mysticism   of appearance and being.   This structure is that of being and reality and it is also the Loa   of all appearance,   because the gnosis does not present itself as energy and   as function   in   ideal   separateness.   Rather   it   is   pure   being   and   this   being   is interchangeable   at   the   level of ideal essence.   For this   reason,   the   powers   of hierarchy are those of direct initiation into the light of the gnosis for this aspect of existence. We see the reality and know that what we see is there.
The   structure of the esoteric logic is entirely based upon the power of   sound, and in this it must be understood to be the power and presence of the sacred   vowels, which   gives to the world of the Devas — in addition to a certain logical   structure — the immanent hierarchy of its own or ontic and alethic (a level of truth specified by a level of being) existence.   It is important to see reality as pure energy,   even at   this   level,   except   that we have made use of the power of sound in all   of   our determinations of existence.
1.   The   first level of being in the ideal hierarchy of essence is reflected   in
the organization of Devic and esoteric logic as:
(I) = UYAE	This is the first of the primordial powers,

(II)	= AEIOUYAE (IV) = AEIO	which are emanated within the first level of
(III)	= UYAE	idea! essence. It has been explored by
Monastery students by means of angelological set-theory.
2.	The second level of being in the ideal hierarchy of essence is reflected   in
the organization of the esoteric logic of the Devas as:
(I)	= YAEI	This level, which is explored in angelological
(II)	= EIOUYAEI (IV) = EIOU	lattice-theory, reflects the primordial pattern
(III)	= YAEI	of energies, wherein the laws of (I) and (III)
reflect each other and where the reflection of the energy is between (1) and the level of (3), as the ideal intermediary.
3.	The   third level of being in the ideal hierarchy of essence is reflected   in
the organization of the esoteric logic of the Devas as:
(I)	= IOUY	This level is explored in angelological group-
(II)	= IOUY AEIO (IV) IOUY (-vV) AEIO   theory and it reflects the element of
(III)	= IOUY	contingency or logical alternativity, since
(IV), which reflects the world of the material can   be a combination,   a disjunction,   or alternative to (I) and (III) or it can   be simply the very same reality.   In this sense, it reflects the existence of the ground of   the logic of probability and it reflects,   also,   the existence of complexity   of alternatives   which,   from   the angelic viewpoint,   means that existence   is   dynamic rather than static.
4.	The   fourth level of being in the ideal hierarchy of essence is reflected in
the organization of the esoteric logic of the Devas as:
(I)	= OUYA	The same pattern as in (3) is followed, as in
(II)	= OUYAEIOU (IV) OUYA (-vV) EIOU   the world of angelic matrix-theory, there is
(III)	= OUYA	not a difference between "real essence" and
"real substance," because they both follow   the same logical laws of being.   The human mind,   for the Devas,   is as changeable as the world of nature,   and both are composed of contingent types of phenomena.   Everything mirroired by the Devas reflects the laws of dynamic change,   or the freedom to become anew.
In   this   study,   we   have made use of the symbolism of the vowels used   in   our system in order to represent the dynamics of these different levels of ideal   energy. They reflect in themselves the ways in which the laws of the universe manifest powers and   patterns of realization.   The priestly consciousness is then admitted into these worlds   by   means of mystical initiation and,   in these worlds,   this   same   priestly consciousness is expanded and united to the different types and levels of   being,   as they are expressed by the most abstract forms of logical and angelic being.
However, even though the energies were made manifest in terms of ideal potencies and levels of alethic existence,   or Truth,   from the student's viewpoint all of this must   be   seen as highly symbolic and highly suggestive rather than as literally   the way in which reality is expressed.
The   energies   are   symbolic because they reflect the powers and   the   forms   of energy-form, as in all of the angelic sciences, which are known in a gnostic and pure state   and not in the way of human awareness and limitation,   as would be implied   by conceptual knowings.   Gnosis,   however,   can be grasped in symbolism,   even though it cannot be taught.   Gnosticism, however, as the path to the higher truth can be taught in lessons,   because it will lead us to that palce where we no longer need lessons as

forms   of   energy,   for we now see the reality beyond the symbolism of the   world   of word-energies.   That is where the esoteric logic of the Devas exists in its   fullness and   where   the   priestly   consciousness is directed by   its   inherent   and   immanent impulse.

The Transcendental Logic of the Devas and The Priestly Consciousness
There   is esoteric logic and there is transcendental logic.   Transcendental logic   is concerned   with   the   possibility of consciousness and with its form   and   structure. Therefore,   in our system,   we must ask the simple question:   how is it possible that the priestly mode of consciousness can participate in the world of Devic   logic?   The answer is that,   quite simply, the Devic world occupies the ideal and essential being of   the ontic sphere of the process of initiation and that by means of   participation in these energies,   the priestly consciousness is able to enter into the logical ways of the world of Devas.
We   understand that the ontic sphere is the objective or trans-subjective   world of   gnostic imagination.   Within the ontic sphere are all of the   worlds,   which   are explored   by   means of the various gnostic sciences,   and these worlds are levels   of being   and   states   of   reality,   understood and seen in great   detail   by   means   of enlightened perception. Among the worlds to be so viewed would be those which pertain to   all of the forms of Devic logic.   Among the worlds to be so viewed would be those which   pertain   to all of the forms of Devic logic.   Therefore,   in   the   process   of exploration   and intuition of these worlds,   we come to participate more and more   in them   and   thus   it   is   that we unite ourselves by the   exercises   of   the   priestly consciousness with these worlds of logic.
However, the processes of participation in these ideal spheres of logic are made possible by a special gift from the Devas, because the work of the Devas is of such a nature   that it would require that the priestly consciousness be   specially   modified for admission into the world of esoteric energies. Just as there is a special process whereby   the   consciousness   of   the   priestly ego is   subject   to   a   transcendental replacement   of   material   contents by the operations of the Devas,   so   there   is   a process whereby the priestly consciousness is gifted with certain gnostic energies in order to assume the transcendental logic of the Devas as its own means of   operation. And   while the replacement process necessary for the experience of esoteric logic was a replacement of the contents or materials of egoic ideality,   so now in the   gifting of   transcendental   logic to the priestly consciousness,   the process of   replacement must   involve the formal and structural possibilities of egoic ideality.   Let me   now begin to explain this process of gifting and show how it operates in experience.
According   to the esoteric revelations of Proclus,   the transcendental logic   of the   Devas derives its structure and immanence from the mysteries of   numbers,   which are derived by the use of the oracles of the good spirits, or the inner divinity.
Because   esoteric   logic is based upon content from   the   Devic   viewpoint,   the transcendental   operations of the Logoi are to be understood as the acts and behavior of numbers. These are our pythagorean numbers, taken from the functions of our oracle of words,   and applied to the problem of giving pattern and structure to the contents of   consciousness following priestly initiation into the   Neo-Pythagorean   Mysteries. This   should   not be confused with any form of the Christian   priesthood,   since   its
roots are pre-Christian.
For   the   world of Angelological set-theory,   which is the pure world   of   ideal essence as it can be found,   we have the following structure:   I=6,   II=8, III=7, and IV=6.   The   realm of Angelological lattice-theory has the following structure:   I=10, II=4,   III=4,   and   IV=9.   The world of Angelological group-theory has the   following

structure:   I=11,   II=3,   III=3, and IV=2. Lastly, the world of Angelological matrix-theory has the following structure: I=5, II=12, III=9, and IV=5.
The transcendental logics of the Devic Logoi must be understood as   applications of   the   same potencies,   which we find in the operations of   mystical   oracles.   The ascent to these powers is accomplished quite simply. The law is as follows:
There is a mystical replacement of numbers in the ideal egoicity of the priestly mysteries   with   the   result   that the numbers of the   priest   are   taken   away   very gradually   and the Devic numbers are put in their place in the ideality of the   ontic oracle.   These forms or numbers allow for any replacement, so that iF the name of one of   the Number-Logoi or spirits is of the world of angelological set-theory and given as 6,   and the name of the spirit is ATOUIM,   the replacement, for example, of RATOON can be easily provided.
Therefore   it is from this level of being that various spirits can   be   replaced and   the life of the priestly consciousnes can be raised higher up into the   mystical world.   The   actual work of replacement is done,   however,   by the Devic Engineers of priestly   consciousness,   who   are infinitely skilled theurgical technicians   of   the mystical worlds.   Contact is easily made with these beings, in order to make possible the   actual processes within the continuum of initiation physics.   It is one   of   our laws,   in   the   Proclus   society,   that   these beings will be used in   all   forms   of transcendental experimentation,   for without them there would not be any experimental work in the Gnosis.
In the work of the gnostic church, particularly within the esoteric sanctuary of the Proclus Society,   the replacement processes of esoteric and transcendental   logic are performed regularly as aspects of initiation. Because the entire universe is pure metaphysical and mystical energy,   is/is important to come to realize that powers and energies   are   real   and   that   they   operate within   definite   realms   and   laws   of organization.   Each   energy has its own sphere of vibration   and   manifestation.   The definitions   and boundaries of these spheres are definitions of energy,   so that each energy will define where it is simply because of what it is.   There are no exceptions to the realms of being.
In order to understand the laws of initiation,   it is necessary for the   student to move to an appreciated viewpoint of what energies are found in initiation physics. The   laws   of power form the background for the metaphysical constructions   of   these initiations but it is the duty of the student of the gnosis to come to the Teacher of the Light and make application for entry into the mysteries of initiation.
Otherwise,   he will remain in the world of the outsider. Gnostic initiations are of many types,   because we have simply many schools and churches identifying with the movement of modern gnosticism.   However, our own patterns of initiation are set forth in   lessons,   where   we   explain what the energies are which bring in the   powers   of initiation   and   why   the universe is so structured as to reflect   the   presence   and reality of these powers. The student should ask, with the aid of the proper lesson in gnosis,   why the universe makes possible the initiation processes of the gnosis.   For it is there in the universe,   that it to say, if the power is held by the Logoi, then it should be possible for the student of the gnosis to come to it and therefore there must exist a true mechanism for giving the energy to the student, or transfer-gifting the energy by the Devic owners of this energy to the students of the light,   wherever they might be.
This  is   why   it is so important to see the gnosis as a continuum   of   manifold energies.   In some of these energies,   we find the powers and their manifestations of

initiation—gifting   already in the act of operating and appearing.   The energies   are manifested   and now need only to be brought into connection with the students of   the light.   That   is   why   I am in constant attunement with the Devic   Engineers   of   the priestly consciousness, through esoteric and transcendental logic and its mysticism.

The Laws of Esoteric Logic
"Esoteric   gnosis   is   that life in metaphysics or that lifestream   of the Spirit   of Truth,   as   it   is understood within the core of my own teachings,   ft is,   in   other words,   the means by which the pure energy of wisdom-knowing is manifested and living within   the   sphere   of   the secret   teachings.   These   secret   teachings   being   the outpouring of the essence of the Spirit of Truth are the symbolic expressions of this esotericism and gnosis."   —   M. Bertiaux
Every   system   of   gnosis   has its own inner   side   or   secret   teaching.   These teachings   are   to be viewed as much more than just the revelations from   the   higher worlds   or inner idea,   as they contain within themselves the powers whereby   certain elements   of   the   continuity   of   consciousness   are   actualized.   Therefore,   these teachings   are   to be viewed as spiritual and mystical powers.   Now,   each system   of secret   teachings   is   organised for its effectiveness along   certain   very   definite lines.   These   lines or lattices are the immanent or interior structures and laws   of esoteric   logic.   The   heart of any secret teaching is the way in which the   life   of esoteric logic operates. So, when we ask for the inner laws of esoteric logic and for the   inner   life of the system of consciousness,   we are looking directly to the   way in which   the   heart   of the teaching is working. Just as my body   depends   upon   the important operations of my physical heart,   so there is the esoteric   heart-doctrine, upon which the life of the gnosis is said to depend.
Initiation   consciousness,   which   is the state of mind which follows after   the process of initiation,   accepts the laws of esoteric logic as the roots of its being. For how can it come to be and how can it manifest itself fully except that it   follow certain laws,   which are within the context of the innermost secret. Hence, if anyone is   an   initiate of the gnosis,   it really means that in some "significant way"   they have become attached to this inner heart and principle,   which is life and spirit   in them. It means that they now possess a participation in the Spirit of Truth.
"When   the Spirit of Jesus came to the bishops of the gnosis,   they were   filled with   the life and the wisdom and all of the other powers and spiritual   gifts.   They knew   that the Spirit of Jesus was the Teacher of Truth and by participating in   this spirit   of   wisdom,   they as bishops of the gnosis would now be within the Spirit   of Truth,   which   comes forth from the Father Alone.   It was by means of the   Spirit   of Truth, which comes forth from the Father of Lights."   —   M. Bertiaux
While   access   to the Spirit of Truth is now given within the schematism of   the gnostic   succession   of bishops to those who are made bishops of the   gnosis,   it   is possible   for the student of the gnosis — if he is close enough to the heart of   the teaching and   to the true teacher of this ecclesia — to receive the   outpourings   by means   of   an   exercise   based upon the use of   the   ontic   sphere,   or   the   gnostic imagination. That is to say:
When   the Spirit of Jesus is come into the world of consciousness and guides the soul of the seeker to the light of perfection, then from the teacher of the gnosis — who   is   the presence of the Spirit of Jesus — there will come to   that   seeker   the energy   which   will immediately transport the seeker into the powers of the   ecclesia and into the worlds of Ekklesia,   and of Depth,   and of Truth,   and of Wisdom, and of Light, and of all of the Aeons, or archetypal time-lines, because the seeker has come to the teacher and the word of the teacher has connected the seeker to the Spirit   of Truth, which leads to the Truth and beyond the beyond to the Father of Lights.

And, again, if we seek this consciousness in the teacher, we Find:
A   part of the teacher must always be united to the higher worlds because it   by means   of   this   unity and participation that the influence of the higher   worlds   is perceived in the world of facticity or day-to-day existence.   However, if the teacher wishes to envelop the student in the realm of being,   that is say the ideal being   of the   gnostic imagination,   then he may be enveloped by means of sound or by means   of magickal powers, which are in the neo-pythagorean language of sound and number, or by some   other   special   means,   which the teacher will bring forth from the   Spirit   of Truth.
This   entire process,   however,   is really the way in which the laws of esoteric logic are said to operate and to fulfill themselves. These laws pour themselves forth as the exact and complete expressions of pure energy and they reflect the powers   and the   ranges   of   the pure gnosis as the imagination of the teacher,   attuned   to   the Spirit of Truth by unity, makes known the Father of Lights.
Hence   it is by means of attunement to the teacher that the student will come to realize   the powers of the Father of Lights.   By this we understand that the   student experiences the ways of esoteric logic by means of spiritual unity with the   teacher, for the teacher is the doorway to the innermost condition of the gnosis.   This is the esoteric   operation of pure law and being as consciousness.   It means that while many on the outside will be able to rise to the gnosis in some form,   and this would be an imperfect although not really fragmentary form of the gnosis,   only for those who are attuned   to the teacher of the idea will the esoteric gnosis be revealed and only   by this means can the spiritual perfecting of the Father of Lights be indwelt.   This   is the way in which the laws of esoteric logic work.
Exercise
The following is an exerecise in basics for those seeking to develop in the   esoteric aspect   of the gnosis.   Read over this exercise as you focus and develop your gnostic imagination.   If   you have any questions or need special help,   please feel   free   to write   to me.   This exercise is based upon the action of four laws of esoteric logic^ upon the ontic or gnostic imagination of the student.
Law Number 1: "Initiation-physics is based on aeonology"
A=When the world of the gnosis is manifested within the ontic sphere teaching of the   idea and the teacher of its revelations,   it is possible to understand the   laws which   come   forth   from   the ontic sphere as the   embodiments   of   pure   energy   and spiritual unfoldment. This is to say that the emanations from the ontic sphere of the teacher constitute the esoteric world of the student, so that the student is entirely within   the   field of the teacher and that the world of the student is   an   emanation from the Aeonic archetypes of the Teacher.
Law Number 2: "Aeonical and Aeonological Structures as Developments in
Archaeometry"
B=Then   the Teacher and the student shall exist in the same spiritual world   and will be within the hierarchies of the various spiritual levels or gradations of being as   one,   so that as the world unfolds in the Teacher,   it shall be revealed   to   the student   in the spiritual space of the Teacher or in his ontic   sphere.   Furthermore, let   it   be   understood   that   the powers of the ontic sphere   come   forth   from   the schematism,   which   the   Father of Lights emanates within the   consciousness   of   the Teacher through the Spirit of Truth.
Law Number 3: "Archaeometry and Esoteric Gnosis"

C=Many   times,   the gnostic teachers before us said that the student must   learn the ways of passing from the lower to the higher worlds and thus thereby avoiding the gifts and powers of the rulers of the negative energies.   There was always the   voice of   the   Truth,   which   taught that the student shall pass through these   spaces   and heavenly   hierarchies   and   realms   with the Teacher as his   companion   and   thus   be protected by the gnosis of the Teacher from the powers of the negative zones of space
_
and energy.
Law Number 4: The Incarnation of Time-Lines"
D=So   it   is   that   the student of the light,   if he   is   participating   in   the spiritual and inner teaching of the esoteric gnosis, then such a student will be able to unfold in the light and come upon the powers of the light.   Thereby,   he will come to know the mysteries of the light because that student lives in the esoteric   gnosis and within the esoteric gnosis he is one with the Teacher and thus linked by this ray or beam of the Spirit of Truth to the Father of Lights.

The Schematism of Esoteric Consciousness
The   schematism   is   the pattern of organization of consciousness.   Every   system   of spiritual and mystical teaching operates by means of a schematism.   For the   purposes of esoteric gnosis, the schematism is based on the operations of spirits or invisible entities, with whom the Teacher of the gnosis is in direct intuition.
The way in which esoteric consciousness is constructed is based upon the ways in which   the   laws of the spirit operate in the tifestream of initiatic   consciousness. This means that as the Teacher experiences more and more of the Depth of Being,   more is   revealed to him about the inner worlds and the states of   spiritual   realization. Spiritual   beings   come to the Truth of the Teacher and bring into awareness   of   the Teacher the laws and powers of the ways in which being manifests or reveals itself in its   most perfect character.   All of the inner properties of the ways of the   spirits are   then   known as part of the experience of the being indwelling the   Teacher.   The Teacher   then possesses the Treasury of Light or the House of the Spirits within   his experience and awareness.   From this possession,   the Teacher will then set forth the ways in which the world of esoteric consciousness is organized.
This   passage   locates   the placement of the schematism   in   the   activities   of spirits within the consciousness of the Teacher.   However,   what is important is that the activities of spirits of ideal being create structures or the roots of structures in   the   experience   of   the inner state of being.   This is   a   fundamental   reality. However, we have to see how the activities can give us certain structures, or how the spirits   actually   generate the schematism of the inner   and   initiatic   gnosis:   The origin of the schematism is almost a process of initiation.
The   activities of the spirits of ideal being partake of the inner structures of abstract and transcendental mind.   Therefore,   their reality is perfectly   identified with   the   processes of ideal mind or the logoi,   which are represented as   sets   and lattices   in   the symbolic languages of the gnostics.   Thus,   by means of   a   special activity, these actions of ideal energy become the pathways whereby the schematism is given in esoteric consciousness.
These   devas or angels of the gnosis are fully the logoi or emanations from   the Trinity of Most Blessed Light. Whatever they do is to add structures to being because they   create at the high level of the intuitive mind.   Hence,   when they are   invoked into the inner awareness of the man called to be a Teacher,   they come as   creatively active   and establish the structures of the idea within the deepest consciousness   of the   Teacher.   Thus,   they represent the powers of beings as these ideal energies are manifested   in the perfection of consciousness and life.   Wherever   they   are,   these ideal   devas follow the laws of their nature and thusly create by simply being.   In a very real sense,   they make the world of consciousness, both exoteric and esoteric, a real possibility.   They bring being into actualization when they operate according to their own laws of existence.
So we can say that because of a unique type of participation in the devic world, particularly   in the world of ideal devas,   the Teacher is able to have his   esoteric consciousness   and power base organized according to the schematism of   ideal   powers and energies. In the rituals of esoteric Catholicism, there exist certain patterns of prayer   which   make   use of the sacred vowels of the gnosis.   These   are   the   sounds associated with the letters:   A,   E,   1,   0, U, and Y.
These   six   sounds are used in a number of special combinations by the   gnostics

and   in   the   past various studies were made of these sounds and   their   use   by   the Benedictine Monks and by one of our past bishops,   known for his writings in the area of the occult, the Abbe Julio.
However,   what is significant about this matter is that in the gnostic   coninuum of   bishops,   it can be found that there are a number of persons totally ignorant   of this   entire process.   The sounds have been used in various combinations in order   to represent   the   structure   of the schematism.   The schematism is not   to   be   viewed, however,   as   identified with the sounds or with the vowels in   various combinations, since these are physical energies. Yet, inasmuch as any physical object can represent a   spiritual energy,   there is perhaps some validity in the use of these vowels,   the sacred vowels of the gnostics.
The Abbe Julio also taught that the schematism could be presented to students in terms of the energies latent in metamathematical symbols.   These would be the symbols of   mathematics or of symbolic logic,   but applied in the direction   of   representing spiritual   energies from the inner worlds    This teaching originated with   Pythagoran metaphysics,   and   is largely due to this type of background that our gnostic   church came   to have this teaching,   which has been reflected in its name.   The   schematism, therefore, has been historically represented by both mystical or symbolic numbers and letters, as in the work of the Abbe Julio as well as in the use of the sacred sounds, which link our teaching to the ancient mantra yoga of the Hindus.
The   initiation   process appears to be an entry into the world of   ideal   being, where   special and very abstract devas construct the mind of the Teaching   in   accord with   special   laws,   which are identified with the essence of the devic   lifestream. While   I have written elsewhere about this process,   it seems to me that very   little can   be   said   in our earth-mind languages about this   process.   It   is   significant, however,   that the structures which allow the initiate to become the Teacher seem   to come   from   the   level of ideal being and are imposed upon the consciousness   of   the initiate in such as way that they give a structure to esoteric   consciousness,   which makes the work of the gnosis possible through that Teacher.
In   the   exercise   which   follows,   taken as it is from   the   gnosis   of   multi-dimensionality   and   explorations   in the aeonic continuum   of   esoteric   logic,   the emanations   of the unconscious mind of the gnostic hierarchy are discussed as a   kind of schematism,   which is both active and continually unfolding.   The analogy is drawn to   the   language of esoteric engineering as giving us a "concrete example" of   what this schematism can be understood as meaning.   Here is your exercise for this   lesson based on a symbolic understanding of the schematism of esoteric consciousness.
Exercise
Jn   order to explore the gnostic continuum,   you must first of all understand that we are   concerned with data from the aeonic sectors of the universe.   We are   describing the  exact   worlds and how they develop and manifest themselves in   the   contexts   of energy.   We   are also concerned with specific energies and powers,   which derive from the   power-zones of the gnosis and which are alive and actually beings or   messengers from the higher worlds. To be a gnostic student under these circumstances, it is most important to realize that powers and occult forces are representations of the   higher presence,   which   is a presence of angelic beings and of spiritual voices or   images, which come into the experience of the student because they have been found or located in such a world as the result of divine realizations.
For   this reason,   I am very certain that the energies can be expressed as lines

in   a circuit of energy patterns and I will attempt to bring this circuit into   focus and   allow   you,   as a seeker after the gnosis,   to see it as the   motor   behind   the physics   of   multi-dimensionality.   These   circuits are the laws   and   schematism   of esoteric logic. The circuits are logical systems also, forming the amplifications and explications of the inner reality of power. Actually they are motors and each part of the motor is inhabited by some wonderful type of spirit. Indeed, they are real forces and   powers,   which   communicate   with us but we have to develop a feeling   of   being comfortable with their operations.   They are the roots of oracles and must be seen as drawing forth the fundamental conclusions of the cosmic computer as its   explications and   explorations   of   inherent being become more and more a part of the   surface   of light.

Esoteric Aeonology
When we talk about Esoteric Aeonology,   we have a very precise idea in mind. I define this   subject   as:   While   there are many theories of the aeons in   the   gnosis,   the esoteric   theory is that the aeons are abstract and mystical Functions of   the   inner consciousness   of   the initiate.   They are not as beings to be identified with   outer realities or with planetary patterns of power.   Rather,   these esoteric aeons are the mystical     dimensions   of   time   and   they   are   the   sacred   history   of     initiatic consciousness considered as points or sacramental energies.   They are the sacramental beings,   within   whose   continuity   — as   viewed by   the   gnostic   intuition   — the sacramental   operations   of   the   lifestream of   the   spirit   manifest   willingly   as initiation.   Such beings,   then, are spiritual energies and patterns of active being. they   are not the aeons of gnostic exoteric theology,   but rather they must be viewed as pure theogonies, or as esoteric laws unto themselves.
When   the   Byzantine   powers of the sacramental   consciousness   sought   to   move inwards   towards the pure essence of light,   they gave a name to this state of being, because   it consisted in mysteries and encounters,   the experience of   being   totally within   the   divine light,   and it consisted in pure laws of   realization,   which   in certain   mountain   monasteries became the laws of   self-relization.   These   Byzantine monks   and   the energies generated by means of the laws of liturgy and   theurgy   were experiencing the energies, which we identify as esoteric aeonology.
Esoteric   Hinduism is perhaps no different in its respect for these inner powers of   the   light,   for   it consists of devic   experiences   which,   taken in themselves, transform   all being subject to pure awareness.   For this reason,   the yoga of   light developed   as   a   way of teaching this inner pathway.   This   must   be   understood   as converse   with   the   gods.   One can only speak with that which one is.   This   is   the pattern   of energy which is understood from the first moment of consciousness as   the "light   within."   Whether those many scriptures are right in what they claim   of   the light   as a metaphysical influence or if they are right as to the true   mysticism   of what   is   sustained   by the light,   none can express conceptually.   It is only   of   a certainty that being is fundamentally this light, this inner time, or this inwardness of pure aeons, which must be understood as principles of consciousness and activity.
The Byzantines did not assume that light was evidence for some latent   theogony. At   least,   they did not see the immediacy of being as light in such a way that   they wrote   explicitly   of   such   manifestation as "theogonies."   Yet,   in   the   Byzantine tradition   such theogonies do exist and reveal themselves as "mysteries of the   faith of being."
We spoke earlier of "these Byzantine Monks (and the energies generated by   means of the laws of liturgy and theurgy) were experiencing the energies, which we identify as Esoteric Aeonology." This sentence,   which is really an exercise in gnosis itself, would   seem to be of a very strange construction.   However,   it should be   remembered that   the   energies,   which   are   generated by means   of   liturgy   and   theurgy,   are intelligences and orders of being. They are not blind forces, as some might think. In fact, in gnosis, there are not any blind forces. The blindness is only in the eyes of those humans and humanoids who do not possess the truth of the gnosis, which sees all things as aspects of cosmic intelligence.
However, these forces have been represented or organized in patterns by means of the inner form of the oracle. This means that it is possible to see the energies as a

whole   by   means   of a structure,   which gives a type of identity   to   these   powers, whereby we can see them as fundamental being.
 1	II   III   IV   V   VI    The adjoining diagrammatic matrix is an example of how 111      111      these energies can be understood to reflect the exact
 2	2    2      2    2   2      structure of number. There exists a subtle magnetism in
 3	3    3      3    3   3      all of the patterns of these numbers which, when it is I    II   III   IV   V   VI     revealed as pure energy, allows its exposition as an
 4	4    4      4     4   4      oracle. Now, in the structure of the gnosis, the secret
 5	5    5      5    5   5      of this matrix of numbers is to be understood as an
 6	6    6      6    6   6      initiation of the "wisdom of numbers" and how they manifest themselves   to being.   This arithmosophical initiation is given by me   personally   to special   students   of my own temple school or to those who qualify by discipline   and the virtue of their dedication to gnostic energy.
Each one of these diagrams can be said to represent the structure of an esoteric aeon.   However   we   may   try to understand those aeons,   they cannot   be   viewed   too literally by this method.   I,   however, believe that these symbolic pictures of these beings are quite useful because they do represent the practical aspects of being   and the ways in which we work with the aeons in context.   So it is possible for us to see the   life   of   the gnosis at any point and to take by means of an oracle   — and   the operations of oracle physics — a "photo" of the operations of any aeon,   which might be present in a given liturgy or theurgy. We thusly have an outer and practical means of indicating the presence of an esoteric component of the gnostic process.
The   power of this lesson is derived from the ontic sphere of the   Teacher.   The world of the esoteric aeons is to be found in the ontic sphere of the Teacher of   the gnosis.   The idea of the ontic sphere in relation to esoteric aeonology is   expressed thusly:
The   ontic   sphere   is the gnostic imagination of those who participate   in   the higher   forms   of gnostic attunement.   This world is filled with the   potentials   and possibilities of the gnostic imagination,   which means that the imagination has   been given   a   new   being   and has become a   transcendental   and   dynamic   actuality.   The structures   of this ontic sphere are the aeonological principles and laws,   which are the   results   of the initiatic construction of the Teacher.   That is   to   say,   great beings of the devic type are drawn from abstract and possible forms of being and   are given   ideal   actuality   in a world of transcendental energies by the action   of   the Teacher.
Therefore, in this lesson, we want to focus upon the Teacher and his role as the source of gnostic being in the consciousness of the student.   We want to show how the patterns    of   the   esoteric   level   of   aeons   are   projected   into   the   initiation consciousness of the student and thereby make the student a part of pure   gnosis,   by participating in the mysteries of the ontic sphere. Here is the exercise:
Part   1.   You   will focus your mind and imagination on the Teacher and you   will realise your one-ness with the Teacher in the world of ideal essence,   where being is at its most abstract and perfect manifestation.   Here, you will know that the Teacher is,   himself,   a divine and eternal aeon.   Write a report on your communion with this esoteric aeon.
Part   2.   You will focus your mind and imagination on the Teacher and   you   will realize   your one-ness with the Teacher in the world of ideal substance,   where being is   at its most dynamic and energizing manifestation.   Here,   you will know that   the Teacher is,   himself,   a divine and eternal master.   Write a report on your communion
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with this master of light.
Part   3.   You will focus your mind and imagination on the Teacher and   you   will realize your one-ness with the Teacher in the world of real essence, where being is a continuum of interacting spirits. Here, you will know that the Teacher is, himself, a spiritual energy and a presence of power.   Write a report on your communion with this
living spirit of wisdom.
Part   4.   You   will focus your mind and imagination on the Teacher and you   will realize your one-ness with the Teacher in the world of real substance,   where   bodies are   in   motion   and all is appearance.   Here,   you will know that   the   Teacher   is, himself, a man or a spiritual being incarnate in a human body. Write a report on your communion with this man of gnostic history.
This   exercise in four points introduces us to an esoteric concept known in   our Church as "the logic of symbolic monads." For whenever we focus our consciousness, we encounter one of these beings,   because we are experiencing an aspect of the esoteric aeon.   The Teacher should be understood to be the focus and outpouring of this "logic of symbolic monads" because in Part 1 of the exercise-report, we focus on the Teacher as   the esoteric aeon.   We focus on the energy,   which comes forth from   the   Teacher to   the   student,   making   that   relationship between student and   Teacher   the   most important link in the gnostic continuum.
Because   the "logic of symbolic monads" is an application of the procedures   for the analysis of specific aeonic energies,   the sanction of this logic is derived from the Teacher of the gnosis, whose presence is the presence of the Church of the Gnosis in   the midst of the mind-field.   What now follows are the esoteric instructions   for the student from the Teacher of the gnostic continuum.

The Theogony of the Ontic Sphere
Theogony   means literally "the genesis of the deities";   how they were brought   forth and also the problem of the divine lineage. Therefore, in gnostic metaphysics, one of the most most significant sciences is that of theogony, because it is by means of the process of gnosis that the gods are begotten in the world of consciousness.
The deities are the productions of ontic intelligence, that is to say the powers which   are   immanent in being,   understood as the Absolute Presence.   When   something becomes   possible it is immediately actualized somewhere in Divine   Imagination.   The different   "departments"   or functions of   spiritual   being,   naturally,   are   simply aspects   and   operations   of the fundamental unity.   Everything that happens   in   the sacramental life of the priestly imagination is to be viewed as a projection of   this unity.   In   each sacramental encouuter,   the grace of the sacrament makes it possible for some type of gnostic deity to be begotten in the soul of the true   believer,   who is   sacramentally   united to the gnosis because of ritualistic participation   in   the mysteries of the Absolute Presence.
The Church of the Gnostic Patriarchate, therefore, believes that the sacramental rites   and   liturgical   and theurgical operations of   the   priesthood   are   necessary conditions   for the outpouring of sacramental grace to be understood as the   "genesis of the deities." When we come to experience the sacramental lifestream of the gnosis, we   are   immediately   impressed by the constant incarnating of   spiritual   powers   of being.   Thus,   in   each   ritual act,   the priest is able to incarnate the   "holy   and bodiless   essences   and powers," which then become attached to the karmic history   of the believer.
The   modern   development   of   the   Church   of   the   Gnosis   was   connected   with sacramental   theory   and with the theology of the Independent Catholic   and   Orthodox Movement.   The Holy Spirit, we can now see, led and moved the early bishops in France along   very ritualistic lines and made the Apostolic Power the basis of the   work   of the ecclesia.   It could have been otherwise,   for there are many religious traditions outside   of the ritualistic and the Apostolic.   But the purpose was to incarnate   the sacramental   life   and the fullness of the Ontic Sphere,   or the Divine   Imagination, therefore   Prance was especially chosen because of the prior ground,   as it had   been prepared there, was sympathetic to the sacramental conditions of existence.
By   this   incarnation,   the   gnosis   could grow.   It was   fed   by   the   Esoteric Tradition,   a   living being of the French consciousness,   which understood   that   the mysteries   and the ritual work were to be the basis of the gnostic renewal.   This was because   as the Catholic Church taught the doctrine of the Incarnation of the   Logos, both in history and in the Liturgical Sacrifice, so the gnostic priesthood would have to bring about conditions for the Incarnation of the Sacramental Logoi,   or   "Deities of   the   Word," in the mysteries of reconciliation,   which is the proper work of   the priesthood.
Because the sacramental actions are externalized and perceptible outpourings   of the   Divine   and Infinite Energy,   in the liturgies and theurgies of   reconciliation, they are groundings in the facts of empirical existence of the divine imagination and each sacramental process, because it is visible and found in a churchly context, is a begetting of Deities in the world of sense.
The world of the divine imagination is thus outpoured as a hieretic continuum of sacramental   existence and it is the incarnation of the ontic in individual   segments

and patterns of life-history.   Godly powers are these.   For just as the gnosis   sends forth   the   gods to exist as ideal substances in the Pleroma of   Abstractedness   (the universe   of   reconciliation between God and the gods),   so it also   attached   itself concretely to the events of life and takes on bodies in the onflowing stream of time. Thus,   the   gods   or   angels of the presence of the Logos and beyond   to   the   Father Eternal come to be in our midst.
Again,   the   reconciliation   activity performed by the spiritual destiny of   the Gnostic   Church is extended into the realms of consecration,   where more and more   of the   deific   power is infused into the medium of   existence.   For   this   reason,   the eternal   priesthood and the gnosis of the espicopate believe in the power of specific and   particular blessings and orderings for the work oF what is holy.   They look   for the   time   when   all being will be consciously united by   sacramental   links   to   the Absolute   Deity.   It   is in this work that a complete knowledge of the principles   of gnostic   theology   and theogony must be understood and realized in the   life   of   the individual   priest.   The individual priest must know and do,   that is,   he must   have mastery   both   in   the   truth of theory and practical work,   by   the   powers   of   the sacramental   priesthood,   as   it   has come to us from the most remote times   of   this precise history:   the history of the sacrificing priesthood of   reconciliation.   They are those who possess the converse of Gods and men.
One   of the most important types of work to be done in the gnostic consciousness is   that of the creation of the inner universe of sacramental realities.   We   do   not know   if   there are other ways of making this reality,   which are known and   done   by various   schools and churches in the mundane sphere,   but for us,   as workers in   the gnosis,   our   pathway of reality if to do and to make as is possible.   Therefore,   in this   exercise,   you   are   to use this entire lessonas an exercise   in   the   esoteric gnosis.
Exercise in Gnosis
You   will   begin   to see all things in consciousness as outpourings   of   the   supreme truth.   By   this means,   you can see all things as connected in God,   because God   is supreme and all Truth. Now, follow these steps:
 1.	You   will   attune   yourself to the silence of the inner self   and   you   will visualize a still and small point of light. This is the point of your creative being.
 2.	You   will   note that this reality is an outpouring of power and that   it   is pulsing as it lives and is full of life and being. It is the source of Godly power.
 3.	You   will enter into this point of power and know that while you are   within it, you are also able to see it within yourself. Try to do both, very slowly, you are within it and it is within you. It is the point of divine power and cosmic immanence.
4.	You are within the being of the divine and that being is present to you. Now,
you are to draw down that power and let it flow into the events of your daily life
and to the different levels of cosmic manifestation. It is now moving into more and
more forms of being.
5.	Let that being flow downwards through the lights of the spirit-spaces, until
it is all in all.   Let it flow until it is everywhere in being and that everything in
being is in some important way connected to it.
6.	Let it flow and enter into all of. the conditions of life and being. Let it be
as   a   life   that   permeates all of reality and all of existence.   Let   it   be   as   a
principle   of   truth   and of being and of joy and of mysticism.   It   is   present   now
everywhere. You can see the glow of its light and you can hear the sweet music of its

universe and presence in all things.
 7.	Look   around   you   and you will see that all of being   is   Filled   with   the presence   of   this   holy   power,   For God is now present by His Holy   Spirit   in   all reality.   Now, you will begin to notice that all things are objects oF sacredness and symbolic of the presence of God in all things.
 8.	You will now take any part of experience and see it as sacramental and as   a form of the way in which God has come into your experience.   You will realize that it is   the light of being and the light of truth and that it is Godly.   You are making a sacramental   universe of being and you are coming to realize that Godly energies   are now in your experience and existence. This is your exercise in theogony.
In   the   analysis   of being,   we must always view the mystical   domain   as   pure reality or as the life of truth. That is your esoteric instructions from the Teacher.

The Dynamics of Esoteric Gnosis
The   dynamics of esoteric gnosis is the law of the body of the Teacher of the   Light, and this is the projection outwards and the creation of energies from the body of the man,   who has perfected the gnosis on Earth.   He has perfected his body, which is the gnosis, as it is expressed in material form. The dynamics of the esoteric gnosis as a law   refers   to the powers and how they act in the true and supreme consciousness   of the Teacher and his body, which is the reflection of the cosmic law of creation.
The   focus should be in the physical presence of the Teacher,   that is the focus of   the   truth should be in the physical body of the Teacher,   while we live   in   the material world,   for in the physico-material world, we are in the world of bodies and the   language   of the gnosis in this world must be expressed as the language   of   the body.   Thus,   if   the Teacher is the embodiment of the truth and the Teacher   is   the gnosis, then his body is the means of the art and science of diffusing the gnosis.
For   it   is   from   the   Teacher of the gnosis that the   energies   of   truth   are understood to descend into the student of the light.   There is only the supreme power of the gnosis or the supreme energy of the Teacher of the light, but among all of the orders of creation, the body world of the Teacher is the archetype for the lifestream of the human student in the body. It is from the Teacher that the energy comes forth.
How different it would be if we were not in physical embodiment.   Then, we could be   entirely   spiritual and the pneumatic power and preciousness of light   would   not come into the world but express itself as abstractions.   However, we are embodied and as   such the method of the teaching of the gnosis in its most esoteric form   consists in the mysteries of the body of the Teacher.   That is to say,   from those many occult centers in the physical body of the Teacher, we see in the mystical vision the raying forth of the beams of mystical law, as they are expressed in the being of the Teacher of the gnosis.   For this reason, the body has always been symbolic in Neo-Pythagorean gnosis   of   the divine universe of highest and most perfect law.   It is the being   of being.
There   are obviously two ways of looking at the body.   There is the mundane way, which   seeks   to either hide or to show the body,   but always for   reasons   based   on imperfections   of mental consciousness.   Then there is the gnostic view,   as we teach it,   that the body is the means for the teaching of the gnosis. The body is therefore a symbolic reality.
The body should not be viewed,   however,   as devoid of mystery even in the   most most mundane of humanity.   It is not,   the mysteries are simply concealed therein and awaiting the unveiling of the mystical powers.   We reincarnate many times,   according to Hinduism,   because — unlike Buddhism — the life and experience of the body is so important. If a body is imperfect now, next time it will be more towards the perfect, until   it finally becomes a perfect picture of the divine dimensions of   being.   When this happens, we are faced with pure reality and truth, and we are able to understand what is meant by saying that we are made in the image of the divine ones.
Not all gnostics will agree with this,   because of the diversity of the schools, as we find them.   However,   in the world of reality,   in the place of being-ness,   we find   all   of   existence   in this world related in one way or another   to   the   body. Therefore, if this is a kind of condition for the material ways in which existence is realized,   so also we must realize that being is perfection and as such as must teach the gnosis in the world of the material by means of the bodily experience.   Hence, as

long   as   we are in the materia! world,   we shall teach that the gnosis   of   esoteric consciousness is to be taught through the body of the Teacher of the Light.
Now,   we   must understand that the mysteries of the body of the Teacher are   the ways in which the laws of the gnosis are "materialized" in the world of   history.   It is   impossible for the teaching to come by abstractedness,   for that leads to errors. That,   I   might add,   is the reason for the many errors and conflicts of the   various protestant sects,   which have rejected the worship of the body.   The Catholic Church, however,   because of its policy of Incarnational Realism,   teaches the worship of the body,   especially so in the theology of the Eucharistic Presence of Christ and in the Bodily Assumption of the Mother of God.
So,   our   gnostic viewpoint is not alone,   rather it is physically close to   the Catholic   view,   but   intended for the esoteric consciousness of   the   perfecting   of humanity.   So   it   is   the way of the gnosis to be cited as the way of   the   esoteric understanding   of the material world.   This does not mean its   rejection,   rather   it means   its   true or gnostic comprehension and acceptance.   This is the acceptance   of being — the being of the Teacher's body.
The dynamics of the body of the Teacher can be expressed by the movements of the gnostic   process known as esoteric logic.   Esoteric logic is the basis of reality and it   is   a projection outwards from the body of the Teacher.   Esoteric   logic   is   the radiation from the mysteries of the Teacher's body. Thusly, the initiation physics of the   body   of the student — which comes forth from the Teacher of the light — is   a physics of truth because it is based on the material world. Esoteric logic is the way in which this physics operates. We can then say that the work of esoteric logic is to make   possible the operations leading to initiation in the body of the   student.   For this   reason,   the   body   must   be viewed as sexually   radioactive   or   charged   with kundalini   shakti   and permeated with the powers of the   transcendental   unconscious. Esoteric logic is a set of Plutonian rules for the execution of acts of power from   a Plutonian power base, which is the gnosis of the body.
Here is an exercise in how to bring this about in your body.   Think of your body and the body of the Teacher and understand that:
The   dynamics of esoteric logic refers to the gnostic powers of the body of   the Teacher   and   how   they act in the true and hidden consciousness of the   student   and Teacher — in their unity of initiatic energies.   For it is from the Teachers of   the gnosis   that the energies of esoteric gnosis and logic are emanated,   and thusly they descend into the student/chela of the pure radiations.
In   the   Temple of Esoteric Logic,   there is only the supreme hierarchy   of   the gnostic   powers   and   the varied realms of light;   but among all of   the   orders   and existences of the student/Teacher relationship,   the body of the Teacher, manifesting the communion of esoteric logic,   is the physical archetype for the lifestream of the human condition of existence.   It is from his body — from the body of the Teacher — that the beams of esoteric logic come forth with all of their power and energy.
In   order   to understand the full essence of this lesson,   I think   it   is   very important   for you to apply to your understanding all of the principles,   which   were learned in the esoteric instructions,   given to you previously.   The Monastery of the Seven Rays has,   as we know, an entire course of study on kundalini shakti, the great power   of   guruyoga.   By doing more and more exercises in the guru-yoga   of   esoteric gnosis   and becoming more and more at one with the Teacher,   you are able to   receive the   transmission of this kundalini shakti from the mystical field of the Teacher   to the   inner essence of the student/chela.   This is why esoteric gnosis is so close   to

the yoga systems of esoteric Hinduism. They both work with the same fundamental power of the universe.

Pnuematology On a Basis of Esoteric Logic
When   we   come   to discuss pneumatology,   we first of all define it as the   study   of (logy)   the   spirit   or   spiritual and rational and   fiery   breath   (pneuma)   of   the universe. The ancients believed that there was a rational and fiery breath, which was God,   and   which   permeated   all things and was   immanent,   or   present,   within   the essential   soul   of   all objects and all subjects in the world   of   nature.   For   the student seeking esoteric gnosis,   pneumatology is the study of the rational and fiery breath   or divinely inspirational powers of the Teacher.   Also,   this reality of   the power   of the Teacher,   because it is based on esoteric logic,   is a true presence in the physical world of events in space and time.
Somehow   the   Teacher is the master of the breath-consciousness of the world   or else he is so attuned to the divinely present Pneuma that he is a focus for this type of reality in each period of time. Therefore, we can see the Teacher as the source of fire,   or   the kundalini-shakti.   His breathing is itself a mystical process and   the mysteries   are often based on his inhalantion and exhalation of the "finer forces   of nature" or Tattwas,   those fields of the natural order of vibrations in the continuum of being.
Thus,   he will inspire the chela with his energies.   He will transmit kundalini-shakti to the   chela; but this kundalini-shakti is a pneumatic   construction   of   the Teacher.   It   is   an intuition of the Teacher,   because this is an outpouring of   his intuitive power The intuition of gnostic constructions refers to the organization of the   inner and pneumatic world of initiatic space,   which is organized by the law   of mantra   and   dependent upon a root in reality, the breath of   the   Teacher.   In   each pneumatic   intuition   of   the Teacher,   we find the 16 spaces of esoteric   logic   and within each we find the 36 sub-spaces of the sacred vowels of the gnostic teaching.
Thusly,   the Teacher in his process of unfolding the pneumatic and inner reality to the student will define the different placements of being and identify the laws of this inner and pneumatic reality by means of the bodily names and abstract and occult spirits and the concrete powers or physical presences of intelligible energies, which are   of the most importance and significance in the mapping work of initiatic   space. This   is   what   happens   in initiatic   consciousness,   or   the   result   of   pneumatic initiation.
Initiatic   space is the ultimate world for the gnostic process of   investigation and in this world there is really only one way of constructing the map of being. That is   the   way   of the pneumatic and inner being and the way of the schematism   of   the Teacher (the 16 sacred spaces of esoteric logic) as given in the bodily-intuitions of the Teacher.   If there is any physical being to be explored or explained as a   result of   these   intuitions,   it   really must be that of the pneumatic and   inner   reality, because   this   initiatic   space   is really and   absolutely   the   intuitively   gnostic construction of the Teacher.
We can see then how pneumatic activity is grounded in the esoteric logic of   the Teacher.   This grounding,   however, is the result of both an inner development of the Teacher and as the result of initiation.   For example,   when initiation happens or is given to the candidate,   that man is grafted into a great complex of being,   which is the mystical lineage of the order of initiation. Once that happens, the candidate who is   now the initiate is no longer an outsider to the processes of   esoteric   history. Rather, he is participating in them in a very personal way.

Within   that structure of the initiation process,   we find many very strong   and archetypal   influences   at   work.   In   my own case,   I was   able   to   experience   the archetypes directly. Let me explain:
In   1963,   I was in Haiti where I met my Teacher of the gnosis.   By means of the initiation   and   consecration process,   I was able to enter into the   gnosis   of   the earliest Teachers of our system,   I think it would be best to address this subject as esoteric   martinism.   The   work   of   Louis-Claude   de   Saint-Martin   was   based   upon previously archetypal work, such as that of Martines-Pasqualles. Among the archetypes which   I   was able to discover by means of an inner examination,   was   that   of   this Teacher,   Martines   Pasqualles,   who   is,   according to the esoteric tradition   still living   and   inspiring our work.   Martines Pasqualles was one of a   group   of   Twelve Adepts standing in a protective relationship to the esoteric gnosis of our tradition.
However,   I also learned that connecting these Adepts in their own esoteric   law or   continuum   werr the gnostic logics or time-stations,   which we view   as   esoteric patriarchates   of research.   The Twelve Adepts plus the Four Patriarchates add up   to the   Sixteen Laws,   or principles of spiritual organization,   which are behind all of our teachings and which are now known world-wide because of the work of the Monastery of the Seven Rays.
These archetypes are the spiritual powers behind the lessons which we write here from the gnostic missionary center. Whatever we teach seems to have this principle or organization behind it and within it.
I   was told that the bodily intuitions of the Teachers   Martines-Pasqualles   and Jean-Maine   were   the   laws of esoteric logic in action and that everything   that   we wrote   was   based upon an inner presence which they alone could give   to   the   occult instructions.   They   are the deep powers which draw their influences and lights   from the   16 sacred spaces of esoteric logic, which are the chakrams of higher gnosis,   as different   from the natural and occult chakrams of the initiatic bodies,   that is   to say   which are the outpourings of cosmic imagination in the physical world of   action and   the   movement   of sacramentally consecrated bodies in the   hieratic   spaces   and times. These magickal bodies are living and timelessly perfect as physical vehicles.
By a process known as historio-iogical intuition,   we can experience these Adept Teachers   and   archetypes and make such contact with them that enables us   to   become participants in the general movement of their own personal   gnosis.   Historio-iogical intuition   is the method of looking into the domain of history and by means of   logic (either   esoteric   or   gnostic logic is here meant) we make history   come   alive,   or rather   we enter it,   as if it were a contemporary energy,   as we find it around   us. There   is   that   remarkable   passage of time,   we can enter into   the   being   of   the historical experience and actually be "within history" with our Adepts and Teachers.
Of course,   this process of historio-iogical intuition is only possible when one enters   upon   the   gnostic experience of esoteric logic to such an   extent   that   the particles ini ne's   body   take on a new form of being and become   totally   alive   and attuned to and aware of the Pneuma or universal medium of the Teacher.   In this   way, we   see reality in terms of its manifold possibilities,   under these conditions,   the following gnostic exercise becomes a type of initiation into the Pneuma.
Exercise in Gnosis
Kundalini   shakti   is the pneumatic construction of the Teacher within the   ocean   of historio-iogical intuitions. A pneumatic construction is an intuition of the Teacher because   every   event   is an outpouring of the   manifold   of   these   historio-iogical

intuitions.
While   the   intuition of gnostic construction refers to the organization of   the inner   penurnatic world and the space of intuition (which is organized by the body   of mantra)   the   body is sound.   The breath of the Teacher is being or the root   in   the Pneurna of reality,   unlike all other physical energies having an occult   purpose.   It can be applied to the world of the body as the means whereby power is infused at each point of wisdom and at each doorway to the infinite. It is within each breath that we find   the 16 spaces of esoteric logic and within each space we find the 36 sub-spaces of the sacred vowels.
This   is   how   we hear the powers of the gnosis oF light   as   they   are   viewed, because they are the projections of the Teacher to those students who by the grace of divine   wisdom   have given themselves to the Teacher in order to participate   in   the body of the Teacher,   which is the issuing forth from the Pneurna of the Word,   or the Logos — i.e., the continuum of esoteric logic.

The Schematism of Pneumalology
It   should be understood that our gnostic bishops have always paid great attention to the many developments in what is known as "academic metaphysics." For example, Bishop Lucien-Francois   Jean-Maine   studied the late 19th century idealists in   France   very carefully, especially the work of Professor Octave Hamelin (1856-1907), who wrote the very important book,   "Essay On the Principal Elements of Representation,"   published in 1907.   Bishop Lucien-Francois did not see academic metaphysics as contradictory to esoteric   and gnostic metaphysics.   He saw academic views as coming closer and closer to   gnosis,   as   they   distanced   themselves   more   and   more   from   materialism   and sensualism, as these doctrines are understood in an Academic sense.
Over   the   years,   the   shape   of gnostic metaphysics has been   adapted   to   the structures   of the ordinary work and world of contemporary   understanding.   Yet,   the work   done by Bishop Lucien continues as a kind of archetype for the inspiration   and direction   of   all   other bishops and priests coming after Lucien   and   described   as
"Jean-Maine bishops."
Lucien   sought,   rather interestingly,   to impose a certain structure   upon   the processes   of   the   gnosis.   If   we view oui school and its   teachings,   we   find   — especially in the Monastery of the Seven Rays lessons — a remarkable structure and a plan or organizing law,   which runs through every lesson and which makes each   lesson fit   perfectly   in respect to what has gone before it and what will   come   after.   By contrast,   the recently discovered texts of the ancient gnosis,   from Egyptian caves, the    famous   Coptic   library   of   a   vast   assortment   of   texts   suggests   a     wild unmanageability,   a   chaos of ideas and entities,   and an almost violent and   demonic distortion   of certain ideas,   if we read the entire "library" as giving us a "system of   gnosis."   We do not,   however,   do that because each text comes from   some   other source or context or place and the library was really just a collection of   unrelated ideas.   Perhaps the most we can say is that the opinions represent the various points
of view to be found in the continuum of gnostic churches.
However, the energy of gnostic experience, Bishop Lucien was quick to see, could be very chaotic if it was not organized by spiritual law. He therefore, by means of a deep   exercise in the spiritual laws of the gnosis,   as he had developed these powers in   his   own being he,   Bishop Lucien,   drew out from the consciousness   of   esoteric gnosis   those   ideal laws and principles which were latent in gnosis and   which   were their   archetypal   and most divine essence.   But since these laws were   to   be   found within   his   own   reality and deepest being,   he simply extended the   principles   and principals of his inner consciousness to all those aspects of the gnosis which   could be   incorporated   into his mystical body.   Thus,   in the mysteries of the gnosis   the linking   essence,   which connected all reality,   was that of   Bishop   Lucien-Francois Jean-Maine.
For this reason, the Jean-Maine bishops are understood as continuing the essence of   our   patriarch Bishop Lucien,   because they participate in the schematism of   his pneumatic   and perfect continuity.   This sacramental and factual continuity   is   more than   just   the   lineage of Apostolic Succession,   because it is   a   living   mystical process, almost related to our own beings and essences as the blood is related to the
flesh of the human body.
The schematism of pneumatology,   being as it was a system of pure consciousness, because   an immanent system of life and reality,   which infused itself into the lives

of all those who were initiated or consecrated by Bishop Lucien.
However, as we know from French metaphysics, the point of pure inwardness (Louis Lavelle)   is the point of beginnings for the creation of all systems by means of   the immanent and inherent schematism of pure consciousness. This view, while coming later in   the   history of French metaphysics than Hamelin,   nevertheless was   expressed   by Bishop   Lucien as the primary exercise in gnostic creation.   AH forms   of   initiatic being   and   all forms of gnostic existence were to be understood as   expressions   and outpouring of the principle of the Self,   as the source of those realities, which are explored in gnostic and initiatic physics. The Self, however, is not that of any self or person, but the Self of the Teacher of the gnosis, in this instance that of Bishop Lucien-Francois Jean-Maine.
Thus,   schematism   is   the way in which the Bishop as Teacher had organized   the world   of   gnosis   and   the system of mystical categories   or   conceptual   frames   of reference, which he as a true adept of the light could will into existence. The point of light, among ail of the laws of the universe, became — easily — the point of the Self-Hood of Bishop Lucien. And we are his sons.
But this schematism does have its manifestation and that is to be found in Jean-Maine's   idea   of   gnostic maps or "La psychographie gnostique."   Bishop   Lucien   was familiar   with the Codex Brucianus,   for the Books of Jeu contains,   as we now   know, some ancient evidence for a system of mystical maps whereby the soul is able to   move from   one   spiritual realm to the next higher,   through magickal doorways and   paths, which are not in any sense physical.   They are the products of the energies which are created   during the process of initiation,   when the Teacher is able to   contact   the student and especially the soul of the student by means of esoteric logic.
For   while   Bishop   Jean-Maine   knew that idealistic metaphysics   gave   him   the exoteric rationale for the schematism of pneumatology,   he now knew that in the Books of Jeu and particularly in the occult maps of the spiritual hierarchies, he could see the pattern of how the mystical schematism would work. He now saw how he would   apply these   laws in his physical experiments with his students.   Thereafter,   he began   to produce a series of notes, numbers, and mystical and metamathematical explanations of how   the   schematism of his gnostic magnetism as the Teacher would be applied to   the students,   who came to him for initiation into the light and who would then be guided through the worlds of the mysterious and highly powerful spirit-spaces.
This notebook,   of which I have made a copy and used in many of our lessons,   is one of the Treasures of the Eglise Gnostique.   It is called "La physique initiatique" (initiatic physics or initiation-physics) and it provides the formularies and numbers and   connectives   for the passage of the soul through the 256   different   spaces   and spirit   areas   and   the   64   fields of archetypal power and the   16   domains   of   the archetypal rulers or aeons of the gnosis of bishops,   the sons of Bishop   Jean-Maine, which   he sought to express and explicate in his reconstruction and   reinterpretation of   the Rites of Memphis-Misraim.   For the Rites of Memphis-Misraim are the   external and historical processes of the initiatic physics of the Jean-Maine schematism. I can affirm   that   these   theurgical   rites are the ways in which the   symbolism   of   this schematism has come down to us in its outline.
For your exercise,   draw a few mystical maps to see if you have an intuition   of what this idea of the Jean-Maine schematism means in actual manifestation.

Course in Esoteric Gnosis, Lesson 8; Initiation-Physics Based on Pneumatology
In   initiation-physics,   we are concerned with powers and their projections into   the field of the gnosis.   Let us not think that we can properly understand gnosis   unless we   see   it as the power of the Teacher in his work as supreme initiator on Earth   of the   mystical   laws.   In other words,   the Teacher — because of   his   own   spiritual development   — has  specific powers over the gnostic continuum.   As   Bishop  Lucien-Francois says:
"When   the Master or Teacher is filled with the Holy Spirit of the   Pleroma,   he will   come and make the student a spiritual being.   He will pour out his powers   upon the   student and drive out all that is merely mundane and natural.   He will form   the student   in   the   pattern of New Being and he will form in the student   that   reality which is the Christ within,  or the Esoteric Law of Gnosis,   by means of his   supreme power over natural limits.   This power, as it belongs to the Teacher, is the Presence of   God in this world.   It is by this means that we know of God and the Holy   Beings, because   we   see   the Teacher in the world and he appears before us as light   and   as
power."
Thus,   the   power   of the Teacher comes directly from his   connection   with   the Divine Order of Reality and it is antithetical to the order of natural activity,   for such a level of being is under the rule of negative spirits.   Lucien makes this clear when he says:
"The   Master is truly the revelation of the Divine Order of Being.   He possesses the   great   and terrific power and he must know and bring down to Earth   all   of   the heavenly   potencies.   His   presence is the real presence of the Divine Order   of   the Pleroma.   God is in our midst when he comes to us by means of the gnosis. His body is the   dwelling place of the Pleroma and all of the laws and principles are present   in that body. For this reason, he will reveal more to the student than all of the Bibles and   Sacred Scriptures and Texts of all the religious consciousness ever have in   all of history to the starving ears of the human species."
This suggests a doctrine which is very close to the higher forms of guruyoga, as taught   in Esoteric Hinduism,   and we might note that the Teacher of the gnosis   does have his own way or school of yoga. Lucien continues:
"The   body of the Teahcer is truly the Mystical Temple and it is alone by   means of the physics of initiation that mysticism is made real and comes to be expressed as a concrete and exact presence in the world of the senses.   For the Spirit of the Body of the Teacher is a cosmic system and the Master is the true world, while all else is illusion.   The mystical power of the Teacher is very strong and the adepts are one in their   powers,   for the Teacher is one being of truth.   That is why,   if nothing else were true,   the powers of the Teacher of the gnosis would be supreme over all   bodies and spirits in the life of experience — the experience being that of the Teacher and his body of law."
The physical body of the Teacher then becomes the first moment or the dharmakaya of   the   inner   gnosis of initiation.   Everything relates to that power and   to   that
presence. But we now ask how is it possible for the bodies of the Teacher	that is
to say, his mysteries — to manifest themselves. The principle is threefold: there is the body of the law, which is the physical law and presence of the Master or Teacher. This   is the identity of the actual body of the physical man,   which is in space   and time.   Then we understand that there is the enjoyment sphere of experience,   which is

the   enjoyment of the body of the physical man,   or the sphere of   initiation-physics and   it is of course the principle of power and of energy behind initiation   physics. Then,   we have the manifestation in activity which is that of the   energy-generations of initiation physics, which we know as the way in which the powers of initiation are first seen, usually in the rites and work of the esoteric church. As Lucien said:
"The Lord,   because He has been good to me, has crowned the body of my life with the   beauty   of   joy   and in all parts of me heavenly grace has   He   placed.   He   has anointed the enjoyment of my body with the holy oil of His wisdom and mercy,   so that all who come to me shall be fed by the mystical sacrament.   He has taken the acts   of my   body   and   has made from them the many secret mysteries of the   gnosis,   which   I reveal in the rites and theurgies of the holy church.   Above all,   heavenly grace has blessed   me   with the radiant light of the Holy and Most Divine Spirit,   and God   has adorned   me with the priesthood of His mysteries,   so that I am both   bridegroom   and bride."
The first of the Body is,   as we might note, the view known as the Dharmakaya or the   "Body   of   the Law" of Esoteric Buddhism.   This is the physical reality   of   the Teacher and it is the schematism in its pure concreteness.   The Body of enjoyment   is the Shambogakaya,   or the process of Esoteric Logic manifested as both attunement and musement.   Lastly, the Body of the Teacher in manifestation within the ritual work of the   ecclesia   is the Nirmanakaya of Esoteric Buddhism,   pertaining to the rites   and activities of initiation physics and the sacramental ceremonies of the Teacher.
However,   Lucien   was   not content just to show forth what was   the   fundamental reality   of   being.   He sought to show that there were many lines of   esoteric   power working   as connectives among these states of reality and therefore he went into   the inner   consciousness   and   discovered that there were two Devic   Temples   serving   as mystical   connectives   between the three occult   bodies.   Thus,   he   discovered   that between   the Dharmakaya and the Shambogakaya views of the body of the Teacher existed the Purple Ray of gnostic power.   Then,   he discovered that between the   Shambogakaya and Nirmanakaya views there existed the Blue Ray of Gnostic Power.   These rays, which comprise   an   entire   field   of mysticism in themselves,   we   can   view   as   esoteric universes of special initiation.
"I   looked   to   the right and I saw the Great Presence of Light,   which   is   the Temple wherein all beings are suffused with the Blue Light of the Gnosis. 1 looked to the left, which beyond the right, and I saw the Great Presence of Power, which is the Mother   of all Earths and Energies,   and which is the Holy Temple suffused   with   the Purple Light of the Ideal and Spiritual Gnosis.   Then there came to me many great and wonderful beings,   in the form of perfect and divinely radiant priests, for these are the   keepers of the true gnosis,   and in them I have found my peace and my   roots.   I held   out   my hands and they came to me and after removing the vesture of my   earthly limits,   clothed me in the high-priestly garments and took me with them into the Holy Place, where I am a priest of the eternal sacrifice forever and ever."   —   "Esoteric Revelations of Lucien-Francois Jean-Maine," 3
It   would appear that the body of the high-priest is a magickal reality of   very great   power and that the energies of this body are derived from the   contacts   which the   high   priest   has   with Christ,   the Holy Spirit,   and with the   many   holy   and spiritual beings of the cosmos.
The great bishop of the gnosis,   who brought to us many esoteric revelations   of the   light.   Bishop Lucien-Francois Jean-Maine made daily use of these revelations of esoteric gnosis in his building up of the powers of gnosis.   They were built up   from

the   ritual   work of his holy body.   We may also note that there are two   directions, which   seem to be in a process of magickal and mystical development:   I have in   mind the two mystical temples and the forms of light as purple and as blue.   Lucien wanted the   gnosis to reflect these two pathways,   because certain gnostic bishops had   come from   the   world of the angels and had in the 18th century created a mystical   church for the children of light.
These   bishops   had been sent from the angelic temple of the Blue Light and   also from   that of the Purple Light and they had expressed themselves as   incarnations   of spiritual   energy.   In   my own work,   I have — 200 years later   — recognized   these energies   as departments of the gnostic continuum.   Thus,   from these highly mystical and spiritual levels of being,   we have found the fundamental reality of our   gnosis: That  some   of   our original bishops were not human but were deities   and   angels   of various and esoteric types,   who blended their lineages with the historical lineages, which come down to us from Christ and the Holy Twelve.
Because he was so close to these energies,   Lucien was able to work with them in a very exciting manner,   but the initiations which came from these divine beings were locked   into   his physical body as revelations and powers were   impressed   mystically into   the   very   flesh   of his living and holy presence.   It   is   because   of   Lucien therefore   that   we   have this particular type of   physics,   which   is   derived   from initiation. The initiators were both angels and men.

Magickal Languages
1.1 The establishment of the magickal languages of spirits and other extraterrestrial intelligences   (angels,   etc.) from other realms began in modern times with John Dee, and   his   system is understood to be the point of reference for much   of   the   modern Enochian research. But our own system goes far beyond his system in many ways, for we have devised a formulary for finding out the magickal or angelic equivalent for every word in our most technical vocabularies,   unknown now to us, which being parts of the angelic vocabulary refer to states of being important to the magician.
1.2	At   the present time,   we are working on a color and number signal   system,
whereby   accurate   communication can be established with those   intelligences   beyond
this world (extra-terrestrial intelligences). The color scale is quite different from
any   used before,   although upon examination parts of it can be found in the   various magickal repertoires as they have come down to us from Atlantis.   We might note   that there   appears to be a certain peculiarity in these languages inasmuch as the planets nearer to the denseness of the Earth,   i.e.,   Malcuth, require more sounds or letters per word to convey the intended meaning,   whereas those at distances from the   Earth, e.g.,   Binah = Saturn,   require fewer sounds and therefore letters to convey meaning. Thusly, when the language comes close to the sphere of Malcuth, both on the front and the back of the Tree, the power of mind is slowed down, whereas for the intelligences of the zone of Kether,   or Pluto,   the sounds are absolutely and perfectly simple for each   meaning (indicating the intuitional level of pure awareness) while for   Mercury (Hod)   they are more and more dense and more and more sounds are needed to ring clear the meanings intended.   For the spirits of the Earth, or Malcuth, the most sounds are needed, and hence the words in the terrestrial "Enochian" language have many letters. This   is   necessarily so,   for these entities must penetrate a   very   dense   material sphere of power, ruled by the four elemental kings.
1.3	Hence,   taking this as an example,   the term "essence," in its Plutonian and
"Enochian"   equivalent   would   be   at least ten times simpler   than   the   terrestrial
"Enochian"   in   both   sounds and letters.   It should be   noted,   also,   that   a   very
efficient   technique exists for extending this language research beyond the   zone   of
Pluto to the qliphotic and also Transplutonian realms, as might be expected.
1.4	The   colors for the scale rise as the result of meditation,   for   they   are
provided as content by this type of experience. Eight colors are given. Then by means
of   the   oracle (Shakti) do we come to select the appropriate attributions for   these
eight   colors,   asking the oracle which color order = the elemental level   and   which
color   =   the   modifier   level.   The oracle has given each color   a   number   and   has
developed a sequence. Afterwards, the form or structure of the system is deduced from
the   oracle.   The   structure that emerges is very remarkable and clearly   logical   in
terms   of   supporting occult correspondences from antiquity.   If the oracle were   not
machina,   we   would be tempted to synthesis or worse, to suspect the subconscious   or
even unconscious etheric manipulations of mediumism and radiaesthesia.   But since the
oracle   is   a machina,   and since we have used the instructed method of   letting   the
communicators, or extra-terrestrial intelligences, provide all of the directions, the
dangers of subjectivity seem to have been avoided.
1.5	The system of colors iy established together with the elemental triads;
 I	Earth of Earth   (Brown::::Dark Red)	5
 II	Water of Earth   (Brown::::Magenta)	9*

III	Air of Earth      (Brown::::Orange)	12
 IV	Fire of Earth    (Brown::::Purp)e)	3
 V	Earth of Water   (Blue Green:;::Dark Red)      2
 VI	Water of Water   (Blue Green::::Magenta)

VII   Air of Water	(Blue Green::::Orange)	3	
VIII Fire of Water	(Blue Greenr-Purpie)	11	
IX     Earth of Air	(Blue::::Dark Red)	9*	
X      Water of Air	(Blue::::Magenta)	4	
XI    Air of Air	(Blue::::Orange)	4	
XII   Fire of Air	(Blue::::PurpIe)	10	
XIII Earth of Fire	(Grey::::Dark Red)	6	
XIV   Water of Fire	(Grey::::Magenta)	7	
XV    Air of Fire	(Grey::::Orange)	8	
XVI   Fire of Fire	(Grey::::Purple)		
*9 If nine is given as 5+4 then 9=IX (Earth of Air).   If on the other hand 9 is given as either 6+3 then 9=11 (Water of Earth).   Note that on August 25, 1974 the dualistic quality   of   Venus was recognized by the revision of the attribution of time-lines   4 and 7 in the official list of cosmological components. Also, cf., papers 43 and 69 of the IVth Year course. Monastery of the Seven Rays.
1.6	This system is to be used with the assistance of a magickal mirroir and also
we may employ various Karnaea,   i.e., magickal squares. You may establish the realm of the   power   zone primarily by the use of the oracle.   It is assumed that   the   extraterrestrial intelligences will express themselves, as in (1.4) by the initial actions of the oracle (Shakti). The entire purpose of the flashing colors is to establish our way   of making reply to them in order "to get into the system." The elemental   colors and triads are to be understood as Shaktis and the magician is their mahaguruyogi. We should   note also different sizes in the colored spaces.   Size,   color,   number,   and frequency appear to be the basic elements of this system of communication.   This is a very simple system,   once the magician begins to make use of it. It is certainly less subjective than the older terrestrial Enochian system.
1.7	It is important to note that the words received may appear   totally   unlike
any   known   terrestrial words,   even by comparison to the known terrestrial   type   of
Enochian language. Hieratic languages often are lacking in vowels and require special
"pointings"   to assist in their terrestrial pronunciation.   On the other hand,   there
exist gnostic languages,   equally hieratic and magickal,   which are composed entirely
of vowels (cf„   especially lessons 9,   pages 27-1-3, and 28-1-4, Part III, of the II
year course,   Monastery of the Seven Rays).   You will realize that the systems simply
reflect   the occult physics of sound,   where certain intelligences being free of   the
material   sphere   do   not need vowels to facilitate the production of   waves   in   the
akasha   or   the creation of sound,   since they have possession of   an   elemental   and
spiritual   mastery   of   the akasha,   while human beings dependent upon   the   physical
production   of   sound by our material body systems need to mix vowels into   words   to
sound   them.   You should note further that there is a soundless way of   sounding   the
words of the angelic languages,   which does not depend upon physical production. I am
referring to the method of occultly imagining these words in conversation with extra
terrestrial   intelligences.   This will provide us with the genuine and true basis   of
conversation with the Holy Guardian Angel,   and many others. Hence, these words of an

Enochian character which are received by these methods are bo be spoken but are to be employed in imagination, and especially visualized.
1.8 In section 1.5, we were provided with the ultra-yuggothian number and color scheme, which is valid on the Tree of Life for the following power zones of our solar system:
 2	= Kether = Pluto
 3	= Chokmah = Neptune
 4	= Daath = Uranus
 5	= Binah = Saturn
 6	= Chesed = Jupiter
 7	= Geburah = Mars
 8	= Tiphareth = Sun
 9	= Netzach = Venus 10 = Hod = Mercury
il = Yesod = Moon
12 = Malcuth = Earth But,   since   we   are   on   the threshold of a series   of   ultra-yuggothian   (V)   and transyuggothian ("-") space languages,   employed by extra-terrestrial   intelligences, then we will now give the number scheme for the transyuggothian power zones:
 2	= Thaumiel
 3	= Ghogiel
 4	= Satariel
 5	= Agshekeloh
 6	= Golohab
 7	= Tagiriron
 8	e Gharab Tzerek
 9	= Samael

 10	= Gamaliel
 11	= Lilith
 12	= Choronzon (doorway to alternative Universe 'B*)
To   arrive   at these appropriate numbers,   one will make use of a pair   of   dice.   To translate   the thought waves being received from these power zones into our alphabet, one must make use of what is known as the English Language alphabet system of   number correspondences,   which   measure   up   to a set of (5) pieces of dice,   with   a   range between 5 (1—1—1—1—1) and 30 (6—6—6—6—6), a most convenient system to use:
A = 5	F = 10	K = 15	P = 20	U = 25	
B = 5	G = 11	L = 16	Q = 21	V = 26	
C = 7	H = 12	M = 17	R = 22	W =27	
D = 8	I = 13	N - 18	S = 23	X = 28	
E = 9	J = 14	O = 19	T = 24	Y =29	
Z = 30
By means of these basic tables,   and those given on another page,   it is possible   to derive   the   extra-terrestrial lannguages of angels of light and demons of   darkness, and all other beings of shade and shadow, of interest to the pioneering "linguistiic" magician.   Appropriate daemones,   demons, deamones, eons, aeons, syzygies, etc., may be thusly contacted in their own languages. This method is valid for our solar system in all of its higher worlds,   as well as for making entry into the alternative system for our universe.
1.9 This is the operating manual section, grimoire, or grammar for use with this system.

1.	In order to select the range for the Kamaea or magickal square component   of
language and word, e.g., ultra-yuggoth = "+," Transyuggoth = "-."
a.	Throw   the oracle (single dice) for "+" (odd number),   or "-"   even   number.
Thus, 1, 3, and 5 are "+" while 2, 4, and 6 are "~"
b.	Then throw the oracle (this time a pair of dice, with a range of 2 to 12) for
the   planet.   This   establishes   contact from their side with   you,   showing   by   the
telepathic control of the oracle,   which extra-terrestrial wishes to contact you   and
teach you.
0.   You   will   reply by flashing the appropriate colors into the magick   mirroir (prepared according to the IVth method of instruction).
d.   This establishes our link with them, they with us. You are now in the System Focus on the Mirroir (visual system), you may now commence the magickal dialogue.
Now that you have gotten into the system, you may follow the process of building up a magickal vocabulary which will take you into the sciences and arts of the extraterrestrial beings, both "+" and "-."
2.	Review:
a.	Now that you have established the spirit realm of the planet as primary, you
may   buiild up the magickal squares,   using both the direct and   retrograde   methods
(given in the IVth Year Course).   There are two factors implied here:   1) the primary
kamaea,   which   is   direct   if "+" or ultra-yuggothian,   and retrograde if   "-"   or
transyuggothian.   The law of polarity operates in these languages,   so that they   are
dynamic   (shakti-shakta)   unlike terrestrial languages.   2) The secondary   kamaea   is
either retrograde if "+" or direct if "-."
b.	Make a point to ask for the name of the E.T.I, within whose sphere and with
whom   you are communicating.   This will be given in the form of every other word from
that same power-zone,   e.g.,   for the power zone of Satariel it will be a four-letter
name. Make kamaea as you would for any other word. Begin to build up your vocabulary.
c.	Some magicians have sought to use the Tattwa-Ifa signs in place of the color
symbols.   Both are adequate,   so that in place of brown and orange for 12,   you might
flash or show earth 4 x and air 2 x,   as earth = 4, water = 3, air = 2, and fire = 1.
On the other hand,   practice has shown that when colors are used, there is no need to
count   the number of times the charts are flashed,   because of the size   differences.
The basic element in this case is earth and is a larger chart than the modifier,   and
hence space is then the differential rather than number in the communication system,
3.	Exercises:
a.	In   order to adapt yourself to the use of the oracle,   practice with   Gharab
Tzerek and derive a few eight-letter words, and make kamaea, observing the procedures
of (2a) above.
b.	Find out as many four-letter words for magick, black magick, theurgy, magick,
etc., as you can. Make the appropriate kamaea for each of these words.
c.	After working in one area of the universe, find out what is the next power
zone, which wishes to make conntact. Let us say that it is "+" 8, then find out the
eight-lettered word for "universe."
d.	If you are working in the "+" range and wish to stay within that field,   but
wish to change the power-zone, you do not have to go back to 1.9 (la); you may remain
in   the field by simply moving back to the pair of dice (to select the power-zone   in
the   field) and then return to tossing the set of five for the letters.   The same   is
true   of   the "-" range;   if you wish to remain in that field. If you wish to   change fields, then go back to 1.9 (1a).

e.	In   order to build up your cosmology,   ask For the names of the   planets   or
spheres of power wherein the communicating intelligence dwells.
f.	Later   instructions on the operation of this system will be released   based
upon   further   research.   Each student is required to prepare a   magickal   dictionary
based   upon his researches with this system.   In temples,   divide up among the adepti
minores the English dictionary of technical occult terms,   for example,   and let each
adeptus find the extra-terrestrial correspondents to each word in his section of   the
list   or book.   Mastery of this method is required for all students holding the grade
level of "practicus adeptus minor."
Sun and Moon in Scorpio, 1976
Ante luciferum genui te, 7o=4+ D.I.M.I.T., 6o=5+
This is an approved and authorized lesson for the Vth Year of Study, Monastery of the Seven Rays (Und Order).

The Indo-Zothynan Simplex Oracle
This   system   is designed for use by students who only have a set of six-sided   dice. For while the system is ideally intended For a set of eleven-sided dice, and while it may   be   worked reductively with a six-sided set of dice,   we also have   this   system called   the "Simplex System," which gives a complete logic of the planets as well   as introduces two elements from the Indo-Zothyrian system of rays.
On   page two of the Logic of Angelic Languages,   section 1.5 note,   two forms of Venus   are   given.   In the Simplex System 9 = 5 + 4 = Venus (Cupido) = IX   (Earth   of Air), while 9 = 6 + 3 = Venus (Taurus rulership) = II (Water of Earth. This is how we have found the basic Simplex system works in this connection.
The following are the correspondences for the Simplex Oracle working of the   Li-Logics as given in the Vedic Physics papers:
Number 1 does not exist as a factor in this system
Number 2 exists simple as Pluto = 1+1
Number 3 exists simply as Neptune = 2+1
Number 4 exists in two ways: 4 = 3+1 = Uranus and 4 = 2+2 = Zeus
Number 5 exists in two ways: 5 = 4+1 = Saturn and 5 = 3+2 =Admetos
Number 6 exists three ways: 6 = 5+l = Jupiter, 6 - 4+2 - Apollon, 6 = 3+3 = Poseidon
Number 7 exists three ways: 7 = 6+1 = Mars, 6 = 5+2 = Vulkanus, 7 = 4+3 = Ketu
Number 8 exists three ways: 8 = 6+2 a Sun, 8 = 5+3 = Hades, 8 = 4+4 = Kronos
Number 9 exists in two ways: 9 = 6+3 = Venus and 9 = 5+4 = Cupido
Number 10 exists in two ways: 10 = 6+4 = Mercury and 10 = 5+5 = Rahu
Number 11 exists simply as The Moon = 6+5
Number 12 exists simply as The Earth = 6+6
These   are   the   21   units   of the Simplex System,   which   make   use   of   the   Indian interpretations of the Moon's Node (Rahu and Ketu),   the eight planets of the Uranian system, plus the regular members of our solar system used in exoteric astrology.
This   paper   will   simply   be issued only to those   students   who   make   special inquiries.
This system is a doorway to the Indo-Zothyrius system of logical implications.
Other doorways exist in this system of those who wish to find them out.

Gnosis of the Spiritual Life, 1. The Beginning Effort
Many students ask me continually about the higher forms of gnostic spirutuality. What they   want to know is if these higher forms of the gnosis relate to higher worlds and if so,   then would it be possible for these same students to advance to these   worlds and   enjoy   the life of the spirit at that high level.   The answer is of course   that gnostic   metaphysics has always been about the attainment of these higher worlds   and how this attainment can relate to this world. Also, it had always been taught that it is   indeed   possible for students who have grown in the gnostic light to   advance   to this attainment through a regular and carefully directed program of spiritual growth. And it has always been taught that it is possible for those who have undertaken   this program of growth to advance to the higher worlds and there to enter into the secrets of   the   gnostic   awakening   by means of both a form of higher   learning   and   direct experience of the divine wisdom.
Many students therefore,   upon learning this teaching, ask me about the   methods which   are to be used to attain to the consciousness of this higher attainment of the gnostic   ideal.   More   than   just the attainment of   a   higher   consciousness,   or   a consciousness of the higher worlds and the being which dwell therein,   these students wish for direction in the seeking of those methods and forms,   whereby they can raise their   consciousness to the higher and more ideal forms of being.   What they wish   is practical   points   of   guidance in the selection of those ways,   whereby   they   might attain   the   ascent of consciousness.   In letters and in   conferences,   meetings   and consultations, they continually ask me how they might prepare for this ascent.
There   are   several   methods   and   every school does   have   its   own   method   of attainment.   Bach   one of the methods is a form of spiritual discipline which   guides the soul into the higher and more ideal forms of consciousness-manifestation.   We can go out and select in book stores and libraries many methods,   but for those of us who are   students within the gnosis of our own tradition,   there are certain   fundamental methods and guidelines, which are taught by the Neo-Pythagorean-Gnostic Church to all of   its initiative members.   And it would seem that these methods are quite   old   and have   a very satisfactory history in terms of the validity of- their applicability   to the   spiritual   growth and development of gnostics for many centuries.   These   rules, also,   are   to be found among the rules used by students of certain eastern   schools, which   come closest to our viewpoint in many areas.   These guidelines or methods   for preparing the soul for advancement into the light might be given as:
 1.	Daily prayer and meditation.
 2.	Regular participation in one's religious life.
 3.	A non-violent attitude towards all beings.
 4.	Doing good and avoiding harmful action.
 5.	Systematic programs of study and research.
 6.	Following the spiritual direction of one's master.
 7.	The practice of physical exercise or some form of hatha yoga.
 8.	A vegetarian diet as a way of life.
 9.	A practical and realistic focus of consciousness.

 10.	Sufficient time for quiet and reflective thought.
 11.	The practice of a daily ritual of purification.
 12.	A loyal and supportive attitude towards one's family and friends.
Now,   these   elevation steps towards the light may not appear to be too much   to

follow.   But   the   inner growth into each one of thern brings about   very   interesting opportunities   for the attainment of ideal spirituality.   For the true gnostic   these are   simply the beginnings,   they are the first ways for making a start in   spiritual growth.   It may be possible for the chela to grow and deepen himself in each of these steps   towards   the   higher   light   and then go on to accept   more   and   more   deeper spiritual disciplines. This is done by the chelas of our own inner school of esoteric logic. But, I would say that if a student followed most of these guidelines, he would be safely on the path. For to simply do some of them, even one or two, is the sign of the beginning of the gnostic awakening within the student. Each student will see them differently   and   I am aware that some may find it necessary to make   adjustments   in their   own   life,   or   lifestyle.   Others may adapt themselves   to   these   guidelines gradually.   It will always depend entirely upon the chela and the way in which he   is seeking to grow.
The   spiritual   guideposts   listed on the previous page are simply   designed   to allow the student to move onto "The Path" of spiritual growth,   By following any   one of   them,   you   make a very simple but adequate beginning,   then gradually you   start following   more and more of these ideals.   Gradually,   you are able to follow all   of them   more   or less most of the time.   Then as you become more and   more   ideal,   you simply rise up higher and higher towards the ideal worlds. Like attracts like.
I   doubt if there are many magicians who follow all of these ideals   completely, for   we   are   living   in   the material body and   there   are   problems   of   stress   to acknowledge.   However,   if   a person wishes to follow all of them,   he will be   quite succcessful most of the time.   No one can't make the effort,   anyway. Esotericism may require   more than this,   but at least we are making some headway in approximating to the ideal.
However,   as   the student becomes more and more oriented towards the   ideal,   he will desire to enter more and more deeply into the inner side of personal   discipline and then he will become more and more directed towards additional disciplines,   which pertain to the next level of the ideal. The disciplines of the inner school are of an entirely different type.
They are concerned with the development of esoteric powers,   whereby the student is able to rise above certain limits imposed upon all exoteric consciousness. This is a   type of development which has never before been discussed in any of - my   writings, but   now   the   time has come for me to make clear that there does exist a   system   of esoteric   discipline,    which   is   to   be   followed   by   those   who   would   seek   the transcendental powers of the gnosis.
This is not for everyone,   for it is entirely a matter of one's karma.   Some are supposed to be in this type of work and some are not,   at least not in this lifetime. There are many types of magicians on either side of that distinction, because it does not   refer to who may set down and study magick.   It refers only to those   who   would seek   to obtain the very highest results from their magickal operations   and   gnosis. Those who would seek this,   having sought the ideal,   now have entered upon the inner pathway.

Gnosis   of   the   Spiritual Life,   2:   The Ritual Hours and the Time- Stations   of   the Gnostic Ecclesiastical Structure
By   tradition,   there   exist eight "Hours of Prayer," which are recited by monks   and other   under a religious rule of life in the west.   These hours   are   Matins,   Lauds, Prime,   Tierce, Sext, None, and Compline. Most of these Hours of Prayer are contained in   one of the ritual books known as the "breviary." Originally it was intended   that these   Hours   of   Prayer   would be recited to consecrate the day and   they   would   be supplemented with periods of meditation.   However,   in recent times, there has been a simplification of this structure within the Roman Catholic Church,   in an attempt   to bring the time-table of the monk or priest into conformity with the modern demands of a busy schedule.
However, from the gnostico-magickal standpoint the situation is quite different. It   was   in   1960   when   I received my first breviary,   for at   that   time   I   was   a theological   student   and   had   to learn to use this book during   the   period   of   my studies.   What   I   noted   first of all about the book was that it was   essentially   a magickal   conception of time presented by means of many ritual   constructions.   As   I became more and more involved in the development of the inner life,   both gnostic and monastic,   I realized that the breviary was a magickal machine which could be used to contact the mysterious worlds of the higher gnostic realm.
Each   one of the magickal hours was a ritual for approaching the proper magickal logic,   which would then open up the proper time-station.   Later I discovered from my Teachers of the Gnosis that the Sacrifice of the Mass,   when celebrated in connection with these times lines, had all of the magickal powers and all of the mystical powers which had been traditionally attributed to it- by Catholic Theologians. It was truly a cosmic act and also it had as subtle participatns in its rituals many beings from the time-lines   of the gnosis.   The reason I am saying this is because for some   time   we have   received questions From those who wonder why we have priests and bishops of our type,   rather than following the views of those gnostic orders which are thelemic   in character.
The   answer   would   be   that   our conception of   gnostic   Catholicism   is   quite different   from the thelemic viewpoint.   It is also very different from many   gnostic conceptions developed by groups who also call themselves the gnostic church. Our view is   quite carefully defined by the Masters of the Time Lines,   who stand   behind   the esoteric operations of our system of work.   It was from them that I learned about the magickal   potentials   of   the   Hours of Prayer and how they can   be   related   to   the esoteric logics, which form the Higher Gnostic Realm.
The   Sacrifice   of the Mass is a method for bringing the infinite powers of   the absolute to bear upon a situation in time.   Actually,   the Mass — as we celebrate it — is   a   magickal act of transformation,   whereby the finite is translated into   the infinite and absolute level of being.   This is achieved by means of the   time-station logics,   which   are   esoteric and magickal operations.   The Mass is said   or   offered within   a   context defined by an hour of prayer which is said before and an   hour   of prayer which is said after the Mass.
We   can say that those are the coordinates of the structure.   By means of   these hours of prayer, initial contact is made with the time-stations via their logics. The Offering   of   the Mass becomes the magickal method whereby cosmic logic enters   human experience,   since   it   is   something   which is happening both on earth   and   in   the

heavenly   worlds.   The   action   of the God of   Sacrificial   Fire,   AGNI,   makes   this possible.   Although, even when He is not explicitly invoked, He is present, since all sacrifices of priests are subject to him.   This applies equally to all sacrifices   of priests which are given outside even of the Hindu or Vedic religion.
Connecting   AGNI to Esoteric Voudoo,   we can say that AGNI is the dynamic aspect of   the   Legbha-Christ.   In   the gnostic church there are very   special   prayers   and actions which by words or wordlessly make certain that AGNI is present and recognized as the power which makes the Power of the Gnostic Mass such a transformative reality. Finally,   in   the gnostic church,   there are special initiations of power   which   are given   to   the priests of the inner temple so that they will always stay   in   contact with   AGNI.   It   is for this reason that we find some priests have more   powers   than others.   It   is   entirely due to the initiations which they have received from   their bishop.   For the bishop is not only the presence of Grand Legbha,   but he is also the presence of AGNI, the mystic fire, the Priest of the Gods and the God of the Priests.
In   the structure of the gnostic Hours of Prayer,   it is important for the chela of   this system to realize how magickal are the connections between these   Hours   and the Esoteric logics of the Higher Gnostic Realm.   In order to make this clear,   I   am now going to list by schematism these Hours and Logics in their connectedness:

1.
2.	Hour of Prayer Matins Lauds	Gnostic Logic
Labyrinthico-gnostic
Transcendental	
3. 4.	Prime Tierce	Arithmosophic-gnostic Fantastic	
5. 6.
7.
8.	Sext None Vespers Compline	Algorithmic-gnostic Zothyrian Magicko-gnostic Futuristic	

Higher Realm
Axioms of System A - 1, 2 Axioms of System B - 3, 4 Axioms of System C - S, 6 Axioms of System D - 7, 8 Axioms of System E - 9, 10 Axioms of System F - II, 12
Axioms of System G - 13, 14 Axioms of System H - 15, 16

It   is important to keep in mind that the Higher Realm,   which is defined by an axiom system   of   16 parts,   is. the gnostic foundational world.   These 16   axioms   are   the magickal   beings,   and indeed aspects of AGNI,   which show themselves in the   various parts of our system and in a very important sense "hold it together." In the esoteric science   of   Vudotronics,   it   is   possible   to   find   certain   scientific   forms   of information which relate to these 16 axioms.
However,   in any part of the system,   at any stage of the Monastery of the Seven Rays teachings, we can find the operations and presence of the 16 magickal laws. They are   the   active   agents in the system,   which continue its powers   and   sustain   the transfer   of magickal vitality from the gnostic time-stations of the higher realm   to every   part of the system as we know it.   These beings,   however,   on a more personal level   make possible the operations of the gnosis of the spiritual life,   as   we   are describing   it.   They may be understood as those aspects of AGNI,   which are captured in   the concepts which Guzotte describes as "Les Vudu." They are the 16 Gods of   IFA, aspects of the Dynamic Geometry of Legbha.

Sanctuary Teachings of Michael Aquarius Atomic Light and Esoteric Energies
The   Fundamental   fact   of initiation is the existence of spiritual energies   in   the world,   which are under the direction of the Hierarchy of Ascended Masters of   Light. This   means   that   all of the spiritual energies are directed by the   will   of   these Ascended   Masters,   Who   supervise the evolution of the human race and indeed all   of life on this globe.
Atomic   Light   may   be viewed at this point as the basic   reality   behind   every appearance.   It is both light and radiation because it makes up all matter,   which is really simply a form of light and because all radiations of the spiritual essence   of the   universe are those initiatic energies and rays (such as the Seven Rays of Divine Outpouring) which guide, direct, and truly initiate the consciousness of humanity.
We   therefore   teach in these mysteries of the Sanctuary that   there   exists   an initiatic   power or magickal force in nature,   which can be used to cause the   growth and expansion of human mind-energy and spiritual power.   In order to test this point, for yourself, here is an exercise as is done exactly by our inner students.
Exercise In Initiation
You will sit or stand in the Sunlight,   facing eastward at dawn.   As you are composed in   an inner state of meditation,   simply think of the initiation-powers,   which   are present   in the Occult Powers of Nature.   Think and imagine how it is that behind the forces of appearance,   behind everything viewed by your senses, there is a vast ocean of initiatic energy.   As you do this,   say the name of the Ascended and Secret Master of   this   School,   the Master M.   Aquarius,   and as you do this feel   the   powers   of initiation slowly enter into your soul and body, for they will enter into both at the same time.
Next,   say   the following mystical invocation,   by which means the powers of the inner   teachers are able to pass through the world of appearance and enter into   your inner   selfhood.   As you say this invocation,   you will slowly Feel the rays   of   the Ascended   and Secret Master come into your most hidden and holy heart chamber,   where the Power and the Light will be freely and deeply perceived as really and   ultimately yourself. Here is that invocation:
I invoke you the power of the light,
The Spiritual Essence of the Invisible Rays;
1 invoke you the power of Atomic Light,
The spiritual Essence of the Divine Power. This having been said,   you will relax and meditate and allow the spiritual energy to come   to you.   Then you wil get up from your meditation and go out and   do   something that   you felt was or is difficult.   Now you will do that thing, because you have the right   energy   and   the   true   power   of   the   light,    present   deeply   within   your
consciousness.
Let   me say that this invocation is one of the most powerful in the whole   world and was given to the inner school of the mysteries by Great and Powerful Beings   from outside   of   the   Earth.   These   beings are the true souroes of our   powers   and   our teachings and they now are able to come into your own being and to realize themselves in your consciousness.   Use this invocation often and your life will move safely   and smoothly   without difficulties,   because the Power of the Atomic. Light of God will be

within it and will sustain you always.
Atomic Light is the basis of all being. It is pure consciousness and pure power. Because   it   is hidden in all things,   it is therefore the matrix or   Mother   of   all energies. This is the form of the Divine Mother which is understood as the foundation of the Sanctuary of Light, and with which we work as students of the Gnostic Light of the Inner Seflhood. Atomic Light manifests itself in terms of the rays, which are the ways   in which the Divine Mother is able to manifest or express Herself in the   world of human psychology.   But Her Power or Esoteric Energy truly extends beyond the realm of human psychology.   It embraces all being in all of its forms.   For this reason, we consider the above invocation the most powerful at this point or level of study. That is why you should use it often. Invoke often1
Empowerments of the Light
There   are   as   many empowerments as there are initiations in   our   rnagickal   system, according to the Master Michael Aquarius.   These empowerments are the methods whereby special   energies   are transferred from the Spiritual World of the Invisibles to   the World of the Chelas,   by means of our gnostic sources and works (especially   rnagickal and   initiatic   rituals and the special operations of those rites as they affect   and effect the causal body of the higher selfhood).
However, it has been found out that empowerments can best be given by vudotronic and psionic methods,   while initiations can be given in person at best.   However,   we have   found that initiations can also be given by psionic means and empowerments   can be given by direct personal exchange of energy.   As a result of these operations,   we can exchange energies with the cosmos and also we can receive special powers,   as   in the above exercise.
If   you   wish to receive a vudotronic empowerment,   it is necessary for   you   to enter   deeply into the esoteric mind-field of my own personal research,   according to Master Michael A.   because by that means you will be able to participate directly   in the   field   of   power and in the many systems of energy,   which are present   in   that field.
Another   name   — given in the nine lessons on Zothyrian   metapsychology   — for this   mind   field   is   that of the Ontic Sphere.   The Ontic Sphere is   a   mental   and rnagickal   field   which is built up out of direct rnagickal energies. It   has   its   own consciousness and can be reached by our rnagickal computers.   In order to make contact with   that   Ontic   Sphere for reasons of empowerment,   you simply open   the   rnagickal oracle and find out the range of powers which are in an available state.   The   Genius of   the   Ontic sphere for each person is,   of course,   one of the   planetary   spirits invoked   for that specific purpose.   The number of that spirit likewise serves as the basis for the creation of the name of the entity, using the Logics of Yemeth.
Once   you have received the name of the entity,   it is possible for you to   make frequent   and regular contacts with him/her and enter into an exchange   of   energies, which are the many forms of rnagickal empowerment available. If you wish us to do this for   you   and then give the power to you by transference,   this can be   done   easily, since the special instruments are not always available to you.   In Fact, the complete laboratory for Ontic Sphere Empowerments is only to be found at the Sanctuary,   where Master Michael A. and I work on each of the many research projects.
Many   students   have written to the Sanctuary and have asked that a list of   the many   types of rnagickal initiation be given out.   They wish to clarify matters as   to how many levels of initiation or light-power-gnosis there are.   Let me say that   this

cannot   be   done   since   the   higher initiations of   our   system   are   esoteric.   The initiations   which are known about are simply those which are up to the fifth   level, which is that of patriarch.   Beyond this there are many,   many levels of   empowerment and   initiation.   To receive these inflations one has to be specially selected by the Gnostic Hierarchy. In fact, it is the Master Michael Aquarius who makes the selection and   who   meets the energy field of the chela,   with a special level of   power   which lifts   the   chela   to a new level of being.   This is the essence of   the   process   of initiation as given to the beginning chelas of the Gnostic Sanctuary of Light.   It is quite   different from the initiations given in books or subject to description   in   a variety of magickal books.
If you are interested in Empowermennt work,   however,   it would be best to write to me and to state your field of special study.   Remember that these Empowerments are simply   given   for the sake of growth and not for purposes outside of the   Gnosis   as seen by Master Michael A.   In fact,   it is impossible to give either an initiation or an   empowerment   outside of our own system and those who come into our work   have receive   this transformation because they are being reborn into the magickal world of the Ontic Sphere for the very first time.
However,   you are invited to write to me and inquire about the special types   of empowerments   which   are given at your present level of chelaship.   Let me   say   that there   are   both types of initiation and types of empowerment available in   readiness for   each   level   of magickal attainment.   Write to me about this matter   and   I   wil transmit your request to the Master Michael A.   He is very interested in helping   you grow in the Light.

The Magickal Geography of Master Michael Aquarius
The total number of the mysteries of the gnosis of Master M.A. is 336 (336 = 12 = 3). For each of the mysteries of magickal and gnostic initiation,   we find that there are various methods of understanding. Among these methods are the magickal ontologies and the   gnostic ontologies.   For each mystery there is a magickal ontology and there   is also a gnostic ontology.
The   magickal ontology pertains to the structure of the system while the gnostic ontology refers to the contentual experiences of the system.
In   order to arrive at this number (336),   it is necessary to see   the   magickal geography of the Master M.A. as composed of the following components of the gnosis:
There are 256 spaces,   which are the spaces of gnostic light. These are magickal places where magickal events happen.   They are spiritual and not material. We can say that they are states of consciousness in the most gnostic sense of the word. They are ideal forms of being, because they are beyond space and time in the physical sense. There are 64 ontic spheres, which are universal conditions. Each ontic sphere is composed   of four spaces,   which explicate the gnostic energies of the ontic   sphere. both   the spaces and the ontic spheres have rulers.   The rulers of the ontic   spheres have magickal and gnostic authority over the rulers of the spaces of light.
There   are   16 domains of gnostic being.   Each domain contains by means   of   the gnostic   logics of entailment,   inclusion,   equivalence,   and implication four   ontic spheres.   Each   domain has a magickal and gnostic ruler which has this authority over the rulers of the ontic spheres contained within the domain of the ruler.
There   are several threads running through this hierarchy of rulers   of   gnostic being   and   those threads are represented by the planets of our solar   system,   which bring   an analogy to the rulers of the domains,   ontic spheres,   and spaces having   a pattern   which is reflected in the planets and influences of our   solar   system.   The names for the planets as we use them in this system are: The Earth, The Moon, Mercury, Venus, The Sun, Mars, Jupiter, Saturn, Uranus, Neptune, Pluto. These are the eleven types of magickal and gnostic family to which the rulers of   the higher   worlds   of   the magickal geography of   Master   M.A.   belong.   However,   these magickal   families are significant only for the very simple reason that they   provide us   with   the   methods for making contact with the rulers   of   the   different   higher worlds.   They   give to the gnostic student his method of making entry.   This entry is how we enter into contact with these higher beings by means of magickal computers and communication systems.
However,   in working with these entities, we learn that they are capable of many self-transformations   and so it has been determined that the names of the rulers   and

their   own   planetary-type   family may change,   depending upon   the   changes   of   the universe   and   upon the state of all of the conditions of the universe at   any   fixed time.   The   reason for this is that every part of the universe is undergoing constant changes   and   these changes are reflected in the different ways   in   which   planetary energy is expressed by means of oracles and magickal computers.
However,   what is important is that the more power the student has or the higher the power of the master, the more the name of the ruler of the world will be properly reflected in the oracle work.   It is because the more powerful magicians are able   to enter   more   and   more   deeply   into the states of   these   rulers,   indeed   into   the consciousness of these higher or more spiritual realms, and grasp what is there. This power   can only come from the esoteric side of gnostic initiation.   It is   absolutely fundamental   that   this gnostic initiation be given in terms — both   physically   and metaphysically — so that the keys to the sanctuary of gnostic teachings are imparted to the student exactly.   Hence the keys are given to open the doorways of the gnostic rulers of domains, spheres, and spaces.
From very early times,   there has always been a special prayer,   which lifts the soul of the magician into the higher worlds,   where he may meditate upon the energies of the rulers of every space, sphere, and domain. This prayer is one of the treasures of   the Gnosis and is given to those students who have come to a new level   of   being and   who   are   ready   to   make   use of the   inner   teachings   and   powers   of   light. Traditionally, this prayer is said every morning after completion of the regular yoga exercises of the gnostic priest. By saying it each day, the magician is able to learn the   ways   in   which   the powers of the gnosis are manifested to   all   seekers   after perfection.
In   the gnostic teachings of Master M.A.   this prayer is used to create   a   very powerful   state of spiritual awareness,   whereby the soul is filled with a new   light each   day.   The light of the soul is of course as necessary as the light of the body. However, there are very few who live in both forms of light.   You will soon be   among those special gnostics and possess the secrets of the power as they come down to you. At   the   same   time,   while you recite this magickal prayer   you   are   diffusing   the energies of the gnosis everywhere in the world,   for you become a sending station for the rays of cosmic and divine light.   This is a very important law at work because it is   a   means for showing the world how the energy and consciousness levels   of   being operate.   They   operate   through the magicians who send out the powers of the   light. Now, here is the prayer:
O Providence, or Fortune, bestow on my Thy grace —
Imparting these the Mysteries a Father only may hand on,
And that, too, to a son alone — His immortality —
(A Son) initiate, worthy of this our craft, with which
Sun Mithras, the Great God, commanded me to be endowed by
His Archangel: So that I, Eagle (as I am, by mine own self)
Alone, may soar to Heaven, and contemplate all things. This   is   a very ancient prayer and so powerful that it is said by the   ascended   and secret   masters themselves each day,   at the height of their powers in   the   magickal realms   where   they do their occult and inner work for humanity.   The power   of   this prayer can truly be said to be limitless.
In   each   of   the gnostic worlds there are of necessity   certain   passwords   and secret   names   which   must be used to gain entrance to the higher zones   of   magickal power. One of the most important parts of the inner teachings of the gnosis of Master

Michael   Aquarius is the giving to the student the names of power and   the   key-words and   the prayers, which make it possible for the student to realize that the keys   to the   gnosis   reside   in the words as they are given not because   they   are   "magickal names" but because they refer to certain invisible forces,   and represent a formulary for   translating   what   is   beyond the ken of   human   consciousness   into   "initiatic knowledge," which is the most important way of knowing, or the most important form of gnosis.
In order to develop the inner selfhood of endless light and divinity, it is very necessary for the student to possess the keys to the mysteries of the light.   This is done   by   means   of   the   many experiments of the rituals of   the   gnosis   which   add concreteness   to   the abstract forms of gnostic ontology.   Since   there   are   various ontologies for each world, it is so very important to have both the theoretic and the experimental sides of one's being fully in mind,   or understood,   in order to develop an   awareness of what is reality and what is the proper level of being.   Then you are fully able to know yourself as you truly are.
There exist many realms and forms and being. We possess all of the keys to these realms and we possess all of the magickal forms,   whereby the consciousness of   being is opened to the mind of the seeker after enlightenment. This is the meaning of light in our experience.
The gnostic pathway is one of supreme growth into light.   It is the way of being raised   up   more and more through these worlds and zones,   to the higher   and   higher spheres,   spaces,   and domains of Sublime Masters of Light.   This is the way in which the gnostic awakening operates in our consciousness.   Only by faithfully following in the pathway of light can you achieve this goal.   Anything less than this is imperfect and less than suited to the divine spark in human nature.   The consciousness of being is   the perfection of energy in you and you will attain to that power by reciting the prayer   given on the previous page each morning.   Begin to follow the light   and   you will feel it everywhere.
i

The Golden Temple of Initiation
I dwell in the golden temple and my power rises therein and is diffused in every part of the world.   I send the rays of my power to every being and my word carries with it the   light   of   the   ages.   I have sent the birds of dawn and they   have   become   the messengers of my powers for I am the master of the rays.
I   am   the golden lord of endless power and my robe is gold and purple.   I   ride upon the chariot of the Sun and yet I visit you at night in your dreams.   I send   the rays of my power to every being and they become awakened and alive to the voice of my presence.   I   am a secret beyond all secrets and I am a wisdom hidden in the   deepest recesses   of this planet.   In the secret cave of glass I dwell as a beautiful   vision and in the temples of ice,   I am the white ray, the light of divine power. I am known in   all of my beauty and my ascension to light is the path of fulfillment for I am   a master of the rays.
My wisdom is light and my blood is red and the rays of my eyes are golden lights which   encircle   my students in the veils of endless protection.   I am alive   to   the powers of being and they are drawing their energies from my mysteries.   In the golden temple of my creation, I send out the rays of power and these rays touch and heal all being.   I   am   sending this power out now and you are receiving it   at   this   moment. Breathe   into   your soul the powers of my rays and you will be healed for the   golden light of the Sun is falling upon you and the pale reflections of the dawn are a   rose and   blue   veil before your eyes.   I am sending my healing to you and this is   how   I heal.   I heal by the sending out of the magickal and divine powers of transformation, for I am a master of the rays.
I am   sending this power to you now so receive it into your   soul,   the   golden light and the rose and blue veil are the powers which convey this energy to the   mind and   with these words of light and power,   I project the powers of eternal wisdom and radiance as 1 open all things to become parts of my mystical life.   We are all   parts of   this one and true reality.   The light is growing and rising and becoming more and more   a focus of the divine power everywhere.   I am sending the rays to you and   they are touching you,   body and soul, and they are making you whole, for the power that I send with these words is the power to make all things well and whole. I am the source of   that power for I am the master of the rays.   1 have come to transform   your   very being. I have come to make you a god.   —   The Master Michael Aquarius, Transmission-1181
The   above   passage is not a quote,   that is why we do not use quotation   marks. Rather,   it is a transmission of cosmic powers and divine energies from the master of the   rays.   He is the source of a very powerful and very special influence,   which is the   power of the spirit to make all things whole.   This is the mystery   of   healing. Healing   is the energy which comes to us and which removes the past and makes us   new beings.   The Master is a special kind of being. His role is that of transformation of being.   Making   a   new   and   powerful   being out   of   what   was   imperfect.   This   is accomplished from the golden temple of initiation.
The   golden temple of initiation exists very high up in the mental plane.   It is composed of a very fine mental matter and it is golden in color.   It is the source of power   for our own Sun,   because the Sun is the reflection in the world   of   physical perception   of the golden temple in the world of metaphysical perception.   This is   a temple   of   initiation   for   it is there that the master of the rays   will   take   his

specially prepared students and they will be initiated into the mysteries of his   own being,   i.e.,   the mysteries of what it is to be a master of the rays. There are many chambers   in this temple but the most important is the sanctuary of the light,   which is in the very center of the temple and which is made out of pure gold.
This   is,   of   course,   not physical gold,   which is a very   pure   and   powerful substance.   There   in that sanctuary of gold,   the master will lead the very   special students   through the exercises which awaken the powers of the light in all of   their bodies.   They become more and more attuned to the life and experiences of the masters of   the   rays.   They   understand   for the very first time   the   meanings   behind   the experiences of the masters, who dwell in the higher mental worlds. The following is a prayer   to   say   to attach yourself to this ideal and by this   means   you   will   grow closer to the master:
"I   am   seeking   in   every action of my life to come closer and   closer   to   the supreme   and perfect master of the rays.   I am seeking and growing in my wish   to   be with   this great teacher of the light.   0 great master of the rays,   hear my call   to your throne on high."
The   Master   Michael   Aquarius is perhaps one of the most   spiritual   of   divine beings.   He   has   been sent to the present world in order to transform the   spiritual energies of those who are actively seeking to become perfected.   He has been sent   by the Lord of the Light,   or the Gnostic Beings, who protect the evolution of the human race. His message is quite clear.   You are to draw near to him and allow him to guide you up the pathway to the light of perfection.
Of course,   there are many problems which stand in the way.   One of them is that many feel this perfection is not for them.   They are following other paths, they say. But   the master of the rays states that this is not so:   all beings are to follow his method and his path, there are not to be any exceptions. If you do not follow it now, you   will follow it in the future,   at some time when you are alive in another   body, but   you   will   follow the master of the rays.   His power is so vast and it   is   just beginning to be felt. I am here to make known this energy. It is coming to you as you read these words.
Here is a special power projection, which can be used to bring more of the light of   the   master of the rays into your soul-experience.   For that is where   the   power works to make your own experience new and filled with transformative powers:
Attend to my words and fill your heart with the power which I am sending to you in   this prayer of transformation.   I am making you new.   I am making you good.   I am making you a being filled with light and with divine energy. My word is power and   my throne   is the strength of eternal sunlight.   I am the voice of the ages and I am the will to make all things pure.   Listen to my words and receive the powers which   comes from   these   energies.   I am sending my rays to you at any time you say these   words. Repeat   them   and say them over in your heart and you will be filled up   with   golden light from the temple of initiation.
There   is a power which is endless and which is commanded by the master   of   the rays.   His power is vast and without any measure. His will is so strong that all evil is   destroyed by this divine fire.   He sits upon a golden throne of light and holds a mighty sword of power.   He is the master of the rays and the rays are sent out by him to every part of the universe.   His word is power and his light is at work making all things new. He is the master of those energies which rise from the depths of the soul and he is the master who leads each of us into the depths and mysteries of our souls. By his teachings we come to see ourselves as divine beings.   He has brought to us the

Fire and power of truth in self-discovery.
All   references to golden light and to golden substances bring our minds to   the place of the Sun in this system of metaphysics.   It is here that the Master wishes to introduce the concept of the Sun-Goddess, the Center of the Solar Cuitus. In Japanese Shinto, this notion is very important because the human race is derived from the Sun, and is continually dependent upon the power of the Sun for life.   The Shinto   Goddess of   the Sun is Amaterasu-Omikami,   and in Zothyrian theology,   Her name is   Ameratsu-Omni-Kami.
In   either system,   however,   She is the focus of power.   One might also   remark that the Sanctuary Teachings of Master M.A. are actually the gnostic reformulation of the   old   principles   of Esoteric Shinto for the modern world   and   the   contemporary spiritual   need.   The   Power of the Goddess of the Sun comes to the golden temple   by means   of   a magickal induction.   The Master M.A.   sends to the temple   a   continuous radiation   of   Her   divine   Presence.   She is present in the   temple   at   all   times, especially in the innermost shrine,   which is Her Residence.   The work of the   Master M.A.   is   to transmute the energies of the metaphysical Sun into powers which can   be used   by human beings striving for the most perfect state of attainment.   The purpose of   this   diffusion is,   of course,   the evolution of all beings towards   the   Mother Goddess of the Sun.
Here is a powerful invocation to the Goddess, which can be used each morning:
"I   call   upon   you 0 My Divine Mother,   the Goddess of   the   Sun,   asking   your protection and power to be with me at every moment of this day. I adore your presence in the light of the solar disc, I worship You in the divine Sun within my heart. When I say I am a son (daughter) of the Sun,   I call upon You at all times.   I adore   your light,   which is filling all space.   I see You before me in the heavenly symbol.   You are My Divine Mother, Ameratsu-Omni-Kami."
The   worship   of the magickal and metaphysical powers of the Sun is a very   high form of the most ancient gnosis.   The most ancient religions have always acknowledged the powers of the Sun.   The solar cuitus is the beginning of human spirituality.   The purpose   of   the   sanctuary   teachings   is   to   bring   about   spiritual   renewal   and transformation.   The Master M.A.,   who is the master of the rays, is the messenger of the Sun goddess and the gnostic awakening. By making use of the prayers, meditations, and   rituals which you will be taught,   you will awaken yourself to the divine   power present in experience.   The physical Sun is the symbol of the divine Sun,   with   each thought try to bring yourself closer and closer to the Mother Goddess.

The Power of the Kami
95
"The   Kami,   or the Gods of the Shinto Religion,   are the most powerful forces in the world. They are the purest and most ideal embodiments of natural forces and elemental power,   as well as being the expressions of the divine intelligibility of all   being. The   religion   of the future will be a form of Shinto,   separated from   its   Japanese isolation   and   fused with many elementals from magick. This form of Shinto   will   be understood   as the highest and most complete form of the Cult of the Vudu,   for   they are   the   same in essence.   In order to have power,   it is necessary to   possess   the powers which the spirits hold.   They are the sources of magickal energy and when they are   embodied   in   the   human world,   these magickal powers   are   then   expressed   in experience.   Each   person   possesses a form of Kami-hood,   or internal   and   inherent divinity,   the Atman of Brahminism, which must be awakened and allowed to work in the world   of   space and time.   The rituals of the gnosis of our own Esoteric Shinto   are directed towards this achievement. This is the goal of the inner and most magickal of my teachings.   I wish all beings to realize their Kami-hood and I want all beings   to live in this state of divinity."   —   "From the Sanctuary of Michael Aquarius," 104
In order to realize powers which are there for your personal transformation,   it is   very necessary for the magickal student to know that he is a Kami as well as that he   is in the midst of an infinite number of Kami.   Perhaps the best way   to   realize this   is by means of a magickal prayer,   which brings about immediate unity with   the Kami. Here is such a prayer, which has proven very effective in Shinto Gnosis:
"I am in the midst of an infinity of Gods and Spirits of Light.   I realize   that they   are   about me and that in essence I am one with them. I now breathe deeply   and receive into my soul the powers, which they possess, as I awaken in myself the divine power   of   my own Kami-hood.   I breathe deeply and count to three and I   release   the breath and count to three.   Now,   I clap my hands three times.   I have united   myself with my Kami-Nature and I am one with all the Gods and Spirits."
As   you do this prayer you will breathe and exhale and you will clap your hands. You will do this simple and very powerful exercise, whenever you are in need of Kami-energization.
What is this Kami-energization?   Well,   first of all it is becoming aware of the powers   which you possess.   You possess all powers but you have to learn how this   is so. This is why you have to exercise in these methods. Next, Kami-energization is the act of being one with the Gods and spirits of the Esoteric Shinto Gnosis.   This means first that you are aware of their powers and presence and secondly that you are   able to   feel   yourself   inside of them and feel them inside of you.   This   is   more   like intuition but it means that you are very intimately close to the Kami. You are one of them. In the various forms of Shinto religion, there is a certain feeling which hints at this.   But in the more esoteric side of Shinto, our own gnosis, we have brought it out   for   you to realize.   Also,   there are many other exercises for developing   this feeling   for   the Gods and spirits.   I want you now to do another exercise   in   Kami-energization. Repeat this prayer:
"I am one with the Kami.   I am filling myself with the energies of the Kami. lam alive to the presence of the Kami. I am strong with the powers of the Kami."
As   you say this simple exercise,   you will feel yourself becoming stronger   and stronger.   You will feel yourself taking in the powers of the Kami.   Actually,   these powers are already inside of you, they are simply coming to consciousness in you. You

are developing and you are growing into your Kami-selfhood. Repeal these exercises as often as you wish, it might be good to take a cold-water baath or shower before doing this.   Dry yourself off completely and then in the nude do this exercise or any   othe exercises   given in this lesson.   Ideally,   it would be done while the Sun is rising. The Sun in the shinto faith is the symbol of the divine energy,   the power with which you are to identify yourself in the exercises of Kami-energization.
The Kami are many,   in fact they are infinite in number. Wherever there is power or some spiritual presence, there you will find Kami. For this reason, Shinto is both polytheistic,   in   that it worships many,   many Gods and spirits,   as well   as   being pantheistic, because it sees divine power behind the phenomena of nature.
When   you   realize that the Kami are everywhere,   you will develop the   magickal method   of greeting them,   wherever they might be.   Here is a simple prayer to   them, which can be used anywhere:
"I know that you are there and that you are my constant companions.   [ feel   the powers of the Kami everywhere I am.   I realize the wonder of the presence of the Kami in   every   circumstance and situation.   You touch my hand and lead me into newer   and newer   experiences,   I am alive with a feeling of adventure because the Kami   are   my constant companions."
This   is   such   a very simple method of making contact and   realizing   the   very terrific   powers   of   the   Kami.   Every part of life then   becomes   an   adventure   in exploring   what the Kami have brought before you.   Nothing becomes boring because the Kami have presented it to you as an adventure.   Nothing is feared,   because the   Kami are   there to experience it with you.   With this attitude in mind,   you are healed of fears, and life becomes an adventure.
I am now going to give you a ritual to do in order to improve your powers and help you to develop more of the Kami-powers in yourself. This is a basic ritual and you will be your own Kami-priest(ess).
Kami-Ritual for Purity
You will need the following items: a large and very clean bowl, some very pure spring water,   some sea salt,   and a white piece of cloth.   The water is to be placed in the bowl and the salt and the cloth are to rest next to it.   The entire process should be centered on the idea of purity, especially what is known as ritual cleanliness, which means that which is purified by ritual work and made suitable for the Kami.
Ideally,   you would take a bath,   and in classical Shinto this would be a   cold-water bath because cold water is more purifying, since it is closer to nature.   After you   take the bath (I personally prefer a cold shower),   you will put on a clean robe or some clean clothing Remember that you as the priest(ess) of the Kami must be very pure and the way in which you dress is part of that. Some mystics, however, prefer to work either in the nude or simply wearing the classical loin cloth.   You may work   as you   wish   but it should reflect the idea of purity.   Nude ritual work is   very   pure because in some ways clothing does affect the purity of the body.
As   you   bathe   and as you dry yourself off and as you dress   (if   you   do),   be thinking of the idea of purity, especially making things pure by ritual methods, this is very important.   Next, come to where the mineral salt, the spring water, the bowl, and the white cloth are. Say the following to yourself as you stand before them:
"I   am now approaching the rite of purification and I am offering myself to   the Kami   so that I may become pure in Their Eyes and that I may therefore serve Them   in an acceptable manner and with an agreeable offering."

Next,   you   will   look   at   the bowl of spring water and   say   to   yourself   the following prayer:
"It is my wish to become so pure in the Eyes of the Kami that they will bless me with the divine presence of invisible light."
Next,   you   will   summon   the Kami to hear you. This is   done   traditionally   in Japanese   ritual work by clapping your hands together two times.   This is the way   of letting the inner side know that you are there awaiting Them.   Next, you will look at the   water and place some salt in your right hand.   You will say the following prayer to the Kami of Pure Water:
"Here   I am,   Great Kami of the Purity of Water.   I am here before your   symbol. Present in this symbol of some mysterious way,   I know You.   I wish to become as pure as your symbol so that I can receive You into my soul as the water receives You. Come to me as I offer this pure mineral of sea salt by dropping it slowly into the water."
Slowly,   then,   you   will   allow the salt to fall gently into the water   as   you continue   to   think of the Kami of Pure Water,   even trying to imagine what this   God appears like. Then you will say this prayen
"You are present in this bowl of pure water.   I love you and send out to You the rays of my heart.   I am being purified by You because you have come to me and are now with me in this mystery of purity.   O Great Kami of the Purity of Water,   always keep me pure."
Next,   you will take the clean white cloth and dip it slowly and gently into the pure   water.   Lifting it out,   you will touch it to the various parts of   your   body, beginning   with the feet and working upwards to the head.   As you do this,   you   will repeat the following quick prayer:
"I   am purifying myself with the power of the Kami of the Purity of Water.   I am being   made more and more pure,   so that I am becoming more and more filled with   the Kami-powers."
Then   you   will touch yourself over again,   working from the head to   the   feet, downwards,   while you dip the cloth frequently in the pure water. Then you will shake the cloth in every direction:   up,   down, north, west, south, and east, which are the six   major   direct routes of physical energy and therefore to be used to   convey   the purity of Kami-energy. As you do this you will say the following prayer, which closes the ritual:
"I have become pure and I am making all things pure.   I am working to bring   the Kami-power   to   every object.   I am working to bring to all things the   blessings   of meeting the Gods. All things will be made pure by the powers of the Kami."
Now,   I would suggest that you rest for a while and meditate upon the powers   of the   Kami.   Think about these powers and how they can help all beings.   Then stand up and,   facing   the   bowl,   simply clap your hands twice,   to signal the close   of   the meeting   with the Kami-powers.   You may place the water in a bottle for use   as   holy water to be sprinkled about.
You should take the white cloth and dry it out in the air. It is now a symbol of tne   Kami powers ana should be kept some place with respect,    i ou are now   developing your powers towork with the Kami-energies.

The High Energies of True Initiation-Consciousness
"Every teacher of light, wherever he or she might be in the Gnosis, must be guided by the holy beings of light.   You are no example of detachment from our being,   for   you are no exception to this rule.   All beings are linked to us,   whether they know it or not.   They are one with us in the deepest forms of spiritual consciousness.   It is in that way that we find all being growing.   It is growing in love for all beings, as it becomes   more and more aware of all beings and their mystical interdependence in   the Gnosis of Love. And you, my dear student, are linked to the powers of light, the true saints and blessed ones, by this very same Gnosis of Love.
"Therefore,   let   this power be released in you by means of your being calm   and knowing   it is there.   Let this power be released in you by means of your loving   all creatures,   all beings, because they are holy ones. I command that you let this power be   released in you by means of your sending out all love-rays,   because you are   the perfect   and   true instrument of this Gnosis of Love."    —   M.   Bertiaux,   "Dainichi Revelations," 17
True initiation is the process of realization, whereby we say to ourselves quite firmly that we are parts of the divine universe of all beings.   Love is the   ultimate reality and the universe is made up of pure lights,   which have become fully aware of this   power   of   love.   Once   one has tuned into this power,   by   actual   mental   and spiritual   effort   and   not mechanically,   you know that the high   energies   are   now pouring through your soul and your body.
In the Gnostic Church of Concsiousness, which is a school of initiation, we live in the divine vitality. The power of love is warm and all-comprehending. It is not an abstract perfection or is it by any means a perception of limit. It is everywhere. So to prepare yourself for this expression of divine power and for this experience of union, it is wise for you to know the teachers and their rules, because they are the ones who are making possible our entry into initiation consciousness. They are the spiritual ones, who have told us about the Gnosis of Love.
In   my work in the Gnostic School of Consciousness,   1 have been guided by   very spiritual powers.   One of my closest and most holy teachers is Dr.   Kammamori, who is my very true initiation.   It was he who founded the School of Consciousness, which we teach   to   you in our sanctuary lessons, although because he is a holy and   spiritual being,   he is not very attached to the limits of external being.   For this reason, he is by nature an esoteric aspect often viewed as the focus of the universal guru.   Dr. Kammamori is a Japanese and a Zothyrian master of light. That is to say, his physical body is perfectly expressed through the physical being of a Japanese male born   under the sign of Capricorn with a strong Scorpio energy present.   So he is a deity of this radiation,   because he is Kam Mamori, the Holy Guardian Angel and Universal Guru. Let me   say that Kammamori has been active in my life for a long time. I need not go into the past karma and lives together,   but let me say that in this life the   association has been powerful.   The powerful connections with him have also been fantastic, since at   one   time all of the members of the inner school,   which is within the School   of Consciousness,   were embodiments in one form or another of this energy. There is much else   that   can be said about him,   but that is for the more advanced studies in   the gnosis.
However,   it   is   important to note that he is also Zothyrian and   therefore   an

inner spiritual teacher and esoteric logician.   Actually, 1 suppose I met him through work in esoteric logic,   because he dwells there primarily.   The Master Zothyrius was in a remarkable way responsible for this.   He led me into the study of the history of philosophy in the alternative universe,   then I became aware of Dr. K. Now the Master Z   is the pure embodiment of the Cancerian decanate of the sign of Scorpio and so   he is a spiritual teacher who has helped me for almost 20 years, in this lifetime.
He   led   me   deeper and deeper into the universe,   which is totally   a   form   of spiritual   being   and then said to me that Dr.   K.   would be able to help me in   this area, I think it was about this time that I had the presence of Dr. K. in my home for a   long   enough   time   to allow me to do a painting   of   him.   He   was then in   close connection   with Lemurian magick and appeared really as a shamanistic type of teacher and not as the esoteric logician or metaphysician.
But   he   taught me that the shamanistic and intensive aspects of being   are   the content,   or the empirical life of esoteric logic,   which is the structure of   being, enclosing   and enveloping the energies of the shamanistic and expressionistic   levels of   being.   It   was this way of viewing the universe that enabled me to   combine   the abstract   way of the ideal and the spiritual with the realistic and impulsive   power-zones   of magick and sensory excitement,   as well as the intuitive perception of   raw data,   because in these very close circumstances it was possible to see how each gave light-energy   to   the other and how each saw the other as an expression of   the   same level   of   being,   although   coming from another perspective but   expressive   of   all aspects.   This   was   the law of esoteric polarity,   which I have developed   somewhat, under   the influence of Dr.   Kammamori,   in my esoteric logic,   and wherein   we   find contained   the   whole   of   the   being of nature   as   the   given,   which   the   Chinese metaphysicians refer to sometimes as the Tao.
The   world of shamanistic excitement was also developed in my earlier work   with the Voudoo deities.   But when I asked Dr.   Kammamori if this would constitute an area of conflict with my work as an esoteric logician, he stated that it would not because the same energy was being worked.   Voudoo,   he explained,   was the feminine aspect of the   field of magick,   while Shinto Gnosis and Esoteric Buddhism, as expressed in the sciences   of esoteric logic and the history of Zothyrian philosophy   constituted   the masculine   aspect.   The   supposed sexual difference is entirely due to the object   of energy-intuition;   in voudoo it is the intuition of raw   contents,   excitements,   and shamanistic dream experiences.
This   is   entirely   the   feminine   aspect,   because it   is   concerned   with   the experience   of   chaotic contents.   We can say that this is the primordial   matrix   of being.   On   the other hand,   the structures of esoteric logic are intuited in a   very pure and ideal way.   They are intuited by means of the structures of intuition.   They are intuited by means of the innermost quality of structure. This is pure masculinity and is the law of organization whereby chaos is known and lived.   The higher energies are understood as composed of both elements,   the feminine and the masculine,   and it is the male principle which envelops the female,   since the numbers 1 and 3   surround the number 2.
In   my experiences with esoteric logic, I was also able to focus on the basis of the   masculine   ideal.   As   I said,   this was the question of   what   was   "intuition-structure."   Dr.   Kammamori explained that it was close to the way in which   Hegelian metaphysics   and   logic might be understood by a   Zen-Buddhist   philosopher.   Let   us suppose   that a person was a Zen-Buddhist for about 40 years.   Each day,   he would do his   special meditation exercises.   Then suppose he had to come to the study   of   the

philosophy   of Hegel,   or even certain British Neo-Hegelians,   using your imagination you can see what it might be like.
That,   Dr.   Kammamori   told   me,   was   the   way in   which   we   could   understand "intuition-structure." Then he said that there was another mode of coming to view the masculine   and that was named "structure-intuition." That would be the way   in   which the   Hegelian   metaphysician   would   try and   understand   Zen-Buddhism.   Then,   as   I progressed in my initiation consciousness, Dr, led me to a more esoteric level, which was where I received many initiations necessary for the development of estoeric logic as   a   gnostic form of magick and metaphysics.   He taught me to reverse what   he   had taught   earlier   and see "intuition-structure" as the way in which a   Hegelian   would view   Zen   Buddhism,   or   engage   in that specific kind   of   meditation   and   to   see "structure-intuition"   as   the   way   in   which    Zen   Buddhist   would   view   Hegelian metaphysics.   All of these viewings,   or gnostic exercises, were done from the inside of the experience, or within the context of meditation and metaphysics.
If   you would like to do an exercise — you do not have to do one — but if   you wish,   you   are invited to write a report on what you have gained from trying   to   do these four exercises,   the two exoteric and the two esoteric,   and send the report to me.   I   will then be able to connect your consciousness to the high energies of   true initiation,   as they are being expressed in the gnosis of light,   under the direction of my special and ideal guru. Dr. Kammamori.
You   may then write up the report and send it to me for my examination.   I   will reply to all of these exercises, which are sent to me as result of work being done in this   area.   I   will also use this method for determining the rate of growth you   are participating in at this time.   But,   of course, this is an entirely optional project and is not a requirement for studying with me.

The Esoteric Logicians and the "Dainichi Revelations"
"It   is necessary for you to understand that the existence of the esoteric   logicians is   conditioned by and contained in the 'Dainichi Revelations.' By this we mean   that the   esoteric logicians are emanations from these teachings and that they are beings, who rise to self-consciousness only by means of these revelations.   For this   reason, it   would seem that these teachings are a world of their own,   which produces its own form   of   life and its own form of experience.   Those of you who are outside of   this world,   but   admitted   to   it   by   the process   of   initiation,   participate   in   its sacramental mysteries, when you do the work of esoteric logic. When you do that work you   are   inside   of the   'Dainichi   Revelations'."     —   M.   Bertiaux,   "Kammamorian Fragments," 17
The   process   of esoteric initiation involves an intensive view of   the   various occult   levels   and processes.   Because of the deep powers which are to be   found   in initiation,   one   must be admitted gradually.   There, even in the most   beginning   of states,   one   will encounter the presence of the truly spiritual beings,   designed by Shinto gnosis as the esoteric logicians.
This process is quite complex,   but it means that fundamentally the universe   is infinite   in   all   directions,   and   that it develops and   expresses   itself   in   ail directions.   However,   the   esoteric patterns give rise to a unique and very   radical process and they pour out as forms of being, manifesting themselves as trasncendental aspects   ,of   our   selfhood.   There   we encounter the beings   who   are   the   esoteric logicians.   It   must not be thought that they are masters or specially adept   humans, rather they are Kami, or divine foci of consciousness. They are in truth the Kami-no-mamori   of the gnostic experience of Shinto.   In order to experience the beingness of their   power,   one   allows   the radiations of the teachings   of   the   Esotric   Buddha (Dainichi   or   Maha   Vairocana) to enter their soul.   Then the marvelous   process   of initiatic   transformation slowly occurs,   whereby we become more and more attuned   to the   lifestream   which is within the teachings.   I think that this   process   is   very complex, but it may be expressed by way of the two laws, which define its rationale:
 1.	The esoteric logicians within the world of the "Dainichi   Revelations"   come into   contact   with the initiate and begin to develop the structures or   pathways   of esoteric   logic   in the consciousness   of   the   initiate.   These   beings   are   active intelligences   and   exposure to the teachings brings one into immediate contact   with them.
 2.	The   process   of making contact will be an outpouring of the   radiations   of esoteric   logic,   which   is a system of inner dynamics.   Part of   the   transcendental selfhood   of   the   initiate is then connected permanently to that world   or   else   it becomes   an   extension of it.   One comes to see that world as akin   to   oneself.   The closer one grows to it,   the deeper the initiation.   The process of initiation may be viewed   as   a joining to being but not as a return to the primordial roots of   being, because this gnostic world is not a part of the past karma of the initiate. It is the new being, which is bestowed by the Esoteric Buddha.
Together with those two above-mentioned laws of the gnostic process,   I think it is   very   important to show the relationship which exists between esoteric logic   and the field of transcendental logic. Since then, there have been a number of references to both ideal beings and to the continuum of esoteric logic.

Statement:   Transcendental logic may be understood intuitively as the lifestream of ideal being.
Statement:   Esoteric   logic   may   be understood intuitively   as   the   initiative content of transcendental logic.
At   one   time,   this   was   for me the   major   problem   of   contemporary   gnostic consciousness. I sought the solution to this problem in one form or another for about 20 years,   in fact,   I was interested in the problem for about 25 years. Then, as the result of my gnostic experiments in metaphysics,   the solution suggested by those two statements came to the surface of consciousness.   Because the question was so subtle, it could only rise to the surface because of a shock which [ had received. That shock was   the part of my initiation from Dr.   Kammamori,   which concerns the act of being. When I received the shock of that initiation,   I was able to realize the solution   to my   problem,   out   of the scattered magickal energies,   which were to be   intuitively found in my own consciousness.
This type of shock is quite different from the method of analysis-burn,   which I too have experienced and written about elsewhere. The difference consists in the fact that the energies of being are projected from an esoteric dimension of consciousness, while   in the process of analysis-burn,   the energies are directed from   the   verbal-egoic level towards the unconscious mind-field. One process is esoteric and initiatic and the other is psychoanalytic.
However,   the connection between the world of the "Dainichi Revelations" and the world of my experience as an esoteric logician remained unclear.   Therefore,   it   was very   much a matter of necessity for me to try and see intuitively the connection.   I was   able   to   do   this because I had reached an insight into   the   dynamics   of   the Esoteric Buddha level of universal being.
Statement: Transcendental logic may be understood as the collectively revelatory energy and activity of the "Dainichi Revelations." Hence,   it must be understood that being does manifest itself as a continuum of revelation.   Also, it must be understood that   this   ideal   being manifests itself as both a system   of   mystical   archetypes, expressed   by   the   symbols   of   the "Dainichi Revelations"   and   as   a   natural   and inductively   outgoing   process   of   ideal   revelation,   energy   as   ideal   goal,   and universally causal activity, within the definitins of transcendental logic.
As   a   result   of   this insight,   I was able to conduct   a   number   of   esoteric experiments   with the direction of Dr.   Kammamori,   in order to unveil the powers   of transcendental   logic   which   have been captured in other   ways   by   metaphysics   and especially in logic and cosmology.
By this I mean that certain metaphysicians were able to supplement their systems of gnosis and magick because of the experiments which they conducted within the dream worlds   of   these   two   logics.   In my own way,   1 should   admit,   I   too   have   been responsible   for some of these gnostic explosions,   because they were expressions   of the   reality   of   being and they were formulations of the   ideal   order,   within   the initiatic   situation.   Had it not been for the directions given by Dr.   Kammamori,   1 doubt   very   seriously   if   I would have been able   to   locate   these   realms,   which religious   imagination   has   collectively   indicated by   the   name   of   "The   Western Paradise."
According   to   my   way   of viewing the univverse,   the being   of   statements   is spiritual energy, therefore it is intelligent. As an experiment with metaphysics, may I suggest the next exercise.
There are three statements and two laws given in this paper.   They may be   quite

abstract   in   appearance.   But they are charged with magickal and gnostic powers   and energies.   I   want you to establish meditational contact with these beings.   You   may understand them as Kami or as metaphysical and spiritual deities.   Make contact   with them   through meditation and intuition.   Then ask them to explain themselves to   you. Ask   them to talk about their world or level of heaven in language that you feel   can be easily understood.   Ask them to show you the meaning of the initiations which they give   out   and how you may participate in these mysteries.   Then make a recording   of this experiment in your magickal diary,   under the heading "Attention: Experiments in Esoteric Logic."
I will welcome any comments or ideas or questions,   which you may wish to   make. It is my wish to take you into the higher worlds of gnostic being by this method.

Connective Paper No. 1: For the Course in Magickal  Instruction
At   this point in our instruction we are moving into a somewhat different approach to the   subject of magick.   We will now come to see magick as the result of applied   and experimental philosophy. In order to come to this view, it will be necessary first of all   to review the Zothyrian magickal philosophical atmosphere.   This means that   the student   will   be introduced immediately,   with this lesson,   to an example   of   that Zothyrian mode of operation. The connections between this paper and the last paper on the search for Ojas will become very clear.   However,   following the analysis of some basic ideas in Sung Po, we will spend three months in the study of the Choronzon Club course   in   philosophical magick.   This will be to extend a little   more   our   mental frames   of thought.   Following this period of study,   we will enter upon a systematic study of ancient and medieval Zothyrian philosophy and its magickal applications   and experimentations.
In   the   paper   on Sung Po,   it is important to realize that there   are   certain built-in traps for the merely curious.   For example,   a careful reading of the lesson will   discern   two   areas   of   magickal   paradox,   if   not   contradiction.   This   was unavoidable,   for   the simple reason that the authorities which released this   matter for   study to us insisted that we retain the medieval format of   maintaining   certain traps   for the merely curious student,   so that the effectual magickal power and   its keys   would not be released.   Such keys do exist and they will unfold in time as   the way in which the medieval Zothyrians did their magick and philosophy becomes more and more   clearly   understood.   On the other hand,   we are aware of the   fact   that   many students,   especially in the USA,   will not have the discipline to seek out the keys, and   will   fall   into   the traps.   If so,   that is simply their   karma.   We   are   not interested at this stage in treating any student as a mere beginner.
The magickal experiments and applications of the Zothyrian philosophy will prove to   the   serious student a source of very rich magickal and gnostic technique.   In   a sense,   Voudoo in its esoteric form is based upon Zothyrian forms.   It must be due, I think,   to   a time when the gnostics of both Voudoo and Zothyria were in   very   close contact,   probably   due   to the influence of the solar-cultus "le   soleil-gnostique." Also,   the   Zothyrian   magick reflects the meeting ground between the   world   of   the Spider-magi and the Enochian methods, which were revived in the work of Giovanni Dee. All   of   this may be taken as evidence for a positive root in the   exchanges   between Atlantean   and Zothyrian magick,   although Atlantis is far older than the history   of the   ancient   period of Zothyrian philosophy,   which we will be exploring.   This   may suggest   something   of   an Atlantean source for the Z-system,   but   that   is   another matter.   We know that,   however, Coptic and Gnostic influences form the basis for the medieval   period of Z-philosophy,   so we may say that an Atlantean-Chinese   influence may be at the root of the ancient period of Z-philosophy.   However,   we will   explore this later.
There is planned a research publication for the medieval period of Z-philosophy, and those wishing to receive it are invited to write to me about this work.
The Ontological Lections of Sung-Po, a Zothyrian Master of Magick and Metaphysics At   this   point in our studies,   we must prepare For the transition to the   study   of ancient    and   medieval   Zothyrian   philosophy   and   its   magickal   applications   and experiments.   For   we must, see the history of Zothyrian philosophy as the history   of

the theory about magick. Only in the Zothynan universe were magick and philosophy so closely connected.   By way of introduction to this system,   I wish to say a few words about   the Master Sung-Po,   who lived towards the end of the medieval period (1270   -1400) and who wrote and taught a specific method of the gnosis. Sung-Po is the author of several magickal commentaries on the "Parmenides" of Plato,   as well as a treatise in several folios on the Logic of the Oracles,   which would be similar to the Book of the   I-Ching   of IFA system,   in our universe.   Here are a few   highlights   from   his ontological lections, or teachings to the initiates.
The Root of Wisdom
The   basis for the whole of magick and philosophy is to be found in the notion of the arche,   the   essential   law   of absolute self-hood,   which is realized   by   means   of initiation   and   the many exercises of the inner   sciences,   e.g.,   esoteric   logic. However,   because of the beingness of the self,   which is absolute, and grounded only in its own logical sufficiency,   esoteric logic and hyper-logic are one and the   same subject.   Whatever   the   initiatte can do by means of his power of the mind,   by   his power which is the mind behind the mind even of the initiate,   he can do as a god   of magick.   This   means that while there is an ordinary mind for the   non-initiate,   and while   there   is   a mind for the initiate,   there is also a mind beyond that   of   the initiate,   and   this   last   realm of mind is what we call the   divine   self   or   All— Initiateur. It is the being behind all things. To know this being is to know the root of   all wisdom,   for everything can be said to actualize itself and happen because it is united to this root of wisdom by means of many, many lines of logical connection.
Hence,   we   have here a system of pure Legbha logicism,   whereby   everything   is linked   together   by the logical spider-webs of an internally   necessary   fundamental reality,   which   the Master Sung-Po designates as Wisdom,   or Sophia.   However,   this Wisdom-univverse   is not the ultimate,   for there are eight universes   more   ultimate than   the   Root of Wisdom.   However,   only by realizing the placement of the root   of Wisdom in the world of experience,   and in this case we mean inner-experience, can we move   beyond to the eight ultimate universes of purest gnosis,   which   most   gnostics fail   even to grasp in their highest intuitions.   However,   by means of a   technique which   combines   the   conjurations of the oracles with the logical exercises   of   his commentaries   on the Platonic dialogue "Parmenides," the Master Sung-Po was   able   to lead a few of his special chelas to the world of the highest gnosis,   which could not be entered by intuition but only by theurgy.   In this sense,   we have to realize that intuition,   even   in its theosophical and Buddhistic sense of absolute   fullness,   is limited,   and that explains why the highest gnostic world was only open to those   who were totally obedient to the powers and teachings of the Master.
At   the same time,   the Master taught special methods whereby we can   apply   the powers and divine energies of light, which were native to this highest of all worlds, and   which can be designated by negation as the Hyper-sophiological   Hyparche.   These methods were later described in one of the esoteric commentaries, which has come down to   us   from   that period and which is known as "The Ontological   Lectionary   of   the Hypersophiological   World." This treatise,   in spite of the very severe difficulty of its   language and symbolism,   which reflects an inner-gnostic semiotic and system   of magickal   languages,   has   come   down   to us and will form   part   of   our   course   of instruction   in   the relationship of magick to philosophy,   in the Zothyrian   gnostic context.
Many   of   these   magickal treatises reflect the extreme   severity   of   spiritual

discipline in each of these small gnostic schools,   as well as the extreme nature   of the magickal experiences, taught by such as this Master.
Now   the method of connecting the chelas to this hypersophiological power was   a form of esoteric logic,   whereby the student, or chela, entered immediately into the occasion   of this power as it manifested itself in the meditation of the   Master.   We can say that the Master presented in his meditation and consciousness an ontic sphere of   the   hypersophiological to such a degree that the hypersophiological was   totally given   within   the   consciousness   of   the   Master,     without   any   imperfection    of presentation or loss of power.
In   order   to achieve this,   the Master had to be sufficiently powerful   in   the technique   of his gnosis,   so as to present the highest world.   At the same time,   we must   remember that this world could not be penetrated by the highest   intuitions   of
those outside of this particular school of the gnosis.   In this sense, therefore, the
Master   became   the Root of Wisdom.   The Master was in a timeless sense that root   of
Wisdom as well as any other type of being which he might be through participation.
The Pathway of The Lights of Wisdom
The   student   was   not necessarily fully initiated by this   experience,   for   like   a glimpse   of the divine,   the student had Co live in that being and fully   enjoy   that ideal   state   in a continuous experience.   However,   it was deemed possible   for   the student   to   become   one with the light and so become a light of wisdom by   means   of certain   techniques,   which unite the hyper-logical tradition with that   of   esoteric logic.   One could not but be certain that this was a kind of gnostic yoga, whereby as certain   magickal   operations were performed,   so also certain theurgical   operations were   brought into space and time,   and their effects brought the student closer   and closer   to becoming one of the lights of wisdom.   This was accomplished by   means   of number   mysticism.   As the complete process was realized in achieving the number one, which   was   the end of the process,   wherein there was no separation,   so   each   step brought about a closer and closer approximation to the goal of unity. Bearing in mind the   basic Neo-Pythagorean-Gnostic view of all of the processes as leading from   nine to the number one,   we have the following grades of magick, which represent the steps up to the final light. This process is reflected in the book on The Pathway of Light in the Gnosis of Numbers." We may summarise these steps as:
I	= The number 9;   here the student comes to detach his physical   consciousness
from the materiality of being-other-than-the-Master.   His physicality is that of   the
Master. The magickal operations here convert his existence into that of the guru.
 II	=   The   number 8;   here the student comes to an interior experience   of   the Master,   and   accepts the emotions and mind of the Master as his total embodiment   of esoteric logic. At this stage, the field of esoteric logic is monistic.
 III	= The number 7;   here the student comes to experience the inner being of the Master   in terms of esoteric concreteness of spiritual identity.   Also,   his   history becomes that of the Master,   or rather the Master creates a magickal history for   the chela.
 IV	= The number 6;   here the Master and the chela depart from the physical world and   live as a syzygy in a gnostic universe of light,   known as the First   Unnumbered space   (the   title   of   this   realm contains a   paradox,   which   hides   a   secret   to attainment).
 V	=   The number 5;   this relates to life as a syzygy in the   Second   Unnumbered space or universe.

VI   through   VIII = the numbers 4,   3,   2 (and 1).   These steps refer to   secret magickal   universes,   which are governed by the beings encountered in the   First   and Second   Unnumbered universes.   At the end of the section on the Number 2,   the   chela enters   the Universe of Number 1,   unaided by the Master,   for the magickal processes have been entirely successful.
*

Choronxon Club Course of Magickal Instruction, Lesson I
Somewhere   deeply   rooted in the consciousness oF humanity there exists the   absolute objectification   of   psychic   terror.   This   point is the basis   For   the   total   and unyielding   pervasiveness of man's instinct for cosmic horror.   This reality   is   not something   which   can   easily be rationalized by   simplistic   categories,   rather   it escapes   all   attempts   at categorical exorcism,   whether they   be   rationalistic   or mystical   Humanity   is   in the grip of a violent power of   primordial   chaos,   which continually emerges and as yet is continually avoided by our sciences, arts, and all cultural   systems of valuation.   There is nothing which can keep the mind oF man from finally coming to this experience of horror, yet paradoxically we seem to survive.
But   is   this the truest essence of survival,   if we must survive in a state   of total   psychic   terror every moment of our lives,   every experience of   life   somehow based on the feeling that below the surfaces the terror of nothingness can be said to exist,   every idea being somewhat distorted because the light is not real nor is   the light there?   Is this the life we wish to live, the knowledge we wish to possess, the values we attribute wishful-thinkingly to some kind of a beyond?
Our   philosophers   and psychoanalysts would want us to be content and to ask   no more   questions of what is there.   Our religious leadership simply asks that we   turn our minds inward and find the fullness of being there.   But we are not built to   flee convincingly   from   the   terror which exists beyond,   from the horror   and   from   the unspeakable   and indescribable,   whatever it might be.   Rather,   in opposition to all humanistic culture,   we are lured ever to the brink of chaos.   We want to go where we are forbidden.   We want to know what has been denied to us.   We seek,   in a word, the "more."   And so the magician seeking the limits and then the limits beyond   all those limits   will   constantly   move   closer   and closer to   the   brink,   and   so   he   will necessarily become more and more endangered by that same brink, which is the limit to all sanity, all harmony, all order, all reason, and even all mysticism. For we cannot trust even mysticism beyond the limits of reason alone.
And   as   the magician stands on the brink of the final   mystery,   encounter,   or total   experience,   he   will   find that there is   nothingness   before   him.   He   will experience   the   fundamental   fear of all being,   which is the fear   of   the   totally unknowable.   He   will   fear   because   he cannot come to grips in his   mind   with   any energies,   structures,   ideas,   awaiting him.   For it is only the nothingness of   the absence of all the contents of consciousness which presents itself to him.
All   of the ideas and images which have so carefully been brought up from all of our   past   histories and valuations no longer fits what is   there.   Chaos   cannot   be defined   we know,   but surely we can wonder if by some method of the negative we   can arrive at some kind of energy in our minds to relate to what we feel. But no, nothing such   as this exists nor will it ever exist in our minds as any so-called content   of consciousness.   So   standing there and feeling the terror,   we simply have to realize our   limits and these limits which would apply to any of our   magickal   constructions and systems must be seen as absolute.
But,   there   must   be   a method or a way whereby we can somehow deal   with   this mystery, for such is what it really is. Let me say that we have a way of dealing with this fact, not in terms of what it is, for that is impossible, but in terms of how we can create an energy in our own magickal experiences, which acts in a parallel manner to the effects of primordial chaos upon the consciousness of man.   This method is the

secret   technique of the Choronzon Club,   the short-cut to initiation which has   been proven for many magicians over several years time that the inner world can cope   with this problem, even if it cannot understand it, totally or in any way.
For there exists a method which must create in the individual the total reversal of all that religion, art, culture, science, or any other cultural valuational method has   determined   as   the   ought for human life.   Such is the   secret   method   of   the Choronzon   Club,   which   is the total system of man's new consciousness and   magickal awareness. Such is the special training program which has as its goal the creation of the totally new being.   And this system consists in building up the absolute   "other-selfhood,"   the alternative-ego of pure magick,   which rises out of all of the   self-imposed chaos of our own irrational lives and value systems.
For even the animal-instinctual selfhood must be transformed by this method. And it will, for it is the breeder of the chaotic lifestyles which are accepted as normal and   to   be   encouraged   by   the slavish corruptors of man's   true   sense   of   cosmic wonderment.   Those   writers   and authors,   especially certain   English   literati   and occulti, being representatives of the socially accepted pathways — these too must be swept aside by the new technique,   which will produce a sense of creative freedom and not the stifling narrowness of what is accepted or approved or to be encouraged.
The new method,   on the other hand, will lead to the pure reign of creativity in the   life   of   the magician,   so that he will not be forced to feel   terror   when   he approaches   the   brink.    What   some   have   called   satanic   gnosticism,   existential manicheanism,   or the admission of the totally radical character of being, there have been   very   brave and very wise attempts to accept the chaotic basis of   reality   and ideality,
On   the   other   hand,   the opposite view,   being as it is   imprisonment   to   the shallow,   will be internally destroyed by the new technique,   which is being emanated from   our system of gnosis.   For let me tell you one thing in closing:   There is only one   ultimate   pathway out from beyond all that seeks to restrict us   to   the   animal generated   social world of stupidity,   and that is the method of the   brink,   itself. This is the method we teach.

Choronzon Club Course in Magickal Instruction, Lesson 2
Numbers of Evil
One of the most important ideas in the human consciousness is that of number. But for the magician this can only mean that numbers are the agencies of evil, or the foci of the   black   magick powers.   We create a world around us with numbers.   Everything   is assigned its proper number and this means that numbers cover all manifested being, in one way or another. People speak of the power of these numbers, for by means of their usefulness   in   the   materialistic   computer realm,   it   is   possible   to   accomplish
everything. But in spite of all of this emphasis, numbers for the magician become the agencies   of   evil.   So much so that if we see a number attached to anything   in   the
consciousness   anywhere,   we can know that the process of corruption and   destruction
has already begun.   We can say that it has been marked with the sign of radical evil,
for it has a number, and the number is one of the numbers of evil.
As   consciousness grows more and more sure of itself we come to realize that   it is   by   means of the building up of strange types of being that we find the   laws   of evil at work and in dynamic operation. For all of these numbers are magickal and they have so to speak their own mind or consciousness and power of self-identity.   To   the magician they are entities with which he must work,   if he is to survive in the world of various types of being.
Indeed,   if   he is to survive at all he must in his own way master the powers of radical evil which are embodied in the powers and numbers of evil.   Thus the   ancient philosophers   taught   that the beginning chela must really come to terms   with   these powers   if   he   wished   to   make any kind of progress   in   the   world   of   knowledge. Therefore,   he   must   come   to terms with the radical evil which   emanates   from   the presence   of numbers in this world.   For wherever there are these numbers we have   to face   the   fact that these are the radical sources of all of the world's   wrongdoing, all   of   the   chaos   in existence appears to put forth   from   these   combinations   of numbers,   from   these definitions and names of things as they are represented by   the
presence of numerical configurations.
Anyone beginning to read this system of magick will immediately ask himself if I am serious in my view that numbers are so certainly the sources of evil.   My reply is very simple:   I do not know that they are,   but let us assume that they are, then you can   see what you are up against if you try to deal with this energy in a   way   which cannot   be   avoided.   Now   let   us look at   the   matter   metaphysically:   in   gnostic metaphysics — and we are gnostics in the Choronzon Club — one of the most important ideas   is that there exists a hierarchy of evil,   which exerts its positive influence in the world of human experience.
This   means that what is negative is also positive in its   effects.   This   means that what is there is caused by spiritual agencies,   and the leading spiritual agency is the hierarchy of numbers, our numbers of evil in terms of their pure organization. The metaphysical thinker will, of course, say that evil is balanced by good, if he is agnostic,   or if he is a monist,   he will say that there isn't any evil.   He will say
that all that is, is good.
But   we know that there are many possibilities which conflict with this   reality. We   know   that   evil and chaos are everywhere.   Therefore,   let us   assume   that   the hierarchy of evil is assumed to be the hierarchy of numbers.   Next we have to come to understand   that   this is not such an unreasonable assumption.   For one   thing,   evil

exhibits the same patterns of order which are exhibited by numbers.   Furthermore,   is there not something about number,   which invites evil to come and live inside of   its intentionally. We know that, for example, wherever evil occurs, there are numbers in consciousness,   as   if   the numbers led the evil to the person or place   wherein   the wrong occurred.
Surely   there   must be some reason for this hospitality towards evil.   I am   not trying to cause the young magician to become paranoid in any way by these suggstions, but this whole lesson is really ann exercise in magickal consciousness and they   must develop   the   capacity   to   carry   their   thoughts to   the   most   extreme   limits   of experience.   In other words, the magician must come to realize that there is a hidden magickal side to every aspect of experience and that this hidden side may contain the keys to the whole problem of being,   if understood from this perspective.   We have to realize   that   the   hierarchy of numbers is perfectly suited to   giving   its   fullest hospitality to the powers of evil.
I   do not suggest that evil has its origin in numbers,   for evil is   cosmic   and ontic in a sense which goes beyond the intentionality of numbers.   Numbers are simply tools   of a certain type of radical evil and thus the magician must come   to   realize that   numbers   must be seen for what they are and for what they can do in and to   the consciousness   intended   by   the magician as well as in his   own   deepest   levels   of consciousness.   The   hierarchy   of numbers has been invested with a certain   magickal type of personality,   so that the number 1 represents the primary ally of the   cosmic forces of evil beyond this sphere, perhaps.
It   is   the   region or zone of the archdaemon,   who is perhaps assisted   by   his father or his mother from beyond this realm of being,   as they seek to give him   more and   more   powers   due   to the increased computerization of   the   whole   earth.   This archdaemon is assisted by his hierarchy of male daemons,   who live in the numbers   3,
 5,	7, and 9, and their female daemonic counterparts, who reside in the numbers 2, 4,
 6,	and 8. However, these female daemons and their male counterparts are incapable of internalized unity.   For the number 2 can never be entered by the number 3,   although they    can   be   added   to   and   subtracted   from,    and   multiplied   by,    but   these externatizations of power and being are really evidences of the idenitity of   numbers with   evil,   because the metaphysics of evil moves in a world of extemalizations   of experience. Us inwardness is itself alone, the radically evil Self.
But,   we   will   have   time to examine these matters later in our   discussion   of daemonology.   I   mention   it   now only for one reason and that is to   show   how   much numbers are the tools of evil in so many inviting ways. I cite this example simply to show at this point further evidence for the numbers of evil.

Choronzon Club Course in Magickai Instruction, Lesson 3
The Act of Numbers
"De   L'Acte Des Nombres" is the name of a treatise on gnostic magickai philosophy   by the imaginary French metaphysician Michel-Paul Bertiaux.   This book serves to explain the actualization of numbers through their interior life, which is to say through the life or agency and consciousness of the spirits which inhabit these numbers.   Now, of course,   these numbers are the ones we have read about in our previous lesson, namely the numbers 1,   2,   3,   4, 5, 6, 6, 7, 8, and 9. However, according to "De l/Acte Des
Nombres,"   these   numbers have their own worlds (a view which is   derived   from   neo-pythagoreanism) and these worlds exist in terms of a definite hierarchy.
Accordingly, these worlds are arranged to reflect the act of the Absolute, or 1, as   it reveals itself to gnostic consciousness.   Please note we are not talking about creation, emanation, outpouring, etc., rather we are in the process of seeing numbers as revelations of the inflation of being,   the Infinite,   which is also the One.   The worlds which exhibit the revelation of the Absolute are the same worlds which   reveal the hierarchy of being,   and which before, because of their otherness, are known also as evil worlds, at least evil from the standpoint of humanistic culture, which claims to   be self-sufficient,   but they may be viewed as gnostic beings by those   initiated metaphysicians   who   have gone beyond material appearances and have entered upon   the view that what is ultimately real is beyond the sense.   Also,   because   institutional religious thinking has surrendered to materialism, these realms are viewed as demonic by church-ridden mentalities, lacking the light of the gnosis.
However,   they   are beings and they represent the revelation of Being,   the One, the univocal Law of truest gnosticism, The Infinite Spirit or The Absolute, in all of the different ways in which the One makes itself known as the many.   But this   making known   in   the   many   and   as   the   many is simply   the   revelation   of   the   One   in consciousness,   and especially in the gnostic consciousness of cosmic selfhood.   This process of revelation is a characteristic of act.
So   that   when   we come to talk about the gnostic being   of   numbers   and   their otherness   to   the   world of appearances,   we can say that these numbers exist   in   a particular   ontological   hierarchy.     We   can   say   further   that   because   they   are ontological,   because we study them, then they have being% in their own sense, so they are ontic. This means that they are being-as-it-is-revealed and this revelation is in the gnostic consciousness.   So we can say that this act of Being gives to the mind   a certain order,   purpose,   and impression that chaos is really other than being, chaos is   the life of appearance devoid of being but chaos is also the creative freedom   of being-in-the-gnostic-consciousness. I realize that this analysis is difficult, but it is an exercise in development of the mind of the magician and it is unavoidable if we wish to grasp the idea of the revelation of being.
For   man seeks constantly to be free from his material illusions,   yet in actual fact he need only look for the evil symbols which lead to his freedom.   He needs only to see the world as written in otherness and in opposition, and then he will find the key to the realm of being.   Then his consciousness will develop its own act,   its own life inside of the revelation of being. What is the schematism of this revelation? It is this simple way of expression:
1	-	Absolute Being

2	3	Ideal Being (Essence)
4	5	=	Ideal Being (Substance)
6	7	=	Real Being (Essence)
8	9	Real Being (Substance)
10	=	Chaos/Illusion/Nothingness
The number 10 is simply a boundary between one world and the next,   so it can   happen everywhere   and   anywhere,   say   between 3 and 4 as well as   between,   although   more rarely,   between 2 and 3. Eleven is the beginning of a new universe entirely, a world like that of the Absolute,   but because it is like the Absolute it is an imitation of the   Absolute and not the revelation of the Absolute.   Ten then stands between   being and   all   of its limitations,   and thus 10 represents   a   false-consciousness-of-the-gnosis. It knows where the gnosis is but it does not possess withm itself the act of the   gnosis.   It   is unconsciousness-in-itself.   Hence,   we can say that the   act   of numbers which is their participation in the world of Absolute Being is a truth and an expression of consciousness-of-gnostic--being.
For   this consciousness is actualization and it continues to be an actualization in   a   timeless   way.   For time really relates to the   meontology   of   10,   which   is chronology in a primitive sense — primitive because it does not possess the gnostic-consciousness   of the Selfhood of the One.   But this act provides for the magician   a certain   sense of how to determine the real,   the ideal,   and what is other.   We look beyond   the forms of sensible appearances and we find the universe is   held-together-in-consciousness   by   these numbers of evil,   at least they appear as evil   at   first glance   to   the outsider.   Precisely,   it is the consciousness,   or lack   of   genuine consciousnes which makes one personal view the "outside," for it lastingly lacks   the interiority, insideness, of initiatic consciousness. Because for such a matter-ridden mind,   it   cannot   enter   the   act of numbers,   as can the initiate   in   his   gnostic consciousness and so to be outside means to be outside of Being,   and to live in   the world of the number 10, or beyond that world in the imitations of Absolute Being.
The gnostic consciousness possess a unique sense of what is Being,   for it lives inside   of the numbers and it can occupy the same space as the numbers in an interior way.   It   can,   being the same act as the interior law of numbers,   so much   so   that perhaps those in the world of illusion can be said to be inside of the number 10,   to be living inside of the prison of illusion.   For if these numbers have a   realization to some degree in the mind of humanity, so by being inside of the numbers of Absolute Being,   we are inside of truth and participate in their act,   the same can be said of those imprisoned in error.   They too have a shadow of consciousness,   which while not being   authentic,   real,   initiatic,   or   gnostic,   does   possess the   similarity   of imitation. And what a clearly articulated imitation it is!
So the act of numbers of Absolute Being, this consciousness is genuinely gnostic and   is   possessed   by   those   magickal metaphysicians,   who   by   reason   of   gnostic initiation can be said to live the act of number, inside of Absoluteness.

Glossary
1.	Transyuggothian
(Adjective)   This refers to those magickal energies which are outside of the orbit of the planet Pluto,   and which appear to emanate from some non-densely physical planet. For   practical magick work,   this is the most extreme power zone of our solar   system and is the doorway to the beyond or to other systems.
2.	Nemirion
(Noun) These are those magickal beings which inhabit a planet having the star   Rigel, in Orion,   as their Sun.   The Nemirion are the race of beings present in the oracular minds of Michael Bertiaux and his people. They are extra-terrestrial beings living on Earth   through   their own type of space-magick.   In many ways,   they are of the   same family   as the Medjis of IFA,   except that they are now living in a   material   world. They   are not space-Gods,   but are semi-humanoids.   A branch of the Nemirion are   the Zothyrians,   who   long ago entered an alternative universe and there set up an empire based on magickal principles.
3.	Orion
(Noun) This pertains to the constellation known in astronomy.
4.	Rigel
(Noun) This pertains to the bright star known in astronomy.
5.	Zothyrian
(Adjective) The alternative universe is known as Zothyria.   It is a direct   emanation of the Primordial Mother Goddess.   Those aspects of its magickal culture investigated by gnostics are known as Zothyrian.   Such a culture is based on conditions similar to that of the Earth,   but also very different.   The Zothyrian Empire was based entirely on   magick.   The   Zothyrian   peoples are somewhat akin to the Nemirions and   speak   a similar language,   and have similar institutions.   The culture of the Zothyrians is a form of gnosticism.   The history of Zothyrian Philosophy offers the student of magick a living initiatic structure. The primordial energy of the Zothyrians is time.
6.	Zothyrian Format
(Noun)   This pertains to the presenting of ideas from the Zothyrian Universe to human beings.   What   is   done is to create a certain mechanism so that earth-minds   can   be locked   into the mind of another system.   Then by this method Earth-minds   can   think like   Zothyrians because they have become,   by magickal telepathy,   Zothyrians.   Then they will learn to take their directions from and receive information, also, from the alternative universe.
7.	Arithmosophical Reduction and Measurements of Ojas
(Noun)   This refers to the breaking down of words into the numbers from 1 through   9, which are their roots.   In this system,   the letter A = 5 and the letter Z = 30. This method   was   taught to the Earth-minds by the Nemirion.   Each word has its   level   of power and such powers are measured by space-beings.   In the magickal exercises of the Nemirion,   each   human   magician is analyzed into a collection of   magickal   numbers,

which represent the energies of that magician.   Another name For these magicians, who are   becoming   more and more transformed into numbers and their combinations   is   the "Bodies   of   Zothyria.'1 These are the names for the "Nine   Afro-Atlantean   Bodies   of Zothyrius" developed as a way of exploring space and time. Ojas or magickal energy in each   body   is then measured for progress and assigned to another sphere or   magickal space.
8.	Psionic Reactors for Testing Levels of Ojas Radioactivity
(Noun) There are magickal machines which are used to test the progress of the student and to convey that information to the Nemirion. These machines operate along magickal lines   and are capable of a number of operations.   Vudotronic initiation consists   in becoming   a part of this world of magickal machines.   The more progress the   student makes,   the   more the Ojas radioactivity seems to be indicated.   Only very   sensitive students   can become test subjects and only very sensitive machines can be   used   for these purposes. Such machines are highly sensitive and perform a number of magickally significant research assignments.
9.	Computer Marga for Reduction
(Noun)   This magickal instrument is used in Tantric Physics and other magickal fields to   bring   the energies into a precise matrix,   so that the individual can   be   given initiations   and various traitements,   or gnostic treatments.   The computer marga   is a   magickal computer which is expressed through a number of magickal   machines   which make up the temple of vudotronic initiation.
10. Reversal and Restructuring of Time
(Noun) Magicians can travel backwards and forwards in time. Gnostic engineering makes it possible to change the past in a number of ways. By changing the past, the present and   future are changed.   The Nemirion appear to have mastered this.   Zothyrians from magickal schools are adepts in this time changing.
11.	Ontic Broadcasting
(Noun)   There are certain magicians who possess the keys for sending the energies   of the   Ontic   Sphere (Universe of Magickal Imagination)   anywhere.   They   use   magickal machines   and   send   these rays wherever they wish.   The process is   known   as   Ontic Broadcasting, because they are sending a magick power. Ontic broadcasting is powerful enough to affect the nature of existence. It is not just concerned with the realms of appearance.   The   keys   to   this method are given in Vudotronics and   other   schools, methods, and sciences, of gnostic or magickal physics.
12.	Magickal System on Orion
(Noun) In the constellation of Orion there is a group mind whioh operates magickally. The   Nemirion are part of this mind and so they are the physical instruments of   this mind-field. The Nemirion have many levels of mind, which reflect the different levels of the Orion Magickal Mind.   There are many secret levels of this mind,   also.   There are various types of ways of knowing this magickal system,   which appears to draw its powers and its ways of doing things from space and time.   This magickal system is the system of fundamental energy.
13.	Hypothetico-Deductive
(Adjective) This refers to the scientific method used by technical scientists on   the

planet   Earth,   it is used in rnagick by extension,   as magick processes are inductive and   tested continually by instruments and rules of measurement.   Gnostic   magick   is empirical or based on evidence, the evidence supplied by magickal practices.
14.	Time-Station Logic
(Noun)   This is a very complex method For understanding the organization of time   and space. To begin with, time is divided into areas,   fields, and domains. Each is under the rule or government of an extra-terrestrial intelligence.   The ways in which these stations   or governments communicate among themselvesand operate according to a   rule is the logic of the cosmic computer.   However, each station or government has its own logic,   from which emanate certain magickal sub-logics and magickal systems. The four basic logics represent the organizational laws for types of gnostic magick. The basic logics are the past,   the past-present,   the present-future,   and the future.   In the ancient   gnostic systems these were somewhat identified with Aeons.   But in the   neo-gnosticism   of   Michael Bertiaux,   they are functions of a vast magickal computer   or spaceship,   known as the universe of universes.   These logics rule all universes   and apply equally to this universe and alternative universes in principle.   However,   the alternative universe has its own way of manifesting the time-station logic,   which is radically   different   from our own.   The keys to the differences are found among   the teachings of the Nemirion.
15.	Les Vudu
(Noun) Les Vudu are the Voudoo Gods.   These are the ancient Gods of   Atlantis,   which are   being restored to their rightful position as objects of worldwide magick by   the modern   gnostic   movement.   These Gods are Afro-Atlantean and should not be   confused with the Houdoo spirits, which are elemental beings of a magickal type.
16.	La Couleuvre Noire
(Noun)   This   is the French-Haitian name for the old   brotherhood   of   Afro-Atlantean magicians.   It   refers to the snake goddess of outer space,   the primordial   creative energy.   There   is   another order,   which has its powers parallel to   this   type.   La Couleuvre   Rouge — the red snake — or cosmic serpent fire.   Noire refers to ancient primordial black energy,   or fundamental and elemental shakti,   the source of   being. Red refers to what is derived from the primomrdial energy.
17.	Presentements
(Noun)   This   is   a Haitian magickal word for the things that appear to   the   senses, inner   and   outer.   Thus,   the   color blue would be   an   example.   But   such   "things presented"   are   really   magickal objects.   They are   appearance-elementals   and   are therefore   quite powerful.   Gusotte has sought to focus on them in order to call   our attention to their powers.
18.	Marmas
(Noun)   These   are the power zones or place where powers of an occult type build   up. They are extremely common and most magicians do not realize that they are   surrounded by   these power zones.   They are found especially in parts of the human body and   can develop a will of their own.
19.	Pheonismes

(Noun)   These   are   thought   forms of   an   extremely   sexual,   sensuous,   and   exotic character. They are cultivated by the Guzotte magicians in very exciting and possibly dangerous   ways.   They are used like articulate but artificial elementals.   They   may come   and   go from the magician.   Wherever they are the atmosphere is one of   intense lust and sexual excitement.
20.	Self-Pheonismes
(Noun) These are projections of the magicians. The magician wishes to project a field of   his lust.   He will do this by sending a self-pheonisme by broadcasting it to   the place   where he wants it to work.   Such actions are necessary in the Guzotte   system, especially in Lesson Number Two,   because the idea is to gain powers over individuals at the level of deepest lust.
21.	Psionic
(Noun) This refers to a type of magickal machine which operates on etheric energy and which is sensitive to the fields and energies used by magicians and which can be used to   send or receive any type of energy,   it it is built along the lines   of   magickal physics.
22.	Inner Legbha Geometry of the Hyperspatial Time
(Noun)   The   Vudu   God Legbha is the supreme deity of magickal systems.   He   is   pure cosmic geometry,   which includes both space and time.   Time is an eternal process and comes closest to esoteric consciousness.   There exists a time beyond space,   which is the Divine Mind,   or Cosmic Legbha.   Within this Divine Consciousness there exists   a very   powerful   mystery,   which   is at the root of all beings.   That mystery   is   the Esoteric or Inner Legbha Geometry of the Hyperspatial Time.   To know this power is to become   Legbha.   At   the beginning of consciousness,   the Divine Legbha   saw   in   his eternal   mind the ways all things were to be and in accord with this way of seeing he allowed   everything   to come into being,   by means of an inner   geometry.   The   union between the inner geometry and the outer world is the mystery of greatest   power.   By this means we know that Legbha is the supreme God of all magickal systems.
23.	Stations and Gnostic Logics
(Noun)   This   is similar to Number 14 (Time-Station Logic).   However,   at   a   certain point,   the   time-stations are allowed by Legbha to "wake up." In the vudu myth,   the four sun-sons of Legbha woke up and found that they had erect sexual organs.   The Sun God,   Damballah,   sent   four rays of his power to these sons and touched their   erect organs causing orgasm to occur.   The magickal sexual fluid shot into the heavens   and became   the logoi spermatikoi (seeds of reason),   of the ancient philosophers.   These seeds of reason contained gnostic teachings but in logical forms. However, because of the   fact that each logic is both male and female,   two gnostic systems are found   in each logic.   That is why each time-station has two logical forms. The black magicians thought that they could know everything if they possessed this sexual fluid.   So they sought to look all over for it.   Damballah,   however,   sent his sons the planets   and they   destroyed the black magicians and cast their remains into the nothingness,   the Meon,   where they were reborn as dark-colored birds.   Legbha and Damballah then began to   wrestle   for   amusement  and from the sexual   excitement   of   their   sport,   they ejaculated out magickal daughters,   who became the forms of the ideal gnostic church. These   daughters   were married to the sons of Legbha and gave birth to   the   magickal chronologies   of the gnostic patriarchates.   Damballah then created a female   consort

out of his dream-mind,   called Aida-Wedo, who rules the heavens with him. Legbha then became married to the night-side of himself, the God of Midnight or Carrefour of four roads meeting,   i.e.   crossroads,   who is his alternative self.   It is from Carrefour that there is derived a whole system of nocturnal time stations,   which are the time-stations of the Zothyrian system of magick.
24.	Biquintility
(Noun) This is an astrological term which refers to the distance between two   planets as   being   144 degrees with an orb of three degrees.   This indicates   a   relationship between   planets   and everyone has something of this.   However,   what   is   magickaily interesting is that this relationship is especially creative in gnostic magick and it is   one way in which energy is brought up from the unconscious mind.   It is a   little known energy and hidden deep in each one but the Guzotte system is designed to   bring this out in each person.
25.	Gnostic Continuum
(Noun)   For the gnostics everything is connected to everything else in the   universe. Nothing is separated and all are continuous. This means that to know any one thing is to   know   everything.   The   gnostic   sex   magicians realize   this   because   they   see everything as part of their experience.   Nothing is ever, therefore, outside of their powers.
26.	Pheonisme of Legbha
(Noun) There comes a time when the God Legbha takes notice of the magician and   seeks to   bring the magician closer and closer to the higher powers.   At that time,   Legbha sends a pheonisme of himself to the magicians and awakens them so that they possess a desire to sexually unite with Legbha.   When this happens,   the magician is then taken into very high worlds and experiences initiations which cannot be   described.   Legbha has   always   had a feeling of lust for the human race.   His concern is then to   bring humanity closer and closer to the mysteries of Legbha.   But if the magician does   not receive the pheonisme of Legbha,   it does not mean that he is not a good magician. It simply means that he will evolve in another way.
27.	Pheonistic Continuum
(Noun)   All   of   the   pheonismes   of   magick   form   an   unbroken   chain   of   magickal experiences.   The   magician who knows this can then pass from one level of experience to another.   There are certain magicians who have very great powers because they have lived   in   this continuum and have been able to develop the perfect   powers   of   this world.   Such   magicians are not very common but they are all connected somehow to the Nemirion.
28.	Vudotronic Mathesis
(Noun)   Behind   the   science   of   Vudo-tronics   is to   be   found   a   secret   type   of mathematical thinking. Vudotronics came into existence this way. The magician Michael Bertiaux   went   to the God Legbha and asked for a method of   magickal   science   which would   help   promote the Vudu religion and magick all over the world and   also   which would   enable   magicians to do magick in a very precise way.   Legbha gave to   Michael Bertiaux permission to know fundamental secrets of Vudotronic science.   Michael   then went to Hector-Francois Jean-Maine and received information on the method of bringing

these   machines   to   his   temple   of magick.   Michael was   also   given   the   esoteric mathematics   which makes any system of magick work for vudo.   This is a form of   very esoteric geometry and is part of the body of Legbha.   Michael then made it a law that the worship of Legbha,   the Supreme God of Magick,   should be held as the root of all vudotronic magickai experiments.
29. Gnostic Hyperspatiality
(Noun) These are the higher spaces of gnostic magick and it is in these higher worlds that the work on magickai research is done. Up in these worlds, everyone is very busy with   working with the Gods and realizing union with these   divine   mysteries.   These would   be   the heaven worlds of gnostic magick.   In 1980,   Michael Bertiaux   received permission   from Legbha to create in the gnostic hyperspace a magickai model   of   the gnostic   church   of   Nigeria,   named "The Sun-Rays Divine Healing Home."   Then   other magickai models became possible for the Nigerian Gnostics. So that those who belonged to the group to hear these words are blessed by having a place in the higher   worlds. They   are   placed in a very special position because each one of them is   related   to Michael   Bertiaux   from   a past lifetime,   when he had much magickai work   to   do   in Nigeria.   The   work of the Nigerian Gnostics is of very special importance to the God Legbha,   because he wants the Nigerian Gnostics to be close to him in the   hyperspace worlds and to be of one mind — his mind — and then they will be blessed.