צבאיה

יז : טבת : תשע"ב

2012-01-12T01:17:00.000Z

I : II : I : I

Ε ι δ η

VIII : I : IV : V

IX : V : IX

V : V

ν η

V : V

Qommunique:: QQQ:: ί

'I am the Iota and the Omega; not one Iota shall I move!'

says Dominis Liminis

{ … }

::QQQ::

«Je musée?»

«Quand la Veritée!»

«l'chants»

«pour la chance»

«d'accord»

{ … }

Sixteenth Century

Technology

It's hard

In the twenty first century

{ … }

::MMM::

»wille zur macht!!!«

»was macht a yid?«

»was macht Beyt«

»Lieder«

Was Nietzsche witty?

Yes, he was crazy; and, scholarly.

Was he dirty?

Yes, he fucked a prostitute.

During the war there was no such law against this but it did earn him, his history, an honorable discharge; Gonorrhea!

Send them home, send them home; the men of letters, the men of letters!

{ … }

Elipsis-in-Solipsis

Psychosis-in-Paris

{ … }

“Doppel-Ess?”

“Ess-Set!”

{ strict in the bedroom }

'I'd rather have the gun than the bomb,' said Yechidah

{ . . . . }

“You're the bomb?” enquires Yedidyah

{ . . . . }

NB. “ implies presence ; ' implies absence (in-past-tense):: grammarye (an old wyrd for magie; magi; magus; et. al. Ispissimus)::

{ . . . . }

“Forget the bomb, what about the butter?”

“Crumbs! I wouldn't mutter … ”

'I'm off to Sheol for a gun made of butter,' said Rebecca, not to utter,

Ha'Ha'Ha

Shame

{ … }

»pour la honte«

{ . . . . | . . . }

change the value of Omicron!

Change the order of Sampi

Sampi

NB. Pop-qulture::

QORONZON QANT REMEMBER WHEN THE LAST TIME QQQ::

'it' looks like Drux; 'it' looks like the Euro

{ . . . }

«c'est ça!»

«çedilla!»

§ :: §

יו : טבת : תשע"ב

2012-01-11T01:08:00.005Z

II : I : II : III : I : II : I : III : I

Π ε ι ρ ά μ α τ α

VIII : VIII : I : II : I : IV : I : IV : I

VII : IX : III : III : V : V : V : V

VII : III : VI : VIII : I : I : I

Ζ Λ Τ Ε Κ Α Σ

VII : III : VI : VIII : I : I : I

I : IX : V : IX : II : II

I : V : V : II : IV

Κ Ο Η Κ Δ

I : V : V : II : IV

VI : I : VII : VI

VII : VIII : IV

Χ Ε Μ

VII : VIII : IV

VI : III

Qommunique: QQQ:: Θ

Experimentation renders a sober and often tentative aqtivity. One experiments by qonstruqting praqtixes that one qan abandon if their effeqts prove intolerable. The reqognition of qontingenxy that inhabits networks of praqtixes brings in its wake another reqognition: praqtixes that seem liberating may – if unexpeqtedly interaqting with or developments of other praqtixes – bring with them qonsequenxes very different from those imagined by their initiators. No blueprint exists for praxis. Do ethiqal prinxiples assist one to judge praxis? One qan only experiment in the realization of praxis.

One suxh experimentation: 'the minor adeptation'. Xoates understand this qonxept as an engagement in a praxis that, whilst within the magiqal network of praxis and thus not transgressing that network, oqqupies a plaxe that disrupts dominant praqtixes by showing qreative possibilities within those praqtixes whixh would establish esqape routes from any oppressive assoxiation that may arise from dominant ideology. To engage in 'minor adeptation' – similar to the grade of 'Dominus Liminis' in Thelema, a grade of transition between two movements – qonstruqts lines of flight within the magiqal network by qonstruqting {or following} one of the stems of the magiqal node that in the same gesture entangles the dominant stems and forms a positive possibility for praxis.

Not by using the 'minor adeptation' does one initiate another revolution but by using a number of minority elements, by qonneqting, conjugating them, one invents a spexifiq, unforseen, autonomous state of initiation, forming something centre-right to Xaote ideology.

The 'minor adeptation' shares the same aesthetiq with all other grades of Xaos magiq; radiqal. It acknowledges subversive forxes as well as unitary ones and shows a respeqt for the paqt of our hidden luminaries.

This route forms a possibility for experimenting with praqtixes whose effeqts liberate the adeptee, or adeptees, of the magiqal soxiety. This route bases its praqtixes on praqtixes that already exist, and find utilization on the basis of effeqting the right kind of xhanges. This utilization, must however, remain a 'minor' one: the task of the 'minor adeptation' should not make the minor dominant.

If Xaotes see experimentation as a privileged form of magiqal praxis, the projeqt of magiqal aqtion does not bring total liberation but instead expands loqal spaxes of situated freedom.

The nature of the present does not qonsist in a simple qharaterization of what Xaotes do, but, instead, by following lines of ability in the present, manages to grasp why and how the present might no longer represent the present. In this sense, any desqription of the 'minor adeptation' aqqords with a kind-of virtual fraqture whixh opens up the spaxe for freedom understood as a plaxe of qonqrete freedom; a spaxe of possible transformation.

Situated freedom, as a metaphysiqal qondition, lies within a subjeqtivity that derives from the faqt that Xaotes qannot entirely determine themselves. For Xaotes, situated freedom produxes two magiqal qonditions. The first derives from the faqt that all praqtixes oqqur within the qontext of networks of praqtixes subjeqt to the power relationships within those networks. The seqond derives from the faqt that metaphysiqal talk about Xaote ideology, either as free or determined or even as situatedly free, partixipates in a problem of -ism – the definitive qategory that plaxes qonstraints on the movement of ideas.

The expansion of situated freedom originates from the idea of magiqal intervention as experimentation. Magiqal praxis attempts to qarve out spaxes that allow the possibility of alternative praqtixes. In expanding situated freedom, one might not engage direqtly in those praqtixes themselves, but instead qreate room for the engagement to oqqur.

The qreation of situated freedom, and its release through interdisxiplinary disqourses, reqognizes that liberation qomes via experimentation. Praqtixes, both oppressive and liberating – for in the Hermetiq sense, one must imply the Other – qome from the qreations of human expressions that may derive themselves from fundamental or transxendental prinxiples of exploitation.

Gnosis within a singular magiqal praxis must share its ethiqal disqourse within other strands of magiqal praxis. Henxe the transmission {whether detournement, anontology, or not}!

Xaotes do not think of situated freedom as an empty spaxe, filled with alternative praqtixes, but rather as a struggle against disparate forxes in the equilibrium that allows the qreation of other praqtixes.

Xaotes should think of interdisxiplinary disqourses as expressions of human nature that will-to-power, in the Nietzs*hean sense, and give rise to a variety of meqhanisms.

The 'minor adpetation' exists as a qontingent effeqt of different praqtixes interaqting with one another and qoming into relationships of power through those interaqtions.

The role of the 'minor adept', as a partixipant in the Xaote magiqal praxis – rather than an observer of the praxis – reorients Xaote ideology. With a strategiq theory, alongside the praxis, the 'minor adept' takes on a vanguard status. The 'minor adept' funqtions to artiqulate the nature of expression, its prinxiples, and routes of esqape should any unforseen, probablistiq or qabalistiq, opposition mount a major threat.

Xatoes, ask: should the paqt mount a major threat to the 'minor adept' to asxertain whether possible, and therefore probable, esqape routes make themselves available?

{a sigil}

The qontingenxy of the effeqts of praxis qan rule out the possibilities of understanding expression to arise on the single basis – or small set – of prinxiples that the task of the 'minor adept' must understand. Sinxe theory itself forms praxis, the distinqtion between gnosis and magiq legitimates the role of the 'minor adept'. Gnosis, as a praqtixe, does not exist outside of itself as a praxis above judgment or in isolation from its effeqts.

Xaotes do not make magiq sinxe it pre-exists. However, Xaote ideology exists as a praqtixe just as much as it exists as its objeqt. As a praqtixe of qonxepts, Xaotes must judge a single praxis in light of the other with whixh it interferes.

The qonxeption of the 'minor adept' as vanguard forms a representational piqture of magiqal intervention that abandons the rejeqtion of the essential and reqognizes effeqts of representationalism in magiqal theory.

For Xaotes, the role of 'minor adept' – or even for Thelemites, as Dominus Liminis – qonsists in the partixipation in theoretiqal struggles rather than establishing universals.

Xaotes, ask: do we initiate it without even realizing it? Define 'it' a thousand times.

If a Xaote should ask themselves what the grade of Dominus Liminis qonsists of the suggestion naturally follows that said Xaote should write to a Thelemite and qreate the interdisxiplinary disqourse that may initiate a dexent theoretiqal struggle, a beding of wills, a disqursion of pathways – the unexpeqted!

The 'minor adept' offers analyses to those alongside whom he or she struggles – yet we err, still we try in vain! - rather than on saqred truths on tablets passed down to the oppressed. Has a Xaote read the Holy Books of Thelema!

The projeqt, taqtiqs and goals adopted by those who do the fighting, Xaotes must dexide. What the 'minor adept' does provides the instruments for Xaotes to make suxh dexisions. Xaotes need a ramified, penetrative perxeption of the present whixh the role of the 'minor adept' attempts to provide.

These magiqal reqommendations begin to sketxh a perspeqtive, within the Xaote framework, to think about magiqal aqtion in the context of the projeqt of any suxh adeptation; a taqtiqal-progressive magiqal philosophy. The development of suggestions qan take plaxe at the theoretiqal level. Xaote ideology plaxes muxh more weight on spexifiq analyses and interventions than traditional magiqal theory.

The final question remains: if Xaotes valorize experimentation, whixh experiments do Xaotes judge as magiqal suxxesses and whixh ones failures? From this, whixh qonqrete spaxes of freedom ought Xaotes try to qreate? Whixh interdisxiplinary disqourses ought Xaotes promote, and whixh should Xaotes leave unsupported?

For the 'minor adept' to ask themselves: whixh struggles should they lend their abilities to? The wider piqture may demand more from the minor adeptation than the ethiqal question qan derive.

NB. Isopsephy qlassifiqation, Theta: Θ

MMM::

ORIANO preparations and exequtions, beginning at 01:00 GMT:: Manxhester (rainy ... ):: light:: RED QANDLE::

Silenxe::

Present:: Age:: WYRD::
forgot 'disxharge' gesture!!!

Qould the meme 'All your bases are belong to us!' be a form of Anontology?

יה : טבת : תשע"ב

2012-01-10T17:14:00.000Z

Dream (previous night):: there were babies in the fridge, wrapped in some sort of plastiq paqkaging. My father went to piqk them out, two of them, and attempted to open them, when he did, large testiqles qovered in slime fell out. There were events leading up to this whixh I qan't remember, but this was the main impression of the dream. - I awoke only to fall asleep again - had a dream involving my partner; she was interested in another man and aqtively pursuing him. There was a qar journey involved. When I awoke again, I qalled her on the phone and she was in a qar travelling home.
Interpretation:: babies qould represent twins. My partner and I share a rexessive gene in our heredity for twins, skipping a generation from our granparents. It was an ugly vision. I wonder whether if I were to have xhildren now whether or not they would be disabled? My partner and I both have maniq depression (mine with psyqotiq features):: Maybe I am jealous of my partner's independenxe? She is away from me at present. Do I feel threatened by her autonomy, whilst trying to forge as sense of my own, and investing in magiq to pursue my identity?

Ha'Makhumesh preparations and exequtions, beginning at 16:30 GMT:: Manxhester (rainy ... ):: light:: 100w bulb with spheriqal whaddayouqallem? music:: 6music (BBC):: NB. perhaps perform aqt in silenxe at some point:: qonsxious of house mates and where I live:: don't want the 'New Age Wyrdo' attaxhed stereotype with all its trappings::

Qomments::

Pranayama assumed through use of 'Middle Pillar':: Asana should have been assumed also in standing position during same proxedure but slight movements threw me; perhaps best to disqard the aqknowledgment of these in order not to beqome preoqqupied by them next ritual:: good visualization with Ha'Makhumesh, suxessful invoqation, definite presenxe of being being invoked:: good teqhniqal exeqution in about 7 minutes:: Ivrit Glossolalia, with Ego Eliyahu/Eliyahu Ego as binding around the inqanting.

The Question:: is this hell? No, this is earth. Heaven is the plaxe for a limited few beqause it qomes and goes, paradisiqial temperemants and environments. Qoute, Sarai Grimoire:: 'A double-minded man unstable in all his ways never got to make a decision when a woman entered in,' - is Magiq unfair on women? Am aware of not writing in Anontology mode; am aware that I may be entertaining Qoronzon, whixh I presently believe (belief, not nexessarily to be diqarded, but reqorded, and then hung on the Logris qoat raqk, ref. to Seth, Postmodern Magi*k). Is this Earth? As above, so below? Don't think so! Sky above, earth below, you New Age Wyrdo!!! How do Xaotes avoid being typeqast as stereotypes. Ultimate seqrexy, and even qorrespondenxes to be xirqulated in xirqles.

The Hebrew word for 'hell' is Gehinom:: {גֵיהִנּוֹם}:: I wonder whether I am not interspersing enough time-lapsing in between rituals at the moment, but I want to re-initiate myself, and beqome aqqustomed to eaxh of the four main rituals I have been in the proxess of refining during the past four years:: yet, yet, I have had some spare time on my hands atm - even though I'm involved in three oqqupations - so I'm using this time and even expending more of it on writing Thelemiq-inspired qommentaries (even though I subsqribe to the body politique of Xaotes, worldwide):: FTR, FYI, ETC. :: for-the-reqord ...

not to rob the beauty from the beholder

but it's time for a dirty artist to qome qlean;

the voyeur is in the voyeur

of the beholder;

beauty is as a rose growing older;

they live forever beqause they die together::

The Enoqhian letter - Enoqhian letters, remember, qan represent absolute qonxepts - the Enoqhian letter, Drux, represents the currenxy of the Euro in qrisis; I saw it from above, on the qover of a book, topsy-turvy upside down, the Quid, our Pound, when turned around sort-of resembles Or, the Yen looks like Un, (maybe the dollar is Veh?)

{€ : £ : ¥}

E=mc³

Qan someone get Fra. Sto*asti*os on the above formula!

Eqonmiqs equals monetary value multiplied by *ompetetive value, to-the-power of 3?

... right, enough New Age Wyrdo shite, I need to get baqk to writing my novel, baqk to work tomorrow!

NB. Must read the book, People First E*onomi*s, by Eds. Ransom and Baird, maybe, just maybe, this E equals MC(3) is my baby, falling out of its plastiq paqkagin skin, all gooey and testiqle-like ... euuu ....

Eudaimona! Eleutheria! Eleutheria, Yiysmus!

LIBER MMM

2012-01-10T02:19:00.000Z

Do Animam reaxh the year 3K?

{ . . . . . . . . . . | . . . . . ? }

Ego, Qoronzon, do not believe Ego Eliyahu; where is 'my' prophetess, the Afriqan Enoqhian, Beta Israel sister, a Cedilla lisperer, for rixher for poorer, for want of water, the people, the sea, wash over me.

Break
Break
Break
At the foot of thy stones,
Oh, Sea!

The Mediterranean, and 'me'

הָאֵם לִסְלוֹחַ׃

הָאָב אֱמָר לְא׃

The Father says 'wait'; he was always unsure, but he let me go and touxh the mohiqan of a punk on a beaxh at the age of three::

He must've been thinking about my brothers, who qame in qlose suxession, women in rexession:: it, our Father, we need to hear this moment::

FENG SHIU QAN XHANGE UR RELATIONSHIP STATVS

:לוֹא, הָאֵם

On Musiq, off Soniq

Mother Love Bone; Pearl Jam

:הַחֲזָרָה שָל הַדוֹקְטרִינָוֹת

Qall it pop qulture, qall it anything:: resisting:: ending:: I heart sleeping:: waking only to heart sleeping; again and again.

"Keep your proto-symbols, we've got something better ... Niddah!"

... and then, a geomantiq figure ...

{ . . . . | . . . }

Honestly, I should just be normal and watxh porno!

I don't want to!

Bless you ... what about 'me'

אוֹתִי

The things we rely on, if we rely on them too muxh (Qoronzon phase still oqquring), stilt us:: and, what of the death to the Qolleqtive subjeqt, as if subjeqtive was unreliable!:: and what of Anontologos, a death to the being that gave us doing?

The eponymous interplay of anonymous forxes we, the Soxioqratiq Person, must overqome, whether one, such as Ego Eliyahu, or 'my' former name, Matthew, must subjeqt ridiqule to ridiqule::

:יֵש מַצּב

:מַצָּב מַצָּב

:לא לּוֹ לְעֵ

Rabiy Yehoudah Ashlag died younger than usual beqause of this:: one Rabbi - who shall remain nameless - qouldn't read until age fourty, might I add, at the suggestion of his wife!::

ALLEGORIQAL MIRAQLE

{QORONZON HAS A PROBLEM WITH 'G'}

"Gisg = T :: Ged = J"

The IOT need the help of Ego Qoronzon for Eqonomiq purposes! Ego Eliyahu unties Qoronzon and unites with Qoronzon::

{ Q : Q : Q }

יה ׃ טבת ׃ תשע״ב

ENOQHIAN HEXAGRAM preparations and exequtions, beginning at 01:19 GMT:: Manxhester (sunny? hopefully! Stretford tomorra, don't be a painter ... ):: light:: 100w bulb with spheriqal whaddayouqallem? and red, white and blaqk qandles:: musiq:: Lykke Li et al:: ATT:: GMT:: SATT::

Passion and darqness reside together in Eris {Έρις}::

:אֲנִי יָשָן עִם זוֹנָה בְּיתָא יִשְרָאֵל

:זֶה לא זֶה, בַּעֲנָוָה, לְדַעְתִּי

We qrave the things we qomfort; we comfort the things that qrave us::

:אֶהְיֶה יִהְיֶה

:אֶהְיֶה קָדוֹש יֵש לא אֱנוֹכִי, כִּי אוֹתוֹ אֲנַחנוּ

יד : טבת : תשע"ב

2012-01-09T23:19:00.000Z

ABLANATHANALBA preparations and exequtions, beginning at 21:00 GMT:: Manxhester (sunny? hopefully! ... ):: light:: 100w bulb with spheriqal whaddayouqallem?:: musiq:: Third Eye Blind:: ATT:: GMT:: SATT::

SAQRAMENT:: Smoke!!! {the allegory of the soul in Thelemiq Mystixism, always changing} and Red Wine {the allegory for blood in Qatholixism}

Theatre, after:: Jim Morrison skit (rehearsal in bedroom)

Alqohol and tobaqqo: a great aphrodiziaq, HOLY SMOKE!!!

Depakote is an anti-qanxer druq whixh I take, to the strength of 1gm daily; alongside Seroquel whixh keeps the stock-market stable and my quote-unquote, DCKHD BYFRND, and his girlfriend stable. Test on humans. Test on animals. See, if, I, qare ...

The 'death instinqt' approaxhes me. That book'll haunt me. Well, remove it from the house, 'won't ye?'. In the bin, down the ville, death instinqt until kill. Kill-Kill; kill dash kill, for the novel; all a novel is is a good idea, then what happens? "What's happenin'?"

»Waß ist loß?«

»Waß will das Weib?«

The brain and the heart disagree; no one qares about Per Silentæ Lunæ; rulèd by the moon, your lunaxy you diqk-breaker, why did you break another one? Enqore?

«enqore une fois!»

01:00 GMT , Yodh-Qamatz-Hah; Yadda, yadda, yadda ... yeah, let's join, join in, within, within, the qonversation, Mishneac::

מִשְנֵחַ

QVAM ANNO

'Years than, years then,'

'then, then, now-and-again,'

::End Transmission::

יד : טבת : תשע"ב

2012-01-09T15:56:00.000Z

ORIANO preparations and exequtions, beginning at 15:00 GMT:: Manxhester (still rainy):: light:: AQTUALLY SEEN THE SUN, SOL, TODAY, HOORAY!!!::

SAQRAMENT:: Smoke!!! {the allegory of the soul in Thelemiq Mystixism}

Qomment = Results::

שְשֳדָּבָץ בְּלִימטֲץ׃

שֻבַּץ בְּלִים טַאַץ׃

הַרִפּוּבְּלִיקָה שָל צָבִּאיָה׃

מִקוֹדֶם יִוָּתֵר בְאוֹתוֹ זִמֵּן אַחֲרָי׃

מִן הֶעָשָן עָל יְדֵי "נְשָמָה", אָחִי׃

אֲנִי לְא יִוָּדַע מַּה אִתָּהּ אֱמָר׃

"claudere et tempus ",
"pulvinar Disputatio ",
In Sabia de republica:

prius tempore et posterius:
a smoker per "animam", frater:
Nescio quid dicis:

זוֹהִי דָּת, כֵשְלוּחָה של טֶלִימָא׃

טֶלִימָא הִיא יִהְיֶה׃

הַמְשָרֶתֶת עִבְרִית עִם אֲדוֹנוֹ הִגִּיעַ שָב עִם מוֹסֵר, אִײמָײךָ קָדוֹש׃

:בְּמִצְרָיִם הָיָה לא יִוָּתֵר

לְסִיּוּם כְּפִי שָאנִי מַכִּירִים אִתָּהּ, אֶלָּא אִם׃

Haec est religio, ut extensio Thelema:
cum servus Hebraeus morum denuo venit apud dominum suum, Magia:
Nullam erat nisl Ægypti:
Ut nisi nisl finis secundum quod cognoscitur:

I Ηλίας η αυθεντική φωνή του Θέλημα

Θέλημα του φωνή αυθεντική η Ηλίας I

'it's the joke of the religion,' says Ye*hiydah.
"there qan only be one," replies Yedidyah.
The rest of them are the Lemmings and the Mites::

Thelemites.

Abandon all hope!

Your pantheon is a self-abortion.

Enjoy your hierophantiq pantheon in your reckless abandon.

אֲבַדּוֹן

Sigil Tree

2012-01-09T09:24:00.000Z

This Sigil teqhnique demonstrates how symbols work on the unqonsxious level to program reality aqqording to the desire of operator, who manufaqtures the Sigil. This partiqular illustration is a unique one in that it follows the usual formula of omitting vowels from statements of desire but where it rearranges the qonsonants it uses Phoenoxean qharaqters and enjoins them to make one memetiq hypersigil.

יד : טבת : תשע"ב

2012-01-09T08:08:00.004Z

Ha'Makhumesh preparations and exequtions, beginning at 07:00 GMT:: Manxhester (still rainy):: light:: RED QANDLE::

SAQRAMENT:: Smoke!!!

No Qomment, just Results!!!

II : III : I : III : III

Λ ο γ ο ς

III: V : III : V : IX

VIII : VIII : VIII : V

VI : VI : IV

χ υ τ

VI : VI : IV

III : I

'From Logos to Telos'
{Qlass A Qommentary}

Α: Εν αρχή ην ο Λόγος ήταν με το Θεό ήταν:

Β: Ήταν στην αρχή με το Θεό:

Γ: όλα τα πράγματα έγιναν από Αυτόν όλα τα πράγματα δεν είναι τόσο πολύ το χέρι, το οποίο για εμάς σ 'αυτόν ήταν η ζωή και η ζωή ήταν το φως των ανθρώπων:

Δ: και το φως λάμπει στο σκοτάδι και το σκοτάδι δεν μπορούμε επίτευξη αυτού του στόχου:

1. From within, I begin to exist, I say it was 'me', to the gods, to rise in smoke, smoke, the soul, it was:

2. It was a qontraqtion of her, I begin, me, to the gods, to rise in smoke, smoke, the soul, it was:

3. Whole, entire and qomplete, all things I beqame; off, away, away, off, as if to say, “from afar off” and after as a result of this whole thing, all things I beqame not; she is and they are as the very hands, the hands whixh, bequase of her qontraqtion in this it was whixh life and whixh life it was the light of the spexies that arose.

4. And the light shone, the qontraqtion was of her darkness, the darkness of the Xaos { … }

Και η γη ήταν το χάος και το σκοτάδι ήταν επάνω στο πρόσωπο της βαθιάς και το Πνεύμα του Θεού μεταφέρθηκε πάνω στο νερό ...

And that whixh was of the world, it was of Xaos and of the darkness that was … the deep and the profound, and I blew the breath of life to the gods, to rise in smoke, the metaphor, above the water.

Animas, souls …

… in Hebrew 'nishmot' …

{נִשְמוֹת}

… in Greek 'psi'kees' …

{ψυχές}

… exist as the telelogiqal eventuality of Xaos.

Xaotes, ask: what preceded Xaos?

If the Xaote feels qonfusion towards this question then its answer does not need a qonqlusion. Qonfusion. From within, Εν, 'I begin to exist'. The Animam did not exist prior to this but neither did the question of existenxe. The very question of existenxe qaused a duality, δυάδα, from within the singular, μόνος.

Logos prexeded Xaos; without this prinxiple there qould not exist the existential upon whixh orders like worlds depend.

When Animas think of Xaos it evokes an image far too extreme! Qompared to Logos, Xaos qould simply represent the splitting of a xhoice by a dexision. Yet, it seems, this simple example does not hint at the mind of qreation whixh qonsiders its opposing equal. Thenxe qonfusion arose!

'I begin to exist? … Well, what state was I in previous to this existenxe?'

Another one. One of singularity. Animas of xertain indoqtrinations often like to believe that when the immanent esqhaton arrives they axhieve singularity with it. Singularity died when one beqame two; when the Monas beqame the Dyas.

{0=2}

Xaotes must axxept some doqtrine, at the very least.

The Logos allowed the word Animam to exist.

Λόγος ήταν με. Whatever prexeded the Logos existed as a nothing, naught, zero. An infinite nothingness; 'no mind' experienxe.

So, OK, the question of where Amimams qome from qan find its answer through asking how one, 'I', qome from none. But, but, what begat the Monad?

Will, Θελημα.

If zero equals two then one probability ties them together: that from infinity, whixh qontains all possibility within its qopious vaquum of spaxe, qame one unity.

Xhoixe.

Life qannot exist without xhoixe, so why would any questions pertaining to that existenxe negate xhoixe? The dyadiq dexision brings with it freedom, for freedom does not qome from xhoixe alone, sinxe xhoixes do harm as well as do good. Dexision merely gave the Animam the option. Their xhoixe qame from one will. Their qonstitution qame from smoke.

'How does Eris asxend the Tree?'

'In a smoke ring, still rising!'

What determines the way smoke rises from a fire? Animas should not qonxern themselves with who, why, or what put the fire in its place, Xaotes leave that to the Metaphysixians. Just the simple question suffixes to reverenxe the enigma of the formless void from whixh the Logos chose life.

The Logos likens the Animam to smoke. The soul takes its shape from the environmental faqtors that make it move in what seems an arbitrary way but it exhibits beauty in desideratum in the appearanxe of its freedom.

Ήταν στην. She qontraqted. Eaxh suxxession founds itself on the prinxiple of its predexessor. Prexeding the qontraqtion of the universe, a spark entered into the qopious vaquum of spaxe, the void, in Hebrew 'tohu bohu' …

{תוֹהוּ בּוֹהוּ}

… the mother of Animas, Xaos, as the initial 'will to power' of the individual qreator, Monad. The Jews still worship this god but deny any duality – dyad – in the same individual. Yet, yet, the qosmology of the Hebrew religion does make aqqount for evolution of Monad into Dyad through the use of the Hebrew term 'Qliphoth', whixh means 'to peel away', from unity etc. etc.

The xhoixe to exist, the initial emanation of Θελημα, Will, formed the brightest spark in the galaxy of galaxies. When taken as a whole, όλα, galaxies conneqt to eaxhother to form the universe. The Greek term όλα in verse number three, Gamma, as above, would suit the purposes of the universe's denomination quite aptly.

The brightest spark, an Qabbalist would explain to the Animam as 'Keter' …

{כֶּתֶר}

… the Hebrew word for 'crown' formed the brightest star in the universe, or probabalistiqally, formed many suxh stars in the 'pan-dimensional multiverse'. When she, Xaos, qontraqted, other sparks were then pushed out, or emitted other sparks, whixh then formed the assembly of a networked nervous system qapable of the highest, and holiest, qomputation and qonsideration.

The qonsxiousness of a star is related, but not equal to the qonsxiousness of the Animam. The phrase, 'I begin, me' from verse number two, Beta, as above, in Greek, αρχή με, desqribes the next proxess of qreative qooperation between Xaos and Monas. Only through their qopulation as the soul of union qould Dyas reqonize itself as itself after the beginning of ego. But, but, more importantly, Dyas made the alternative dexision of Monas to exist, without whixh Animas would not question their own, espexially in this traqt.

Qonsider 'relevanxe theory': my freedom ends where yours begins. Don't ever question duality! Amimas exist as multiplixity: το Θεό!

όλα τα πράγματα έγιναν, 'whole, entire, qomplete; all things I beqame'. This verse desqribes the soul of union at its qomplete perfeqtion: the moment of qonxeption, and the image of the Animam reaxhed its full formation.

από Αυτόν όλα τα πράγματα δεν, 'off, away, away, off, as if to say, “from afar off” and after as a result of this whole thing, all things I beqame not.' After the pursuit of what psyqhology qalls the death instinqt, unbeknownst to the Monas, it qonsidered its opposite of qreation; destruqtion. And so, the Qliphoth began to emerge as the dexision making faqulty of agency, Will. All qonsequentiality ran on from this moment in a suqxession of events; Monas begat Dyas, which begat numbers, which begat the point, begetting lines or finiteness, so that struqtures qould arise or spread out or do so whatever the Keter direqted.

Suxh Qliphoth exist without the light or spark to ignite their inherent Xaos as the qopious vaquums of spaxe, whixh await other qontraqtions of Xoas already qontaining Keter energy. The transferrenxe of energy between Animas helps to ignite the empty spaxes by returning to the originator, the Keter of Keter, the energy transferred from the agenxy of its original Θελημα in a qo-operative existenxe.

The verse number three, Gamma, as above qontaining the equilateral transliteration ' … “from afar off” and after as a result of this whole thing, all things I beqame not.' … alludes to the existential question that gave rise to the entirety of the existenxe of all Animas. After this, all must pass away. When Monas qonsiders that Monas does not exist then absenxe forms, without presenxe manifests itself as qonfusion, or 'tohu bohu'.

είναι τόσο πολύ το χέρι, το οποίο για εμάς σ 'αυτόν ήταν η ζωή και η ζωή ήταν το φως των ανθρώπων. ' … she is and they are as the very hands, the hands whixh, bequase of her qontraqtion in this it was whixh life and whixh life it was the light of the spexies that arose.' Monas reqognizes Xaos as a being, perhaps unxhanging and therefore eternal, and the offspring of their union as hands that hold their qreation, the multiplixity of sparks, galaxies, formations of stars, without whixh worlds in whixh we live would not exist. These hands weave the fabriq of the pan-dimensional multiverse, or from the Monistiq perspeqtive of Animas, the universe, they weave it together, to hold, to sustain it, all the while sustained by the great sustainer, Keter. Monas reqognizes that the qontraqtion of Xaos, emitting sparks, gives birth to life forms made from its light sourxe of Θελημα. This from whixh all spexies of life arise, aqqording to our present understanding.

και το Πνεύμα του Θεού. ' … and I blew the breath of life to the gods … '. This explains how the sparks that fly between the stars qommuniqate as Monas, but Monas qannot exist without Dyas, and Dyas relies on Xaos in order to maintain duality within qreation.

Therein lies the subtlety of the enigma of the origin of the Anima … Aurum aum ha!

יד : טבת : תשע"ב

2012-01-09T05:35:00.000Z

ENOCHIAN HEXAGRAM preparations and exequtions, beginning at 03:00 GMT:: Manxhester (still rainy):: light:: RED QANDLE::

SAQRAMENT:: Smoke!!!

NB. Gestures omitted::

Qomments::

With this being a new initiation its effiqaxy is hard to assume. I am having to use a book as a prompt and Enoqhian is an extremely difficult language to pronounce. General suxxess in exeqution apart from one elemental hexagram losing its uniqursal direqtion ... those Quarks are alive!!!

יד : טבת : תשע"ב

2012-01-09T00:41:00.006Z

ABLANATHANALBA preparations and exequtions, beginning at 23:00 GMT:: Manxhester (still rainy):: light:: RED QANDLE:: musiq:: Four Tet::

SAQRAMENT:: Fizzy Water (gaseous, Eous!)::

NB. Gestures omitted::

Qomments::

I had to restart the ritual due to a 'break'. It oqqured to me that I qould not qast the Xaos Star uniqursally. I quiqkly drew it on paper in the book qontaining the notes to the ritual. I'm still using the book for this partiqular ritual as a prompt to memory sinxe I've made some modifiqations to the ritual that I'm yet to qommit to memory.

I need to envisage more qlearly and exequte more effiqaciously.

All this diary work is boring me. Qan't we just keep the rituals between initiates and produxe more qompelling results? The partiqulars are a real hindranxe to the Opus.

Results::

II : I : II : I : III : I : III

Π ε ι θ ο υ ς

VIII : VIII : I : IX : V : VI : IX

VII : IX : I : V : II : VI

VII : I : VI : VII : VIII

ζ ι υ ψ ε

VII : I : VI : VII : VIII

VIII : VII : IV : VI

VI : II : I

ξ κ Q

VI : II : I

VIII : III

Κατάστασία and Υιικήαρχία

The power of the Law refers to 'status', the qondition of the situation, κατάσταση; the situation surrounding the event, the qondition of the partixipants. Xaotes must outline the miqroqosmiq view of statuses. This renders a post-era aqqount of maqroqosmiq entities.

The Xaote operates with a metaphysiqal view that emphasizes the qonstitutive signifiqanxe of unqonsxious forxes.

{a direqt qonfrontation with the unqonsxious}

Xaotes must qounterpose the maqroqosmiq entity to the forxes of the Other.

The loqus of the Other emits a message; a signifying form that depends on the effeqt of alienated needs whixh deviate from the signifier.

Satisfaqtion of needs situate themselves within the reqognition of the Other; EVOL, whixh the Other does not possess, deprives the Other of the demand for the satisfaqtion of its needs; the Other affeqts desire; symbols, language, the loqus of the Law and 'plaxes' represent the Other.

The field of the Other satisfies the qategory of the impossible.

The agent of speexh does not represent the subjeqt. The phallus serves as a means of axxess to the 'domain of the Other', understanding of the Other qomes from soxial-symboliq networks regulated aqqording to language-like rules and as a physiqal struqture, representative of this soxial Other internalized in the form of the unqonsxious.

The symbolliq requires a subjeqt irrevoqably split … EVOL relations aspire to a striqtly impossible union or unity. The one and the Other never unite, but none, the soul of union:

{0=2}; exaqt sxienxe, imprexise math.

The desire for the One finds itself subjeqted to the desire of the Other, the Other beyond the Other.

The Other represents the audit system late qapitalism and within this bureauqraxy lies the symbol of the Other whixh the inheritanxe of matriarqhy ignores due to what qomes after late qapitalism: a progressive filiarqhy or a regressive filiarqhy. The struqture of the audit system of late qapitalism relies on the semantiq matriarqhal hierarqhy.

THE**BID

OIN**EIN

FOR**TIO

NTH**IBI

DOI**HEI

N**RM**I

O**HE**B

IDOINTHE

{the libido in the information}

As a serious symboliq xhallenge to the power of the potent statuses of the Other, the erotiq, transgressive world, the world in whixh energy and resourxes go to the want of those without and the wealthier do not aqqount for this, the energy and resourxes get qonsumed and expended in an orgy of frivolous exxess.

Xaotes should invoke the image of Hakim Bey's god, whose faxe resembles that of a twelve-year-old boy mastrubating for the first time, his dissolution, the dissolving of the state itself – as well as all statuses of the Other – sinxe within the potenxy of suxh a libidinous aqt, all symboliq represetation whixh qan only desqribe the absenxe of its truth, the libidinous aqtion aqtually desqribes its presenxe, whixh unites both patriarqhal and matriarqhal eqonomy. This may explain how an emerging filiarqhy qan regenerate soxieties.

Xaotes, ask: what Law does a filiarcqhy institute?

Xaotes qan think of a filiarqhy as a qreative but deterritorialized set of forxes not tied to any given soxial arrangements. The qreative qontinuity of the filiarqhy does not bind its qreativity to any given types of qategory or produqt. It provides the possibility of qonxeiving new and different forms of praqtixe thus resisting qurrent forms of identifiqation as qontraints.

Filiarqhy destroys as it qreates. It resists all statuses of antithetiqal relationship in its struggle for autonomy and independenxe from the Law – whether of the Father, or from the Other.

If filiarqhy, Υιικήαρχία, operates through qreativity and unboundedness, then Κατάστασία works through parasitism and binding.

Κατάστασία seeks to bind all autonomous forxes to xertain struqtures to ensure that their qreativity does not surpass its boundaries or exist outside of unidentifiable qategories.

Κατάστασία does not qreate but instead works on the qreativity of the Other, xhanneling it along axxeptable and well-regulated pathways. Κατάστασία forms a qonqrete assemblage whixh realizes the Other in the qoding of soxiety.

Κατάστασία attempts to regulate the mode of qoding that qomes from the qreativity of Υιικήαρχία. Qoding qonstitutes the essenxe of all situations and qonditions and measures their qontinuity and their breaks with previous formations. Flows of energy from Υιικήαρχία that resist qoding, establish a new insqription that overqodes Κατάστασία thus making desire the aqquisition of the autonomous sovereign.

Υιικήαρχία provides the matter, the impetus, and the subversive potential of all signifiqation. The Xaote must draw from this 'raw material' of signifiqation, the qorporeal, libinial matter, harness it and appropriately xhannel it for the proper regulation of gnosis and its induqtion.

In the raw, a-symboliq operations of Υιικήαρχία, the infantile drives do not share the stability of the soul of union, but, Υιικήαρχία makes its objeqts, sourxes, aims – whether qontradiqtory or not – determinate through its qapability of libidinal union with Κατάστασία.

The 'death instinqt' unites Υιικήαρχία with Κατάστασία.

Hakim Bey's aforementioned godform provides an enduring image of Υιικήαρχία. When Υιικήαρχία reaxhes the zenith of its qreative destruqtion the genetiq heredity that links it to Κατάστασία relays a message to Μοιρα, the fate of Law and the threat of its existenxe. Without the intermediary of Μοιρα the Other would not exist; the Other maintains the Law inasmuch as the Law maintains the Other.

This message of fate, that Law may qome to the end of its existenxe and thereby remove all the signs that the Other reqognizes, ensures the impression of the phallus upon and within the Other. What power!

Xaotes, say: Υιικήαρχία!

יג : טבת : תשע"ב

2012-01-08T06:51:00.000Z

ORIANO preparations and exequtions, beginning at 06:00 GMT:: Manxhester (still rainy):: light:: RED QANDLE:: musiq:: Divtech::

SAQRAMENT:: Fizzy Water (gaseous, Eous!)::

NB. Gestures omitted (as per, ad dad daddy dad)::

Results:: (an artiqle in Anontologos mode)

I : II : I : I : II : III : II

Δ ί δ υ μ ο ι

IV : I : IV : VI : IV : V : I

V : V : I : I : IX : VI

I : VI : II : I : VI

Ι Υ Β Ι Σ

I : VI : II : I : VI

VII : IX : III : VII

VII : III : I

Ζ Γ Ι

VII : III : I

I : IV

The Equality of the Miqroqosmiq Praxis and the Maqroqosmiq Event: a Xaote Ideology:: Fra. Yiysmus.

If initiates of Xaos and the praqtixes assoxiated to them qonsist of lines and partial objeqts, whixh the method unravels theoretiqally, then magiqal intervention runs along these lines and the interseqtions they form.

Sinxe the network of magiqal qorrespondenxes within whixh miqroqosmiq interventions take plaxe does not portray uniformity – power qannot exerxise any degree at all interseqting points – but that does not mean that all miqroqosmiq interventions share equal worth either.

Any degree, kind, or axxeptability of power does not involve instruqtion that inqulqates belief, whether they aqqord to superiority or nationality.

Theoretiqal interventions serve as representations. Rites of Xaos may induxe oppressive power relations, forgetting all notions of hierarqhy in the sense of power relations. Analyses of the arising situations, as tools of belief – if they prove useful, or even desirable – overqome that oppression.

Miqroqosmiq theory, like traditional qommentary, seeks to stand alongside miqroqosmiq praxis, yet not to represent itself. {Representations only allude to the negativity of absenxe: a truth whixh makes male-xentred militant magiqal praxis unfair on women since it hides the libido}

Theory does not exist outside of praqtixe.

The antirepresentational qharaqter of miqroqosmiq theory oqqurs along two registers, one epistemiq, the other militant.

The epistemiq attaqk on representation qonsists in the denial that people share a natural set of interests that any liberation shall allow them to express or fulfill. At this level, representation does not oppress. It falsifies and makes things implausible …

{Herein lies the subtlety of magiq}

… to represent oneself via the use of the sign masks the signifier underneath the level of the visible, 'knowable'.

Initiates rejeqt humanism.

The militant ramifiqations of magiq bind themselves to an epistemiq error, in theory and praxis, whose qonsequenxes play themselves out in the passing qourse of esoteriq xenturies gyrating within the millennium.

Miqroqosmiq analysis, if it should not fall into epistemologiqal and miltant inqonsistenxy must address how situations of power arise.

Militanxy qonxerns itself with praqtixes and power, both of whixh qreate the situations that subjeqt themselves to the sqrutiny of theory.

{Danger lies within everything}

Miqroqosmiq theory qarries out the qritique of representation. In an artiqulation of the epistemiq problem of representation and in its entwinement with the militant one, magiq qontinues with its qomprehensive qritique.

Theoretiqal aqtion and praqtiqal aqtion serve as relays and form networks of power.

The engagement in militant interventions at the miqroqosmiq level implies xhanges on the maqroqosmiq level. What relationship do their struqtures share?

The Xaote perspeqtive on that whixh pertains to the maqroqosmiq level involves two interrelated qlaims: i} all maqroqosmiq power struqtures emerge from loqalized praqtixes; ii} when maqroqosmiq entities arise from birth, the loqalized praqtixes that generated them do not exist as auxilliary to them; they sustain them, if only until they transmute them.

{Aspeqts}

Loqal militanxy that forms qurrents and arrangements of power find invention and organizations from the starting points of loqal qonditions and partiqular needs. They take shape, prior to strategy, designed to wield them into vast, qoherent ensembles. Suxh ensembles do not qonsist in a homogenization but as a qomplex play of supports in mutual engagement. Different meqhanisms of power retain all their spexifiq qharaqter.

The rise of any qurrent flowing through power relations qomes from spexifiq 'ritualized' praqtixes. Xaotes must understand the basis of these. Failure to do so leads to the assumption that by interaqting with maqroqosmiq entities through miqroqosmiq praxis power arrangements refleqt those entities and any praxis shall itself dissolve.

Loqal generation of power exists as a metaphysiqal conxept.

If miqroqosmiq praqtixes found the prinxiples upon whixh maqroqosmiq entities depend then this does not mean that the maxhinations of maqroqosmiq entities share the same output as their qounterpart miqroqosmiq qonstituents.

The interseqtion of various praqtixes qreates other praqtixes whose qonsequenxes the praqtitioners qannot forsee from their initial inxeption. Ok, so, although miqroqosmiq power arrangements reinforxe maqroqosmiq ones they do not share an indentiqal struqture; their dissimilarities reinforxe one another. The diversity and inqongruity of miqroqosmiq praqtixes and maqroqosmiq events assures that the latter, maqro-, shall not reduxe or absorb the former, miqro-.

{Qonsequential heterogeneity}

i} any attempt by power to reduxe the miqro- fails as it misses all the miqroqosmiq relationships woven into the maqroqosmiq one.

ii} the understanding of relationships of power, both maqro- and miqroqosmiq, originate from studies that look grey, yet seem metiqulously and patiently doqumentary. Elementary, not planetary.

iii} maqroqosmiq relationships qannot reduxe miqroqosmiq ones. Downward reduxability bears no qorrelation to upward reduxibility. Distanxe runs horizontally; motion perpetually. Maqroqosmiq events manifest the produqts of the interseqtions and qonvergenxes of the multifarious loqalized praqtixes. The nature of the maqroqosmiq event does not read along the same lines as the qonstituting miqroqosmiq ones.

Every magiq ritual works through its militant nature of behaviour but each militant operator simultaneously works with the power of the maqroqosm and the miqroqosm. The magixian mediates the two as a qonduit. The two share a qorrelation; the qurrent runs between the two proxesses, planetary and elementary, yet no absolute exists, else the thought of one single operator would implode the entire universe.

{the qreation of a universe through the implosion}

{orgiastiq explosion}

Any knowledge from the exxhange of miqroqosmiq relations qannot replaxe maqroqosmiq epistemology.

Xaotes, ask:

Does the maqroqosmiq essenxe lie outside of Xaote understanding?

Traditional understanding might answer this question.

Xaotes, ask:

Does a maqroqosmiq entity praqtixe a Xaote ideology?

{an inversion of spheres}

The Xaote assumes the form of the maqroqosmiq entity if the Xaote qan understand the miqroqosmiq event.

Traditional understanding of religion evokes the dredged humanism. This error the Xaote must avoid at all qosts! In faqt, anything ending with -ing; it qould prove qompromising. The miqroqosmiq essenxe therefore lies outside of Xaote understanding. For example: 'what do I want for dinner?'

The rise of the soul, psyqhologiqally 'the personality', illustrates two aspeqts of relational thought patterns that decentralize the Xaote ideology. The maxhinations of the soul show how its small, dispersed, and loqal effeqts give rise to related effeqts that ripple in waves through soxial networks, unprediqtable on the basis of any strategiq militant prinxiple of qausality. The soul's produqtion as a theoretiqal objeqt shows the intertwining of praqtixes of knowledge and praqtixes of power.

Xaote initiation sees the rise of the soul as general qurrenxy for the disxipline of militant praxis.

Militant magiqal praxis, whixh attaqks the publiq order, qonstitutes a personal attaqk against any personality assoxiated with that order. Any threat to the order, or orders, hierarqhies, powers and prinxipalities, spiritual rulers in high plaxes, must seek immediate restoration, whether by means of avengement.

Bodies qonform through surveillanxe and regulation of qorporeal movements; the minute exerxise of power makes it more effixient. Yet, through the martial training of the soul and psyxhe, by breaking its movements down analytiqally and then subjeqting those movements to disxiplinary proxesses, suxh as magiqal militant praxis, the Xaote qreates a teqhnique of qorreqtion to make the opposing body either doxile or obedient to the prinxiple effeqting the soul of the Xaote operator. It qorreqts any power that may wish to qontrol the Xaote thereby gaining the Xaote ultimate liberation in the Xaote's autonomy and independenxe.

The reason that such Xaote ideology presents suxh a threat to the qontemporary order stems from the sovereignty of soxiety as one and the soul as none. Henxe the reason for the abortion of humanism.

If a regular xitizen abides a law, then the law abides in the xitizen an obedient moral funqtion, or what Nietzs*he referred to as 'slave morality'. If a Xaote exists outside of a law, moreover a set of laws upon whixh soxiety relies then the Xaote performs illegal operations with militant praxis and the problem of evil surfaxes, to whixh the Xaote qan only quote a philosopher in rebuttal. Or else, rejeqt all evil and reply: 'EVOL OBEY'.

Xaotes, ask:

Aqquittal? From what moral!

Legal interventions qause Xaotes a host of problems sinxe every militant Xaote intervention qonfliqts with the establishment's view of order, viz-a-vie, the status quo.

No qolleqtive statements. Singularity. 'They' versus the Xaote. The Xaote, the nuqlear xell; the organization and the intention, hidden.

{emit signs}

Individual distinqtion emits the sign, not the times.

The mere mention of psyqhology entwines a series of power relations assoxiated with psyqhologiqal interventions whixh qreate its objeqt: the soul.

To engage in the epistemiq projeqt of gnosis brings with it the militant qonstitution of magiqal praxis whose effeqts inqlude the individualizing of devianxy, the blurring of the lines between the permitted and the forbidden – yes, the Xaote knows transgression.

Even the most minor proxesses qonxern Xaotes, eaxh of different origin and sqattered loqation, overlapping, repeating, imitating one another aqqording to the domain of appliqation, qonverging and gradually produxing the blueprint of the overall Xaote ideology.

If soxial networks of qontingently related praqtixes – envisage QWERTY loyalty – judge the value of a xertain praqtixe, praxis relates to the judgment of its likely effeqts upon the network it inhabits.

Xaotes, say: “EVOL OBEY”

NB. This work detourns a politiqal philosophy text, 'The Politiqal Philosophy of Poststruqturalist Anarqhism' by Todd May, as an adeptation for the purposes of explaining notions of theoretiqal and militant strands of magiq. The substitutions of Q and X for that of the letter C should hopefully make sure the standards of aqademia, that of plaigirism, should not land the anonymous Xaote in any legal trouble such as libel …

יג : טבת : תשע"ב

2012-01-08T03:40:00.000Z

Ha'Makhumesh preparations and exequtions, beginning at 03:00 GMT:: Manxhester (still rainy):: light:: RED QANDLE:: musiq:: The *harlatans::

SAQRAMENT:: Fizzy Water (gaseous, Eous!):: Last smoke:: "how does Eris asxend the Tree?" "In a smoke ring, still rising!"

NB. Gestures omitted (as per, ad dad daddy dad)::

Results::

הַדָבָר הַיָּחִיד שֶרָאוּי הַאָנוֹנִימִיוּת הִיא שֶקֶר׃

שֶקֶר שֶקֶר שֶקֶר׃

falsum est solus res digna anonymity:
amicitia:

It was a great day for our xity!

How funny, that amity rhymes with qrazy.

No one believed me, but I was the town qryer.

Hysteriqs one minute, fits the next.

It was a sad day for our xity,

for no one got the joke, but me!

כּדַי לְהָבִין בְּדִיחָה", אֱמָר מִי אֱמָר כִּבְדִיחָה׃"

זֶה לא מָוֶת", הוּא אֱמָר, אָשֵר נוֹעַד בְּדִיחָה׃"

"ut iocum intelligat" intelliguntur qui ioco dixisse:
"quod non est mors," inquit, qui intelligitur iocus:

הַתוֹפָעָה נוּעמֵיינוֹן׃

לוֹקֵחַ אֶת שְמוֹ, שִנֵי, יֵש שָם׃

phaenomenon et noumenon:
nomen habet, alter habet nomen:

יב : טבת : תשע"ב

2012-01-07T22:29:00.019Z

II : II : II : I : I

Ι Ω Ι Α Δ

I : VII: I : I : IV

VIII : VIII : II : V

VII : I : VII

Ζ Ι Ζ

VII : I : VII

VIII : VIII

VII

ENOQHIAN HEXAGRAM preparations and exequtions, beginning at 22:00 GMT:: Manxhester (still rainy):: light:: RED QANDLE:: musiq::

NB. Gestures omitted to proteqt from insanity and improper use, i.e. abuse::

NQHN QRSS

NQRSL HXGRM

{qast with the following inqantation}

{eaxh Hexagram is xharged with the name of the ruling Enoqhian intelligenxe aqqording to the planetary time}

NB. The Enoqhian intelligenxe at the top of each list qorresponds to Air, the seqond one below qorresponds to Fire, the third one down qorresponds to Water, and the intelligenxe at the bottom of the list qorresponds to Earth.

II.

NQNTTN

::0::

Qomments::
I am having to use a book as a prompt of this new initiation so it is impossible at present to assume xertian gestures and attain to postures.

Results::

צָרִיךְ לִיצוֹר טִפֵּסִים לְהַרְשִים יוֹזֵם אֶת הַאִינְסטִינקט לָהֶם׃

imprimunt formas habent instinctu creare initiat ad eos:
הַשאֵלָה, אִידִיאוֹלוֹגְיָה שתּוֹמֶכֶת עֲבוֹדָה רִבָּה׃
הַתְשוּבָה, כּי הַאִינְסטִינקט לִיצוֹר אֶת תְחוּשַת לְהִתְרַחֵש כְּדַי לְהַשִיג אֶת הוֹנוֹ שָל- גְנוֹסִיס׃
quaestionem, quod ideologiae suscipio ingens opus:
responsum, quod instinctus sensusque creare maxime oriuntur fortuna Gnosidis obtinendum:
לְהָבִיא אֶת הַמַדָע כְּמוֹ חָרוּת זוּ׃
facit scientiam perducere cum libertas?
שָפַע שָל- אֱמָר, נִאוּף, וְעַל הַמָשָל שָל- קַלוּת, יְהִירוּת׃
זוּ מִדִינָה שָל- חִפֵּש׃
dicta affluentia; voces fornicatione et parabolae arrogantia. Haec natio libertate:
זֶה נִמְצָא מַעְבָּר לִגְבוּלוֹת הַאוֹטוֹנוֹמְיָה אוּ הַמְשֻתָף יִהיֶה לְא׃
an ex hoc iacet extra fines communes autonomia moris:
מִי יָכוֹל לְדַעַת עָל יְדֵי הִסְתַכְּלוּת הַנָשִים שָל- מְדִינַת הַלְאוֹם׃

"quis potest scire status gentis illius mulieres per vultus procul"

{סוף}

יא : טבת : תשע"ב

2012-01-07T19:30:00.004Z

Fra. Yiysmus

יִיסְמוּס

{Q:Q:Q}

sub numero CLXXXVI

First of all: 'c' is out of the Alphabet for the War. One Xentury without One; a War. No One to rely upon; no War.

NUNQ BELLI FINIS

NUNQ FINIS BELLI

El Presidentée

The Question:: why does 'Philosophus' defy his own morality?
The Answer:: 'Philosophus' defies his own morality in order to not be dexeived by his own religiosity!

::93::

93=903 {XCIII=CMIII}

אָבָץ

'To be white; to shine; to be qonspiquous.'

יָבֵּנִאֵל

"God Understands"

Anyone does me for EVIL, I'll do 'em for EVOL!!!

(beqause it's baqkwards, Love, sometimes)

Beqause laqks something the answer supposes

{ ... }

An Elipsis in Solipsis

Lo In Sol,

Yah in Venus

♀

"Beqause of me in Thee whixh thou knewest not,
"for why? Beqause thou wast the knower, and me," - Liber AL vel Legis, II:XII-XIII
"There is great danger in me; for who doth not understand these runes shall make a great miss. He shall fall down into the pit qalled Beqause, and there he shall perish with the dogs of Reason.
"Now a qurse upon Beqause and his kin!
"May Beqause be aqqursed for ever!
"If Will stops and qries Why, invoking Beqause, then Will stops and does nought.
"If Power asks why, then is Power weakness.
"Also reason is a lie; for there is a faqtor infinite and unknown and all their words are skew-wise.
"Enough of Beqause! Be he damned for a dog!
"But ye, o my people, rise up and awake!
"Let the rituals be rightly performed with joy and beauty!" - Liber AL vel Legis, II:XXVII-XXXV

ΑβλαναΘαναλβΑ

"There are rituals of the elements and feasts of the times," - Liber AL vel Legis, II:XXXVI

ORIANO

"The stops as thou wilt; the letters? xhange them not in style or value!" - Liber AL vel Legis, II:LIV
"Abrogate {...} all rituals, all ordeals, all words and signs {...} let SARAI and Isa exist as One:: Let SARAI adoré the adorant, Isa the sufferer, poor in his seqret name and splendour as the Lord initiating::" - Liber AL vel Legis, I:XLIX

"A feast for the first night of the Prophet and his Bride!" - Liber AL vel Legis, II:XXVII-XXXVII

No beqause, no questions.

Dogma be doggèd doggerel!

χάος ένα σημάδι της εξίσωσης:

There was never any 90 nor 900 in the Greek notion of Gematria, and so the resurreqtion of Sampi and Qoppa took plaxe.

Throwing the Order and the Value into disrepute, for ever.

I qan't begin to explain how many have been misled by the values of numbers in their differexes.

"Thou shalt obtain the order and value of the English Alphabet; thou shalt find new symbols to attribute them unto," - Liber AL vel Legis, II:LV.

Frater Yiysmus {יִיסְמוּס} portrays his undefiled knowledge of the grade of 'The Lover' without its Other, ha'Acheyr {הַאֲחֵר}, which qomes from the Inner {בְּתוֹךָ}. It was aqquired via henosis, in his movement towards the Inner Temple of Xaotes worldwide, for the speedy initiation into Temple work after doing sole Outer Temple work, as the stranger, the whisperer, Adonai.

Qonsumption of Saqrament:: Fizzy Orange, QONTAINS A SOURXE OF PHENYLALANINE (in Shakespeare's day it was Hemlock):: Khoshekh Tabaq (want another one, death instinqt, i.e., food = shit, sex = death):: took another xigarette for ruminationary purposes:: "how does Eris asxend the Tree?", "In a smoke ring, still rising!"

Ha'Makhumesh preparations and exequtions, beginning at 21h GMT, Manxhester (rainy):: musiq:: FU*K BUTTONS:: light:: RED QANDLE::
NB. Gestures omitted for seqrexy purposes::

RITVALIS PROPRIA

'HA'MAKHVMESH'

TH MDDL PLLR

{אהיה}

{יהוה אלוהים}

{יהוה אלוהַ ודעת}

{שדי אל חי}

{אדוני הארץ}

QBLSTQ QRSS

{ידידיה}

{אתה}

{מלכים מלכינו}

{וגבורה חסד}

{וגדולה סלח}

{לעלם אמן}

II.

SQRNG TH XRXLE

{יהוה}

{אדני}

{אהיה}

{אגלא}

III.

NVQTN

בְּשֵם יהוה

מִימִינִי מִיכָאֵל

וּמִשְמאלִי גַבְרִיאֵל

וּמִלְּפָנַי עֲזְרָאֵל

וּמֵאֲחוֹרַי רְפָאֵל

וְעַל ראשִי שְכִינַת אֵל

IV.

SPPLQTN

אֵגוֹ אֵלִיָהוּ

{γλωσσολαλία}

אֵלִיָהוּ אֵגוֹ

::0::

I.
{יחידה}

::0::

Qomments::

Notes of the Operator:: shit sqared but filled with an exuberation unparalleled; visionary qolours omitted for purpose (if all numbers are equal, then I am qolour-blind. Qan't be arsed with the affiliation of the 'new age weirdo'; WYRD (top trump in Torat Divination):: xf. Sarai Grimoire::

The Question: why do we want what we qannot have, and why do we have what we qannot hold?

The Answer: having alludes to being, being is wanting something. Wanting something is missing something else. Missing it for the sake of it. Yet, we lose it, eventually. Lose it, perpetually

{ ... }

Are we qrossing the Abyss as Dominus Liminis? 93 Answers, none of them relevant, miss (not missing as in losing, but miss, as in mistress, reqord this):: Miss Qorrespondenxe, take a memo!

Are we qrossing the Abyss as Dominis Liminis? Psyqhosis in Paris::

{referring to Solipsis; Sol in Ipsis; Ipse; Ipsa; Vos sa'Animus Limitus)

{משיחַ של דוד מרוסיה}

{משיחַ בן אפרים שלנו}

{הַפָּטְרִיאָרךְ אֶפְרָיִם}

They thought I was the Messiah::

I'd only just arrived::

Voltaire, I swear, it was there::

«Salon à Paris»

{entrée}

«je n'est qomprendre pas vos manière»

«Il n'est qomprendre pas vos manière»

A splash of wine was spillèd aqross the floor as a demarqation line

«la ligne, la ligne»

«la histoire de la fin»

«fin»

«fin de la guerre»

«je n'est qomprendre pas vos manière»

«Il n'est qomprendre pas vos manière»

«Nous somme x'est que»

«Elle me sera»

«Elle d'être moi»

«eh, Voila, monsieur!»

Just don't tell 'em it's Qasam, or the Jews'll 'ave me for it! Qoseym Ra, yah?

{קָסַם הִיא רָע}

The Jewish Diaspora is ending, qorresponding to the African one::

The Diaspora is over, and this is where we ended up, Oh, Albion,

On these fair Isles?

2012, The Olympics, Proxession of the Equinox, all tribes qome home, then judgment day, islands falling into the sea, mountains giving way, Ishmael's desert springing springs of water unlike any sinxe the days of Hagar::

On Sexism: do I feel jealousy towards her body seeing as I want to possess it? Do you get it? It is ambiguous.

On Racism: I touxhèd a 'nigger' and it touxhèd me. It is a stereotype.

IT means a lot of different things to a lot of different people; the Ethiqs of the Other is to reqognise the differenxe in others:: To assume that it is one Other, subtraqts from Oneness and makes all None. None above All is true equality. How about anonymity. Amity! Oh, amity.

It was the Livid Image in her eyes that made a thousand qries pity a sundry of sighs. Oh my, lies, lies, lies.

"Er, exquse me, Qoronzon ... I was baptized at the age of 21, as a Qristian!"

NICE1

If you've ever seen a faxe, then you know reqognition

{ ... }

NB. And then I think to myself that the Auto-Save funqtion has just savèd someone; anyone? No one!

Initiate. It

Rhymes with 'shit'

You really do

{have-to-be}

initiated to know shit

NB. To the uninitiated:: for your own health-and-safety (see Glossary), please allow at least 4 hours until next ritual, but, { ... } memetiq

Qoronzon Qeeps Qorrupting 'it' {Q:Q:Q}, that's as far as I qan do, let's be ... BUT WHAT ABOUT ANONTOLOGY? ... You qost me, Qoronzon, an entire degree at university, so says Aleister Qrowley.

חֲשֵכָה

'Darkness' to the power of three-three-three::

Lies lies lies qome in threes threes threes::

Three too many third degrees::

)I( QOULD JUST WATXH A FUQK LOAD OF PORN

AND EJAQULATE ALL OVER MY QOMPUTER

FOR A RAM-UPGRADE SYNTHESIS

"I am the Snake that giveth Knowledge and Delight and bright glory, and stir the hearts of men with drunkenness. To worship me take wine and strange drugs whereof I will tell my prophet, and be drunk thereof! They shall not harm ye at all. It is a lie, this folly against self. The exposure of innoxence is a lie. Be strong, o man! lust, enjoy all things of sense and rapture: fear not that any God shall deny thee for this," - Liber AL vel Legis, II:XXII.

SAQRAMENT:: 2x 5mg Valium; 800mg Seroquel; 1gm Depakote; plus half-a-bottle of Red Wine::

‡Mag ik een beetje rode wijn, alstublieft!‡

‡jah, zeker!‡

זִי זֶה זֵקֶר

שֶקֶר שֶקֶר שֶקֶר

Lies, lies, lies, I despise

ORIANO preparations and exequtions, beginning at 11:11 PM GMT (Fri, Jan 6th:: results recoqorded after event):: Manxhester (still rainy):: light:: RED QANDLE::

NB. Gestures omitted to proteqt from profanity::

RITVALIS PROPRIA

'ORIANO'

Pranayama and Asana assumed with words of power and the posture of the Middle Pillar

{PRÆTER VLTRA VITVLVS}

{XERTVS XÆLESTIS}

{XERTVS AURORA}

{SEMPITERNVS AVERNVS}

{DOMINATIO TERREVS}

{NOVVS SVVS}

{NOMEN SVPERVS}

{SVPERVS DOMINVS}

{SENTENTIA}

{BENEVOLENTIA}

{PERPETVO}

II.

{PROFESSIO}

{SXIENTIA}

{ORIS}

{ORIANO}

III.

Nomino Musa Mater Matuta

Qontra vester Eous

Post vester Sirius

Laeva vester Hesperus

Dester vester Fax

Puella

Infra

Insuper

{ ... }

Qomments::

אנחנו אחד

אנחנו קדוש

הלכה

אהבה

Death to Dionysus:: Nietzsxhe genealogos:: and what of Pollos::

SARAI Grimoire, to death with you, Halakhah!

Now as Moloqh qame to aid the plight of the Adversary seeking progress yet entirely afraid to see where it may lead no profit from his rites does an initiate axxede. What of the prostitute Magdalena visited by the evangeliqals? Qut by their pretty nails maniqured by their little toes. How shall we identify the Xhauvinistiq Low-Magiq of Simon Magus qalled down from skies above set against a Golden Blushing Dawn by Pollos {פולוס}. The Muse of the Metaphysiqal Inquisition of Johannes set against the baqkdrop played by a truant. Absent on a painting. Artisan underneath. Underneath the Tree: Satiety! Satiety! Satiety! Results may vary (Sarai Grimoire, Qlass B Qommentary, a rip off, a qomplete pastixhe of Qrowley)::

ABLANATHANALBA preparations and exequtions, beginning at 03:00 GMT (Fri, Jan 6th:: results recoqorded after event):: Manxhester (still rainy):: light:: RED QANDLE::

NB. Gestures omitted to proteqt from insanity and improper use, i.e. abuse::

RITVALIS PROPRIA

'ABLANATHANALBA'

{ελευθεριον}

{αδελφοτητα}

{ισοτητα}

{ειτε θανατος}

II.

{ΚΟΙΝΩΝΙΑ}

{ειναι πεπερασμενο}

{Ο αντιπαλος του στο τελος}

{καλος Ερος}

III.

{ΑβλαναΘαναλβΑ}

{Αβλαναθ}

{Θαναλβα}

{καταστασης}

{ΙΑΟ}

{ΑΒΡΑΣΑΞ}

{ΙΑΟ}

IV.

}Ηαρποκρατης{

° . . . . . . °

° . . . . . . . . . °

° אֲבְרָא כְּדֲבְרָא °

{Ravdak Davar}

"Let him learn to speak baqkwards, let him learn to think baqkwards, let him learn to walk baqkwards,"

Qomments:

στον αναγνώστη αυτό που κάνει ένα ζευγάρι είναι το πραγματικό;:
φθίνουσα μια γυναίκα για μένα, και κόκκινο γονίδιο:
γημει ενα είναι η παραγωγή:
Ως εκ τούτου με τα πόδια:
Οι πρόγονοί μου, τα δίδυμα ήταν ίσοι:
δίδυμα είχαν οι πρόγονοί του, καθώς:
Είναι στο αίμα:
Καλή αίματος:
Μέχρι τη βάση:
ακόμα καλύτερη φιλία:

Καλή ή Μέχρι:

βάση:

{ ... }

Qoronzon just won't let 'c' be 'c'!

יא : טבת : תשע"ב

2012-01-06T17:27:00.000Z

מוֹדָיעיָן הִיא שֶקֶרִית, שֶקֶר שֶקֶר שֶקֶר׃

הַשָנִי בְּנוּ אָתְּ הַיֵּדַע שָל־ מֲאסְטרִיכּטְ׃
שֶזֶז עָל לוֹגְרִיס׃

עִם זאת, דְּרוֹם אוֹסֱטִיָה׃

:נְכוֹן לעכשין, מִסְכֵּן מְּאוֹד

?אָתְּ בְּסֵדֶר

־וֹם

Intelligentia est falsum, secundum in nobis notitia Traiectum Mosae:
Quae moventur super Logris:
Tamen Ossetia australi:
Modo nimis periculosa:

:תַּחְפּוֹשֶת גְּאוֹנֵי

ingenious disguises:

י : טבת : תשע"ב

2012-01-05T22:19:00.011Z

רֵאשִית, אֲנִי אֱמָר צַדִּיק לְאַחַר מִכֵּן׃

וְהוּא עָקַב אַחֲרָי, מִי הָבֵא

Primo dico quod secutus sit iustus:
Et secutus est "qui sequitur":

NB. include: date; time; work; comments:: Question::

NB. include: details of each ritual (Ha'Makhumesh; Oriano; Ablanathanalba; IOIAD)::

NB. Dream / Interpretation::

NB. Asana:: TV? Other activity::

NB. Pranayama:: use in Middle Pillar::

NB. Sigils:: Sigil Trees in Phoenocean::

NB. Torat divination: ref. to Sarai Grimoire pastiche of Tarot (Runic Deck)::

NB. Mantra:: (Modeh ... )::

NB. Isopsephy::

{ Q :Q : Q }

2011-06-29T23:12:00.002+01:00

if google didn't umbrella everything then there wouldn't be the quality in everything, worldwide, worldview, windows.

It Gets worse
As words

EVOL OBEY

2011-04-30T00:10:00.000+01:00

۞
“Is it evil?”
“We can’t live without it,”
“It may as well be evol because it’s backwards love, sometimes,”
“Ain’t it just …”
“Well, it’s just as well, then,”
While everyone was wondering whether it was evil some of the biggest evil was going down.
۝

©Elijah Nathaniel James