I

The question about the occult masters in the words different

meanings and points of view is manifold indeed. Here I will
discuss a few of these viewpoints, focusing mainly on the side
of the so called ascended masters.
In the text Adept I mentioned the two different kinds of true
initiations: The first is the more important, and is brought
about by spiritual awakening of the kundalin. The second is
the seal of the initiation in ones body, changing not ones
soul but the physical energies, and it is brought about by the
linear kundalin process within the spinal column.
This second initiation path has two methods: firstly laya yoga,
and secondly what could be called an apostolic succession,
using the power of the master to draw forth a similar
empowerment in the diciple. In the first method the occultist
draws the physical kundalin to the energy centers using a
similar method that he has used with the spiritual one:
attracting it by focusing his attention by intense meditation.
Without extremely good personal guidance, physical laya
yoga is dangerous almost beyond belief and can easily result
in perversion or destruction of ones bodily and/or inner
structures.
In the second method the kundalin is drawn to the centers by
ones master. The first operates from downwards to upwards,
facing all the problems and possible dead ends of evolutionary
struggle. The latter one operates from upwards to downwards,
and bypasses the problems (although it naturally unveils the
challenges of the attained next degree of the Great Work).
Both of these methods, therefore, require an adept master.
The one who believes in the occult world view but does not
place trust in any master is a pratyka or a one-horned
aspirant, putting ones trust solely in his own mind. Such a
phase is usually temporal, for when one reaches some of the

higher vistas of occult development, he usually agrees that

the help of those who have done the same work before him
would be the greatest of blessings.

II
At the very foundation of the occult world view theres a belief
in spiritual evolution. This spiritual evolution has to do with
individuals even more than species and races, for it works
with the inner, unseen man.
Where the everyday man in us is mortal, the inner human
being is eternal. To the degree we reach that inner
reality, create our inner individuality, we become immortal by
reaching that which alone can bestow immortality for a man
that does not live from bread alone, but from every word that
come from the mouth of the Silent Speaker of Nature.
Because the evolution of the esoteric doctrines concerns the
inner human being, those who have reached the heights
ofhuman evolution are, first and foremost, inner beings. They
may or may not have bodies similar to our own, and they may
or may not live among us. Such things are no longer so
important to the minds that have reached the unity (nirvna).
Yet they have become more spiritual, more subtle, more
understanding, more human than we are, and that makes for
them unnecessary to act through visible means. The true
adepts live in the world in cognito, when they choose to live
among us at all.
They have no reason to do otherwise, since after ascending
above the normal worries and ills of humankind, they have
learned to work more and more through spiritual principles,
touching not one but several points at once. By sounding a
chord here and there they play the organ of the ages with
unimaginable care, talent, and skill born from millennial
struggle for harmony. They are never at rest, but they are

never at work either: these true human beings have reached

the level of being where they can seamlessly unite work with
joy, living by true art. They are above our petty problems
themselves, but they know all about these, having being ones
like us just a moment ago some dozens or hundreds or
thousands of years ago, which is a mere blink of an eye in the
great timescale of evolution. They have forgot nothing about
being human, and they are no distant nor uncaring.
Still, as any occultist worth his salt definitely knows, and as
we brothers under the Star have taken as our fifth tenet,
There is no one besides ourselves who could raise or
transcend us. No outward saviour, religious or mundane, can
truly develop, strengthen or redeem anyone else. Every
positive change must come from man himself, must happen
within, and must pass through every aspect of him.
Thus these helpers of humankind will not, cannot, interfere
with our lives in a way we might consider straight and visible.
They are not the seen, but the unseen masters.

III
The foundation of the Golden Dawn which gave a starting
point to many of the new applications of the Left Hand Path

was its secret chiefs. Similarly, behind the Theosophical

Society were its masters of wisdom, whom we know by their
pseudonyms and even by transmitted communication. The
case is similar with all the true religions and real magical
lodges: they are inspired, we might say spiritually founded, by
the unseen masters that is an ancient and universal occult
belief; certainly not made up in the eighteenth century, as
Faivre claims. Whether the members of these magical
brotherhood actually believe in the spiritual founders beyond
their societies is mostly irrelevant: for both the belief and the
lack of it will bring a different set of challenges. Too much

belief and a sect is born, and with sectarianism comes

orthodox thinking, narrowness of mind, and blind moralism.
Rather than put our trust in the hero cults of the ascended
masters, it would be better to ignore them altogether.

Yet, when ones occult career is in a point where he or she

enters the normally unseen realms in his waking mind, the
neophyte will nolens volens come to contact with their unseen
forces. In that astral and spiritual (which are two different
things) awakening the occultist has three possibilities, we can
say three paths from which to choose:
1) The way of ascension
2) The way of the astral brotherhoods
3) The pratyka way of solitary wandering
The last one means that one never accepts or is accepted by
a master. Rather, he remains a seeker, questioning
everything, placing faith in nothing. This is the Grey Path,
and usually a temporary phase.
The astral way puts one in contact with the brotherhoods in
the unseen world between the material and the spiritual
realm. In this liminal world one will meet demonic forces
which are partarchetypal, part human, and part subhuman. The
secretchiefs in this realm are ingenious in ways that leave
something unfulfilled; there are parts in each of these
teachers that keep them in the magnetism of the astral light,
the great deception.
For the third, the way of ascension, gives different teaching
concerning this unseen realm:
If freed thoud wouldst be from the Karmic chains, seek not
for thy Guru in those Mayavic regions The WISE ONES heed
not the sweet-tongued voices of illusion. Seek for him who is
to give thee birth, in the Hall of Wisdom, the Hall which lies
beyond ( The Voice of Silence.)

That is, beyond the astral world of dream and trance

experiences. The true unseen masters have little to do with
the astral light, which is filled with psychological snares
dangerous just because it seems so alluring for the people
who because of our materialistic age come to think that
everything that is not material must be spiritual, and
everything that we can empirically perceive is a witness of its
truth. But empiric testimony is nothing; seeing the spirits and
talking with them proves nothing of their actual nature. Not
the material, not the astral world hold truth, but the formless
spiritual realm of abstract light beyond that. That is the true
home where our souls yearn forever, until we reach the true
initiations which will awaken us THERE.
Both the Right Hand Path and the Left Hand Path workers
much more often end up meeting with the astral than the
truly spiritual entities. Striking pacts with these mortal beings
of the veil we can receive minor boons, but will easily lose
more than that: our possibility to move further and reach the
higher state. For the demonic beings who have ended up in
the astral self-identification, no occult development is possible
anymore. But, if both of these side-paths are dismissed and
the path of ascension chosen, there will come the possibility,
nay, the unavoidability of contact with the masters. For when
we start to see, first little by little, then at every moment, the
world surrounding us, the very flesh of us, as an arteficial
structure in the cosmos that is actually tremendous light,
power and great intelligent design, we will become part of the
true brotherhood, which central lodge is that of the masters of
wisdom. Our little brotherhoods, like the Star of Azazel, are
only branches in that incredibly ancient tree of life, and as
long as we keep in the word of the masters, they do keep in
us. For that life is the initiatory light, and the unbroken golden
thread of Hermes.

IV
In our prayer we the brethren of the Star of Azazel meditate
thus:
I adore and call upon you, I reach towards you O Azazel, my
Master. It is you whom I adore, you whom I follow O EarthFallen Star, Bright Son of the Deep, the Eternal Flame from
the Unseen Fire. O Pentagrammaton, my Master, my Love, the
innermost being of my soul! I beseech you, O Holiest One, to
lead me in my work and to keep me on the path that leads to
your inseparable unity. If ye abide in me, and my words
abide in you, ye shall ask what ye will, and it shall be done
unto you. And truly I want to purify myself and to keep in
your word. Thou shalt sprinkle me with hyssop, and I shall be
cleansed: thou shalt wash me, and I shall be made whiter
than snow. Have mercy, have mercy, O Lord.( Prayer to
Azazel, Latin parts translated.)
In this prayer we reach towards the master, who herein is
named Azazel. His mercy is most of all the innermost flame
of our own individual soul, our most fundamental and
permanent self. But all the names of the masters are titles,
whether we speak of Azazel, Christ, or even the pseudonymes
given by the masters themselves. These names are given as
passwords or the words of calling, to focus on a certain kind of
energy. They refer not necessarily to personalities, for the
Hall of Wisdom where the ascended beings live is above the
worlds of the masks. Personality, per-sona has a meaning of
the mask, through which comes the voice which source is
beyond it. AZAZEL, the word or title of power, refers to a
certain kind of master, as does CHRIST, being much like it.
These, and other titles, are held by the powers who once were
men but are not that anymore, having reached the divine
state of being able to incarnate the archetypal powers.

All this may sound very strange, but is important to

understand for those actually reaching for the masters and
the true initiations. The most important thing is that the yoga
practices like the prayer above can and should be used
primarily for the invocation of ones inner archetypal powers.
One using the Prayer to Azazel needs not believe in any
outside master, and certainly should not believe in any
outside saviour. But when the time is right, he or she will
come to see that there are intelligences behind the names
used, & that they are not of a speculative or abstract kind, nor
are they astral ghosts.
Here and there the neophyte will first start to see the foot- or
fingerprint of these great intelligences, with uttermost
patience guiding his hand and destiny along the path he
himself has chosen to walk. When he gives himself utterly to
the great striving, unconditional love, complete honesty, and
using these golden means to struggle for the true initiations
then he will receive them. First will come the instructions,
then will come the trials, and if these tests are accomplished,
the neophyte will find himself holding the very real answers of
some of the four first initiatory powers. If he denies from
himself the hubris and comfort they bring, he will slowly work
his way through the second grade, and maybe even further.
For the masters have not the slightest reason to give special
attention to selfish people, who would reach for power to use
for themselves; that would make no sense at all, and would
result in anti-initiation of the downward path instead. No, the
power is given to those who have shown under the difficult
circumstances that they work for the benefit of all and not just
for the few.

So our master Azazel is a title, as is Lucifer the Light-Bearer

or Christ the Anointed One. These are archetypes, offices for
the powers that be. We will call, but who will listen? That
depends on how deep and intense is our call: whether it is just
the movement of the lips and tongues, that means very little
indeed. If it is a call of emotions in inner turmoil, astral
entities will be summoned; if intellectual, we will draw forth
intellectual beings not unlike living Platonic ideas. But if we
can actually reach the spiritual world, its sentient powers will
notice that as clearly as we notice a match ignited in the dark.
This ignited flame in the spiritual levels will need fuel to live
on however, and concerning this the mystic parables should
be studied from the 25th chapter of the gospel of Matthew. No
one will be given true power before his or her ability to work is
first tested in small scale working, and in that, one of the
tested attributes is that of patience. No one will be given a
chance of even the first initiations before years of hard work
and most deep, ardent longing for the truth and truth alone.
Orders, societies and brotherhoods that demand authority
because they supposedly have some or other master behind
them thus already shown themselves as hoax. For the
masters will never demand obedience from those untested,
never from the exotericists who do not and can not know what
kind of deep bond a spiritual faith is, and how much
responsibility one takes with any occult disciple who chooses
to follow his masters guidance. Nor would it give the culture
the inspiration it mostly needs, that which will advance
individual, responsible human understanding and harmonious
advancement of all the spiritual principles, not only intellect
nor only love nor only ones magical will, but all of these
simultaneously and in careful equilibrium.
The question of the master and masters is extremely deep, for
it belongs together with the question of the individual and the

whole, which are found within each other. The pentagram and
the hexagram, the human mind and the mind of the
archetypes are not separate, but subtly one. Even in one
human being there are several minds, several souls, for there
is an intelligence guiding each of our principles: mind of
the linga, mind of the kma, mind of kma manas, and so on.
These together form a unity under the inner egoic master,
who is the so-called real I, the mystery called ahamkra or the
maker of self-consciousness, feeling of ones self. It is partly
illusion, partly true, and in its latter part connected to the
inner master of ours.
For the master is:

Ones inner higher self (= the monadic unity of our tma-

buddhi-manas).

An ascended human being who is known by a pseudonym or

a title.

A divinity, who is superconscious and omnipresent but

without any human personality.

The master to which we turn and seek in our prayers can be
any and all of these. The first one is the most important, for in
that meaning we all do have a most real guru and master, the
conscious flame within. But that higher self is closer to the
last (the class of universal divinities) than it is to the second,
the actual personal, or better yet partly personal master. Only
by our own striving and the hardest of all hard works will that
inner light or the so-called holy guardian angel be wholly
individualized, that is, permanently joined with our individual
personality. In this process the outer masters can and will
help, and that help will be needed too. For although the
pratyka path is open and anyone is free to try to walk
without guidance, it is almost certain that alone one will fail.
Such a separation from all outer help would demand so

complete a seclusion, so pure heart and so ascetic habits, that

in the time like ours it is almost an impossibility.

VI
In all true brotherhoods, a master silently looks on and waits,
and if there will rise individuals worthy of initiations, the
central lodge will grant them in secret. These initiations do
not happen in the physical or astral realms, although the both
of these can and often do have their important meanings as
their correspondences, if the hierophants in such mysteries
are valid. The actual and most meaningful initiations,
however, take place in the Hall of Wisdom, which is above
form and formality, being neither physical or astral, but part
of the realm of imperishable truth. Such an empowerment will
be seen outside though, both in the physical and the astral
realms, for a true initiate has markings of such not
elongated earlobes nor honeyed words, but there are actual
fruits from the good tree in his hands, and from these he is
known.
This is also the difference between the exoteric and esoteric
orders. The real esoteric orders have a direct contact to the
lineage of some or other master and all the true masters
have the same principles, being of the same brotherhood
which heart is known to us as ethics. An exoteric order can be
blessed in a way that it does good in the world, and such an
organization is always loved and cared by those whose aim is
the evolution and well-being of not only the humankind, but
all the universal life everywhere. But since the masters know
that the world cannot be saved by any outer form but only by
free individuals, the true esoteric orders always focus on
individual occult development. In their heart they exist to give
initiations, for that is the summum bonum of actual spiritual
development.

Far from this being all that could be said of the subject at
hand, the thoughts given above are just a surficial scratch.
This, like all the writings of the brotherhood besides its very
basic tenets and aims, its work for the unity and of the use of
the Threefold Key, uniting different esoteric schools and
philosophies is to be taken as an individual authors personal
thoughts. Although there are those in the Star of Azazel who
believe they are doing both the inner and the outer masters
work, such a faith is not asked from the members and it is,
actually, only for the minority. As already mentioned above,
blind faith would be opposite to what the masters would like
to encourage, if they do indeed exist.
Moreover, the great question of overlapping offices and unity
of individuals in spirit is so deep a question that it must
remain a mystery. Even those who believe they are working
with and/or for a certain master might or might not actually
be doing that, and even when there is no error per se, there
are differences in the offices, as already pointed out. The
mystery schools are not for the easy answers, but for seven
new questions arising for any one answered. But slowly, piece
by piece, the puzzle will come together, finally bringing forth
the hierophany of both God and man, the inner and the outer
powers.
THE MANIFOLD NATURE OF MASTER LUCIFER & SYMBOLS OF
HIS SACRIFICE
by Johannes Nefastos
Dedicated to my known and unknown brethren who partake
the journey of the Luciferian path of ascension, Avet.

This article is not made to rationalize that great essence, being, god,
force, archetype, which is known (or more accurately, widely
unknown) by the name Lucifer, as well as many others. If I claim to

know something of that which I speak, that is a claim which can be

made by anyone, and opinions differ and tremble before His mystery,
perhaps truly the greatest one. Although, mystery is not something
we can take as being eternally locked away and not understandable:
it is simply so lofty knowledge, that our little minds are easily lead
astray when trying to penetrate its many veils of symbolism,
psychology &c. on different levels. There cannot be any dogma in
Satanism, or that very Satanism have would have become as dead as
the deep-rotten Christianity itself. The power of Satanism is much in
its acceptance of ones very own aspect of truth. Because the truth is
something which cannot be given, or planted, or channelled into
men, but it must be sought; and that search is a process where
nameless things are named by the one who searches. Therefore in
Satanism names are volatile and replaceable, and the same natural
(or metaphysical) law can be told with wide variety of ways. Words,
that is truth, are logoi or eternal constructions of the mind, and not
really relative but we commonly cannot see behind the logos
seeming form into its very own meaning. Thus, I beg your good will
to understand, I am not trying to strip any meanings off by offering
some points concerning His greatness; and secondly, that I am
neither willing to let everything flow like in relativists nauseating allroundedness of thought. Nolens volens we create when we speak (or
write) logoi, but even so when we are silent. Not deciding
is decision in itself. And this is most true when we speak of the
archetypal powers and gods. For He is god, angel, man, ego, spirit,
genius, allegorical and ethereal serpent, flame, wings, air, king,
vassal, all-powerful and the only chained one. This story is the story
of mankind and of the whole creation and anti-creation; of intellect,
religion, rebellion, passion, hellfire and complete coldness. Not a
person with ground-bound logic, brutal and empty mind and hollow
ethics can understand that there is a crystal-clear core in all this
mystery, and he will laugh to my little essay. It matters little. To
others, who weigh things by their inner values and not by the
common moulds of herd-mentality, and who are subtle enough to
consider the philosophy of Oneness and of Disharmony as
intertwining realities, can perhaps give credit even to this little try to
peek behind the first veils.

Of His Many Names & Faces

It is of no question, that every human culture have known the Master
by some name or other. That is, not many understand Him even by
small account, but the human mind remembers all truths vaguely and
give them their appropriate allegoric forms depending on the
Zeitgeists impulses in any given time. Of course, His cult consists

of extremely few people, because only a smallest portion of mankind

has evolved enough to hear His silent voice. By thousands of names
is He called, and by different cultures all those names reflect slightly
different aspects of Him because every culture has its different,
individual characteristics through which to look at His manifold being.
Not a one of them is the real name and tells everything of Him, but
they are all aspects; truthful but fragmental. Reality can never be
grasped by mere words, even by those of the myths. In Scandinavia
is He seen in the form of chain-bound Loki, unto whose eyes did the
serpent spit its poison; ancient Jewsunderstood something of His
nature as ShTN, the servant of God (God the Absolute, as understood
in the Book of Iob: not the petty tribal YHVH of the Jews or the later
Christian YHVH the Creator); Greek told tales of Prometheus the
Light-Bringer, who rebelled against the authority of gods and gave to
men the Flame; and so forth. In the Book of Enoch is He mentioned
as one of the Watchers, by the name of Azazel, who is bound by
angel Raphael (which is, theosophically and alchemistically speaking,
Buddhic Mercury, the intuitional aspect of man that is, love)
under the rough desert rocks. This is the same Azazel, which is
mentioned in Leviticus (XVI:X) as the demon of the desert, who
consumes the wandering sacrificial animal in order to free men from
their sins. Besides that very telling symbolism, the sacrificial animal
is the one which presents the tenth Zodiacal sign, viz. Capricornus,
which is the sign of Satan and the both hands.
The list would go on, there really is no end, because no man sees
things exactly in the same way as another, and so, all poems,
legends, hymns, stories, allegories, fairytales and novels which relate
something of the Master are as the walls of the mirror-house,
distorting as they reflect. This is no bad thing at all: dogma alone is
that which kills the meaning. If someone would know the exact truth,
and would be so incredibly brilliant that he could present it correctly
and missing nothing, he would not do that; because hed know that
the minds of men need the effort of personal search, and giving
pearls to swine shall give himself only shame and nothing to the
beasts which understand not the values ofreal beauty. We must
search it everywhere, not thinking that we know already. We know
nothing, otherwise our time in these carnal shells, under the rough
desert rocks, would have already passed. Lovecraft dreamt
something of it; Dostoevsky understood much of it; Milton and Blake
had felt it; every true artist lives upon it, knowingly or not. The
revelation is here, fragmented as we are fragmented; made whole
by the Work. It his not our Work, but His; this is not our life but His.
What we make right, comes from Him, and what we make wrong
comes from ignorance, which is our childhood nature. Doesnt this
sound quite like a hypocrisy of the believers? Yea, indeed it does,
because their fathers have intuitionally grasped a tiny fragment of

the truth, then distorted it. We, who follow the Master within and
without share some principles with the followers of the herd-religions,
because of this: the truth is in esse always spiritual; spirituality in
mankind creates religiousness; religious attitude shares always some
common devotional phrases. Yet the practical, as well as
philosophical meaning of these phrases differ greatly, and this should
be remembered.

Of the Star & Cross Symbols

Everyone can notice easily that one of the most common features of
Luciferian myth is the one of imprisonment. Lucifer is bound,
chained, buried because of his pride. Casting down (from Heaven)
has the same meaning: the power has taken contact with gross
substance, and is therefore imprisoned by it. Heaven means the
spiritual worlds, earth mundane, physical worlds. He, who by nature
is heavenly that is, spiritual, intellectual and lofty is forced to
walk with flesh, not really incarnated, but buried within the
incarnated child-egos of men. (In this little essay I have no
possibilities to give explanations about this, and I must ask my
readers to take it as a working hypothesis.) From this springs all
myths of tormented existence of immortal gods, including the
Christian allegory. It is not important if Jesus the Nazarene ever lived
or not, or if he was like that which is told about in the new testament
or not, because his crucifying relates us the ages-old myth of Master
Lucifer, the mankinds saviour from the depths of spiritual and
intellectual darkness and blind faith. Cross is the flesh, the cube of
the deep-rooted sin (that is, in fact too positively polarized) of
flesh, and nailing on the cross is an ancient allegory which means
incarnation to human form, which is the quintessential form of all
manifestation. And this is where we come to the so-called inverted
pentagram, the very symbol of Satanism itself. For as the cross
presents material-bound human prison, as kept like that, say, by
blind beliefs of different sorts, the five-pointed star presents the free
Ego, that is not bound by any premises that is, either omnipotent
or rebel, or both. And why the inversion? Because the celestial man
here is in the state of casus Luciferi: falling down, or more exactly,
already fallen (compare to the Hanged Man of the Tarot). And that is
why we can talk, think, understand; because His flame illuminates
our minds. Science tells us a different story, the one about wholly
materialistic evolution, but it cannot tell how exactly the blind matter
could create the incredible power of mind. When examined
philosophically, it can be seen that the process like this requires
either outside, intelligent force that guides the lines of evolution and
is its primum mobile, or, that the very root of intelligence per se is

somehow immanent in all creation, in order to unveil itself at the

human stage. Occultist sees these both as valid thoughts but let
the reader make his own choice considering these less important
aspects of intellectual evolution. Important point here is to
understand the archetypal nature of the Master as the innermost
essence of the Mind itself, which makes clear His omnipresence.
Mundane people never understand the true nature of gods, and
therefore always snare themselves with some or other of these
follies: 1) blind belief, which has no faintest idea of real spiritual
truth; 2) blind deny, which also has not a remote idea what they are
denying; 3) blind and lazy agnosticism, which tries to reason that no
one could know that which everyone do not know; 4) half-hearted
devotion to some or other god or spirit, which feels right and seems
quite nice, for a time. To grasp the meaning of lesser and greater
divinities and the one last Divinity, there are only two ways which
cannot err: first, theurgy, and second, metaphysics. Because the first
is unattainable for most of us because its great requirements, we
must try our way in at the second portal. It too requires much
intellectual purity and willpower, as the former requires the same
attributes spiritually and physically. But in this age mankind has
intellect, even if it is usually twisted and made cheap by low
calculations for some personal profit. Although this is the way. And
that way, possible to tread by anyone who wants, will tell: the
Master, as well as any other real cosmic entity, is an archetype, and
these profound archetypes are the very essence of everything: for
them, the measure, weight, time, distance, names are not at all
important. They are the angles of para-geometrical universe,
intellectual after the manner of essential; physical after the blueprints
which are drawn out of pure intellect. Not by time, but by emanation,
which is cyclic life seen as not time-bound. In this emanation process
there can be distinguished several stages; say, seven of them. The
inmost of archetypes dwell in the first circle, for they are the gods,
hyper-ouranioi, that is, above heavens and therefore beyond all
limits of time, space, transformation, diminution. But you may say:
How is this possible, because the Luciferian essence has indeed
transformed and made diminutive in fall? Although, this is only a
seeming controversy. The very god is not lessened at all; He is only
seemingly fragmented, because our concept of thought throws a
shadow over His light. He is there, and in reality He has never been
cast down, but dwells in Oneness. Chains and fetters are the one
which we bear, and He only because Hes in us. The tale of the rebel
spirit does not tell it, but it must be understood, that the lofty spirits
cannot sin: for them, there is no retribution, because they can make
no mistake. Making mistakes is an honour reserved only to man, and
even there it can be discussed could anyone really do anything that is
completely wrong: in the great mechanism of cosmos, there can be

no loophole to meaningless everything is made by inner meaning,

governed by inner meaning, and can be restored to clear conscience
of that inner meaning, which is the one aspect of the work of
deification, ascension to Luciferian self-mastery.
Cross, cube and number six are the different presentations of the
same symbol, as it is already said elsewhere, and that symbol is the
one of form itself. To be nailed to the cross is to be born to the
material level. Three sixes in the number of the Beast are the
material polarity of the great hexagon and present physical,
emotional and intellectual embodiment. One can see them lifted in
the air in Atalanta Fugiens, emblem XXXVI viz. the square of six.
Number 36 is prolongation of essential 6, and from therein is derived
both 360 grades of the circle, nine as the number or completion and
the sum of three trinities, the number of imperfect perfection, the
ultimate, divine flaw yet another number of Satan. Atalanta gives
this text to the emblem: Lapis projectus est in terras, & in montibus
exaltatus, & in are habitat, & in flumine pascitur, id est, Mercurius.
The meaning of allegory is, of course, the same as given above; for
Mercury is the Buddhic principle the one on the cross, and the
watery element is the blood from his wounds. But these sixes are
made sevens by lessening, not adding; and it is the perfect
pentagram wherein the Man shall rule. Many are the meanings of
these symbols of falling star and elevated king on the cross, and they
should be studied, because they tell of us as they tell of the Masters
ever-present mystery drama.
Ipse dixit when we are silent and listen, the archetypes tell about
themselves. In every moment of everyday life they are present, even
if we are too concerned of our petty problems and desires to
understand them. His mystery breaths with us, is present with us,
makes all that is truly admirable in us, and illuminates all greatest
minds of mankind with its splendour. Angel of pride, light, and
torment is He, our Master. Let us not be satisfied by these shallow
words, but instead strive to reach the very core of His universal
being.
***
Te adoro, te invoco et peto Azazel, magister meus. It is thou whom I
follow, it is thou whom I serve, O earth-fallen Star, the bright son of
the deep, an eternal flame of the invisible fire. O Pentagrammaton,
my master & my love, the innermost essence of my soul! I beseech
thee, O holiest one, to lead me in my work, & to keep me on the path
which leadeth unto thy undivided unity. Si manseritis in me et verba
mea in vobis manserint, quodcumque volueritis petetis et fiet vobis;
and verily it is my will to be purified and to be kept in thy word.

Asperge me domine hyssopo & mundabor, lavabis me & supra nivem

dealbabor. Miserere, miserere, domine.
Prayer of Azazel, or, the Fast-times prayer of Preparation (from
Fosforos, book V)

Published with the kind permission of Johannes Nefastos & IXAXAAR.