RASPUTIN, IL SANTO PECCATORE
Estasi, magia e illuminismo sociale nel crepuscolo dell’Impero russo
di ROBERTO NEGRINI

Pubblicato unitamente ai 3 Box sul mensile
I Misteri n°5, Luglio 1995.

Troppo spesso un metodo storiografico miope, unilaterale o parzialistico impedisce di applicare all’analisi degli eventi storici criteri adeguati a esplorarne la complessità. In particolare la lettura esclusivamente sociologica, economica, politica o religiosa di avvenimenti e personaggi chiave da cui sono scaturiti crocevia o decisioni determinanti lascia spazio a piccole e grandi zone d’ombra, scomode, inquietanti, ma di enorme interesse per lo studioso multidisciplinare e libero da pregiudizi accademici. Esempio paradigmatico ne è la transazione dall’Impero sacrale degli Zar a quello comunista sovietico, nelle cui pieghe ritroviamo l’oscura e dimenticata protagonista di quell’ora fatale del nostro secolo: la spiritualità magica russa e i suoi strani, evanescenti interpreti. Una comparata analisi di quelle pluriformi fenomenologie sociali, religiose, etnologiche e magico-esoteriche compresenti nell’area dell’Impero zarista a cavallo fra Otto e Novecento aspetta ancora di essere scritta. Nell’intrecciarsi traumatico di una contraddittoria serie di influenze che raccordavano l’assolutismo teologico della più rigida ortodossia all’illuminismo razionalistico introdotto da Caterina la Grande, in un territorio comprendente parte dell’Europa e larga parte dell’Asia si videro coesistere sopravvivenze sciamaniche e teologia bizantina, feudalesimo medievale e rivoluzione industriale, immense ricchezze individuali e indicibili povertà collettive. Un coacervo dal quale ebbe paradossalmente vita la più monumentale costruzione sociale materialistica di tutti i tempi.

Il mito della Terza Roma

“Caro amico, dirò ancora una volta: è spaventosa la nuvola che sta sopra la Russia, disgrazia e tristezza immense, buio senza schiarite, un illimitato mare di lacrime e di sangue. Cosa dire? Non ci sono parole, orrore indescrivibile. So che tutti vogliono da te la guerra, anche i fedeli, non sapendo che sarà la rovina ... Tu sei lo Zar, il padre del popolo, non permettere che i pazzi vincano e perdano il popolo e se stessi. Ecco, si vincerà la Germania; ma la Russia? A pensarci, non c’è vittima più pietosa in tutti i secoli, è sommersa nel sangue, grande è il disastro, infinita la tristezza�.
Con queste accorate parole dirette allo Zar di tutte le Russie Nicola II, cariche di enfasi profetica e vergate con mano malferma dal suo letto di ospedale a Tjumen nel luglio 1914, il monaco “maledetto� Grigorij Rasputin tentava per l’ultima volta di arrestare la catena di eventi che era sul punto di travolgere e sconvolgere l’Europa.
Soltanto poche settimane prima, il 28 giugno (15 giugno secondo il calendario Giuliano ancora vigente in Russia a quell’epoca), a Sarajevo il terrorista serbo Gavrilo Prinzip aveva ucciso in un attentato l’arciduca d’Austria Francesco Ferdinando, erede al trono asburgico e sua moglie. La conseguente dichiarazione di guerra alla Serbia da parte dell’Austria, forte della sua alleanza con la Germania di Guglielmo II, aveva rapidamente trascinato lo Zar verso la mobilitazione generale a favore degli alleati serbi, nonostante il già precario equilibrio interno dell’Impero. E proprio in quei giorni, con una sincronicità che ebbe tutto il sapore del complotto, lo stregone Rasputin, la cui enorme influenza a corte già più volte aveva esautorato i piani guerrafondai dell’estrema destra politica e religiosa, era caduto vittima di un attentato durante una visita al suo paese nativo nella zona della Siberia occidentale.
Travestita da mendicante, Chionija Guseva, una mistica fanatica e debole di mente discepola del predicatore e ieromonaco ultranazionalista Jliodor (Sergei Trufanov), aveva atteso per due intere settimane l’arrivo di Rasputin e infine era riuscita ad avvicinarlo e pugnalarlo a tradimento al grido di “ho ucciso l’Anticristo!�. Nonostante la gravissima ferita al ventre la tempra fisica eccezionale e forse gli strani poteri del monaco-contadino ebbero la meglio e dopo il trasporto al vicino ospedale di Tjumen l’“Anticristo� superò la crisi e sopravvisse. La forzata lontananza dalla corte non gli permise però di raggiungere, come invece tante volte era accaduto, la mente e il cuore dello Zar e nonostante i suoi ripetuti appelli, le sue lettere, i suoi frenetici telegrammi a Pietroburgo l’Impero zarista aprì l’ultimo capitolo della propria storia mentre in Europa si accendevano i bagliori del primo conflitto mondiale.
Si narra infatti che Nicola II, che pure per quasi un decennio aveva prepotentemente subito il fascino magnetico di Rasputin fino ad eleggerlo a proprio consigliere personale, abbia strappato con rabbia l’ultimo telegramma dell’amico convalescente che ancora lo implorava di desistere dalla guerra. In quel frangente le influenze di gran parte della Duma (il Parlamento russo), dell’aristocrazia e dell’esercito prevalsero e, forse per la prima volta nella sua sfortunata carriera di autocrate amletico, Nicola Romanov ritenne di dover pienamente incarnare il mito imperiale del “sovrano vittorioso� ereditato dai suoi avi. Forse in quel rigurgito di orgoglio militare, e in qualche modo religioso, che lo spingeva a contare su una guerra vittoriosa come strumento di riaffermazione della propria sovranità teocratica, egli rilesse o ricordò le parole, ben diverse, che un altro monaco visionario, Filoteo di Pskov, aveva inviato in un’epistola, 300 anni prima, al granduca di Mosca Basilio III (1505-1533): “la Chiesa dell’antica Roma cadde per la sua eresia; le porte della seconda Roma, Costantinopoli, furono abbattute dalle asce dei turchi infedeli; ma la Chiesa di Mosca, la nuova Roma, risplende più del sole su tutto l’universo. Tu sei il sovrano ecumenico, tu devi reggere le redini del governo nel timore di Dio; abbi timore di Lui che te le ha affidate. Due Rome sono cadute, ma la terza rimane salda in piedi; una quarta non vi sarà. Il tuo Regno Cristiano non sarà mai dato ad alcun altro sovrano�.
Secondo i teologi ortodossi russi, quindi, la Prima Roma aveva portato nel mondo il Cristianesimo e la sua legge incarnando l’autorità del Padre; poi era caduta nell’eresia e la luce della retta dottrina, il Verbo-Logos o Figlio, si era incarnata, dopo lo scisma della Chiesa Orientale, in Costantinopoli, la Seconda Roma; infine quando Costantinopoli “per la sua corruzione� era caduta in mani islamiche (1453) lo Spirito Santo aveva trovato una sua incorporazione nella Terza Roma: Mosca, dalla quale si sarebbe irradiato nel mondo il culto ortodosso e santificante dell’Impero Perfetto. E quando nel 1547 Ivan IV “il terribile�, successore di Basilio III, si era consolidato nel titolo di Zar (interpretato dai russi come l’equivalente del Basileus bizantino) e successivamente il Metropolita di Mosca era stato nominato Patriarca l’idea-forza della Terza Roma aveva trovato nell’anima russa una completa sanzione storica.

Eretici, riformatori e visionari nel nome della Grande Madre

All’inasprimento istituzionale di ogni ortodossia vengono sempre a contrapporsi atteggiamenti alternativi ed eretici. Anche nell’ambito dell’ortodossia russa già dagli anni precedenti alla salita al trono di Ivan IV si erano delineate due principali tendenze religiose sensibilmente diverse tra loro.
La prima di queste, detta dei Giuseppiniti dal nome del principale sostenitore Josif Sanin, Superiore del monastero di Volotsk, sosteneva la necessità teologica e politica di una stretta alleanza fra Chiesa e Trono, autorità spirituale e potere secolare, con la conseguente enfasi sull’unità dogmatica e sul formalismo ritualistico. La Terza Roma doveva riflettere il modello teocratico già rappresentato da Bisanzio e dai Papi e ogni forma eretica di libero approccio al sacro andava decisamente repressa.
L’opposta tendenza, definita dei Non Possidenti e capeggiata dal monaco vagante Nilo di Sorks, un mistico esicasta che aveva soggiornato per qualche tempo presso il monastero del Monte Athos, propugnava l’assoluta separazione della dimensione religiosa da quella mondana, la totale autonomia dei monaci dal potere politico, la necessità etica di un’equa distribuzione delle ricchezze e un libero approccio alle Sacre Scritture articolato sull’esperienza mistica e individuale del divino.
Per evidenti motivi di opportunità politica la corrente giuseppinita trovò più largo consenso presso i granduchi di Mosca - divenuti “Zar di tutte le Russie� - e conseguentemente verso la metà del secolo XVII, con l’avvento della dinastia dei Romanov, venne accelerato un processo di irrigidimento politico-religioso che portò infine a una piena e dichiarata nazionalizzazione della Chiesa russa. Pietro III Romanov il Grande fu proclamato di fatto capo assoluto della Chiesa e il Patriarcato di Mosca venne abolito per essere sostituito da un “Santo Sinodo� di vescovi eletti e controllati dallo Zar.
Ma nel Seicento le condizioni storiche e geografiche della Terza Roma erano profondamente diverse da quelle dei modelli bizantini e occidentali che erano maturate sull’onda portante dell’Impero Romano. Di fatto la stretta e forzata coesione fra l’aristocrazia guerriera di Mosca e la multiforme spiritualità cristiano-ortodossa portò fatalmente a un indebolimento di entrambe; la reazione dei Non possidenti contro il Patriarca Nikon (1605-1681), che aveva spianato la strada alla teocrazia bizantineggiante dei Romanov, si concretizzò infatti in un autentico scisma, con la separazione dalla Chiesa russa di un vasto movimento dissidente di ispirazione mistica noto come i Vecchi Credenti.
La dottrina di questa dissidenza, che si diffuse dapprima fra le classi più libere e intraprendenti come i mercanti, i contadini dell’est e del nord e i cosacchi, enfatizzava sia un ritorno alle radici slave del culto cristiano ortodosso, sia una rinnovata forma di intimismo religioso e un radicale rifiuto delle influenze greche e bizantine nel rito e nella prassi sociale, aprendo così la strada alla proliferazione di ulteriori e ben più radicali movimenti e sette, sempre più orientati verso una spiritualità slegata da ogni margine dogmatico o formalismo istituzionale. Andrej Amal’rick, uno dei più interessanti fra gli storici sovietici dissidenti, ricorda che “le prime sette sorsero in Russia a cavallo dei secoli XVII e XVIII. Anche prima vivevano in Russia adepti di sette diverse che subivano influenze provenienti principalmente dalla Lituania e dalla Svezia, ma a causa della predilezione delle masse per l’aspetto rituale della religione ebbero poca risonanza prima dell’effervescenza suscitata dallo scisma. Lo stato in cui l’uomo si sente sottoposto a una volontà non umana, in cui ha visioni e proferisce parole incoerenti, era noto già da tempo nella Russia pagana e ‘profeti’ e ‘profetesse’ di campagna cadevano in trances isteriche. Generalmente si attribuivano queste manifestazioni a forze demoniache, ma dalla fine del secolo XVII alcuni di tali profeti cominciarono ad assicurare che erano ispirati dallo Spirito Santo� (Rasputin, il “monaco nero� e la corte dell’ultimo Zar, Einaudi 1984).
La rivolta contro la sclerosi dogmatica e burocratica dell’ortodossia ufficiale generò le migliori condizioni per il riaffiorare di arcaici retaggi cultuali di carattere sciamanico pre-cristiano e di influenze, mai del tutto sopite, risalenti ai precedenti secoli di dominazione tartara. La trance, l’estasi, la danza sfrenata, la possessione mistica, le varie tecniche per indurre un superamento, anche violento, del normale stato di coscienza attraverso il dolore o il piacere estremi emersero (o riemersero) enfaticamente nella fenomenologia religiosa; si caratterizzarono così forme estreme e dirette di rapporto con lo Spirito Santo, cioè con quell’aspetto del divino che più di ogni altro, nonostante il travestimento cristiano, rifletteva l’arcaica eredità della Grande Madre Cosmica, il più antico fra gli Archetipi del Sacro.
Patrona della Terza Roma era la Vergine Maria e fin dall’epoca dei teologi gnostici le correnti illuminate ed eretiche del Cristianesimo, sia orientale che occidentale, avevano assimilato il suo simbolismo femminino - ricalcato sui culti materni pre-cristiani - al mito dello Spirito Santo, terza Persona della Trinità cristiana. I mistici russi, e in particolare quelli dissidenti, tesero così a identificare lo “spirito di illuminazione� con l’abbraccio estatico e ambiguamente erotico della Grande Madre, sviluppando forme di culto personali o collettive in cui la diretta identificazione con il Divino veniva ricercata attraverso l’esaltazione emozionale e la danza dionisiaca. E spesso tale processo venne spinto fino al parossismo orgiastico carnale, inteso come formula rettificatrice e liberatoria dalla “schiavitù dei sensi�.
Le figure più caratteristiche di questo particolare scenario furono gli staretz, monaci laici itineranti dotati di virtù profetiche e spesso taumaturgiche che, vivendo dell’elemosina dei fedeli, vagavano di paese in paese predicando le più diverse dottrine. E se molti di loro erano malati di mente o fanatici invasati e deliranti le cui follie venivano interpretate dalla superstizione popolare come segni di elezione, altri dimostrarono di possedere autentiche facoltà sovranormali e crearono movimenti o sette in cui sono ravvisabili interessanti elementi di carattere magico o sciamanico e contenuti e tecniche di un qualche valore iniziatico.
La prima e probabilmente più significativa tra queste sette fu quella della “gente di Dio�, detta dei Christi o Chlysty, fondata nel Seicento nell’Alto Volga dallo staretz Danilo Filippovic che, secondo la leggenda, aveva gettato nel fiume tutte le sacre scritture cristiane dichiarando che “per la salvezza occorre un unico libro: Libro d’oro, Libro di vita, Libro-colomba, Il Signore Spirito Santo stesso�.
Dalla seconda metà del Settecento, con l’introduzione a corte della cultura illuministica voluta da Caterina la Grande, anche fra le classi colte e presso una certa aristocrazia iniziarono a diffondersi forme di religiosità alternativa e tendenze filosofiche ereticali, dovute principalmente all’influenza delle correnti illuminate e iniziatiche europee, soprattutto massoniche. Tanto che - come lamenta un autore contemporaneo evidentemente di parte come Nicholas Zernov, teologo ortodosso e professore di teologia ecumenica alla Drew University (USA) - “nella seconda metà del secolo XVIII le classi più elevate della popolazione russa incominciarono a disertare la loro Chiesa in cerca di altri sistemi di vita e alcuni si allontanarono completamente dalla fede e dalla morale cristiana. Alcuni si consideravano discepoli di Voltaire, altri entravano nella Massoneria. Il numero di questi disertori fu in un primo tempo piuttosto ristretto, ma tutti appartenevano all’aristocrazia e a poco a poco i loro princìpi incominciarono a penetrare nelle classi inferiori� (Il Cristianesimo orientale, Mondadori 1990).
Così il medesimo spirito di libertà e alterità spirituale che animava le pratiche popolari e contadine dei Chlysty si reificò e diede i suoi frutti attraverso pensatori e filosofi, spesso di ampio respiro, che fino all’alba del nostro secolo fecero sentire le loro voci. Essi tentarono di conciliare nell’anima russa l’eroica rivolta del libero pensiero contro la plumbea oppressione di una religiosità sclerotizzata e malata di autoritarismo con la difesa dei valori più autentici dell’anima slava, mistica e sensuale a un tempo. Il romanziere simbolista Dmitrij Merezkovsky (1865-1941), il mistico pansessualista Vasilij Rozanov (1856-1919) - le cui dottrine magico-sessuali possono essere affiancate a quelle di P.B. Randolph e di Aleister Crowley - e lo stesso tormentato Lev Tolstoj sono esempi emblematici di questo sommovimento, in cui il rifiuto dell’assolutismo sia morale che filosofico e sociale apriva le porte a una concezione magica del mondo. Un’interazione tra diversificate influenze che contribuì più di quanto gli storici razionalisti vogliano ammettere a generare l’humus collettivo di un generale e catartico ribaltamento di valori di cui la rivoluzione socio-economica non rappresentò che l’ultimo stadio.

L’economista e il contadino-sciamano alleati per la pace

Tra il 1904 e il 1905 la stabilità politica interna dell’Impero zarista era stata fortemente scossa dalla sconfitta nell’infausta guerra contro il Giappone. Questo disastro militare, oltre ad aver frustrato le mire espansionistiche di Nicola II verso l’Oriente, aveva favorito l’azione destabilizzatrice dei primi Soviet, portando alla sanguinosa rivolta popolare del gennaio 1905 e alla nascita di un effimero Parlamento, la Duma.
Grande protagonista del delicato momento politico era stato il ministro delle finanze e successivamente Primo ministro conte Sergeij Jul’evic Witte, autentico genio economico e massone di larghe vedute. A Witte, elevato a dirigere il Ministero delle finanze già sotto Alessandro III, andava il merito della grande industrializzazione russa di fine secolo, con la promozione soprattutto di acciaierie e di campi petroliferi, nonché l’attuazione della grande ferrovia transiberiana e la riforma monetaria a sistema aureo che permise fortunate transazioni con banche straniere. Il progetto politico di Witte, che ben presto trovò l’ostilità dell’aristocrazia fondiaria e dello stesso Zar, era di evitare l’inasprimento dei conflitti di classe e i conseguenti pericoli di crollo dell’intero sistema imperiale attraverso una serie di graduali riforme economiche. Per questo sia nel 1904 che successivamente nel 1914 egli si dimostrò ostile alla guerra, nella quale vedeva soltanto un grande pericolo di indebolimento sociale, oltre che di disagio economico e politico. Mentre di contro la corrotta struttura burocratica dell’aristocrazia non intendeva rinunciare ai propri privilegi economici e si stringeva intorno allo Zar alimentando in tutti i modi la sua pur già notevole miopia politica.
Altro grande protagonista di questo scenario fu il misterioso monaco-sciamano, Grigorij Jefimovic Rasputin.
Nato a Pokrovskoe nella Siberia occidentale a est degli Urali, probabilmente nel gennaio 1864, da una famiglia di contadini, Grigorij dimostrò fin dall’infanzia di essere dotato di strane facoltà precognitive e di misteriose capacità di comunicazione con la natura e con il mondo animale.
Dopo una gioventù dedita alle risse, alla vodka e soprattutto ai piaceri carnali aveva subito una repentina trasformazione spirituale in seguito a un pellegrinaggio al monastero di Verchotur’e - nella regione di Ekaterinburg, oggi Sverdlovsk - noto come centro di aggregazione locale dei Chlysty. E’ quindi molto probabile, anche se non del tutto dimostrato, che il turbolento e sensuale mugik (contadino) abbia realizzato la sua strana svolta esistenziale attraverso la partecipazione ai misteri di questa setta. Fatto sta che da quel momento iniziò una serie di pellegrinaggi che, attraverso i luoghi sacri e i principali monasteri della Russia, lo condusse fino al monte Athos e a Gerusalemme. Lo accompagnavano ovunque una crescente fama di santo staretz e l’eco dei suoi prodigiosi poteri ipnotici, taumaturgici e profetici.
Se pure i suoi maestri spirituali erano stati i Chlysty, Rasputin sicuramente estremizzò e superò le loro pratiche e dottrine fino ad articolare una propria originale forma di religiosità sciamanica, di cui la danza, il sesso e a un certo punto anche l’ebbrezza alcolica furono le componenti base per lo scatenamento di un travolgente potere personale. In particolare l’enorme ascendente che egli sempre esercitò sulle donne di ogni età e condizione sociale ricorda da vicino alcune forme di stregoneria sessuale tipiche della tradizione tantrica indo-tibetana e cinese e nell’area etnica cui egli appartenne trovano forse l’uguale soltanto nell’analoga, anche se più raffinata, personalità di George Gurdjieff.
Dal momento della sua apparizione a corte, nel novembre 1905, Rasputin conquistò la completa fiducia e devozione dei sovrani, delle loro giovani figlie e in particolare del piccolo Aleksej, erede al trono, le cui continue emorragie emofiliache parevano sanabili esclusivamente dalle magnetiche mani del taumaturgo. I miracolosi interventi con cui Rasputin salvò più volte la vita dello Zarevic sono ampiamente documentati e lo stesso Aleksej, secondo una testimonianza diretta, poco dopo la morte dello staretz ebbe a dire: “adesso mi curano e pregano per me, ma non serve a niente. Lui invece mi portava una mela, mi faceva una carezza là dove io avevo male e subito stavo meglio�.
Ben presto la fama del monaco-stregone divenne enorme ed enorme fu il suo potere di influenzamento sullo Zar e soprattutto sulla zarina Alexandra, che su di lui concentrò tutto il suo mistico fanatismo, tanto che si disse ne fosse divenuta l’amante.
La pur vasta letteratura, soprattutto scandalistica e diffamatoria, su Rasputin ha sempre enfatizzato la sua immagine di astuto ciarlatano semianalfabeta ed erotomane, ma una più accurata analisi, libera da pregiudizi storici e religiosi e basata su quanto ci raccontano i documenti dell’epoca, favorevoli e non, ci presenta una realtà ben più sfaccettata.
“Sono venuto a portarvi la Voce della nostra Santa Madre Terra e a insegnarvi il beato segreto che essa mi ha trasmesso circa la santificazione mediante il peccato�: in queste parole di Rasputin è racchiuso il senso più profondo della sua opera e probabilmente di tutta la sua vita. Egli volle, sempre e ovunque, cavalcare la tigre di un mondo politico e religioso in sfacelo, carico di ipocrisie, menzogne, crudeltà e “peccati� di ogni genere. Di tutto questo egli fece il proprio strumento per offrire sia al popolo che all’aristocrazia una via di scambio e di reciproca redenzione sociale e spirituale.
Per più di un decennio il “santo diavolo�, come molti religiosi lo chiamavano, manovrò le menti e i corpi dei teocrati di Pietroburgo, consolando le nevrosi ossessive di Alexandra e istruendo lo Zar ad ascoltare il cuore piuttosto che la ragione - imbrigliata com’era nella ferrea logica dell’autocrazia - tanto da riuscire a ritardare la crisi bellica di almeno due anni. Nel frattempo beneficò e spesso guarì da malattie fisiche e psichiche decine e decine di persone, soprattutto fra gli aristocratici, pur non dimenticando, quando e come poteva, di porgere il suo aiuto agli innumerevoli diseredati che gli si rivolgevano. Quando accettò denaro da amici abbienti fu solo per distribuirlo generosamente a chi ne era bisognoso e la sua figura ben presto divenne una sorta di ponte gettato fra lo Zar e il suo popolo.
Con una strategia basata più sull’istinto naturale che su un pensiero strutturato, a lui probabilmente estraneo, Rasputin promosse attraverso manovre e amicizie, in particolare femminili, una formula politica improntata al pluralismo e alla tolleranza sociale e religiosa, soprattutto verso le classi e le categorie sociali maggiormente penalizzate come i contadini e gli Ebrei. Le sue operazioni politiche sembrarono, così, perfettamente sintonizzate con le profetiche vedute del conte Witte, il massone illuminato che, allontanato dal potere fin dal 1906, fu forse uno dei pochissimi a comprendere realmente lo staretz e, pur senza esserne soggiogato, gli fu amico devoto. Witte giunse infatti a dire nell’estate del 1914, mentre nonostante gli sforzi suoi e di Rasputin la Russia stava inesorabilmente avviandosi verso la guerra: “esiste un solo uomo oggi in grado di sbrogliare la complessa situazione politica ... e quello è Rasputin�.

Profezia e catastrofe

Lo zar Nicola II, isolato fisicamente dal suo consigliere a causa prima dell’attentato allo staretz nel 1914, poi dei suoi impegni al fronte, divenne succube di altre influenze e neppure l’alleanza tra l’illuminismo massonico di Witte e i poteri sciamanici di Rasputin poté evitare l’ultimo atto della tragica saga imperiale russa.
In Rasputin e nella sua capacità di assommare e trasmutare tutti i peccati e le cattive coscienze della “nuova� Roma si consumò la possibile opzione di una terza via per la cibernetica della storia, una via altra, diversa e forse superiore rispetto sia alla senescenza teocratica dei nobili reazionari, sia a quel nascente ed effimero astro incarnato da un altro “monaco�, laico, gelido, spietato e totalitario, che portava il nome di Vladimir Il’ic Ul’Janov: Lenin.
In una lettera scritta allo Zar il 18 aprile 1916 Rasputin aveva preconizzato in questi termini la propria morte: “sento che devo morire prima dell’anno nuovo. Voglio fare presente però al popolo russo, al Babbo, alla Madre della Russia e ai Ragazzi che se io sarò ucciso da comuni assassini, e specialmente dai miei fratelli contadini russi, tu, Zar di Russia, non avere paura, resta sul tuo trono e governa ... Ma se io verrò ucciso dai nobili le loro mani resteranno macchiate dal mio sangue ... Zar della terra di Russia, se tu odi il suono della campana che ti dice che Grigorij è stato ucciso devi sapere questo. Se sono stati i tuoi parenti che hanno provocato la mia morte allora nessuno della tua famiglia, cioè nessuno dei tuoi figli o dei tuoi parenti, rimarrà vivo per più di due anni. Essi saranno uccisi dal popolo russo�.
La romanzesca morte di Rasputin nel dicembre 1916, che tra veleni e pallottole apparentemente inefficaci finì per terrorizzare gli aristocratici attentatori, capeggiati appunto da un parente di Nicola II, precedette di soli pochi mesi l’abdicazione dello Zar e lo sterminio della famiglia Romanov da parte dei Bolscevichi, proprio come lo staretz aveva previsto. Nella località di Ekaterinburg, a breve distanza dal misterioso monastero dei Chlysty da cui il cammino dell’“Anticristo� era iniziato, il sangue degli ultimi teocrati cristiani segnò il tramonto della Terza Roma, e nessuno saprà mai quale corso avrebbe avuto la nostra storia se la voce appassionata e sensuale della Santa Madre Terra fosse stata ascoltata dai “Signori della guerra e della fede�.

BOX 1

I Chlysty, gli Illuminati della Carne

Il movimento dei Chlysty, o “gente di Dio�, che ha avuto una sua importanza fino ai primi decenni del Novecento, rappresentò in Russia una vera e propria religione nella religione, organizzata come società segreta secondo un modello che presenta forti analogie con alcune sette medievali europee quali quelle degli Adamiti, dei Luciferiani, dei Fratelli del Libero Spirito o degli stessi Catari, tutte decisamente pervase da un’intensa connotazione paganeggiante e, per molti versi, dionisiaca.
Lo storico Mircea Eliade ci ricorda l’esistenza nella Russia del XIX e del XX secolo di altri movimenti mistico-erotici, fra cui gli Innocentisti che, nell’estatica ricerca rituale della “purezza adamica delle origini�, vivevano “in caverne sotterranee, praticamente nudi e impegnati esclusivamente in rapporti sessuali indiscriminati, sperando in tal modo che la redenzione venisse loro dall’enormità dei loro peccati� (Occultismo, stregoneria e mode culturali, Sansoni 1982). Ma i Chlysty furono indubbiamente il primo e il più articolato, oltre che il più longevo, fra questi modelli meta-religiosi e nonostante le cruente persecuzioni della Chiesa ufficiale e del potere imperiale la loro influenza socio-politica fu enorme e giunse fino a penetrare negli ambienti aristocratici di Mosca e Pietroburgo.
Presso la gente di Dio la morte del “vecchio Adamo� e la rinascita della divinità interiore dovevano essere realizzate attraverso una violenta forma catartica di spersonalizzazione collettiva, in cui gli istinti di piacere e di dolore venivano artificialmente esasperati fino al raggiungimento di una dimensione estatica, in virtù della quale lo Spirito Santo scendeva a incarnarsi negli adepti e nelle adepte. E alla rigorosa morale esteriore - che comprendeva la proibizione dell’uso di bevande fermentate e la totale astensione da ogni manifestazione mondana e soprattutto dal sesso, anche tra coniugi - veniva così combinata una precisa e codificata utilizzazione dell’ebbrezza e dell’erotismo orgiastico, intesi come tecnica estatica di collegamento con il divino.
I rituali, celebrati nel cuore della notte, implicavano grandi cerchi concentrici di danzatori e danzatrici, che nella crescente esaltazione del movimento giungevano a un furore pandemico, stracciandosi le bianche vesti rituali, flagellandosi a sangue e infine gettandosi gli uni sugli altri in una sfrenata orgia dei sensi. Un processo drammatico e liberatorio attraverso il quale le energie del “peccato� si esaurivano e i fedeli, uomini e donne, diventavano “puri� veicoli del Santo Spirito, manifestando visioni e profezie.
Nei punti di più alta tensione gli adepti ritenevano di raggiungere la personificazione del Cristo (da cui la denominazione di Chrysti, mutatasi poi in Chlysty), mentre le profetesse, che spesso gestivano il culto costituendone il principale polo di attrazione, assumevano l’identità della Vergine Maria, divenendo rappresentazioni viventi della Grande Madre Terra rigenerata dallo Spirito delle origini e simboleggiata dall’arcaico sigillo sciamanico della croce a otto bracci.

BOX 2

La corte dei miracoli

Nikolaij Aleksandrovic Romanov, figlio di Alessandro III e Zar regnante dal 1896 con il nome di Nicola II, incarnò gli aspetti più deteriori dell’aristocrazia russa del suo tempo. Di carattere debole e superficiale, sostanzialmente pavido ma capace di pur ottusa rigidità autocratica, governò di fatto subendo la costante influenza dei vari gruppi di potere e delle personalità che lo circondavano, oscillando costantemente da una posizione all’altra senza mai - come egli stesso confessò - “riflettere troppo su nulla�. Soprattutto ebbe potere su di lui la mistica e nevrotica moglie, la zarina Alexandra Fedorovna, che pure lo amò teneramente e ne fu riamata fino alla morte.
Intanto nell’epoca in cui ormai si annunciavano il tramonto della teocrazia russa e la tragica apocalisse dei suoi ultimi, sfortunati teocrati si assisteva a una paradossale convivenza, sia a corte che in certi ambienti aristocratici, tra la formale difesa della più autocratica ortodossia e la sempre maggiore indulgenza verso dimensioni eretiche e magiche del sacro. I principali interessi di Alexandra infatti, e quindi di Nicola, erano la religione e un certo malato pseudo-misticismo tendente a proiettarsi verso le peggiori forme di religiosità “occulta�. Perciò alcune fazioni di astuti cortigiani e di familiari intriganti erano solite introdurre a corte ogni sorta di “santi�, predicatori e “folli di Dio� allo scopo di servirsene per influenzare le azioni e le decisioni dei regnanti. I quali li accolsero soprattutto per poter rimediare all’assenza di un figlio maschio e poi, quando nel 1904 nacque finalmente lo zarevic Aleksej, erede al trono, per poter guarire quest’ultimo da una perniciosa forma ereditaria di emofilia.
In tutto quel periodo alla corte di Carskoe Selo vicino a Pietroburgo, la residenza estiva dove la famiglia reale viveva gran parte dell’anno in volontario isolamento, furono ricevuti e ospitati decine di strani personaggi, spesso folli o pericolosamente esaltati, come l’ex macellaio balbuziente e probabilmente pazzo Mitja Kozel’skij, che fu presentato a corte insieme al suo protettore Sergei Nilus. Scopo di Nilus era diventare consigliere spirituale dello Zar e pochi anni dopo questo mistico fanatico, e sedicente professore, sarebbe diventato famoso per la “denuncia� di un allucinante complotto ebraico per la conquista del mondo, delineato in un falso documento di presunta origine ebraico-massonica conosciuto come i “Protocolli dei Savi Anziani di Sion�, la cui prima edizione Nilus curò e commentò nel 1904. E’ tristemente nota la successiva strumentalizzazione dei Protocolli da parte di forze politiche antisemite e soprattutto del regime nazista, che ne fece uno degli alibi fondamentali per la sistematica persecuzione e lo sterminio degli Ebrei.
Fra tanto squallore non va dimenticata la pur fugace presenza a corte di personaggi di ben diversa levatura, quali l’occultista e massone francese Papus (Gerard Encausse) - Gran Maestro dell’Ordine Martinista e alto dignitario di alcuni tra i principali Ordini illuministici europei - e il suo amico e fratello spirituale Philippe Nozier che dal 1902 al 1905 visitò varie volte Carskoe Selo. In questo caso fu la pochezza spirituale dei sovrani a disgustare l’aristocratica sensibilità di Papus, che dopo aver tentato di coinvolgere Nicola II in una Loggia sperimentale martinista - come risulta da alcuni documenti conservati da questo Ordine - tornò in Francia affermando: “quella gente è pazza; sono alla mercé del primo furfante che sappia accattivarsi le loro ossessioni; stanno scivolando verso l’abisso�. Philippe invece, sicuramente più mistico, reazionario e vicino alla sensibilità dei Romanov, acquisì per breve tempo una discreta influenza, ma alla fine, nel 1905, su pressioni della polizia segreta e di alcuni cortigiani legati alla fazione di Nilus e Mitija, venne allontanato dalla Russia, non senza aver lasciato ai sovrani il viatico di una profezia: un altro amico sarebbe venuto che avrebbe parlato loro “di Dio�.
Soltanto pochi mesi dopo, attraverso una serie di contatti mediati dall’Archimandrita dell’Accademia teologica di Pietroburgo, il primo novembre 1905 un nuovo staretz veniva di fatto presentato a corte: il suo nome era Grigorij Rasputin e la strana parabola del suo destino si sarebbe sovrapposta a quella dei Romanov e della Russia per i successivi 11 anni. Lo scopo di chi lo introdusse presso i sovrani era quello di farne un ulteriore, docile strumento di controllo sulla famiglia reale: speranze che furono amaramente frustrate dai poteri e dalla statura psicologica assolutamente indipendente e incontrollabile del “santo diavolo�.

BOX 3

L’allucinante morte dello stregone

La notte tra il 16 e il 17 dicembre 1916 il giovane principe Feliks Jusupov, figlio omosessuale di una parente dei Romanov già a suo tempo allontanata da corte per la sua ostilità a Rasputin, attirò quest’ultimo nel proprio palazzo per un colloquio privato che risultò invece un mortale tranello.
Jusupov offrì allo staretz biscotti imbottiti di cianuro e Madera avvelenato. Rasputin per due ore mangiò e bevve avidamente, come suo solito, senza dare alcun segno di malessere e fissando con aria di sfida il suo assassino inorridito. Alla fine il principe, sconvolto, estrasse un'arma e sparò al cuore del “diavolo�, che stramazzò al suolo. Sopraggiunsero allora i complici del giovane, ma poco dopo il loro arrivo Rasputin, ancora vivo, balzò in piedi e riuscì a fuggire dall’edificio. Inseguito dai congiurati, fu abbattuto con diversi colpi di pistola da Vladimir Puriskevic, deputato di estrema destra della Duma. Il corpo martoriato dello stregone fu legato e avvolto in una coperta e quindi gettato nelle acque gelide del Neva.
Quando alcuni giorni dopo il cadavere fu ripescato si dovette constatare che Rasputin si era “risvegliato� in acqua ed era riuscito a liberare una mano dalle corde assumendo una posizione benedicente. La morte definitiva era sopravvenuta per affogamento.

In June 2005 e.v

an historic event took place in the secretive world of the illuminati.

The Supreme Magus of the English illuminati known as the SRIA , leaves his office for the first time in history.This naturaly happens after the OTO satanic infiltration of Bro.Simon Kane and Frater Rui Gabirro's black magic practices are finaly exposed to the rest of the British illuminati.This episode forced the SRIA Metropolitan College in London to shut for one month! But check for yourself  the official reasons instead in this rare illuminati document.Bro.Simon Kane and Bro.Rui Gabirro are no longer members of the SRIA.

You must have often wondered how the New World Order manipulates poor ignorant kids towards the devil using low forms of magic and witchcraft.
So experience for yourself the Book of Shadows
Gardnerian Traditional Witchcraft Part I

A.1. Casting the Circle (1949)
It is most convenient to mark the circle with chalk, paint or otherwise, to show where it is; but marks on the carpet may be utilized. Furniture may be placed to indicate the bounds.
The only circle that matters is the one drawn before every ceremony with either a duly consecrated Magic Sword or an Athame. The circle is usually nine feet in diameter, unless made for some very special purpose. There are two outer circles, each six inches apart, so the third circle has a diameter of eleven feet.
¹ Having chosen a place proper, take the sickle or scimitar of Art or a Witch's Athame, if thou mayest obtain it, and stick it into the center, then take a cord, and 'twere well to use the Cable Tow for this, and loop it over the Instrument, four and one half feet, and so trace out the circumference of the circle, which must be traced either with the Sword, or the knife with the black hilt, or it be of little avail, but ever leave open a door towards the North. Make in all 3 circles, one with in the other, and write names of power between these.
² First draw circle with Magic Sword or Athame.
³ Consecrate Salt and Water: Touch water with Athame, saying, "I exorcise thee, O creature of Water, that thou cast out from Thee all the impurities and uncleannesses of the Spirits of the World of Phantasm, so they may harm me not, in the names of Aradia and Cernunnos."
⁴ Touching Salt with Athame, say, "The Blessings of Aradia and Cernunnos be upon this creature of Salt, and let all malignity and hindrance be cast forth hencefrom, and let all good enter herein, for without Thee man cannot live, wherefore I bless thee and invoke thee, that thou mayest aid me."
⁵ Then put the Salt into the water.
⁶ Sprinkle with exorcised water.
⁷ Light candles; say, "I exorcise thee, O Creature of Fire, that every kind of Phantasm may retire from thee, and be unable to harm or deceive in any way, in the names of Aradia and Cernunnos."
⁸ Caution initiate (if any); warn companions; enter circle and close doors with 3 pentagrams.
⁹ Proclaim object of working
¹⁰ Circumambulate 3 times or more before commencing work.
¹¹ Summon: "I summon, stir, and Call thee up, thou Mighty Ones of the East, South, West, and North."
Salute and draw pentacle with Magic Sword or Athame, the first stroke being from the top down to the left.

A.2. Drawing Down the Moon (1949)
High Priestess stands in front of Altar, assumes Goddess position (arms crossed).
Magus, kneeling in front of her, draws pentacle on her body with Phallus- headed Wand, invokes, "I Invoke and beseech Thee, O mighty Mother of all life and fertility. By seed and root, by stem and bud, by leaf and flower and fruit, by Life and Love, do I invoke Thee to descend into the body of thy servant and High Priestess [name]."
The Moon having been drawn down, i.e., link established, Magus and other men give Fivefold Kiss:
(kissing feet) "Blessed be thy feet, that have brought thee in these ways";
(kissing knees) "Blessed be thy knees, that shall kneel at the sacred altar";
(kissing womb) "Blessed be thy womb, without which we would not be";
(kissing breasts) "Blessed be thy breasts, formed in beauty and in strength";
(kissing lips) "Blessed be thy lips, that shall speak the sacred names." Women all bow.
If there be an initiation, then at this time the Magus and the High Priestess in Goddess position (Arms Crossed) says the Charge while the Initiate stands outside the circle.

A.3. "Lift Up the Veil" [The Charge] (1949)
Magus: "Listen to the words of the Great mother, who of old was also called among men Artemis, Astarte, Dione, Melusine, Aphrodite, Cerridwen, Diana, Arianrhod, Bride, and by many other names."
High Priestess: "At mine Altars the youth of Lacedaemon in Sparta made due sacrifice. "Whenever ye have need of anything, once in the month, and better it be when the moon is full, ye shall assemble in some secret place and adore the spirit of Me who am Queen of all Witcheries and magics.
"There ye shall assemble, ye who are fain to learn all sorcery, yet have not won its deepest secrets. To these will I teach things that are yet unknown."
"And ye shall be free from slavery, and as a sign that ye be really free, ye shall be naked in your rites, both men and women, and ye shall dance, sing, feast, make music, and love, all in my praise."
"There is a Secret Door that I have made to establish the way to taste even on earth the elixir of immortality. Say, `Let ecstasy be mine, and joy on earth even to me, To Me,' For I am a gracious Goddess. I give unimaginable joys on earth, certainty, not faith, while in life! And upon death, peace unutterable, rest, and ecstasy, nor do I demand aught in sacrifice."
Magus: "Hear ye the words of the Star Goddess."
High Priestess: "I love you: I yearn for you: pale or purple, veiled or voluptuous."
"I who am all pleasure, and purple and drunkenness of the innermost senses, desire you. Put on the wings, arouse the coiled splendor within you." "Come unto me, for I am the flame that burns in the heart of every man, and the core of every Star."
"Let it be your inmost divine self who art lost in the constant rapture of infinite joy."
"Let the rituals be rightly performed with joy and beauty. Remember that all acts of love and pleasure are my rituals. So let there be beauty and strength, leaping laughter, force and fire by within you."
"And if thou sayest, `I have journeyed unto thee, and it availed me not, ' rather shalt thou say, `I called upon thee, and I waited patiently, and Lo, thou wast with me from the beginning,' for they that ever desired me shall ever attain me, even to the end of all desire."
This much of the rites must ever be performed to prepare for any initiation, whether of one degree or of all three.

A.4. The Initiation (1949)
[First Degree]
Magus leaves circle by the doorway, goes to Postulant, and says, "Since there is no other brother here, I must be thy sponsor, as well as priest. I am about to give you a warning. If you are still of the same mind, answer it with these words: `Perfect Love and Perfect Trust.'" Placing the point of the sword to the Postulant's breast, he says, "O thou who standeth on the threshold between the pleasant world of men and the domains of the Dread Lords of the Outer Spaces, hast thou the courage to make the Assay? For I tell thee verily, it were better to rush on my weapon and perish miserably than to make the attempt with fear in thy heart."
Postulant: "I have two Passwords: Perfect Love and Perfect Trust."
Magus drops the sword point, saying, "All who approach with perfect love and perfect trust are doubly welcome."
Going around behind her, he blindfolds her, then putting his left arm around her waist and his right arm around her neck, he pulls her head back, says, "I give you the 3rd password, a Kiss to pass through this dread Door," and pushes her forward with his body, through the doorway and into the circle.
Once inside, he releases her saying, "This is the way all are first brought into the circle."
Magus closes the doorway by drawing the point of the sword across it three times, joining all three circles, saying, "Agla, Azoth, Adonai," then drawing three pentacles to seal it.
Magus guides Postulant to south of altar, and whispers, "Now there is the Ordeal."
Taking a short piece of cord from the altar, he ties it around her right ankle, saying, "Feet neither bound nor free."
Taking a longer cord, he ties her hands together behind her back, then pulls them up, so that the arms form a triangle, and ties the cord around her neck, leaving the end dangling down in front as a Cable Tow.
With the Cable Tow in his left hand and the sword in his right hand, the Magus leads her sunwise around the circle to the east, where he salutes with the sword and proclaims, "Take heed, O Lords of the Watchtowers of the East, (name), properly prepared, will be made a Priestess and a Witch."
Magus leads her similarly to the south, west, and north, making the proclamation at each quarter.
Next, clasping Postulant around the waist with his left arm, and holding the sword erect in his right hand, he makes her circumambulate three times around the circle with a half-running, half-dancing step.
He halts her at the south of the altar, and strikes eleven knells on the bell. He then kneels at her feet, saying, "In other religions the postulant kneels, as the Priests claim supreme power, but in the Art Magical, we are taught to be humble, so we kneel to welcome them and say:
"Blessed be thy feet that have brought thee in these ways." (He kisses her feet.)
"Blessed be thy knees that shall kneel at the sacred altar." (He kisses her knees.)
"Blessed be thy womb, without which we would not be." (He kisses her Organ of Generation.)
"Blessed by thy breasts, formed in beauty and in strength." (He kisses her breasts.)
"Blessed be thy lips, which shall utter the sacred names." (He kisses her lips.)
Take measure thus: height, around forehead, across the heart, and across the genitals.
Magus says, "Be pleased to kneel," and helps her kneel before the altar. He ties the end of the Cable Tow to a ring in the altar, so that the postulant is bent sharply forward, with her head almost touching the floor. He also ties her feet together with the short cord.
Magus strikes three knells on the bell and says, "Art ready to swear that thou wilt always be true to the Art?"
Witch: "I am."
Magus strikes seven knells on the bell and says, "Before ye are sworn, art willing to pass the ordeal and be purified?"
Witch: "I am."
Magus strikes eleven knells on the bell, takes the scourge from the altar, and gives a series of three, seven, nine, and 21 strokes with the scourge across the postulant's buttocks.
Magus says, "Ye have bravely passed the test. Art always ready to help, protect, and defend thy Brothers and Sisters of the Art?"
Witch: "I am."
Magus: "Art armed?"
Witch: "With a knife in my hair."
Magus: "Then on that knife wilt thou swear absolute secrecy?"
Witch: "I will."
Magus: "Then say after me. `I, (name), in the presence of the Mighty Ones, do of my own will and accord, most solemnly swear that I will ever keep secret and never reveal the secrets of the Art, except it be to a proper person, properly prepared, within a circle such as I am now in. All this I swear by my hopes of a future life, mindful that my measure has been taken, and may my weapons turn against me if I break this my solemn oath.'"
Magus now unbinds her feet, unties the Cable Tow from the altar, removes the blindfold, and helps her up to her feet.
Magus says, "I hereby sign thee with the triple sign. "I consecrate thee with oil."
(He anoints her with oil on the womb, the right breast, the left breast, and the womb again.)
"I consecrate thee with wine." (He anoints her with wine in the same pattern.)
"I consecrate thee with my lips" (he kisses her in the same pattern),
"Priestess and Witch." Magus now unbinds her hands and removes the last cord, saying, "Now I Present to thee the Working Tools of a Witch.
"First the Magic Sword. With this, as with the Athame, thou canst form all Magic Circles, dominate, subdue, and punish all rebellious Spirits and Demons, and even persuade the Angels and Geniuses. With this in your hand you are the ruler of the Circle. [Here "kiss" means that the initiate kisses the tool, and the Magus then kisses the Witch being initiated.]
"Next I present the Athame. This is the true Witch's weapon and has all the powers of the Magic Sword [kiss].
"Next I present the White-Handled Knife. Its use is to form all instruments used in the Art. It can only be properly used within a Magic Circle [Kiss].
"Next I present the Wand. Its use is to call up and control certain Angels and geniuses, to whom it would not be mete to use the Magic Sword [Kiss].
"Next I present the pentacles. These are for the purpose of calling up appropriate Spirits [Kiss].
"Next I present the Censer of Incense. This is used to encourage and welcome Good Spirits and to banish Evil Spirits.[kiss]
"Next I present the scourge. This is a sign of power and domination. It is also to cause suffering and purification, for it is written, to learn you must suffer and be purified. Art willing to suffer to learn?"
Witch: "I am.
"[Kiss]
Magus: "Next, and lastly I present the Cords. They are of use to bind the sigils in the Art, the material basis, and to enforce thy will. Also they are necessary in the oath. I Salute thee in the name of Aradia and Cernunnos, Newly made Priestess and Witch."
Magus strikes seven knells on the bell and kisses Witch again, then circumambulates with her, proclaiming to the four quarters, "Hear, ye Mighty Ones, (name) hath been consecrated Priestess and Witch of the Gods."
(Note, if ceremony ends here, close circle with "I thank ye for attending, and I dismiss ye to your pleasant abodes. Hail and farewell." If not, go to next degree.)
[Second Degree]
Magus binds Witch as before, but does not blindfold her, and circumambulates with her, proclaims to the four quarters, "Hear, ye Mighty Ones, (name), a duly consecrated Priestess and Witch, is now properly prepared to be made a High Priestess and Witch Queen."
Magus now leads her thrice around the circle with the half-running, half- dancing step, halts south of the altar, has the Witch kneel, and ties her down to the altar as before.
Magus: "To attain this sublime degree, it is necessary to suffer and be purified. Art ready to suffer to Learn?"
Priestess Witch: "I am."
Magus: "I prepare thee to take the great oath." He strikes three knells on the bell, and again gives the series of three, seven, nine, and 21 strokes with the scourge as before.
Magus: "I now give thee a new name: _______. [kiss]
Magus: "Repeat thy new name after me, I, (name), swear upon my mother's womb and by mine Honor among men and among my brothers and sisters of the Art, that I will never reveal to any at all any of the secrets of the Art, except it be to a worthy person, properly prepared, in the center of a Magic Circle, such as I am now in. This I swear by my hopes of Salvation, my past lives, and my hopes of future ones to come, and I devote myself to utter destruction if I break this my solemn oath. "
Magus kneels, placing left hand under her knees and right hand on her head, thus forming magic link.
Magus: "I hereby will all my power into you." Wills.
Magus now unties her feet, unties the Cable Tow from the altar, and helps the Witch to her feet.
Magus: "I hereby sign and consecrate you with the great Magic Sign. Remember how it is formed and you will always recognize it.
"I consecrate thee with oil." (He anoints her with oil on her womb, right breast, left hip, right hip, left breast, and womb again, thus tracing a point-down pentacle.)
"I consecrate thee with wine." (He anoints her with wine in the same pattern.)
"I consecrate thee with my lips" (he kisses her in the same pattern), "High Priestess and Witch Queen."
Magus now unbinds Witch's hands and removes the cord, saying, "Newly made High Priestess and Witch Queen" [kiss]
"you will now use the working tools in turn. First, the Magic Sword; with it you will scribe the Magic Circle [kiss]
"Secondly, the Athame" (Form Circle) [kiss]
"Thirdly, the White Handled Knife" (use) [kiss]
"Fourthly, the Wand" (Wave to 4 Quarters) [kiss]
"Fifthly, the Pentacle" (Show to 4 Quarters) [kiss]
"Sixthly, the Censer of Incense" (Circle, cense) [kiss]
"Seventhly, the cords; bind me as I bound you.
" Witch binds Magus and ties him to Altar.
Magus: "Learn, in Witchcraft, thou must ever return triple. As I scourged thee, so thou must scourge me, but triple. So where you received 3, return 9; where you received 7, return 21; where you received 9, return 27; where you received 21, return 63."
Witch scourges Magus as instructed, 120 strokes total.
Magus: "Thou hast obeyed the Law. But mark well, when thou receivest good, so equally art bound to return good threefold." Witch now unbinds Magus and helps him to his feet. Magus, taking the new Initiate by the hand and holding the Athame in the other, passes once round the Circle, proclaiming at the Four Quarters,
"Hear, Ye Mighty Ones, (name) hath been duly consecrated High Priestess and Witch Queen."
(Note, if ceremony ends here, close circle with "Hail and farewell." If not go to next degree.)
[Third Degree]
Magus: "Ere we proceed with this sublime degree, I must beg purification at thy hands." High Priestess binds Magus and ties him down to the altar. She circumambulates three times, and scourges Magus with three, seven, nine, and 21 strokes. She then unbinds him and helps him to his feet. Magus now binds the High Priestess and ties her down to the altar. He circumambulates, proclaiming to the four quarters, "Hear, ye mighty Ones, the twice consecrate and Holy (name), High Priestess and Witch Queen, is properly prepared and will now proceed to erect the Sacred Altar." Magus scourges High Priestess with three, seven, nine, and 21 strokes. Cakes and wine may now be taken [see section A.5].
Magus: "Now I must reveal to you a great Mystery." [kiss]. Note: if High Priestess has performed this rite before, omit these words. High Priestess assumes Osiris position.
Magus: "Assist me to erect the Ancient Altar, at which in days past all worshipped, the Great Altar of all things. For in the old times a woman was the Altar. Thus was the altar made and so placed [Priestess lies down in such a way that her vagina is approximately at the center of the circle], and the sacred place was the point within the center of the circle, as we of old times have been taught, that the point within the center is the origin of all things. Therefore should we adore it." [kiss] "Therefore, whom we adore, we also invoke, by the power of the lifted lance." Invokes. "O circle of stars [kiss], whereof our Father is but the younger brother [kiss], "Marvel beyond imagination, soul of infinite space, before whom time is ashamed, the mind bewildered and understanding dark, not unto thee may we attain unless thine image be of love [kiss]. "Therefore, by seed and root, and stem and bud and leaf and flower and fruit do we invoke thee, O, Queen of space, O dew of light, O continuous one of the Heavens [kiss]. "Let it be ever thus, that men speak not of Thee as one, but as none, and let them not speak of thee at all, since thou art continuous, for thou art the point within the circle [kiss], which we adore [kiss], the fount of life without which we would not be [kiss]. "And in this way truly are erected the Holy Twin Pillars Boaz and Jachin [kisses breasts]. In beauty and strength were they erected, to the wonder and glory of all men."
(Eightfold Kiss: 3 points, Lips, 2 Breasts and back to lips; 5 points) "O Secrets of secrets that art hidden in the being of all lives. Not thee do we adore, for that which adoreth is also thou. Thou art that and That am I [kiss]. "I am the flame that burns in every man, and in the core of every star [kiss]. "I am Life and the giver of Life, yet therefore is the knowledge of me the Knowledge of Death [kiss]. "I am alone, the Lord within ourselves whose name is Mystery of Mysteries [kiss]. "Make open the path of intelligence between us. For these truly are the 5 points of fellowship [on the right appears an illuminated diagram of the point-up triangle above the pentacle, the symbol for the third degree], feet to feet, knee to knee, groin to groin, breast to breast, arms around back, lips to lips, by the Great and Holy Names Abracadabra, Aradia, and Cernunnos.
Magus and High Priestess: "Encourage our hearts, Let thy Light crystallize itself in our blood, fulfilling us of Resurrection, for there is no part of us that is not of the Gods."
(Exchange Names.)
Closing the Circle High Priestess Circumambulates, proclaiming, "The twice consecrate High Priestess greets ye Mighty Ones, and dismisseth ye to your pleasant abodes. Hail and Farewell." She draws the banishing pentacle at each quarter.

A.5. Cakes and Wine (1949)
Magus kneels, fills Cup, offers to Witch [she is seated on the altar, holding her athame; Priest kneels before her, holding up the cup]. Witch, holding Athame between palms, places point in cup.
Magus: "As the Athame is the Male, so the Cup is the female; so, conjoined, they bring blessedness."
Witch lays aside Athame, takes Cup in both hands, drinks and gives drink. Magus Holds Paten to Witch, who blesses with Athame, then eats and gives to Eat.
It is said that in olden days ale or mead was often used instead of wine. It is said that spirits or anything can be used so long as it has life.

A.6. The Sabbat Rituals (1949)
November Eve
Walk or slow dance, Magus leading High Priestess, both carrying Phallic wand or broom, people with torches or candles.
Witch chant or song:
"Eko, eko, Azarak Eko, eko, Zomelak Bazabi lacha bachabe Lamac cahi achababe Karrellyos Lamac lamac Bachalyas cabahagy sabalyos Baryolos Lagoz atha cabyolas Samahac atha famolas Hurrahya!"
Form circle.
High Priestess assumes Goddess position.
Magus gives her Fivefold Kiss and is scourged.
All are purified [that is, bound and scourged with forty strokes, as in the initiation rituals].
Magus assumes God position.
High Priestess invokes with Athame: "Dread Lord of the shadows, god of life and the giver of life. Yet is the knowledge of thee the knowledge of death. Open wide, I pray thee, thy gates through which all must pass. Let our dear ones who have gone before, return this night to make merry with us. And when our time comes, as it must, O thou the comforter, the consoler, the giver of peace and rest, we will enter thy realms gladly and unafraid, for we know that when rested and refreshed among our dear ones, we shall be born again by thy grace and the grace of the Great Mother. Let it be in the same place and the same time as our beloved ones, and may we meet and know, and love them again. Descend, we pray thee, upon thy servant and Priest ( name) "
High Priestess gives Fivefold Kiss to Magus.
Initiations if any; all others are purified.
(Note: Couples may purify each other if they will.)
Cakes and Wine.
The Great Rite if possible, either in token or truly.
Dismiss [the guardians, and close down the magic circle; the people then stay to] feast and dance.
February Eve
After usual opening, all are doubly purified [that is, with eighty strokes].
Dance round outside circle,
High Priestess with sword girded on and drawn, phallic wand in left hand.
Enter circle.
Magus assumes God position.
High Priestess gives Fivefold Kiss, invokes: "Dread Lord of death and Resurrection, life and the giver of life, Lord within ourselves, whose name is Mystery of Mysteries, encourage our hearts. Let the light crystalize in our blood, fulfilling us of resurrection, for there is no part of us that is not of the gods. Descend, we pray thee, upon this thy servant and Priest (name)."
All should be purified in sacrifice before him.
He then purifies the High Priestess with his own hands, and others if he will.
Cakes and wine.
Great Rite if possible, in token or real.
Games and dance as the people will.
Dismiss [the guardians, and close down the magic circle; the people then stay to] feast and dance.
May Eve
If possible ride poles, brooms, etc. High Priestess leading, quick dance step, singing
"O do not tell the priests of our arts. For they would call it sin, For we will be in the woods all night A conjuring summer in. And we bring you good news by word of mouth for women, cattle, and corn: The sun is coming up from the south, With oak and ash, and thorn."
Meeting dance if possible.
Form circle as usual, and purify.
High Priestess assumes Goddess position; officers all give her the fivefold kiss.
She purifies all.
High Priestess again assumes Goddess position.
Magus invokes, draws down moon, "I invoke thee and call upon thee, O mighty Mother of us all, bringer of all fruitfulness, By seed and root, by stem and bud, by leaf and flower and fruit, by life and love, do we invoke thee, to descend upon the body of thy servant and Priestess here."
Magus gives Fivefold Kiss to High Priestess.
All should be purified in sacrifice before her, and she should purify Magus and some others with her own hands.
Cakes and wine.
Games.
Great Rite if possible, in token or truly.
Dismiss the guardians, and close down the magic circle; the people then stay to feast and dance.
August Eve If possible, ride poles, broomsticks, etc.
Meeting Dance if possible [the double-spiral dance described in Witchcraft Today, p. 167].
Form circle.
Purify.
High Priestess stands in pentacle position.
Magus invokes her: "O mighty Mother of us all, Mother of all fruitfulness, give us fruit and grain, flocks and herds and children to the tribe that we be mighty, by thy rosy love, do thou descend upon thy servant and Priestess (name) here."
Magus gives Fivefold Kiss to High Priestess.
Candle game: Seated, the men form a circle, passing a lighted candle from hand to hand "deosil".
The women form circle outside, trying to blow it out over their shoulders.
Whoever's hand it is in when it is blown out is 3 times purified by whoever blew it out, giving fivefold Kiss in return. This game may go on as long as the people like.
Cakes and wine, and any other games you like.
Dismiss the guardians, and close down the magic circle; the people then stay to feast and dance.

B.1. On Chants (1953)
Of old there were many chants and songs used especially in the Dances. Many of these have been forgotten by us here, but we know that they used cries of IAU which seems muchly like the cries EVO or EVOHE of the ancients. Much dependeth on the pronunciation if this be so. In my youth, when I heard IAU it seemed to be AEIOU, or rather, AAAEEIOOOOUU. This may be but the natural way to prolong it to make it fit for a call, but it suggests that these be possibly the initials of an invocation as Agla is said to be, and of sooth 'tis said that the whole Hebrew alphabet is said to be such, and for this reason is recited as a most powerful charm, but at least this is certain, these cries during the dances do have profound effect, as I myself have seen.
Other calls are IEHOUA and EHEIE; also Ho Ho Ho Ise Ise Ise.
IEO VEO VEO VEO VEOV OROV OV OVOVO may be a spell but is more likely to be a call. 'Tis like the EVOE EVOE of the Greeks and the "Heave ho!" of sailors. "Emen hetan" and "Ab hur, ab hus" seem calls; as "Horse and hattock, horse and go, horse and Pellatis, ho, ho, ho!" "Thout, tout a tout tout, throughout and about" and "Rentum tormentum" are probably mispronounced attempts at a forgotten formula, though they may have been invented by some unfortunate being tortured, to evade telling the real formula.

B.2. To Help the Sick (1953)
¹ Ever remember the promise of the goddess, "For ecstasy is mine and joy on earth" so let there ever be joy in your heart. Greet people with joy, be glad to see them. If times be hard, think, "It might have been worse. I at least have known the joys of the Sabbath, and I will know them again." Think of the grandeur, beauty, and Poetry of the rites, of the loved ones you meet through them. If you dwell on this inner joy, your health will be better. You must try to banish all fear, for i t will really touch you. It may hurt your body, but your soul is beyond it all.
² And ever remember, that if you help others it makes you forget your own woes. And if another be in pain, do what you may to distract his attention from it. Do not say "You have no pain," but if you may, administer the drugs which sooth as well as those that cure. But ever strive to make them believe they are getting better. Install into them happy thoughts. If you can only get this into his inner mind so that it be always believed.
³ To this end it is not wrong to let people think that we of the cult have more power than we have. For the truth is that if they believe we have more power than we really possess, we do really possess these powers, insomuch we can do good to them .
⁴ You must try to find out about people. If you tell a slightly sick man, "You are looking better. You will soon be well," he will feel better, but if he is really ill, or in pain, his Knowledge that he is in pain will cause him to doubt your words in future. But if you give him one of the drugs and then say, "The pain is growing less. Soon it will be gone," because the pain goes, the next time you say, "The pain is going," he will believe you and the pain will really get less. But you must ever say so with conviction, and this conviction must come from your believing it yourself, because you yourself know that if you can fix his mind so that he believes you, it is true.
⁵ 'Tis often better to look exactly between their eyes, looking as if your eyes pierced their heads, opening your eyes as wide as you may and never blink. This continued gazing oft causes the patient to grow sleepy. If they show signs of this, say "You are growing sleepy. You will sleep, you are tired. Sleep. Your eyes grow tired. Sleep." If they close their eyes, say "Your eyes close, you are tired, you cannot open your eyes." If they cannot, say "Your arms are tired, you cannot raise them." If they cannot, say "I am master of your mind. You must ever believe what I tell you. When I look like this into your eyes you will sleep and be subject to my will," then tell them they will sleep and wake up refreshed, feeling better. Continue this with soothing and healing drugs, and try to infuse into them the feeling of ecstasy that you feel at the Sabbath. They cannot feel it in full, but you can command them to feel what is in your own mind, and try to concentrate on this ecstasy. If you may safely tell that you are of the Cult, your task may be easier. And it were well to command them to know it only with their sleeping mind, and forget it, or to be at least unable to tell anyone about it when awake. A good way is to command them that, if they are ever questioned about Witchcraft or Witches, to immediately fall asleep.
⁶ Ever remember if tempted to admit or boast of belonging to the cult you be endangering your brothers, for though now the fires of persecution may have died down, who knows when they may be revived? Many priests have knowledge of our secrets, and they well know that, though much religious bigotry has calmed down, many people would wish to join our cult. And if the truth were known of its joys, the Churches would lose power, so if we take many recruits, we may loose the fires of persecution against us again. So ever keep the secrets.
⁷ Think joy, think love, try to help others and bring joy into their lives. Children are naturally easier to influence than grown people. Ever strive to work through people's existing beliefs. For instance, more than half of the world believe in amulets. An ordinary stone is not an amulet but if it hath a natural hole in it, it must be something unusual, so if the patient hath this belief give him one. But first carry it next your skin for a few days, forcing your will into it, to cure pain, to feel safe, or against their particular fear, and this amulet may keep imposing your will when you are absent. The masters of talismans knew this full well when they say they must be made in a circle, to avoid distraction, by someone whose mind is on the subject of the work.
⁸ But keep your own mind happy. Remember the Words of the Goddess: "I give unimaginable joys on Earth, certainty, not faith, while in life, and upon death, peace unutterable, rest, and ecstasy, and the promise that you will return again." In the old days many of us went to the flames laughing and singing, and so we may again. We may have joy in life and beauty, and peace and Death and the promise of return.
⁹ The Bible speaks sooth, "A merry heart doeth good like a medicine but a broken spirit breaketh the bones." But you may not have a merry heart. Perchance you were born under an evil star. I think that the effects of the stars are overestimated, but you cannot make a merry heart to order, you say. But you can, in the Cult; there be secret processes by which your will and imagination may be influenced. This process also affects the body, and brings it to joy. Your body is happy, so your mind is happy. You are well because you are happy, and you are happy because you are well.
¹⁰ Prayer may be used with good result if the patient believes it can and will work. Many believe it can, but do not believe their God or saint will help. Prayers to the Goddess help, especially the Amalthean Horn Prayer, as it causes stimulation to the body as well as to the mind.

B.3. The Scourge and the Kiss. (1953)
¹ Invocation
(Feet, knees, and wrists should be tightly bound to retard blood.) Scourge 40 or more, to make skin tingle, then say, invoking Goddess,
Hail, Aradia, from the Amalthean horn
Pour forth thy store of Love. I lowly bend
Before Thee! I invoke thee at the end
When other Gods are fallen and put to scorn.
Thy foot is to my lips! My sighs inborn
Rise, touch, curl about thy heart. Then spend,
Pitiful Love, loveliest Pity, descend
And bring me luck who am lonely and forlorn.
Ask the Goddess to help you to obtain your desires, then Scourge again to bind the spell. This be powerful in ill luck and for sickness. It must be said in a Circle, and you must be properly prepared and well purified, both before and after saying, to bind the spell. Before starting you must make a very clear picture in your mind of what you wish. Make yourself see the wish obtained. Be sure in your own mind exactly what it is and how it is to be fulfilled. This spell is the one that was taught to me long ago and I have found it works, but I don't think there is any special virtue in these words. Any others can be substituted provided they ask the goddess's (or gods') help, and say clearly what you wish and you form the clear mental image; and if it doesn't work at first, keep on trying till it works. Your helper, who wields the scourge, must know what you wish, and also form the mental image. And at first at any rate, it will be better for you to work the spell, then for the girl to take your place and work it also; you scourge her. Don't try anything difficult at first, and do it at least once a week till it works. You have to get into sympathy with each other, before anything happens, and regular working helps this. Of spells, the exact words matter little if the intent be clear and you raise the true power, and sufficient thereof. Always in rhyme they are. There is something queer about rhyme. I have tried, and the same seem to lose their power if you miss th e rhyme. Also in rhyme, the words seem to say themselves. You do not have to pause and think: "What comes next?" Doing this takes away much of your intent. [2] Order and discipline must be kept. A High Priest or Priestess may and should punish all faults to this end, and all of the Cult must accept such corrections willingly. All are brothers and sisters, for this reason: that even the High Priestess must submit to the scourge. Each fault should be corrected separately. The Priest or Priestess must be properly prepared and call the culprit to trial. They must be prepared as for initiation and kneel, be told their fault and sentence pronounced.
Punishment should be the scourge, followed by a forfeit such as several fivefold kisses or something of this nature. The culprit must acknowledge the justice of the punishment by kissing hands and scourge on receiving sentence and again when thanking for punishment received.*
³ The scourgings are 3, 7, 9 (thrice three), and 21 (thrice seven) 40 in all. It is not meet to make offerings [scourgings] of less than two score to the Goddess, for here be a mystery. The fortunate numbers be: 3 and 5. For three added to two ( the Perfect Couple) be five. And three and five be eight; eight and five be thirteen; thirteen and eight be twenty-one.
The Fivefold Kiss is called 5, but there are 8 kisses, for there be 2 feet and 2 knees and genitals and 2 breasts and the lips. And 5 times 8 be two score. Also, fortunate numbers be 3, 7, 8, and 21, which total 40, or two score. For each man and woman hath ten fingers and ten toes, so each totals a score. And a perfect couple be two score.
So a lesser number would not be perfect prayer. If more are required make it a perfect number, as four score or six score.
Also there be Eight Elemental Weapons.
⁴ To make the anointing ointment, take some glazed pans filled half full with grease or olive oil. Put in one sweet mint, marjoram in another, ground thyme in a 3rd, and it you may have it, patchouli, dried leaves pounded. Place pans in hot water bath. Stir and cook for several hours, then pout into linen bags, and squeeze grease through into pans again, and fill up with fresh leaves. After doing this several times, the grease will be highly perfumed. Then mix all together and store in a well-corked jar.Anoint behind ears, throat, armpits, breasts, and womb. Also, for all ceremonies where the feet are kissed, they should also be anointed.

B.4. The Priestess and the Sword (1953)
It is said, "When a woman takes the main part in worship of the Male God, she must be girt with a sword." Note. This hath been explained as meaning that a man should be Magus representing the God, but if no one of sufficient rank and knowledge be present, a woman armed as a man may take his place. The sheath should be worn in a belt. She should carry the sword in hand, but if she has to use her hands, she should sheath the sword. Any other woman in the circle while this worship is performed shall be sword in hand. Those outside the circle only have the athame.
A woman may impersonate either the God or the Goddess, but a man may only impersonate the God.

B.5. The Warning (1953)
Keep this book in your own hand of write. Let brothers and Sisters copy what they will, but never let this book out of your hands, and never keep the writings of another, for if it be found in their hand of write, they may well be taken and tortured. Each should guard his own writings and destroy them whenever danger threatens. Learn as much as you may by heart, and when the danger is past, rewrite your book. For this reason, if any die, destroy their book if they have not been able to, for, if it be found, 'tis clear proof against them. "Ye may not be a Witch alone"; so all their friends be in danger of the torture. So destroy everything not necessary. If your book be found on you, 'tis clear proof against you. You may be tortured. Keep all thought of the cult from your mind. Say you had bad dreams, that a Devil caused you to write this without your knowledge. Think to yourself, "I Know Nothing . I Remember nothing. I have forgotten all." Drive this into your mind. If the torture be too great to bear, say, "I will confess. I cannot bear this torment. What do you want me to say? Tell me and I will say it." If they try to make you talk of the brotherhood, do not, but if they try to make you speak of impossibilities, such as flying through the air, consorting with the Devis, sacrificing children, or eating men's flesh, say, "I had an evil dream. I was not myself. I was crazed." Not all Magistrates are bad. If there be an excuse, they may show you mercy. If you have confessed aught, deny it afterwards. Say you babbled under the torture; you knew not what you did or said. If you be condemned, fear not. The Brotherhood is powerful. They may help you to escape if you are steadfast. If you betray aught, there is no hope for you, in this life, or in that which is to come. But, 'tis sure, that if steadfast you go to the pyre, drugs will reach you. You will feel naught , and you go but to Death and what lies beyond, the ecstasy of the Goddess.
The same with the working Tools. Let them be as ordinary things that anyone may have in their homes. The Pentacles shall be of wax that they may be melted or broken at once. Have no sword unless your rank allows you one. Have no names or signs on anything. Write them on in ink before consecrating them and wash it off at once when finished. Never boast, never threaten, never say you wish ill to anyone. If any speak of the craft, say, "Speak not to me of such, it frightens me, 'tis evil luck to speak of it."

B.6. Of the Ordeal of the Art Magical (1953)
Learn of the spirit that goeth with burdens that have not honour, for 'tis the spirit that stoopeth the shoulders and not the weight. Armour is heavy, yet it is a proud burden and a man standeth upright in it. Limiting and constraining any of the s enses serves to increase the concentration of another. Shutting the eyes aids the hearing. So the binding of the initiate's hands increases the mental perception, while the scourge increaseth the inner vision. So the initiate goeth through it prou dly, like a princess, knowing it but serves to increase her glory. But this can only be done by the aid of another intelligence and in a circle, to prevent the power thus generated being lost. Priests attempt to do the same with their scourgings and mortifications of the flesh. But lacking the aid of bonds and the ir attention being distracted by their scourging themselves and what little power they do produce being dissipated, as they do not usually work within a circle, it is little wonder that they oft fail. Monks and hermits do better, as they are apt to work in tiny cells and coves, which in some way act as circles. The Knights of the Temple, who used mutually to scourge each other in an octagon, did better still; but they apparently did not know the virtue of bonds and did evil, man to man.
But perhaps some did know? What of the Church's charge that they wore girdles or cords?
B.7. The Eightfold Way. (1953)
Eightfold Path or Ways to the Centre.
1. Meditation or Concentration. This in practice means forming a mental image of what is desired, and forcing yourself to see that it is fulfilled, with the fierce belief and knowledge that it can and will be fulfilled, and that you will go on willin g till you force it to be fulfilled. Called for short, "Intent"
2. Trance, projection of the Astral.
3. Rites, Chants, Spells, Runes, Charms, etc.
4. Incense, Drugs, Wine, etc., whatever is used to release the Spirit. (Note. One must be very careful about this. Incense is usually harmless, but you must be careful. If it has bad aftereffects, reduce the amount used, or the duration of the time it is inhaled. Drugs are very dangerous if taken to excess, but it must be remembered that there are drugs that are absolutely harmless, though people talk of them with bated breath, but Hemp is especially dangerous, because it unlocks the inner eye swiftly and easily, so one is tempted to use it more and more. If it is used at all, it must be with the strictest precautions, to see that the person who uses it has no control over the supply. This should be doled out by some responsible person , and the supply strictly limited.)
5. The Dance, and kindred practices.
6. Blood control (the Cords), Breath Control, and kindred practices.
7. The Scourge.
8. The Great Rite.
These are all the ways. You may combine many of them into the one experiment, the more the better.

The Five Essentials:
1. The most important is "Intention": you must know that you can and will succeed; it is essential in every operation.
2. Preparation. (You must be properly prepared according to the rules of the Art; otherwise you will never succeed.)
3. The Circle must be properly formed and purified.
4. You all must be properly purified, several times if necessary, and this purification should be repeated several times during the rite.
5. You must have properly consecrated tools.
These five essentials and Eight Paths or Ways cannot all be combined in one rite. Meditation and dancing do not combine well, but forming the mental image and the dance may be well combined with Chants. Spells, etc., combined with scourging and No. 6, followed by No. 8, form a splendid combination. Meditation, following scourging, combined with Nos. 3 and 4 and 5, are also very Good. For short cuts concentration, Nos. 5, 6, 7, and 8 are excellent.

B.8. To Gain the Sight (1953)
¹ This cometh to different people in diverse ways. 'Tis seldom it cometh naturally, but it can be induced in many ways. Deep and prolonged meditation may do it, but only if you be a natural, and usually prolonged fasting was also necessary. Of ol d monks and nuns obtained visions by long vigils, combined with fasting, flagellation till the blood came, and other mortifications of the flesh, and so undoubtedly had visions. In the East it is tried with various tortures, at the same time sitting in cramped postures, which retard the flow of blood, and these torments, long and continued, give good results. But in the Art we are taught an easier way to intensify the imagination, at the same time controlling the blood supply, and this may bes t be done by using the ritual.
² Incense is also good to propitiate the Spirits, but also to induce relaxation and to help to build up the atmosphere which is neces-sary to suggestibility. (For our human eyes are so blind to what really is, that it is often necessary to suggest that it is there, before we may see it, as we may point out to another something at a distance before they may see it themselves. Gum mastic, aromatic rush roots, cinnamon bark, musk, juniper, sandalwood, and ambergris in combination are all good, b ut patchouli is best of all. And if you may have hemp, 'tis better still, but be very careful of this.
³ The circle being formed, all properly prepared, and the Rites done, and all purified, the aspirant should warlock and take his tutor round the circle, saluting the Mighty Ones, and invoke them to aid the operation. Then both dance round till gid dy, invoking or using chants. Scourge. Then the Tutor should warlock very tightly, but not so to cause discomfort, but enough to retard the blood slightly. Again they should dance round, chanting, then scourge with light, steady, monotonous, slow s trokes. lt is very good that the pupil may see them coming (this may be arranged from position, or if a big mirror is available, this can be used with excellent effect) as this has the effect of passes, and helps greatly to stimulate the imagination , and it is important that they be not hard, the object being not to do more than draw the blood to that part and so away from the brain. This with the tight warlocking, which should be warricked, slows down the circulation of the blood, and the pas ses soon induce a drowsiness and a stupor. The tutor should watch for this. As soon as the aspirant sleeps, the scourging should cease. The tutor should also watch that the pupil become not cold, and if they struggle or become distressed, they sho uld be at once awakened. (Note: if it cannot be arranged for the pupil to see, the wand may be used, for a time, then return to scourging.)
⁴ Do not be discouraged if no results come after two or three attempts. It will come, when both are in the right state. When you get some result, then results will come more quickly. Soon some of the ritual may be shortened, but never neglect to invoke the Goddess, and the Mighty Ones, or to form the Circle and do everything rightly. And for good and clear results, it is ever better to do too much ritual than too little. [5] It hath been found that this practice doth often cause a fondness between aspirant and tutor, and 'tis a cause of better results if this be so. If for any reason it is undesirable that there be any great fondness between aspirant and tutor, this may be easily avoided, by both parties from the onset firmly resolving in their minds that if any doth ensue, it shall be that of brother and sister or parent and child. And it is for this reason that a man may only be taught by a woman and a woman by a man, and that man and man, and woman and woman, should never attempt these practices together. And may all the Curses of the Mighty Ones be on any who make the attempt.*
⁶ Remember, the Circle, properly constructed, is ever necessary to prevent the power released from being dissipated. It is also a barrier against any disturbances of mischievous forces, for to obtain good results you must be free from all disturba nces. Remember that darkness, points of light gleaming amid the surrounding dark, incense, and the steady passes by a white arm are not stage effects. They are the mechanical implements which start the suggestions, which later unlocks the knowledge that it is possible to obtain the divine ecstasy, and so attain knowledge and communion with the Divine Goddess. When once you have attained this, Ritual is not needed, as you may attain the state of ecstasy at will, but till then, or if you having attained this yourself, and wish to bring a companion to this state of joy, ritual is best.

B.9. Power (1953)
Power is latent in the body and may be drawn out and used in various ways by the skilled. But unless confined in a circle it will be swiftly dissipated. Hence the importance of a properly constructed circle. Power seems to exude from the body via the skin and possibly from the orifices of the body; hence you should be properly prepared. The slightest dirt spoils everything, which shows the importance of thorough cleanliness. The attitude of mind has great effect, so only work with a spirit of reverence. A little wine taken and repeated during the ceremony, if necessary, helps to produce power. Other strong drinks or drugs may be used, but it is necessary to be very mod erate, for if you are confused, even slightly, you cannot control the power you evoke.
The simplest way is by dancing and singing monotonous chants, slowly at first and gradually quickening the tempo until giddiness ensues. Then the calls may be used, or even wild and meaningless shrieking produces power. But this method inflames the mind and renders it difficult to control the power, though control may be gained through practice. The scourge is a far better way, for it stimulates and excites both body and soul, yet one easily retains control.
The Great Rite is far the best. It releases enormous power, but the conditions and circumstances make it difficult for the mind to maintain control at first. It is again a matter of practice and the natural strength of the operator's will and, in a lesser degree, of those of his assistants. If, as of old, there were many trained assistants present and all wills properly attuned, wonders occurred.
Sorcerors chiefly used the blood sacrifice; and while we hold this to be evil, we cannot deny that this method is very efficient. Power flashes forth from newly shed blood, instead of exuding slowly as by our method. The victim's terror and anguish add keenness, and even quite a small animal can yield enormous power. The great difficulty is in the human mind controlling the power of the lower animal mind. But sorcerers claim they have methods for effecting this and that the difficulty disapp ears the higher the animal used, and when the victim is human disappears entirely. (The practice is an abomination but it is so.) Priests know this well; and by their auto-da-fs, with the victims' pain and terror (the fires acting much the same as circles), obtained much power.
Of old the Flagellants certainly evoked power, but through not being confined in a circle much was lost. The amount of power raised was so great and continuous that anyone with knowledge could direct and use it; and it is most probable that the clas sical and heathen sacrifices were used in the same way. There are whispers that when the human victim was a willing sacrifice, with his mind directed on the Great Work and with highly skilled assistants, wonders ensued but of this I would not speak .

B.10. Properly Prepared. (1953)
Naked, but sandals (not shoes) may be worn. For initiation, tie hands behind back, pull up to small of back, and tie ends in front of throat, leaving a cable-tow to lead by, hanging down in front. (Arms thus form a triangle at back.) When initiate is kneeling at altar, the cable-tow is tied to a ring in the altar. A short cord is tied like a garter round the initiate's left leg above the knee, with ends tucked in. Another is tied round right ankle and ends tucked in so as to be out of the w ay while moving about. These cords are used to tie feet together while initiate is kneeling at the altar and must be long enough to do this firmly. Knees must also be firmly tied. This must be carefully done. If the aspirant complains of pain, th e bonds must be loosened slightly; always remember the object is to retard the blood flow enough to induce a trance state. This involves slight discomfort, but great discomfort prevents the trance state; so it is best to spend some little time loosening and tightening the bonds until they are just right. The aspirant alone can tell you when this is so. This, of course, does not apply to the initiation, as then no trance is desired; but for the purpose of ritual it is good that the initiates b e bound firmly enough to feel they are absolutely helpless but without discomfort.

B.11. The Meeting Dance. (1953)
The Maiden should lead. A man should place both hands on her waist, standing behind her, and alternate men and women should do the same, the Maiden leading and they dance following her. She at last leads them into a right-hand spiral. When the cen ter is reached (and this had better be marked by a stone), she suddenly turns and dances back, kissing each man as she comes to him. All men and women turn likewise and dance back, men kissing girls and girls kissing men. All in time to music, it i s a merry game, but must be practices to be done well. Note, the musicians should watch the dancers and make the music fast or slow as is best. For the beginners it should be slow, or there will be confusion. It is most excellent to get people to know each other at big gatherings.

B.12. To Leave the Body. (1953)
'Tis not wise to strive to get out of your body until you have thoroughly gained the Sight. The same ritual as to gain the Sight may be used, but have a comfortable couch.

THE ENTERED APPRENTICE HANDBOOK

by W.Bro. J.S.M. WARD

INTRODUCTION - By the Hon. Sir John A. Cockburn

W. Bro. Ward is one of the most able and earnest of Masonic students. He brings to bear on the task of research the mind of a scholar, enriched by extensive reading, much travel and a wide experience of men and affairs. In addition to being a well known author of Masonic Works, he was the Founder of the Masonic Study Society, whose first President was the late Sir Richard Vassar Vassar-Smith, 33 degree, and in whose ranks are to be found many eminent Masonic writers.
Brother Ward has by precept and example led others to become eager explorers in the realms of Masonic truth. The present volume is No. 1 in a series of studies as to the meaning of our Ritual. It deals with the degree of an Entered Apprentice and is calculated to inspire the younger brethren with the resolve not to content themselves with the outward form of our ceremonies, beautiful though it be, but to gain a knowledge of the indwelling soul of Masonry and to comprehend the deep meaning of the ritual with which they are step by step becoming familiar.
Hence they will learn to regard the Craft not only as a world-spread, civilising medium, nor yet only as the most benevolent of all Institutions, but also as a mine of surpassing wealth in which the Wisdom of the Ages has become embedded and preserved. Bro. Ward at the outset disarms anything like hostile criticism by admitting that many brethren may not find themselves in complete accord with all his conclusions. Indeed, it would be surprising if this were the case.
Like Holy Writ, the Ritual is capable of many interpretations. It is a gradual accretion in which succeeding epochs have left their mark. Evolution takes place under the alternation of forces that make for difference and agreement. The process demands a continual adjustment between these apparently contrary, but in reality complementary factors. Each age sets out to balance any deficiency in the preceding period.
When materialism has been pushed to excess, the tendency is rectified by a spiritual revival. On the other hand, an age in which zeal for the gifts of the spirit has caused neglect of temporal welfare is naturally followed by a renaissance of the just claims of the flesh. The subject matter of Masonry is the relationship between Spirit and Matter, between Heaven and Earth, between God and Man, between the Soul and the Body.
Emphasis is everywhere laid on the necessity of their reconciliation. Consequently to attain the juste milieu emphasis has sometimes to be laid on one side and sometimes on the other. For example, the Cross and the Square, which have now such deeply spiritual significance , were originally signs of Earth, and became respectively, the essential symbols of Christianity and Masonry, because it was necessary to proclaim the fact that professions of piety towards God were idle, unless they bore fruit in kindly relationship between man and man.
Bro. Ward regards the J.W. as representing the body, and the S.W. the soul, although the emblems and jewel of the former are celestial and of the latter terrestrial. The fact is that things divine and human are so interwoven in Masonry as to be inseparable. Duty towards God and towards our neighbour are but different aspects of the same truth. For the Fatherhood of God implies the Brotherhood of Man, and, conversely, he who devotes himself to the service of his fellow creatures proves, through his brotherly relationship, his descent from the Father of AII.
The issue of Bro. Ward's series of handbooks cannot fail to accomplish its main object, which is to lead not only juniors, but also those well versed in the ritual, to mark, leam and inwardly digest the significance of the ceremonies, which when properly understood, causes our jewels and emblems to glow with an inner light which infinitely enhances their beauty.
The ready reception which Bro. Ward's books have already received at the hands of the Craft, prove that they meet a recognised requirement as expositions of the character of a ritual with whose external features we are familiar, and in which we take our daily delight.
J.A.C.
The Mysteries
In every race and every clime,
Since the earliest days of Time,
Men have taught the Mystic Quest
Shown the Way to Peace and rest.

Bacchus died, and rose again,
On the golden Asian Plain;
Osiris rose from out the grave,
And thereby mankind did save:
Adonis likewise shed his blood
By the yellow Syrian flood,
Zoroaster brought to birth
Mithra from His Cave of Earth.

And to-day in Christian Lands
We with them can join hands.

J.W.

CHAPTER I. THE OPENING OF THE FIRST DEGREE.
The W.M. calls the brethren together with one knock so as to remind them that the body must be prepared to obey the higher faculties, for if it is not, no spiritual progress is possible. The first question and answer of the J.W. indicate this quite clearly, for the J.W. represents the body and so he satisfies himself that man's body is on guard against outside influences. The S.W., representing the Soul, next proves that all present have made some progress towards the light.
It is only when this has been achieved that any real advancement becomes possible, and only those who have started can help those who still remain in spiritual darkness. The next series of questions indicates that Man has a seven-fold nature. The Ancient Egyptians held this view , and it is endorsed in Masonry by the fact that it takes seven to make a perfect lodge.
There is also, no doubt, an astrological reference to the seven planets and a connection with stellar worship, but as our system is mainly solar, it is almost impossible to give a logical planetary interpretation to the seven who form a lodge, or to the seven officers. In short, the planetary symbolism has become disorganised by the stress laid on the solar aspect of the three principal officers who rule a lodge. Moreover, the predominance of the solar aspect has emphasised the triune nature of man, and symbolises it in these officers.
Thus it will be seen that too much stress must not be laid on the planets, as represented by the seven officers, and a passing reference to the fact that it is still remembered in the number seven is all that can be logically maintained. Similarly there is merely a hint of the seven-fold nature of man. If ours were a stellar system, then clearly the Tyler would represent the body, the divine spark would be represented by the W.M. , the various officers between would symbolise the various sub-divisions of the non-materials parts of man, such as his astral body, his intellectual faculties, and so forth.
Since, however, our system is solar in the main, we should continue to interpret our symbols from that aspect, making but passing reference to stellar influences when they occur. The duties of the Tyler are considered elsewhere, so we will pass to the I.G. Although in some popular workings he and the other two subordinate officers are not allowed to speak for themselves, the Wardens doing this work, in many other rituals they are allowed to answer the W.M. direct.
The I.G. stands for the power which permits the Soul to enter flesh at any given moment. The Soul may desire to become incarnate, but unless its time has come it is turned back at the threshold, and even if it forces itself into birth it is cut short. Entry into life is not an accident, but ordained of God, Who works through His spiritual as well as through His human agents. Those who saw Maeterlinck's play, "The Blue Bird," will remember that the same idea is dealt with in one of the scenes.
Spiritually, the I.G. represents the warning which must be given to those who attempt, without due caution, to probe into the Mysteries of God. They must neither rush forward hastily, nor, having once started, withdraw suddenly; for, if they do, dire evil will befall. This warning all the Mysteries gave, and it is certain that those who dabble in the so-called occult run grave risks unless they use the utmost caution.
Hence it is absolutely essential that the candidate should be properly prepared before he starts on his quest. The J.D. represents the physical means by which the Soul, represented by the S.W., passes on the inspirations received from the Spirit, the W.M., to the material world. In this sense therefore he represents intelligence, and the five senses of man, whereas the S.D. stands for intuition, whereby the Soul obtains its inspiration from the Divine.
In the ancient operative days these officers no doubt had a practical use, the S.D. being the personal messenger of the Master, who took messages to the S.W., not merely when in Lodge, but when he was at a distance, employed on his task, or possibly when he was resting from his labours, In like manner the S.W. 's deacon was sent by him to find the J.W. The J.W. describes his position in L. and indicates quite clearly that he represents the Sun at noon.
From the operative point of view it must be remembered that Noon has always been, and still is, a workingman's dinner hour, hence the special duty of the J.W. ; but in the spiritual sense, since he stands for the body, it is natural that he should have charge over the body's needs. As he also represents the preservative side of God, his interest in the physical well-being of man is appropriate.
With this in mind the F. C. will realise the significance of the P.W., and its connection with C. and W. , which are the emblems of the God of Vegetation in the more primitive rites. When men evolved, and the solar system of religion developed, the God of Vegetation became the Preserver. This characteristic of the J.W. is emphasised by the upright lines of his plumb, which latter reminds us of water which falls from heaven, and of the cast marks of Vishnu in India.
This aspect of the J.W., as representing the Preserver , is carefully maintained throughout the whole of the three degrees and must never be forgotten. In like manner, the fact that he stands for the body is also maintained throughout. Bearing this in mind , we shall perceive the significance of the fact that the Architect of K.S. 's Temple was the J.W. Finally, bread and water represent the bare necessities, without which mortal life cannot be preserved.
Luxuries, which are obtained when we have acquired worldly possessions, i.e., wealth, lead to the death of the soul, and even of the body, unless employed with the greatest caution. Some masons claim that the J.W. originally sat in the North to mark the Sun at noon, meaning to see, or point out, that it had reached the midheavens. Honestly, I can find no real evidence in support of this view, which likewise places the W.M. in the West and the S.W. in the East. It is due, in my opinion, to a complete misunderstanding of the use of the words "to mark."
This phrase implies that the J.W. is placed on a certain spot to mark the position of the Sun at noon, and not that 'he may see it. In a closed-in building, such as a lodge room was, it would be desirable to mark the three positions of the Sun, for the candidate has to pass through each point in turn, and these three officers, who represent the Sun in its three aspects, would naturally sit in the positions in use in a speculative lodge.
Any arguments adduced from the rituals of the modern Operative Lodges are vitiated by two facts-(1) we have no evidence that this peculiarity is really old (it may be due to Stretton's inventive mind) and (2) the Operatives, if old, would be descended from the Guild Masons and not from the Freemasons ; and this might be a peculiarity of theirs, or deliberately adopted so as to differentiate them from the Freemasons.
That the Guild Masons and Freemasons were quite distinct has been proved as far back as 1913, and the fact is gone into in my other book, "Freemasonry and the Ancient Gods." That the Operatives are not descended direct from the Mediaeval Freemasons is shown by the fact that they have entirely different signs from our own. Thus we need not discuss further the question as to whether the J.W. should be in the North or South.
The S.W., as he indicates in his reply to the W.M., represents the Sun in its setting, and so the Destructive Side of the Deity, or Shiva. He also stands for the Soul. Shiva shall close not only our mortal life, but Time itself. But I have dealt with this side of the S.W. very fully elsewhere. It should be noted, however, that the S.W. is associated with level and horizontal lines , and not with perpendiculars, and here again he follows the Hindu system, for Shiva's caste mark is two or more parallel lines.
As the Great Leveller this is most natural, and it reminds us that in the sight of God all souls are equal, even though in mortal life their stations may appear to differ. Shiva is associated with the element of Fire, whereas Vishnu is associated with Water, and as we see that great care has been taken to maintain the connection between the J.W. and Water, so we find that with us the S.W. is similarly associated with Fire, though perhaps less obviously.
Firstly, his level is of a triangular form with the point upward, the world-wide symbol for Fire. Again, the S.W. 's P.W. has hidden within it the same idea. A smith who works in metals can only do so by the help of fire, and in one ritual this fact is stressed. Thus metals come out from the dark earth, and the Sun sinks in the West into darkness and the grave, as does man. But, by means of fire, man obtains wealth from the metals hidden in the earth, and in like manner the Soul of Man rises refined and purified from the grave by means of the divine fire within.
Moreover, one cannot ignore the fact that there is here a hint of the necessity of the purging fire of remorse to cleanse away our sins. The S. W. is the Soul, the link between mortal life and the Divine Spark , but he acts on instructions from the Spirit; in other words, it is only when God decrees our death that the Soul departs from the body. The W.M. represents, as his words indicate, the creative side of God and the Divine Spirit in Man. He sets us to work on earth, but delegates to another the task of calling us back whence we came.
He represents the male aspect of the Deity, as is shown by the tau crosses, called levels, on his apron, and by his use of the gavel, which represents the same emblem. The Tau Cross is, of course, a phallic symbol and stands for the male and creative aspect in Man. As the three principal officers represent the Sun (a masculine planet) in various phases, it is natural that they should all wield the gavel, but the two wardens are less essentially male than the W.M., as is indicated by the fact that they do not have the tau cross or Master's level on their aprons.
The Spirit, being active, is male; whereas both soul and body, being more or less passive, are female. The feminine side of the S.W. or Soul is deliberately emphasised later-in the first degree-by a reference to the Moon, a feminine planet, the emblem of the Soul and of the psychic nature in man. Nor can we ignore the fact that the West is known as the feminine quarter of the heavens, whereas the East is the masculine; it is also worth noticing that Shiva is often depicted with the moon.
Finally, before declaring the L. open, the W.M. offers up a prayer, thereby reminding us that the Divine Spark in Man, or the Spirit, must turn to the Source of All for aid if it would control body and soul. The three knocks, as distinct from the one knock with which the proceedings started, indicate that the members are about to work for the union and advancement of body, soul and spirit, and not for the body only. But the way in which the three knocks are given show that, as yet, there is no unity between the three elements which constitute Man.

CHAPTER II. THE TYLER
The first thing that greets the eyes of the aspirant to our Order is a man, whom he soon discovers is called the Tyler, standing in front of the door with a d.n. s.d. in his hand. He naturally wants an answer to the question which actually occurs in a certain famous old ritual, "Why does the Tyler wear a s.d.?"and the answer is, "To guard the brethren and to hele the Word." Let us consider this answer: "To guard the brethren. "In certain old rituals of the 18th century we are told that Masons' Lodges formerly met in the open-"on the highest hill or lowest valley, where never dog barked nor cock crew."
Brethren will no doubt have read the interesting article in the "Masonic Record" relating to this state of affairs, but I am bound to say that I do not think that the ordinary mediaeval lodge met in such places. The reference to the cock, together with certain details we possess with regard to those lodges which did meet in the open, (they were mostly in Scotland) indicate that they were not ordinary Craft lodges, but much more probably Templar Lodges.
The Templars in the 18th century claimed to be descended from a body which had been suppressed in the years 1307 to 1314-, and actually prescribed. There was every reason therefore why they should meet in out of the way places, but no such reason existed in the case of a lodge of ordinary Freemasons. That such a phrase should have wandered into a craft ritual from Templary is perfectly natural, but it is not safe to argue from this that all Masonic lodges met under the canopy of heaven.
In those early days, many higher degrees were worked in ordinary Craft Lodges, in a way not permitted to-day; and this may easily account for phrases more appropriate to a Templar Preceptory being found in a Craft working. I might add that until the middle of the 19th century Templar meetings were always called "Encampments," indicating that they were camps held in the open fields.
But in mediaeval times we know that the Freemasons had Lodge buildings, and if they went to a new place to build a church or castle , the first thing they did was to erect a temporary Lodge room, which they attended before starting the day's work. Those interested will find abundant details in Fort Newton's interesting little book, "The Builders." There also it is clearly shown that there were two kinds of masons in those days, and the man who conclusively proved this was not a modern Speculative Freemason.
The two groups were the Freemasons and the Guild Masons. The former were lineal descendents of the Comacine Masons-who, incidentally, knew a certain Masonic Sign-and these men were skilled architects, free to go anywhere. They had a monopoly of ecclesiastical building and of work otlrside the towns, e.g. castles. The Guild Masons were humbler folk. They were not allowed to build outside their particular city, but had a monopoly of all building inside that city, with one important and significant exception:-they were not allowed to build ecclesiastical buildings.
In return for their charter they had to maintain the fortifications. When a church had to be built the Freemasons were sent for, and apparently they called on the Guild Masons to help them with the rough work, e.g., to square the stones, etc. I suggest that Speculative Freemasonry is mainly descended from the Freemasons, whereas the few Operative Lodges that survive are probably descended from the Guild masons. This theory is borne out by the fact that while the Operatives have our g.s. they have not our s.ns, yet these s.ns are unquestionably old.
They would all have the same g. for convenience in proving to the Freemasons that they were really masons, but they would keep their s.ns to themselves, as did the Freemasons, since they did not want the other group to have access to their private meetings. Further, we find that the Master Masons of the Freemasons were entitled to maintenance as "gentlemen," clearly indicating that they were different from ordinary craftsmen (See Fort Newton).
After the Reformation no doubt Freemasons and Guild masons tended to amalgamate, and this explains much. Now if the Freemasons erected a lodge before they started to build a church or castle, we shall see that their meeting in the open would be merely occasional, e.g., while the temporary lodge was being built, and not a regular custom ; but the very fact that is was a temporary building, and open to approach by all and sundry who came to the site of the new edifice, is quite sufficient to explain why they had someone on guard.
Why, however, is he called a Tyler, instead of Sentinel, or some similar name? There are three explanations, and we can adopt which we please:-
1. To tile is to cover in; hence the Tyler is one who covers or conceals what is going on in the lodge. 2. In the old mediaeval Templar ceremony there were three sentinels; one inside the door, one outside, and one on the roof or tiles, who could see if anyone was approaching the building. It will be remembered that the old Templar Churches were round, so that a man perched on the roof was able to see in every direction. 3. That the tilers were inferior craftsmen as compared with the genuine Freemasons; poor brethren, as it were, and not admitted to full membership, although one or two were chosen to act as Outer Guards.
I am not greatly impressed with the latter theory, and my person predilection is in favour of No. 1 ; but there is a good deal to be said for No. 2. The tyler guarded the brethren from "cowans" or eavesdroppers. The former word is still used in the country districts of Lancashire and Westmorland for a dry-dyker, that is, a man who builds rough walls between the different fields, of rough, uncut, and unmortared stones.
When I was living in Yorkshire I had a number of fields so surrounded; the stones for which were picked from the hillside, and piled one upon another. No particular skill was needed to build such a wall; I repaired several myself. In other words, a "cowan" is one who pretends to be a mason because he works in stone, but is not one. Some fanciful derivations have been suggested from "Cohen," the Jewish priest. I disagree entirely with this view.
Why should the Jewish Cohens be more likely to pretend to be Freemasons than any other priests? As the other word is spelt as we spell ours, and means what I have stated, I see no reason to invent this suggestion regarding the Jewish priests, who were always few in number, and in the Middle Ages hardly existed:-the Jews were driven out of England by Edward I., and not re-admitted until the time of Cromwell. "Eavesdroppers" means men who listen under the eaves.
The eaves of a primitive or of a mediaeval cottage overhung a considerable distance beyond the walls, and between the roof and the wall was an open space. Through this space the smoke of the fire escaped; the general arrangement being very similar to that found in the tropics. The walls of such a cottage were often only five to six feet high, and thus a man could stand under the eaves in the shadow, hidden from the light of the sun or moon, and both see and hear what was going on inside, without those who were in the lodge knowing he was there.
But the Tyler was on guard outside the door of the Lodge; he was armed with a d..n s..d, and woe betide any eavesdropper he discovered, for our mediaeval brethren undoubtedly interpreted their obligations literally. Incidentally, I understand that nominally the duty of carrying out the pen. still rests on the shoulders of the Tyler.
With regard to the use of temporary buildings on or near the site of the edifice, it should be noted that during the building of Westminster Abbey there was at least one, if not two, such lodges, and they are mentioned in the records of the Abbey. One seems to have stood on the site of the subsequent nave. Thus we can see that it was essential that there should be an Outer Guard to keep off intruders, owing to the fact that Lodges were usually held in temporary buildings, often with overhanging eaves and an open space between the top of the walls and the beams which supported the roof.
The word "hele" should, in my opinion, be pronounced "heal," not "hale." The use of "hale" is due to the fact that in the 18th century the words "conceal," and "reveal," were pronounced "concale" and "revale." Since the words obviously were a jingle, I consider it is more correct to-day to pronounce it "heal." Moreover, the word "hele" means to cover over.
You still hear the phrase used, "to hele a cottage," or even a haystack, and the word "Hell" implies the place that is covered over, e.g., in the centre of the earth. "Hele" is connected with "heal"-to cover up, or to close up, a wound-and the meaning therefore is tautalogical, viz, "to cover up the word." (The Masonic s -t")
The use of the pronunciation "Hale" is to-day most misleading, and is apt to cause a newly initiated Bro. to think he has to "hail" something, or "proclaim it aloud." The C. is taken in hand by the Tyler, who makes him sign a form to the effect that he is free and of the full age of 21 years. Why "free?" Well, in mediaeval days he had to bind himself to serve as an apprentice for seven years.
Unless he was a free man, his owner might come along and take him away, before he had completed his apprenticeship and, worse still, might extort from him such secrets as he had learnt from the masons. Thus the master might be enabled to set himself up as a free lance, not under the control of the fraternity. The twenty-one years is, I believe, an 18th century Speculative innovation, aiming at a similar object.
I think there is no doubt that usually in the Middle Ages an apprentice was a boy, who placed himself under the control of a Master with his parents' consent. The Master was henceforth in loco parentis. In the 18th century without some such safeguard (as 21 years) some precocious youth might have joined the fraternity without his father's consent.
The father might have been one who disapproved of F.M., and in such a case would probably have not hesitated to exercise his parental authority in the drastic manner at that time in vogue, and so exhort the secrets, which he could then have "exposed." To-day it is still a very reasonable clause, for it presupposes that man has reached years of discretion and knows what he is about.
Any real hardship is removed by the fact the G.L. has power to dispense, which power it constantly uses in the case of the University Lodges at Oxford and Cambridge. I myself was one of those who thus benefited. It is, I believe, still the custom in England that a Lewis, the son of a mason, may be admitted at 18, though the right is seldom claimed; but in some countries, I understand, it is a privilege highly valued, and regularly used by those entitled to it.
In masonry a lewis is a cramp of metal, by which one stone is fastened to another. It is usually some form of a cross, and a whole chapter could be written on its significance, but this casual reference must suffice.

CHAPTER III. PREPARATION.
The next thing that happens is that the C. is prepared by the Tyler. This is a very important matter. There seems little doubt that originally candidates were str..d n..d, and even to-day in the U.S.A. C's are left in their sh-s only. In Burma we changed out of everything into a one-piece pyjama suit, a most convenient arrangement.
What we now have is a system by which the parts which have to be b. are made b. We take our ob. on our L.K., therefore that.K. must be B.. Why? So that our flesh may be in contact with Mother Earth. It is possible that there was a practical as well as a symbolical meaning in this , and also in the case of our deprivation of m..s. In some of the ancient mysteries it has been suggested that a charge of electricity was passed through the C. as he knelt at the altar, either from a battery, or by what is now called magnetism.
If any question the use of electricity in those days, I would point out that certain statements of Herodotus, to the effect that the Egyptian priests brought down lightning by means of rods, can best be explained by admitting that they had some rudimentary knowledge of electricity. The b.b. is in order that the S.I. can be applied.
The Scotch ritual, however, says it is to show your sex, but I am inclined to think this is a modern gloss. Personally, I should not regard this as conclusive proof in itself, for I have seen (when abroad) many well grown girls who had no breasts worth mentioning, while many native men had quite well developed busts.
It should always be remembered that this is the degree of birth and we were born n..d.. We are s. s. because we are about to tread on holy ground, just as in the East we wear slippers when entering a mosque. It is probable that the Scotch ritual has preserved a real tradition when it refers to the custom in Israel of removing a shoe, as a witness, when confirming an obligation.
Those interested will find the details in Ruth, where Boaz under-takes to marry Ruth. A.C.T. is placed about his n.. This piece of symbolism is old and world wide. On a vase found at Chama, in Mexico, several candidates are depicted going through a ceremony very similar, apparently, to a certain degree in M.,* One is being taught a certain sign, and the others wha stand waiting their turn all have C.T.s with a running noose about their necks.
In India this C.T. is the emblem of Yama, the God of Death, with which he snares the souls of men and drags them forth from their bodies. It is carried by - Shiva to indicate his destructive character in relation to human life. There are in masonry meanings within meanings, and I will therefore indicate a few of those associated with the C.T. , but I shall not do so with all the details upon which I shall touch. The C.T. is an emblem of Death.
It is fastened round the necks of captives as showing that they are at the absolute mercy of their conqueror. Thus the burghesses of Calais had to come before Edward III. in their shirts-note that-with c.T. 's round their necks. They were only saved by the desperate pleading of good Queen Philippa. But this is the degree of birth. Some come into the world with a caul which may strangle them if not removed, and in any case we are said to be born in original sin and therefore doomed to die.
*See "Freemasonry and the Gods" Birth, in the very nature of things, means death, and that is why the Hindoos have made Shiva, the Lord of Death, also the Lord of Birth. We ourselves are captives-souls bound by the chains of the flesh-and offenders against the Law of the King of Kings. Further, we come in bondage to sin, seeking to be freed from our bonds by the word of God.
The holding of the C.T. , and the dangers entailed, are sufficiently explained to need no further mention just now, though this does not imply there are not inner meanings. The h.w. is always found in every great initiatory rite. In general, it reminds us that as in the physical world we came out of darkness into light, so in the intellectual, and finally, in the spiritual world.
We come into masonry seeking the Light of God's word. In other language, to try and comprehend through the use of symbols what God really is. But as the veil of darkness is slightly lifted as we grow in years and our intellect awakens , so it is in the craft, and the first thing we see there is the V.S.L., itself a symbol of Divine inspiration; for without the Divine spark, which speaks from the inmost recesses of the soul, we shall remain in spiritual darkness all our natural life.
The C. is then brought to the door of the L. and challenged, but strange to say, in our ritual there is no p.w.. There was once, I have no doubt, and it is still in use in Scotland, Ireland and U.S.A. Moreover, it is one of the tests there when visiting, and if a man cannot give it he will run a serious risk of being refused admission. Strange to say, we do get it inside the Lodge, though perhaps most brethren do not realise it.
It is "The T. of G.R." (sometimes it is "Free and of G.R.," though this is less usual). But before entering we are deprived of M.. Now, among the Dervishes M. = mineral substances, but we interpret it M . . . 1. It is M . . . 1s!-that is important. "Valuables" is a real, but subsidiary, meaning. Let us consider this carefully. There is an explanation of why it is done in the lecture,-now, alas, seldom read in Lodge-and also, of course, in the questions.
These lectures were the real instruction; on them were based the tracing board Iectures, which were pictorial summaries, on which were set certain questions. Now the lectures (which can be bought at any Masonic furnishers) tell us that at the building of the Temple no metallic implements were used. Why? Because metals came from below. They were the gifts of the Thonic Gods:-the Gods of the Underworld-useful, no doubt, but being gifts of the Gods of the Underworld they were in their very nature evil, and abhorrent to the Gods of Light, whom the white races worshipped.
For this reason the Egyptians continued to use stone knives to open the corpse preparatory to embalming it, long after they used metal knives constantly. The holy dead must not be polluted with the gifts of the evil powers. If there is anything in the theory of an electric or magnetic discharge being made at the time when a metal point is applied to the n. 1. b. at the ob. , this would also be a practical reason; the presence of metal might make such a charge dangerous.
But the first reason is no doubt the original one, and probably the only one. The idea that we bring nothing into this world is, of course, likewise obvious; but its full significance is lost in our ritual, although seen in the Irish. There a C. is deprived of metals in the first and in the second degrees. The significance of this will be realised by M.M.'s if they ponder awhile on the meaning of the S.W.'s P.W.- "How hardly shall a rich man enter the kingdom of Heaven." That worldly possessions hamper a man's spiritual progress is proclaimed by every religion in the world which can truly be called great.
The Buddhist monk and the mediaeval friar alike agree on this. Why p.w.s. at all? Here we wander into a strange field, no less than that of old world magic, I think. The C. enters an E. A. Lodge from the outside world. Prior to his entry this Lodge has been opened by a peculiar ceremony :- a ceremony which, in the technical language of magic and the occult, raises the vibrations of those present; thus they are , as it were , raised to a higher key, and force is generated.
Now those who have studied such matters know that a body of men who are all concentrating on a particular subject do generate a peculiar, subtle, but powerful force, which has not been accurately defined by science , but is loosely called magnetic. In the old days of phenomenal magic certain words, when uttered in the correct tone, were believed to be in consonance with this "power," like a tuning fork is to a violin.
Therefore we give this p.w. to the C. to raise him quickly to the same "power" as the Lodge. But I am afraid I may be getting rather deep for our younger readers. All I need say further is that such p.w.s are universal in the great mystery rites, ancient or modern, and it is not surprising, therefore, that in some rituals we find a P.W. leading to the 1 degree.

CHAPTER IV. ADMISSION.
Now our C. enters and is received on a S.L.. This signifies many things, one idea lying within the other. It reminds us of the pain we, as distinct from our mothers , suffered when we entered this physical world. It is a test of our courage and obedience. Probably in olden days blood was drawn, as a sacrifice. The Can. comes seeking for knowledge; self-restraint and quiet confidence should mark his bearing.
In all primitive initiatory rites most painful tests are applied, and if the candidate does not bear them with courage he is rejected, and told that henceforth he is to dress as a woman and will be treated with contempt by the men of the tribe. We note that the instrument is a Latin cross, the age-old symbol of suffering, and this is the only place in the Lodge where the C. sees this cross, (e.g. when it is shown him later) though M.M. 's may realise that there does come a time when he treads the Way of the Cross of suffering.
The use of a Latin Cross as the S.I. is peculiarly significant, for it is associated with pain and the danger of death, and tells us, in symbolic language, that the way of life is the path of suffering, and begins with the threat of death and ends in death itself: but by this hard road we draw nearer to the object of our quest. Next the C. kneels while the blessing of H. is invoked.
This needs no explanation, for he is about to start on The Quest and needs Divine help. But the phrase, "Relying on such sure support, you may safely rise and follow your leader, . . . , for where the name of God is invoked we trust no danger can ensue" seems pointless in Emulation working, for the danger was at the door and is passed.
At Leeds, however, they have a working which is, they say, derived from the Old York ritual, and it does explain this passage. I saw this ceremony at Alfred 306, Leeds. The C. was brought in h-w and bidden to k . . l., and after the prayer, the W.M. said:- "Mr. Brown it is but fair to tell you of the perilous position in which you are now placed.
Before you stand one with a d.s. in his hand, pointed at your n. l.b. , and behind you one holds the end of the c.t. which is about your neck; in this position of difficulty and danger, in whom do you put your trust?" Answer:-"In God. " W.M.:-"Right glad am I to see your faith is so well founded; relying, etc." Here you see the C. is in danger. Next the C. is taken round with the Sun, for this is the road of life , and in all ancient religions on entering a temple a man had to follow this path.
In Burma to this day you are expected to pass round the pagoda in this manner. The words are:-"Brethren in the N.E.S. and W. will take notice. " It is clear therefore that emphasis is laid on the fact that the candidate is following the path of the Sun, for otherwise why not employ the more usual phrase, "North, South, East and West?"
Now the Swastika, which may be regarded as the "lost sign" in Freemasonry (+), indicates the path of the Sun and is the emblem of life, whereas the Suwastika is the emblem of the life beyond the grave, for, according to ancient symbolism and eschatology, the departed soul went through the underworld the reverse way, just as the Sun was supposed to do, e.g. W.S.E.N.
This then, is the road of the Spirits. Thus the candidate starts on the symbolic (+) First suggested by Wor. Bro. Sir John Cockburn. journey of life, and in some of the eighteenth century rituals there is evidence that the way was made hard and difficult, to symbolise the trials and tribulations we meet with in life , particularly if we strive to attain to the Light.
This lesson is still taught in certain foreign rituals. In "Freemasonry and the Ancient Gods" I have discussed the probability of the theory that the Swastika was once used in our Lodges to represent God, as it still is in the operative lodges, and have shown that a square-a-gamma *, the Greek "G," and therefore that the fourfold gamma represents the four letters of the Hebrew alphabet which denote the sacred name of God.
I refer again to this point later, and so will content myself with saying that in an operative lodge the Swastika if formed of four gallow-squares, one of which always rests on the open volume of the Bible, while the other three belong to the three Grand Master Masons, and are placed by them on the Bible before opening the Lodge, in such a way as to form a Swastika.
Thus even to-day in the manner of our progress round the L. we are reminded of that age-old symbol, which is found all over the world, *First suggested by Wor. Bro. Sir John Cockburn. representing Life and the Sun, the latter being itself an emblem for God. The C. is then told to step off with the l. f. f.. Why? Because the Preserver in ancient mythology is always depicted as trampling with his l. f. on the Serpent of Evil.
This is so, alike in ancient Egypt, in India and elsewhere. But some may ask "Why should Horus or Krishna plant his l. f. on the serpent of Evil?" Major Sanderson, who has spent many years in Nyasaland as Medical Officer of Health and has been initiated into several native rites, tells me that among many primitive races there is a superstition that when entering a shed where rice is stored one must enter r. f. first, "so as not to hurt the Spirit who rules over the rice store." The same idea prevails among these people wherever food is stored, and we here get an explanation of "l. f. f.".
When fighting against the Spirit of Evil you do desire to hurt him, and so reverse the superstition, and step off l. f. f.. This is Major Sanderson's view, and I consider it is probably the correct one. It may also be well to point out that our ceremonies have come in contact, at various periods, with many different religious beliefs, ana this fact explains why there are often several meanings attached to certain points in the ritual, all of which may be correct.
The great serpent, Apepi, in Egypt, represents the powers of spiritual evil, e.g. the Devil. But it also specifically refers to ignorance, as is shown in the Indian legend in which Krishna tramples on the five-headed cobra. The five heads, moreover, also have a reference to our five senses, which in that allegory must be cleansed of every evil thought. Thus we may consider that the World is represented by the C.T. and H.W., and the brotherhood helps us to free ourselves from them.
The Flesh is represented by the f. r. s. , in which we "trample" on the Tau Cross, while the Devil is represented by the snake, of whose existence we are reminded by the warning to "step off with the l. f. f.". Strictly, the C. should enter the L. in the N. , not in the West. The North is the place of darkness, and at birth we come out of darkness into physical light, and so in the spiritual journey.
This is done at Leeds. Out of darkness, Light. But the Light shineth in the darkness and the candidate comprehends it not, for the darkness of gross materialism is upon him until he kneels before the emblem of the divine light, the V.S.L.. The C. is then challenged by the J.W. and the S.W.. The J.D. gives the pass word "Free and of G.R. ," and the Wardens acknowledge its potency and bid him enter (Note "enter,") as if he were outside a door on which he had knocked for admission.
This brings to our mind the three regular knocks. For reasons which cannot be stated here, but which I will deal with more fully later, I suggest that the E.A. knocks remind us that man is Body, Soul and Spirit, and as in this stage of ignorance the Body is as important as the other two, the three knocks are all of equal duration. Lest any misunderstand this, I would argue that in the process of creation the Spirit first comes from God, secondly, clothes itself with a Soul, and finally enters flesh.
Thus, the first knock represents the Spirit, seeking God whence it came, the second, the Soul, and the third, the Body. To understand the full meaning of this passing by the Wardens one needs to consider why the C. is being led round the L..
There are two reasons given- (1) To show that he is properly prepared. (2) To show that he is a fit and proper person to be made a mason. Being made a mason symbolises the birth of the Christ within, and before anyone can attain to this mystical re-birth he must have progressed some way along the road of evolution, have gained certain experiences, and learned certain lessons.
Think again of the P.W., F. and of G.R.! In the earlier stages man is bound in materialismearthly things satisfy, and he is ruled by his physical passions. The C. for masonry has begun to desire more than the material: he has felt the desire for spiritual growth and knowledge, and so has become "free. " This is recognised as he passes the J.W. , who represents the Material Nature. Next he approaches the S. W.- the representative of the Soul-and with the aid of the P.W. is again bidden to enter.
Notice, having passed the material stage, when the Body reigns supreme, the Soul immediately, takes control, and presents the C. to the W.M.-i.e. the Soul calls upon the Divine Spirit of God to give L. to the C. The reply is significant, but is almost incomprehensible unless one understands the symbolical journey which the C. has just taken, and one is apt to wonder why the questions which follow were not asked at the very beginning of the ceremony.
Really they are most important! They constitute the final testing of the C. before he is bidden to advance towards the E. to receive the L. , and enter on the pathway which begins with initiation and ends with God Himself. Also they "are very searching: the C. being required to declare solemnly that he comes seeking knowledge, not because others desire him to do so, nor yet for unworthy motives of personal gain, but because he is prompted from within by a genuine desire to help Humanity.
Then follows a hint that the journey upwards is by no means easy, and patience, perseverance, caution and courage are essential if we are to achieve our goal. The C. having replied satisfactorily, the S.W. is given permission to direct the guide to instruct him in the proper method of advancing towards the L. This is by three squares which symbolise, not only uprightness of life, but also the three letters of the Great Name, Yod, He, Vau; Male, Female, and Variable.
In other words, God the Father, Mother, and child; and the fourth square is on the Ped., which gives us the final He, or the complete name of Him we seek,- Jehovah, or J.H.V.H. But the letter HE (pronounced Hay) is female, and its female aspect is emphasised by the position of the sq. and c.s., which form a lozenge, itself a well known symbol for the Vesica Piscis, as all who study heraldry know ; for in heraldry a woman's arms are placed, not on a shield, as are a man's, but on a lozenge.
A great truth is here taught,-that each soul is part of the Divine whole and cannot be separated from the God we seek. The C. is only just about to emerge from the darkness of gross materialism, yet the God he seeks is within him. True He is so veiled that many do not realise His presence, just as hundreds of C's tread out the proper steps without ever realising their full significance, but those who rise above the material start on the path of return to God, and each stage that they pass as they progress along the path, reveals more fully His Nature and Being. Notice, the C. only treads three squares,-Yod, He, Vau; Male, Female, Variable; the fourth square needed to complete the whole is on the Ped.
This is particularly significant-never whilst in the flesh shall we be able fully to comprehend His nature. No finite mind can comprehend the Infinite Deity. It is only after we have left the first initiation long behind, and travelled far, that we can hope to obtain that transcendent knowledge which enables us to understand fully, the Nature and Being of Him Who is the beginning and end of all.
Again comes the reminder that Masonry is free ; entrance to the path can only be gained by those who hear the call from within. No-one is coerced;-even at this late stage the C. is given an opportunity to retire. Thus he is asked if he is willing to take a serious Ob., and on his agreeing to do so, the W.M. directs him to k. on his l. k. etc.
It should be noted that the l. side of an individual is usually said to be "Femine," and it is not surprising, therefore that in this, the first and femine degree, the C. is told to k. on his l. k.. Notice the exact position! On the l. k. keeping the r. f. in the f. of a s. Now when you k. on the l. k. you must of necessity form a sq. at that k. , and, if you try it, you will find that you cannot keep the r. f. in the form of a sq. without keeping the r. k. in the form of a sq. also; so once again we get three sq's, with the fourth on the Ped.
Thus we get another glimpse of the truth already hinted at, that each soul is part of the Divine whole, and cannot be separated from God. The C. is only just about to emerge from the darkness of ignorance , and yet he is instructed so to k. that by his very attitude, -i.e. by forming three sq.'s with his body (the fourth being on the Ped.) he shows symbolically that the God he seeks is within.
Possibly the C. is not conscious of His presence , any more than he realizes the significance of the steps by which he approached the Ped. , or of the posture he assumes as he k's thereat, yet verily God is with him, and within him, and, be the journey short or long, back to God he must return. Once a M. , ever a M. , there is no such thing as straying permanently from the path.

CHAPTER V. THE OBLIGATION.
Why should there be any ob. ? In all the ancient mysteries an ob. was exacted, and for this reason: -The secret teachings given in these mysteries disclosed an inner meaning, often of a most exalted kind, unsuitable for the general public, who were lacking in education. In the ancient world the external religion, with its worship of many gods, suited the ordinary man in the street, who was incapable of comprehending more advanced spiritual truths.
It would have been dangerous, alike to the populace and to the preacher, to have shouted aloud such a doctrine as the essential unity of God, and still more fatal to have attempted to describe His Nature. The danger to the populace was that the preacher might have destroyed their belief in the religious system in which they had been reared, while failing to convert them properly to the new doctrine.
For the preacher, the fate of Socrates, and the failure of the so-called heretic King of Egypt-who tried to popularise the worship of the one God, under the symbol of the Atendisk, or disk of the Sun-are sufficient evidence of the risks which would be encountered. Moreover, these mysteries all purported to teach certain occult secrets, whose diffusion among vicious, or ignorant, men would have been dangerous. Even in the Middle Ages these dangers were still very real.
Any deviation from orthodoxy might have endangered the social fabric of the community, and such an attempt was certain to involve the advocate of new doctrines in a struggle with Church and State which could only have ended at the stake. Within an oath-bound Society men felt free to speculate and compare their personal standpoints, while to the outside world they continued to conform to orthodoxy.
The fate of the Templars must have been an ever present warning to the speculative mind, in the Middle Ages. In addition, there is little doubt that the building trades, like other Guilds, had important trade secrets, and wished to safeguard these from interlopers. A mediaeval Guild , on the one hand protected the interests of its members, while on the other it trained those members, and inspected and passed their wtirk; thus protecting the community from deliberate fraud or careless work.
Nor must it be forgotten that in a building bad work might involve actual danger to the users of that building. For all these reasons it was right and proper that no one who was not a member of the fraternity should be in possession of its trade secrets. The ob. is undoubtedly ancient, but its full significance is realised by few. The penalty is d. , and in the Middle Ages I do not doubt that it would have been enforced, though to-day it is purely symbolical.
Studying it carefully, we note in passing the word "hele," whose meaning has already been explained, -and also that every printed ritual in existence is a clear breach of our Ob. The strict interpretations of this clause is one of the reasons why we cannot expect to find any mediaeval rituals, although the fact that the bulk of the members in those days could not read or write would lessen the temptation to make them.
From a practical point of view, however, the essential object to-day is to prevent anyone who has not been regularly initiated from entering our Lodges and the printed rituals usually does this, for s. ns., w.s. and g.s. are missing and a careful cross-questioning would undoubtedly lead to the discovery of an imposter, even if he could produce a stolen G.L. certificate. In the altered conditions of the present era our secrecy is more of the nature of privacy, unlike that which prevails in a political secret society, which usually has revolutionary tendencies.
The old penalty has many striking points. It means that the culprit will be sl., and his b. b . . d. in unconsecrated ground. More than that, the ground can never be consecrated, and, according to the beliefs of the middle ages, and also of the 16th, 17th and 18th centuries, the soul of a man so buried could not rest in peace , but would wander up and down in misery till the Judgment Day.
Suicides, for a similar reason, were buried at the cross road, and to prevent their bodies being used by vampires a stake was driven through the middle of the body to keep it nailed down. (It should be noted than even in England the p . . . s vary in different localities). Thus the culprit is not only d. . . . d to d . . . h, but to be a wandering outcast spirit till the day when the Great Judge consigns it to Hell. It is not perhaps a very charitable, or Christian idea, but that is what is meant all the same.
The T. is removed so that he cannot s. on his own behalf at the Judgment Day. The more effective punishment is, of course , a later "gloss," inserted at a time when; owing to better police supervision, it would have been dangerous to the members of the Order to enforce the ancient py. To-day, in England, it is the only effective penalty, but in some foreign countries d. is still enforced under certain circumstances.
In such cases, however, the Lodges are usually strongly political and revolutionary in tendency. But with us it still remains an obvious symbolical meaning. Immediately after the Ob. the W.M. says, "Having been kept . . . ."etc. We have seen that the C. has already been asked several questions ; these have gradually led up to this, the greatest and most important! Now the climax is reached. It is as if the W.M. says, you have declared that you are here of your own free will, not for unworthy motives, but led by an earnest desire for knowledge.
Your humility and obedience have been tested, and you are therefore entitled to request the fulfilment of the greatest desire of your heart. The question put at this moment can be answered by no one but the C. , for it is meant to teach him that essential lesson that no appeal for L. is ever made in vain. His answer given, the w.M. says, "Then let . ." etc. Notice the word restored.
Mystical rebirth marks the beginning of our journey towards God the Light, of our ascent towards God, but it is a restoration,-a journey back to Him from Whom we came. Exactly the same procedure is followed in the initiatory rites of the Turkish Dervishes. Among them, however, the incident is followed by a beautiful exposition of the mystical meaning of Light.
It is the Divine Light, emblem of God Himself, and of Divine inspiration. It is, moreover, present, not only in the sacred writings, but in every true believer's heart. The light of the sun itself is but a faint similitude of the Divine Light of God's love, through which, and in which, we have our being. Though not expressed in our ritual , this act has the same inner meaning, as I have explained.
So to the C.L. is restored, and he sees, what? The V.S.L. , the S. and the C.s. The V.S.L. is in a place of honour, because without its divine standard and authority the S. and C.s. placed thereon would be practically meaningless. These latter form a lozenge, which as I have already said , is a well known symbol for the Vesica Piscis , which represents the female or preservative principle of the Deity, without which we could not exist for a single day, or hope to be preserved from the powers of darkness which threaten us upon our spiritual journey.
Thus the W.M. 's words teach the aspirant that we have a duty to God, ourselves, and our brother men. The C. is raised with the proper g. , but this is not explained at once. Rather his attention is directed to the three lesser lights, which we are told represent the Sun, Moon and the Master. As our Lodges are at present arranged the W.M. should point to the S. for the Sun, and to the W. for the Moon , but it must be admitted that the lesson to be derived from these three luminaries is not very clear.
Indeed, the Moon plays no real part in our mysteries, which are essentially solar in character, while the implied contrast between Sun, Moon and Master is in no way helpful. In reality the three lesser lights are the W.M. and his two wardens, with their respective candles, and these officers have a real symbolic meaning of great importance, which symbolic characters they maintain consistently throughout all three degrees.
My personal view is that it was to the lights on the pedestals, and their respective officers, that this phrase originally applied, and that the Sun and Moon are 18th century interpolations.
THE THREE PRINCIPAL OFFICERS In any case this makes a convenient place in which to consider the symbolic meaning of the three principle officers in a lodge. The W.M. represents the rising Sun, and in this sense he covers two distinct meanings: the first in connection with the nature of God, and the other with regard to the nature of man. And a similar dual character exists in the case of S.W. and J.W.
The W.M. represents God the Creator, He who calls the Lodge into being, He who created the World out of Chaos. In India this aspect of God, the Incomprehensible, has been individualised as Brahma, so that the devotee many be able to comprehend Him, at least in part. It is the Master who opens the Lodge, who calls it out of nothing. He sits in the East, the place of light; but though he opens, he does not close the lodge.
That is the work of another aspect of the Divine Being. In the nature of man the W.M. represents the Spirit, the Divine Spark within us, ever striving for the light, never truly separated from the divine source of its being. This dual aspect of the W.M. and his principal officers must be borne in mind, if we are to delve down into the inner, or esoteric, meaning of our wonderful rituals. The S.W. represents the Setting Sun, and hence the Destructive, or Transformative , aspects of the Deity.
Among the Hindoos this aspect is called Shiva. He shall one day close the Grand Lodge of this World, when time shall be swallowed up into Eternity. The S.W. closes the Lodge. As the Destroyer he reminds us that Death, the great leveller, will bring all men low, and his symbol is the Level. This in itself reminds us of the caste mark of Shiva, which consists of horizontal lines. But in the nature of Man he represents the Soul, which alone enables the Spirit to raise the body towards divine things.
Without the medium of the Soul, the Spirit would be unable to influence the body. It is for this reason that the C. is invested in craft masonry by the S.W. or Soul, and not by the W.M. , representing the Divine Spark. Thus we learn that we must raise ourselves , step by step , towards the Divine Light. Shiva is, above all, the great M.M..
The J.W. represents the Sun in its Meridian. He stands for the Way of Life, the balance between birth and death. His is the sunny side of life. He calls us from labour to refreslunent and from refreshment to labour. In the divine aspect he represents the Preserver, called Vishnu in India, of whom it is stated that as Rama he sent the skilful craftsmen , Hanuman , to build the bridge for Him , by means of which He crossed the straits to fight against the powers of evil in ancient Ceylon.
Vishnu is associated with the element of water and with corn, and his caste mark is a perpendicular, straight line , referring to the rain which falls from heaven. This symbol is remembered in our lodges by the plumb rule. In the nature of man he stands for the body, which perishes. He is H.A.B. in the Grand Lodge at Jerusalem. He represents the life and sufferings of the body, only terminated by death; the body which in every man dies before its divine work is accomplished.
Our divine temple is not finished at death: all that we can hope is that the foundations have been well and truly laid. In short, in this life we cannot hope to "see God face to face," nor, being finite, can we truly comprehend the Infinite , but we can hope to make such progress that, when called hence, we shall be able to continue , and complete , the work of our own salvation on the foundations of a good and spiritual earthly life.
Finally, it will be noted that in every degree these three officers co-operate to advance the C., and so it is in the spiritual life, for body, soul and spirit' must co-operate if real progress is to be attained. Next the C. is informed of the three great dangers-note the triplicity again-and the few sentences devoted to them must be considered in the light of what has already been written by me on the S.I., the C.T., and the Ob..
At the door of the L. the C. was in great danger, because entrance thereat marked the beginning of the ceremony of initiation into m., and initiation symbolises the mystical re-birth, the end of the descent into matter and the beginning of the ascent to God, and there can be no more critical time than that. The S.I. warns us of the dangers of rushing unprepared into the field of occultism, while the C.T. indicates the danger that the Divine Spark may be quenched, strangled by materialism, if we do not continue steadfastly.
But even when these dangers are passed, throughout the whole of our mystic journey there remains that last danger of our ob., namely, that of infidelity to the vows which marked our entrance, or of abandoning our further quest for light;-knowing the right, but deliberately choosing the wrong. This means death; not primarily physical death, but that greater death, referred to by our Hindoo Brethren as "Being born again at the bottom of the ladder of evolution up which we have for so long been ascending. " We next come to the moment, so long expected, when the s. . . . s are disclosed.
No doubt many Brethren could not suppress a slight feeling of disappointment at their comparative insignificance. Was such a tremendous Ob. necessary to safeguard a S. , W. , and G. which appear to be Purely arbitrary? This question is a fair one, and the answer is that the Ob. safeguards, not so much the G., etc., which are but the outward and visible signs, as the inner esoteric meaning, hidden in our ritual, and never properly explained.
Firstly, the W.M. instructs the C. in the f. r. s., which on investigation proves to be the tau cross. The tau cross was originally the phallus, and has many inner meanings. It is the emblem of generation and creation, but since these powers may be prostituted they must be brought under control. As the f. r. s. , it represents our natural and animal passions, which must be trampled underfoot and brought under complete control, otherwise we cannot make any advancement in Freemasonry.
In plain language , unless we bring our passions into complete subjection, we cannot hope to advance towards a true knowledge of God. For that, I consider, is the real search, or quest, in Freemasonry. Therefore in every one of the Craft degrees we trample on the tau cross. It will be remembered that one of the charges against the Templars, in 1307, was that they trampled on the cross, and this charge seems to be correct.
Yet these same men adored the Cross three times a year in their ceremonies and, moreover, fought and died for it on many a corpse-strewn field in Palestine. I have no doubt this act of theirs was a symbolic one , associated more with the cross as an emblem of our passions than with the Christian cross of suffering. Yet symbols emerge by imperceptible degrees into each other, and so it is that we can truly say that Christ was crucified on the Cross of our passions.
In mediaeval pictures you will usually find that while Christ hangs on a Latin, or fourarmed cross , the two thieves are hung on Tau , or three-armed crosses. This indicates that they died for their own sins, but Christ, Who hangs on the cross of sacrifice , died for the sins of others. Thus, my brothers, the f. r. s. is full of inner meaning nor is this the only place in which we meet with the tau cross in the craft. Its higher and holier aspect when associated with the W.M. I shall discuss later.

CHAPTER VI. CONCLUSION OF THE CEREMONY.
Having taken the f. r. s. the C. is given the S.. This he is told refers to the P. of his Ob., and no doubt it does, but it also seems to refer to something much more startling. The part of the body indicated has always been regarded as an important occult centre. In some strange way, the laws of which are but little understood, it has always been associated with the phenomena known amongst psychic students as Materialisations.
As, however, this subject lies somewhat outside our theme, we will discuss the point no further. But all our P. 's have a striking analogy to the legend of the creation of man as given by the Hindoo sages. From Brahma sprang all four castes. From His head came the Brahmins, from His Breasts the Kshatra, or fighting caste, from His Belly, the peasants, and from His feet, the Sudras.
The latter were not true Arians, and were not twice born men; in other words, only the first three castes were regarded as really and truly admissible to the Temple of the High Gods, and free to participate in Their worship. It will be noted that in this degree the S..n suggests the cutting off of the first caste from those below. This S..n, Bro. Major Sanderson suggests, was originally a mantra, or magic prayer, which must be most carefully guarded from the profane.
The T. appears to be an arbitrary one, although it may possibly refer to a certain piller. Explanations of this, together with the meaning, derivation , and significance of the W. , are reserved for the next volume, for reasons which will be obvious to those entitled to know them. No doubt, however, the basic idea of both pillar and word is phallic, and other interpretations have evolved later.
Having received s. w. and t. , the C. is warned to be cautious and told how to receive a challenge, then, having been given strength to help him on his way, he is sent forth in order that the important lesson of caution may be implanted in his mind. The testing by J.W. and S.W. are obviously of practical use, but I think that here also there is an inner meaning. The Body and Soul test the Cand. to see that the lessons have been well and truly learnt; also there seems to be a definite astrological reference.
Having satisfied these important officers, the s.w. asks for some special mark of favour. That is, the Soul calls on the Spirit, but is told that it is the Soul which must invest the regenerate man with the outward signs of the change he has undergone. This point has already been mentioned, but its deep significance must not be forgotten. It may truly be said that it is the S.W. who sets the seal on the candidate's initiation, and proclaims him as at length a member of the Order.
The address of the S.W. and the subsequent one by the Master, are fairly self-explanatory. But one or two points deserve stressing. The reference to the antiquity of the apron refers mainly, of course, to its use among the Operatives, and implies the dignity of honest labour. The present form of our apron is comparatively modern, but there is evidence that our predecessors, the Comacine Masons , wore aprons when they met in Lodge , and aprons have had a special significance among many religious systems.
Thus some of the Chinese gods wear aprons , and I have a photograph of one (See The Hung Society, Vol. III., op. p. 122) and this "God" is making a certain high degree sign. Among the ancient races of America the apron was also evidently used with a religious significance (see picture of the Toltec Preserver in "Freemasonry and the Ancient Gods"). The address of the W.M. lays stress on the importance of not entering the L. if a brother is at variance with another.
At first sight this may seem a somewhat unnecessary charge. Normal, well conducted gentlemen are not likely to start an unseemly wrangle in Lodge , even if they are at enmity; and should two men so far forget the common decencies of life as to do so, the W.M. has ample power to deal with the situation. The real significance of the injunction, however, is that it implies that the mere presence of two brethren who are at variance will disturb the harmonious atmosphere of the meeting.
This is a purely spiritual atmosphere, and the belief that such disturbance would occur without any open disagreement, is correct. In short, such differences disturb the spiritual atmosphere, prevent concentration, and can be detected by sensitive individuals. Every Lodge has an "atmosphere of its own," and any sensitive man who comes to it can detect it* I have myself noticed the different "atmospheres" of various lodges, and also variations in that of my own.
Too much regard therefore cannot be paid to this rule, and if ignored the Lodge will certainly suffer. The C. is placed in the N.E. corner of the Lodge for the reason given in the ritual, but it is important to remember that he himself is building his own temple-a spiritual temple to the glory of God. Why should the cornerstone be laid in the N.E.? This was for a very practical reason; namely, so that the Operatives could work round with the Sun, and thus obtain the maximum amount of light.
Symbolically, it refers, of course, to the journey of the soul, which begins in the N., enters life at the East, at birth, and so proceeds to the West, where death ends our day. The position in which the C. stands is not only a sq., the emblem of rectitude and of God, but at the particular point he make a "lewis," or angle clamp, which binds together the life which has been (in the North) and his future life (in the East).
In physical life the North is pre-natal, but in the spiritual it is before we turned to better things. Above all, such a clamp gives rigidity and strength to the corners, and assures stability. It will be noted that this position in like manner makes a "footing stone." The testing of the candidate is explained, but perhaps I ought once more to remind my reader that it is absolutely essential that we should leave behind us the baleful gifts of the underworld and the canker of wealth, which destroy spirituality. The lecture on the working tools explains itself. It appears to be mainly 18th century work.

CHAPTER VII. THE CHARGE.
When the C. has been restored to his personal comfort he receives the charge. The first significant point is the phrase "Ancient, no doubt it is, as having subsisted from time immemorial." In "Freemasonry and the Ancient Gods" I have endeavoured to show that this phrase is literally true , and a stong claim can be made that modern Freemasonry is the lineal descendant of the Ancient Mysteries, via the Roman Colleges of Architects, the Comacine Masons, and the Mediaeval Freemasons.
The other significant phrase is that relating to "The Ancient Landmarks." Much learned discussion has taken place concerning what these are. Common sense indicates the following points as obviously falling within this heading, whereas many others may be matters of opinion, on which brethren are entitled to differ. 1.-The signs, words and tokens. I
f these were changed it would shatter the universality of Freemasonry and prevent old masons recognising new ones, or members of various jurisdictions doin so. It must be acknowledged that the charge mad by the Ancients against the Moderns, that they had removed the Ancient Landmarks, was largely justified, for they appear to have transposed the w.s. in the first and second degrees. Still apparently, they did not entirely change them. 2 & 3.-Belief in God and a Future Life.
I these are removed, then the object and purpose of masonry is destroyed, since it is the "quest of knowledge of, and union with, God." Again, the elimination of the idea of a future life" woull destroy the teaching of one of the most important craft degrees. If these landmarks were removed, Freemasony would either perish, or else have to substitute a new object, as the Grand Orient of France has done. This having become atheistical, had to turn masonry into a secret political society, with disastrous results.
Hence it is that the Grand Lodge of England felt compelled to break off fraternal relations with that body. 4.-The Order of the Degrees. If these were reversed or changed it would reduce the whole system to nonsense. The remainder of this address is fairly clear as it stands. It contains excellent teaching, the meaning of which lies on the surface, and so we need spend no further space on it here. The first tracing board contains a great deal of useful instruction, but it is so seldom given in most lodges that we will pass it by, hoping at some future date to give it the attention it deserves.
The purpose of these tracing boards will be explained in the book dealing with the second degree, and we can therefore take leave of the Entered Apprentice. There is no pretence that we have exhausted the subject, much more could be written, but in a small book like this the author must restrict himself to giving an outline explanation, and suggestions for study, in the hope that his readers will follow the hints given, and discover further meanings for themselves.

CHAPTER VIII THE CLOSING OF THE FIRST DEGREE.
The first degree closing is remarkably short, and its meaning is fairly clear. The candidate has not yet advanced sufficiently far to be able to appreciate any more esoteric teaching. He is therefore given one brief and tremendous lesson. The Destructive side of the Deity is invoked, and the same officer, it must be remembered, also represents the Soul. Thus, at the very beginning of his symbolical career, the novice is warned of the inevitable end.
During the ceremony of his initiation the fact has been impressed upon him that his spiritual advancement is by means of his soul, i.e. when the S.W. invests him with his apron. Now he is warned that the same soul which may help him to rise, may also cause his spiritual destruction. But even more this fact should show him that, when he has learned all that life can teach him, the Soul acting on the instructions of God, calls him to other fields of usefulness. It should also be noted that the S.W. closes in the name of the G.A., and by command of the W.M. , thus reminding us of Alpha and Omega, the Beginning and the End

CONCLUSION.
This then concludes our consideration of the meaning of the first degree. The author has not tried to be exhaustive , and would stress the point that usually he has only attempted to give one esoteric meaning, although often there are other inner meanings, each within the other. But he trusts he will have helped his brethren to perceive that there are indeed deep and invaluable meanings hidden within our ritual, and that his readers, having once started on this line of study , will not rest content until they themselves have discovered further inner meanings. If this be so, then this little book will not have been in vain.

Subject: AL PRESIDENTE:MEDITANDO SUL TEATRINO DI ROMA E IL VITELLO D'ORO...
To: presidenza.republica@quirinale.it
26 Luglio 2006 Oslo
documento dell' ORDO ILLUMINATORUM UNIVERSALIS

AL PRESIDENTE DELLA REPUBLICA ITALIANA
DAL DIRETTORE DELLA AS-HERMETIS FOUNDATION (OSLO)

MEDITANDO SUL TEATRINO DI ROMA E IL VITELLO D'ORO...

The Protocols of the Elders of Zion
Anti-Masonry and Anti-Semitism
Leon Zeldis, FPS, 33°
PSGC, Supreme Council of the Scottish Rite for the
State of Israel
Honorary Adjunct Grand Master

More than once in the course of the last two
centuries, anti-Masonry has been fused with an older
hatred, hatred of the Jews, that is to say
anti-Semitism. Probably, the irrational nature of both
phobias facilitates their juxtaposition. Be that as it
may, from the middle of the 19th Century, we are
witnessing an increasing wave of simultaneously
anti-Semitic and anti-Masonic propaganda. Possibly,
the paradigmatic work of this class of "literature" is
an opuscule entitled "The Protocols of the Wise Men of
Zion" sometimes also known as "The Protocols of the
Elders of Zion."

This is one of the most well-known literary
falsifications in history, based on plagiarism and
fraud from the very beginning of its gestation.
Nevertheless, this swindle has captivated the
imagination of many people who are sensible in other
respects, and it has been transformed into the "source
of indispensable information" in the baggage of all
the anti-Semites and anti-Masons.

dal Libro di Serge Hutin
GOVERNI OCCULTI E SOCIETA SEGRETE
(EDIZIONI MEDITERRANEE)

Tuttavia i famosi Protocolli dei Savi anziani di Sion
non sono che un falso.
Infatti il redattore non e' altri che Piotr Ivanovic
Rachovsky,che dal 1884 al 1902 diresse ,come abbiamo
gia' detto ,la sezione estera della polizia segreta
Zarista.l'Okhrana.Egli avrebbe molto semplicemente
plagiato e rimaneggiato un Dialogue aux enfers entre
Machiavel et Montesquieu(Dialogo agli inferi tra
Macchiavelli e Montesquieu) disponibile su ECIG,Genova
1995,si tratta di una curiosa opera del francese
Maurice Joly ,la morte del quale ,nel 1878,e' sempre
rimasta un mistero (aggiungiamo ???)
E' un fatto che il dialogo scritto da Joly era di per
se' un manuale per gli apprendisti dittatori del mondo
moderno.Nella settima parte,Macchiavelli,che si
suppone conversi con Montesquieu post mortem,dice
infatti ."CAPO DEL GOVERNO ,TUTTI I MIEI ORDINI
TENDEREBBERO ALLO STESSO FINE:LO SVILUPPO SMISURATO
DELLA PREPONDERANZA DELLO STATO ,SI DA FARNE IL
MASSIMO PROTETTORE,PROMOTORE E REMUNERATORE".
Tra i mezzi atti a provocare il livellamento delle
masse sono enumerati nella medesima settima parte:l'
aumento costante delle tasse,il privilegio sistematico
accordato all'industria e alla speculazione,che
trascina fatalmente al declino agricoltura e
artigianato.
Tuttavia ,da un esame piu' attento sia del dialogo che
dei Protocolli appare chiaro,secondo noi,come i
secondi non siano affatto un abile plagio del primo
,ma appaiono piuttosto come la tracrizione diretta
dellle decisioni prese durante le assemblee segrete
dei governanti occulti d'Europa.
Quali furono,dunque,i motivi che spinsero Rachovsky a
diffondere sistematicamente i Protocolli?Quelli di
servire le autorita' dell'Impero Russo appoggiando gli
antisemiti.Questi ultimi non potevano che reaggire
violentemente all'idea di un immensa cospirazione
ebraica su scala internazionale ,mirante a provocare
ovunque crisi economiche e rivoluzioni per giungere
infine al potere.Vi si trovano i temi della battaglia
ideologica sostenuta da precedenti opere,come quelle
di Gougenot des Mousseaux (Le juif,le judaisme et la
judaisation des peuples chrétiens,edito a Parigi nel
1869) o come il famoso France juive di Edouard
Drumont.In Germania,ancor piu' che in
Francia,l'antisemitismo si era compiaciuto
d'attribuire agli ebrei un osuro piano di
conspirazione internazionale.Romanzi come Biarritz di
"Sir John Retcliffe" ( pseudonimo dello scrittore
Herman Goedsche,Berlino1868),avevano contribuito alla
diffusione di quest'idea.Nel romanzo in questione
troviamo un capitolo,fantasioso al massimo,nel quale
e' descritta un'impressionante cerimonia segreta
notturna nel vecchio cimitero ebraico di Praga,dove si
raccolgono i tredici capi del governo invisibile.Delle
misteriose figure vestite d'un lungo mantello
bianco,scivolano ad un ad una nel cimitero per
riunirsi attorno ad un sinistro monumento
funebre.Quando si odono i dodici rintocchi della
mezzanotte ,l'ultimo personaggio il tredicesimo
,prende posto.Al segnale di uno strano suono metallico
una fiamma bluastra illumina la pietra tombale.Chi
sono questi tredici inquietanti personaggi? I membri
del governo segreto mondiale ebraico.Essi
rappresentano le dodici tribu' d'Israele ed il
tredicesimo rappresenta "gli scomparsi e gli
esiliati".Ognuno di loro getta sulla tomba una pietra
ed a questo punto dalla fiamma irreale sorge un enorme
vitello d'oro...

MA IL FRATELLO JOLY?
L'illustre Fratello Maurice Joly apparentemente faceva
parte di uno specifico Rito Massonico che apparteneva
fin dalla sua nascita in Italia e poi in Francia a una
specifica famiglia Ebrea collegata alla Lobby Sionista
e rivestiva la carica di Rosa+Croce e noi studiosi del
settore sappiamo benissimo come stanno le cose in base
al successivo collegamento tra il patto Sinarchico,i
Protocolli e il falso Priorato di Sion.

PAPUS I PROTOCOLLI E SION
In 1884 a certain copies of The Protocols of Zion
were found circulating amongst the members of a
Masonic lodge to which Papus himself belonged - the
lodge where the aforementioned legend of the wise
Egyptian sage named Ormus.

LA QUESTIONE SIONISTA
La domanda a lei caro illustrissimo Presidente della
Republica Italiana e la seguente: vogliamo continuare
ad adorare un vitello d'oro o finalmente ascoltare
tutti insieme la parola di Dio?

Questo potrebbe accadere come non mai nel nuovo
villaggio globale di internet ,ma anche e sopratutto
in maniera piu' Sacrale nel nuovo villaggio per gli
affari interreligiosi che si va via via costruendo a
ridosso del monte Sinai in Egitto grazie al supporto
di tutti i veri Illuminati delle varie fedi.
Personaggi chiari,onesti,mossi da intenzioni genuine,
desiderosi di comunicare in maniera chiara e autentica
il messaggio di pace e vera liberta' che Dio a per gli
uomini di buona volonta', non il fondamentalismo
inutile di questi tristi giorni che servono da
copertura per affari corporativi di natura oserei dire
criminale e senza scrupoli verso l'umanita' intera.
Non si puo' continuare a giocare con gli uomini e
gestire le Nazioni Unite come un business in giacca e
cravatta per ipocriti dell'ultima ora, bisogna invece
poter aprire un dialogo serio e costruttivo sulla
rinascita spirituale delle nuove generazion italiane
ed estere in pasto ad una minoranza satanica che
preferisce purtroppo tenersi il vitello d'Oro
Hollywoodiano, il materialismo sfrenato, e le farse
Medio Orientali.Farse che servono solamente per
gettare discredito sui veri credenti nell'unico Dio il
Grande Architetto degli Universi che e' uguale per
tutti che lo vogliate oppure no.
Noi giovani (ho solamente 36 anni) che ci sposiamo ora
e cerchiamo con mille difficolta di mettere su
famiglia come il sottoscritto vogliamo la pace nel
mondo caro Presidente, e siamo pronti piu' che mai a
lasciar da parte l'ipocrisia delle chiacchere
corporative per dar finalmente posto all'amore piu'
sincero verso Dio e alla carita' tra le genti di
questo pianeta,un pianeta' come lei ben sa sempre piu'
afflitto dal maligno e dai suoi compari.Quindi
Fratellanza Universale SI ma con il rispetto dovuto da
noi occidentali a culture millenarie che vengono
direttamente da Dio altissimo,il compassionevole,il
misericordioso e tutto questo in ricordo di sua
Santita' Giovanni Paolo II e del suo memorabile
incontro di Assisi.
A presto.
Cordialmente,
Leo Lyon Zagami