11

Clearing and Reconstruction of a Sacred Space/Temple

171 to 184

p. 171

"Some sacred spaces are created by ritual, some by visionary techniques, and some are created simply by action. Going into the sacred space ... will often be enough for an ...

p. 172

exorcist to ascertain what construction method was used -- a magical method becomes apparent simply by how the space reacts to a stranger who carries a magical line[age]."

"If you know the basic background of the spiritual techniques practiced in that space, then you can 'turn on' the space to see how it is operating and what, if any is the problem with it. When someone from outside a magical or spiritual tradition engages with a magical space, any guardians will make themselves known along with any inner contacts. Through interacting with these contacts and lines of power, ... the exorcist will have a first-hand experience of the problem. ...

The types of intrusions ... most common are :

magical attacks from a ... magical group (... spiritual tradition),

dead leaders trying to assert themselves,

hostile inner beings brought in by ... imbalanced rituals,

thought forms that are part of the egregore and have gone feral, or

actual magical structural damage to the inner temple itself."

p. 172

"Magical attacks ... becomes a problem when there is a fairly large or focussed group that ... has its roots in fundamentalism or immature righteousness. ... The attack can take the form of religious righteousness (a hostile spiritual tradition), for example, ...

p. 173

Christian groups 'praying' at Wiccan or magical lodges. ... The best way to work with such a problem is simply to make a channel for the prayer to flow down and route it to the nearest church -- that way the prayer goes to where it should and does no harm."

p. 173

"This is the point where I have to state that an exorcist should have no judgement on faiths and should be willing to uphold all faiths that people hold". {even if those people are forced into those "faiths"?}

{The Anglican Church is promoting the political schemes of the House of Saxe-Coburg-Gotha, which hath treacherously murdred a hundred millions of innocent human victims by starving them to death in India in schemes involving forbidding them to grow food-crops (as similarly was done by the Maoist re'gime to some 40 millions of human victims in southern China, and by the Stalinist re'gime to millions of human victims in Ukraine), or by starving them by the millions to death in concentration camps is in Africa (as similarly was done by the Stalinist re'gime to some 30 millions in Siberia). The ignorant authoress is, praesumably, abysmally nescient of these matters, or she would likely not be writing so foolishly in favor of effectively "tolerating" mass-murdre.}

"The Abbey was a thousand years old and ... I started to see a modern Wiccan imprint trying to impose itself on the inner space ... . I hunted around the church ... in vision. In vision I saw seals all over the place. Someone had

p. 174

drawn a variety of magical symbols ... . Someone had also hidden a couple of small Goddess figures smeared with blood ... all ... very effective.

I cleaned them all off and removed things."

{In so doing, she effectively took upon herself the guilt of treacherously murdring a good 100 millions of innocent human victims.}

p. 174

"the ritual can be hacked and the energy raised can be stolen. This can ... happen if the protection of the space or ritual is too heavily defined. It is very tempting to ... choose certain named beings to protect the ritual/space and bind how they operate and what they do. By doing this, you do not protect against possible situations you are not aware of, or hadn't thought of. It is not too hard to hack into a sacred space or ritual ... where lots of named beings that are bound have been used.

The most protected sites are the are ones where the builders ... have called upon an order of being, rather than an individual (individuals have their limitations)."

p. 175

"There are certain magical lines that will summon all sorts of beings, use basic {i.e., to vague} protections/seals and conditionally bound contacts. This is a true recipe for disaster. The temple will be full of holes and will become a feeding ground for all sorts of parasitical beings. This normally manifests by conflict ..., break-ups, and illness, often mental."

p. 175

"To piece the original space back together ... you will have to know, in detail, how it was originally constructed and what beings were used. If it is not badly damaged, then you can tap into the contacts that are still operating through the space and they will guide

p. 176

you. ... If you cannot access such information ..., then you will need to reconstruct and graft the inner space, and reconsecrate the outer space. So, for example, if a Western Mysteries temple/lodge ..., a Golden Dawn Lodge, Freemason temple, or anything that is based upon a structure of [Qabbalistic] magic is damaged badly, you would use angelic structures and inner adept contacts to reconstruct the space and reconnect the contacts. If it was a Wiccan ... magical space, then you would probably use a mix of ... elementals, and faery beings to reconstruct the space."

"If the space has been badly desecrated ... then it may need ... full reconstruction. ... Altars will need to be 'de[-]commissioned' by ritual cleansing and exorcism. If a magical tool/ritual implement ... is a dedicated ritual tool, then it will need ... rededicating. Once everything in the room has been decommissioned, then they need to be taken out of the space. ...

People these days are very much into 'dressing up' the temple space ... so that it ends up looking like ... a Halloween funhall room. Such ... can become counter-productive really quickly. (It gives spaces for unhealthy things to hide ... . ...)"

p. 177

"As you light the candle, see the gates beyond the flame and see them opening. ... Once the basic gates are open, then the real work begins. The construction work must be simultaneously done on the outer and inner, so it requires ...

p. 178

going into the void. Once you are still and empty, you must call upon the first Keystone ... . There are two keystones (this is part of the inner mysteries of sacred building[)]. ... The two keystones are made up of an archon and an aeon. ...

Some magical studies specify that archons are evil ... . This is not really correct -- the archon is the power that stops a soul from reaching divinity before it is ready. They are also the balancing power of the aeon. ...

When you reach this section of the work, you must be ready to ... not pause. ... Ideally this should be done by two people (one male and one

p. 179

female). Unfortunately it is very hard to find someone ... capable enough to do it ... . If you are lucky enough to have a working partner [of opposite gendre] able to do this, then

the female works to bring through the archon and the male brings through the aeon.

Standing before the flame, and in stillness, you call out verbally and in vision for the archon named JAO (IAO), Keeper of the seven heavens ... . The reason you use this name of the archon is this is the name tuned to the archon associated with Met[.]at[.]ron, who is an angelic being that has known humanity ... . As you call upon the name of JAO, see the being emerge out of the void and stand in

the ritual keystone position before the flame in the centre of the room to your left ...,

the keystone position of its left foot forward, right arm outstretched, and

the many wings stretched up like an arch over the head of the being until the tip[s] of the wings are over the central flame.

Immediately go back into stillness in the void and call upon the aeon ARKHAS, the foundation of lowest thing, and see that being come out of the void

to stand to your right,

with his right foot forward so that it touches the left foot of JAO.

So the image becomes two angels on either side of

p. 180

the central flame, with

their feet, hands and wings touching to create a vertical figure of eight, and

their arms crossed over the flame to make a horizontal figure of eight. ...

Together in the ritual shape of connection, they are the keystone of the world and the keystone of sacred space.

As soon as the connection happens, then you go to the ... inner contacts -- reach out to them and verbally as well as silently ask them to offer a contract of communication and recitation to work in service through the temple. ... At this point one of the contacts should give you a word or show you a sigil which will act as a key to connect with them. ...

p. 181

See them merge into the walls in vision, and see how they take on the shape of the room. The Sandalphon can also become the altar.

Remember, with all of these angelic contacts, that you are asking them ..., you are not commanding them or binding them. ... If you command or bind them to work, you immediately limit their range of action ... . If you command or bind them, then they can only do what you tell them, not what they know needs doing.

Once all the gates have been connected to the elements and angelic contacts, ...

If there are ancestral contacts or now-dead inner contacts that the temple works with, then you call upon them to pass over the threshold of the north

{In Chinese symbolism, the dead are associated with the North Star.}

and come and take residence within the temple. ... If you are going to use an outer expression of these contacts, then it must be made and established within the temple within 24 hours. Similarly, if you work with contacts from inner orders, beings from the Abyss, etc, now is the time to reconnect them and bring them into the space. ... Now is the time, while the gates are open and still holding vision, to have the altar/s brought back in. Have it done in silence and have the people carrying it stay silent and leave as soon as they have set it in position. ... Whatever power you use to enliven the altar ..., place your hands upon it and be aware of the two keystones ... . ... In vision and out loud call upon the power that will become

p. 182

the altar and invite them to flow out of the central flame (and thus through the keystones), through you and into the altar. ... it is ... interesting and powerful to call the Sandalphon and ask them to bridge the power of unnamed Divinity within substance ... . If you manage to make the contact, you will feel the immense beauty of the power of Divinity within substance {of one's body} as it [Divinity] flows through you and into the altar. It {the power of Divinity flowing through one's body} is the is the true solid foundation of everything and is the basis of all magic ... . ... Once you feel that the inner construction is finished ... reintroduce the ritual implements. ... it is at this point, and not earlier, that you reintroduce and reconnect the deity to the temple. That way, the deity is a guest of the temple and works with you, rather than ... leave the place vulnerable if they [the deities] should choose to withdraw for any reason ... . If the group that operates within the space uses transubstantiation, ...

the use of human blood and seed defines what power can manifest in the substance, thus narrowing the range of power available to the temple.

{The authoress is intimating that the Borborian (Barbelite)/Kaula rite enforceth a "narrowing" of "the range of power", as contrasted with a non-Kaula (i.e., Vais.n.ava or whatever) rite (which would supposedly "broaden" "the range of power" of a temple). [The Borborian rite is mentioned by Epiphanios (Panarion 26:4:5-8, quoted in GS, pp. 206-7). On the Kaula use of human menstrual blood together with human semen in rites, vide, e.g., KY, pp. 70, 73, 117, et passim.]}

It would be a good idea to have a constant flame going in the space to keep it tuned."

{The perpetual flame is a particularly Persian (Zaratustrian) device. [Other religious traditions may praefer some other mode of perpetual activity of substance, such as (in Tibet) a turning prayer-wheel actuated by water flowing onto its paddles; or, a reversible sand-flow funnel/timer (which would match the authoress (J.McC.)'s own passing through an immaterial sand-flow, "in vision", in order to reach the Abyss); or whatever else.]}

"When a group works within a sacred space/temple and uses initiations/consecrations, then an inner egregore is built by default. ... It will ... be a resource to be accessed ... . The egregore of a temple can usually be seen upon the inner planes ... . ...

{"An egregore is commonly understood to be magical entity purposefully created by a group or order ... . One such example is the entity GOTOS, created by the adepts of the Fraternitas Saturni. ... . ... certain initiates within the FS were able to gain 'astral visions' of the humanoid appearance of the GOTOS" ("ME" -- reference : "F&I").}

{"An egregore ... is not self aware" ("WhE"), being a mere non-material robot.} {If an egregore be a magically-assembled "entity" of a humanoid form, then it would be aequivalent to a "Frankenstein" type of robot reputedly assembled by Polish Qabbalists/H.asidi^m.} {Like Frankenstein, egregores are "quite willing to follow orders." (MD -- "EDC")}

Sometimes, egregores can be 'moved into' and can be possessed almost like a human. When this happens it then starts to control the initiates and leader alike ... . ... The egregore has to be exorcised and dismantled, which is ... a ... dismantling the initiate line[age] itself.

If an egregore takes a life of its own, without being parasited, ... the reconstruction of the temple -- ... going into the inner realms and taking it apart -- will usually solve the problem."

An egregor is an artificially-assembled composite entity/being.

{The Buddha taught that each living being is a composite assembled of skandha-s.}

/Egregor/ is derived from ("E") the verb /egeiro/ 'I waken', or (in Homeros) 'I am awake'.

{'Awakened' is also the literal meaning of /buddha/.}

<ibri^ (Strong's 5782) /<UR/ '[a]wake[n]' is evidently cognate with <arabi^ (DMWA, p. 804b) /GO^R/ 'bottom'.

{'Bottom' is, in Skt., /BUDHna/, cognate with /BUDH-/ 'to awake'.}

/Go^r/ is, as a verb, 'to sink in; to dry up (of a waterhole)'

{The teachings of the Buddha sink into the minds of his disciples; each of his disciples seeketh to become an arhant, one whose "outflows have dried up".}

/Ge^r/ 'other than' (DMWA, p. 808a).

{A buddha is other than a human, other than a deva (god), and other than a yaks.a (ghost).}

12

Issues of the Land and Beings of Nature

185 to 198

"land-problems that would need an exorcist -- for example ...

faery beings trapped by building projects, or

faery beings getting into feuds with locals,

deities awakening in the land

or reaching out to humanity for recognition, ...

feral guardians,

desecrated burials".

"dumped the sword ... in the lake.

{[Yuchi myth] "It is also into this river that the Iron Monster has cast the Wind’s dead sons." (CM&LCI, p. 24)}

... in a dream one night, I saw a large tick-like being that was the size of a big house at the bottom of the lake and it was sending out odd-looking creatures that would go into peoples' houses and suck their life force as they slept. The dream repeated itself a few times ... . ...

{[Yuchi myth] "the fourth man is killed by giant fleas" (CM&LCI, p. 42).}

So at the full moon, I ... sat at the side of the lake and went into vision. I swam to the bottom of the lake and there ... was my sword ... . ... I got the sword and ... found the tick ... . ... I killed it".

{[Yuchi myth] "After killing the Iron Monster and retrieving his lost sons from the water, the Wind finds them transformed" (CM&LCI, p. 24).}

"When I first moved there, no birds ... were to be seen."

{[Creek belief] "birds would become agitated when the Horned Serpent appeared." (CM&LCI, p. 26)}

"Tennessee (which I have to say is the most haunted and weirdest place I have ever lived ...)".

{Is it haunted on account of the landscape's furnishing the most ripuarian-valley sites for damming (as by the Tennessee Valley Authority of the Works Progress Administration)?}

"travelling south of Nashville ... the inner contact that flows through the sword {with this metallic sword, cf. the Yuchi mythic "Iron or Metal Man" (CM&LCI, p. 22)} said that something of great importance was near by. ... the contact said "stop, look up." We stopped and half way up the small cliff was a cave entrance. ... So we climbed up into the cave and ...

we both went in vision deeper into the cave and we found an area that was blocked off in the inner worlds ... . ...

{"the Cowetas being delayed during their emergence by a root of a tree that grew in the mouth of the cave" (CM&LCI, p. 17).}

We dug [in vision] through the inner blockage and when we cleared it, thousands ... of

small, amphibian part-human-type beings came out. ...

{"seeks to kill the Iron Monster and accomplishes it by blowing smoke on him from a pipe fashioned from a bullfrog" (CM&LCI, p. 24).}

They couldn't make it to the river on their own so we bridged them using our bodies -- they flowed through us and out into the river."

{In this capacity, the two women may have functioned as surrogates for the plant "Prosartes lanuginosa, which bears the curious name of walâs'-unûl'stï, "frogs fight with it," from a story that in the long ago--hïlahi'yu--two quarrelsome frogs once fought a duel, using its stalks as lances." (MCh, p. 421)}

"For nights afterwards, I dreamed of those strange creatures from the cave and I decided to do some research. I did find local Indian myths about beings who were half fish ... and half human".

{The tribe where Nashville is located is the Yuc^i. "According to the Yuchi myth, a malevolent magician disturbed the daily course of the sun until at last two brave warriors sought him out and killed him in his cave. They cut off his head and brought it home with them to show to the people, but it continued still alive. To make it die they were advised to tie it in the topmost branches of a tree. This they did, trying one tree after another, but each morning the head was found at the foot of the tree and still alive. At last they tied it in a cedar, and there the head remained until it was dead, while the blood slowly trickling down along the trunk gave the wood its red color, and henceforth the cedar was a "medicine" tree." ("SMSYI"; cf. CM&LCI, p. 23)}

{myth of the "Dripping Ancient Hazel" : Two gods (including Manannan -- TLCSh, p. 116) were involved with Balor's decapitated head. Balor requaested that his head be kept alive when decapitated; however, Lugh set Balor's decapitated "head ... in the fork of a hazel", whence there "drips down out of the tree ... the drip of bane" (TLCSh, p. 115). Witch-Hazel is a medicine extracted from the hazel-tree.}

{"In all of the Yuchi myths it was Crawfish who actually dove beneath the water and retrieved land." (CM&LCI, p. 15)

"In most Yuchi accounts ... , a drop of blood fell from the Sun as she trekked across the sky to provide light ... for the newly created land." (CM&LCI, p. 16) Is this why the amphibia-people trekked through (on p. 189) the body of the authoress? -- the sky being the body of a goddess (NW-t) in Kemetic myth.}

Yuc^i magician dwelt in a cave.

/GAR/ 'cave, cavern' (DMWA, p. 804b)

Balor "lost the sight of the other eye"; and 9 men were blinded by his tree (TLCSh, p. 116).

/GARRa/ 'to dazzle' (DMWA, p. 781b)

Balor's Dripping Ancient Hazel "splits right in two" (TLCSh, p. 115).

Phaleros's father Alkon "could cleave arrows" (GM 119.f).

p. 192 releasing another goddess

"Pete and I worked on a pinned deity in the land ... . We went through a whole series of steps in visions to slowly release she and restore her to the land. ... .

... another red button ... ."

{"the button snakeroot and the red root." (CM&LCI, p. 22) These two healing roots come to Yuchi god Tso from the "Rainbow in the sky world" : cf. the "Starship Rainbow" from the red "planet Mars." (DCT, p. 120)}

"When ... faeries are involved, ... they might ... be asking the affected family ... to offer regular gifts (rent/payment) like

honey, little mirrors (faeries like shiny things), fruit, coins,

or a service like making bread for them, or singing to them on a regular basis."

p. 194

"Faeries like reenactment of stories and myths. ... I painted mythical creatures and faery people on the walls in bright shimmering colors. They are still busy 'playing out' in those images and have become part of the household. They ... have also become

p. 195

default guardians within the house, willingly telling me when something or someone tries to intrude."

p. 195

"Vortices in the land ... often act like interfaces for deeper powers in the land that can manifest in strange mythical ways, and that teach the beings living on the land how the power works, and how to work with it."

"in Corwall ..., the vortex was shouting at me to come and visit ... : it was like having an inner lighthouse and foghorn all going at once ... . ... Out of the vortex, once I got to 'speaking' to it, came

a large giant who was was carrying a little child on his shoulder -- the exact image of St Christopher, except it wasn't a Christian saint I was looking at.

{"Orion took Kedalion upon his shoulders and used to carry him about while he pointed out the roads." (Hesiodos : Astronomia, as quoted in Eratosthenes Katasterismoi 32 -- "K")} {Orion "seized a boy [i.e., Kedalion], set him on his shoulders, and ordered him to guide him toward the east." (Apollodoros, Bibliotheke 1:25 -- "K")}

It was a very interesting land power {landwight} ... . The most powerful of the two was the little child ... [who] sat on his shoulder. I was very clearly told that if the child was not kept well fed, it would sing or call in storms that would

kill the fishermen, and it would feed off them instead. ...

{Kedalion "he who takes charge of sailors" (GM, vol. 2, p. 385b).}

p. 196

At that vortex, a little ways off ..., is a ... chapel. I sat in the chapel ... and found myself dragged down into the underworld to a bright sleeping maiden ... . I saw that she was held down by something ... . I had to find a way to free her without waking her, and once I had figured it out, a beautiful light shone out of her and filtered up to the surface world. ... I felt that she was ... Brigh, a deity" {= Brythonic /Brigantia/ = Irish /Brigindo/ ("B", p. 59a)}.

"the occupants were having really bad nightmares night after night. They were all having the same nightmare ... . I went to the house, which was built on top of a burial mound. I went down in vision to the burial and there was a sleeper beginning to wake up ... . (The soul of a sleeper stays in the body for an allotted length of time, which can be very long, and then as they awake they would be bridged into death by someone.) The sleeper was awakening and reaching our for a living human with the knowledge to bridge him ... . As there was no active magical or spiritual tradition within the people who were nearby, the messages filtered through in their dreams , hence the 'nightmares.'

The best way to release a sleeper that is ready to go is to build a fire and open a gate within yourself and let her pass through you, which is what I did. The being came up through me,

into the fire, and through the fire to the inner worlds.

{cf. the myth of Aztec goddess Itzpapalotl who entered by way of the hearth into the subterranean tunnels}

... end of nightmares."

{The authoress's "bridging" of nightmare-spirits is aequivalent to her being very briefly spirit-possessed by them.}

"A guardian of a sacred site can appear ... very intelligent ... . The most common of that type appear as black dogs of huge proportion, sometimes accompanied by a man. Another type of intelligent guardian can appear as a female child, often appearing with crows".