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@fraterzimriah
Elder Zimriah's Temple is an Esoteric Christian blog focusing on mysticism, magick, and even offers magick consultation across many traditions.
Hey guys,
haven’t been on here in a while and it’s because I have been busy with an Order I founded. This is not the Order website but it is where I am taking my blog.
Pay no attention to the elemental correspondences on the pentagram. Have to get the logo guy to fix it. literally just realized it was like that today. Hahahaha
Any time someone says “it’s pure speculation the Bible has been edited” when you are arguing your point on Christian magic...
Show them how recently the Bible has been edited. May just kill two birds with one stone ;)
Source: https://www.forgeonline.org/blog/2019/3/8/what-about-romans-124-27
The Gnostic Gospels: Major Theses
A summation of The Gnostic Gospels, by Elaine Pagel, with a chapter-by-chapter explanation of the basic theses. [I started this a while ago, but only did the first three chapter summaries. Gonna leave it as-is, because I don’t know if I’m ever gonna get back to it] Chapter 1: The Controversy Over Christ’s Resurrection According to Pagel, even the books that were accepted in the New Testament open themselves to non-literal readings of the Resurrection event. Nonetheless, the Christianity that would become orthodox absolutely insisted on a literal understanding of the Resurrection event. Gnostics, on the other hand, viewed the Resurrection in spiritual and psychological terms only. While both sides were likely sincere in their faith, the way they articulated the Resurrection event nonetheless express the particular political views of how the Church was to function. The gnostic Christians viewed the Resurrection event as an individualized, recurring event that a disciple must personally experience. By being initiated into the Christian life, the gnostic would subsequently experience a personal encounter with Christ; this personal encounter, along with any further ones, defined the Christian experience, even if such an experience contradicted the traditions handed down by previous gnostic initiates. Under this understanding of the transmission of the Christ-life, there would be no way to create a stable institutional framework through which to establish a normative Christianity. The orthodox Christians viewed the Resurrection event as a historical and physical event, which directly affects who can be considered a legitimate successor to Jesus. Because the Apostles encountered Jesus Christ firsthand, and the people of that generation alone encountered the Resurrected Christ in the flesh, ordained successors of the Apostles are the only ones who can be trusted to have transmitted the true faith to future generations. This new social order for Christianity was threatened by individuals who claimed that their personal experiences overrode the traditions of the Church (a fact that distinguishes gnostic mystics from orthodox mystics). Chapter 2: “One God, One Bishop”: The Politics of Monotheism Noting the absolute ire that Irenaeus had for Valentinian Christians (who were not quite gnostic, but nonetheless are usually identified as such by early primary sources), Pagel connects the polemical writings to the development of the Church hierarchy. Irenaeus felt threatened by the Valentinians, who believed the legitimacy of the Church hierarchy while nonetheless accepting a second source of authority, because they challenged the idea that the bishop was the true representative of God on earth. Drawing on the beliefs of Marcion of Sinope, several gnostic Christians distinguished the Father of Christ from the God who created the world. Valentinians believed that the bishopric was derived from traditions from the Demiurge, which were taught publicly by Christ, while their secret traditions came from a God even higher than this one. Because of this, Valentinians were accepting of the authority of the bishops for normal Christians, but once they were initiated into the secret rites, the bishop could no longer hold authority over them; they were freed from the power of the Demiurge by Christ’s true Father. While the hierarchy of bishops was becoming more and more common, the Valentinian Christians were practicing rites that attempted to circumvent the growing distinction between laity and clergy; ordination was not a permanent position, but the designated priest would change with each meeting. The fact that members of Irenaeus’s diocese were being initiated into these circles made him especially hostile to the Valentinians - especially since they did not view their practices as contrary to the Catholic faith. The fact that they believed that they were still members of the Church, and not of a rival organization, indicates that Tertullian’s story that Valentinus purposely separated himself from the clergy is not true; the split between the orthodox and Valentinian Christians seems to have been initiated by the orthodox themselves. Valentinus, for his part, attributed his tradition to Saint Paul, through a ‘Theudas’ who was purportedly a disciple of his. “Ireneaus ironically agrees with [the Valentinian Christians] that there are two sources of tradition - but, he declares, as God is one, only one of these derives from God [… t]he other comes from Satan - and goes back to the gnostic teacher Simon Magus.” Chapter 3: God the Father/God the Mother Pagel makes it clear that, while many modern theologians in Jewish, Christian, and Muslim traditions speak of God as though He is not gendered, the standard language used to speak of Him is heavily masculine in nature. What distinguishes gnostic Christianity from both traditional Jewish-Christian tradition and the pagan traditions of surrounding cultures is that it incorporates heavily sexualized metaphors while still utilizing language derived from Jewish tradition. Pagel suggests that this difference in conceptualizing God with distinctly masculine and feminine aspects, rather than distinctly masculine and ambiguously gendered aspects, is the cause of the social differences between gnostic and orthodox Christianities. One criticism that appears repeatedly in orthodox attacks on gnostic Christianity is the allowance of female-led worship and ceremony. The orthodox, on the other hand, had an exclusively male priesthood, and at the height of the gnostic controversy even separated churches by gender, as was done in the synagogues. The gospels, even those that would become orthodox, depict Jesus as regularly interacting with women and having prominent female disciples. The letters of Paul, meanwhile, also have progressive verses concerning women and mention women in positions of authority in the early Church. Rather than seeing verses that seem to express limits on the equality between man and woman as such, she takes the position that Pauline letters of questioned authenticity were forgeries created by orthodox Christians to establish Paul to be a specifically orthodox Christian - as the reader may recall, Valentinus claimed to have been initiated through Theudas, himself claimed to be a disciple of Paul. Pagel believes that Paul is best seen as a figure who is both proto-orthodox and proto-gnostic, who the orthodox then co-opted. Pagel is careful to note that these generalized trends are not absolute; even in texts that seem to affirm women among the gnostics, the rhetoric of the feminine is used to negatively describe things. The Dialogue of the Savior, which sings praises of Mary Magdalene, nonetheless requires the readers to “destroy the works of femaleness” - that is, sex. In the Gospel of Thomas, Salome is told that she must become a man in order to enter the kingdom of heaven: that is to say, one must transcend the natural (and thus female) to become divine (male). Clement of Alexandria, meanwhile, was an orthodox figure who viciously attacked gnostics, but nonetheless spoke of God in feminine metaphors, including that of mother. He also praised famous women throughout history, Christian and non-Christian, in his Paedagogus. The reason that the orthodox community took this position is not clear; as one historian said, the only certainty is that it happened. Pagel notes several suggestions that are possible; that the influx of hellenized Jews into the Christian movement is one proposed cause. Another possible cause is that Christianity moved from the lower class, which divided labor between genders more evenly, to higher classes. [One possibility, one not brought up by Pagel, is that the rise of the gnostics themselves are the impetus for the change; Pagel had mentioned that many gnostic groups centered their movements around figures on the periphery of orthodox Christianity, which may have caused early Christians to double-down on stances already moderately held].
By burning incense in the sanctuary, the room smells like the divine sphere and is thus a suitable place for divine manifestation. Similarly, by shrouding himself in incense, the priest becomes god-like and thus fit to enter the divine presence. Egyptian wordplay demonstrates this reality, as “burning ‘incense’ (sntr) for the god could ‘deify’ (sntri) the king.
Hundley, M.B. (2013) “Gods in Dwellings”, p.177
Though not wholly about Egyptian gods and temples, there are nonetheless a couple of solid chapters in this book about both and I liked this quote about the why of burning incense.
The Golden Dawn Blog to provide training and assistance for all interested in the Golden Dawn system of Magic and Alchemy
Source - Tree regrowing from Australian bush fires.
I.N.R.I. written above the crucified saviour is said to mean "Iesus Nazarenus Rex Ivdaeorum" (Jesus of Nazareth King of the Jews). Esoterically this acronym means a host of ideas but mainly is "Igne Natura Renouatur Integra" (by fire nature is perfectly renewed). Behold the Mystery of the Phoenix.
“Light and Darkness, life and death, right and left, are brothers of one another. They are inseparable. Because of this neither are the good good, nor evil evil, nor is life life, nor death death. For this reason each one will dissolve into its earliest origin. But those who are exalted above the world are indissoluble, eternal.”
- The Gospel of Philip
A Method of Sigil Activation
You know what I do for sigils? I do really fast Wim Hof breathing, at the peak where sensations and euphoria begins I flash the sigil and then burn it in a bowl of fire. Then I will go off somewhere, play some piano, or talk to someone to forget all about it.
"The worst thing a magician and/or occultist could do is to take 'reality' at face value."
-Me
Post ritual photos of the Consecration of the two Raphael Talismans I made for my husband and I.
Since I have done this ritual a lot of things have been lining up for my husband and I. My husband even got a raise out of nowhere at work!! The reason I haven’t posted in a while is that since the ritual my creativity has been empowered and I have been working on some music.
Sefirat ha-Omer, Counting of the Omer and other prayers, 1795
Gnostic memes time.
The Holy Snakes of Virgin Mary
The phenomenon of the Holy Snakes of the Virgin Mary has been occurring for centuries during the festivities to the Theotokos between August 5 and August 15 in the village of Markopoulo on the island of Kefalonia, Greece.
The small black snakes appear at the Eastern Orthodox Church of Panagia of Langouvarda on the site of a monastery, established as a nunnery and dedicated to Our Lady of Langouvarda.
The myth about these snakes is attached to the year the monastery was attacked by pirates in 1705. The Orthodox nuns prayed fervently to the Virgin Mary for protection and were subsequently transformed into the snakes to avoid being taken as prisoners.
The snakes have a small cross on their head and their tongues are also in the shape of a cross. They are known to belong to the Telescopusfallax species, also known as the European Cat Snake, and they appear in and around the courtyard of the church, on the walls and on the bell tower.
The snakes show no fear while the services are held and are harmless during the festivities. As soon as the Liturgy concludes on the 15th of August, they become hostile and aggressive and disappear back into the wilderness of the area. The snakes cannot be found until the following year.
The inhabitants of the villages consider them to be holy, collecting them and setting them on the silver icon of the Virgin of the Snakes (Panagia Fidoussa). It has been documented by the locals that during World War II and the year of the island’s destructive 1953 earthquake in August, the snakes failed to appear.
The locals now use this as a sign that if the snakes do not show just before the 15th of August that something bad is imminent.
Leviticus 18:22 does not explicitly condemn homosexuality, though it is condemning a form of gay male sex, when considered in the context of its surrounding chapters and previous verses, this more than likely is forbidding idolatry, temple prostitution and rape, castration, or disrespecting a woman by laying with another man in her clothing or in her bed, it may also be a call to set up parallel institutions than opposite sex relationships because they are inherently different, to take it as a condemnation of lgbt people is malicious.
Leviticus 20:13 see above
1 Corinthians 6:9-11 The word Malakoi is defined as "soft" or as "fine" in references to clothing. It could also mean "loose" or "pliable," as in the phrase "loose morals," implying unethical behavior. Non-Biblical writings of the era used the world to refer to lazy men, men who cannot handle hard work, and cowards.In regards to “arsenokoitai” This word appears to have been coined by Paul himself. Interpreted as “abusers of themselves with mankind” and literally meaning “men” “beds” it would be malicious to seek to interpret this word with homosexuality, there where other words Paul would have used at the time if he was meaning the inherent action of same sex attraction, instead he used a word associated with immorality such as male prostitution, pimping, pedophilia
1 Timothy 1:10 uses arsenokoitai (again see above) which is not the word used for homosexuality at the time, it’s deliberately vague
Mark 10:6-9 does not mention sexual orientation, homosexuality or human relationships
Jude 1-7 does not mention homosexuality, it’s mention of “strange flesh” “sarkos hetera” and the mention of Sodom and gamorah infers rape and bestiality
Romans 1 26-27 The phrase “para physin”, which is translated as “against nature,” “beyond nature,” or “to the side of nature” along with the accompany of the use of lust and vile affection used describes a drunken state of mind that many ancient mystery cults induced in worshipers by means of wine, drugs and music, engaging in same-sex because of the peer pressure, expectations, drugs, alcohol and other stimulants.The lust the verse desribes relates to an unnatural one caused by outside stimulants and coercion, classifying it as immoral .Paul’s original Greek is "phooskos", meaning "inborn" for the word natural cannot possibly describe the natural reality of same sex attraction, but along with the context and words used in the rest of the verse and the entire epistles refers closer heterosexuals who have abandoned their true “nature” to engage in homosexual acts
Consecration of the Raphael Talisman
Planetary Hour:
Hour of Mercury when it is in Transit
…Or…
During Gemini or Virgo, Wednesday, Within the Hour of Mercury.
Supplies:
Dagger
Wand
Bell
Orange Candles
Blue Altar Cloth
Incense Mix: Frankincense, Cloves, Cinnamon, and Mace
Holy Water
Grand Pentacle of Solomon (Drawn on White Cloth or Parchment)
Angel Evoking Seal (Drawn on Lamb’s Skin or Virgin Parchment)
Raphael Talisman (Drawn on a Circle of Metal, a combination of Silver and Tin, or Virgin Parchment)
(Grand Pentacle of Solomon)
(On the left is the front of the Angel-Evoking Seal in black and red, and to the right is the back in all black).
(Raphael Talisman - on the left is the front and on the right is the back).
Altar:
Operation:
Declare the beginning of the ritual, “In the name of the Father, Son, and Holy Spirit, we humbly come with a pure will for the good of all. As this work enrichens us may it too enrichen our neighbors. Through the Love of Jesus Christ. Amen!”
Perform the Lesser Banishment Ritual of the Pentagram and then the Lesser Banishment Ritual of the Hexagram.
Purify yourself with fire saying, “by fire, I am purified”; if anyone else is with you purify them saying, “by fire, this child of God is purified.” Purify the space with fire starting at the East and going clockwise, “In the East I banish all beings of the air, vile and malignant, wishing to interrupt this work and may Light only enter herein.” (Do this for every direction and element). Place incense back on the altar.
Bless yourself with Holy Water, “by water, I am blessed”; anyone else should be blessed saying, “by water, this child of God is blessed.” Bless the space starting in the East saying, “blessings in the East, may all the goodly spirits of air enter herein!” (Do this for every direct and element).
Bow head with hands together in prayer. Walk clockwise around the altar 9 times reciting Psalms 147:1-3,
“Alleluia! Aggei et Zacchariae laudate Dominum quoniam bonum psalmus Deo nostro sit iucunda decoraque; laudatio aedificans Hierusalem Dominus dispersiones Israhel congregabit, qui sanat contritos corde et alligat contritiones illorum.”
…or…
“Hallelujah! How good it is to sing praises to our God, how pleasant and fitting to praise him! The Lord builds up Jerusalem; he gathers the exiles of Israel. He heals the brokenhearted and binds up their wounds.”
Perform the Lesser Invoking Ritual of the pentagram and then the Greater Ritual of the Hexagram for Mercury.
Point the wand at the Grand Pentacle of Solomon and recite this invocation to activate it (+ means to ring the bell),
“In the name of the Father, Son, and Holy Spirit (+++)…
Here are the signs and names of the cross by which Jesus who destroyed our sin by His death, regained life, and rose again. Christ, the firstborn, bearing the cross, ruler of angels, the lamb who gave his life and has become the first priest, the immortal king.
Prophet, priest, master, immortal bread and immortal virtue, the great I AM, door to Heaven, castigator of atheists, administrator of Justice, bringer of peace, concord, mercy, and goodness. So is Jesus God. King of the Jews.
Ineffable names of the triumphant redeemer, our Lord Jesus Christ. For your divinity saves us, King Christ, deign to have mercy on us, Good Christ, who for us have suffered greatly, help me in all my efforts, just as the right hand of the Lord has done wonders.
Tetragrammaton is truth, wisdom, virtue. It is mediation for man as a vision and as the serpent, the ram, the word, the image, the glory, the salvation the mercy and charity of Christ, the creator, invisible, incorruptible, impassive, incomprehensible, and perfect.
In every eye the light rises for the ruling of the Nazarene, the Word made flesh, beginning and end, man and God, mediator and immense intercessor (+++).
Most powerful and vigorous name of God, strong and admirable glorified and praised for all the world, venerable, beautiful, great, holy, illustrious and terrible.
To these names of the angels for the fear of them every creature obeys and fears whose names are Michael, Gabriel, Raphael, and Uriel.
God run to my aid (+). O Lord make haste to help me (+). Glor to the Father (+), to the Son (+), and to the Holy Spirit (+).
Christ wins, Christ reigns, Christ rules. He defends me from the abomination and the obstacle and sacred things must be kept. You are guardian and defender of the body, of the soul and all of my commitment. Amen, amen, amen! Sic fiat, sic fiat, sic fiat (+++).”
Point the wand at the Angel-Evoking Seal (+ means ring the bells),
(+++) “I conjure thee, Raphael, in the name of the 24 Elders, in the name of the 9 choirs to which you belong, O Angel!
I conjure thee in the name of the Angels, Archangels, Thrones, Dominations, Principles, Powers, Virtues, Cherubim and Seraphim.
In the name of the 4 Mysterious Powers which carry the Throne of the Most High, and who have eyes before and behind; in the name of all that contributes to our salvation!
I conjure thee, Spirit of Light, in the Name of the True God, the God of Life! In the name of the 7 Mysterious Candlesticks in the right hand of God! In the name of the 7 Churches of Asia! In the name of Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea.
I conjure thee by Heaven and Earth, by Sun and Moon, by Day and Night, by all that exists and all the Virtues therein encompassed; by the 4 Primordial Elements; by all which may be said or thought by the Sovereign Creator, through His Supreme Will and the Celestial Court in which He reigns, through Him who has produced all from nothing; through the Glorious Phalanxes to which you belong; through the Saints, through all those who, night and day, endlessly cry:
‘Holy, Holy, Holy Lord God of Hosts. All of Heaven and Earth are full of Thy Glory. Glory be to Thee, O Lord Most High.’
I conjure thee, Illuminating Intelligence, Messenger of Light! I conjure thee in the name of Uriel, guardian of the North! I conjure thee in the name of Raphael, guardian of the East! I conjure thee in the name of Michael, guardian of the South! I conjure in the name of Gabriel, guardian of the West!
I conjure thee, O invisible yet Immanent Power, and I conjure thee through the Redoubtable Power of the Lord’s Name; through the Glory this Divine Name, manifested in the World, where the most beautiful attribute of God find expression.
I conjure and implore thee, O Raphael in the name of these Attributes! May you quite the Celestial abode at the call of their syllables!
May you deign, O Illuminating Power, when they are invoked, to descend to this place, there to instruct thine Unworthy Servant.
I conjure thee in the name of Adonai Melech, Master of the Realm of Form! I conjure thee in the name of Shaddai, Mirror of Truth! I conjure thee in the name of Hod, Lord and Master of the Divine Words! I conjure thee in the name of Netzach, Sovereign Essence of Glory! I conjure thee in the name of Tiphereth, Realm of Beauty! I conjure thee in the name of Gevurah, Principle of Infinite Justice! I conjure thee in the name of Chesed, Divine Mercy! I conjure thee in the name of Binah, Place of Structure! I conjure thee in the name of Chokmah, Uncreated Wisdom! I conjure thee in the name of Kether, the Horizon of Eternity! I conjure thee, O Celestial Teacher, in the Name of the Tetragrammaton! In the Name of Eyeh! I cojure thee in the Name of Elohim! I conjure thee in the Name of Eloah!
May it be thus in the Name of the Lord.
I implore thee O Celestial Angel, in memory of the 7 Colored Rainbow, which appeared in the skies, so showing the Covenant between God and Noah the Patriarch!
I conjure thee in memory of the Luminous Cloud which surrounded the Ark of the Covenant, so showing the Covenant between the Eternal One and the Sons of Abraham.
I conjure thee, Celestial Powers, in memory of the Signs which thou had appear in the skies, shortly before the destruction of the Temple!
I conjure thee, O Spirit of Light and Truth, in memory of the signs which accompanied the birth of the Savior, in memory of the Hallelujahs in the valleys of Bethlehem, in memory of thy message to the shepherds, in memory of the Blazing Star which guided the Mages!
May thy Sign be to me the symbol of protection which thou grants to this divine ritual! I implore thee, O Celestial Angel, in memory of the Signs which thou transmitted to the Apostles!
Descend, O Spirit of Light, to show thy agreement and thine aid!” (+++)
Hold your hands up int the sky holding the wand and proclaim,
“Archangel Raphael imbue this talisman with thy Gifts. In this hour that comes so rarely let this talisman do all the things that correspond to you: heal, reveal occult secrets, prophesy, make me industrious, give me eloquence and success, a strong memory, wisdom, help with my self-improvement, and attract riches to me!”
Pull down the Mercurial/Raphael energy into the talisman by drawing the wand your left hand down to pointing at the talisman. See a ball of energy surrounding it – the core of the ball blue and the outside orange. To bind the energy to the talisman vibrate “IMBUO” 9 times while still pointing at the talisman. Once done make the Sign of the Cross over the talisman and say, “Sic Fiat!” Stomp left foot.
Now you will bless the space with fire and water once again. Starting from the East say, “blessings to the East! Thanks to all the goodly spirits of the air!” (Do this for every direction and element). If you are performing the ritual with someone censor the smoke and sprinkle the Holy Water at the same time, but if alone censor first and then sprinkle the Holy water making a circle twice. You should say the consecration when you are censoring with smoke.
Walk around the altar 9 times counter-clockwise and recite Psalms 147:1-3 with your head bowed and hands in prayer,
“Alleluia! Aggei et Zacchariae laudate Dominum quoniam bonum psalmus Deo nostro sit iucunda decoraque; laudatio aedificans Hierusalem Dominus dispersiones Israhel congregabit, qui sanat contritos corde et alligat contritiones illorum.”
…or…
“Hallelujah! How good it is to sing praises to our God, how pleasant and fitting to praise him! The Lord builds up Jerusalem; he gathers the exiles of Israel. He heals the brokenhearted and binds up their wounds.”
Now license all Spirits to depart,
“In the name of Adonai, the Eternal and Everlasting One, let each Heavenly Being return to thy designation; let there be peace between us and be ready to come when you are called again.”
Perform the Lesser Banishing Ritual of the Pentagram and then the Lesser Banishing Ritual of the Hexagram.
Close the ritual space by saying, “in the name of the Father, the Son, and the Holy Spirit our work is done. May all be at peace. Amen.” You may then collect your talisman.
Keep the talisman on you. If it is a parchment talisman be careful not to fold it. This is a very special talisman because of the rarity of the celestial event this monday.
Post ritual photos of the Consecration of the two Raphael Talismans I made for my husband and I.
Tarot Tuesday
11/12/19
Something I do with my tarot deck every day is asking God, “what should I focus on today to be a better person?” Making sure the cards are only upright I shuffle the deck and draw from it. I will keep the card on me and meditate on it throughout the day if I am on the go, but if at home I usually keep it on my altar. As of right now and since I moved into my apartment in October, I keep the card in my journal. The point is to let the card remind you of your focus for the day. To make you meditate on aspects of oneself that needs to be refined.
This morning I pulled the Strength card which is interesting because I have had a little self-doubt. I have also been getting more of my animal urges to eat since it is cold so I have to be strong and let that strength be my motivation. It is interesting to see the card is associated with this specific angel with qualities such as loyalty delivery from oppression and victory.
The strength card is also associated with the astrological sign Leo which is a Fire sign. As a Gemini (Air sign), this is a welcomed card as Air is lifted up by Fire, but I too have to remember that to be propelled there must be sacrifice and Great Work. This is echoed in the image of the Cherubim lifting the one. The Strength card is not there to wiggle its finger at me but to tell me it is there to lift me up from my oppressions.
The Strength card also corresponds to the Hebrew letter of TETH which means snake. Besides the snake being a symbol of Satan in the Garden it is also a symbol of energy and eternity. When you need more strength you also need copious amounts of energy. Be like the snake and strategically use that energy and strength. So I also get the message that I need to be wise about how and when I use this strength.
