Liber XV, The Gnostic Mass (by Aleister Crowley)

Aleister Crowley wrote The Gnostic Mass — technically called Liber XV or "Book 15" — in 1913 while travelling in Moscow, Russia. In many ways it is similar in structure to the Mass of the Eastern Orthodox Church. However, the comparison ends there, as Liber XV is a celebration of the principles of Thelema.[citation needed] It is the central rite of Ordo Templi Orientis and its ecclesiastical arm, Ecclesia Gnostica Catholica.

The ceremony calls for five officers: a Priest, a Priestess, a Deacon, and two acolytes, called Children (though current practice is that the part is usually performed by adults).[citation needed] The end of the ritual culminates in the consummation of the eucharist, consisting of a goblet of wine and a Cake of Light, after which the congregant proclaims “There is no part of me that is not of the gods!”

Crowley explains why he wrote the Gnostic Mass in his Confessions:

While dealing with this subject I may as well outline its scope completely. Human nature demands (in the case of most people) the satisfaction of the religious instinct, and, to very many, this may best be done by ceremonial means. I wished therefore to construct a ritual through which people might enter into ecstasy as they have always done under the influence of appropriate ritual. In recent years, there has been an increasing failure to attain this object, because the established cults shock their intellectual convictions and outrage their common sense. Thus their minds criticize their enthusiasm; they are unable to consummate the union of their individual souls with the universal soul as a bridegroom would be to consummate his marriage if his love were constantly reminded that its assumptions were intellectually absurd.

I resolved that my Ritual should celebrate the sublimity of the operation of universal forces without introducing disputable metaphysical theories. I would neither make nor imply any statement about nature which would not be endorsed by the most materialistic man of science. On the surface this may sound difficult; but in practice I found it perfectly simple to combine the most rigidly rational conceptions of phenomena with the most exalted and enthusiastic celebration of their sublimity.[1]

Contents

1 Publications of the Mass
2 The Temple
3 Structure
3.1 The Ceremony of the Introit
3.2 The Ceremony of the Rending of the Veil
3.3 The Collects
3.4 The Consecration of the Elements
3.5 The Anthem
3.6 The Mystic Marriage and Consummation of the Elements
4 The narrative of the Gnostic Mass [4]
5 See also
6 References
7 External links

Publications of the Mass

Crowley published the text of the Gnostic Mass three times: in 1918 in a publication called The International, in 1919 in The Equinox (III:1), and in 1929 in Magick in Theory and Practice. It was privately performed while Crowley was at the Abbey of Thelema in Sicily, Italy,[2] and its first public performance was March 19, 1933 by Wilfred T. Smith and Regina Kahl in Hollywood, California at the first Agape Lodge.[3]

The Temple

There are four main pieces of furniture in a Gnostic Mass temple:

The High Altar: the dimensions are 7 feet (2.1 m) long by 3 feet (0.91 m) wide by 44 inches (1,100 mm) high. It is covered with a crimson cloth. It is situated in the East, or in the direction of Boleskine House--Crowley's former estate—on the shores of Loch Ness in Scotland ("Temple East"). The two-tiered super-altar sits on top of the High Altar. It all holds 22 candles, the Stele of Revealing, the Book of the Law, the Cup, and two bunches of roses. There is room for the Paten, and the Priestess to sit.

The High Altar is contained within a great Veil, and sits on a dais with three steps. On either side of the High Altar are two pillars, countercharged in black and white.

The Altar of Incense: to the West of the Dais is a black altar made of superimposed cubes.

The Font: this is a small circular item which is able to contain or hold water.

The Tomb: this is generally a small, enclosing space with an entrance that is covered by a veil. It should be big enough to hold the Priest, Deacon and the two Children.

Structure

There are six component ceremonies within the Gnostic Mass:

The Ceremony of the Introit

The congregation enters the temple, the Deacon presents the Law of Thelema, and the Gnostic Creed is recited. The Priestess and the Children enter from a side room. The Priestess raises the Priest from his Tomb, then purifies, consecrates, robes and crowns him.

The Ceremony of the Rending of the Veil

The Priestess is enthroned at the High Altar and the veil is closed. The Priest circumambulates the temple and he ascends to the veil. The officers give their orations, including the Calendar by the Deacon. The Priest then opens the veil and kneels at the High Altar.

The Collects

Eleven prayers addressed to the Sun, Moon, Lord, Lady, Gnostic Saints, Earth, Principles, Birth, Marriage, Death, and The End.

The Consecration of the Elements

The preparation of the Eucharist.

The Anthem

Of the Anthem, Crowley writes in Confessions:

During this period [i.e. around 1913] the full interpretation of the central mystery of freemasonry became clear in consciousness, and I expressed it in dramatic form in The Ship. The lyrical climax is in some respects my supreme achievement in invocation; in fact, the chorus beginning: “Thou who art I beyond all I am...” seemed to me worthy to be introduced as the anthem into the Ritual of the Gnostic Catholic Church.

The Mystic Marriage and Consummation of the Elements

The Eucharist is perfected and consumed. The Priest gives the final benediction. The Priest, Deacon, and Children exit. The People exit.

The narrative of the Gnostic Mass ^[4]

The People enter into the ritual space, where the Deacon stands at the Altar of Incense (symbolic of Tiphareth on the Tree of Life). She takes the Book of the Law and places it on the super-altar within the great Veil, and proclaims the Law of Thelema in the name of IAO. Returning, she leads the People in the Gnostic Creed, which announces a belief (or value) in the Lord, the Sun, Chaos, Air, Babalon, Baphomet, the Gnostic Catholic Church, the communion of Saints, the Miracle of the Mass (i.e. the Eucharist), as well as confessions of their birth as incarnate beings and the eternal cycle of their individual lives.

The Virgin then enters with the two Children, and greets the People. She moves in a serpentine manner around the Altar of Incense and the Font (symbolizing the unwinding of the Kundalini Serpent which is twined around the base of the spine) before stopping at the Tomb. She tears down the veil with her Sword, and raises the Priest to life by the power of Iron, the Sun, and the Lord. He is lustrated and consecrated with the four elements (water and earth, fire and air), and then invested with his scarlet Robe and crowned with the golden Uraeus serpent of wisdom. Finally, she gently strokes his Lance eleven times, invoking the Lord.

The Priest lifts up the Virgin and takes her to the High Altar, seating her upon the summit of the Earth. After he purifies and consecrates her, he closes the Veil and circumambulates the temple three times, followed by the remaining officers. They take their place before the Altar of Incense, kneeling in adoration (along with all the People), while the Priest takes the first step upon the Dais before the Veil. In this symbolic crossing of the Abyss, the Priest begins with his first oration, invoking Nuit, the goddess of the infinite night sky. The Priestess calls to him as Nuit, enticing the Priest to ascend to her. He then takes the second step, and identifies as Hadit, the infinitely condensed center of all things — the Fire of every star and the Life in every person. The Deacon has the congregation rise and he delivers the Calendar. The Priest takes his third and final step, invoking Ra-Hoor-Khuit, the Crowned and Conquering Child of the New Aeon. With his Lance, he parts the Veil, revealing the now-naked Priestess who sits upon the High Altar. He greets her with the masculine powers of Pan and she returns it with eleven kisses on the Lance. He kneels in adoration.

The Deacon then recites the eleven Collects, which include the Sun, Moon, Lord, Lady, Saints, Earth, Principles, Birth, Marriage, Death, and the End.

The Elements are then consecrated by the Virtue of the Lance, transforming the bread into the Body of God and the wine into the Blood of God. Of these, the Priest makes a symbolic offering to On, being our Lord the Sun.

The Priest and all the People then recite the Anthem, which was taken from Crowley’s allegorical play "The Ship", and represents the legend of the Third Degree of Masonry.

The Priest blesses the Elements in the name of the Lord, and also states the essential function of the entire operation, which is to bestow health, wealth, strength, joy, peace, and the perpetual happiness that is the successful fulfillment of will. He breaks off a piece of one of the hosts, and, placing it on the tip of the Lance, both he and the Priestess depress it into the Cup, crying “Hriliu” (which Crowley translated as “the shrill scream of orgasm”).

The Priest entreats Baphomet — "O Lion and O Serpent" — to be “mighty among us.” He then declares the Law of Thelema to the People - "Do what thou wilt shall be the whole of the Law" - who return with “Love is the law, love under will.” He finally partakes of the Eucharist with the words, “In my mouth be the essence of the life of the Sun” (with the Host) and “In my mouth be the essence of the joy of the earth” (with the Wine). He turns to the People and declares, “There is no part of me that is not of the Gods.”

The People then follow in Communication, one at a time, much as the Priest did, by partaking of a whole goblet of wine and a Cake of Light. They make the same proclamation of godhood as did the Priest. Afterwards, the Priest encloses the Priestess within the Veil, and delivers the final benediction:

+ The LORD bless you.

+ The LORD enlighten your minds and comfort your hearts and sustain your bodies.

+ The LORD bring you to the accomplishment of your true Wills, the Great Work, the Summum Bonum, True Wisdom and Perfect Happiness.

The Priest, Deacon, and Children then retire to the Tomb and return the torn veil. The People exit.

See also

Works of Aleister Crowley
http://en.wikipedia.org/wiki/Works_of_Aleister_Crowley
Libri of Aleister Crowley
http://en.wikipedia.org/wiki/Libri_of_Aleister_Crowley
Sex magick
http://en.wikipedia.org/wiki/Sex_magic
 
References
 
1.^ Crowley, Aleister (1989). The Confessions of Aleister Crowley: An autohagiography. London: Arkana. ISBN 978-0-14-019189-9.
2.^ Crowley, Aleister (1933-07-02). "Black Magic is Not a Myth". The London Sunday Dispatch (London). http://hermetic.com/crowley/articles/black-magic-is-not-a-myth.html. Retrieved 2011-12-18.
3.^ Apiryon, T. "The Invisible Basilica: Introduction to the Gnostic Mass". http://www.hermetic.com/sabazius/intromass.htm. Retrieved 2009-05-24.
4.^ The text of The Gnostic Mass

External links
 
The Gnostic Mass, full text with hyperlinked annotations
http://hermetic.com/sabazius/gnostic_mass.htm
A First Look at the Gnostic Mass, by Dionysos Thriambos
http://www.scarletwoman.org/docs/docs_firstlook.html
Original Essays and Propaganda of Dionysos Thriambos regarding the Gnostic Mass & the E.G.C.
http://hermetic.com/dionysos/essays.htm
Apiryon, T. "The Invisible Basilica: Introduction to the Gnostic Mass". http://www.hermetic.com/sabazius/intromass.htm. Retrieved 2009-05-24.
http://hermetic.com/sabazius/intromass.htm
The Gnostic Mass: Annotations and Commentary by Helena and Tau Apiryon
http://hermetic.com/sabazius/gmnotes.htm
The Gnostic Mass: An Appreciation by A.T. Dennis
http://hermetic.com/egc/appreciation.html
GnosticMass.org
http://www.gnosticmass.org/


Source: http://en.wikipedia.org/wiki/Liber_XV,_The_Gnostic_Mass
 
More Info: http://thelemapedia.org/index.php/The_Gnostic_Mass
 
 
YouTube:
 
Mass of the Gnostic Catholic Church as written by Crowley, performed by Fr. VonHohenheim (priest) Sr Iris (Priestess) Fr. Q'Tasshi (Deacon), Fr. Freeshadow (Child), and Fr. Clintax (Child) at William Blake Lodge in Baltimore Maryland December 2008. To find out where you can see a mass near you visit www.oto-usa.org for more info on William Blake Lodge go to www.williamblakeoto.org and for more work by VH go to www.geocities.com/ararita418 :
 

Boyd Rice: The Vessel Of God - M. Janeiro: Porto do Graal

Info About "The Vessel Of God" Author:

Boyd Blake Rice (born December 16, 1956) is an American experimental sound/noise musician using the name of NON since the mid-1970s, archivist, actor, photographer, author, member of the Partridge Family Temple religious group, co-founder of the UNPOP art movement[1] and current staff writer for Modern Drunkard magazine.[2]

Biography

Rice became widely known through his involvement in V. Vale's RE/Search books. He is profiled in RE/Search #6/7: Industrial Culture Handbook[3] and Pranks!.[4] In Pranks, Rice described his experience in 1976 when he tried to give President Ford's wife, Betty Ford, a skinned sheep's head on a silver platter. In this interview, he emphasized the consensus nature of reality and the havoc that can be wreaked by refusing to play by the collective rules that dictate most people's perception of the external world.

In the mid-1980s Rice became close friends with Anton LaVey, founder and High Priest of the Church of Satan, and was made a Priest, then later a Magister in the Council of Nine of the Church. The two admired much of the same music and shared a similar misanthropic outlook. Each had been inspired by Might is Right in fashioning various works: LaVey in his seminal Satanic Bible and Rice in several recordings.

Rice's Social Darwinist outlook eventually led to him founding the Social Darwinist think tank called The Abraxas Foundation, along with co-founder Nikolas Schreck, named after the ancient Gnostic god Abraxas. The organization promotes authoritarianism, totalitarianism, misanthropism, elitism, is antidemocratic, and has some philosophical overlap with the Church of Satan. During an interview with Christian talk show host Bob Larson, Rice described the basic philosophy of the foundation as being "The strong rule the weak, and the clever rule the strong".[5]

Rice has documented the writings of Charles Manson in his role as contributing editor of The Manson File. Rice was a featured guest on Talk Back, a radio program hosted by the Evangelical Christian Bob Larson.[6] In total, Rice made five appearances on Larson's program.

Although Rice was sometimes reported to possess the world's largest Barbie collection, he confessed in a 2003 interview with Brian M. Clark to owning only a few.[7]

In 2000, along with Tracy Twyman, editor of Dagobert's Revenge, Rice filmed a special on the Rennes-le-Chateau for the program In Search of... on Fox television. (The segment was later included in the 2002 version of In Search of... on the Sci Fi Channel.) Rice has done extensive research into Gnosticism as well as Grail legends and Merovingian lore, sharing this research in Dagobert's Revenge and The Vessel of God.[8]

Rice was involved in creating a Tiki bar called Tiki Boyd's at the East Coast Bar in Denver, Colorado. Rice decorated the entire establishment out of his own pocket due to his fondness of Tiki culture, asking an open tab at the bar in return. Boyd has long expressed a love of Tiki culture, in contrast to the other elements of his public persona.[9]

Tiki Boyd's was given its name in his honor.[10] Due to disagreements between Rice and the owners, Rice pulled out of the deal and reclaimed all of his Tiki decorations. The future of the bar as it remains now is uncertain. Rice plans to re-establish another Tiki Bar elsewhere in Denver.[9]

Controversy

In 1989, Rice and Bob Heick of the American Front were photographed for Sassy Magazine wearing uniforms and brandishing knives. While Rice would later recall it as a prank, the photo has caused boycotts and protests at many of Rice's appearances. When asked if he regrets the photo, Rice stated, "I don't care. I don't think I ever made a wrong move. The bad stuff is just good. America loves its villains".[16]

This photograph was additionally published in the book Blood in the Face: The Ku Klux Klan, Aryan Nations, Nazi Skinheads, and the Rise of a New White Culture by James Ridgeway.[17]

More controversy has resulted because of Rice's appearance on Race and Reason,[18] a public-access television cable TV show hosted by white nationalist Tom Metzger. Boyd has claimed not to be a Nazi in numerous interviews[19][20] and many of his personal friends such as Rose McDowall have claimed he has never said anything racist nor endorsed Nazism.[21] Despite this individuals such as Stewart Home continue to claim that Boyd is a Nazi.[22] Boyd Rice is associated with Church of Satan founder Anton LaVey who was born Jewish[23] and has collaborated with Adam Parfrey[24] who is Jewish.[25]

On August 8, 1988, Boyd Rice was among the organizers and performers at a Satanic rally organized at the Strand Theater in San Francisco, which was locally heavily advertised and sold out, billed as the largest gathering of Satanists ever recorded. Rice appeared with the band Radio Werewolf as well as Zeena Lavey of the Church of Satan, and with the Secret Chiefs and Kris Force.[26]


Extracts Taken From: http://en.wikipedia.org/wiki/Boyd_Rice

More Info:
http://www.thevesselofgod.com/
http://pt.scribd.com/doc/61070448/44/The-Vessel-of-God
http://pt.scribd.com/doc/61074660/Boyd-Rice-The-Vessel-of-God-II-Gnostic-Esoteric-Occult-and-Other-Writings

Gnosticism in Modern Times

Gnosticism includes a variety of religious movements, mostly Christian in nature, in the ancient Hellenistic society around the Mediterranean. Although origins are disputed, the period of activity for most of these movements flourished from approximately the time of the founding of Christianity until the 4th century when the writings and activities of groups deemed heretical or pagan were actively suppressed. The only information available on these movements for many centuries was the characterizations of those writing against them, and the few quotations preserved in such works.

The late 19th century saw the publication of popular sympathetic studies making use of recently rediscovered source materials. In this period there was also revival of the Gnostic religious movement in France. The emergence of the Nag Hammadi library in 1945, greatly increased the amount of source material available. Its translation into English and other modern languages in 1977, resulted in a wide dissemination, and has as a result had observable influence on several modern figures, and upon modern Western culture in general. This article attempts to summarize those modern figures and movements that have been influenced by Gnosticism, both prior and subsequent to the Nag Hammadi discovery.

Contents
1 Late 19th century
1.1 Charles William King
1.2 Madame Blavatsky
1.3 G. R. S. Mead
1.4 The Gnostic Church revival in France
2 Early to mid-20th century
2.1 Carl Jung
2.1.1 The Jung Codex
2.2 French Gnostic Church split, reintegration, and continuation
2.3 Modern sex magic associated with Gnosticism
2.3.1 Modern sex magic brought to South America
2.4 The Gnostic Society
3 Mid-20th century
3.1 Ecclesia Gnostica
3.1.1 Ecclesia Gnostica Mysteriorum
3.2 Samael Aun Weor and sex magic in South America
3.3 Hans Jonas
3.4 Eric Voegelin's anti-modernist 'gnostic thesis'
4 The Nag Hammadi Library
5 Gnosticism in popular culture
6 See also
7 Notes
8 References
9 External links

Late 19th century
Source materials were discovered in the 18th century. In 1769 the Bruce Codex was brought to England from Upper Egypt by the famous Scottish traveller Bruce, and subsequently bequeathed to the care of the Bodleian Library, Oxford. Sometime prior to 1785 The Askew Codex (aka Pistis Sophia) was bought by the British Museum from the heirs of Dr. Askew. Pistis Sophia text and Latin translation of the Askew Codex by M. G. Schwartze published in 1851. Although discovered in 1896 the Coptic Berlin Codex (aka. the Akhmim Codex), is not 'rediscovered' until the 20th century.

Charles William King
Charles William King was a British writer and collector of ancient gemstones with magical inscriptions. His collection was sold because of his failing eyesight, and was presented in 1881 to the Metropolitan Museum of Art, New York. King was recognized as one of the greatest authorities on gems.[1]

In The Gnostics and their Remains (1864, 1887 2nd ed.) King sets out to show that rather than being a Western heresy, the origins of Gnosticism are to be found in the East, specifically in Buddhism. This theory was embraced by Blavatsky, who argued that it was plausible, but rejected by GRS Mead. According to Mead, King's work "lacks the thoroughness of the specialist."[2]

Madame Blavatsky
Helena Petrovna Blavatsky, co-founder of the Theosophical Society, wrote extensively on Gnostic ideas. A compilation of her writings on Gnosticism is over 270 pages long.[3] The first edition of King's The Gnostics and Their Remains was repeatedly cited as a source and quoted in Isis Unveiled.

G. R. S. Mead
G. R. S. Mead became a member of Blavatsky's Theosophical Society in 1884. He left the teaching profession in 1889 to become Blavatsky's private secretary, which he was until her death in 1891. Mead's interest in Gnosticism was likely awakened by Blavatsky who discussed it at length in Isis Unveiled.[4]

In 1890-1 Mead published a serial article on Pistis Sophia in Lucifer magazine, the first English translation of that work. In an article in 1891, Mead argues for the recovery of the literature and thought of the West at a time when Theosophy was largely directed to the East. Saying that this recovery of Western antique traditions is a work of interpretation and "the rendering of tardy justice to pagans and heretics, the reviled and rejected pioneers of progress..."[5] This was the direction his own work was to take.

The first edition of his translation of Pistis Sophia appeared in 1896. From 1896-8 Mead published another serial article in the same periodical, "Among the Gnostics of the First Two Centuries," that laid the foundation for his monumental compendium Fragments of a Faith Forgotten in 1900. Mead serially published translations from the Corpus Hermeticum from 1900-05. The next year he published Thrice-Greatest Hermes a massive comprehensive three volume treatise. His series Echoes of the Gnosis was published in 12 booklets in 1908. By the time he left the Theosophical Society in 1909, he had published many influential translations, commentaries, and studies of ancient Gnostic texts. "Mead made Gnosticism accessible to the intelligent public outside of academia..."[6] Mead's work has had and continues to have widespread influence.[7]

The Gnostic Church revival in France
After a series of visions and archival finds of Cathar-related documents, a librarian named Jules-Benoît Stanislas Doinel du Val-Michel (aka Jules Doinel) establishes the Eglise Gnostique (French: Gnostic Church). Founded on extant Cathar documents with the Gospel of John and strong influence of Simonian and Valentinian cosmology, the church was officially established in the autumn of 1890 in Paris, France. Doinel declared it "the era of Gnosis restored." Liturgical services were based on Cathar rituals. Clergy was both male and female, having male bishops and female "sophias."[8][9]

Doinel resigned and converted to Roman Catholicism in 1895, one of many duped by Léo Taxil's anti-masonic hoax, writing Lucifer Unmasked a book attacking freemasonry. Taxil unveiled the hoax in 1897. Doinel was readmitted to the Gnostic church as a bishop in 1900.

Early to mid-20th century
Carl Jung
Carl Gustav Jung evinced a special interest in Gnosticism from at least 1912, when he wrote enthusiastically about the topic in a letter to Freud. After what he called his own 'encounter with the unconscious,' Jung sought for external evidence of this kind of experience. He found such evidence in Gnosticism, and also in Alchemy, which he saw as a continuation of Gnostic thought, and of which more source material was available.[10] In his study of the Gnostics, Jung made extensive use of the work of GRS Mead. Jung visited Mead in London to thank him for the Pistis Sophia, the two corresponded, and Mead visited Jung in Zürich.[11]

Jung saw the Gnostics not as syncretic schools of mixed theological doctrines, but as genuine visionaries, and saw their imagery not as myths but as records of inner experience.[12] He wrote that "The explanation of Gnostic ideas 'in terms of themselves,' i.e., in terms of their historical foundations, is futile, for in that way they are reduced only to their less developed forestages but not understood in their actual significance."[13] Instead, he worked to understand and explain Gnosticism from a psychological standpoint. (See Jungian interpretation of religion.) While providing something of an ancient mirror of his work, Jung saw "his psychology not as a contemporary version of Gnosticism, but as a contemporary counterpart to it."[14]

Jung reported a series of experiences in the winter of 1916-17 that inspired him to write Septem Sermones ad Mortuos (Latin: Seven Sermons to the Dead).[15][16]

The Jung Codex
Through the efforts of Gilles Quispel, the Jung Codex was the first codex brought to light from the Nag Hammadi Library. It was purchased by the Jung Institute and ceremonially presented to Jung in 1953 because of his great interest in the ancient Gnostics.[17] First publication of translations of Nag Hammadi texts in 1955 with the Jung Codex by H. Puech, Gilles Quispel, and W. Van Unnik.

French Gnostic Church split, reintegration, and continuation
Jean Bricaud had been involved with the Eliate Church of Carmel of Eugene Vintras, the remnants of Fabré-Palaprat's l'Église Johannites des Chretiens Primitif (Johannite Church of the Primitive Christians), and the Martinist Order before being consecrated a bishop of l'Église Gnostique in 1901. In 1907 Bricaud established a church body that combined all of these, becoming patriarch under the name Tau Jean II. The impetus for this was to use the Western Rite. Briefly called the Eglise Catholique Gnostique (Gnostic Catholic Church), the name was changed to Eglise Gnostique Universelle (Universal Gnostic Church, EGU) in 1908. The close ties between the church and Martinism were formalized in 1911. Bricaud received consecration in the Villate line of Apostolic Succession in 1919.[8][9]

The original church body founded by Doinel continued under the name Eglise Gnostique du France (Gnostic Church of France) until it was disbanded in favor of the EGU in 1926. The EGU continued until 1960 when it was disbanded by Robert Amberlain (Tau Jean III) in favor of Eglise Gnostique Apostolique that he had founded in 1958.[18] It is active in France (including Martinique), the Ivory Coast, and the Midwestern United States.

Modern sex magic associated with Gnosticism
The use of the term 'gnostic' by sexual magic groups is a modern phenomenon. Hugh Urban concludes that, "despite the very common use of sexual symbolism throughout Gnostic texts, there is little evidence (apart from the accusations of the early church) that the Gnostics engaged in any actual performance of sexual rituals, and certainly not anything resembling modern sexual magic."[19] Modern sexual magic began with Paschal Beverly Randolph.[20] The connection to Gnosticism came by way of the French Gnostic Church with its close ties to the strong esoteric current in France, being part of the same highly interconnected milieu of esoteric societies and orders from which the most influential of sexual magic orders arose, the Ordo Templi Orientis (Order of Oriental Templars, OTO).

Theodor Reuss founded the OTO as an umbrella occult organization with sexual magic at its core.[21] After Reuss came into contact with French Gnostic Church leaders at a Masonic and Spiritualist conference in 1908, he founded Die Gnostische Katholische Kirche (the Gnostic Catholic Church), under the auspices of the OTO.[8] Reuss subsequently dedicated the OTO to the promulgation of Crowley's philosophy of Thelema. It is for this church body, called in Latin the Ecclesia Gnostica Catholica (EGC), that Aleister Crowley wrote the Ecclesiæ Gnosticæ Catholicæ Canon Missæ ("Canon of the Mass of the Gnostic Catholic Church"),[22] the central ritual of the OTO that is now commonly called the Gnostic Mass.

Modern sex magic brought to South America
Arnoldo Krumm-Heller traveled in occult circles at the turn of the century where he studied with notable figures such as Gérard Encausse of the Martinist Order and Franz Hartmann of the OTO. In 1910 he founded the Iglesia Gnostica (Gnostic Church) in Mexico. Not finding as much success as he hoped for, he moved through Latin America before settling in Brazil. There he founded the Fraternidad de Rosacruz Antiqua (Fraternity of the Ancient Rosicrucians), following Randolph's usage. Krumm-Heller moved back to Germany in 1920, where he made contact with Aleister Crowley. Krumm-Heller kept a low profile through World War II, but when he was able to travel again after the war, he resumed contact with his Latin America students. Between that time and his death in 1949, Krumm-Heller encountered and subsequently mentored Victor Rodriguez who would subsequently take the name Samael Aun Weor.[23] Weor states that Krumm-Heller taught a form of Sexual Magic without ejaculation that would become the core of his own teachings.

The Gnostic Society
The Gnostic Society, was founded for the study of gnosticism in 1928 and incorporated in 1939 by Theosophists James Morgan Pryse and his brother John Pryse in Los Angeles.[24][25] Since 1963 it has been under the direction of Stephan Hoeller and operates in association with the Ecclesia Gnostica. Initially begun as an archive for a usenet newsgroup circa 1993, the Gnosis Archive expanded beyond that purpose. It was the first web site to offer historic and source materials on Gnosticism, and continues to do so.

Mid-20th century
Ecclesia Gnostica
Established in 1953 by the Most Rev. Richard Duc de Palatine in England under the name 'the Pre-nicene Gnostic Catholic Church', the Ecclesia Gnostica (Latin: "Church of Gnosis" or "Gnostic Church") is said to represent 'the English Gnostic tradition', although it has ties to, and has been influenced by, the French Gnostic church tradition. It is affiliated with the Gnostic Society, an organization dedicated to the study of Gnosticism. The presiding bishop is the Rt. Rev. Stephan A. Hoeller, who has written extensively on Gnosticism.[15][24]

Centered in Los Angeles, the Ecclesia Gnostica has parishes and educational programs of the Gnostic Society spanning the Western US and also in the Kingdom of Norway.[24][25] The lectionary and liturgical calendar of the Ecclesia Gnostica have been widely adopted by subsequent Gnostic churches, as have the liturgical services in use by the church, though in somewhat modified forms.

Ecclesia Gnostica Mysteriorum
The Ecclesia Gnostica Mysteriorum (EGM), commonly known as "the Church of Gnosis" or "the Gnostic Sanctuary," was initially established in Palo Alto by bishop Rosamonde Miller as a parish of the Ecclesia Gnostica, but soon became an independent body with emphasis on the divine feminine. The Gnostic Sanctuary is now located in Mountain View, California. [24][25] The EGM also claims a distinct lineage of Mary Magdalene from a surviving tradition in France.[26]

Samael Aun Weor and sex magic in South America
Victor Rodriguez left the FRA after the death of Krumm Heller. He reports an experience of being called to his new mission by the venerable white lodge (associated with Theosophy). Weor taught a "New Gnosis," consisting of Sexual Magic without ejaculation he called the Arcanum AZF. For him it is "the synthesis of all religions, schools and sects." Moving through Latin America, he finally settled in Mexico where he founded the Movimiento Gnostico Cristiano Universal (MGCU) (Universal Gnostic Christian Movement), then subsequently founded the Iglesia Gnostica Cristiana Universal (Universal Gnostic Christian Church) and the Associacion Gnostica de Estudios Antropologicos Culturales y Cientificos (AGEAC) (Gnostic Association of Scientific, Cultural and Anthropological Studies) to spread his teachings.[27]

The MGCU became defunct by the time of Weor's death in December 1977. However, his disciples subsequently formed new organizations to spread Weor's teachings, under the umbrella term 'the International Gnostic Movement'. These organizations are currently very active via the Internet and have centers established in Latin America, the US, Australia, and Europe.[28]

Hans Jonas
The philosopher Hans Jonas wrote extensively on Gnosticism, interpreting it from an existentialist viewpoint. For some time, his study The Gnostic Religion: The message of the alien God and the beginnings of Christianity published in 1958, was widely held to be a pivotal work, and it is as a result of his efforts that the Syrian-Egyptian/Persian division of Gnosticism came to be widely used within the field. The second edition, published in 1963, included the essay “Gnosticism, Existentialism, and Nihilism.”

Eric Voegelin's anti-modernist 'gnostic thesis'
In the 1950s, Eric Voegelin entered into an academic debate concerning the classification of modernity following Karl Löwith's 1949 Meaning in History: the Theological Implications of the Philosophy of History; and Jacob Taubes's 1947 Abendländishe Eschatologie. In this context, Voegelin put forward his "gnosticism thesis": criticizing modernity by identifying an "immanentist eschatology" as the "gnostic nature" of modernity. Differing with Löwith, he did not criticize eschatology as such, but rather the immanentization which he described as a "pneumopathological" deformation. Voegelin's gnosticism thesis became popular in neo-conservative and cold war political thought.[29]

The Nag Hammadi Library
Main article: Nag Hammadi Library
http://en.wikipedia.org/wiki/Nag_Hammadi_Library

Gnosticism in popular culture
Main article: Gnosticism in popular culture
http://en.wikipedia.org/wiki/Gnosticism_in_popular_culture

Gnosticism has seen something of a resurgence in popular culture in the late 20th and early 21st centuries. This may be related, certainly, to the sudden availability of Gnostic texts to the reading public, following the emergence of the Nag Hammadi library.

See also
Gnostic Association of Anthropological, Cultural and Scientific Studies
http://en.wikipedia.org/wiki/Gnostic_Association_of_Anthropological,_Cultural_and_Scientific_Studies
teaching the doctrine of Samael Aun Weor
http://en.wikipedia.org/wiki/Samael_Aun_Weor

Gnostic church
http://en.wikipedia.org/wiki/Gnostic_church

Gnostic saint
http://en.wikipedia.org/wiki/Gnostic_saint

Notes
1.^ 1911 Encyclopædia Britannica

2.^ Goodrick-Clarke (2005) p. 8-9

3.^ Hoeller (2002) p. 167

4.^ Goodrick-Clarke (2005) p. 8

5.^ Goodrick-Clarke (2005) p. 56-7

6.^ Hoeller (2002) p. 170

7.^ Goodrick-Clarke (2005) p. 31-2

8.^ a b c Pearson, J. (2007) p. 47

9.^ a b Hoeller (2002) p. 176-8

10.^ Segal (1995) p. 26

11.^ Goodrick-Clarke (2005) p. 1, 30-1

12.^ Goodrick-Clarke (2005) p. 30

13.^ Jung (1977) p. 652

14.^ Segal (1995) p. 30

15.^ a b Goodrick-Clarke (2005) p. 31

16.^ Hoeller (1989) p. 7

17.^ Jung (1977) p. 671

18.^ Pearson, J. (2007) p. 131

19.^ Urban (2006) p. 36 note 68

20.^ Urban (2006) p. 36

21.^ Greer (2003) p. 221-2

22.^ The Equinox III:1 (1929) p. 247

23.^ Dawson (2007) p. 55-57

24.^ a b c d Pearson, B. (2007) p. 240

25.^ a b c Smith (1995) p. 206

26.^ Keizer, Lewis (2000). The Wandering Bishops: Apostles of a New Spirituality. St. Thomas Press. pp. 48. http://www.hometemple.org/WanBishWeb%20Complete.pdf.

27.^ Dawson (2007) p. 54-60

28.^ Dawson (2007) p. 60-65

29.^ Weiss (2000)

References
Crowley, Aleister (2007). The Equinox vol. III no. 1. San Francisco: Weiser. ISBN 9781578633531.

Dawson, Andrew (2007). New era, new religions: religious transformation in contemporary Brazil. Burlington, VT: Ashgate Publishing. ISBN 9780754654339.

Goodrick-Clarke, Clare (2005). G. R. S. Mead and the Gnostic Quest. Berkeley: North Atlantic Books. ISBN 155643572x.

Greer, John Micheal (2003). The New Encyclopedia of the Occult. St. Paul: Llewellyn. ISBN 1567183360.

Hoeller, Stephan (1989). The Gnostic Jung and the Seven Sermons to the Dead. Quest Books. ISBN 083560568X.

Hoeller, Stephan. Gnosticism: New light on the ancient tradition of inner knowing. Quest Books.

Jung, Carl Gustav (1977). The Collected Works of C.G. Jung. Princeton, NJ: Bollingen (Princeton University). ISBN 0710082916.

Mead, GRS (1906 (2nd ed.)). Fragments of a Faith Forgotten. Theosophical Society.

Pearson, Birger (2007). Ancient Gnosticism: Traditions and Literature. Minneapolis: Fortress Press. ISBN 9780800632588.

Pearson, Joanne (2007). Wicca and the Christian Heritage. New York: Routledge. ISBN 0415254140.

Segal, Robert (1995). "Jung's Fascination with Gnosticism". In Segal, Robert. The Allure of Gnosticism: the Gnostic experience in Jungian psychology and contemporary culture. Open Court. pp. 26–38. ISBN 0812692780.

Smith, Richard (1995). "The revival of ancient Gnosis". In Segal, Robert. The Allure of Gnosticism: the Gnostic experience in Jungian psychology and contemporary culture. Open Court. pp. 206. ISBN 0812692780.

Urban, Hugh B. (2006). Magia Sexualis: Sex, Magic, and Liberation in modern Western esotericism. University of California. ISBN 0520247760.

Weiss, Gilbert (2000). "Between gnosis and anamnesis--European perspectives on Eric Voegelin". The Review of Politics 62 (4): 753–776. doi:10.1017/S003467050004273X. 65964268.

Wasserstrom, Steven M. (1999). Religion after religion: Gershom Scholem, Mircea Eliade, and Henry Corbin at Eranos. Princeton, NJ: Princeton University. ISBN 0691005400.

External links
"The Gnostics and their Remains" - online text of the book
http://www.sacred-texts.com/gno/gar/

Extensive on-line collection of the writings of GRS Mead (at the Gnosis Archive)
http://www.gnosis.org/library/grs-mead/mead_index.htm

The Gnostic Society Library
http://www.gnosis.org/library.html


Source: http://en.wikipedia.org/wiki/Gnosticism_in_modern_times

__________________

Info On Voices of Gnosticism:
http://www.occultofpersonality.net/miguel-conner-and-voices-of-gnosticism/



 

Fernando Pessoa e os Mundos Esotéricos

Info Sobre José Manuel Anes:


José Manuel Anes (1944), é professor universitário convidado e Criminalista. Foi Grão mestre da GLLP.

Licenciado em Química na Faculdade de Ciências de Lisboa, nos anos 70, trabalhou em Investigação científica no Laboratório de Química Física e Radioquímica, tendo feito uma Pós-graduação como bolseiro nesse domínio, em Madrid, no "Consejo Superior de Investigaciones Científicas e na Universidade Complutense". Doutoramento em Antropologia Social e Cultural na Área da Antropologia da Religião, Novos Movimentos Religiosos, na Faculdade de Ciências Sociais e Humanas da Universidade Nova de Lisboa em 2009. É Sócio Honorário do MIL: Movimento Internacional Lusófono.

Biografia

Foi Docente de Biomatemática em 1976-77 na Faculdade de Medicina de Lisboa e ingressou, em 1978, nos quadros do Laboratório de Polícia Científica da Polícia Judiciária (LPC/PJ), como Perito Superior de Criminalística, tendo desenvolvido a área de Análise de Vestígios diversos – incluindo os de explosões. No LPC/PJ (onde esteve durante cerca de 20 anos) investigou vários casos relacionados com explosivos, entre os quais os atentados das FP-25 e o “caso Camarate” tendo, no âmbito deste último, coordenado duas Comissões de Inquérito na Assembleia da República. Está reformado da Função Pública, desde 1997.

Foi, desde o ano lectivo de 1986/87 até ao de 2004/05, Docente Convidado do Departamento de Antropologia da Faculdade de Ciências Sociais e Humanas da Universidade Nova de Lisboa/FCSH-UNL (e também do seu Departamento de Ciência Política e Relações Internacionais), onde leccionou na área dos Métodos Quantitativos e, nos últimos anos, Antropologia da Religião.

É também Docente, desde 1998, no Instituto de Sociologia e Etnologia das Religiões (ISER) da mesma Faculdade, de cursos na área dos Novos Movimentos Religiosos e Espiritualidades Alternativas – sendo Doutorando nestas áreas. Tem um artigo, sobre este tema, a publicar ainda este ano, num número especial dedicado às Religiões, da revista “Fórum Sociológico” (do ISER/FCSH).

É um especialista de Correntes Esotéricas Ocidentais, sendo membro da ESSWE- European Society for the Study of Western Esotericism, dirigida pelos Profs. Wouter Hanegraaff (Univ. Amsterdão) e Antoine Faivre (Jubilado da EPHE-Sorbonne).

Escreveu prefácios para vários livros, os últimos dos quais para “O Pensamento Maçónico de Fernando Pessoa” de Jorge de Matos (Sete Caminhos, Lisboa, 2006) e “La Franc-Maçonnerie comme Voie d’Éveil” de Rémi Boyer (Rafael de Surtis/Éditinter, Monts, França, 2006).

Para além da sua formação em Criminalística, desde 1999, tem-se dedicado também, no quadro da Socio-Antropologia, particularmente no domínio do estudo da Violência em “Seitas” e grupos religiosos radicais, tem sido Docente de cursos sobre Violência Religiosa e Terrorismo Religioso, quer no ISER, a partir de 2001, quer já em 2006, na Reitoria da Universidade (Clássica) de Lisboa, na Universidade Autónoma de Lisboa e na Faculdade de Direito da Universidade Nova de Lisboa, num curso de Pós-graduação e Mestrado em Estudos Avançados de Segurança e Direito, onde lecciona as cadeiras de Violência Religiosa e de Criminalística. É co-autor no livro “As Teias do Terror” (Ésquilo, 2006).

É (desde 2004) Vice-Presidente do OSCOT- Observatório de Segurança, Crime Organizado e Terrorismo (Presidido pelo Dr. Rui Pereira) e Director da revista para o grande público, intitulada “Segurança e Defesa”, e cujo conselho editorial integra, Rui Pereira, Ângelo Correia, José Lamego, entre outros.

É presidente do Conselho Directivo do OSCOT- Observatório de Segurança, Crime Organizado e Terrorismo desde 20 de Janeiro de 2010.

É professor de Criminalistica e Metodologia da Investigação Criminal do curso de Criminologia na Universidade Lusíada do Porto.

Publicações

"Re-creações Herméticas", Hugin ed., Lisboa, 1º. ed. 1996, 2ª. ed. 1997.

“Re-criações herméticas – II – Lisboa, Hugin, 2004.

“Fernando Pessoa e os Mundos Esotéricos” – Lisboa, Ésquilo, 1ª. E 2ª. Eds., 2004.

“Os Jardins Iniciáticos da Quinta da Regaleira” – Lisboa, Ésquilo, 2005.

Co-autoria, de entre as quais “As Tentações de Bosh e o Eterno Retorno”, Lisboa, Museu de Arte Antiga, 1994.

“Poesia e Ciência”, Lisboa, Cosmos/GUELF, 1994.

“Caos e Meta-Psicologia”, Lisboa, Fenda/ISPA, 1994, “Religião e ideal maçónico”, Lisboa, ISER, 1994.

“Seminário sobre Newton”, Évora, Universidade de Évora/CEHFC, 1995.

"Masoneria y religión", Madrid, Ed. Complutense, 1996.

“A Vivência do Sagrado”, Lisboa, Hugin, 1998.

“A Quinta da Regaleira: história, símbolo e mito”, Fundação Cultursintra, 1998.

“Portugal Misterioso”, Lisboa, SRD, 1998.

"L'Âme secrète du Portugal", Paris, L'Originel, nº 9, 2000.

“L’Homme à venir - Mémoire du XXe.siècle – nº.2”, Paris, Rocher, 2000.

“Discursos e práticas alquímicas - I”, Lisboa, Hugin/CICTSUL, 2001.

“Esoterismo e Humanidades” – Colibri/Faculdade de Letras de Lisboa, 2001.

“Discursos e práticas alquímicas – II” – Lisboa, Hugin/CICTSUL, 2002.

“O Homem do futuro – um ser em construção” – São Paulo –Br., Triom/USP, 2002.

“A Creação – La Création” – Lisboa, Atalaia/Intermundos, 2003.

“Le Sacré aujourd’hui – Paris, Éditions du Rocher, 2003.

“Templiers: les yeux du Baphomet” – Monts (Fr.), Rafael de Surtis/Editinter, 2004.


Extratos Retirados Daqui: http://pt.wikipedia.org/wiki/Jos%C3%A9_Manuel_Anes



Info Sobre Fernando Pessoa:


Fernando António Nogueira Pessoa (Lisboa, 13 de Junho de 1888 — Lisboa, 30 de Novembro de 1935), mais conhecido como Fernando Pessoa, foi um poeta e escritor português.

É considerado um dos maiores poetas da Língua Portuguesa, e da Literatura Universal, muitas vezes comparado com Luís de Camões. O crítico literário Harold Bloom considerou a sua obra um "legado da língua portuguesa ao mundo".[1]

Por ter sido educado na África do Sul, para onde foi aos seis anos em virtude do casamento de sua mãe, Pessoa aprendeu perfeitamente o inglês, língua em que escreveu poesia e prosa desde a adolescência. Das quatro obras que publicou em vida, três são na língua inglesa. Fernando Pessoa traduziu várias obras inglesas para português e obras portuguesas (nomeadamente de António Botto e Almada Negreiros) para inglês.

Ao longo da vida trabalhou em várias firmas comerciais de Lisboa como correspondente de língua inglesa e francesa. Foi também empresário, editor, crítico literário, jornalista, comentador político, tradutor, inventor, astrólogo e publicitário, ao mesmo tempo que produzia a sua obra literária em verso e em prosa. Como poeta, desdobrou-se em múltiplas personalidades conhecidas como heterónimos, objeto da maior parte dos estudos sobre sua vida e sua obra. Centro irradiador da heteronímia, auto-denominou-se um "drama em gente".


Extrato Retirado Daqui: http://pt.wikipedia.org/wiki/Fernando_Pessoa

Allen Greenfield Selected Works

Info On Allen Greenfield:

Allen H. Greenfield (born 1946), also known by his ecclesiastical name Tau Sir Hasirim, is an American occultist, ceremonial magician, UFOlogist, writer, editor, and Gnostic Bishop of Ecclesia Gnostica Universalis[1] who resides in Atlanta, Georgia. His book The Story of the Hermetic Brotherhood of Light is one of the few sources of information on this subject. His book The Compleat Rite of Memphis is a comprehensive history of an Egyptian Rite of Freemasonry, and he edited an authorized, annotated edition of the work Liber Thirty-One by Charles Stansfeld Jones.

He was elected and consecrated a Bishop by the Holy Synod of the Neopythagorean Gnostic Church in 1986. In 1987 he was extended recognition as a Bishop within the Gnostic Catholic Church - Ordo Templi Orientis (OTO) and was consecrated in New York in November 1988.[2] His episcopal title "Tau" is sometimes abbreviated as "T" and prefixed to his legal name, and thus he may also be referred to as T Allen Greenfield. A former editor of the OTO journal LAShTAL, Greenfield has more recently become a critic of the Order's upper management. In February 2006, he called for their resignation and stepped down from all managerial duties in protest, issuing a strong criticism of the current Outer Head of the Order, William Breeze.[3]

A past (elected) member of the Society for Psychical Research and the National Investigations Committee on Aerial Phenomena (from 1960), he has twice been the recipient of the "UFOlogist of the Year Award" of the National UFO Conference (1972 and 1992). He is a Borderland Science Research Associate (BSRA), and has conducted on-site UFO and alien abduction investigations in Brooksville, FL, Pascagoula, MS and Brown Mountain, NC. His book Secret Cipher of the UFOnauts was reviewed by Robert Anton Wilson in his book Everything is Under Control. This review discusses how Greenfield builds on the principles established in Carl Jung's 1952 book, Flying Saucers: A Modern Myth of Things Seen in the Sky. He is also a past President of the Atlanta Science Fiction Organization (ASFOII), and the editor of the periodical The Paraufologist.

He is the father of three sons. His eldest son, Alex Greenfield, is a network television writer and producer.[4]

Quotations

"The future must be built from the best material of past and present, and on the grave of those elements in both which were/are adverse to human life and living." (quoted in Adler, p. 375)

"We are dulled by technological overload." (quoted in Adler, p. 393)

"The scientific establishment is an organized faith that contributes heavily to our present sorry state as a civilization." (quoted in Adler, p. 397)


Extract Source: http://en.wikipedia.org/wiki/Allen_H._Greenfield


More Info Related to Allen Greenfield Books:

http://www.amazon.com/Secret-Cipher-Ufonauts-Allen-Greenfield/dp/1881532046
http://www.amazon.com/Secret-Rituals-Black-Allen-Greenfield/dp/1411667646/ref=pd_sim_b_1
http://www.amazon.com/ROOTS-MODERN-MAGICK-ANTHOLOGY/dp/141161920X/ref=pd_sim_b_17

Temple

A temple (from the Latin word templum) is a structure reserved for religious or spiritual activities, such as prayer and sacrifice, or analogous rites. A templum constituted a sacred precinct as defined by a priest, or augur.[1] It has the same root as the word "template," a plan in preparation of the building that was marked out on the ground by the augur. Templa also became associated with the dwelling places of a god or gods. The word "temple" dates to about the 6th century BCE.[2] Despite the specific set of meanings associated with the religion of the ancient Rome, the word has now become quite widely used to describe a house of worship for any number of religions and is even used for time periods prior to the Romans.



( extract source - http://en.wikipedia.org/wiki/Temple )


More:

( http://en.wikipedia.org/wiki/Egyptian_temple )

( http://en.wikipedia.org/wiki/Roman_temple )

( http://en.wikipedia.org/wiki/Fire_temple )

Abraxas

The word Abrasax (Gk. ΑΒΡΑΣΑΞ, which is far more common in the sources than the variant form Abraxas, ΑΒΡΑΞΑΣ) was a word of mystic meaning in the system of the Gnostic Basilides, being there applied to the “Great Archon” (Gk., megas archōn), the princeps of the 365 spheres (Gk., ouranoi).[1] In Gnostic cosmology, the 7 letters spelling its name represent each of the 7 classic planets—Sun, Moon, Mercury, Venus, Mars, Jupiter, and Saturn.[2]

The word is found in Gnostic texts such as the Holy Book of the Great Invisible Spirit, and also appears in the Greek Magical Papyri. It was engraved on certain antique gemstones, called on that account Abrasax stones, which were used as amulets or charms. As the initial spelling on stones was 'Abrasax' (Αβρασαξ), the spelling of 'Abraxas' seen today probably originates in the confusion made between the Greek letters Sigma and Xi in the Latin transliteration. The word may be related to Abracadabra, although other explanations exist.

There are similarities and differences between such figures in reports about Basilides' teaching, ancient Gnostic texts, the larger Greco-Roman magical traditions, and modern magical and esoteric writings. Opinions abound on Abraxas, who in recent centuries has been claimed to be both an Egyptian god and a demon.[3] The Swiss Psychologist Carl Jung wrote a short Gnostic treatise in 1916 called The Seven Sermons to the Dead, which called Abraxas a God higher than the Christian God and Devil, that combines all opposites into one Being.


( extract source - http://en.wikipedia.org/wiki/Abraxas )


More info on these sites:

http://www.ocultura.org.br/index.php/Abraxas
http://www.iawwai.com/Abraxas.htm
http://www.whiterosesgarden.com/Nature_of_Evil/Demons/List_of_Demons/A_contents/abraxas.htm
http://www.themystica.com/mystica/articles/a/abraxas.html
http://demons.monstrous.com/abraxas.htm
http://www.sintoniasaintgermain.com.br/abraxas.html


Also related to Abraxas:

http://en.wikipedia.org/wiki/Abracadabra
http://en.wikipedia.org/wiki/Abrahadabra