Tag Archives: pentagram

Tartartos

Tartaros: On the Orphic and Pythagorean Underworld, and the Pythagorean Pentagram by Johan August Alm is a monograph available from Three Hands Press. The special leather-bound edition is sold out, but deluxe and standard hardcover editions are still available.

Johan August Alm Tartaros from Three Hands Press

“The magical doctrines of the ancient Orphics and Pythagoreans are poorly understood by modern scholars, in part because they were secretive in their own time. Well-known for speaking in riddles and complex ciphers, its adepts were bound by strict taboo and silence, the breaking of which was punishable by death. The enigma of the cult’s teachings was further shrouded by centuries of suppression, and, in some cases, appropriation or misrepresentation, by the growing forces of Christianity. What remains today are the fragments of its lost books, together with the words of those who, for good or ill, wrote about them. In an original interpretation and synthesis apt for today’s student of ancient mysticism and the occult, August Alm advances a new conception of these ancient mystery-cults and their sublime doctrines of Chaos, Darkness and Light.

A foundational part of these ancient Greek mystery-cults was the concept of Tartaros. As the abyss of primeval darkness and chaos, Tartaros was, in its most ancient conception, the birthplace of the human soul and the cosmos itself. This vast and incomprehensible dominion held at its center a great fire, an Axis Mundi about which the universe was arranged. In later eras, it passed into myth as a vast and voidful underworld; a place of binding for condemned souls and the enemies of gods, sealed fast with barriers of bronze and iron. Christians later appropriated it as a partition of their own concept of eternal punishment, a division of hell which constrained no less than the fallen angels.

An equally enigmatic Pythagorean cipher is the symbol of the Pentagram, or five-fold star, whose form has been revered in western magic for some three millennia, but whose origins and original attributes are shrouded in mystery. Its attribution to the four elements, joined together with aither, was popularized in the middle ages and is its best-known meaning in modern occult sciences. However, its earlier Pythagorean usage was related to health and well-being, and almost certainly adumbrated another retinue of arcana, one which was ancient even at the time of Pythagoras.

Exhuming the scattered fragments of these two elder doctrines of Tartaros and the Pentagram, Alm examines their reverberation as occult—and occluded—concepts through centuries of philosophical thought, in a line connecting the shadowy teachings of such ‘dark traditions’ as the Orphics and the Pythagoreans, later penetrating the adyta of Neoplatonism. Arguing for a new undertanding of the Pentagram, he connects its fivefold mystery to the great powers of Tartaros, and also to such terrifying gods such as Hecate, Nyx, Erebos, Typhon, Cerberus, and the Erinyes. This strand of mystery touches upon such related concepts as the high theogony implicit within the Platonic Solids, the shadowy influence of the Cult of the Idaean Dactyls on Pythagoreanism, the Light which is rooted in Darkness, and the magical pathology of the ‘Unrooted Tree’.” [via]

Alchemical Configuration

Alchemical Configuration-By VJ PsyScottic from VJ PsyScottic (Geomagnetic Rec) on Vimeo.

 

“Unmanifest manifest. Manifest unmanifest.” [via]

 

The Hermetic Library video pool is a scavenger hunt for video from a living Western Esoteric Tradition. If you would like to submit your work for consideration, head over to the Hermetic Library video pool or contact the librarian.

Excerpt from The Argument That Took the Wrong Turning

Here’s an excerpt, pages 1–8, from The Argument That Took the Wrong Turning: A Vindication of Priest/ess and Queer Gnostic Mass in Reply to T Polyphilus by Michael Effertz, which is offered at the Reading Room courtesy of the author. While you may have had a chance to read T Polyphilus’ review previously posted and heard various other responses about Priest/ess, unless you have had access to one of the few privately printed and distributed volumes, this may be your first glimpse of Effertz’s argument, as well as the tone and tenor, as it appears in the book; and unless you have acquired one of the new editions with which it is offered this may be your first chance to read some of the substance contained within the new pamphlet.

Michael Effertz's The Argument That Took the Wrong Turning from Luxor Media Group

I thank E.G.C. Bishop T Polyphilus for his critical review1 of my book, Priest/ess: In Advocacy of Queer Gnostic Mass. Polyphilus kindly prefaces his critique with the observation that “significant expense and care” went into the production of what became an “attractive little book.” In writing and designing the private edition of Priest/ess, I resolved to evince the same commitment to quality that Crowley once stressed in a letter to Frank Bennett, writing that “it has always been a point of honor with us to make our publications physically worthy of their contents.”2 The Bishop may not share my estimation of Priest/ess’ contents, but his praise is nevertheless well received. It is for this reason that I have endeavored to ensure that the trade edition, handsomely bound in hardcover and released in both a standard and deluxe edition, will likewise please the reader in form.

With this supplementary essay, I offer a reply to Polyphilus’ review in the same spirit as the arguments given in Priest/ess. As such, I will neither speculate as to Polyphilus’ motives nor ascribe to him any ill will in criticizing my work. I cannot say with certainty, and so will not assert, whether the errors in his review indicate an accidental or a willful misunderstanding of my arguments. I will, therefore, focus on the content of the review itself, checking its claims against the facts of each case rather than dwelling on the character of the author or his possible intentions. Where a misunderstanding is evident, I lay the fault squarely on my own deficient exposition; this will require the occasional reiteration of points originally made in the Priest/ess, in which I anticipated several of the criticisms made in Polyphilus’ review.

In his brief review, Polyphilus makes a series of claims about Priest/ess, the Gnostic Mass, and related subjects, which I will address seriatim. These include the claims that:

  1. I am wrong about the purpose of E.G.C. clergy,
  2. Nobody has the generic right to ordination or to serve as an ordained member of the clergy in the performance of E.G.C. rituals,
  3. Clergy do not have the authority to impose their own interpretation on the Gnostic Mass, because it is not a vehicle for personal expression,
  4. I obscure and misrepresent E.G.C. policy concerning private and public celebrations of queer Gnostic Mass,
  5. For public Gnostic Masses, E.G.C. policy requires Priests who are socially masculine in their life outside the temple and Priestesses who are similarly feminine,
  6. Restricting queer Gnostic Mass to private celebrations enhances it, and
  7. Prohibiting public queer Gnostic Masses does not “closet” queer personal relationships.

In addition to these explicit claims, Polyphilus insinuates that there are still more issues at stake and criticisms to be made, but opts not to specify in the course of his review what those issues are beyond alluding to their magical and doctrinal nature. E.G.C. policy, he argues, is constructed with a view toward assuring the simultaneous fulfillment of three effects or purposes of the Gnostic Mass (magical, communal, and doctrinal), even when individual celebrants do not consciously comprehend all three. Polyphilus directs the reader to his essay “Discourse on the Sixth Article,” wherein he elucidates his views on these three purposes of the Mass. The essay genuinely rewards study. Contrary to settling the question of queer Gnostic Mass against its acceptance, the three purposes of the Mass proposed by Polyphilus provide us with fertile ground for defending the propriety of its public celebration. While we cannot scrutinize his reasons for dismissing queer Gnostic Mass on magical, communal, and doctrinal grounds, since those reasons are not divulged in his review, we can make our own assessment of the merits of public queer Gnostic Mass as it might pertain to these matters with reference to the wealth of published and publicly available writings by Crowley on the Mass, the Eucharist, the O.T.O. and its various degrees, magick, sex and gender, and other kindred subjects. As Polyphilus’ review is consciously informed by his concept of the three purposes of the Gnostic Mass, we turn first to an evaluation of the magical, communal, and doctrinal considerations at the heart of his critique.

The Magical Purpose of the Gnostic Mass

Polyphilus cites magical issues as under the purview of the E.G.C. in the oversight of its clergy, which issues motivate and guide the construction and enforcement of E.G.C. policy in prohibiting public celebrations of queer Gnostic Mass. In so stating, Polyphilus implies, without evidence or explanation, that public celebrations of queer Gnostic Mass could not fulfill the magical purpose of the Mass. Presumably, the problem of magical bankruptcy is evaded through private celebration.

Of the magical purpose of the Gnostic Mass, Polyphilus writes:

The Magical effect for the individual
Is the one that Crowley explains in Magick in Theory and Practice:
The communicant is gradually made divine,
Being brought swallow by swallow
Towards Knowledge and Conversation of the Holy Guardian Angel
And to the ultimate attainment that lies beyond.
And this effect is secret in the sense that it is utterly ineffable.3

We may then reasonably infer Polyphilus to contend that communicants in a public celebration of a queer Gnostic Mass could not be “gradually made divine, being brought swallow by swallow towards the Knowledge and Conversation of the Holy Guardian Angel and to the ultimate attainment that lies beyond.” Such a suggestion is contradicted by Crowley’s teachings concerning magical ritual and the Eucharist, as documented in his diaries and other works. For example, in defining the universal object of magical ritual, Crowley instructs the magician to use ritual to confront weaknesses in his understanding and offers sexual identity as one such area for exploration:

There is a single main definition of the object of all magical ritual. It is the uniting of the Microcosm with the Macrocosm. The Supreme and Complete Ritual is therefore the Invocation of the Holy Guardian Angel; or, in the language of Mysticism, Union with God.

All other magical rituals are particular cases of this general principle, and the only excuse for doing them is that it sometimes occurs that one particular portion of the Microcosm is so weak that its imperfection or impurity would vitiate the Macrocosm of which it is the image, eidolon, or reflection. For example, God is above sex; and therefore neither man nor woman as such can be said fully to understand, much less to represent, God. It is therefore incumbent on the male Magician to cultivate those female virtues in which he is deficient, and this task he must of course accomplish without in any way impairing his virility. It will then be lawful for a Magician to invoke Isis, and identify himself with her; if he fail to do this, his apprehension of the Universe when he attains samādhi will lack the conception of maternity. The result will be a metaphysical and—by corollary—ethical limitation in the Religion which he founds. Judaism and Islām are striking examples of this failure.4

Ritual offers the magician one avenue for symbolically uniting diverse elements within his being, though it is by no means the only method for achieving such union:

The doctrine here put forth is that the initiate cannot be polluted by any particular environment. He accepts and enjoys everything that is proper to his nature. Thus, a man’s sexual character is one form of his self-expression; he unites Hadit with Nuit sacramentally when he satisfies his instinct of physical love. Of course, this is only one partial projection; to govern, to fight, and so on, must fulfil other needs. We must not imagine that any form of activity is ipso facto incapable of supplying the elements of an Eucharist: suum cuique [Lat. “to each his own”]. Observe, however, the constant factor in this enumeration of the practices proper to “hermits:” it is ecstatic delight.5

The actual or symbolic union of the self with another, or even of different aspects of the self within oneself, is characterized by Crowley as the key to preparing the Eucharist, which process may be carried out through methods proper to the nature of each individual. This notion resonates alongside the previous passage with Liber A’ASH, which proclaims:

All holy things and all symbolic things shall be my sacraments.6

Among those Gnostic sacraments is semen, which Crowley says may possess different potencies depending upon one’s point of view:

Semen itself is mercury, the river of life flowing throughout the generations. That is fluid mercury. What is (from the point of view of life) waste, is knowledge. Hence the opposition between knowledge and life. One is homo- and the other heterosexuality. Those are reconciled in Mercury, who is wisdom.7

As with all opposing points of view, it is the work of the magician to reconcile these contradictions in a higher understanding. In this “fluid mercury” Crowley finds one resolution to the “opposition between knowledge and life” in a single Eucharist, which may elevate the communicant to divinity. Crowley provides us with an unambiguous illustration of the transformative power of this type of Eucharist in his notes to the Cephaloedium Working, which sacrament was prepared initially by two men together:

[…]
(7) Make Iacchaion God, by Ether. 

(8) Sacrifice him to the Beast, who thus becomes God. Use here the accendat & the right Mantram, the Tu qui es & the Quia Patris.8 

The “accendat,” “Tu qui es,” and “Quia Patris” all refer to the Grimorium Sanctissimum, ritual instructions for a mass along analogous lines to that of the Gnostic Mass (e.g., the consecration and dressing in ritual vestments of the “priest” by the “maiden,” speeches from “The Ship,” etc.) Another queer interpretation of the mass formula given in Grimorium Sanctissimum is provided in the Paris Working, during which Crowley assumed the role of “maiden” to Victor Neuburg’s “priest.” Throughout his diaries and instructions, Crowley evinces an understanding of the Eucharist that reconciles heterosexuality and homosexuality, life and knowledge, in one transcendent wisdom.

Polyphilus’ implicit contention that a Eucharist produced by a queer pairing cannot lead one “swallow by swallow” to Knowledge and Conversation of the Holy Guardian Angel seems especially strange, given Crowley’s description of the relation between the Adept and his Angel:

In a secret code the Adept affirms that he is of the same sex (so to speak) as his Angel. It is not a union of opposites to produce a tertium quid [Lat. “third thing”], but a realization of identity, like the return to consciousness from delirium, whose ecstasy bears no fruit involving new responsibilities, new possibilities of sorrow, but is all-sufficient to itself, with neither past nor future.

The “peeled wand” is the creative Energy of the Angel, stripped of all veils, pointing to the Zenith, ready and eager to act. The Adept exclaims with joy that he has aspired to unite himself with this Idea, and has attained.

Thus concludes the description of the relations of the Adept and his Angel so far as the element of Earth, the concrete and manifest aspect of Nature, is concerned. The whole illusion has been destroyed; the bread has become the body of God.9

As was delineated above, the sacrament by which bread is transmuted into the “body of God” may take any of various forms. Heterosexual union, whether actual or symbolic, is a commonly cited formula for effecting this transmutation. In Liber Aleph, Crowley provides commentary on “the ultimate attainment that lies beyond” and the manner in which homosexual formulae are efficacious in achieving this attainment:

O my Son, behold now the Mystery and Virtue of the Silver Star! For of these Four Works not one leadeth to the Crown, because Tetragrammaton hath His Root only in Chokmah. So therefore the Formula of the Rosy Cross availeth no more in the Highest. Now then in the Pentagram are Two Lines that invoke Spirit, though they lead not thereunto, and they are the Works of Hé with Hé, and of Yod with Vau. Of these twain the former is a Work Magical of the Nature of Musick, and it draweth down the Fire of the HIGHER by Seduction or Bewitchment. Shall I say Enchantment? Shall I say Incantation? It is Song. But Bewitchment is a Work opposite thereunto, whose Effect formulateth itself by direct Creation in the Sphere of its Purpose and Intent. But there remain yet Two of the Eight Works, namely the straight Aspiration of the Chiah or Creator in thee to the Crown, and the Surrender of the Nephesch or Animal Soul to the Possession thereof; and these be the twin geodesic Formulæ of the Final Attainment, being Archetypes of the Paths of Magick (the one) and Mysticism (the other) unto the End.10

If we agree with Polyphilus and assert that the magical purpose of the Gnostic Mass is to lead one to the “Final” or “ultimate attainment,” then one may reasonably maintain that the formula of the Gnostic Mass must be, by that fact, robust and flexible enough to find expression in “the Works of Hé with Hé, and of Yod with Vau” as well as those of Yod with Hé and Vau with Hé.

Though it remains unclear why, from the standpoint of E.G.C. policy and its hierarchy, a private celebration of queer Gnostic Mass could adequately fulfill the magical purpose of the Mass while a public celebration could not, a thorough survey of Crowley’s writings on the subject of the magical effect of the Mass, as Polyphilus describes it, offers decisive evidence in favor of the efficacy of queer Gnostic Mass, public and private.

 

1. T Polyphilus. “Priest/ess.” The Hermetic Library Blog. The Hermetic Library. 20 Feb. 2013. <http://library.hrmtc.com/2013/02/20/priest-ess/>.

2. Crowley, Aleister. The Progradior Correspondence: Letters by Aleister Crowley, Frank Bennett, C.S. Jones, & Others. Ed. Keith Richmond. York Beach, ME: 2009. 84.

3. T Polyphilus. “Discourse on the Sixth Article.” Vigorous Food & Divine Madness. The Hermetic Library, n.d. 22 Feb. 2013. <http://hermetic.com/dionysos/art6.htm>. [Formatting and emphasis as in original].

4. Crowley, Aleister. “The Principles of Ritual.” Magick: Liber ABA, Book 4. 2nd ed. York Beach: Red Wheel/Weiser, 2004. 144. [emphasis in original].

5. New Comment to AL, II:24, Magical and Philosophical Commentaries on the Book of the Law. Symonds, John and Kenneth Grant, eds. Montreal: 93 Publishing, 1974. 200.

6. Liber A’ASH Vel Capricorni Pneumatici, 20. The Holy Books of Thelema. 1st ed. York Beach: Samuel Weiser, 1983.

7. “The Paris Working.” The Vision & The Voice with Commentary and Other Papers. Boston: Red Wheel/Weiser, 1998. 363.

8. “The Cephaloedium Working.” The Hermetic Library, n.d. 22 Feb. 2013. <http://hermetic.com/crowley/cephaloedium.html>. [emphasis added].

9. “Commentary to Liber 65 – Chapter I.” Commentaries on the Holy Books and Other Papers. York Beach, Samuel Weiser, 1996. 98-99.

10. “On the Four Major Operations of the Microcosmic Star.” Liber Aleph. York Beach: Red Wheel/Weiser, 2003. 107.

The Ruby Tablet Vol 1 No 4

The fourth number of The Ruby Tablet is now available. The Ruby Tablet is a periodical compiled and edited by Darcy Kuntz, under the auspices of the Golden Dawn Research Trust, which may be of some interest. So, check it out and consider helping with a donation to keep new issues of this periodical coming.

The Ruby Tablet is a periodical featuring reprints of articles from esoteric magazines and journals from the past. The subjects covered in each issue are drawn from the esoteric genre such as Alchemy, Hermetic, Enochian, Kabbalah, Tarot, Martinism, Masonry, Rosicrucian, etc.

Download Vol. I. No. 4

Contents:

Time and Space by W. Wynn Westcott
Letter of Louis Claude de Saint-Martin
Ultra-Neptunian Planets
Golden Dawn Research Trust
History & Development of Magical Weapons: Wands by John Kelly
Skylight Press
From Khartoum to the Source of the Nile: An Interview of Dr. Robert W. Felkin
The Ten Categores of Existence
Kerubim Press
The Holy Grail by A.E. Waite
Spiritual Quotes No. I
Hermetic Order of the Golden Dawn Books
Shem Hamphoresh; or the Divine Name I.H.V.H. by Nurho de Manhar
Rosicrucian Order of the Golden Dawn
An Outline of a Preliminary Ceremony Connected with the Banishing Ritual of the Pentagram by Ithell Colquhoun
The Society of the Rosicrucians: A Rough Sketch of their Fundamental Doctrines” [via]

 

 

The Ruby Tablet is sold without a set price and is on the honour system. We will let you decide what to donate, based on what you feel The Ruby Tablet is worth. We propose a minimum donation of $5.00. Below is a button that will take you to our donation page.”

Donate

Pentapplegram shirt

Sharksplode has on offer a Pentapplegram shirt.

Sharksplode's Pentapplegram shirt

“Whether you think this is pro-Apple or anti-Apple, you’re probably right. It either symbolizes those dangerous, fanatical whack jobs that militantly support a particular brand of technology and revere its fallen leader to the point of deification OR… the meetings are held on Tuesdays. Bring a black turtleneck and some pie.” [via]

St Francis Church in Porto Portugal

 

“This is a photo of a pentagram which appears in the architectural details of St. Francis church in Porto, Portugal submitted by Violeta Fc”

 

The Hermetic Library visual pool is a visual scavenger hunt for images of a living Western Esoteric Tradition.

Images of your ritual or ritual space, images of sigils or tools, showing off your own library or special volume from the restricted stacks, sacred spaces and places, esoteric artefacts and installations, inspired paintings and people — these and much more are part of the culture and practice of magick.

Whence Came You

 

Whence Came You
(Dalí)

Mahatma Dalí crafted this piece with The Hermetic Library in mind specifically. Compositionally speaking, it is a minimalistic piece meant to imply a directional movement, however hesitant it may be at times. Sonically speaking, it is a fusion of a subsonic stimulation and high-register accents that lend the overall track a declassic, yet symphonic presentation.

Mahatma Dalí, a composer of vanishing-point music, strives to provide the masses with a unique listening experience. While the sustained tone branch of minimalist music is about as far away from music as it can get before it ceases to be musical, there is something undeniably rhythmic and hypnotic about it — the very things M. Dalí accentuates on.

The harmonic (and quasi-harmonic) tone-clusters that culminate M. Dalí’s brand of dronology are riveting in a way that becomes increasingly difficult to describe as it plays out. When you couple this with the conceptual soundscapes that they articulate within, you’ll find what the ear would otherwise dismiss as tumultuous becomes a sonic scenery wherein which your imagination is the only limiting factor in this auditory experience.

mahatmadali.com

 

The Pentagram by Aleister Crowley

“In the years of the Primal Course, in the dawn of terrestrial birth, Man Mastered the mammoth and horse, and Man was the lord of the earth.

He made him a hollow skin from the heart of a holy tree, He compassed the earth therein, and Man was lord of the Sea.

He controlled the vigour of steam, he harnessed the lightning for hire; He drove the celestial team, and Man was the lord of Fire.

Deep-mouthed from their thrones deep-seated, the choirs of the æons declare The last of the demons defeated, for Man is the lorde of the Air.

Arise, O Man, in thy strength! the kingdom is thine to inherit Till the high gods witness at length that Man is the lord of his spirit.”

 

 

The full track list for this inaugural anthology album consists of 15 tracks by 15 artists, 66 minutes of fantastic music:

  1. Kim Cascone – Black Flame
  2. David Shoemaker – In Space, There Might Be North
  3. Mahatma Dalí – Whence Came You
  4. Alka – Nether
  5. Last Three Lives – Memory
  6. Crossways – Invocation of the Kundalini
  7. Ego and the Ids – Post-Apocalyptic Ho-down
  8. The Moon is a Spaceship – Sweet Revenge of the River Bollo (Part 2)
  9. The Contrarian – The Magician
  10. NVSBL – NVSBL
  11. Whip Angels – Hermes
  12. Pandemonaeon – Heart Girt With A Serpent
  13. yzzy☥kyzy – 93
  14. SickTanicK – Path of Initiation
  15. J Simpson – Strange Angels

 

The Hermetic Library at Hermetic.com has an overall vision of Archiving, Engaging and Encouraging the living Western Esoteric Tradition. This is an anthology album of tracks by artists inspired by or who incorporate ritual and magick in their work. This anthology album will help promote artists to the audience of the Hermetic Library and beyond. It will also further raise awareness about the connection between magick, music, and ritual.

Over the last year, as a project of the library, I have created a group at SoundCloud, the Hermetic Library audio pool, for tracks and artists inspired by or manifesting the Western Esoteric Tradition. With this group I’ve been working to raise awareness that music and performance can be a form of ritual and magick. This has been a space for artists to share their music and other audio, as well as connecting artists who feel drawn to these topics and ideas, or, especially, incorporate and manifest ritual and magick in their works with other artists and a larger audience.

I encourage you to check out the Hermetic Library at Hermetic.com, if you aren’t already familiar with it, as that’s the reason this project exists and may also offer inspiration to you. The site was started in 1996 and has ever since consistently been an extremely popular resource for students and researchers interested in the Western Esoteric Tradition. You may also wish to check out other posts at the Hermetic Library blog and the Twitter and Facebook reflections to see how the library engages people in a living Western Esoteric Tradition.

Please join the Hermetic Library in promoting these artists who have contributed their work to this benefit anthology album project. All proceeds from album sales will support the library to help cover hosting costs and other expenses like materials acquisitions.

Additionally, this album is being released on the birthday of hermetic.com which was Dec 3, 1996. This release date marks the Hermetic Library’s 15th year in existence.

Hermetic Library
Hermetic Library blog
Hermetic Library audio pool

Whence Came You

Whence Came You” is a track added by Mahatma Dalí in the Hermetic Library audio pool.

 

This is a rough cut of a track that appears on The Hermetic Library Anthology Album – Magick, Music and Ritual 1, and includes a sample of Aleister Crowley reading The Pentagram:

 

“The Pentagram” by Aleister Crowley

“In the years of the Primal Course, in the dawn of terrestrial birth, Man Mastered the mammoth and horse, and Man was the lord of the earth.

He made him a hollow skin from the heart of a holy tree, He compassed the earth therein, and Man was lord of the Sea.

He controlled the vigour of steam, he harnessed the lightning for hire; He drove the celestial team, and Man was the lord of Fire.

Deep-mouthed from their thrones deep-seated, the choirs of the æons declare The last of the demons defeated, for Man is the lorde of the Air.

Arise, O Man, in thy strength! the kingdom is thine to inherit Till the high gods witness at length that Man is the lord of his spirit.”

 

The Hermetic Library audio pool is an auditory scavenger hunt for sounds and music of a living Western Esoteric Tradition.

Music and performance can be a form of ritual and magick. Works and artists have long been inspired by the ideas of Western Esotericism and Mysticism. This group is to help create a space for sharing, music and other audio, and connecting with artists who feel drawn to these topics and ideas, or, especially, incorporate and manifest ritual and magick in their works.