WATERING DRY BONES

Cultus Marassa

Do thy will.

The ancestors are those who have come before and now stand at ones back. It is their combined weight that fills and informs the sorcerers' words in their becoming. The ancestors may include many or few, their number or numberlessness is a choice of the individual practitioner They contain within themselves all that has combined to make us what we are. It is as if they stand holding hands in an unbroken line that reaches back before the creation of this world. The rites allow us to consciously take our place in this great line. To speak the name of all of ones ancestors is to speak ones own name in its most pregnant fullness.

The following is a description of a rite I perform in the morning upon rising.

Altar - The altar faces North and through it flows the combined wills of all those dead who have gone before. On the altar are objects that carry the touch of physical esthetic and spiritual ancestors. A large figure stands upon the altar. It is infused with the virtue of the obsession that brought me into incarnation.

Food/Drink - There is a cup upon the altar containing sweet and bitter waters. Sugar A used to create the sweet inland water and salt is added to form the bitter sea water. The contents of the cup are replenished as needed. Each time more liquid is added to the cup, a plate of food is prepared and set upon the altar. It may be important to note that when human ancestors feed, they do not leave mold upon the food. The growth of mold points to pre-human appetites.

Rite - Enter the temple and stand before the altar. Both hands form the gesture of the Marassa (twins) as separate. This is done by bending down the three mid-fingers and separating the thumb and small finger as far as possible. The Marassa stand apart. While in this gesture, create the self as separate from all about it. Next, join the small finger and the thumb. Spread the three mid-fingers in the form of a triangle. The joining of the thumb and the small finger is the union of the Marassa. The three mid fingers form the Cower created by this union. The configuration illustrates the formula 1 + 1 = 3. In this equation, the plus sign is seen as the third element. That which unites the twins forms three.

Dip the joined small and mid fingers into the waters. Hold both hands up while creating a current and sending it back in time through the link of the ancestors. One hand sends current back through the fathers side and the other hand sends current back through the mothers side. Repeat the names and image all the ancestors that are remembered. Send the current back past conscious memory. At some moment in its travels, the current will seem to weaken. Call the current back upon yourself the instant before it begins to weaken. This becomes quite easy with practice. When the current strikes, eat the names of all remembered and forgotten ancestors. Touch the forehead with the joined fingers of both hands. Depart from the temple.

will/love

Louis Martinie Autumn, 85

Do thy will.

This veve is a figure used to contact the mysterie Damballah Adena of the thelemic nation. The figure is based upon the design of the Serpent Mound earthwork found to the SE of Cincinnati, Ohio. Rites to Damballah Adena are conducted at the site of the earthwork.

The Serpent Mound earthwork is the largest serpent effigy in the United States and is nearly a quarter of a mile in length. The mound was built by the Adenas, therefore Adena is used as a place name (In Damballah Wedo, the Haitian twin of Damballah Adena, the Wedo refers to a place name or the name of a royal family). The mound was built between 1000 BC and 700 AD.

Anthropologists studying the mound think that the serpent is depicted as feeding and that the oval in the head section is its gaping mouth directed toward the sky (see photo). Credible interpretations of the serpents form/activity have it eating a hog or, as as popularly believed, swallowing an egg. The interpretation affirmed in a Rite of Vision conducted at the center of the oval itself has the oval as an open mouth and the figure as swallowing an egg.

Damballah is the ancient Serpent Loa of Haitian Voudoo. It is a patron of springs and rivers and is depicted as a snake traveling in the path of the sun across the sky. Damballah is fed with an egg, in fact, Damballah is strongly associated with the World Egg of the Ophidian Mysteries. Deren (DIVINE HORSEMEN) calls Damballah "The major benevolent, the mighty protection, the lofty evidence of just and eternal good."

It is the purpose of Cultus Marassa to create a Nancho of Loa (dieties) which reflect thelemic concerns. Nancho is a Creole term referring to a nation or grouping of Loa. There are many such groupings in Voudoo. These groupings are based upon such things as point of origin of the Loa, the means of working and the type of work that the Loa performs.

Damballah is sometimes conceived of as the Plumed Serpent of Indian myth (Deren). The Indians of which Deren speaks are the original inhabitants of the South Americas. The Adenas evidence artifacts (The Adena Pipe) that connect them with these more southern peoples.

Therefore, historically, the Plumed Serpent Quetzalcoatl and the serpent depicted in the earthwork at Serpent Mound may be equivalent. Damballah is also intimately associated with the life sustaining Plumed Serpent by the root Da (meaning origin and essence of life in Dahomean) and "Da" certainly reflects the type of reverence needed to generate such a colossal earthwork. The Plumed Serpent, Damballah, and the Serpent Mound of the Adenas may be seen as three aspects of the same mysterie.. Damballah Adena joins these aspects.

Damballah Adena A a sky or Stellar Serpent. The orifice of the mouth is directed toward the outer spaces. Damballah strikes toward the heavens. The stars themselves are the fodder for the gaping maw. The Stellar virtues are drunk and transmuted in the convoluted body of the mound ("I am the secret Serpent coiled about to spring: in my coiling there is joy. If I lift up my head, I and my Nuit are one." - Liber L). The tail forms a spiral and it is here that the elixir is received.

The veve places Damballah Adena with the four elements. The mouth of the mysterie feeds upon the fire of the stars. The body undulates in the air of the skies bringing forth water. The tail comes to rest in the lands. The snake bridges the elemental worlds.

The feeding of the mysterie is accomplished by the breaking of an egg in the mouth area. The egg is hidden from view under a white cloth before it is broken. Simultaneously, other ritualists gather at the tail of the serpent to collect the refined essence of the meal.

will/love

Louis Martinie

CULTUS MARASSA

Do thy will.

The name reflects the ontologically compound nature of the cult. The marriage of the Latin "cultus" and the Voudoun "Marassa" speaks to a type of creative synthesis common to both European pre-christian* and African New World religious expression. Many are the paths to the essential.

The cult is thelemic in its orientation and recognizes the beauty propounded by the solar mysterie Aleister Crowley in the words "Do What Thou Wilt."

Cultus is, derived from the word "colere" meaning to care for, to cherish, to cultivate. That which is cultivated is the Will, that which is cherished is the mysterie Marassa. The Marassa are literally the "Twins" of Voudoun. As twins, they are two produced at the same birth. They are the first manifestation of duality; they were not so much created, as being, in themselves, creation (i.e. love).

The twins are the first emanation from complete abstraction. Therefore, in their nature is the seed of the initial abstraction. They are not to be transcended. They are to be cherished and, as such, readily bestow their hidden nature upon those who re/member them.

Mathematically, they may be expressed as 0=2. The Marassa are The Great Gates of Unity. Theirs is the place of the first division, "For I am divided for love's sake, for the chance of union" (Liber L). They make the ecstasy of union possible. Theirs is the balance of affirmation and negation; they are the moment before. The Marassa are the birth of magick.

As essence, or that which makes something what it is, they are the magician.

(* T. Owen Knight; conversation in Ithaca, NY; 1983.)

CULTUS MARASSA MANIFEST

The following constitutes a declaration of Cultus Marassa and is meant to describe (not circumscribe) the cults' manifestation or partaking in the Holy Sacrament of the Physical. Cultus Marassa draws substance and inspiration from Bate Cabal (see Bate Cabal Manifest).

Tradition is seen as past imaginings. These past imaginings are revered as such and their ability to extend themselves in time is acknowledged. Present imaginings are held to be in no way inferior. Let the present and the past freely combine. The scythe of time is wielded by an apt gardener.

Esthetically Cultus Marassa embraces:

Anarchism - The cult is anarchistic in the original sense of the word; "without leaders." The means to complete Workings rise out of the context of the Workings themselves as the context comes into contact with the wills of the individual participants. The magickal will is paramount.

Postdrogeny - Masculine and feminine gender roles create a destructive context in which sexual magicks fall far below their potential. The fire of the stars is neither masculine or feminine. The beings who would communicate with us through our magicks make a two gender role system obsolete.

Feminism - Feminist philosophy presents a road to postdrogeny and is brilliant and moving in its analysis of the Old Order. Feminism is in the advance guard which moves toward the dissolution of restriction.

Egalitarianism - Fear of that which is alien is a formidable block to magickal experience and the stellar magicks put the magician in contact with a vast variety of life forms. Racism, handicapism, sexism, etc. are expressions of this fear in daily life.

Non-violence - There are entities which feed on violence. They take much and give little in return. Their palets are uneducated as to the difference between victim and victimizer; therefore it is wise to be neither.

The above statements are not meant to be taken as postulates or assumptions. Perhaps the ground of being on which they can be best understood is that of Banquet. Take what you will, leave what you will.

Cultus Marassa may be contacted c/o Black Moon Publishing if you have projections or ongoing projects and believe that tile Cult may be of assistance.

BATE CABAL MANIFEST

YOD - Do what thou wilt shall be the whole of the Law.

HE - Love is the law, love under will.

HE - ?

who is to say

if this be concealed

surely All is revealed

Every man and every woman is a star

will/love

by Louis Martinie

Many Paths lead inward and few lead out. Babalon sits at the heart of this labyrinth. Her songs echo through its everchanging corridors. The singing is wordless for it contains the words of all songs and its sweet; necrotic melody calls the sods of the Blessed ever deeper in search of her open arms.

The Kali-Yuga is a fiery house cleaning. It is a time of aimless wandering; a time for cataloguing the blind alleys of the soul. In the Kali-Yuga, there ate no straight passages to the heart of this Babalon. The corridors of the labyrinth close one in upon the other. To attempt to follow the sound of her singing to its source is to be lost in a field of infinite echoes. The singing bounces off the walls ricocheting down false passages, carrying with it the unwary seeker.

In the wake of LA, finding a path out or in seems hopeless. Solutions quickly shed their colorful robes revealing more problems. In the New Orleans Parish school system, the number of children shot at school in gang violence has recently increased dramatically. The solution was to employ more Ton Tons ("uncles" with its protective connotation; armed guards) to patrol the schools. Now I have just heard that one of these men shot and killed a student while cleaning his gun. Solutions dissolve, adding further body to the tragic brew.

The Sacred Prostitute is of necessity neither mate or female. A male or female may stand forward ("pro" before and "statuere" to cause to stand) and offer themselves. Our traditions generally locate the function of the Sacred Prostitute in the female. Babalon, as discussed by Aleister Crowley, is an example of the Sacred Prostitute who welcomes all and gives herself to nought. The position of Babalon is most often filled by a woman.

The Sacred Prostitute steps forward and offers initiation. The Mysteries into which she offers entrance include the state of "no difference." The ugly and the beautiful, the awful and the delightful are accepted as equal sources of ecstasy. If her light be shined in a slightly different direction, she then offers all of the loudly roaring and softly poignant joys to be found in duality.

The secular prostitute steps forward and offers genital sex or a variant thereof. The offerings of the secular prostitute fail to ignite the heart's deep fires. The offerings are localized, restricted to a small area upon a vast field of experience.

I write as a man and it is through the fitter of my maleness that I apprehend the Mysteries offered by the Sacred Prostitute. She enters into a dance with my maleness and the figures of her formula are traced by the steps of this dance. My devotion to her is tainted if she, in the rank of her position and scope of her function, lives, of necessity, outside of my skin. I would soon come to resent any figure which can bestow so great a benefit. If she can give, she can just as surely take away. There is a onesidedness to the exchange, grace flows in but one direction. Dependency raises its hydra,like head and a new savior, be she virgin or whore, is raised to the worn pedestal's impossibly small peak.

In order to avoid resentment and insure respect, the Sacred Prostitute must be contained Within and her function "lent" to others when personal need and the other's Will coincide. The great initiators all ride within the Self They mount the personality from within.

In this labyrinth movement is futile. To go is to return and to return is to go forth. It is through the seeking, that the center is lost. It recedes if approached. I must be still if the center is to reveal itself. The siren song of this Babalon is everywhere equally present. She, and the center which she occupies, is no less equally present. The labyrinth is the World in all of its elegant, formal beauty. It is not a means to an end, but one manifestation of the end itself. The world is one way in which the Divine Prostitute shows herself.

The nature of the Sacred Prostitute in the time of Kali-Yuga is veiled. She and her function of sacred initiation appear to be far away, hidden within a seeming labyrinth. The dulled spirituality so characteristic of the Kali-Yuga feeds these perceptions and there is no way through the labyrinth as long as these views are held. Realizing that the Sacred Prostitute with her gifts of "no difference" and "joy in duality" can be found in every element of existence breaks down the perceptions which separate the seeker and she who is sought. Every part of the labyrinth becomes the sought after center. The Sacred Prostitute is then realized in the Self and can be shared with all.

The New Orleans Voodo Tarot

Research Report C; December 11, 1993

Submitted by Louis Martinie

This is the third report to Technicians of he Sacred, The International Religious and Magical Order of SOCIETE, La Couleuvre Noire, and the Neo-African Network, and Ordo Templi Antiqua concerning the generation of a metaphysical ground on which a nation of thelernic loa may securely walk.

Report #1 consists of the article THE NEW ORLEANS VOODOO TAROT which appeared in

SOCIETE; Vol.3, No.2; 1991.

In this report, order members were invited to "share in the project through comment." I would like to personally thank all of those practitioners who shared their currents with the voodoo tarot project.

Report #2 consists of the publication by Inner Traditions in 1992 of the book and deck which comprise the NEW ORLEANS VOODOO TAROT (NOVT). The project is deeply indebted to Courtney Willis for his generous review of NOVT. It is through his influence and that of others that NOVT has enjoyed wide distribution. The loa wished to have their likenesses and names more widely spread throughout tile northern countries. NOVT is presently available in mainstream book stores and has been chosen as a selection by the mainstream QPB Book Club. The loa are being well served in this respect.

Report #3 will look at assumptions and technical elements of a thelemic nation of loa particularly as presented in NOVT.

As always, I know well my flaws as a vessel for tile loa.

Perhaps in working together there will be stronger service to lemarasa, lemo, and lemiste.

Two basic assumptions were made before beginning work with the loa concerning a thelemic nation. These two assumptions are identified and heir defense as well as counter indications are presented below.

The ancestors are not a static force. Their voices are riot fixed within the past. They constantly speak though the When and char the roads for the practitioner.

This is an important point in relation to this report and it is a point which is widely accepted within the community of voodoo's technicians.

Aleister Crowley is regarded as an ancestor and his help and guidance were actively sought through out the writing of the book section of NOVT.

Considerations:

If Aleister Crowley is viewed as a powerful Magus who lived and died and left a body of sacred work and writings which are to be consulted as sole arbiter of his enlightened stance on matters of the Spirit, then he can be of no, or very limited, use in the present project. If Aleister Crowley is seen as a distinguished rrierriber of the body of ancestors, an ancestor ready and willing to assist the living in their endeavors; then it is reasonable and desirable to enlist his support in the acknowledgement/creation of a thelemic nation of loa. Through omens through possession, through the various means of divination Aleister Crowley car) communicate with the living (as an aside, it is interesting for me to note that as I typed the letters of Aleister Crowley's name in the last sentence, a function of the keyboard which had been not working for the last four weeks apparently fixed itself. Even if this doesn't help to make my point at least it saves tile a repair bill).

There is growth and learning in the Invisible World of the ancestors as there is growth and learning in the Visible World of the still living. Therefore it is possible and even probable that the words which Crowley speaks in 1993 amplify or contradict words which he spoke or wrote in 1939.

Aleister Crowley, upon passing into the Invisible World, may have left only an "empty" shade of the "Demon Crowley." This possible objection to working with tile spirit of Crowley presents little in the way of practical problems. If the "Demon Crowley" can provide such depth of insight into both practical and philosophical concerns as has been provided to me; then the working definitions of angel and demon have been obscured; they have lost practical meaning. Demon has translated itself into Daemon.

Aleister Crowley may have reached such an attenuated state of spiritual development that lie left no remaining shade to join the ranks of the ancestors. If this is true, then all the communications (including the fixed keyboard) are, to say the least, grossly suspect. But Crowley had, sometimes in spite of himself a great concern for humanity and its evolutionary path. It is difficult for me to see him as exiting the arena.

Aleister Crowley, due to the depth arid force of his attainments, ceased to exist, concentrating himself into his WORD. I his may be true and of great importance, but it is irrelevant to the present project. One need only insert THE WORD OF into statement B.

TECHNICAL CONSIDERATIONS:

The following few pages address six technical issues. The "technique" of the voodooist/magician consists of words/concepts/practices and the use to which they are put. The root "teks" refers to weaving or fabricating. Thelemic Voodoo is a weaving together of traditional Voodoo and traditional Thelema.

l.) The Tree of Life, extensively used in Western Magics and Thelemic speculation, is woven together with the Voodoo spirits.

2.) The number 93 of Thelemic import is examined within a Voodoo context.

3.) Z'ETOILE is looked at from the standpoint of Thelema and Voodoo.

4) The Master of The Head is likewise examined.

5) The Ti Bon Ange is examined in terms of the magickal Will.

6. The Gros Bon Ange is examined in terms of magickal Love.

At this point in time I had hoped to be further along in my research. A good number of rituals have been performed which address Thelemic Loa. The results of some of these ceremonies are interesting but I feel that more ground work is necessary before reporting the results of these experiments.

It was a pleasure working with Sallie Ann Glassman in the rituals and on the art and book which comprise NOVT. I look forward to any contact from members of SOCIETE interested in the present stage of the project.

I work as editor for BLACK MOON PUBLISHING and I travel a good deal during the course of the year. I can always be reached through the BLACK MOON PO Box:

BLACK MOON PUB.

attn: Louis Martinie

PO Box I9469

Cincinnati, 0H. 45219-0469

or less frequently at (504) 897-6567 in New Orleans.

Louis Martinie

PO Box 19469 Cincinna

At first glance this diagram looks very complex, but with a few hours of study and meditation, the Tree will begin to show a divine and forthright simplicity If you are versed in Western kabalistic mysticism, this diagram will allow for rapid understanding of this deck

Ninety-three is a number of great significance to the Thelemic community. Numerologically, 93 is the number of the Greek words - thelema and agape (love) (Crowley, 1929-30, p. 260). Will and love are key words of the Thelemic Gnosis as described by Crowley. There is at present a good deal of interest in Voodoo on the part of those who work within the Thelemic and other primarily Western esoteric traditions. The letters of the three crosspaths of the Tree add up to 93 (conversation with Mishlen Linden, 1989). It may be of use to those who follow the paths of both Thelema and Voodoo to make special note of the cards attributed to these crosspaths in the present deck.

Hebrew Letter Number Thelemic Voodoo

(& translation) Card Card

Daleth (Door) 4 Empress Ayizan

Teth (Serpent) 9 Lust Possession

Pe (Mouth) 80 Tower Deluge

These crowpaths are like rungs of a ladder one may use in climbing the Tree to greater understanding.

The Master of the Head is the Self on an exalted plain. The Master is the Loa that expresses and embodies the highest qualities of an individual. Here the meaning of "master" is not that of an external force controlling an individual, as a term like "schoolmaster" implies. The Master of the Head is the loa capable of integrating the various qualities of the mind and personality into a coherent, directed whole.

This is a great card of initiation. To know and be aligned with the Master of one's head is to function according to one's own unique place in the universe. One of the most powerful occult axioms is "know yourself," and to know the Master of your Head is to know yourself in a deep and abiding sense.

The aspect of this card is that of a man drumming to bring on full contact with the Master of his Head. As he plays, a face forms on the drum. Mists swirl from the face on the drum's head and become a spirit that kisses the man's upturned forehead.

Attributes of this card include a profound realization of self in an inclusive sense. The union of Love (Ayizan) and Will (Loco), in measure particular to the individual, produces the road upon which the Master of the Head walks.

CONTEMPLATION

True service is always to the Self.

DIVINATION

Realization of purpose, initiation, teachings, assistance from forces perceived as highly placed.

In the day there is but one light, in the night there are many. Every man and every women is a star (Crowley, 1938). Fate upon fate, destiny upon destiny revolve across the heavens as distant pinpoints of light. Night's abyss serves as the womb of magickal birth. As above, so below…Every man and every women is a star. In the day our sun provides equal light to all; the night is the time of subtle influences. Our star holds our destiny. Here the reference ios not so much to the physical entity which roams the distant skies, but to the interplay between the light cast by a particular star and the light emitted by a zone of power situated at the top of the head (called in the east the Crown Chakra). The link between the light of the star and the light that emanates from the top of the lend appears as a tube or tunnel, which allows direct communication with the reservoir of our destiny (conversation with Mishlen Linden, 1989).

The star can be visualized as a calabash, or large hollow gourd, containing our destiny. The great African oracle Ifa is composed of descriptive readings known as odu, which can be understood as "big calabash" (Gleason, 1973, p. 11). In this sense, Ifa presents our destiny as contained within the calabash. It is as if these odu in the form of stars trace the brilliant lines of destiny across the face of the night sky.

The "dark night of the soul" occurs when sight of the Star and sense of connection with the Star is lost. Then the practitioner is seemingly cut off from his or her destiny. The road is blocked. Efforts to break through end in failure or drag on into repetition, devoid of result. If Z'Etoile is positioned in a reading to cross the questioner, this dark night can be expected. Experience teaches that the dark night is most likely to yield benefit if it is viewed as a form of communication between the universe and the self. Look where the blockages lie; see if they leave a trail, leading back to actions or lack of action that offended the loa or ancestors. Perhaps sacrifice is called for, perhaps a change of action.

The aspect of the card is that of a babe in an egg, sucking his or her thumb as the egg floats in the black of our space, or the womb. Streamers of light swirl around the egg and careen into the darkness. These streamers are the basis of the connection between the head and the star.

Attributes of the card include the search for an understanding of ones destiny. Doubts drop away and the road is clear.

CONTEMPLATION

Look into the night sky, star upon star, system upon system. Feel for the star that carries your fate.

DIVINATION

Coming to terms with one's fate and obtaining the clear sight and strength this action brings, dedication to a lifework. The road is clear, the Star in sight.

The Ti Bon Ange (small good angel) is clothed in robes of light. The angel stands on a high point and casts a guiding radiance over the dark waters. Ever homeward this light beckons. Remember who you are. Remember the Great Oath taken when nought became two. Turn and return; follow this light into the heart of the Star. There your Name dances upon tongues of flame.

The vole of the Ti Bon Ange has been likened to the conscience. A person's individuality is in many respects defined by the roads or paths he or she chooses. The ability to make this choice emanates from the Ti Bon Ange. This is the core element of the individual, which is trapped and held back when a Zombi is created.

The Ti on Ange may be given shelter in a canari, clay jar, which is entrusted to the care of a priest or priestess and may be retrieved at any time. This provides a measure of protection from the dangers of malevolent magicks and the vagrancies of chance. This is very similar to the common new-world practice of sorcerers entrusting a talisman containing their essence to a loved one before going on a dangerous etheric expedition. The magickal personality of the sorcerer, if destroyed on the expedition, can be rebuilt from the essence.

The aspect of this card is that of a woman walking from a hut carrying a clay jar upon her head. The Ti Bon Ange is diving into die jar hands first. This jar can be likened to the vessels in the Art or Temperance cards of traditional Tarot. The door of the hut from which the woman walks is open.

Attributes of this card include the exercise and development of will. Will has been described by Aleister Crowley as the factor that points in the direction of the most proper placing of energies, to an individual's unique place in die universe - that place where you are doing whit you and you alone can do (1929-30, p. xxii).

CONTEMPLATION

Do what than wilt, shall be the whole of the Law.

DIVINATION

A call to action based on who you are and your place in the world; assertion of self, discovery of the True Self; an overcoming of obstacles to the expression of the True Self.

Honor and respect to the night Outside the city's bright veil, all sleep secure in bed and house. The roads are empty and clear, save for those who walk in darkness. First light breaks, and all begin to stir

Praise to You whose rays warm the Marassa in their play.

Praise to You whose touch is sweet to Twins.

Praise to You twice blessed with fire and fury.

Praise to You Grand Road of old Legba.

Praise to You upon whose point Legba walks.

Praise to You whose light streams through open door.

Praise to You who shone upon our ancestors.

Praise to You by whose light our ancestors. walked.

Praise to You in whose light all dead once walked.

Praise to You in cloak of forty colours.

Praise to You in whose fires the sacred names of Spirits dance.

Praise to You bright eye of the sky loa.

Praise to You whose fires warm the Waters.

Praise to You who walk in brilliance.

Praise to You born of the womb of night.

Praise to You of grace freely given.

Praise to You brightness of the Orient.

You are the tongues of flame which speak the Spirit's most Holy Holy Name.

You who unite all in common chorus, Your praise names we sing.

In this and evermore, your tidings we bring.

Outside the city with its entertainment and constant diversion, darkness holds the land. Solitude--what business has someone under a neighbor's window or in a neighbor's yard? The dark of night is a time of privacy, of individual prerogative. This is the time of magick. This is the time when the secret societies take to the streets. With the coning of light, the phantasmagoria of the night settles into more regular patterns. Day is a time of community. The individual will joins in action with that of the group.

As Z' Etoile is destiny and the Ti Bon Ange is will, so the Gros Bon Ange is love. This love (union) is the stuff of existence. As the Sun shines on both good and bad, so this love is unconditional; it wraps and holds all things. Equally beneficent is this love; it gives its all to each without thought of time or place, right or wrong. As such it is not dependent upon personal traits. The Gros Bon Ange carries the grace of the spirit. The Ti Bon Ange holds within itself the ability to choose to employ this grace. Love is the road that Will walks, guided by the Star.

The aspect of this card is one of dynamic movement. The sun is depicted against a purple background. Yellow rays containing small figures swirl out from the central orb.

A primary attribute of this card is energy. The sun provides the energy necessary for physical life on our planet through the process of fission, the breaking apart of atoms. The Gros Bon Ange supplies the energy for the spiritual life of the individual through the power of love or uniting of dualities (Marassa, the Twins). Here, again, as in a mirror, the processes of the invisible world reflect those of the Visible World in reverse fashion.

CONTEMPLATION

Love is the road that WILL walks, guided by the Star.

DIVINATION

Influx of helpful energy; success possibly earned by effort or possibly not. Love freely given with regard to object; happiness, joy. Universal rather than particular love.