Given below is a link to a pdf version of the genuine ONA facsimile text of Naos, without the many errors and omissions in all other on-line editions of Naos in both pdf and other formats.

It is a facsimile of the original ONA documents, text, and diagrams, some of which documents and diagrams are handwritten/hand-drawn.

The text was first issued, in a limited edition, by the Order of Nine Angles in 1989 CE, and re-issued in 1990, 1991 and 1992 CE.

Note that the file is c. 47 Mb in size.

Naos: A Practical Guide to Becoming An Adept

This document will only be available, here, for a limited time.

The first part of this stage involves you in constructing, and learning to play (if possible with your companion) the Septenary Star Game (see chapter VI).

The second part involves undertaking the Grade Ritual of External Adept. This ritual should be undertaken on the night of the new moon – and you should go to some trouble to find a suitable locality. This locality must be an isolated hill-top, miles from any human habitation, and should be devoid of trees, giving thus an unobstructed view of the sky. If possible choose a night when the stars are visible.

You should dress all in black and take nothing with you except the clothes you wear – for example, no torch or other means of light. As dark approaches lie with your head east, directly on the ground. Your task is to remain lying unmoving without sleeping until dawn. During the darkness you should think about the two stages undertaken previously – particularly about your relationship with your companion. Once you have clarified your thoughts and feelings on these and other matters, turn your attention to the stars -–observing them and their slow movement across the sky. At dawn, bow to the rising sun (or in the direction of it), and leave the hill. As soon as possible write in your magickal diary your thoughts and feelings during the night.

You must be honest with yourself about your feelings: as you must be honest about the success of the ritual. Since your aim was to lie still without moving or falling asleep, you must realize that if you did fall asleep or move, then the ritual is not a success – and must be done again, until you succeed. It is basically a test of your will and a ‘coagulation’ (see ‘The Alchemical Process’) of your feelings, experiences and so on.

Those who desire a more difficult test should try the following version of the ritual (which is not obligatory).

Arriving in Cairo (Egypt) take the desert road from the city past Medinet Sita October (6^th of October City) that goes to Bahariya Oasis and thence to Farafra. Stop about 100 or so miles from Cairo and spend the night away from the road in the Sahara desert. Return to Cairo the next day. Your isolation in this location will be complete.

At the time of writing, there is a bus service (one bus a day in each direction) between Cairo and the Oasis of Bahariya. Intrepid individuals might try cycling along the road from Cairo. Whatever means of transportation are used, the ritual is the same in detail as that given above.

Both versions should be undertaken without any assistance by others, and involve only yourself.

The third part of this third stage involves you undertaking the workings with the seven spheres again – but this time with your companion (or another one if circumstances have changed). Follow the same procedure as for stage two except both of you should concentrate on the same image at the same time and agree beforehand to explore the scenes together. After each working, discuss the experience with your companion, and write about it in you magickal diary.

-From Naos -

Calafia Condos: One of the developments that never stopped construction

With the collapse of the money markets on both sides of the border, it had become almost impossible –or so it seamed- for Baja developers to finish their projects.

Finding investors or financing for the final completion of their development seemed impossible. The financial situation in the U.S. did not make matters any better. Potential buyers stopped investing in Mexico because of the economy. Current buyers began to doubt the developers’ ability to complete their development. In the last few days –and weeks- however, we have seen a change.

Could it be the end of the bad times for the region? Here are some clues:

Naos
A beautiful development in the northern part of Rosarito. The Baja realtor community was elated last month, as news was coming in confirming that Naos had received approval for financing their construction. This will be an amazing beachfront development, consisting of approximately 300 oceanfront units, by prestige builders Central de Arquitectura, from México City. They expect to break ground shortly, and have completed their beautiful showroom.

The Residences
A luxury condo development with a hotel, at the Rosarito-Tijuana coastal corridor, by Las Vegas developer CDDG, has just received an approval for financing the rest of the construction from their original lender, Banorte Bank. As many developers, both in Mexico, the US and elsewhere in the world, they will be late on delivery, but they will deliver, and according to CDDG’s Michael Coskey, quality will be preserved. Banorte has also contracted with Ernst & Young to do a comprehensive market study in the area. Banorte Bank is one of the top three banks in Mexico and is highly supportive of Baja developments, as it sees a great future for the area.

La Elegancia
An oceanfront complex just south of Calafia Hotel. Consisting of 109 units, La Elegancia has a beautiful sandy beach, breathtaking views of the ocean and El Descanso Bay. Lots of amenities characterize this development, such as a meditation room, a movie theatre, roof-top swimming pool and much more. This development went trough a similar process as the Residences in terms of financing, and it is in the finishing stages with Banorte. Construction restarted July 13 and expects completion within 10-12 months. Around 65% of this spectacular project’s 109 units are sold.

Palacio del Mar
Located in the southern end of the Rosarito city limits, this large development is just about to complete their first tower, including most if not all amenities. The finishings in this complex are awesome. The second tower should be completed by next Summer.

Entremar
First high-rise building in Ensenada. This beautiful tower is located at the entrance of Ensenada, a city also know as the “Pearl of the Pacific”. Comprised of luxury finishes and amenities, this great project is set to be completed before the end of the Summer. Just a few weeks after its scheduled date.

Calafia Condos
One of the developments that never stopped construction; the last tower of the three tower complex should be completed within 7 months.

Other projects are completed already, and working on the title and bank trusts to be ready for their buyers. Las Palmas, for example, is working hard with Banorte, to be able to find a mechanism to deliver title and bank trusts as soon as it is possible, as the project is just about done, but has not been able to provide trusts due to a complex, but manageable financing structure.

La Jolla del Mar also encountered the same problem as Las Palmas, but is already delivering title… albeit slowly, but is doing it.

Buyers patient?
Many property buyers are obviously eager to get into their units, as they want to enjoy the American dream –in Baja- as it is a beautiful place, with great people, and with a comfortable and very affordable cost of living. Of course, some buyers or investors are having financial problems in the US, and find it more difficult to continue committing to their investment in Baja. I hope all can be a bit more patient, and think of their oceanfront Baja investment, as your reward for all your hard work and suffering you have gone through!

Quality.
It has been proven by the projects already completed that the quality of construction, finishes and amenities is top-of-line in Baja.

The truth is what visitors and buyers see when touring one of the stunning and gorgeous finished complexes, like the Rosarito Beach Condo Hotel, Palacio del Mar, La Jolla del Mar and many others. The developers and Banorte (Mexico’s financial institution) are making sure that this quality and workmanship will continue.

Still hard times ahead?
Most Americans have seen their 401ks and other portfolios and stocks diminished by the crisis. The global financial crisis of 2008–2009 began in July 2007 when a loss of confidence by investors in the value of securitized mortgages in the United States resulted in a liquidity crisis that prompted a substantial injection of capital into financial markets by the United States Federal Reserve, Bank of England and the European Central Bank. The TED spread, an indicator of perceived credit risk in the general economy, spiked up in July 2007, remained volatile for a year, then spiked even higher in September 2008, reaching a record 4.65% on October 10, 2008. In September 2008, the crisis deepened, as stock markets worldwide crashed and entered a period of high volatility, and a considerable number of banks, mortgage lenders and insurance companies failed in the following weeks.

Since March of this year, we have seen a steady improvement of data from financial markets, home builders, banks and manufacturing. These coming weeks should also give us an indicator, as there are many earnings reports due in the US. No recession lasts for more than 2 years… and this one is looks as it has reached the bottom… thus, things are looking better and better. The International Monetary Fund’s (IMF) projections for economic growth in North America are as follows:

In 2008 the US is expected to have a contraction of 2.6% of GDP, Canada is expected at 2.3 and Mexico at 7.3%
For 2010, the IMF expects to see growth in most of the world, and north America is no exception: it puts Mexico’s growth at 3.0%, the US at 0.8 and Canada 1.6
Still a great opportunity at the moment.

Sales price decreases
In California, Nevada and Arizona, three of the four worst hit states in the nation in regards to home sales and prices, home prices have declined around 38% from their 2006 peak. Now this is stabilizing, as numbers of sales have increased dramatically. However, if you look at oceanfront homes, there is a different story. Prices in this segment have declined an average of “only” 16%. Experts say something similar has happened in Mexico, where home prices have declined an average of 35% on ocean view homes and 25% for oceanfront.

Still though, an oceanfront condo in northern Baja for an average of $350,000 is a “bargain” and at a fraction of a similar one in La Jolla California -or other coastal California areas, at $2,500,000.00 according to market analysis.

Rents spike up
In the last few months, rents in the northern Baja corridor have increased spectacularly “we are sold out until the second week of September“ said Jose Lopez, a top rental professional in the area. “We are seeing people from all over coming to rent, Mexicali, San Diego, LA and many other places.” Many people are renting for the week, the month and for several months, up to a year. Renting has become so popular, that realty offices such as REMAX Baja have developed “Rent-to-own” programs, and have proven successful.

City Gets involved.
Baja’s northern corridor –Tijuana coastal, Rosarito and Ensenada- is experiencing an unprecedented urban renaissance. With more than 30 development projects completed, underway or in the pipeline, there is a new urgency to have a plan. Mayor Hugo Torres, preoccupied with this plus with the current situation of developments not being completed on time or not having title or Bank Trust, is forming a task force.

This task force is comprised of public/private individuals and organizations, led by a steering committee comprised of the Ampi Realtor Organization, CANADEVI Housing Chamber, City of Rosarito, Rosarito’s Urban Development Administration, Rosarito Convention & Visitors Bureau (COTUCO), Rosarito’s City attorney and others.

The main purpose of this task force is to assist and orientate the buyers and investors, as well as assist the developers and builders with lending institutions and information, prompt closings, and more.

Baby boomers will be retiring in droves! As a fact, Mexico is the NUMBER ONE destination for American retirees… it has all the qualities to continue with this trend.

Written by Gustavo Torres
Gustavo Torres is Vice-president of AMPI Realtors association in Rosarito Beach.
Gustavo.torres@yahoo.com

—

Considering the scenic landscape that Northern Baja California offers, you might want to have a look at real estate for sale in Rosarito especially in Palacio Del Mar, Calafia Condos, Las Gaviotas or Club Marena. Browse for Mexico Real Estate, Baja Real Estate, Ensenada Real Estate.

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mountain-bike,mountain_bike, mouse,mouse, mousse,mousse, mousseline,mousseline, movènte,movente, movènza,movenza, movière,moviere, movìl®,movil, movimentare,movimentare, moviménto,movimento, Moviménto per l’Indipendènza della Sicìlia,movimento_per_lindipendenza_della_sicilia, moviòla,moviola, mozaràbico,mozarabico, mozióne,mozione1 mozione2, mozzare,mozzare, mozzarèlla,mozzarella, mozzatura,mozzatura, mozzèlla,mozzella, mozzétta,mozzetta, mozzicare,mozzicare, mózzico,mozzico, mozzicóne,mozzicone, mózzo (aggettivo),mozzo1, mózzo (sostantivo),mozzo2, mòzzo,mozzo, mozzóne,mozzone, mozzorécchi,mozzorecchi, mpòi,mpoi, mu,mu, mu\f12~!\f0~allaq\f4~a\f0~t,muallaqat, mucca,mucca, mùcchio,mucchio, mùcido,mucido, mucillàgine,mucillagine, mucillaginóso,mucillaginoso, mucina,mucina, mucinósi,mucinosi, muckrakers,muckrakers, muco,muco, mucocèle,mucocele, mucòide,mucoide, mucolìtico,mucolitico, mucopolisaccàride,mucopolisaccaride, mucopolisaccaridósi,mucopolisaccaridosi, mucoproteina,mucoproteina, mucopùs,mucopus, Mucor,mucor, Mucoràcee,mucoracee, mucormicòsi,mucormicosi, mucósa,mucosa, mucosite,mucosite, mucóso,mucoso, mucoviscidòsi,mucoviscidosi, mucronato,mucronato, mucróne,mucrone, muda,muda, mudare,mudare, mud crack,mud_crack, mudéjar,mudejar, mudr\f4~a\f0~,mudra, muezzìn,muezzin, muffa,muffa, muffare,muffare, muffire,muffire, mùffola,muffola, mùffolo,muffolo, muffóso,muffoso, muflóne,muflone, muftì,mufti, mugearite,mugearite, mugghiare,mugghiare, mùgghio,mugghio, Muggiaea,muggiaea, mùggine,muggine, muggins,muggins, muggire,muggire, muggito,muggito, mughétto,mughetto, mugìc,mugic, Mugìlidi,mugilidi, Mugilifórmi,mugiliformi, mugnaiàccio,mugnaiaccio, mugnàio,mugnaio, mugo,mugo, mugolare,mugolare, mugòlio,mugolio, mugolìo,mugolio_1, mugolóne,mugolone, mugugnare,mugugnare, mugugno,mugugno, mu\f3~h\f0~arram,muharram, mu\f3~h\f0~tasib,muhtasib, muirapuama,muirapuama, mujaeddin,mujaeddin, mukarrib,mukarrib, mula,mula, mulàggine,mulaggine, mulattièra,mulattiera, mulattière,mulattiere, mulattièro,mulattiero, mulatto,mulatto, mulésco,mulesco, muleta,muleta, mulétto,muletto, mulìebre,muliebre, mulinare,mulinare, mulinaro,mulinaro, mulinèllo,mulinello, mulino o molino,mulino_o_molino, Mulino, Il-,mulino_il_, mullàghera,mullaghera, müller thurgau,muller_thurgau, Mùllidi,mullidi, mullite,mullite, mulo,mulo, multa,multa, multànime,multanime, multare,multare, multi-,multi_, multicanale,multicanale, multicàule,multicaule, multicollinearità,multicollinearita, multicolóre,multicolore, multielaborazióne,multielaborazione, multiètnico,multietnico, multifòglio,multifoglio, multifórme,multiforme, multigrade,multigrade, multilaterale,multilaterale, multilateralismo,multilateralismo, multilateralità,multilateralita, multilàtero,multilatero, multilìngue,multilingue, multilinguismo,multilinguismo, multilòquio,multiloquio, multilustre,multilustre, multimediale,multimediale, multìmetro,multimetro, multimiliardàrio,multimiliardario, multimilionàrio,multimilionario, multimodale,multimodale, multinazionale,multinazionale, multìpara,multipara, multiplano,multiplano, multiplazióne,multiplazione, multiplétto,multipletto, multiplèxer,multiplexer, mùltiplo,multiplo, multipolare,multipolare, multipòlo,multipolo, multiprocèssor,multiprocessor, multiprogrammazióne,multiprogrammazione, multiproprietà,multiproprieta, multipunta,multipunta, multirazziale,multirazziale, multisala o multisale,multisala_o_multisale, multisecolare,multisecolare, multiselettóre,multiselettore, multisonante,multisonante, Multitubercolati,multitubercolati, multiuso,multiuso, multìvago,multivago, multivibratóre,multivibratore, multìvolo,multivolo, multivoltinismo,multivoltinismo, multivoltino,multivoltino, mùmmia,mummia, mummificare,mummificare, mummificazióne,mummificazione, mumming,mumming, muna\f3~z\f0~ira,munazira, munda,munda, munda-khmer,munda_khmer, munda-polinesiano o munda-polinesìaco,munda_polinesiano_o_munda_polinesiaco, mundebùrdio,mundeburdio, mùndio,mundio, mundus,mundus, mùngere,mungere, mungitóio,mungitoio, mungitrice,mungitrice, mungitura,mungitura, mungo (zoologia),mungo1, mungo (botanica),mungo2, Mungotictis,mungotictis, municipale,municipale, municipalésco,municipalesco, municipalismo,municipalismo, municipalità,municipalita, municipalizzare,municipalizzare, municipalizzazióne,municipalizzazione, municìpio,municipio, Munida,munida, munificènte,munificente, munificènza,munificenza, munìfico,munifico, munire,munire, munizionaménto,munizionamento, munizionare,munizionare, munizióne,munizione, munizionière,munizioniere, muno,muno, muntàz,muntaz, Muntiacini,muntiacini, mùntjak,muntjak, munto,munto, munus,munus, muóne,muone, muònico,muonico, muònio,muonio, muòvere,muovere, mupo,mupo, muqarnas,muqarnas, mura (marina),mura1, mura (sostantivo popolare),mura2, muràglia,muraglia, muraglióne,muraglione, muraiòla (moneta),muraiola1, muraiòla (botanica),muraiola2, muraiòlo,muraiolo, murale,murale, muralismo,muralismo, muràmico,muramico, muraqqa\f12~!\f0~,muraqqa, murare,murare1 murare2, muràrio,murario, murata,murata, muratóre,muratore, muratoriano,muratoriano, murattismo,murattismo, muratura,muratura, mùrcido,murcido, murèna,murena, Murènidi,murenidi, murétto,muretto, Murex,murex, murgiti,murgiti, Muricàcei,muricacei, muricato,muricato, muricciòlo,muricciolo, mùrice,murice, Murìcidi,muricidi, Mùridi,muridi, murifórme,muriforme, Murini,murini, murino,murino, murmèl,murmel, mùrmure,murmure, muro,muro, murra,murra, Murraya,murraya, murrino,murrino, Musa (botanica),musa_1, Musàcee,musacee, musagète o musàgete,musagete_o_musagete, mu\f3~s\f0~all\f4~a\f0~,musalla, musamma\f3~t\f0~,musammat, musang,musang, musare,musare, musata,musata, Musca,musca, Muscari,muscari, muscarina,muscarina, Muschelkalk,muschelkalk, Muschi,muschi, muschiato,muschiato, mùschio (botanica),muschio1, mùschio (industria),muschio2, musciame o musciamme,musciame_o_musciamme, Muscicàpidi,muscicapidi, Mùscidi,muscidi, muscìpulo,muscipulo, musco,musco, musco fiorito,musco_fiorito, muscolare,muscolare, muscolatura,muscolatura, mùscolo,muscolo, muscolocutàneo,muscolocutaneo, muscolomembranóso,muscolomembranoso, muscolosità,muscolosita, muscolóso,muscoloso, muscóso,muscoso, muscovite,muscovite, musdèa,musdea, musèllo,musello, musèo,museo, museografìa,museografia, museogràfico,museografico, museologìa,museologia, museotècnica,museotecnica, museruòla,museruola, musétta,musetta, musette,musette, musétto,musetto, mùsica,musica, Musica, Musica_generale, Musica_generale_terminologia, classificazioni, musicologia, ecc., Musica_generale_profili musicali di Paesi e aree culturali, Musica_generale_scuole, associazioni, festival e premi, Musica_strumenti musicali, Musica_strumenti musicali_a percussione, Musica_strumenti musicali_a fiato, Musica_strumenti musicali_a corde, Musica_strumenti musicali_ad aria, elettronici, ecc., Musica_la musica antica, Musica_la musica colta in Europa, Musica_la musica colta in Europa_biografie (interpreti, critici, ecc.), Musica_la musica colta in Europa_il Medioevo (il canto gregoriano, la monodia profana, ecc.), Musica_la musica colta in Europa_il Cinquecento (il Rinascimento, musica sacra, ecc.), Musica_la musica colta in Europa_il Seicento (il barocco, opera, oratorio, ecc.), Musica_la musica colta in Europa_il Settecento (il classicismo, la musica vocale e l’opera, ecc.), Musica_la musica colta in Europa_l’Ottocento (romanticismo e tardo romanticismo, ecc.), Musica_la musica colta in Europa_la musica contemporanea, Musica_la musica colta nei Paesi extraeuropei, Musica_l’opera lirica, Musica_l’opera lirica_in Italia, Musica_l’opera lirica_in Francia, Musica_l’opera lirica_in Germania e Austria, Musica_l’opera lirica_in altri Paesi, Musica_operetta e commedia musicale, Musica_la musica popolare, Musica_il jazz, Musica_la musica leggera e il rock, musical,musical, musical comedy,musical_comedy, musicale,musicale, musicalità,musicalita, musicante,musicante, musicare,musicare, musicassétta,musicassetta, music-hall,music_hall, musicista,musicista, musico-,musico_, mùsico,musico, musicògrafo,musicografo, musicologìa,musicologia, musicològico,musicologico, musicòlogo,musicologo, musicomanìa,musicomania, musicoterapìa,musicoterapia, musicòmane,musicomane, musivo,musivo, mu\f7~s\f0~k\f4~e\f0~nu,muskenu, musmè,musme, muso,muso, Musofàgidi,musofagidi, musóne,musone, musonerìa,musoneria, mussare,mussare, mùssola,mussola, mussoliniano,mussoliniano, mùssolo,mussolo, mussurana,mussurana, must,must, mustàcchio,mustacchio, mustang,mustang, Mustèlidi,mustelidi, mustiòlo,mustiolo, musulmanésimo o mussulmanésimo,musulmanesimo_o_mussulmanesimo, musulmano o mussulmano,musulmano_o_mussulmano, muta,muta1 muta2, mutàbile,mutabile, mutacismo,mutacismo, mutagènesi,mutagenesi, mutàgeno,mutageno, mutaménto,mutamento, mutande,mutande, mutante,mutante, mutare,mutare, mutarotazióne,mutarotazione, mutatis mutandis,mutatis_mutandis, mutatóre,mutatore, mutazióne,mutazione, mutazionismo,mutazionismo, mutévole,mutevole, mutevolézza,mutevolezza, mùtico,mutico, mutilare,mutilare, mutilato,mutilato, mutilazióne,mutilazione, Mutìllidi,mutillidi, mùtilo,mutilo, mutiny,mutiny, mutismo,mutismo, muto,muto, mùtolo,mutolo, mutóne,mutone, mùtria,mutria, mùtua,mutua, mutuale,mutuale, mutualismo,mutualismo, mutualìstico,mutualistico, mutualità,mutualita, mutuante,mutuante, mutuare,mutuare, mutuatàrio,mutuatario, mutuato,mutuato, mùtulo,mutulo, mùtuo (aggettivo),mutuo1, mùtuo (sostantivo),mutuo2, muwa\f7~ss\f0~a\f3~h\f0~a,muwassaha, mu\f7~z\f0~ik,muzik, mvungismo,mvungismo, Myagawanella,myagawanella, Mycobacterium,mycobacterium, Mycoderma,mycoderma, Mycoplasma,mycoplasma, Mylodon,mylodon, Myocastor,myocastor, Myophoria,myophoria, Myosciurus,myosciurus, Myospalax,myospalax, Myotis,myotis, Myrianida,myrianida, Myrica,myrica, Myricaria,myricaria, Myristica,myristica, Myrmica,myrmica, Myroxylon,myroxylon, Myrtus,myrtus, Mysis,mysis, Mystacina,mystacina, Myxobolus,myxobolus, Myzomela,myzomela, n,nyy, nababbo,nababbo, Nàbidi,nabidi, nabis,nabis, nabla,nabla, nàcchere,nacchere, Nachschlag,nachschlag, nacrite,nacrite, nadìr,nadir, nadirale,nadirale, nadorite,nadorite, naegite,naegite, nafazolina,nafazolina, nafcillina,nafcillina, nafta,nafta, naftacène,naftacene, naftalène,naftalene, naftalina,naftalina, naftenato,naftenato, naftène,naftene, naftènico,naftenico, naftilammina,naftilammina, naftochinóne,naftochinone, naftòlo,naftolo, nagàica,nagaica, nagana,nagana, Nagelfluh,nagelfluh, nagyagite,nagyagite, naharina,naharina, nahcolite,nahcolite, Nahecàridi,nahecaridi, nahuatl,nahuatl, nàia,naia, Naiadàcee,naiadacee, nàibi,naibi, Nàididi,naididi, naïf,naif, nàilon,nailon, naisco,naisco, Naja,naja, Najas,najas, nalidìssico,nalidissico, nalomorfina,nalomorfina, Nana (religione),nana, nanchino,nanchino, Nandina,nandina, nandìnia,nandinia, nandù,nandu, nang,nang, nanismo,nanismo, nanna,nanna, nannocòni,nannoconi, nannoplàncton,nannoplancton, nannùfero o nenùfero o nenùfaro,nannufero_o_nenufero_o_nenufaro, nano-,nano_, nano,nano, nantokite,nantokite, nàos,naos, nàpalm,napalm, napèa,napea, napèllo,napello, napoleóne,napoleone, napoleònico,napoleonico, napoletana,napoletana, napoletanismo,napoletanismo, napoletano,napoletano, nappa,nappa, nappina,nappina, nappo,nappo, Naraoia,naraoia, narbonése,narbonese, narceina,narceina, narcisismo,narcisismo, narcisista,narcisista, narcisìstico,narcisistico, narciso,narciso, narco-,narco_, narcoanàlisi,narcoanalisi, narcoipnòsi,narcoipnosi, narcolessìa,narcolessia, narcomanìa,narcomania, Narcomeduse,narcomeduse, narcòsi,narcosi, narcosina,narcosina, narcosìntesi,narcosintesi, narcoterapìa,narcoterapia, narcoterrorismo,narcoterrorismo, narcòtico,narcotico, narcotina,narcotina, narcotizzare,narcotizzare, narcotrafficante,narcotrafficante, narcotràffico,narcotraffico, nardéto,nardeto, nardo,nardo, nardò,nardo_1, narghilè,narghile, nari,nari, narice,narice, narina,narina, narkom,narkom, narkomat,narkomat, narodniki,narodniki, narrare,narrare, narrativa,narrativa, narrativo,narrativo, narratóre,narratore, narrazióne,narrazione, narsarsukite,narsarsukite, nartèce,nartece, narvalo,narvalo, nasale,nasale, nasalità,nasalita, nasalizzare,nasalizzare, nasalizzazióne,nasalizzazione, nasardo,nasardo, nasata,nasata, nascènte,nascente, nàscere,nascere, nasciménto,nascimento, nàscita,nascita, nascituro,nascituro, nasco,nasco, nascóndere,nascondere, nasconderèlla,nasconderella, nascondiglio,nascondiglio, nascondino,nascondino, nascósi,nascosi, nascósto,nascosto, nasèllo (zoologia),nasello1, nasèllo (meccanica),nasello2, nasétto,nasetto, nashi,nashi, nas\f4~i\f0~b,nasib, nasica,nasica, nasièra,nasiera, nàsion,nasion, naso,naso, nasociliare,nasociliare, nasofaringe,nasofaringe, nasofrontale,nasofrontale, nasogenièno,nasogenieno, nasolabiale,nasolabiale, nasolacrimale,nasolacrimale, nasóne,nasone, nasonite,nasonite, nasopalatino,nasopalatino, nasospinale,nasospinale, nassa,nassa, Nàssidi,nassidi, nastìa,nastia, nàstico,nastico, nastrare,nastrare, nastratura,nastratura, nastrino,nastrino, nastro,nastro, nastrotèca,nastroteca, Nasturtium,nasturtium, nastùrzio,nasturzio, nasuto,nasuto, natale,natale, natalità,natalita, natalìzio,natalizio, natamicina,natamicina, natante,natante, Natanti,natanti, natare,natare, natatòio,natatoio, natatòrio,natatorio, n\f4~a\f0~th,nath, nàtica,natica, Natica,natica_1, Naticàcei,naticacei, natimortalità,natimortalita, natìo,natio, nativism,nativism, nativismo,nativismo, nativista,nativista, natività,nativita, nativo,nativo, nato,nato, nàtola,natola, natrice,natrice, natriemìa,natriemia, natrite,natrite, natro-,natro_, natrojarosite,natrojarosite, natrolite,natrolite, nattè,natte, natura,natura, naturale,naturale, naturalézza,naturalezza, naturalismo,naturalismo, naturalis ratio,naturalis_ratio, naturalista,naturalista, naturalìstico,naturalistico, naturalità,naturalita, naturalizzare,naturalizzare, naturalizzazióne,naturalizzazione, natura mòrta,natura_morta, natura non facit saltus,natura_non_facit_saltus, naturare,naturare, naturismo,naturismo, naturista,naturista, naturìstico,naturistico, nàuco,nauco, naucrarìa,naucraria, naufragare,naufragare, naufràgio,naufragio, nàufrago,naufrago, naultino,naultino, naumachìa,naumachia, naumannite,naumannite, naupliare,naupliare, nauplius,nauplius, nàusea,nausea, nauseabóndo,nauseabondo, nauseare,nauseare, nàuta,nauta, nàutica,nautica, nàutico,nautico, Nautiloidèi,nautiloidei, Nautilus (zoologia),nautilus, nautòfono,nautofono, navaja,navaja, navale,navale, navalèstro,navalestro, navalismo,navalismo, navalmeccànico,navalmeccanico, navarco o navarca,navarco_o_navarca, navarrése,navarrese, navarrino,navarrino, navata,navata, nave,nave, navétta,navetta, navicèlla,navicella, navicèllo,navicello, navicèrt,navicert, navichière o navichièro,navichiere_o_navichiero, navicolare,navicolare, Navicula,navicula, navicularii,navicularii, navigàbile,navigabile, navigabilità,navigabilita, navigare,navigare, navigato,navigato, navigatóre,navigatore, navigatòrio,navigatorio, navigazióne,navigazione, navìglio,naviglio, navimodellismo,navimodellismo, navipèndolo,navipendolo, naviplano,naviplano, navóne,navone, nawab,nawab, nay\f4~a\f0~ pais\f4~a\f0~,naya_paisa, nazarèno,nazareno, nazarèo,nazareo, nazifascismo,nazifascismo, nazifascista,nazifascista, nazificare,nazificare, nazionale,nazionale, nazionalismo,nazionalismo, nazionalista,nazionalista, nazionalìstico,nazionalistico, nazionalità,nazionalita, nazionalitàrio,nazionalitario, nazionalizzare,nazionalizzare, nazionalizzazióne,nazionalizzazione, nazionalsocialismo,nazionalsocialismo, nazionalsocialista,nazionalsocialista, nazionalsocialìstico,nazionalsocialistico, nazióne,nazione, nazireato,nazireato, nazirèo,nazireo, naziskin,naziskin, nazismo e nazista,nazismo_e_nazista, ndràngheta o ‘ndrànghita,ndrangheta_o_ndranghita, ne (particella pronominale e avverbio),ne1, ne (particella pronominale poetica),ne2, ne (preposizione),ne3, né,neyy, ne’,ne_1, neanche,neancheyy, neandertaliano,neandertaliano, neandertalòide,neandertaloide, neànide,neanide, neàntropo o neoàntropo,neantropo_o_neoantropo, neàrtico,neartico, Nebaliàcei,nebaliacei, nébbia,nebbia, nebbiògeno,nebbiogeno, nebbiòlo,nebbiolo, nebbiosità,nebbiosita, nebbióso,nebbioso, nèbel,nebel, Nebraskan,nebraskan, nèbride,nebride, nébula,nebula, nebulare,nebulare, nebularina,nebularina, nebùlio,nebulio, nebulite,nebulite, nebulizzare,nebulizzare, nebulizzato,nebulizzato, nebulizzatóre,nebulizzatore, nebulizzazióne,nebulizzazione, nebulósa,nebulosa, nebulosità,nebulosita, nebulóso,nebuloso, néccio o nìccio,neccio_o_niccio, nécessaire,necessaire, necessàrio,necessario, necèsse,necesse, necessità,necessita, necessitare,necessitare, necessitato,necessitato, neck,neck, Neckera,neckera, necocarpo,necocarpo, necro-,necro_, necrofagìa,necrofagia, necròfago,necrofago, necrofilìa,necrofilia, necròfilo,necrofilo, necrofobìa,necrofobia, necroforèsi,necroforesi, necròforo,necroforo, necrologìa,necrologia, necrològico,necrologico, necrològio,necrologio, necrologista,necrologista, necròpoli,necropoli, necrosato,necrosato, necroscopìa,necroscopia, necroscòpico,necroscopico, necròsi,necrosi, necròtico,necrotico, necrotizzare,necrotizzare, nectocàlice,nectocalice, Nectogale,nectogale, nècton,necton, Nectonematoidèi,nectonematoidei, nectònico,nectonico, Nectria,nectria, Nèctridi,nectridi, neerlandése,neerlandese, nefandézza,nefandezza, nefando,nefando, nefàrio,nefario, nefas,nefas, nefasto,nefasto, nefelina,nefelina, nefelinite,nefelinite, nefèlio,nefelio, nefelometrìa,nefelometria, nefoscòpio,nefoscopio, nefrectomìa,nefrectomia, nefrìdio,nefridio, nefridiopòro,nefridioporo, nefrite (patologia),nefrite1, nefrite (mineralogia),nefrite2, nefrìtico,nefritico, nefro-,nefro_, nefroblastòma,nefroblastoma, nefrocalcinòsi,nefrocalcinosi, nefrocèle,nefrocele, nefrocito,nefrocito, nefrocòlico,nefrocolico, nefrògeno,nefrogeno, nefròlito,nefrolito, nefrologìa,nefrologia, nefróne,nefrone, nefropatìa,nefropatia, nefropèssi,nefropessi, nefroscleròsi,nefrosclerosi, nefròsi,nefrosi, nefrostomìa,nefrostomia, nefrotomìa,nefrotomia, nefròtico,nefrotico, nefròtomo,nefrotomo, nefrotossicità,nefrotossicita, nefrotòssico,nefrotossico, nefruro,nefruro, Neftidi,neftidi, negare,negare, negativa,negativa, negativismo,negativismo, negatività,negativita, negativo,negativo, negato,negato, negatóne o negatróne,negatone_o_negatrone, negatòrio,negatorio, negatoscòpio,negatoscopio, negazióne,negazione, neghentropìa,neghentropia, neghittosità,neghittosita, neghittóso,neghittoso, neglètto,negletto, négli,negliyy, négligé,neglige, negligènte,negligente, negligènza,negligenza, neglìgere,negligere, negoziàbile,negoziabile, negoziale,negoziale, negoziante,negoziante, negoziare,negoziare, negoziato,negoziato, negoziatóre,negoziatore, negoziazióne,negoziazione, negòzio,negozio, négra,negra, negramaro o négro amaro,negramaro_o_negro_amaro, negrara,negrara, negrétto,negretto, negrière,negriere, negrièro,negriero, negrillo,negrillo, negrità,negrita, negritos,negritos, négritude,negritude, negritùdine,negritudine, négro,negro, negroafricano,negroafricano, negroamericano,negroamericano, negromante,negromante, negromantésco,negromantesco, negromàntico,negromantico, negromanzìa o necromanzìa,negromanzia_o_necromanzia, negundo,negundo, nègus,negus, nèh,neh, néi,neiyy, neismo,neismo, Neisseriàcee,neisseriacee, nél,nelyy, nélla,nellayy, nélle,nelleyy, néllo,nelloyy, nelson,nelson, Nelumbo,nelumbo, Nemalion,nemalion, nemaspèrmio,nemaspermio, Nematelminti,nematelminti, nemato-,nemato_, nematoblàstico,nematoblastico, Nematòceri,nematoceri, nematocida,nematocida, nematocisti,nematocisti, Nematòdi,nematodi, Nematofori,nematofori, nematògeno,nematogeno, Nematomòrfi,nematomorfi, nematonuro,nematonuro, nembìfero,nembifero, némbo,nembo, nembóso,nemboso, nembostrato,nembostrato, nemèo,nemeo, Nemertini,nemertini, Nemestrìnidi,nemestrinidi, nemico,nemico, Nemictidi,nemictidi, nemmanco,nemmanco, nemméno,nemmenoyy, nemo ad impossibilia tenetur,nemo_ad_impossibilia_tenetur, nemo potest duobus dominis servire,nemo_potest_duobus_dominis_servire, nemo propheta in patria,nemo_propheta_in_patria, nemorale,nemorale, nènfro,nenfro, nènia,nenia, neo-,neo_, nèo (sostantivo),neo1, nèo (chimica),neo2, neoapostòlico,neoapostolico, neoarsfenamina,neoarsfenamina, neoatticismo,neoatticismo, neoàttico,neoattico, neoautòctono,neoautoctono, neoavanguardia,neoavanguardia, neobattisti,neobattisti, neobehaviorismo,neobehaviorismo, neocapitalismo,neocapitalismo, neocapitalista,neocapitalista, neocàrpia,neocarpia, neoceràtodo,neoceratodo, neoclassicismo,neoclassicismo, neoclassicista,neoclassicista, neoclàssico,neoclassico, neocolonialismo,neocolonialismo, neocolonialista,neocolonialista, Neocomiano,neocomiano, neocriticismo,neocriticismo, neodadaismo,neodadaismo, neodarvinismo o neodarwinismo,neodarvinismo_o_neodarwinismo, neodìmio,neodimio, neoebràico,neoebraico, neoempirismo,neoempirismo, neoencèfalo,neoencefalo, neofascismo,neofascismo, neofascista,neofascista, neofilìa,neofilia, neòfita,neofita, neofobìa,neofobia, neoformazióne,neoformazione, Neogasteròpodi,neogasteropodi, neogèn,neogen, Neògene,neogene, neoghibellinismo,neoghibellinismo, neogòtico,neogotico, neogrammàtica,neogrammatica, neogrammatico,neogrammatico, neogrèco,neogreco, Neogregarine,neogregarine, neoguelfismo,neoguelfismo, neoguèlfo,neoguelfo, neohegeliano,neohegeliano, neohegelismo,neohegelismo, neoidealismo,neoidealismo, neoidealista,neoidealista, neoimpressionismo,neoimpressionismo, neoittita,neoittita, neojacksonismo,neojacksonismo, neokantiano,neokantiano, neokantismo,neokantismo, neolamarckismo,neolamarckismo, Neolampadòidi,neolampadoidi, neolatino,neolatino, neoliberismo,neoliberismo, neoliberty,neoliberty, neolinguìstica,neolinguistica, Neolitico,neolitico, neolocale,neolocale, neològico,neologico, neologismo,neologismo, neomalthusianesimo o neomaltusianesimo,neomalthusianesimo_o_neomaltusianesimo, neomanicheismo,neomanicheismo, neomenìa,neomenia, Neomenìidi,neomeniidi, neomercantilismo,neomercantilismo, neomicina,neomicina, nèon,neon, neonato,neonato, neonatologìa,neonatologia, neonazismo,neonazismo, neonazista,neonazista, neontologìa,neontologia, Neoòfori,neoofori, neopaganésimo,neopaganesimo, neopàllio,neopallio, Neophoca,neophoca, Neophocoena,neophocoena, Neopilina,neopilina, neopitagòrico,neopitagorico, neopitagorismo,neopitagorismo, neoplasìa,neoplasia, neoplasticismo,neoplasticismo, neoplàstico,neoplastico, neoplatònico,neoplatonico, neoplatonismo,neoplatonismo, neopositivismo,neopositivismo, neopositivista,neopositivista, neopositivìstico,neopositivistico, neoprène,neoprene, Neorabdocèli,neorabdoceli, neorealismo,neorealismo, neorealista,neorealista, neorealìstico,neorealistico, Neorniti,neorniti, neoromànico,neoromanico, neoromanticismo,neoromanticismo, Neosalvarsan,neosalvarsan, neoscolàstica,neoscolastica, neoscolàstico,neoscolastico, Neosiberiani,neosiberiani, neosòma,neosoma, neostigmina,neostigmina, neostomìa,neostomia, neotenìa,neotenia, neotènico,neotenico, neotèrico,neoterico, neoterismo,neoterismo, neóteroi,neoteroi, neotestamentàrio,neotestamentario, neotettònica,neotettonica, Neotoma,neotoma, neotomismo,neotomismo, neotomista,neotomista, Neotragini,neotragini, Neotremati o Neotrèmi,neotremati_o_neotremi, neotropicale,neotropicale, Neottia,neottia, neoumanésimo,neoumanesimo, neovedantismo,neovedantismo, neozelandése,neozelandese, Neozòico,neozoico, nepalése,nepalese, Nepentàcee,nepentacee, Nepenthes,nepenthes, neper,neper, neperiano,neperiano, Nepèro,nepero, Nepeta,nepeta, nepetèlla,nepetella, Nephrolepis,nephrolepis, Nèpidi,nepidi, nepotismo,nepotismo, nepotista,nepotista, nepotìstico,nepotistico, neppure,neppure, neps,neps, neptunite o nettunite,neptunite_o_nettunite, ne quid nimis,ne_quid_nimis, nequìzia,nequizia, nerastro,nerastro, nerazzurro,nerazzurro, nerbare,nerbare, nerbata,nerbata, nèrbo,nerbo, nerboruto,nerboruto, nerbuto,nerbuto, nereggiare,nereggiare, Nerèidi (zoologia),nereidi_1, Nereimòrfi,nereimorfi, nerèllo,nerello, nerétto,neretto, nerézza,nerezza, nericare,nericare, nerìccio,nericcio, Nerine,nerine, Neritàcei,neritacei, nerìtico,neritico, Nerìtidi,neritidi, Nerium,nerium, néro,nero, nerofìdio,nerofidio, nerofumo o néro fumo,nerofumo_o_nero_fumo, nerógnolo,nerognolo, nèroli,neroli, nerolidòlo,nerolidolo, neròlo,nerolo, neroniano,neroniano, nerume,nerume, nervatura,nervatura, nervazióne,nervazione, nervino,nervino, nèrvo,nervo, nervosità,nervosita, nervóso,nervoso, nèsci,nesci, nesciènte,nesciente, nèscio,nescio, Nesolagus,nesolagus, nesosilicato,nesosilicato, Nesomiini,nesomiini, Nesophontes,nesophontes, nesosilicato,nesosilicato, Nesotragus,nesotragus, nèspola,nespola, nèspolo,nespolo, nesquehonite,nesquehonite, nèssile,nessile, nèsso,nesso, nessuno,nessuno, nestàia o nestaiòla,nestaia_o_nestaiola, nèsto,nesto, nèstore,nestore, nestorianésimo,nestorianesimo, nestoriano,nestoriano, ne sutor ultra crepidam,ne_sutor_ultra_crepidam, net,net, nète,nete, netsuke,netsuke, nettadènti,nettadenti, nettapénne,nettapenne, nèttare,nettare, nettare,nettare_1, nettàreo,nettareo, nettarina,nettarina, nettarìnia,nettarinia, Nettarinìidi,nettariniidi, nettàrio,nettario, nettarostègio,nettarostegio, nettézza,nettezza, nétto,netto, nettofrinòide,nettofrinoide, nettuniano,nettuniano, nettùnio (aggettivo),nettunioa1, nettùnio (sostantivo),nettunioa2, nettunismo,nettunismo, nettunista,nettunista, netturbino,netturbino, network,network, nèuma,neuma, neumàtico,neumatico, neurale,neurale, neurammìnico,neuramminico, neuramminidasi,neuramminidasi, neurapòfisi,neurapofisi, neurasse,neurasse, neurectomìa,neurectomia, nèurico,neurico, neurilèmma,neurilemma, neurinòma,neurinoma, neuristóre,neuristore, neurite,neurite, neuro- o nevro-,neuro__o_nevro_, neuroanatomia,neuroanatomia, neurobiotassi,neurobiotassi, neuroblasto,neuroblasto, neuroblastòma,neuroblastoma, neurocettóre,neurocettore, neurochìmica,neurochimica, neurochirurgìa,neurochirurgia, neurochirurgo,neurochirurgo, neurocrànio,neurocranio, neurocrinìa,neurocrinia, neurodermite,neurodermite, neurodistonìa,neurodistonia, Neurodontifórmi,neurodontiformi, neuroendocrinologìa,neuroendocrinologia, neuroepitèlio,neuroepitelio, neuroepiteliòma,neuroepitelioma, neurofarmacologìa,neurofarmacologia, neurofibrilla,neurofibrilla, neurofibròma,neurofibroma, neurofibromatòsi,neurofibromatosi, neurofisiologìa,neurofisiologia, neurografìa,neurografia, neuroimmunologia,neuroimmunologia, neuroipòfisi,neuroipofisi, neurolèttico,neurolettico, neurolisi,neurolisi, neurologìa,neurologia, neurològico,neurologico, neuròlogo,neurologo, neuròma,neuroma, neuromasto,neuromasto, neuròmero,neuromero, neuromielite,neuromielite, neuromuscolare,neuromuscolare, neuróne,neurone, neuropatìa,neuropatia, neuropàtico,neuropatico, neuropatologìa,neuropatologia, neuropatòlogo,neuropatologo, neuropilèma,neuropilema, neuroplègico,neuroplegico, neuropòdio,neuropodio, neuròporo,neuroporo, neuropsichiatrìa,neuropsichiatria, neuropsicologìa,neuropsicologia, neurormone,neurormone, neurorrafìa,neurorrafia, neuroschèletro,neuroscheletro, neuroscienza,neuroscienza, neurosecrezióne,neurosecrezione, neurospasmo,neurospasmo, Neurospora,neurospora, neurotensina,neurotensina, neurotmèsi,neurotmesi, neurotomìa,neurotomia, neurotònico,neurotonico, neurotossicità,neurotossicita, neurotòssico,neurotossico, neurotossina,neurotossina, neurotrasmettitóre,neurotrasmettitore, neurotropismo,neurotropismo, Neuròtteri,neurotteri, neurovegetativo,neurovegetativo, nèurula,neurula, neurulazióne,neurulazione, neuston,neuston, neutrale,neutrale, neutralismo,neutralismo, neutralista,neutralista, neutralità,neutralita, neutralizzante,neutralizzante, neutralizzare,neutralizzare, neutralizzazióne,neutralizzazione, neutrino,neutrino, nèutro,neutro, neutrodina,neutrodina, neutrodiurno,neutrodiurno, neutrofilìa,neutrofilia, neutròfilo,neutrofilo, neutróne,neutrone, neutrònico,neutronico, neutronigrafìa,neutronigrafia, neutropenìa,neutropenia, nevàio,nevaio, nevato,nevato, néve,neve, nevicare,nevicare, nevicata,nevicata, nevicato,nevicato, nevìschio,nevischio, nèvo,nevo, nevosità,nevosita, nevóso,nevoso, nevralgìa,nevralgia, nevràlgico,nevralgico, nevrasse,nevrasse, nevrassite,nevrassite, nevrastenìa,nevrastenia, nevrastènico,nevrastenico, nevrilèmma,nevrilemma, nevrite o neurite,nevrite_o_neurite, nevroglìa o neuroglìa,nevroglia_o_neuroglia, nevròsi o neuròsi,nevrosi_o_neurosi, nevròtico,nevrotico, nevvéro,nevvero, new entry,new_entry, new-look,new_look, news,news, newton,newton, newtoniano,newtoniano, new town,new_town, nexum,nexum, ni (avverbio),ni1, ni (lettera dell’alfabeto greco),ni2, niacina,niacina, niacinammide,niacinammide, nialammide,nialammide, niao wen,niao_wen, niaozi wen,niaozi_wen, niàuli,niauli, nìbbio,nibbio, nibelùngico,nibelungico, nicalloy,nicalloy, Nicandra,nicandra, nicaraguégno,nicaraguegno, nicaraguénse,nicaraguense, nìcchia,nicchia, nicchiare,nicchiare, nìcchio,nicchio, Niccodèmi, Dàrio,niccodemi_dario, niccolite,niccolite, nicèno,niceno, nicèno-costantinopolitano, sìmbolo-,niceno_costantinopolitano_simbolo_, nicetammide,nicetammide, nìchel,nichel, nichelare,nichelare, nìchel-argènto,nichel_argento, nichelatura,nichelatura, nichelcròmo,nichelcromo, nichelin,nichelin, nichelino,nichelino, nìchel-Raney,nichel_raney, nichilismo,nichilismo, nichilista,nichilista, nickelodeon,nickelodeon, niclosammide,niclosammide, nicolaiti,nicolaiti, Nicotiana,nicotiana, nicotina,nicotina, nicotinammide,nicotinammide, nicotìnico,nicotinico, nicròmo,nicromo, Nictaginàcee,nictaginacee, nictàlope,nictalope, nictalopìa,nictalopia, nictemerale,nictemerale, nictinastìa,nictinastia, nicto- o nitto-,nicto__o_nitto_, nictùria,nicturia, nidamentale,nidamentale, nidaménto,nidamento, nidiace,nidiace, nidiàndolo,nidiandolo, nidiata,nidiata, nidìcolo,nidicolo, nidificare,nidificare, nidificazióne,nidificazione, nidìfugo,nidifugo, nido,nido, nidòre,nidore, nidulàrio,nidulario, niellare,niellare, niellatura,niellatura, nien-hao,nien_hao, niènte,niente, nienteméno o niènte méno,nientemeno_o_niente_meno, nietzschianésimo o nietzschianismo,nietzschianesimo_o_nietzschianismo, nietzschiano,nietzschiano, nièvo,nievo, nife,nife, niffo o nifo,niffo_o_nifo, nigèlla,nigella, nigeriano,nigeriano, night-club,night_club, nigricante,nigricante, Nigritella,nigritella, ni-hard,ni_hard, niketéria,niketeria, nilgàu,nilgau, nilo,nilo, nilòtico,nilotico, nilpotènte,nilpotente, nilpotènza,nilpotenza, nimbato,nimbato, nimbo,nimbo, nimistà o nimistanza,nimista_o_nimistanza, nimònic,nimonic, ninfa,ninfa, ninfale,ninfale, Ninfàlidi,ninfalidi, ninfèa,ninfea, Ninfeàcee,ninfeacee, ninfèo,ninfeo, ninfétta,ninfetta, ninfòmane,ninfomane, ninfomanìa,ninfomania, Ninfonomòrfi,ninfonomorfi, ninfòsi,ninfosi, ninna,ninna, ninnananna,ninnananna, ninnare,ninnare, ninnolare,ninnolare, nìnnolo,ninnolo, niòbio,niobio, Niphargus,niphargus, nipiologìa,nipiologia, nipiològico,nipiologico, nipóte,nipote, nipplo,nipplo, nippo-,nippo_, nippònico,nipponico, Nippotenidei,nippotenidei, nirat,nirat, ni-resist,ni_resist, nirgu\f3~n\f0~a,nirguna, nirukta,nirukta, nirvana,nirvana, nirvànico,nirvanico, ni-span,ni_span, nissèno (di Caltanissetta),nisseno1, nissèno (di Nissa),nisseno2, nistagmo,nistagmo, nistatina,nistatina, nit,nit, nitèla,nitela, Nitella,nitella, nitidézza,nitidezza, nìtido,nitido, Nitidùlidi,nitidulidi, nitòmetro,nitometro, nitóre,nitore, nitrare,nitrare, nitrato,nitrato, nitrazepàm,nitrazepam, nitrazióne,nitrazione, nìtrico,nitrico, nitrificante,nitrificante, nitrificare,nitrificare, nitrificazióne,nitrificazione, nitrile,nitrile, nitrire,nitrire, nitrito (zoologia),nitrito1, nitrito (chimica),nitrito2, nitro-,nitro_, nitro,nitro, nitroacetilcellulósa,nitroacetilcellulosa, nitroanilina,nitroanilina, Nitrobatteriàcee,nitrobatteriacee, nitrobattèrio,nitrobatterio, nitrobenzène,nitrobenzene, nitrocellulósa,nitrocellulosa, nitroclorofòrmio,nitrocloroformio, nitrocompósto,nitrocomposto, nitrodiglicòle,nitrodiglicole, nitrofenòlo,nitrofenolo, nitròfilo,nitrofilo, nitrofurazóne,nitrofurazone, nitroglicerina,nitroglicerina, nitromannite,nitromannite, nitrometano,nitrometano, nitrosammina,nitrosammina, nitrosanidride,nitrosanidride, nitrosazióne,nitrosazione, nitrosile,nitrosile, nitróso,nitroso, nitrotoluène,nitrotoluene, nitrurazióne,nitrurazione, nitruro,nitruro, nittazióne,nittazione, Nitteribìidi,nitteribiidi, Nittèridi,nitteridi, Nittibìidi,nittibiidi, nittìbio,nittibio, nitticèbo,nitticebo, nittìcora,nitticora, nittipitèco,nittipiteco, nittitante,nittitante, nittofobìa,nittofobia, niùno,niuno, nivale,nivale, nivco,nivco, nìveo,niveo, nivòmetro o nevòmetro,nivometro_o_nevometro, ni\f3~z\f0~\f4~a\f0~m,nizam, nizza,nizza, nizzardo,nizzardo, Nm,nm, n.n.,n_n_, no,noyy, No,no_1, n\f4~o\f0~,no_2, nobèlio,nobelio, nobildònna,nobildonna, nòbile,nobile, nobilèa,nobilea, nòbile di Montepulciano,nobile_di_montepulciano, nobilésco,nobilesco, nobiliare,nobiliare, nobiliàrio,nobiliario, nobilitare,nobilitare, nobiltà,nobilta, nobiluòmo,nobiluomo, Nocardia,nocardia, nocardiòsi,nocardiosi, nòcca,nocca, nocchière o nocchièro,nocchiere_o_nocchiero, nocchieruto,nocchieruto, nocchino,nocchino, nòcchio,nocchio, nocciòla,nocciola, nocciolàia,nocciolaia, nocciolàio,nocciolaio, nocciolato,nocciolato, noccioléto,noccioleto, nocciolina,nocciolina, nocciolino,nocciolino, nòcciolo,nocciolo, nocciòlo (botanica),nocciolo1, nocciòlo (zoologia),nocciolo2, nocciuòla e nocciuòlo,nocciuola_e_nocciuolo, nóce,noce, nóce alata,noce_alata, nóce del Queensland,noce_del_queensland, nocèlla,nocella, nóce metèlla,noce_metella, nocènte,nocente, nocèra,nocera, nòcere,nocere, nocerina,nocerina, nocéto,noceto, noch,noch, nocicettivo,nocicettivo, nocicettóre,nocicettore, nocicezióne,nocicezione, nocillo,nocillo, nocino,nocino, nociuto,nociuto, nocivo,nocivo, Noctiluca,noctiluca, nocuménto,nocumento, nodale,nodale, nodèllo,nodello,

The first part of this stage involves you in constructing, and learning to play (if possible with your companion) the Septenary Star Game (see chapter VI).

The second part involves undertaking the Grade Ritual of External Adept. This ritual should be undertaken on the night of the new moon – and you should go to some trouble to find a suitable locality. This locality must be an isolated hill-top, miles from any human habitation, and should be devoid of trees, giving thus an unobstructed view of the sky. If possible choose a night when the stars are visible.

You should dress all in black and take nothing with you except the clothes you wear – for example, no torch or other means of light. As dark approaches lie with your head east, directly on the ground. Your task is to remain lying unmoving without sleeping until dawn. During the darkness you should think about the two stages undertaken previously – particularly about your relationship with your companion. Once you have clarified your thoughts and feelings on these and other matters, turn your attention to the stars -–observing them and their slow movement across the sky. At dawn, bow to the rising sun (or in the direction of it), and leave the hill. As soon as possible write in your magickal diary your thoughts and feelings during the night.

You must be honest with yourself about your feelings: as you must be honest about the success of the ritual. Since your aim was to lie still without moving or falling asleep, you must realize that if you did fall asleep or move, then the ritual is not a success – and must be done again, until you succeed. It is basically a test of your will and a ‘coagulation’ (see ‘The Alchemical Process’) of your feelings, experiences and so on.

Those who desire a more difficult test should try the following version of the ritual (which is not obligatory).

Arriving in Cairo (Egypt) take the desert road from the city past Medinet Sita October (6^th of October City) that goes to Bahariya Oasis and thence to Farafra. Stop about 100 or so miles from Cairo and spend the night away from the road in the Sahara desert. Return to Cairo the next day. Your isolation in this location will be complete.

At the time of writing, there is a bus service (one bus a day in each direction) between Cairo and the Oasis of Bahariya. Intrepid individuals might try cycling along the road from Cairo. Whatever means of transportation are used, the ritual is the same in detail as that given above.

Both versions should be undertaken without any assistance by others, and involve only yourself.

The third part of this third stage involves you undertaking the workings with the seven spheres again – but this time with your companion (or another one if circumstances have changed). Follow the same procedure as for stage two except both of you should concentrate on the same image at the same time and agree beforehand to explore the scenes together. After each working, discuss the experience with your companion, and write about it in you magickal diary.

-From Naos -

One of the purposes of the Temple is to perform ceremonial Satanic rituals on a regular basis, and the following schedule is suggested: a)

Once a month (at a new moon if possible) celebrate the Black Mass. This celebration should be followed by a feast where food and wine prepared and/or brought to the Temple by the members is consumed, this feast itself following on after the orgy that concludes the Black Mass. Should you, as organiser of the Temple (and thus an honoury ‘Master’ or ‘Mistress’- the organiser of a new Temple is generally known by the title of ‘Choregos’) wish, the feast only may conclude the Mass – it being left to your discretion as to when the orgy is to be included. That is, it is not always necessary to conclude the Mass with an orgy, although for obvious Satanic reasons, it forms a pleasing end to the Mass.

 b) Every fortnight, the members should assemble for a meeting (a sunedrion) where any member may request magickal aid for themselves or others. The aid may be of any kind – constuctive, material, or destructive. Those wishing aid should write their requests on paper and seal this in an envelope which they place in a special urn/receptacle kept for this purpose near the entrance to the Temple.

The members should assemble (in robes and barefoot) in the Temple, and the sunedrion is formally begun by you, the Choregos, saying ‘Let the sunedrion begin’. If a member has been appointed Guardian (see the list of Offices at the end of the chapter) he should stand by the entrance to the Temple and refuse admittance to any members arriving late. Those present in the Temple then recite the Satanic Creed (see text of Black Mass). Following this, the Priestess then removes at random two of the requests, which she reads. The members who have been chosen thus, acknowledge their requests by bowing to the Priestess. The request first chosen by the Priestess is performed that evening, the other at the next full moon. This means that you as Choreges should have everything in readiness for all possible hermetic and ceremonial rituals. The requests may be for anything a member wishes, and it is up to you to decide how the request may be magickally fulfilled by choosing an appropriate ceremonial or hermetic ritual. The monthly Black Mass may be used as a vehicle, for example – you choosing suitable chants/visualizations for the members desire. The member requesting help must offer something in return this is usually a financial donation to the Temple, a ritual object for use in the Temple, robes for use of members, or their own body for the gratification of the Choregos or someone chosen by the Choregos. It is however, the member requesting magickal aid who decides on the nature of the gift.

 Those requests not chosen by the Priestess are considered by the Choregos after the sunedrion, and those considered suitable are undertaken as soon as possible, the members being informed. If you as Choregos choose a hermetic ritual for a request, then you either work alone or with the member whose request it is – unless the ritual you choose is a hermetic one, when you work with the Priestess/Priest or the member if that member has offered their body as payment for the aid.

 After choosing the requests, the members depart from the Temple while you and the altar brother/sister prepare the Temple for the ritual you have chosen to fit the first request. During this preparation, the members should prepare themselves for the ritual if a ceremonial form has been chosen.

 Should a hermetic form be chosen, this is done in the Temple while the members feast and drink outside of the Temple. c) At full moon, an outdoor ritual should be conducted in a suitable location. This should be either a group invocation to the Dark Gods (see Chapter XVI) or another ceremonial ritual (for example, the Death Rite might be chosen because of a member’s request). You can elect to hold the sunedrion some days before this, or combine the sunedrion with this ritual, depending on the number of members, and their commitment. What is important is to establish a pattern of meetings and rituals. Teaching:

Another purpose of the Temple should be teaching. You should try and arrange regular sessions with interested members -the best time being after the sunedrion and its associated ritual (if any), the best length for the sessions being around three quarters of one hour. During these sessions you can explain about the septenary system, the Star Game, the Satanic Tarot and so on. (All these and other topics of esoteric Satanism are covered in NAOS.) Thus, you might organize the following programme to he held on successive sessions:

 i) Introduction to the septenary system – Tree of Wyrd, spheres, correspondences.

 ii) Further correspondences, including Tarot images associated with spheres.

 iii) Pathways and their ‘demon-forms’. Invokation etc. iv) Hermetic rituals

v) Introduction to the Star Game

vi) The Satanist Tarot – divination etc.

 vii) Esoteric Chant – practice etc.

 viii) Practice of playing the Star Game.

Should you wish to follow the seven-fold sinister way yourself, you may set yourself a suitable physical task, achieve this, then undertake the Grade Ritual of External Adept. After this, you might begin to teach internal magick to others – getting them to work with the pathways and spheres etc. and setting them goals.

 Gaining Members: There are many ways of gaining members. For instance, you might infiltrate already existing groups (of either Left or Right Hand Paths) and seek out those interested in working sinister magick. You might also try and interest friends or the friends of your companion – using the bait of an ‘orgy’. Whatever method you use, try and make your first ritual dramatic and impressive – you may decide to use an established ritual like Black Mass, or you might try the ritual suggested below (First Ritual for a Choregos).

 The ‘First Ritual’ is intended mainly to impress those who may be new to magick. You should try and create before hand the right magickal atmosphere, making your Temple as impressive as possible. Try and be creative – for example, a ‘plasma ball’ in a candle lit Temple is more impressive than a boring collection of old bones and a skull. Also, do not use symbols and/or Occult designs which you yourself do not know the meaning of. Keep to the symbolism of traditional Satanism – that is, the septenary, avoiding using the tired, old (and inauthentic) symbolism of the ‘qabala’. Do no not use any symbolism from old and dead Aeons – for example Egyptian, Sumerian – as the more pure your magick is, the more effective it will be. By pure here is meant following a genuine esoteric tradition like the septenary.

 In the beginnings it is often helpful if you feel part of a living, exclusive tradition such as the one represented in this ‘Black Book’ and ‘Naos’. This adds power and charisma to both you and your magickal workings. First Ritual: It is important, before the ritual, for you to prepare those who will be attending. They should be told that during the ritual they are to remain silent and not move. They should be told no details of the ritual: only that it is a Satanic invokation, and they should not have seen the Temple before. To increase their expectation, you can arrange to meet them some distance from the Temple itself. They are then blindfolded and taken to the Temple, the ritual being begun immediately. (This also applies to new members of an established Temple.)

 Both you and your companion (Priestess/Priest) and any others involved should have practiced your roles beforehand – being familiar with the words, gestures and so on. Aim: The aim of the ritual is to draw down magickal energy by basically hermetic means with a view to impressing the ‘novices’ who are present.

Setting:

Usually an indoor Temple. Black candles providing the only light. Incense well (hazel) for hours before the ritual. Music from a suitably hidden system should be played during the ritual: choose something ‘demonic’ which starts slowly and gradually builds to a climax.

 Participants:

 Choregos and companion (Priestess and Priest)

The congregation are led into the Temple. The Priestess (or Choregos if female) should wear sexually revealing Clothing. The music is started by the Choregos who walks past the congregation staring at them and saying ‘Agios 0 Satanas’. The Choregos and/or Priest then vibrates the ‘Agios o Satanas’ three times after which the Priestess kisses each member of the congregation, rubbing her hands over the genitals of the men as she does so. Following this, the Choregos/priest declare the ‘Invokation to Baphomet’ while the Priestess visualizes sinister magickal energy being drawn down and entering the congregation. She then begins a slow, sensual dance to the music while the Choregos/Priest chants the Dies Irae followed by the Invokation to Baphomet. He continues to chant the ‘Agios o Satanas while the music builds to a climax. While chanting this he passes behind the congregation, making passes in the air as he does so. The Priestess during the dance should continue with the visualization. While still behind the congregation the Choregos/Priest says aloud: ‘You are all His, now! We have words to bind your soul to us!’ The Priestess ceases her dance, chants ‘Agios o Satanas’ and then extinguishes the candles. She then visualizes a sinister/ demonic form entering the Temple near the altar (this form may be one of the ‘demons’ on the septenary paths – e.g. Shugara).

During this, the Choregos/Priest should chant the name of the chosen entity (e.g. ‘Agios o Shugara’ Agios o Shugara!’). Do not expect at this stage a visual manifestation to occur – although this might happen if the energies are pronounced and/or one of the congregation is psychically gifted. The aim is to affect the sub-conscious of the congregation. After this, there should be silence for some minutes (the music having ended).

 The Priestess then says ‘It is over’ and the Choregos/Priest leads the congregation from the Temple. Note: One of the best means is for the Choregos/Priest to use a tabor or small hand-drum to accompany the ritual and the dance, instead of recorded music.

 Temple Grades:

Temple members can be appointed to the following positions: Guardian of the Temple, Altar Brother (or Sister), Thurifer, Keeper of the Books. The Thurifer is responsible for keeping the Temple incensed during and before a ritual: this may be by either using a thurifer, or a static incense burner. The altar brother/sister is responsible for ensuring the Temple is ready for a ritual: the candles lit, incense ready and so on. The Keeper of the Books is responsible for ensuring the safety of the Black Book and other Temple books and manuscripts, as well as ensuring the Book and/or altar cards are in place in readiness for a ritual. In addition the Choregos can appoint any member to be a Priest or Priestess for either a specific ritual or for a year and a day. A Priest, when officiating in Temple rituals wears a medallion inscribed with either an inverted pentagram or inverted septagon; a Priestess wears an amber necklace and may also opt to wear a silver ankle chain. The sign of a Choregos is, for men, a plain black ring worn on the left hand. Temple members may wear, for men, a ring set with quartz and worn on the left hand, and, for women, a quartz Necklace.

-Order of Nine Angles-

Manastirea Razboieni se afla la Razboieni-Valea Alba, pe locul unde Stefan cel Mare a încercat sa opreasca valul pustiitor al ostilor turcesti, se inalta in amintirea grelelor încercari din vara anului 1476, unul dintre cele mai valoroase si interesante monumente din judetul Neamt.

PREZENTARE

Intrarea in incintă este arcuita sub turnul-clopotnita asezat la nord-vest. El nu se aseamana cu turnurile construite de Stefan cel Mare si este – fara indoiala – produsul unei epoci mai tarzii. Biserica, in schimb, are acelasi plan cu celelalte ctitorii ale viteazului domn, de la Piatra-Neamt si Borzesti, alcatuind impreuna o categorie distincta in cadrul stilului arhitectonic ce s-a definit atunci. Desi a suferit numeroase prefaceri de-a lungul celor cinci veacuri de existenta, Manastirea Razboieni a fost readusa la forma sa initiala in urma lucrarilor de restaurare din anii 1975-1977, care au indepartat pridvorul de la intrare, turlele ridicate în secolul al XIX-lea si celelalte adaosuri ce denaturau infatisarea întregului ansamblu.

Ca si la Piatra-Neamt, exteriorul este impodobit cu doua siruri de ocnite sub cornisa, cu aceeasi dispunere ce se bazeaza pe repartizarea a două ocnite mici peste una mare. Manastirea Razboieni nu are sanuri laterale iar absida altarului este de forma poligonala, fiind acoperita de noua firide alungite. S-au construit si doi contraforti cam de acelasi tip ca la Piatra-Neamt dar – lucru putin obisnuit si in parte inexplicabil – sunt amplasati de-o parte si de alta la limitele absidei altarului.

Ornamentatia exterioara din Manastirea Razboieni a fost deteriorata de-a lungul veacurilor si a stat apoi ascunsa sub straturi groase de tencuiala, dar lucrarile de restaurare la care ne-am referit au relevat existenta acelorasi benzi de caramida smaltuita si discuri policrome cu bumbi centrali care infrumusetează ctitoriile lui Stefan cel Mare de la Manastirea Neamt, Borzesti si Piatra-Neamt.

Portalul de la intrare prezinta cunoscuta alternanta de toruri si cavete imbinate in arc frant, cu baze poligonale ornamentate. Si in acest caz luneta portalului a fost acoperita cu sculpturi lobate specific gotice, dar care n-au mai fost executate cu aceeasi acuratete si pricepere ca la Piatra-Neamt.

Sistemul de boltire din Manastirea Razboieni se caracterizeaza prin rezolvari constructive proprii acestui restrans grup de monumente. Pronaosul este acoperit cu doua calote sferice sustinute printr-un arc dublou în care se descarca alte trei arce longitudinale dispuse in trepte. Cupola naosului apasa direct pe cele patru arce piezise, iar acestea descarca la randul lor pe arcele dublouri transversale dinspre pronaos si altar. Arcele longitudinale, pe care le regasim si la Piatra-Neamt, sunt etajate si dispuse cate doua la fiecare zid. Trebuie de asemenea sa mai semnalam faptul ca arcele dublouri care sprijina cupola naosului la est şi la vest sunt separate de altar si respectiv de pronaos prin doua inguste boltiri semicilindrice, iar retragerile pilastrilor de sustinere au forma unor console angajate.

In ansamblu, intregul sistem de boltire al monumentului se remarca prin unitate si eleganta, creand privitorului un sentiment de incredere si echilibru interior.

PATRIMONIUL

In tezaurul de nepretuit al mostenirii materiale si spirituale pe care Stefan cel Mare a lasat-o posteritatii, Biserica “Sf. Mihail” din Razboieni-Valea Alba a capatat, inca de la zidire, semnificatii cu totul deosebite, ce pun inca o dată in lumina evlavia si taria de caracter a viteazului voievod.

In primul rand ca, fapt fara precedent, Manastirea Razboieni nu s-a mai inalţat pentru a consemna o noua izbanda a Domnului si a Tarii, ostenii romani fiind nevoiti sa se retraga de pe campul de lupta, după o indelungata si eroica rezistenta, in fata unui dusman ce detinea o coplesitoare superioritate numerica. Scopul strategic de intarziere a inaintarii otomane si de diminuare a fortelor invadatoare fusese desigur atins, dar nu putea fi vorba de înfrangerea inamicului atunci si acolo si de inlaturare a pericolului ce ameninta intreaga tara.

Decizia lui Stefan cel Mare de a evoca printr-o noua ctitorie evenimentele din vara anului 1476 releva o anumita conceptie a voievodului conform careia eroii raman eroi indiferent de rezultatul jertfei lor, iar orice actiune indreptata impotriva Islamului, intru apararea tarii si credintei, era binecuvantata de Dumnezeu si demna de amintit posteritatii.

Pe de alta parte, lacasul de cult, anume Manastirea Razboieni de deosebeste de toate celelalte fiind conceput cu destinatia speciala de a adaposti osemintele celor cazuti in 1476. Dupa doua decenii de la dramatica inclestare, Stefan cel Mare a decis deshumarea celor ce si-au pierdut viata pe campul de lupta, punand ramasitele acestora ca temelie noului asezamant. Aceasta realitate istorica, transmisa prin traditie si evocata indirect in pisania care s-a pastrat, a fost confirmata si de cercetarile arheologice prilejuite de ultimele lucrari de restaurare ce au redat infatisarea de inceput a bisericii. Atunci, desfacandu-se placile de piatra ale pardoselii si efectuandu-se o sectiune pe axul longitudinal al constructiei, a fost descoperit un strat consistent de resturi osteologice umane, cu o grosime inegala dar continuu in intreaga suprafata studiata. Aceste sfinte relicve confera bisericii calitatea de adevarat mausoleu feudal, singurul de acest gen din tara, menit sa adaposteasca osemintele tuturor celor cazuti pentru Tara si Credinta, indiferent de obarsie si de rang.

In acest context, se poate spune ca, fara a se putea impune prin proportii si monumentalitate, Manastirea Razboieni se inscrie printre marile valori ale patrimoniului istoric si artistic romanesc, dainuind peste veacuri ca un simbol al dragostei de libertate si al spiritului de sacrificiu care au innobilat dintotdeauna existenta acestui popor.

Biserica “Schimbarea la fata” reprezinta un monument istoric si de arhitectura religioasa construit din lemn. Din punct de vedere arhitectural, biserica “Schimbarea la fata” poate fi calificata fara nici o rezerva ca fiind una dintre cele mai reusite realizari ale arhitecturii populare in lemn. Intreaga constructie, executata din barne si scanduri groase de brad si de stejar pe temelie de piatra, tradeaza o mana de virtuoz care a fixat in fiecare perete precizie, pricepere si imaginatie. Biserica “Schimbarea la fata” este de tipul bisericilor cu plan simplu in forma de nava, fara sanuri laterale si cu altar pentagonal, clopotnita aflandu-se in imediata apropiere, spre sud. Acoperisul de sindrila imbraca intreaga constructie in mod unitar, fara a sublinia la exterior decat prezenta altarului.

Interiorul din Biserica “Schimbarea la fata” este impartit in pronaos, naos si altar, pridvorul de la apus constituind, fara indoiala, un adaos mai recent (1924). Chenarele ferestrelor si cel al usii de la intrare sunt ornamentate cu incrustatii dense, care alcatuiesc motive geometrice de o meticuloasa executie. In plus, la usa, frecventul decor al snurului in relief reproduce simbolic torurile vechilor portaluri de la intrarea bisericilor lui Stefan cel Mare. Boltirea semicilindrica a pronaosului este rezolvata in mod original, mai ales in ceea ce priveste sustinerea ce se realizeaza in trepte de forma poligonala, ale caror dimensiuni se reduc in partea superioara.

Catapeteasma actuala din Biserica “Schimbarea la fata” este un produs al ultimelor decenii, cea veche neavand nici pe departe forma traditionala. In locul fundalului de lemn sculptat care separa naosul de altar si pe care sunt pictate scenele si portretele riguros stabilite prin canoane, aici se aflau cinci randuri de icoane asezate pe un perete de scanduri, fara a se respecta o succesiune prestabilita.

Aceste icoane insa, in marea lor majoritate, aveau o valoare istorico-artistica deosebita. Este vorba de cel putin trei grupe de icoane distincte ca stil si chiar ca structura plastica, fiind executate, fara nici o exceptie, pe bucati de scandura atent pregatite cu un glet de ipsos. Din punct de vedere cronologic ele acopereau in intregime secolele XVI si XVII, iar ca factura artistica multe dintre ele se impun printre cele mai reusite creatii ale genului iconografic.

Daca doriti un sejur de neuitat in judetul neamt CLICK AICI

Curtea si biserica domneasca

Este situata in centrul orasului Piatra Neamt si, potrivit izvoarelor istorice, acest ansamblu architectural este alcatuit din: Curtea Domneasca, Biserica “Sf. Ioan” si Turnul-Clopotnita. Curtea si biserica domneasca isi are inceputurile in perioada 1468-1475 fiind ctitorit de Stefan cel Mare.

Din Curtea Domneasca s-a mai pastrat doar o parte din pivnitele casei domnesti (unde se afla acum o expozitie muzeala) si portiuni din zidul de incinta. Curtea si biserica domneasca o fost zidita intre anii 1497-1498, monumentala si eleganta, este caracteristica stilului arhitectural moldovenesc din acea perioada imbinand tipul cu plan dreptunghiular si bolti semicilindrice cu cel trilobat si turla pe naos.

Turnul, construit in 1499 din piatra bruta si intarit cu patru contraforturi ce-i subliniaza profilul zvelt, are 19 m inaltime. Foisorul de paza a fost adaugat in epoca moderna.

Anul Constructiei: 1602
Construtor : Nestor Ureche
Locatie: Neamţ

Sumar:Manastirea Secu reprezinta arhitectura moldoveaneasca in perioada secolelor XVI-XVII. Aceasta integrează stilul valahilor si influenţează prin forma sa moldovenească. Aceasta include doua turnuri, unul de mai sus de naos, celalalt de mai sus de pronaos, precum şi două rânduri de arcade oarbe întâmplătoare în jurul fatadei bisericii.

Manastirea Secu

,Manastirea Secu a fost zidita până în prima jumătate a secolului XIX. În acel moment, a fost un mic pridvor adaugat pe fatada de vest. Interiorul bisericii din manastirea Secu a fost repictata in 1850, şi Iconostasul din naos datează din acelaşi an. Există două mici nise stabilite în peretii din camera de înmormântare. În dreptul de nişă este mormântul fondatorului Nestor Ureche, iar în partea stângă, de nişă este mormântul soţiei sale Mitrofana.. Pe fatada de sud este o nişă, în care este mormântul Mitropolitul Varlaam.
Manastirea Secu

Masiva din pricina zidurilor de aparare si turnurilor de colţ, şi clădirilor adiacente care înconjoară biserica de pe toate cele patru laturi. Peretii si turnurile au fost reparati in timpul domniei lui Vasile Lupu. Comemorative de inscripţia iniţial introduse de catre domnitorul Lupu la Neamt, Cetatea este încorporat în turnul de sud-est. Pe inscripţia de piatra este sculptat un rafinat exemplu si anume stema moldoveneasca. Cladirile Monahale au fost reconstruite după teribilul incendiu din 1821.

Manastirea Secu se afla la a circa 22 de km de orasul Targu Neamt. Pricipala cale de acces este data de drumul dinspre Targu Neamt catre Pipirig.Reprezinta printre cele mai importante atractii turistice din judetul neamt datorita vechimii si pozitionarii acesteia.Inconjurata numai de paduri,manastirea are un aspect de cetate fiinda inconjurata de 4 ziduri asemenea unei cetati medievale.

Satanism, Sacrifice and Crime – The Satanic Truth

Due to the plethora of imitation Satanists who abound today (particularly in America) it has become necessary to openly declare the facts about genuine Satanism in relation to Sacrifice and `criminal behaviour’. Such a declaration will establish for all time a permanent record and will expose the fraudulent ‘Satanists’ for what they are – individuals who like to be associated with the glamour of evil and darkness, but who lack the inspiration, courage and daring to be evil and dark. Furthermore, I repeat what I have written before – Satanism is not now and can never be, an intellectualised philosophy just as it most certainly is not in any way ethical or moral. It is an individualized defiance and an individualized striving which vitalizes, which affirms existence in an ecstatic way – as such, it is a way of living which courts danger, excess. It is not nor can ever be, dogmatic just as it never involves submission to anyone or anything. For this reason, there can never be genuine Satanic Churches or ‘Temples’ where Initiates conform to dogma or authority – such things are not for genuine Satanic Initiates but for the deluded, those lacking spirit and talent: in brief, for the manipulated, rather than the manipulators.

Sacrifice:
In genuine Satanism [primal Satanism] sacrifice is accepted, and indeed necessary. In former times, it involved both animal and human sacrifice. Today, however, it involves human sacrifice only – since there are an abundance of suitable specimens, due to the increase in human dross.

Sacrifice is accepted Satanic practice for several reasons. First, it is a test of Satanic character – to kill someone on the personal level (e.g. with one’s own hands) is a character building experience, and today enables various skills to be developed (e.g. cunning in execution and planning). Second, it has magickal benefits (qv. the Order MS “A Gift for the Prince”). Third, it sorts the imitation or toy Satanists out from the genuine – the former find excuses and usually retreat to their comfy, intellectualised world of playing at `Satanic roles and rituals’, or they are genuinely horrified and expose themselves for what they are – gutless cowards who lack Satanic darkness.

However, as explained elsewhere, genuine Satanic sacrifice is always done for a reason – a calculating purpose. [qv., for example, 'Satanism, The Sinister Shadow, Revealed.'] It is never strictly personal – i.e. it does not arise from any desire which is personal, whether unconscious or not.

Further, it is accepted practice that the victims, the opfers, choose themselves. Thus, opfers are never selected at random just as they are never children (although occasionally an opfer may be a virgin). Mostly, the victims, whose removal will aid the sinister dialectic, are tested, and only if they fail these tests will they become opfers. The tests, of course, are unknown to the victim. For example, a series of tests, or `games’ are prepared once the victim has been chosen, and each test or game requires the victim to make a specific choice. One choice leads to another test or game. After a certain number of choices of a certain type, the victim is deemed to have failed, and so chooses their own sacrificial death. Most often, the tests are tests of character – those that are shown to be worthless in character become opfers.

Thus, a number of victims are selected – those whose removal will aid the sinister dialectic of history [qv. 'The Sinister Shadow' MS for an example.]. These are then, without their knowledge, tested. If they fail, they become opfers. [See below, under 'Crime', for an example of the kind of tests that may be involved - the ones for sacrifice are, of course, much more 'testing'.]

The actual sacrifice has two forms: (1) during a ritual; (2) by practical means (e.g. assassination/’accidents’) without any magickal trappings. If (2) is chosen, then a ritual of sacrifice may still be undertaken, but with a `symbolic’ opfer (e.g. a wax figurine named after the actual opfer).

The actual execution of the act of sacrifice – whether during a ritual or otherwise – will be carefully planned, and calculatingly done. This planning will mean the death will seldom if ever be seen as a Satanic act even if it has occurred during a ritual. Today, and in the recent past, most sacrifices are of the second type – i.e. acts of execution undertaken by a Satanic novice ‘in the real world’, involving assassination and ‘accidents’ or viewed by others (e.g. the Police) as seemingly “motiveless crimes”. Further, in genuine Satanic groups, the execution of this act is an essential prerequisite to Adeptship.

The aim of the sacrifice can be either (a) part of a dark ritual – i.e. to presence sinister energies in the causal, causing changes in the world, such changes aiding the dark forces (examples would be the Ceremony of Recalling; the Sinister Calling); or (b) as part of general sinister strategy, adduced via Aeonics. [Note: This latter occurs when a novice progresses along the Satanic path according to tradition.]

Crime:
Crime is not an end, but a means. A criminal act is not done because it is criminal but because the act itself has a purpose or intent – the criminality of that act being irrelevant. This purpose is either to aid self-excellence (build Satanic character) or aid sinister strategy.
Basically, an act is judged not by whether it is illegal (and thus criminal) in a particular country, but rather by its purpose or intent. Or, expressed more simply, by whether that act can serve Satanism in general and self-development in particular. An example will best illustrate this.

A Satanic novice conceived the idea of gaining experience by burglary. The monetary benefits were useful, but incidental to the main purpose. As a Satanist, he of course planned carefully and chose wisely. First, the jobs themselves had to be difficult, challenging and thus interesting – they would require careful planning and delicate execution. So he chose Apartments, and entry mainly via windows and roofs – this needed some training and the acquisition of skills, plus daring and courage. Second, the people to be deprived of some of their belongings would choose themselves – they would be ‘tested’ to see if they were suitable victims. The selection would be by character – according to their nature. This required the novice to use his own judgement and instinct. He would select those who showed they lacked character, breeding, nobility – who lacked, in fact, the virtues of a Satanist [Note: One of the best exoteric descriptions of 'Satanic' character - and also of those lacking it - was given by Nietzsche in his 'The Anti-Christ'. The Satanist adheres to a 'master-morality'.]

The novice selected some Apartments in a city where the pickings would be rich. Then he observed the occupants for some time – watching them, their routines and so on. Next, he arranged for the execution of his tests. Two friends (who were actually Initiates of his Order – or rather the Order he had joined) were enlisted to aid him in this. They would appear, on his signal, and seem to rob him as he lingered near the entrance to the building when one of his chosen victims was near. On the first occasion, the victim ignored the ‘robbery’, and continued on his way. On the second, the next victim came to his aid and actually knocked one ‘robber’ unconscious with a punch, albeit for a short time. Thus, the first victim or mark became selected, or rather selected himself by his actions, and it was from his Apartment that the novice stole some things some days later. Of course, the planning and execution of such a test was difficult – requiring acting, timing, manipulation, daring, zest – in brief, experience in the real world. Following this success, he moved to another target and found some new victims for his test. It was interesting that these tests confirmed the novice’s instinctive assessment of the victim’s character – and thus aided his Satanic judgement.

In this example, the burglary was a ‘crime’, in Law – but, in fact, the illegal nature of the act was irrelevant. The act, and its planning etc., aided the self-excellence of the novice, and thus his magickal development, because it was a Satanic act, not because it was ‘criminal’ – that is, it involved danger, required skill, judgement, daring, and it was real. It was, in a sense, a practical ordeal and its Satanic character meant that its victims were victims of themselves: the act was akin to an act of `natural justice’. To some, it may seem a game – and so it was, but one played in earnest, in which losing meant capture and probable imprisonment (factors which made it interesting and worthwhile). And it was only a few incidents in a life crammed with such incidents – at different levels.

Furthermore, this ‘realness’ is important – genuine Satanists involve themselves with the real world, in real situations with real people and real danger. The imitation Satanists play mental and intellectual and ’safe’ games. The difference is that a real Satanist will actually be an assassin, for example, while the imitation Satanist will dream of being one and will probably obtain a moronic pleasure from watching some fictional story and ‘identifying’ with a fictionalised assassin – or, more likely, will `act out’ such a role in some pathetic pseudo-magickal ceremony and believe he/she has attained something.

Naturally, in the real world things can and do go wrong. But as always, the real Satanists survive and prosper, while the others go under, get caught, give up or are killed. Also, sometimes even the best get things a little wrong – but they learn from their mistakes, they grow in character, in insight, in skill. Genuine Satanists are survivors: they learn and prosper, and die at the right time.
This growth means that a Satanist moves on – there are always new challenges, new delights, new tests of skill, daring, endurance, courage; new insights. A `role’ is only a role – played, then discarded, transcended. Thus, even crime, sacrifice, tests of others, become left behind, given time – they have served the purpose for which they were intended – and a new being is given birth, one more joins the elect. This is simply another way of saying that a Satanist is never trapped by the act, the desires for and against that act, its consequences, or indeed anything to do with that act, whatever the nature of the act. An act, such as a sacrifice or a crime, is a means – to something beyond. All acts are experience. A Satanist is above and beyond acts – a master or mistress of them, rather than a slave to them.

So it is, so it has been and so it will be – for genuine Satanists. Meanwhile, the imitation Satanists will play their word-games, feast on self-delusions, and continue to claim that ‘Satanism’ never involves sacrifice, or criminal acts but is a rather pleasing philosophy which has had a rather ‘bad press’. But, henceforward, anyone who is taken in by these gutless, posturing charlatans will deserve the epithet ’stupid’.

[Hostia]

Order of Nine Angles

CONTENTS

The purpose of the present work is to provide a self-contained and practical guide to esoteric magick based upon the Septenary tradition. This hitherto secret tradition (also known as hebdomadry) is here published for the first time.The present work is clearly written, without any mystification. Part One is a practical guide to becoming an Adept and is essentially ‘Internal magick’ – that is, magick used to bring about personal development (of consciousness and so on). Part Two is an equally practical guide to esoteric sorcery and magickal techniques and is ‘External magick’ – that is, the changing of events/circumstances/individuals and so on according to the desire of the sorcerer/sorceress.

Internal magick is the following of the Occult path from Initiation to Adeptship and beyond, and in the Septenary tradition this path is known as the ‘seven-fold Way’.

Part Three contains a selection of esoteric manuscripts circulated among members of the ONA: they present and explain further aspects of the Septenary system as well as other techniques, both directly magickal and more practical. They are published exactly as circulated.

The techniques given in the present work enable any individual to follow the path to wisdom: to achieve that genuine, individual, freedom or liberation – and this freedom is ‘internal’: the emergence of the Adept, that is, the development of insight, both personal and ‘Occult’.

Of all Occult traditions, the Septenary is perhaps the most practical and direct as a means of attaining this insight.
 

Thorold West

---

PART ONE
 

PHYSIS MAGICK
 

A Practical Guide to Becoming

An Adept
 
 
 
 

0 – A THEORY OF MAGICK

Fundamental to magick is a belief that the phenomenal world of the five senses is incomplete. Magickians believe that we live in a world quite different from the one our five senses show to us – they believe that every living thing possesses, because it is living, certain energies which we as individuals can sense and ‘see’ if we become receptive to them. This receptiveness is one of the aims of magickal or Occult Initiation – and may be said to involve the individual in becoming aware of the essence of things that is hidden by their outward appearance (and this applies to other individuals, as well as ‘things’).

According to the Septenary tradition, these “magickal energies” possessed by things and ‘life’ derive from what it is convenient to describe the acausal – that is, every living entity is a point or region where acausal energies manifest in our causal, phenomenal, universe, the amount and type of this energy being dependant on the type of entity. These acausal energies (which science because it at present deals only with causal entities and energies, cannot describe) may be said to derive from a parallel acausal universe which intersects our causal universe at certain places.

We as individuals, because we possess the faculty of consciousness, re ‘gates’ to this acausal universe. We possess the (mostly latent) ability to ‘open the gate’ to the acausal which exists within our own psyche to draw from the acausal certain energies, and these energies can and do alter in some way both our own consciousness or other entities/energies which exist in the causal. This “drawing of energies”, and their use, is magick. External magick is the use of such energies, directed by individual desire, to bring about changes in the causal; Internal Magick is the use of these energies to bring psychic, internal change.

To draw upon such energies it is usually necessary for the individual to use some form of framework or symbolism, and techniques of external magick use such symbolism to bring both apprehension of the energies and their control. Various systems of symbolism exist – most denoting types of energy by gods, goddesses, spirits or demons. In reality, the actual symbols are of only secondary importance, and a Magickian who is following the path to Adeptship will soon discard such symbols/names/descriptions (and thus External Magick itself) in favor of apprehending such energies as those energies are in themselves. In the Septenary tradition this is done first via the ‘Tree of Wyrd’ (the seven spheres and the pathways connecting them – see Appendix I) and then through the ‘Star Game’. The Tree of Wyrd may b seen as a map of consciousness: both individual (of the psyche) and of those regions other than the individual where the acausal and causal meet. The symbolism of the spheres and the pathways (the Tarot cards, planets, incenses, ‘god-forms’ and so on) are the first or Initiated stage of apprehension of the Star Game.

External magick is divided into two forms or types: hermetic, and ceremonial. Hermetic magick is basically that involving only one or two individuals whereas ceremonial magick involves more and may be said to be ‘formal’ magick involving specific rituals or rites (usually written down and followed exactly) and an organized Temple/coven or group. (Part Two of the present work deals only with hermetic magick of the Septenary tradition – the ceremonial side being covered in such works as ‘The Black Book’.) Internal magick is always individual.
 
 

I – THE SEVEN-FOLD WAY

Physis is divided into seven stages and these seven stages may be regarded as representing the varying degrees of insight attained. In terms of traditional magick, the stages represent Initiation, Second Degree Initiation, External Adept, Internal Adept, Master/Mistress (or High Priest/Priestess), Magnus and Immortal.

Each stage is associated with a sphere of the Septenary ‘Tree of Wyrd’ and some symbolic. For example, the first stage is the sphere of the Moon and is associated with Quartz, the alchemical process ‘Calcination’, the word ‘Nox’ and the three Tarot cards 18 Moon, 15 Lucifer, and 13 Death. Each sphere is regarded as tripartite in nature, representing the unconscious aspect, and the ego aspect, and the self aspect. These aspects represent the gradual evolution of the ‘energy’ of the sphere since each sphere may be regarded as archetypal in nature – the three Tarot cards showing the aspects of the archetype. Appendix I gives the details of the seven spheres – their attributions and so on.

Physis is essentially a means which enables an understanding of the forces associated with each sphere: an experiencing of those forces associated with each sphere: an experiencing of those forces as they are in themselves enabling what Jungian psychology understands as the ‘withdrawing of projections’. This withdrawing creates the ‘self’ from the ‘ego’ – it is an expansion of individual consciousness, and represents what is often known as enlightenment.

The means of Physis are the Grade Rituals associated with each sphere, and the Star Game. The Grade Rituals are practical tasks, essentially two-fold in nature. The first part consists of a series of studies, meditations and the achievement of certain personal goals specified according to the sphere associated with the particular Grade Rituals, while the second part is the performance by the individual of a very specific ‘ritual’. This ritual is simple in both form and content. Ritual here means a method of undertaking something in which the details are faithfully repeated. This faithful repetition is important, because by following the procedure exactly the required changes in consciousness are produced.

In the early stages the seven-fold Way is easy, but it gradually becomes more difficult, demanding a great deal of commitment. Genuine Adeptship and enlightenment must be worked for – they are attained, by the individual, and never given as gifts. The first two stages may be said to represent a confrontation with the shadow aspect of the psyche of the individual – and an integration of this aspect followed by transcendence, giving thus a new synthesis. The third stage may be said to be a confrontation with what Jung has called the ‘anima/animus’: the power and fascination of love, eros. The fourth stage represents the emergence of the ‘self’ from a fusion of ‘ego’ and ‘unconscious’. The fifth stage represents the development, within the individual, of wisdom – an understanding beyond the self.

Each stage has an alchemical process associated with it, representing the means and the insight attained: for example, the process for the second sphere, Mercury, is Separation – and the form this takes is ‘indulgence’. The Grade Ritual associated with this stage is in a sense a symbolic representation, psychological terms, of the alchemical process.

Those who wish to follow the seven-fold Way should undertake the Grade Rituals in order, beginning with that of the first sphere – Initiation.

Each stage of the seven-fold Way provides you with both personal (i.e. ‘emotional’) and magickal experiences, and these experiences are consolidated during the next stage. In short, the stages provoke, by their nature, self-insight, and this insight is a gradual process of learning.
 
 
II – STAGE ONE – INITIATION

Initiation here simply means a willingness to follow the seven-fold Way. It is the opening of the gate that leads to the path, the first part of which is downward or ‘shadowed’.

Thus, the first stage may be said to be an acceptance of certain hidden forces (within ourselves). To undertake the Grade Ritual first find a suitable outdoor locality – if possible within the vicinity of a stream/river or lake.

The ritual should be undertaken on the night of the Full Moon. You will require the following items:

Civit perfume/oilSilvers/white colored candles

Square of parchment

Silvers pin

Quill-type pen.
 
 

The ritual is begun at sunset. Bathe in the stream/river/lake and afterwards rub the oil into your body. You may if you wish then change into a black robe. Then, in a comfortable position (the position itself is not important only that it is comfortable for you) visualize for several minutes the following symbol or ‘sigil’:

 

Following this, light the candles (which are best placed in lanterns if outdoors), prick your left thumb with the pin and, using the pen, inscribe the following sigil on the parchment with the blood:

Shows this parchment to the West, then South, then East and North, saying at each point: ‘With this sign I begin my quest!’ Then burn part of the parchment in one of the candles and then cast the remains into the river/stream/lake. After raise your arms and visualize the moon (or look at it if it is visible) imagining energy flowing down from the moon to you – visualizing the energy as filaments, silver in color, which spread from the moon to engulf you, surrounding you with light.

After the visualization, extinguish the candles. The ritual is then complete.

The following day (or as soon as possible thereafter) begin the workings with spheres. For this you need a Tarot pack (see III – The Tarot if you wish to use the ‘sinister’ one recommended for the seven-fold Way) as well as somewhere to undertake the workings. Ideally, the workings should be done in a room/area used only for magick, this place being furnished according to your own taste with impedimenta suggestive for the Occult – for example, there might be an altar covered with a black cloth on which is kept a crystal sphere (or tetrahedron), candles of various colors, the Tarot pack itself and so on. What is important is that you choose the furnishings and feel comfortable with them – they should be suggestive of the hidden world of magick. A few items, well chosen, are much more effective in creating the right atmosphere or aura than a whole collection of artifacts. Aim to keep the area of your working incensed – using an incense appropriate to the sphere you are dealing with (see Appendix I). Also, when working, use only the light of candles.

Workings involving the seven spheres are basically exercises in meditation. The workings begin in order – that is, Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn. Each working should last about an hour, and be begun after sunset. Only one working should be done on any one day.

To begin a working, assume a comfortable position and then chant or vibrate three times the word appropriate to the working (see table below). Then concentrate on the sign below or ‘unconscious’ symbolism of that sphere as represented by the appropriate Tarot card (for example, for the Moon: 18 Moon). Imagine yourself as part of the landscape depicted.

 

Sphere	Word	Symbol	Magickal Working
Moon	Nox	Horned Beast	Shamanism
Mercury	Lucifer	Inverted pentagram	Ceremonial ritual
Venus	Hriliu	Dragon	Trance; sex
Sun	Lux	Eagle	Oracle; dance
Mars	Azif	Inverted septagon	Sacrifice
Jupiter	Azoth	Star Game	Star Game
Saturn	Chaos

(See also ‘Alchemical process’ in Appendix I)

Thus, for instance, for the card 18 Moon you should imagine yourself in the desert, walking along the path toward the crumbling towers. You walk between the towers and see the scorpions on the half-buried book. Then you might decide to pick up the book and see what it contains, or peer into the towers where the hunched, dark, shapes are hiding or continue long the path toward the mountains. You might do all these things – the choice is yours.

Following this, you concentrate on the next image, the Ego stage (for the sphere of the Moon this is 15 Lucifer) – visualizing yourself as part of the image. Then you move onto the next image, the Self stage (13 Death, for the Moon) and the procedure is repeated.

Each working is a journey into the archetypal world of hidden and higher consciousness, and you should undertake each journey in the spirit of adventure and as something real. Dream yourself into the worlds depicted – stop and converse with the beings you meet, discover where a path leads, what is over the horizon and so on.

You must make a conscious effort to change the images in succession – that is from the Unconscious to the Ego and the Self.
 
 

Unconscious	Ego	Self

Spend as much time as you wish with each image, but always complete the sequence and always make a conscious decision (when using the last image) to end the working – saying ‘It is complete and I return to the world of my home.’ As soon as possible thereafter write an account of what you felt and experienced.

A successful working should leave you with a feeling of loss – with the ordinary world appearing rather devoid of interest, and rather dull. After writing your account of the working, spend at least half an hour relaxing. Then leave the working area, bathe and change into other clothes. It is often helpful if you undertake the workings in a robe bought or made specifically for he workings and rituals of the seven-fold Way.
 
 

III – TAROT

 

Every initiate should draw and paint (or at least commission such from a good artist) their own Tarot pack, using the guidelines given later in this chapter.

To read the cards for an individual, the individual cards are seen and interpreted in relation to the others around them. This is done because the cards are symbols of how certain energies have, are and maybe influencing the person for whom the reading is being done – and these energies are never static, or in isolation.

The essence of initiated readings is empathy: an awareness of the energies within, around and external to the individual, and the cards are used to ‘focus” these energies in consciousness. To aid this, the setting of the reading should be imbued with magickal anticipation. This is easily achieved – for example by using one candle – having no other persons present than the individual foe whom the reading is being done, laying the cards out on a black cloth kept for this purpose, burning one particular incense whenever you do a reading (and never using that incense for any other purpose). Ideally, the room/area where the reading is undertaken should be quiet and calm.

Two types of card layout may be used. These follow you shuffling the cards in a mindful, calm way after which the client cuts the pack three times, laying each cut beside the other. Choose which cut you feel is appropriate and use the cards in that pile, starting with the top card.

The first layout is the ‘Celtic’, the second the ‘Septenary’.

Celtic

[Note: for correct Celtic representation see Naos Image scanned directly from a copy of Naos.]

In this, the second card is placed across the first.

1. Represents the client.
2. The predominant influence which is acting against them, ‘crossing’ etc.
3. Is what is in the distant past (which may be an unconscious influence over the present).
4. The recent past (and also the subconscious energies).
5. The present.
6. The immediate future.

7, 8, and 9 the future at intervals, and 10 the outcome.There are also other influences which must be considered. 4, 6, 9 and 10 are how positive energies flow (via 2) – 3, 6, 8, and 7 the negative ones. 3-2-10 are how the unconscious influences can be made conscious (i.e. controlled or circumstances altered) in a positive way. 5-2-7 is how the present will evolve to enable 10 to arise – or conversely, how to prevent 10 arising.

In undertaking a reading two important principles should be understood. First, the interpretation of each card is not rigid – the meanings suggested by each card should arise in your mind naturally, that is, they should be intuitive and spontaneous. For this reason, ‘book’ interpretations and of particular cards must be avoided. This intuitive approach enables the cards to be used correctly – as mediums to awaken he psychic faculties.

The second principle, is to have all the cards upwards: there is no meaning in ‘reversed’ cards – because what is ‘reversed’ is covered by the ‘unconscious’ patterns/flow considered in each reading.
 
 

7

5            6

4

2            3

1

Septenary

Here the cards are related to the planetary/sphere aspects – e.g. 5 is the sphere associated with Mars.

These relations (in terms of energies) should be consider as well as the following:

1 Are unconscious factors,
2 and 3 the past (and the unconscious becoming more conscious);

4. The present,

5 and 6 the immediate future and beyond, and 7 the outcome.

In addition, 1 – 2 – 5 are negative elements/energies; 1 – 3 – 6 positive. 1 – 4 – 7 what needs to be done to bring 7 (or, again, prevent it from arising).

In both this and the Celtic pattern all combinations should be seen as how energies flow and change, or become altered through the other influences present. Intuition should enable the practical manifestation of these energies to be understood – e.g. a particular influence might represent an actual person or event in the client’s life.
 
 

THE SINISTER TAROT

[More observant initiates/adherents might take notice of some differences between the descriptions of the tarot in herein and the images as drawn by C. Beest. The tarot here is described in terms perhaps somewhat impertinent to the realm of internal magick, but nevertheless practical for various applications. -- V. Thornian]

The Major Arcana has twenty-one cards, and there are eleven cards in each suit – the four ‘Court’ cards (High Priest, High Priestess, Warrior and Maiden), the ace and six others numbered two to seven.

There are four suits: Wands, Pentacles, Swords and Chalices, each having many attributions, some of which are listed below.
 

High Priest	High Priestess	Warrior	Maiden
Sylphs	Gnomes	Salamanders	Undines
West	South	East	North
Air	Earth	Fire	Water
Capricorn	Cancer	Libra	Aries
Wands	Pentacles	Swords	Chalices

These four are symbolized, in each suit, in the same general way (see table below) – the variants depending on the suit. For instance, the card the High Priest of Wands would depict the Priest holding a wand, while the card the High Priest of Swords he would bear a sword. The predominant color of the card would depend on the planetary attribution –

Wands is Mercury,Pentacles is Moon,

Swords is Sun

And Chalices is Venus.
 
 

This means that for Wands the color is Yellow (the Unconscious aspect),

Merging to Black (the Ego aspect)

And Blue (the Self aspect).

For Pentacles the colors are Blue, Silver and Green;
For Swords, Orange, Gold and Red;
For Chalices, Green, White and Silver.

 

Priest	Priestess	Warrior	Maiden
Bearded man	Beautiful woman	Young man	Young woman
Barefoot	Throne on Earth	Horse	Near water
Cloak	Robe	Naked	Naked
Wolf	Leopard	Eagle	Owl
Mountains	Glade	Desert	Altar
Staff	fruit	Sword	Crescent moon

Thus the High Priest for all suits is depicted as a bearded man, standing/walking barefoot wearing a cloak. He carries a staff, a wolf is near or beside him and he is set in or against a background of mountains.

The impression given by the cards of the High priest should be of wisdom, that of the High Priest fecundity (and veiled sexuality – i.e. sexuality suggested rather than obvious); that of the Warrior, strength and courage; and of the Maiden, overt youthful sexuality.
 

The Four Aces:
These represent the base of the elements
 

Wands	White brilliance combining through indigo and black into the shape of a wooden wand.
Pentacles	Green molded into a tetrahedron enclosed by a pentacle (a circle inscribed with an inverted seven pointed star). Around the pentacle – swirling violet and blue.
Swords	A red/orange sword plunging into a golden chalice. Around – yellow stars on background of purple. The stars include the constellation of Orion.
Chalices	A blue/green chalice overflowing with blue/red/green liquid. Around – blue and white mist-suggesting trees.

Two-Seven:

These are increasing emanations of the element containing the number of symbols appropriate – e.g. the seven of wands, seven wands.

The number of the card gives the appropriate colors – 2 is Jupiter, 3 Mars, 4 Sun, 5 Venus, 6 Mercury and 7 Moon. Thus the colors for 7 are Silver, Blue and Green.
 

The Major Arcana:

0 – The Fool

Brightly clad young man stand on the edge of a cliff, looking upwards. He is holding a flute as if ready to play and a dog is biting at his heel. Above his head a beautiful butterfly hovers. A crescent moon is in the twilight sky.

1 – The Magickian

A young man wearing a black cloak stands beside an altar from which incense is rising. On the altar are a golden chalice and a tetrahedron. Around him are flowers (some of which are trampled) and in the background, stars – the constellations of Leo and Virgo. His left hand is held down, pointing to Earth while his right is raised and holds a wooden wand, carved (in runes) with the word ‘Desire’. Around his neck is an inverted pentagram.

2 – The High Priestess

A beautiful young woman who is naked stands beside a tetrahedron on a mountain ledge. Behind her is a small entrance to a cave which is suffused with a violet light. She wears a crescent moon headdress. Small flowers cling to the bare rock. In the valley below the ledge is a river, while cirrus clouds fleck the blue sky.

3 – Mistress of Earth

A mature woman of beauty, naked from the waist up. She is seated on a rock and in one hand holds a hazel wand whose upper end grows a flower. On her right side sits a swan which is piercing its own breast from which blood drips to feed its three young who gather round. On the other side sits an eagle, while around, human skulls lie with flowers growing through them. To the left are trees, their limbs like arms, and in the distance, a valley and mountains.

4 – Lord of the Earth

A man in crimson robes lined with purple stands overlooking a forest and the distant sea over which the sun rises. He rests his left foot on the body of a man in a white, bloodstained cloak from whose chest a sword is protruding. The dead man has the same face as the standing figure. A wolf is sitting beside the dead man, looking up at the standing figure above whose head flies an eagle. In his right hand the standing figure holds a tetrahedron which is glowing indigo and red.

5 – The Master

A man dressed in black wearing a scarlet cloak fastened by a silver chain stands beside a large tetrahedron. Inside the tetrahedron a young man and a young woman, both naked, are kneeling and embracing. The background is dark, except for a high archway through which a dim light enters the chamber – the tetrahedron being in the center of the chamber. The man is bearded and smiling slightly.

6 – The Lovers

A young man and a young woman, both naked, stand facing each other holding hands. They stand in a glade of trees within a circle of stones. The woman wears on her head a garland of flowers. Outside the circle of stones, a sword, dagger, robes and chalice lie as if discarded – while in the center a small wood fire burns. In the sky is a full moon. Around one of the stones, a snake lies coiled.

7 – Azoth

A strong man dressed in animal skins stands grimly beside a plinth on which is a large, glowing sphere. In the center of the sphere is a blackness where stars shine. The man is guarding the plinth, and carries an axe and a club. He holds a wolf on a chain which is snarling at the white-robed woman walking toward the plinth bearing an offering of incense in a thurifer. In the distance, the sun is setting and a crescent moon hangs in the sky. The ground is like red, stony desert and behind the woman is the faint outline of a green dragon.

8 – Change

A masked woman dressed in green (flecked with blue) stands beside a large Septenary Star Game. She is holding one of the pieces in her hand as if to place it on a higher board. To the left is a verdant garden; to the right, a desolate plain baked dry by the yellow sun – the Star game lies on the boundary. The woman is smiling. One of the pieces of the game has fallen onto the plain and from it a butterfly is emerging.

9 – The Hermit

A bearded man dressed in brown with a leather belt from which hangs a purse, stands on a ledge among snowy mountains. He looks into the distance. In one hand he holds a staff, and in the other a crystal which is glowing. At his feet a wolf lies asleep.

10 – Wyrd

A large ash tree whose branches make a canopy. Three women in long green dresses stand around a small pool of bubbling liquid. One of the women is smiling and throwing small glowing spheres into the liquid. Another holds a snake which is coiled around her hand, while the third looks intently into the crystal tetrahedron she holds in her hands. Behind the tree a hooded figure stands, shielding his face with his sleeve and hand.

11 – Desire

A naked woman stands beside a lion. Her hand rests on its head; her other hand holds a golden chalice from which drops of white liquid fall to the ground. Where they touch the earth, flowers grow, while around is a red-orange rocky desert. The sky above is a deep blue, except for the distant horizon, which is red-yellow, as before sunrise. Near this horizon, a brilliant star is visible.

12 – The Hanged Man

A young man lies upside down, hanging from the branch of an oak tree by one foot. His clothes are green, and from a leather purse which is attached to his belt small spheres are falling to the ground. One of his eyes is closed, and from it a few drops of blood fall. A serpent lies near the base of the tree, and a raven flies nearby. The earth around is flat and barren – orange-brown in color.

13 – Death

A pile of human skulls, forming a pyramid, lie near the edge of a cliff. Below, is a valley with a river and beyond, a forest burning, darkening the sky with smoke. The sky near the cliff is bright blue. Near the skulls, a torn black flag bearing an inverted pentagram flutters in the breeze. Beside the banner, a tall beautiful woman with flowing blonde hair stands with her arms folded looking toward the burning forest. She wears light Greek armor and a bow is slung across her back, while a quiver of arrows is attached to her belt. Beside her squats a dwarf dressed in bright clothes. He is grinning and wiping his blood-stained knife on his sleeves.

14 – Hel

A stern faced woman, pretty except that one of her eyes is shriveled, stands beside a dark lake enclosed by trees. She wears an almost transparent white robe which emphasizes her beauty of body. She is throwing small multi-colored crystal spheres into the lake at whose far end is a man’s head, just visible above the surface. An expression of horror is on the face. In the sky is a rainbow and a hovering bird of prey.

15 – Lucifer

A handsome man is standing naked on a dais below which stand a young man and a young woman embracing. They are both naked. The handsome man holds a broken chain in on hand, and flames of fire in the other. Beside him is a snarling wolf, and on the other side an older bearded man holding an animal horn. An inverted pentagram is inscribed on the dais, while beside it lies a broken human skull out of which a beautiful flower is growing. Above the flower is a butterfly.

16 – The Tower

A castle rears up among rocks. One of the higher towers is struck by lightning and from it falls a man. The lightening has shattered some of the stone of the tower which falls toward the ground. The sky is dark. A young woman, dressed in white, stands near the gate to the castle, looking toward the tower and smiling.

17 – The Star

A beautiful naked woman with long flowing hair is crouched beside a stream, pouring liquid from the chalice in her hand. The stream is in a valley, surrounded by mountains. Downstream, it is fertile with trees, flowers and shrubs. Upstream, all is rocky and barren. The sky is bright blue containing a pattern of seven stars which form an inverted septagon.

18 – The Moon

A yellowish desert path leads toward two crumbling, ornate towers. Desolate mountains are in the distance. Inside the towers, are two indistinct hunched shapes with glowing eyes. Between the towers, and on the path, a large book lies half-buried in sand. Several scorpions are on and around it. In the foreground is a dried-up water hole beside which is a camel’s skull, and from one of the cracks a snake is slithering.

19 – The Sun

A brilliant, golden sun is rising behind snow-capped mountains around which an eagle swoops. In the foreground is a plain containing a circle of nine stones in which black robed figures dance around a fire. Near the circle is a hole in the ground from which the head of an imp is visible, watching the dancers and smiling. Beyond the stones is a path toward the mountains on which a bearded man is walking, holding a staff. His back is almost to the dancers.

20 – The Aeon

A bearded man sits at a table opposite a woman in a semi-transparent red robe. The man is dressed in black. On the table is the Septenary Star Game. To the left are the crumbling remains of a stone building, some areas of which are covered by ivy and grass. To the right is a tall, jagged stone. The man and the woman are looking toward the distance where a full moon and some stars are visible above the horizon. A burning city is indistinct on the horizon. A rent has appeared in part of the night sky and through it Dagon-like shapes are emerging.
 

 

IV Stage Two – Second Degree Initiation

The first part of this stage involves you in finding a companion of the opposite sex – someone with whom you feel an empathy and with whom you feel you can work. This person should have an interest in following the seven stages, and should undertake stage one, as above.

The second part involves you both in conducting a ritual together. This takes place on the night of the new moon, where the ‘roles’ of Priest and Priestess are assumed. The ritual should be undertaken outdoors, in an isolated spot and if possible on top of a hill. The only item required is a quartz crystal – the larger, the better. A naturally occuring shape can be used, although a crystal shaped as a tetrahedron is ideal. The ritual begins at sunset, both participants being naked.

The Priestess begins the ritual, holding the crystal in her hands and chanting seven times:

“Ad Lucifer qui lætificat juventutem meam!”

The Priest then places his hands on the crystal and chants the same phrase three times. The priestess then lies on the ground with her head north, the Priest arousing her with his tongue before the sexual union begins. During this, both should visualize a hole appearing in star-studded space and energy emerging from this ‘Star Gate’ and flowing down to them, suffusing them with its light and power. The Priestess should visualize this energy as then being drawn into the crystal. After her climax of ecstasy, she buries the crystal in the earth of the hill, and both chant over the spot:

‘Aperiatur terra, et germinet Lucifer!’

They then dress, and depart from the place of the ritual.

It should be noted that in this ritual – as elsewhere – Lucifer is regarded as the light-bringer: Prometheus, the bringer of Thought, the one who seeks to know.

The third and final part of this stage involves you in setting yourself a difficult physical goal, and striving to achieve this. For instance, aiming to run 20 miles in 2 ½ hours or less, cycling 100 miles in under 5 ½ hours.

Such a goal should involve you in training for some weeks or months. This training should begin as soon as you have decided to undertake the second stage of the sevenfold Way, and once the goal is achieved you may attempt the third stage, associated with the Grade Ritual of Eternal Adept. This physical goal is a necessary compliment to the magickal / physiological ones, and essentially develops your desire or will to succeed. When choosing a goal, make it realistic, but also difficult.

During this second stage, continue with the ‘magickal diary’ begun in stage one (describing in that stage your workings with the spheres). This diary should contain details of your thoughts / feelings regarding your relationships with your companion, your training for the physical goal, and a record of the ritual of the second part of the stage.
 

 

V Stage Three – External Adept

The first part of this stage involves you in constructing, and learning to play (if possible with your companion) the Septenary Star Game (see chapter VI).

The second part involves undertaking the Grade Ritual of External Adept. This ritual should be undertaken on the night of the new moon – and you should go to some trouble to find a suitable locality. This locality must be an isolated hill-top, miles from any human habitation, and should be devoid of trees, giving thus an unobstructed view of the sky. If possible choose a night when the stars are visible.

You should dress all in black and take nothing with you except the clothes you wear – for example, no torch or other means of light. As dark approaches lie with your head east, directly on the ground. Your task is to remain lying unmoving without sleeping until dawn. During the darkness you should think about the two stages undertaken previously – particularly about your relationship with your companion. Once you have clarified your thoughts and feelings on these and other matters, turn your attention to the stars -–observing them and their slow movement across the sky. At dawn, bow to the rising sun (or in the direction of it), and leave the hill. As soon as possible write in your magickal diary your thoughts and feelings during the night.

You must be honest with yourself about your feelings: as you must be honest about the success of the ritual. Since your aim was to lie still without moving or falling asleep, you must realize that if you did fall asleep or move, then the ritual is not a success – and must be done again, until you succeed. It is basically a test of your will and a ‘coagulation’ (see ‘The Alchemical Process’) of your feelings, experiences and so on.

Those who desire a more difficult test should try the following version of the ritual (which is not obligatory).

Arriving in Cairo (Egypt) take the desert road from the city past Medinet Sita October (6^th of October City) that goes to Bahariya Oasis and thence to Farafra. Stop about 100 or so miles from Cairo and spend the night away from the road in the Sahara desert. Return to Cairo the next day. Your isolation in this location will be complete.

At the time of writing, there is a bus service (one bus a day in each direction) between Cairo and the Oasis of Bahariya. Intrepid individuals might try cycling along the road from Cairo. Whatever means of transportation are used, the ritual is the same in detail as that given above.

Both versions should be undertaken without any assistance by others, and involve only yourself.

The third part of this third stage involves you undertaking the workings with the seven spheres again – but this time with your companion (or another one if circumstances have changed). Follow the same procedure as for stage two except both of you should concentrate on the same image at the same time and agree beforehand to explore the scenes together. After each working, discuss the experience with your companion, and write about it in you magickal diary.

A facsimile edition of Naos: A Practical Guide to Becoming An Adept as distributed by the ONA in 1990 e.n. is now available as a free pdf download from an Australian associate of the ONA:

http://www.lulu.com/content/2393119

This facsimile edition is a direct photocopy of the original typewritten ONA MSS, as circulated among members.

GRECIA ANTICA – INSTITUTIILE CETATII ARHAICE
SANCTUARE SI TEMPLE IN GRECIA ANTICA

O sa incep prin a prezenta etimologia cuvantului templu.

In greaca veche ὁ ναός,/ho NAOS se traduce prin “locuinţă sau sălaş”, in limba latina este templum.

Templul a fost un edificiu sacru in care se oficia serviciul religios, inchinat zeului ce era divinizat si adorat de anumite popoare antice, printre care si grecii.

La inceput sacrificiile si ritualurile in cinstea zeilor respective aveau loc in afara templului.

Templul de asemenea putea fi un depozit votiv.

Pana prin secolul IX I.Hr.grecii construiau temple din caramizi suprapuse din lut, apoi, odata patrunse in arta elena, ordinele dorice, corintice si ionice au revolutionat arhitectura greaca.

Sanctuarul reprezinta partea sacra a templului, fiind cunoscut si sub numele de altar si fiind interzis profanilor.

Sanctuarul este un loc de cult, in limba greaca fiind numit naos sau sanctuarium in latina.

O sa incepem cu templul zeitei Aphaia / Ἀφαία construit special pentru aceasta divinitate, aflat pe insula Aegina, la 30 de km de Atena, in Attica.

Sub hegemonia ateniana, zeita Aphaia a fost identificata cu Pallas Atena, Artemis sau Britomartis.

Templul a fost construit in secolul VI i.Hr.pe locul unui alt templu vechi, fiind distrus la finalul aceluiasi veac, ramasitele fiind ingropate in pamant pentru conservare.

Pausanias a fost cel care a mentionat pentru prima data in operele sale despre templul zeitei Aphaia, in secolul II d.Hr.

Sanctuarul dedicate zeitei Aphaia a fost ridicat in varful unei coline de aproximativ 160 m in partea de nord-est a insulei Aegina

Templul de la Didyma / Δίδυμα a fost un templu ionian inchinat zeului Apollo, situat in orasul din zilele noastre numit Didim, in vestul Turciei, pe coasta marii Egee.

In fosta Ionie a fost intrecut ca marime si splendoare doar de templul Heraion de pe insula Samos si templul Artemisei din Efes.

In present acest templu se afla printre cele mai bine conservate temple apartinand antichitatii, fiind vizitat de zeci de mii de turisti annual.

Templul a fost contruit in jurul anului 300 i.Hr pe locul unui alt templu vechi, de secolul VI i.Hr,numit se pare Didymaion, fiind inconjurat de doua siruri de coloane, care pornesc ca doua aripi spre dreapta si stanga lui.

Aceste coloane inconjurau o camera sacra, care adapostea statuia marelui zeu Apollo.

Aceste coloane sunt in stilul ionic si au 19.5 m inaltime constituind o mare impresie din grandoare pe care acest templu sfant o avea acum mai bine de doua mii de ani.

Pausanias de asemenea a vizitat acest templu iar Pliniu cel Batran a scris despre acest templu inchinat lui Apollo.

Un alt templu al lui Apollo se afla la Delphi (sau Delfi) fiind localizat in partea centrala a Greciei, la nord de Golful Corintului.

Numele de Delphois / δελφύς-delphus inseamna “uter” si reprezinta un vechi epitet al Mamei Mari Terra Mater sau Gaia, simbolizand femininul Pamant.

In aceasta locatie se afla un intreg complex spiritual, originile acestui complex fiind pre-elene.

Mnaseas din Patras, discipolul lui Eratosthene ne spune ca locuitorii din Delphi erau de nationalitate Hyperborei (fragment facand parte din Istoria Grecilor III pag. 153 frag. 24.).

Clearch din Soli,discipolul lui Aristotel, ne spune ca Leto (Latona) dup ace a nascut pe Apollo si Artemis (Diana) a venit la Delphi istoria grecilor Ed.Didot II pag. 318, frag. 46).

Locuitorii din Delphi adresau in fiecare an rugaciuni lui Apollo, ca zeul sa vina in timpul verii de la hyperborei la ei. (Preller, Griech Myth I 1854 pag. 157-158).

O alta legenda spune ca Apollo, dorind sa se razbune pe odiosul Python pentru raul pricinuit de acesta mamei sale Leto, il cauta pe Python, il gaseste, apoi il ucide cu sagetile lui care nu ratau niciodata tinta.

Apoi Apollo ingropa cadavrul lui Python in locul unde se afla orasul sfant Delfi, punand acolo temelia unui altar si al unui oracol, pentru a profeti oamenilor dorintele tatalui sau, Zeus.

Cum zari pe mare niste marinari cretani, Apollo pune acesti marinari sa aibe grija de oracolul din Delfi.

Acestia au fost primii preoti ai oracolului.

Un alt mare templu dedicate zeului Apollo se afla in Arcadia, la Bassae, fiind cunoscut si sub numele de “Templu lui Apollo Epicurius”.

Constructia lui se situeaza la jumatatea secolului 5 i.Hr.

Templu a fost dedicate lui Apollo Epikourios (Apollo Ajutatorul) si a fost construit de arhitectul Iktinos.

Pausanias a mentionat acest templu in scrierile sale.

In present face parte din patrimonial mondial UNESCO.

Templul lui Zeus din Olympia, partea de vest din Peloponez, locul unde aveau loc jocurile olimpice in perioada clasica, comparabile cu jocurile Pitiene tinute la Delphi.

Aici se afla o statuie imensa ce reprezenta pe Zeus, construita din fildes si aur si facand parte din Cele Sapte Minuni ale Lumii, opera a marelui mester Phidias.

Se spune ca statuia a fost gazduita la inceput in atelierul lui Phidias unde a fost creata statuia, urmand ca acel atelier sa fie transformat in templu.

Sapaturile din jurul templului de catre arheologii germani la sfarsitul secolului XIX au ajutat si la descoperirea statuii lui Hermes de Praxiteles si a stadionului, unde se desfasurau intrecerile sportive.

Acest sit a fost inscris in 1989 pe lista patrimoniului cultural mondial UNESCO.

Templul zeitei dragostei Afrodita (Venus la romani) se afla in orasul antic Aphrodisias in Asia Minor, vestul Turciei de azi.

Marele Templu Olimpian (Olympieion) al lui Zeus (Ναός του Ολυμπίου Διός or Naos tou Olimpiou Dios) se afla in centrul orasului Atena.

Constructia acestui templu incepe in secolul VI i.Hr. in timpul tiraniei ateniene fiind terminat in timpul imparatului roman Adrian in secolul II d.Hr.

Durata lui nu a fost foarte mare,in urmatorul secol fiind distrus de o invazie barbara, lasand doar ruine.

Templul este localizat la aproximativ 500 m sud-est de Acropolis fiind construit in stilul corintic.

Un alt mare templu al antichitatii a fost dedicate zeitei Artemis, sora zeului Apollo (Artemision, latina Artemisium, Diana la romani, Artume la etrusci, probabil Bendis la traci) care se afla in faimosul oras Efes, vestul Turciei, la 50 km sud de orasul Izmir.

Acest templu a fost ridicat in anul 550 i.Hr perioada cand orasul Efes se afla sub Imperiul Ahemenid, facand parte din Cele Sapte Minuni ale Lumii.

Se spune ca durata constructiei acestui templu a fost de 120 de ani.

Cladirea avea 51 m latime si 105 m lungime.

Acoperisul era sustinut de 127 coloane fiecare masurand 18 m inaltime. In interiorul acestui templu se afla statuia zeitei Artemis, inalta de 2 m, fiind acoperita cu aur masiv si argint.

Philon,un mare architect atenian, a spus despre templu:

“Am vazut zidurile din Babilon, am văzut gradinile din Semiramis, am vazut statuia lui Zeus din Olimp, Colosul din Rodos, piramidele.

Dar cand am vazut templul din Efes, celelalte minuni au disparut ca in ceata.”

La 22 iulie 356 i.Hr., templul a ars intr-un incediu.

Se spune ca un om numit Herostratus a aprins focul, si ca si el a murit in foc.

Istoria acestui om este una din cele mai dramatice si pline de invataminte din antichitate.

El nu se deosebea prin nimic de semenii sai,insa,in dorinta de a se mentine in constiinta oamenilor si in istorie comite aceasta crima.

De aici a luat nastere expresia “Slava lui Herostrate”.

Legenda spune ca in noaptea in care templul a ars, s-a nascut Alexandru cel Mare, iar Artemis a fost prea ocupata cu nasterea lui si nu a avut grija de templu.

In 356 templul a fost reconstruit de catre cetatenii orasului Efes, dar a fost darmat odata cu aparitia crestinismului.

Ne intoarcem din nou in Atena unde avem Templul Atenei Nike,aflat pe Acropolis,fiind cel mai vechi templu ionic de pe Acropolis.

Templul zeitei se afla la in partea dreapta de Propylaea, intrarea sacra in Acropolis.

Templul mai purta numele si de “Templul Victoriei neinaripate”.

Constructia templului a fost terminate in 410 i.Hr. si avea ca scop comemorarea victoriei grecilor asupra persilor, fiind decorat cu ilustratii ce reprezentau scene de lupta de la razboaiele medice.

In vremuri vechi,atenienii aduceau omagii “fara aripi” zeitei Atena Nike astfel incat zeita sa nu poata zbura dintre ei.

Hefaistos (Ἥφαιστος Hêphaistos) la romani Vulcan,era zeul metalurgiei,metalelor,focului si era protectorul fierarilor.

Templul lui numit Hephaisteion (Ηφαιστείον) sau Theseion (Θησείον) se afla in partea de nord-vest fata de Agora din Atena.

A fost construit in stilul Doric,in perioada 449-415 i.Hr fiind inaugurat oficial in 416 sau 415 i.Hr.

Nu se cunoaste numele arhitectului,dar putem spune despre acest templu ca a fost construit din marmura masiva si bucati de calcar.

Dimensiunile templului sunt de 13.708 m (nord spre sud) si 31.776 m (est spre vest).

Contine sase coloane scurte in partea de est si vest si treisprezece coloane lungi in partea de nord si sud, cele patru coloane din colt fiind numerate de doua ori.

Hera (Juno la romani) avea si ea un sanctuar, in Corint, numit “Heraion de Perachora”.

Acest sanctuar se afla in golful Corint, la capatul peninsulei Perachora.

O legenda relatata de Euripide ne spune ca Medea si-a ingropat copii ucisi la sanctuarul Hera Akraia, apoi a parasit Corintul.

Strabo, in secolul I d.Hr. scria ca aici se afla si un oracol asociat cu acest sanctuar.

Articol scris de Kogaion

I’m leaning towards getting an Arc’Teryx Acrux 40 or 50 in the next few weeks. I would have gone for the Naos 45 or 55, but they are just too expensive. The Acrux is streamlined for lightweight backpacking.

I’m planning on making the Acrux my daily pack. It’s completely weatherproof. The only things that are missing are pockets. In Taiwan, the Naos 45 is 200$ more than the Acrux 40. They are priced similarly to the US. The Naos is not worth that extra money in my opinion. All it has more is a wee bit more storage and nifty kangaroo pockets in the front. The Acrux has a zipline instead, handy for a tripod or a jacket. The main reason why the pockets are mostly absent is because the pack is a whole lot easier to waterproof if it’s made in one compartment. Stitching on more pockets and compartments makes the pack harder to waterproof. I’ve actually examined these packs closely. You could fill them up with air, and they wouldn’t let any air out. It’s a bit annoying, but it’s something that’s not a big problem.

I can see how this might be a major problem on hikes to peaks. This means that to access something in the pack, you’d have to unpack most of the pack in order to find the item. This can be annoying. However since dampness and moisture are completely kept at bay, it’s a sacrifice that’s not too hard to live with.

My main problem with the GoLite Jam is that the pocket in front isn’t expandable to the outside. If you put something big in it, it just eats up the storage space from inside. Doesn’t make any sense really, but maybe it’s because I was stuffing a DSLR camera in there. With the Acrux, the problem is solved. I’ve examined the pack closely. The lid is removable and can easily house a DSLR camera. Having the camera on top is actually a lot safer than having it inside the pack. The camera is also easily accessible and can be taken out in a cinch. That was a big beef that I had with the Atmos packs. It took forever to take out my camera, since it was at the bottom of my pack, wrapped up in some clothing and foam moldings. I’ve long stopped using dedicated camera bags. They are too visible, too easy to steal and sometimes just uncomfortable or unwieldy. Expedition packs are perfect for this use.

That’s another thing. The Acrux and the Naos are actually molded and glued together in parts. Just like the Alpha LT and SV jackets, these packs are really technologically advanced in their construction and materials. The Acrux is the lighter of the two, having been streamlined for alpine use.

I went to one of the outdoor shops near Taipei Main Station exit 7 on Zhongshan Rd. I played with the packs for about 20 minutes. Naturally, I was attracted by the Arc’Teryx packs. If possible, I’d get all of my gear from the BC company. However, most of their gear is pretty expensive, which is why I have only a few choice pieces from them, mainly an Alpha LT jacket and a beanie. I first started examining the Khamsin and Bora packs. However, they aren’t very sturdy if you compare them to the Acrux or the Naos packs.

I think I’ll go for the Acrux 40 since it can be compressed easily to a manageable size for everyday use. In fact, the pack is about the size of my Osprey Atmos 25. Since the Osprey loses a lot of volume by incorporating an Airspeed back, a place to store a hydration bladder that keeps the pack away from your back, so that it’s less hot, it’s surprising how close in size their are. I found that both the Atmos 25 and 35 are unusable for school, since width wise, they are curved, making packing books almost impossible.

The incredible benefit of the Acrux is that it’s completely waterproof. I mean totally waterproof. You could chuck the pack into a pool and your stuff would remain dry. That’s appealing when you face the harsh snows of Quebec or the torrential rains of Taiwan, which I have seen in the space of a few months.

Colors.

That’s a pickle. I’d go for the Titanium grey color, though the Gold Rush goldenrod color is appealing, it would clash with other colors and make the pack extremely visible. Since I plan on jury-rigging the pack to transport my Nikon D200, that’s not recommendable.

I have to say that the build quality is impressive. Compared to the Khamsin or the Bora, the Acrux looks really bomb proof. The materials are heavy and rugged. They look tear and scratch resistant. They feel solid to the touch. After I played with the Acrux and the Naos, I looked back at the Bora and the Khamsin. They were extremely flimsy. Although they did have a lot more pockets, which are very useful, I’m sure that I’d be able to get by. Right now, I use pockets to put in odds and ends.

When I was going to school, the GoLite Jam that I was using had only one big pocket in front. I used it for my camera. I’m sure that a compartment crack is easy to fabricate with odds and ends. I plan on using some foam and other supplies to make sure that my Nikon is firmly in place. I’m a bit weary of the way that it’s been sitting in my Atmos.