Leeroy and Joan? (3)

The Yellow Book.

Not to be confused with the 1890s publication of that name, this is a generic term for a species of magical grimoire / notebook kept by Yellow Sign adepts. Such works are individual, but typically contain information giving +2-20% / + 1d4 ranks King in Yellow Mythology and +1d6-3 percentiles Cthulhu Mythos and costing 1d8 SAN (this for the first time one is read: the benefit for reading later books is less, quite possibly zero, as they have much in common), 1d6-2 spells such as Contact King in Yellow, Song of the Hyades, Summon / Bind Byakhee, etc. Spell multiplier 1d4+1, representing how clearly or cryptically spells are described. All YBs contain the Yellow Sign, on the outside or inside of the front cover; not all have yellow binding.

Leeroy and Joan? (2)

An origin myth of the Yellow Sign cult.

[I claim no originality at all for this but leave it to the reader to work out where I lifted it from.]

The Brotherhood of the Yellow Sign was founded in Carcosa a century or so prior to its destruction, by supporters of a member of the royal family who ended up on the losing side in a dispute about the succession to the throne.  Through a series of political intrigues, the group ended up becoming the power behind the throne but never gained the strength to openly seize the crown.

When a Mi-Go mining and research expedition was discovered to have landed on Carcosa’s planet, the Yellow Sign leadership denounced their activities, believing they would destabilise that world’s precariously balanced orbit (it being in a binary star system), rendering it uninhabitable by humans.  After a few years of agitation, war ensued between the fungi and Carcosa.  The magicks commanded by the Yellow Sign (mainly based around summoning monsters to fight for them, not from the Outer Void but from the unending nightmares of Carcosan “saints”—spiritually / psychically powerful individuals—who were soultrapped in statues while still alive) were no match for the Mi-Go's advanced technology and Carcosa was devastated, with over 90% of its population killed in the first month or so of fighting.

Realising the city faced total destruction, the leader of the Yellow Sign—a mage and descendant of the Carcosan royal family named Yhtill—embarked on a scheme to save at least a dream or memory of it.  Most of the surviving inhabitants—some willingly, some less so—were soultrapped in imperishable crystals set into the side of the mountains overlooking Carcosa, or buried in caverns beneath said mountain, in a permanent dreaming state, that their memories of the city might maintain a lasting simulacrum of its glory days in the Dreamlands, which would endure for æons after the original was reduced to rubble.

In order to protect himself while co-ordinating the summoning of the dream Carcosa, Yhtill constructed a magical shell around himself, anchored in a yellow robe and a full-face mask which he donned.  This “shell” was empowered with basic attack and defence functions and inherited a powerful hostility to the Mi-Go.

Something went wrong.  In channelling the energies required to coalesce the dream Carcosa, Yhtill went insane and the “shell,” empowered to an unanticipated degree, raged out of control and completed the ruin of the real-world city.  The effects of Yhtill’s madness warped the dream Carcosa, populating its night with black stars and moons that seemed to pass in front of the taller towers of the city.  In awe of the power of the new being, the surviving Yellow Sign members declared it their god and King.

Leeroy and Joan? (1)

[This is a work of fiction, produced as background material in connection with the Call of Cthulhu role-playing game.]

The Yellow Sign Cult.

The notion of a Yellow Sign cult was probably crystallised by August Derleth in his development of the mythology of Hastur the Unspeakable.  Lovecraft throws in references to Hastur, the Lake of Hali and the Yellow Sign in a long laundry-list of names drawn from Bierce, Chambers, Dunsany, Howard, Clark Ashton Smith and his own writings in The Whisperer in Darkness and later in the same story has pseudo-Akeley refer to a cult connected with “Hastur and the Yellow Sign” as hostile to the fungi from Yuggoth, but made no further reference to these names in his stories.

In one of the stories in The King in Yellow we encounter a delusional individual who believes himself to be a descendant of the Imperial Dynasty of America, and who is in the habit of issuing orders sealed with the Yellow Sign, which in another story, Chambers un-describes as “a curious symbol or letter . . . neither Arabic nor Chinese.”  The King in Yellow appears as a god-like, possibly mythical, figure in these stories; the narrator of “The Repairer of Reputations” believes that even if he can ascend to the Imperial Throne of America he will still be subject to the King in Yellow: “he is a King whom Emperors have served.”  We have only the vaguest hints of any organised cult or society based around the King in Yellow or with the Yellow Sign as their emblem.

The take on the Yellow Sign cult in this background is based on taking Hildred Castaigne’s beliefs as the founding myth of a secret society, rather than one man’s elaborate delusions as fed and developed by a small-time con-artist.  This tied in with the mythology of the Priory of Sion described in The Holy Blood and the Holy Grail, the ultimate aim of which society was supposedly to set a descendant of the Merovingian Kings (who were in turn, according to the mythology, descended from Jesus of Nazareth and Mary of Magdala) on the throne of a restored French monarchy and ultimately a united Europe.

In this setting, the King in Yellow is a god-like entity (not strictly a GOO, though of similar power level) served by the Yellow Sign cult.  He appears roughly anthropomorphic, the precise details of his form and features hidden by a pallid mask and tattered yellow robes.  Most of his minions are human, although the cult leaders believe (through some highly questionable genealogies) themselves to be descended from various old European noble and royal families, and ultimately from the royal family of a long-lost realm (sometimes represented as being in a distant star system, associated with Aldebaran and the Hyades), and seek to claim the thrones, first of various European nations, then of a united Europe, and ultimately of the whole world under the authority of the King in Yellow; they occasionally summon Byakhee and other minor Cthulhoid entities as servitors.  The cult’s power-centre is the city of Carcosa; long destroyed on the physical plane (there are contradictory stories concerning its original location), it still exists in some kind of “astral” realm (it is not directly accessible from the Dreamlands).  The geography and environs of Carcosa are utterly alien; it appears to be in a binary star system, its night sky marked by three moons, at least one of which appears to pass in front of the taller towers of the city, and ‘black stars.’  Carcosa stands on the shores of the Lake of Hali; the initiation into the highest ranks of the Yellow Sign is reserved for those who have ‘sounded the depths of the Lake of Hali’ which involves voyaging astrally to Carcosa and descending into the lake.  The cult uses the play The King in Yellow to gain converts; hidden messages in the play cause those who read it or see it performed to become susceptible to control by the cult leaders using a kind of post-hypnotic suggestion.  The cult is currently sponsoring a movie production.

The historical origins of the Yellow Sign cult are unclear; while the cult’s leaders claim a fantastical antiquity for their organisation, all that can be said for certain is that it existed in some form in the mid 16th century in England, and probably other European nations as well.  An unpublished and never-performed play by Christopher Marlowe, The King in Rags and Tatters, is believed to have been written as a satire on the cult which was gaining influence in the court of Queen Elizabeth; some conspiracy theorists have suggested that the Yellow Sign arranged Marlowe’s death in a tavern brawl after learning of the work’s existence.   While highly active in Paris in the years prior to the French Revolution, the cult failed in their goal which was to put one of their own members on the throne.  They had heavily infiltrated French Freemasonry, but so had the Illuminati, the Cthulhu cult, and just about every other cabal, cult, conspiracy and secret society in the game, so their plots tended to cancel each other out and the actual course of events took everyone by surprise; the main beneficiaries were the ghoul packs of France.

Decades later, the Yellow sign managed to gain some influence in the “Second Empire” of Napoleon III.  An author called Maurice Joly wrote an exposé of their plans under the title Dialogue in Hell between Machiavelli and Montesquieu; while on the surface this was simply a satire against the regime, it contained certain double meanings designed to alert those knowledgeable in such things.  Joly was arrested and imprisoned for his pains; the Dialogue was plagiarised by the French anti-Masonic movement of the 1880s and 1890s; the anti-Masonic version was in turn plagiarised by elements in the Russian secret police circa 1900 and modified in the interests of anti-Semitism, becoming the infamous Protocols of the Elders of Zion [1] (the later ‘Priory of Sion,’ frequently mis-spelt ‘Priory of Zion,’ was a hoax inspired by the Yellow Sign cult).  

The Yellow Sign itself is the characteristic symbol of the cult; it simultaneously suggests a Chinese character, an Arabic ligature and the triskele or three-legged emblem of the Isle of Man, without actually being any of them.  The cult has historically been careful about where it publicly displays the sign, although in recent years some street gangs which the cult uses to terrorise certain urban neighbourhoods have adopted it as a territory marker.  

Hastur in this continuity is not a GOO and is not identical with the King in Yellow, but is the name of one of, or a constellation of, the Black Stars of Carcosa, sometimes superstitiously worshipped as a minor god by the inhabitants of Carcosa; one title of the ruler of Carcosa (who is not the King but subject to him) is ‘the son of Hastur’ and the leaders of the cult claim their position ‘by their right in Hastur.’  The spells Call / Dismiss / Free Hastur the Unspeakble, and Unspeakable Oath / Unspeakable Promise do not exist in this continuity.  The spell Song of Hastur exists and is known to some Yellow Sign cultists but is more often called Song of the Hyades.  Byakhee and the spell Summon / Bind Byakhee exist; the King in Yellow apparently has some limited authority over Byakhee, though they are not an unmitigated servitor race; nor are they the creatures undescribed in “The Festival.”  There is a Contact but no Call / Dismiss spell for the King in Yellow; the King comes and goes as he wills.[2]

Notes.

[1] The anti-Masonic prototype of the Protocols is an invention for the purposes of this background, suggested by (a) references in The Holy Blood and the Holy Grail (hardly a reliable source of information) which alleges the existence of Masonic references in the Protocols as published and, while acknowledging the connection of the Protocols with Joly’s Dialogue aux enfers suggests that it was nevertheless somehow connected with the Priory of Sion, and (b) Stephen Knight’s Jack the Ripper: The Final Solution, an anti-Masonic conspiracy work which alleges that the Jack the Ripper murders were directed, and the police investigation obstructed, by a Masonic clique in order to cover up the birth of the illegitimate child of a member of the British royal family and a Whitechapel shop-girl, in the course of which it is claimed that the Protocols was a genuine document of a Masonic conspiracy prior to being modified in the interests of anti-Semitism.  The fact that the Leo Taxil hoax was taken seriously makes the existence of an anti-Masonic proto-Protocols in 1890s France credible, but I have no positive evidence that any such thing ever happened.

[2] Should it ever be necessary to bring an avatar of the King into play, use the stats for the King in Yellow in 5^th edn. or d20 CoC.  There are rumours that occasionally circulate to the effect that the King is an avatar of Nyarlathotep and that the phrase “the waxen mask and the robe that hides” in the ritual refer to this form.  These rumours are false, and have probably been started by Nyarlathotep himself in the hopes that the Yellow Sign will start worshipping him under one of his actual forms.

In whom do you put your trust?

The Centre is only such because one point of the Compasses is put there; and wherever that point is put, thereby becomes the Centre.

If you start in one corner of a square or rectangular room, provided you persist on whichever path you take around the edge -- whether with your left, or your right, hand to the wall -- you will eventually reach the opposite corner.

The grain which sprouts and brings forth fruit does not die at all; there is no discontinuity, no catastrophe; it is only an “uninformed and partial view of facts” that sees one.

H.A.B., on the other hand, died, was buried, and stayed dead and (after a couple of re-interrals) buried.

It is a common mistake of mystics to decry all paths other than the one they are personally following as false and worthless. For them, perhaps they are; but this does not mean they are so for all aspirants.

One might have hoped that the symbol set used in speculative Freemasonry would have served to counter the tendency towards a hylophobic dualism which has plagued esotericist schools and mystical philsophy throughout recorded history; in Wilmshurt's case it patently didn't.  Abstract intellectuality with no material on which to work is just as useless as sense data with no thought to process them.  In the former case you may have a nice shiny and sharp set of tools but with no materials to work on, you can't build anything; in the latter you're at best limited to dry-stone walling (J.S.M. Ward, in one of his little handbooks on the symbolism of the Craft rituals, suggested that the use of "cowan" as a Masonic out-group term had its origin in a dialect word for a dry stone waller).

I am not actually sure how common the notion is among esotericist interpretations of Masonic ritual which distinguish the "first temple" and "second temple" degrees in terms of the former being concerned with building the "moral" character of the initiate -- the ordinary civic virtues inculcated in the Craft degrees, for instance -- and the latter with his "spiritual" personality; that is to say, I'm pretty sure I didn't make it up, but can't remember where I first came across it.  It should be remembered though, that the second temple could only be built after the first had been destroyed -- the woodwork burnt to ash, the gold and silver looted (generally by Kings of Judah who needed to hire mercenaries or bribe invaders to go away), the bronze broken up and not one stone left standing upon another.

Elaborate accounts of rituals of Initiation in the Pyramids in works not clearly marked as fiction raise the obvious question to anyone with the slightest inclination toward scepticism who has not by this point thrown the book across the room in disgust—“and you know all this how?”  A Mystery-cult, by definition, keeps its doctrine and ritual secret.  The hard evidence for the very existence of anything resembling the Greek mystery-religion paradigm in Egypt prior to the Ptolemaic period (to which period the Mystery-rite of Serapis, and probably those of Isis and Osiris as worked in the Græco-Roman world, owe their origin) is, to say the least, minimal.  Those Mystery-cults whose existence is well-attested from contemporary references—at Eleusis, Samothrace, &c.—for the most part did such a good job of keeping their secrets that by the nineteenth century C.E. (long before, actually) it was open for any imposter to assert, or darkly hint, without fear of refutation, that their ‘real’ teaching was . . . whatever s/he wanted it to have been

[Most of the above remarks were originally written as footnotes to an edition of The Meaning of Masonry by W. L. Wilmshurst which I had planned to issue on the Celephaïs Press imprint; however the book annoyed me so much that I gave up on it a short way into the fifth chapter.  Apparently a lodge under Wilmshurst's influence (founded by him, rather) is still operating in Leeds 6.]

The Blasphemous Tome of Forbidden Elder Lore of the Random and Arbitrary Time Period Club (7)

[The following is a work of fiction, produced in connection with a background for the Call of Cthulhu role-playing game.]

The Tome of Ceïhkal (Tomus Ceïhkalis).

This is a part-autobiographical work written in horribly tortured Latin around 1550 by an anonymous author.  An analysis of the Latin style suggests, while not proving conclusively, that the author's first language was German, or possibly Dutch, a hypothesis supported by a few passing references to places where the author claimed to have lived and studied.  The meaning of the title is unknown, being nowhere explained in the text; it is speculated that "Ceihkal" is a corrupted or fabricated angelic name.  The work opens with the statement, "This is the book CEÏHKAL, the record of my Knowledge of and Communications with those from Outside, now set down for the benefit of those who desire true Triumph in the Ways of the ancient Wisdom"; the name is not mentioned again.

The Tome has never been printed; it exists in a handful of quarto and folio MS codices, six of which are known to exist in various institutional collections (Keeper's whim as to which); a seventh was stolen from a private collector in 1974.  Additionally, since the 1950s, duplicated copies of a typescript of the work with partial English translation (frequently either inaccurate or descending into gibberish through over-literal translation of the convoluted Latin sentence structure) have been circulating amongst occultist groups and occasionally come up for sale.  While the original typist did in fact transcribe the entire work (the complete TS. of the original Latin runs to 326 foolscap sheets, single-spaced), most extant copies have pages missing, out of order, or rendered illegible by scorch marks or suspicious stains.

Amidst the autobiographical account of the author's encounters with various practitioners and teachers of magic, secret cults and scholars of ancient lore, can be found information from which a number of Contact and Contact Deity spells (for, inter alia, Yog-Sothoth, Nyarlathotep and Cthulhu) can be constructed; the author was more concerned with communicating with Those from Outside than actually summoning them to visible appearance or physical manifestation, regarding the latter as dangerous in all cases and pointless in most; there are hence no Call / Dismiss or Summon / Bind spells in the work.  While the work refers to few of the Great Old Ones or other Cthulhoid entities by name, using various periphrastic titles instead, a reader with a small amount of Mythos knowledge will be able to deduce who or what given passages refer to.  The work also contains the knowledge of the true Elder Sign.  For the complete work, +8 Mythos, 1d6 / 2d6 SAN, spell multiplier 3.

["Ceihkal" is an acronym of "Cthulhoid Entities I Have Known And Loved," the allusion being to the series of drug-culture books by Ann and Alexander Shulgin.]

Concernynge y^e Old Ones.

This is the collective title for a collection of writings in 16th-century English and bad Latin by one Michael Calmar, which exists in a handful of MS. copies, the most complete in the occult special collection at Leeds University Library (this is a collection of fair copies made by Calmar for a colleague, crudely bound, and the overall title is unique to this copy); while many rough drafts and first fair copies of individual pieces are extant, they have been split up and dispersed.  It contains some useful Mythos knowledge, but interspersed with instructions and ritual fragments on Solomonic-style ceremonial magick, digressions, fulminations against rival magicians and denunciations of the author of De doctrina antiqua et mysterio iniquitatis and the editor of Y^e Booke of y^e Arab (a forged Necronomicon with a fake translation credit to John Dee that circulated in MS. amongst magicians in the late 16th century and was eventually printed in the 1970s).

Calmar's "Rite to Calle Yogge-Sothothe" is conceptually viable (unlike that in Y^e Booke of y^e Arab which was deliberately written to be ineffective), but is only given in outline and needs to be worked up (successful skill check [DC 25 Spellcraft in d20] needed, and major expenditure of magic points and POW needed to actually get a physical manifestation  In a modern (ca. 2000 or later) setting, a ritual which has been thus worked up is in internet circulation.

Calmar's "Rite of Cthulhu" will serve as a Contact Cthulhu spell if the magician can write a reasonable invocation of Cthulhu to put in the centre of it; that provided is incomplete and uninspired, a "poor pretence at poetry."  His "Rite of Dismissal" is completely useless against Cthulhoid entities, or anything else for that matter, although his instruction for "y^e formation of y^e Magick Circle," by substituting in the correct form of the warding Elder Sign is a valid form of the Empower Circle of Protection spell (Calmar erroneously states that the true form of the Elder Sign is an ancient rock carving he saw near Ilkley in Yorkshire; this, while one of the "Old Ones' Signs" is not the Elder Sign and has virtually none of the powers attributed to the Elder Sign).  The piece "Y^e Feaster from y^e Starres" is partly plagiarised from De Vermis Mysteriis and contains the Summon / Bind Star Vampire spell.

Under the head "Y^e Charactrs of Magick Arte" Calmar gives the 32 Aklo letters, with their phonetic value and a few magical correspondences; Calmar gives no information about the Aklo language and appears to have been unaware of the 48 Aklo Unveilings.  "Concernynge Hym in y^e Gulph" gives a brief account of Azothoth, mostly plagiarised from other writers and containing nowhere near enough information to even start constructing the Call / Dismiss Azathoth spell (a fragment purportedly by Calmar titled "To Call Furth Hym in ye Gulph" exists but on internal evidence (specifically, the presence of some glaring anachronisms) is a later fake.

"De Magno Innominando" gives no clue about the real identity of the Not-to-be-Named One, probably because Calmar didn't have a clue to give.  "Of y^e Lorde of y^e Woodes, & y^e Black Goate" is a set of vague ramblings about Shub-Niggurath, including a postscript purporting to give an account of a ritual of Shub-Niggurath which Calmar had been permitted to attend on the condition that he should give a pledge of secrecy, and should not know the place of the rite nor see the faces of the worshippers.  Of the six extant copies of this section, three omit the postscript entirely, two give a heavily abridged version of it, presumably containing all that Calmar felt his pledge of secrecy permitted him tell even his closest colleagues, and the remaining one, believed to be an early draft, is (a) written in a cipher (English rendered phonetically in the Aklo script) and (b) very cryptically expressed even then, although it does appear that the ritual produced a physical, or at least visible, manifestation of the goddess; unfortunately (?) even the fullest account is too vague to reconstruct the Call Shub-Niggurath spell.

And these three men made a solemn vow . . .

In any case, H.A.B. is simply a letter-shift cipher for I.B.C., John Barleycorn, the Frazeran vegetation-spirit (Abiff, אביו, being a corruption of Abib, אביב, "green shoots, ears of corn").  Robert Burns, while not the original creator of the song, gave it something of a working-over which influenced later versions, and is known to have been a Freemason.

[To be absolutely clear: the above is not meant particularly seriously.]

Cthulhoid Gnosticism.

[This is material produced in connection with a background for the Call of Cthulhu role-playing game.  It is not represented or recommended as a real-life magical / mystical path.]

This was originally conceived as a "Mythos Heresy" to be added to a few presented under that head in the d20 CoC rulebook published way back whenever.  There's nothing especially Gnostic about it, really, it was named because of the parallels with classic gnostic myth.  The immediate suggestion was probably the "Apocalypse of Eibon" by Bible scholar and writer of weird fiction Robert M. Price, as published in the Chaosium Book of Eibon compilation.

Like the Derleth heresy, this scheme describes a cosmic conflict between Mythos deities (specifically the Outer Gods, to use the CoC classification) and supposedly beneficient, or at least not actively toxic to humanity, Elder Gods, which ended with the former being imprisoned, but places the "fall" and conflict much further back.  Specifically, the act of rebellion for which the Outer Gods were imprisoned was the creation of the present universe (referred to in certain mystical works as the "Wrong of the Beginning"), and this universe is their prison.

The principle text in which this set of ideas is developed is the Epistle of Simon the Magician, an incomplete description of which I posted on this blog some years ago.  "Simon's" cosmogonic myth enumerates eight "Primals," four of whom are the chief super-celestial deities, the other four of whom were exiled and are now the principle Outer Gods.  An epithet that can reasonably be translated "Elder Gods," is, confusingly, applied to the entire ogdoad.  Of the four who were not exiled, the first has names or titles like First Thought or The Parent of the Entirety, the others are variously named, e.g. Wisdom, Foresight, Prior Acquaintance, Incorruptibility, Eternity, &c., &c., the point being they all represent things the author thinks the mani(n)fested Universe lacks.  The four rebels are known as First Madness or the Demiurge (Azathoth), Mind or Intellect or Memory (Nyarlathotep), Life (Ζοë) or the All-Mother (Shub-Niggurath) and Space/Time or Potentiality (Yog-Sothoth).

In any case, when the "Ring Pass Not" was established to prevent the Outer Gods from returning to the realm of the Primals, an astronomical number of relatively blameless souls were also trapped. The Elder Gods then caused certain secrets by means of which such souls could ascend past this barrier to be inscribed on indestructible tablets and cast into the universe.  These though ended up being stolen by the Outer Gods who wanted to enslave the souls, and eventually came into the possession of Ubbo-Sathla.  Cthulhu and the other GOO are comparatively insignificant in this scheme; by some accounts they are, or are descended from, the denizens of the Broken Spheres (the shattered remains of a previous failed creation attempted by Azathoth et al.).

The cosmology of this school represents the physical universe as a finite but unbounded Einsteinian curved space, being the 3-space bounding a four-dimensional hypersphere.  The interior of this hypersphere, known as the Gulf, is considered the celestial realm and the domain of the Other Gods; at the centre of it is the court of Azathoth, "He in the Gulf."  The Dreamlands exists as a kind of vague border between the physical universe and the Gulf.  

Displaced from this system a comparatively short distance in a fifth dimension are the broken spheres or Tunnels.  Their precise geography is unclear since no-one has thoroughly explored them and returned to tell the tale.  There are variously said to be seven, or ten, or eleven, or thirteen, or twenty-two, or thirty, or three hundred and thirty three of them.  Various portals, rifts, &c., connect them with the material universe and Dreamlands.

[The Book of the Secrets of the Houses of Hermes, as deciphered by the Stellar Temple, lists 22 Tunnels which have been explored by different individuals and appear to be distinct from, but connected to, each other, and to have reasonably consistent properties, but it should not be assumed that there is a one to one correspondence between the Tunnels and the Broken Spheres; there could be additional "spheres" not there catalogued, or it could be that multiple Tunnels are contained within a single "sphere."  The number is a direct result of the fact that the author of Book of the Secrets . . . was consciously trying to shoe-horn their scheme into the symbolism of the Tarot trumps.  Some have suggested that the Tarot Trumps themselves are a distorted and dim reflection of the Tablets of the Elder Gods as stolen by the rulers of the Tunnels; actually, though, there are not 22 tablets but (at least) 23.  The whereabouts of the 23rd are unknown although suggested locations include mis-catalogued in the stacks of the Great Library of Celaneo, being used as a coffee table in the palace of the terrestrial gods atop Kadath in the Cold Waste, in the cavern of Abhoth in the lightless realm of N'Kai, buried on the moon near the crater Tycho, or at the bottom of a toxic chemical spill in a sealed-off basement of the School of Colour Chemistry at the University of Leeds.]

Magicians and cultists influenced by this school of thought can be roughly divided into two schools: using the jargon of late 19th century and later Western occulture they can be called "Right Hand Path" and "Left Hand Path."  The RHP Cthulhoid Gnostic aims to bust out of the multiverse by a process of mystic "ascent" (such as is described in later sections of the Epistle of Simon the Magician, or in the "Atone for the Wrong of the Beginning" ritual reputed to be deducible from inscriptions on some of the Tablets of the Elder Gods) and return to the super-celestial realm; the LHP Cthulhoid Gnostic aims to "become as the Old Ones" in order to make existence in this universe bearable and potentially even fun.