The sacred guardian angel. Work methods and means of achieving goals

The Order of the Death Keepers was founded at the end of the 12th century, in a Catholic monastery in Italy, at a congress of incarnated necromancers convened for this purpose. The history of the Order’s activities spans many centuries before this great gathering, but is rather informal and based on the voluntary participation of a number of interested parties.

At that time, there were a sufficient number of necromancy orders, but none of them set themselves the goal of maintaining a general balance of the elements, so their actions were not coordinated and were based more on the observance of personal interests and the personal needs of the members of these orders.

Such an order on Earth could not exist indefinitely, the established balance of the elements was disturbed as a result of uncoordinated actions of adherents of the opposite element and a number of “random” events in the world. Necromancy, practically forbidden by that time, was rapidly losing its position on the map of the distribution of the elements of the Earth, terrible times were coming. The time for decisive action came, and the result of such actions was the creation of the Order of the Death Keepers, which incorporated all the advanced magic technologies of that time and accepted powerful necromancers into its ranks.

However, even these circumstances did not allow changing the processes that had already begun. The created necromancy Order began to function actively. For the success of the enterprise, new, additional, sufficiently powerful technologies of Death Magic were needed, which would restore the balance of the elements in an acceptable time frame. The first step to obtaining them was the collection of information about bygone peoples and civilizations that practiced Necromancy in the form of science and religion. Members of the Order went all over the Earth, looking for the lost Knowledge and collecting it bit by bit. They were in large magic libraries, bought up entire collections of “cursed” books, explored ancient monuments, descended into gloomy catacombs and crypts, roamed the ruins of abandoned monasteries.

Very soon, the library of the Order began to rapidly replenish as yet scattered information, requiring long and painstaking work to verify and systematize them, as well as establishing links with known technologies. Huge work has been done, fundamentally new techniques have been obtained, magic machines have been developed. Almost simultaneously with this area of \u200b\u200bactivity, a new organization of a global scale was created - the Holy Inquisition, where it was supposed to invest the received technologies. The Inquisition subsequently fully met the expectations of its creators and the balance of the elements in the World was restored thanks in large part to it.

Symbols and attributes of the Order

The symbol of the Order of the Death Keepers is the image of the Wheel of Death, in which the necromancy sign of the transition is inscribed. The symbol may be depicted on the mantles of the adepts of Death to directly indicate their belonging to the Order. The symbol can also be depicted on magic machines, artifacts, and equipment. The symbol of the Order of the Death Keepers is a powerful tool for inclusion in the egregor of Necromancy. Various services of the Order have their own unique modifications of the main symbol.

Adherents of the order can be introduced into various natural and artificial egregors to coordinate their activities, in order to maintain the balance of the elements. The charter allows adherents to enter any ethnic, social, mystical, religious and other groups to achieve the goals of the Order.

Work directions of the Order

The Order is currently undergoing a difficult period of rebirth. In this regard, the main and priority direction of the Order's activity is the training of Magic and the selection of individuals with the ability to Death Magic. The Order is also engaged in strengthening its technological base.

Work methods and means of achieving goals

The activities of the Order are not aggressive. The Order does not wage magic wars and does not take part in conflicts of interest of magic groups.

The Order actively interacts with adherents of the Magic of Life, within the framework of its sphere of activity, to maintain the balance of the elements on the planet. The Order protects the sphere of its interests and the sphere of its activity from any encroachment. The order has no enemies.

Excerpts from the Charter of the Order

The Order is a rigidly organized social structure with an internal hierarchy and a number of services involved in maintaining the life of the Order.
The Order has its own structural units in geographically separate sections of this world, carrying out the main activities of the Order in these areas and managed by Masters of units.
The Master of the Order has the highest authority to manage the activities of the Order. The Council of Masters of the units of the Order has an advisory vote in all decisions.

Membership in the Order is an act of goodwill. At the same time, membership in the Order indicates the high spiritual development of an individual who has significant success in Necromancy and occupies a significant position in the hierarchy of the Planet. Membership in the Order can be obtained only after the applicant acquires the necessary knowledge and undergoes a series of tests proving his ability in Magic and Necromancy. The decision to accept the applicant is made by the master of the Order unit.
Membership in the Order cannot be a means of achieving one's own goals, like any other means - it is itself a goal.
Membership in the Order may be interrupted at any time, upon receipt by the master of the unit of the Order of the relevant application.

Adherents of the Order can be introduced into various natural and artificial egregors to coordinate their activities in accordance with the goals of the Order. Adherents can enter and have membership in any ethnic, political, social, mystical, religious and other groups to achieve the goals of the Order. At the same time, it is allowed and recommended to occupy the dominant positions in these groups.
Any actions of the adherent can be considered by the general meeting of the division of the Order with a view to identifying errors made. In the event of obvious damage to the achievement of the goals of the Order, the general meeting of the members of the division of the Order may raise and resolve the issue of exclusion of this adherent from among the members of the Order.

Current activities of the Order

According to the charter, the Order is considered to exist as long as at least one of its members is embodied on Earth. Currently, in connection with the change of the Law of the Earth, the adherents of the order are reincarnating among people and the Order is experiencing its rebirth.
When the element of Life on Earth began to rapidly decrease, due to the active activity of adherents of the orders of the Magic of Death, the Law changed and the necromancers could no longer be embodied in the physical body. They were preserved by the planet’s organism in a special state (which can hardly be called pleasant) to maintain the balance of the elements in the future. Necromancy, the greatest and most powerful of all the sciences of Magic, was banned.

Over the past centuries, the element of Life on Earth has steadily increased and reached a certain extremum, further growth beyond which can lead to undesirable consequences for the entire planet, which is a complex organism. In this regard, the Law has changed and the Necromancers again set foot on the sinful Earth. Very soon, the Magic of Death will once again return to its position in a thorough displacement of representatives of the opposite element. And woe to those who will then be in the opposite camp.

edited news Lycanthrope - 16-12-2011, 06:12

  Diablo I Glossary

• Tristram

  Diablo II Glossary

Personalities

• Akara  (Eng. Akara) - a witch and a merchant mage. things, books, potions, and scrolls at the Vagrant Camp.
• Alcor  (Eng. Alkor) - Alchemist and merchant in Kurast.
• Andariel -
• Anya  (Eng. Anya) is a dealer in weapons and unidentified items in Harrogate (LoD). Appears instead of Nihlatak.
• Atma  (English Atma)
• Asheara  (Eng. Asheara) - leader of the mercenaries at the Docks of Kurast.
• Warriv  (Eng. Warriv) - a caravan driver from the Vagrant Camp to Loot Golein.
• Wirth -
• Geglash  (English Geglash)
• Guide  (Eng. Gheed) - A merchant selling unidentified items at the Rogue Camp.
• Grace  (Eng. Greiz) - the leader of the mercenaries in Loot Golein.
• Deckard Cain  (Eng. Deckard Cain) - the last Horadrim.
• Jamel  (Eng. Jamella) - trader in potions and unidentified items in the Fortress of the Doomed.
• Jerin  (English Jerhyn) -
• Drognan  (English Drognan) - a sorcerer selling potions and scrolls in Loot Golein.
• (English Qual-Kehk) - the leader of the mercenaries in Harrogate (LoD).
• Kasia  (English Kashya) - the chief of mercenaries in the camp of tramps.
• Keylan  (English Kaelan) - a guard at the palace in Loot Golein.
• Larzuk  (English Larzuk) - a blacksmith in Harrogate (LoD).
• Lisander  (English Lysander) - potion trader in Loot Golein.
• Malach  (Eng. Malah) - a healer and dealer in weapons and potions (LoD).
• Meskhif  (English Meshif) - ferryman in Loot Golein.
• Natalya  (Eng. Natalya) - a woman from the secret Order of the Slayers, located in Kurast for some personal matter.
• Nihlatak (Eng. Nihlathak) is a trader in arms and unidentified things in Harrogate (LoD).
• Ormus  (Eng. Ormus) - arms and potion dealer at the Docks of Kurast.
• Tyrael  (English Tyrael) - archangel.
• Headlight  (English Fara) - a blacksmith and merchant from Loot Golein.
• Flavius  (English Flavie) - an archer who meets a player at the entrance to the location of the Cold Plains (English Cold Plains).
• Halvah  (English Halbu) - a blacksmith and arms dealer in the Fortress of the Doomed.
• Hratley  (Eng. Hratli) - a blacksmith at the Docks of Kurast.
• Charcy  (Eng. Charsi) - a blacksmith from the Vagrant Camp.
• Elsix  (Eng. Elzix) - A merchant selling unidentified items in Loot Golein.

Cities and locations

• Docks Kurast
• Pandemonia Fortress
• Kurast
• Vagabond Camp
• Loot golein
• Tristram
• Harrogate

Items and Artifacts

• Immortal king  (Eng. Immortal King) - set kit for the barbarian.
• Burisa do Kenon  (English Buriza-Do Kyanon) - a unique exclusive crossbow.
• Herald of Doom  (Eng. Doombringer) - a unique elite sword.
• Will of Halim  (Eng. Khalim "s Will) - a unique flail. A quest item collected from four parts (eye + brain + heart + flail base) by a player for access to the dungeon with Mephisto in Act 3 of the game.
• Etlich's Eye  (English The Eye of Etlich) - a unique amulet.
• Homunculus  (English Homunculus) - a unique trophy of a necromancer.
• Storm Shield  (English Stormshield) - a unique elite shield.
• Children of Bul Katos  (English Bul-Katho "Children) - a set of weapons
• Golden leather  (English Goldskin) - a unique ordinary Gothic armor.
• Jordan stone  (English Stone of Jordan) - a unique ring.
• Healing Manald  (Eng. Manald Heal) - a unique ring.
• Kaleidoscope of Mary  (English Mara "s Kaleidoscope) - a unique amulet.
• Nigel's Ring  (Eng. Nagelring) - a unique ring.
• Azure rage  (Eng. Azurewrath) - a unique elite sword.
• Lick Andariel  (Eng. Andariel "s Visage) - a unique elite helmet.
• The Power of Tyrael  (English Tyrael "s Might) - unique elite armor.
• (Eng. Natalya "s Odium) - set kit.
• Dormant Defender  (English Lidless Wall) - a unique exclusive shield.
• Bull Catos Wedding Ring  (Eng. Bul-Kathos "Wedding Band) - a unique ring.
• The kidnapper of Masserschmidt  (English Messerschmidt "s Reaver) - a unique elite ax.
• Ancestor  (Eng. The Grandfather) - a unique elite sword.
• Burning Cold Gauntlets  (English Frostburn) - unique ordinary gloves.
• Wind power  (Eng. Windforce) - a unique elite bow.
• (English Tal Rasha's Wrappings) - set kit.
• Arcane Spike (English Wizardspike) - a unique elite dagger.
• Horadric cube  (English Horadric Cube) - a cube with cells. Quest unique item for assembling the staff of the same name.
• Horadric Staff  (Eng. Horadric Staff) - a unique staff consisting of two parts: a pole (staff) and a pommel (amulet). A staff is required for access to the tomb of Tal Rashi in Act 2 of the game.

  Diablo III Glossary

Personalities

• Abd al-Khazir  - scientist and researcher. The author of most works on the sanctuary bestiary.
• Adria  - the witch, Leah's mother.
• Azmodan (Lord of Sin
• Ivy -
• Aidan  - The eldest son of King Leoric.
• Alaric -
• Aleran  - a resident of the outpost Hasim.
• Alchemist Zaven  - Merchant, found in Act 2 at the entrance to the Mysterious Cave (Dalgur Oasis) with a liquid rainbow.
• Alchemist Roger  - Merchant, found in Act 1 in the Wortem Rocks (between Wortem and the caves of Arana). Gives the mission “The Selfless Hermit”.
• Alchemist Halmin  - Merchant, found in Act 3 in Foundry lvl.1 (Battlefield).
• Albrecht  - The youngest son of King Leoric.
• Angir Council  - a council of five angels ruling heaven.
• Andariel (Virgin of Torment) is one of the four small incarnations of evil.
• Antique Adena  - Merchant, found in Act 1 in the location House of Antiquaries (Black Fields).
• Apothecary Raik  - found in the location of the Southern Highlands (Cave in the Highlands). Gives the task "Brother of the Pharmacist" (1 act).
• Auriel  - Archangel of Hope, one of the five angels of the Angirian Council.
• Ashira  - Captain of the Steel Wolves in the city of Caldea.
• Baal (Lord of Destruction
• Bashiok  - a unique monster, which must be hit with the blade Rakanisha to achieve the achievement "Bashanish".
• Belial (Lord of Lies) is one of the four small incarnations of evil.
• Brysen  - a man rescued from a musty cellar on the assignment “Noise in the basement” (Camp survivors), Act 5. Apprentice blacksmith Hedrig.
• Brother Andreus  - a healer from Acts 3 and 4, location The main tower of the bastion.
• Brother Anselm  - a healer from Act 5, location Camp survivors.
• Brother gein  - Act 2 healer, location Secret camp.
• Brother Malachi  - Healer from 1 act, location New Tristram.
• Brother Francis -
• Bronnik Wendel  - Merchant, found in Act 1 in the Southern Highlands (Watch Tower, Lv. 2). Gives the quest "Inlaid Scabbard". Author of the Sheaths of the Talik of the Protector.
• Bul Katos  - his descendants are all the existing barbarians.
• Former Mayor Holus -
• Warriv  - The late drover of the caravan.
• Verrall  - the late priest sent by Zakarum to serve in Wortem. The author of the diary "Observations of the priest" in two parts.
• Virgil - His body is found in the basement of the Wortem Chapel, Act 1.
• General Thorion
• Herot  - his body is found next to a strange mechanism in Endless Sands, Act 2.
• Gillian -
• Gozek Squalyga  - his corpse lies in the location Skvalygi Shelter (Westmarsh Shopping Areas) on the assignment of “Skvalyga's Testament”, act 5. The author of the book "Testament of the Skvalyga".
• Messenger Martins  - a messenger bringing news from King Westmarsh about the refusal of reinforcements.
• Gordon  - The author of the "diary of a commoner."
• Gorrel  - is found in the location of Wheaton's Courtyard (Westmarsh Shopping Areas) on the assignment “The Death of Aristocrats”, act 5.
• Dalgur  - a character who helped the citizens of Caldea to find an oasis that will supply the city with water. Now this oasis is known as "Dalgursky".
• Dargon  - a thief who robbed the armourer of Cyrus.
• Deckard Cain  - scientist and historian. Concurrently, Uncle Leah.
• Despina  - a refugee from old Tristram, the author of the "diary from old Tristram" and "Despina's diary."
• Diablo (Lord of Terror) is one of the three great incarnations of evil.
• Duriel (Lord of Pain) is one of the four small incarnations of evil.
• Tinker Rina (Tinsmith) - a merchant that occurs in Act 1 in the location Tinsel House (Black Fields). The author of the diary of an itinerant tinsmith.
• Za’rit Key Keeper  - the keeper horror key  for the infernal device of 3 acts, location Stone Fort.
• Zale  - the necromancer and acquaintance Lorat Nara, found in the location of the Path of the Drowned on the Bloody Swamp.
• Zoltun Kull  - a magician who studied the properties of soul stones. Creator of the Black Soul Stone, capable of holding the souls of demons and angels. Zoltun Kull's body, decapitated and bloodless, has been sealed for many centuries in the world of shadows by the magicians of Horadrim.
• Ibn Fahd  - hunter, author of The Hunter's Diary.
• Izual -
• Elayne -
• Empires  - Archangel of Valor, one of the five angels of the Angirian Council.
• Quartermaster Victor   For the first time, the hero meets Victor in the old Westmarsh warehouse, where he was hiding from monsters.
• Quartermaster Gorel
• Iskatu -
• Iterael  - the archangel of fate, one of the five angels of the Angirian Council.
• Kadin  - a resident of the outpost Hasim.
• Kayla  - one of two children who need to be saved on the instructions of "Hide and Seek" in the house of Captain Haile (Upper Westmarsh), Act 5.
• Kalem  - a resident of the outpost Hasim.
• Camir -
• Captain Vonn -
• Captain Novell  - meets on the assignment "The Last Frontier" in the location of the Old Smuggler's Warehouse (Westmarsh Shopping District), Act 5.
• Captain ramford -
• Captain stockley  - his ghost is found on the assignment “Shameful death” in the location of the Murder Place (Westmarsh Shopping District), Act 5.
• Captain Tollifer - his body is found on the assignment "The Last Battle of Tollifer" in the Trade District of Westmarsh, Act 5.
• Captain haile  - Found in Stone Fort location on the assignment "Waiting for reinforcements" and on the Rakkis Bridge on the assignment "The Shine of Glory", Act 3.
• Karina  - the mage rescued by the hero from the web in the cave of Arana.
• Carla  - Merchant of 3 acts, found in the location Flooded passage (Caldean Bazaar).
• Cartographer Essen -
• Treasure hunter Botulf  - Merchant of Acts 3 and 4, location Main tower of the bastion.
• Treasure Hunter Lugo  - Merchant of Act 2, location Caldei Bazaar. Also found in the location Shelter (Dalgur Oasis), Act 2.
• Treasure Hunter Tashan  - Merchant from 1 act, location New Tristram.
• Korlik
• Cormac  - warrior mercenary, player’s companion.
• Corelan  - son and heir of Corsicca. He died without leaving an heir.
• Corsicc  - The son and heir of Rakkis, the second king of Westmarsh. He built the Bastion. One of the bridges near the fortress was named in his honor.
• Queen asilla  - The late wife of King Leoric, imprisoned and executed by her own husband.
• Blacksmith maldonado  - Merchant, found in Act 3. Location The lower floors of the fortress ur. 1. Gives the mission "Hardened in battle."
• Khom (Lord of Gluttony) - lives in warehouses on the lowest floor of the Bastion fortress.
• Larra  - Merchant of Act 2, location Abandoned Cellar (Mines of the Black Canyon).
• Lahdanan  - Captain of the royal army who killed King Leoric.
• Lady Serena  - wife of Lord Harold Snow.
• Lieutenant Griffith  - the recipient of the telescope on the assignment "Crazy Climb", location Rakkis Bridge (3 act).
• Lieutenant Clifton -
• Lt. Lavaille -
• Leoric (Black king / Skeleton king) - King of the State of Handaras. Diablo is mad and subsequently killed by his knight Lahdanan. Diablo did not accept defeat and resurrected Leoric from the dead at his funeral in the form of the Skeleton King. The skeleton king was dealt with by the son of the monarch Aidan.
• Lyndon  - mercenary shooter, player’s companion.
• Leah  - niece of Deckard Cain.
• Lloygore the Madman  - the magician found in the Cathedral, ur. 4 (1 act). If you talk to him, then he pays off the player with money so that he does not touch the ancient scrolls. If you touch the pedestal again - you have to kill the magician.
• Lorat Nar  - the first character to come across to the hero at the beginning of Act 5 in the location of the Westmarsh Route.
• Lord Vermilion  - a noble nobleman and 7 contender in line for the throne of King Justinian IV.
• Lord Harold Snow -
• Lord Dewharst  - meets on the instructions of the "Harvest" in the location of the Westmarch Shopping District, Act 5.
• Lord winton  - Meets on the assignment “The True Son of the Wolf” in the location of Clifton Hall, Act 5.
• Magda  - leader of the cultists
• Madavk  - One of the three legendary barbarian heroes who stood guard over Mount Arreat.
• Malthael  - The former archangel of wisdom, one of the five angels of the Angirian Council. Left the Angir Council.
• Marlow -
• Merhan  - a captive in an iron maiden, meeting a player on a mission “A stranger is in trouble” (1 act), location Agony Halls ur. 2.
• Mephisto (Lord of Hate) is one of the three great incarnations of evil.
• Mira Imon  - the wife of the blacksmith Hedrig Imon.
• Miriam Yaziya  - artisan fortuneteller.
• Grave digger Darris  - grave digger at the cemetery of the Damned near New Tristram. The author of the grave digger records.
• Morgan -
• Wise Diadra -
• Mayor Holus  - Mayor of New Tristram.
• Butcher  - one of many similar demons of the Underworld. Butchers are collected from parts of the bodies of other demons and revived with the help of dark magic. The player meets one of these demons along the main line of quests in the Hall of Suffering at the end of the first act.
• Overseer  - Chief jailer in the service of King Leoric. Found in Cursed Fortress, 1 act.
• Nek Deboshir  - A character with which you can get into the location for PvP.
• Necarat Key Keeper  - the keeper of the sketch for the infernal device from 4 acts, location Silver Spire lvl.1. After update 1.0.8, with a chance, it can give out not only a sketch of a hellish device, but also with some probability one of the keys to destruction, hatred or horror.
• Necromancer Maytan -
• Odig Key Keeper  - the keeper key destruction  for the infernal device from 1 act, location Black Fields.
• Orek  - Guardian of the Nephalem portal in adventure mode.
• Gunsmith Cyrus  - a gunsmith and trader, found at the crossing in the Highlands. Gives the task of "Restoring Reputation" (1 act).
• Osvin -
• Ferryman -
• Reseller Jumper  - Merchant of Act 2, location Secret Camp.
• Colonel Severin  - Found in the Battlefields in Act 3. Gives the mission "Fracture in battle."
• Poltar  - treasure hunter looking for the idol of Rignar.
• Rakanot (Lord of Despair)
• Rakkis  - The legendary general and the first king of Westmarsh. One of the bridges near the fortress was named in his honor.
• Rashid -
• Private James  - found on the Rakkis bridge, Act 3. Gives the mission "Crazy Climb."
• Severin  - found in the location Captured Possession (Westmarsh Shopping Areas) on the assignment “Ordinary people in a difficult situation” (Act 5).
• Selantiel  - scribe of the Angirian Council.
• Sergeant brooks  - found in the location Battlefield, Act 3. Gives the task "First Aid."
• Sergeant pale -
• Sergeant samuels -
• Sister melan  - found in the location Battlefield, Act 3 on the task of "First Aid."
• Buyer Lytton  - Merchant of Acts 3 and 4, location Main tower of the bastion.
• Buyer Radek  - Merchant from 1 act, location New Tristram. The same-named (or the same) merchant sometimes appears in the location “Crossing in the Highlands”.
• Buyer Silmak  - Merchant of 2 acts, locations Secret camp.
• Buyer Ruthie  - Merchant from Act 5, location Camp survivors.
• Servant Coin  - The late servant of Emperor Hakan. The author of the "diary of a servant."
• Advisor Eamon  - the grandfather of the blacksmith Hedrig Imon.
• Socar Key Keeper  (Master of the restless wind) - keeper hate key  for the hellish device of Act 2, location Dalgur oasis.
• Solan  - An outstanding Kedzhistan poet.
• Sofia -
• Steel Wolf Bowden  - his body is located in the Mine of the Black Canyon Nefalem. No tasks or storylines are associated with the body.
• Steel Wolf Jarulf  “He needs to help protect people from monsters at the entrance to the Howling Winds Plateau.”
• The woodworker Argus  - Merchant from 1 act, location New Tristram. The same-named (or the same) merchant sometimes appears in the location “Abandoned House of Servants”.
• The woodworker Vidar  - Merchant of Acts 3 and 4, location Main tower of the bastion. Vidar is also found in the location “Bridge Warehouse” (Rakkis Bridge).
• The woodworker Tilnan  - Merchant of Act 2, location Caldei Bazaar.
• The old woman Delilah  - Merchant from Act 5, location Camp survivors.
• Stilgar  - his body is located in Nefalem Endless Sands. If the body is disturbed, stone-eaters come out.
• Wanderer Teren  - the author of the notes of the wanderer.
• Talik  - One of the three legendary barbarian heroes who stood guard over Mount Arreat.
• Tyrael  - Archangel of justice, one of the five angels of the Angirian Council.
• Tirra  - the rebellious empress of Westmarch, who ascended the throne during the uprising escalated into war.
• Merchant Javad  - Merchant, found in the location of the Rotting Cellar (Dalgur Oasis), Act 2.
• Fesuul (Fesuul al-Qazarr) -
• Fuad  - Being locked up in his own cellar, poor Fuad lost his mind and became a cannibal, trying to survive.
• Hakan I  - The first ruler of the kedzhistan empire. He moved the capital from Kurast to Caldei.
• Hakan II  - A boy from a poor family, chosen by the Zakarumite priests for the coronation and enthronement of the Kedzhistan Empire after the death of Hakan I.
• Caliph Sardar -
• khan Dakab -
• Hedrig Eamon  - artisan smith.
• Hamish  (Hamish Bod) - the mad hermit found in Act 5, location of the House of Madness.
• Bron Tavern Owner  - Merchant and owner of the slaughtered calf tavern in New Tristram.
• The owner of the tavern Sadir  - Merchant and owner of the Burning Sands tavern in Caldea.
• Tsideya (Virgin of Lust)
• Shakhtar Powell  - Merchant from Act 5, location Camp survivors.
• Shen Skupets  - artisan jeweler.
• Shiman  - one of two adventurers in the Caldean drains, standing by the chest.
• Assault beast  - one of several creatures guarding the demonic gate.
• Edrick -
• Emily  - Quartermaster Victor’s sister, rescued with him from Westmarsh’s old warehouse in Act 5.
• Eirina  - Mercenary spellcaster, companion player.
• Justinian IV  - the last king of Westmarsh at the time of the events taking place in Diablo III "Reaper of Souls".

Cities and locations

• Alcarn
• Endless sands  - formed due to a destructive surge of magical energy during the war of the magicians.
• Wies June  - The city next to Caldey, destroyed during the war of the magicians.
• Westmarsh
• Wortem  - a village located across the river from New Tristram. Almost completely destroyed and burned by the cultists of Magda. Attractions - chapel (destroyed).
• Mount Arreat
• Hall of Suffering
• hashim outpost
• Ivgorod
• Caldei  - The city and capital of the Kedzhistan Empire. Attractions - Trans-Zarumitsky Cathedral Saldenkal.
• Caldean Bazaar  - The trading part of the capital Caldei.
• Kingsport
• Cemetery of the Damned  - the location where the crypt of adviser Imon is located, guarding the crown of Leoric.
• Edge of the Abyss  - location guarded by assault beast.
• Crystal Arch
• Kurast  - The old capital of the Kedzhistan Empire.
• Moan's Hollow  - location in 1 act, located outside the gates of New Tristram.
• New Tristram  - a small city formed near Tristram in connection with the influx of adventurers.
• Peak of heaven
• Limit  - location, in which the plot is the entrance to the repository of the Black Stone of the soul.
• Sanctuary  - the world of the game.
• Heart of the Damned
• Silver Spire
• Secheron  - The city, the capital of the state of barbarians. Attraction - the sanctuary of the stone of the universe.
• Xianxai
• Slaughtered Calf Tavern  - tavern in New Tristram.
• Burning Sands Tavern  - tavern in Caldea.
• Secret camp  - location in the 2nd act of the game.
• Tristram  - ruined city. Attractions - Tristram Cathedral (also destroyed).
• Handaras
• Harrogate

Items and Artifacts

• Infernal device  - a mechanism that opens one portal to the world of demons in one of the locations where the uber bosses are located.
• Murloc Keychain  - a magical amulet with a unique description that falls in the Caldean drains.
• Griswold's Serrated Sword  - a sword with a unique description, falling from the anvil in Tristram.
• Wriggling spine  - One of the three ingredients to create the ring of hellfire. Drops out for victory over King Leoric or Magda in the Kingdom of contention.
• Stone of the universe (Eye of Anu) - discovered in Pandemonia and placed in a sanctuary in the bowels of Mount Arreat, where, in addition to the angels, the artifacts were guarded by barbarians led by the legendary heroes Madavka, Korlik and Talik.
• Racanishu Blade  - a magic sword with a unique description that falls out at the end of the "Sanctuary of Rakanishu" event in the Dalgur oasis (Act 2). Needed to complete the Bashanish achievement.
• Devil's Fang  - One of the three ingredients to create the ring of hellfire. Drops out for defeating Khom or Rakanot in the Kingdom of Chaos.
• Vengeful eye  - One of the three ingredients to create the ring of hellfire. Drops out for the victory over the assault beast or Zoltun Kull in the realm of confusion.
• Anvil of Fury  - An anvil found on the ruins of Tristram. Griswold's Serrated Sword falls out of it.
• Anvil of Sin  - An anvil found in the Arreath Crater.
• Secateurs  - a magic knife with a unique description, falling out of a unique monster Nine Toads.
• Heart of Sin -
• Kingdom of discord  - A portal to the royal tombs from a hellish device.
• Kingdom of confusion  - a portal to the Edge of the Abyss from a hellish device.
• Kingdom of chaos  - a portal to the pantry from the infernal device.
• Black soul stone  - A powerful artifact created by the magician Zoltun Kull. Able to accommodate the souls of demons and angels.

Description:
  At the request of the workers, and with the written permission of the author, meet - a unique companion, Heather Kaden.

More details:
  Heather is a caravan merchant born and raised in the Commonwealth. She hates and does not trust Sint, she would like to live before the war, when everything was fine, she believes in aliens, and she heard that the pre-war donuts were delicious. Heather is a complex companion with more than 1200 lines of voiced dialogs that appear during tasks, in certain places, in random chatter and conversations with the player and other NPCs.

Heather has a tragic past, like most other residents of the Commonwealth, and when you meet her, she still feels the severity of the loss. Upon completion of the quest "Sweet Revenge" you will help heal her wounds, allowing her to live on with her life. Over time, her story will be revealed to you through conversation and general chatter.

Where can I find Heather?
  The quest "Radio caravan Kaden" starts a few minutes after leaving the shelter / beginning of the game with the installed mod. The quest mark on the map will help you find its location. Listen to the radio is completely optional. You can immediately go directly to Heather.

Do I need to start a new game?
No, you do not need to start a new game to play with Heather. She has comments for locations throughout the game world, so if your character is at a very high level, she will still have dialogs to communicate with you. You can skip the main quest, but if you like it, you can always take it with you to a new game.

What abilities does Heather have?

1. Special ability: "Do not trust synth" - damage from attack is increased by 10% against synths.
2. She has a laser carbine.
3. Her default outfit has a bulletproof layer and provides +30 AR and +30 energy resistance.
4. Her bag (which can be removed) provides an additional +25 to carry goods. If you remove it, she loses this ability.
5. It can crack entry-level terminals. You can teach her how to hack more complex terminals by forcing a terminal to be hacked through the command menu. Every five hacked terminals improve her skills.
6. She has perks that enhance her stats:

• - It has four levels of stealth perk.
• - Her default run speed is much higher than that of the player.
• - She does not take damage when falling from a height.
• - Her power armor does not wear out.
• “She has infinite ammo for any weapon, just like it works for settlers.” It is enough for her to have one cartridge.
• - She actually stays where you left her.

Damn it, why isn’t she naked without clothes?

• I do not want the mod to be tagged 18+
• You can download a file from an additional link that will give her the same body (CBBE), but without grandma’s underpants.

Update: 1.03

• - Added changes to the Heather terminal:
     a) The player may turn off / on conversations in stealth.
     b) The player may disable / enable non-unique, random conversations.
     c) The player may disable / enable the quarrels of Heather and Piper.
• - If the player used the cheat / debug terminal to complete the stage with the alien ship and the cave, the task did not end. Fixed.
• - If the player had a hired companion somewhere in the game world, but not nearby, during the recruitment of Heather, the initial scene did not advance beyond the first line. Fixed.
• - After completing the Beneficial Intervention quest, Heather could grumble at Kate about using the drugs. Fixed.
• - If the player chose "just friends" at the highest level of relations, this dialogue began to repeat endlessly. Fixed.
• - A player could be stuck in a workbench modifying Heather's armor. Fixed.
• - The Heather Hand Normal Map indicated an incorrect texture. Fixed.

Update: 1.02

• - If the player rejected the stealth bonus, the theme was played multiple times. Fixed.
• - Added switches in the terminal of the Heather bunker so that the player can enable / disable the Heather invisibility perk and the Strength of alternative medicine perk.
• - Fixed the lack of Hancock dialogue when talking with Heather.
• - The conversation about aliens could be reproduced repeatedly. Fixed.
• - When you gave the command to "stay" in the command menu, Heather wandered around so far that you could run into enemies. I reduced this radius to a quarter of the original.

Update: 1.01

• - Fixed problems with reloading provider container scripts;
• - The player can enable / disable the Power Armor marker in the bunker terminal;
• - Fixed several errors in the game world where Heather starts and where her Bunker is located;
• - Heather detection in advanced stealth is enabled by default;
• - Added cheating / debugging terminal, which can be created in any settlement.

A complete analysis of the term "Holy Guardian Angel" and the concept of achieving "Knowledge and Interview" with him in published prose works by Alistair Crowley

general review

First of all, it is important to realize that in the philosophy and throughout the work of Alistair Crowley, the Sacred Guardian Angel indisputably occupied a central place. “Cognition and Interview with the Holy Guardian Angel” Crowley identifies with “The Great Work” and proclaims the achievement of this goal the main task of all magical preparation, which is conducted at the degrees of the Outer Order A: .A: .. In the essay “The Star is Visible” - “detailed describing the structure and system of the Great White Brotherhood ”(ie, Order A: .A :.) - Crowley explains that

The degree of the Younger Adept is the central theme of the teachings of A: .A: .. This level is marked by the achievement of Knowledge and Interview with the Holy Guardian Angel<…>. This is the main task of every person; and she has no equal in importance both in terms of personal development, and in helping others. Until a person performed it, he remains the most miserable and blind of all animals. He is aware of his indescribable plight, but he cannot fix it. Having reached Knowledge and Interview, he becomes - no more and no less - a co-heir of the gods, the Lord of Light. He is aware of his sacred path and is ready to follow it with complete confidence.

The fact that Cognition and Interview with SAH is the most important task of the magician, Crowley continued to insist until the end of his days. Even in his last book, Magic Without Tears, he points out: “For a moment, do not forget that the main and most important task of the magician is to achieve Cognition and Interview with the Holy Guardian Angel”.
   A direct link between the SAH and the Great Work is carried out in the 90th chapter of the Book of Aleph: “... Great Work is the Achievement of Cognition and Interviews with Your Sacred Guardian Angel”, - and in chapter III "Magic in theory and practice":

It is the second half of this formula [ie, the Tetragrammaton formula] that symbolizes the Great Work that we undertook to accomplish. And the first step towards this accomplishment is the achievement of Cognition and Interview with the Holy Guardian Angel, which turns the Magician into an Adept of the Internal Order.

It is important to keep in mind that in the context of the system A: .A :. and the general program of magical preparation, the term “Holy Guardian Angel” by Crowley is closely related to the concept of individual achievement, “personal advancement” and self-development.
   This connection becomes even more apparent when we pay attention that Crowley often identifies the “Holy Guardian Angel” with the “True Will” or the revelation of this will. Most clearly, this, perhaps, can be observed in the "Heart of the Master", which states:

Thus, the Path to Perfection is twofold: firstly, the True Will must be realized by the Mind, and this task is akin to what is called the achievement of Knowledge and Interview with the Holy Guardian Angel. Secondly, it is said: “You have no other right than to do your will”; which means that every particle of energy that his Instruments are capable of developing [ie, the abilities of his mind. - Note. auth.], a person should direct to fulfill his Will.

The same identification is found in Crowley's New Commentary on AL I: 7:

So does our Silent "I", helpless and unreasonable, hidden within us, will break out (if we are out to let it out into the Light) and eagerly rush forward with the Battle Cry - the Word of our True Will. This is the task of the Adept - to achieve Cognition and Interview with His Sacred Guardian Angel, to understand its essence and its purpose and fulfill them, -

as well as in the “New Commentary” on AL II: 65:

Here, Crowley defines the Holy Guardian Angel as the “True Self,” and elsewhere, “The Message of Master Therion” (“Liber II”), notes that Will is “this is just an active aspect of the self.” Crowley further identifies the Holy Guardian Angel with Hadith and states that “every Star” (ie, “every man and every woman”, according to AL I: 3) is a “shell of Hadith.” In other words, the Holy Guardian Angel is inside a person, and not outside of him.
   Chapter XVIII, “Magic in Theory and Practice,” further explains that

... A magician who has not yet reached Cognition and Interview with his Guardian Angel, is subject to endless delusions. Without knowing Himself, how can he explain to others what he needs?

And the identity that is directly considered is held in Liber Samekh, a ritual that the BEAST 666 used<…>  to achieve Cognition and Interview with his Sacred Guardian Angel ":

... The adept will free up resources for focusing his innermost “I” (that part of him that unconsciously formulates his True Will) on the awareness of his Sacred Guardian Angel.<…>  For his Angel is a comprehensible Image of his True Will, to the fulfillment of which the whole Law of his Existence is reduced.

Finally, we find the same identification in chapter 7 of the Equinox of the Gods, where Crowley writes:

Teeth are exposed when our Secret "I" - our Unconscious Ego, the Magic Image of which is our individuality, expressed in soul and body form - our Sacred Guardian Angel - comes into the light and announces our True Will to our brethren: with a grin or with a grin, with a smile, or with a laugh.

It is worth noting that the term "Holy Guardian Angel" is never found in the "Book of the Law", although the concept of SAH lies at the heart of the "Book of the Heart entwined with the Serpent" - one of the three main sacred books of Thelema. The connection between the concept of SAH (which otherwise would have remained a general magic, and not, in fact, a telematic idea) and the teachings of Telema provides only Crowley's identification of the Holy Guardian Angel with the revelation of True Will.

In chapter II, “Magic in Theory and Practice,” Crowley writes:

One who later became the MASTER OF THERION once had to face exactly the same difficulty. Determined to act as a mentor for humanity, He sought a simple verbal form to express his purpose. His will had enough common sense to formulate the task as follows: he will teach humanity to achieve the Next Step - that is, to approach an entity located in a hierarchy directly above a person. One could call this entity “God” or “Higher Self”, “Avgoed”, or “adi-buddha”, or one of sixty and one other name ... however, He found that all these names are one - and that, at the same time, each of them implies one of the possible theories of the structure of the Universe, a theory that will ultimately crumble into pieces, unable to withstand criticism (for He has already passed the kingdom of Reason from end to end and knew that every statement is internal contradictory). Therefore, He said: “I will publish this Work under the title:“ Achieving Knowledge and Interview with the Holy Guardian Angel ””, because the theory hinted at by these words is obviously absurd to such an extent that only simpletons will spend time to study it. It will be taken as a simple convention, and no one will seriously be in danger of building a philosophical system on its basis.

For the first time, a similar argument appeared in the first volume of Equinox in 1909, where J.F.Ch. Fuller, in the Temple of King Solomon, quoted Crowley's letter:

Abramelin calls him the Holy Guardian Angel. I accept this option because
   1) the Abramelin system is so simple and effective;
   2) since all theories of the world order are absurd, it is better to speak the language of one of them that is absurd with all obviousness - in order to inspire humility to the seeker of metaphysical truths;
   3) even a child can understand this name.

As we see, Crowley believed that “the theory hinted at by these words” (that is, the idea that somewhere in the universe there really is a “angel” specially assigned to oversee a person) is “obviously absurd” - and to such an extent that "No one will seriously be in danger of building a philosophical system on its basis." But this last assumption turned out to be overly optimistic, because in reality many people are still trying to build a “philosophical system” based on the “theory that these words hint at”.

Summing up, we can note that Crowley:
- identified the achievement of “Cognition and Interview with the Holy Guardian Angel” with the fulfillment of the “Great Work”;
   - identified the achievement of “Knowledge and Interview with the Holy Guardian Angel” with the revelation of “True Will”; and
   - accepted the term “Holy Guardian Angel” as a deliberately “absurd” convention and did not assume that it would be given any philosophical or metaphysical meaning.
   Having taken into account these conclusions, we can proceed to a more detailed analysis.

The problem of "subjectivity/ objectivity "

As part of discussions in “magical” or “occult” communities, the problem of the “Holy Guardian Angel” often comes down to the issue of “subjectivity / objectivity”. Often there are allegations that Alistair Crowley over time changed his point of view on this problem, sometimes describing the Holy Guardian Angel as a “subjective” phenomenon that exists only in the individual’s mind, and sometimes as an “objective” entity external to the person . One of the tasks of this essay is to demonstrate that this dichotomy is false and that Crowley actually approached this issue quite consistently and uniformly throughout his life, although he did not always bother to express his point of view quite clearly. To do this, we will again have to turn to his writings and to begin to consider those statements in which the SAH appears as an “objective” entity.

Objective SAX

The bulk of quotes in support of the "objectivity" of the SAH is contained in "Magic Without Tears." It is often claimed that in this book, the last of Crowley's writing, his ideas about SAH are expressed in the most “mature” form and, thus, surpass and “outweigh” all earlier opinions. This view is too superficial; moreover, as we shall see, in the same work, Crowley continues to support adherents of the theory of “subjective” SAH. However, we are getting ahead of ourselves; let's first look at the quotes mentioned, and then try to analyze them in the context of the entire discussion.
   The “great-grandfather” of all arguments of this kind should be recognized as a quotation from a letter entitled “The Holy Guardian Angel is not a“ Higher Self, ”but an objective individuality:

Holy Guardian Angel<…> - something more than a man; perhaps this is an entity that has risen in its evolution above the human stage and is associated with its wards of friendship, community, brotherhood or Fatherhood. I emphasize that he is not just some part of your own personality; and that is precisely why I insist so that, as applied to it, the term “Higher Self” implies a hideous heresy and a dangerous fallacy. Otherwise, the “Sacred Magic of Abramelin the Magician” would not make sense. Even leaving aside all speculative speculations, I have to admit that neither Sammasati nor analytical work have ever given me a single hint of the existence of the Guardian Angel. It is impossible to find him by researching his own personality.

Three topics are discovered here, each of which we will consider separately:
   - “Higher Self” as “disgusting heresy”;
   - the "meaning" of the "Sacred Magic of Abramelin the Magician" and
   - the idea of \u200b\u200b"objective personality".

"Disgusting heresy"

To understand why Crowley calls the Higher Self concept   "Disgusting heresy" and "dangerous delusion", you should refer to earlier sources, because the cited letter is by no means the first time that it touches on this topic. In the same “Magic without tears,” in the immediately preceding letter, he states:

The conclusion suggests itself that Avgoed, the "genius" of Socrates and the "Holy Guardian Angel" of Abramelin the magician are identical to each other. But we cannot include the “Higher Self” in this list, for an Angel is a full-fledged Individual who has his own Universe, just like a person (or like anyone else, but at least as a cadaverous fly!). He is not just a sample, squeeze or sublimation of our own favorite qualities, which, apparently, is the “Higher Self”.

As we saw, he expressed the same idea twenty years earlier, in the “New Commentary” on AL I: 65:

It is curious that this verse turned out to be connected with the number 65 - the number L.V.X. and Adonai, the Sacred Guardian Angel. Thus, it seems that this Angel is Hadit. I never liked the expression “Higher Self”; the term "True Self" seems more accurate. For each Star is the shell of Hadith, a unique winner, the greatest in his dignity and standing outside the hierarchy. Of course, there are various external hierarchies, but they are used only for convenience.

Two important conclusions can be drawn from these two passages. Firstly, they refute the view that the rejection of the identification of the SAC with the Higher Self means that Crowley at some point changed his position on this issue: it is clear that he opposed the term Higher Self in 1920, when "New Comment" was written. In favor of the fact that Crowley did change his point of view, there are other arguments that we will consider later; but here we want to note that his comments on the Higher Self cannot be accepted as a similar argument. Secondly, rejecting the idea of \u200b\u200bthe Holy Guardian Angel as the “Higher Self”, Crowley does not at all reject the whole theory of the “internal” or “subjective” Angel. The concepts of Avgoide and Socrates’s “genius” will be considered a little later, but it can already be noted that these concepts are definitely “internal”, and meanwhile, in “Magic without tears” - in a letter immediately preceding to where the idea of \u200b\u200ban “objective personality” of the Angel, - Crowley directly states that they are identical to SAH. An even more obvious argument is the identification of the Angel with the “True Self”: it would be absurd to assume that our “True Self” is a kind of external entity, completely separate from us. All this once again confirms the fact that in “Magic Without Tears” Crowley did not at all change his position on the issue of the nature of SAH. In this work, he defines the Angel in the same “subjective” vein as in many of his other earlier works. In extreme cases, it can be assumed that in this book Crowley contradicts himself; but in general, using Magic Without Tears as evidence that he “changed his mind” is impossible.
   Protesting against the use of the term “Higher Self” as applied to the Holy Guardian Angel, Crowley actually rejects not a “subjective” approach as such, but only one of the options for a “subjective” approach, namely, one in which the Angel is understood as “a certain sampling, squeezing or distilling our own favorite qualities. ”
   A similar approach, based on the identification of the Angel with the Higher Self, is not uncommon. For example, Will Parfitt in the book “Living Kabbalah” offers the following criteria for assessing the reliability of contact with an Angel:

Does the scene look right? Do you feel the correctness of the characters present in it? Is your Angel manifested correctly?

Or, for example, in a 2008 post on the LAShTAL.com forum, there is a quote from a text entitled “Principles of White Magic” (http://blazing-diamond.angel_re.com/101over.htm), written, in all likelihood, by the author of the aforementioned post:

... one of the most common questions that can be heard from beginning mystics and magicians is, “But how do I know if this information is true? How do I know if this message comes from my higher self or from some highly developed entity or is it simply generated by my desires and fantasies? Maybe I'm fooling myself? ”

What should be the answer:

... if internally, intuitively, the message is perceived as true, then it should be accepted as true.

Both of these passages illustrate perfectly the problem that Crowley spoke of, objecting to the identification of the Holy Guardian Angel with “A certain selection, squeezing or distillation of our own favorite qualities”, since both of them recommend evaluating the “messages” from the Angel in terms of what is obviously “felt right” or “perceived as true”. In an already quoted letter from Magic Without Tears, Crowley notes that

... you must insist that you be explicitly informed of some information that you yourself definitely do not have. Relying on your own inner sensations is damn seductive: they seem completely undeniable (surely! There is simply no one to argue with them!). Once you step on this path, you can easily reach the heights in the exquisite art of self-deception.

As already noted, Crowley uses the term “Holy Guardian Angel” in the context of a self-development system, and the most obvious requirement for any such system is that it should not be limited to what we know and can feel without her help: to develop in fact, we must go beyond the known. In addition, we already know that Crowley identified the attainment of Knowledge and Interview with SAH with the revelation of “True Will”; and the very idea of \u200b\u200bthe need for such a revelation implies that initially we don’t know our “True Will” ... and we won’t know until in our assessment of communication with this Will we will only rely on old, previously known to us ideas about ourselves and about our values.
In practice, the term "Higher Self" is used as a designation of the source from which our "higher" values \u200b\u200bor qualities come. It is understood that our ordinary, everyday “I” is defiled by the so-called “lower” values \u200b\u200bor qualities that prevent the “Higher Self” from becoming the only force that guides our behavior. In other words, it is assumed that we already know what exactly we are “supposed to” do; and the problem of “achievement” boils down, in fact, to the question of how to force yourself to do this constantly. This view is fully consistent with the Christian concept of “sin” expressed by St. Paul in Romans 7: 14-20:

For we know that the law is spiritual, and I am carnal, sold to sin. For I don’t understand what I’m doing: because I’m not doing what I want, but what I hate, I do. If I do what I do not want, I agree with the law that he is kind, and therefore I no longer do that, but the sin that lives in me. For I know that good does not live in me, that is, in my flesh; because the desire for good is in me, but to make it, I don’t find it. I do not do the good that I want, but I do the evil that I do not want. If I do what I do not want, it’s not me who is doing it, but the sin that lives in me.

This approach is diametrically opposed to the Thelema’s teachings, according to which the main “problem” of achievement is not the inability to fulfill what is “supposed”, but the inability to understand (or mistakenly understand) what exactly is “supposed” to do. So, in the introduction to “Magic in theory and practice” it is stated:

The most common cause of failure in life is ignorance of one's True Will or the ways in which this Will can be realized.<…>  A person can imagine that his duty is to act in accordance with a fictitious image of his own “I”, and not to explore his true nature. For example, a woman can doom herself to suffering for the rest of her days, mistakenly believing that love is more important for her than a position in society, or vice versa. One lives with her unloved husband, although in reality she would be happy with a sweetheart in a hut; the other, succumbing to romantic ravings, decides to secretly escape with her lover, while true pleasure only gives her the role of a secular lady. Or, for example, some boy dreams of becoming a sailor, and his parents force him to study as a doctor. It is clear that medical studies will not bring him neither success nor happiness.

If we want to discover this “True Will” —that Crowley, again, is tantamount to attaining Knowledge and Interview with the Holy Guardian Angel — then it’s important not only to “limit the selection”<…>  own favorite qualities ”, because the selection of“ favorite qualities ”- that same“ fictional image of our own “I” - just prevents us from considering our “True Will”. This is exactly what happens when we accept the concept of the Higher Self. In fact, the “higher” inevitably comes down to “what seems good to me,” and the “lower” - to “what I don't like.” Our ideas about the “Higher Self” are composed of qualities that obviously seem preferable to us, so that striving for this “Higher Self” we really only pursue the “fictitious image” against which Crowley warns us in the introduction to “Magic in theory on practice. " The true process of attaining Knowledge and Interview with the Holy Guardian Angel should reveal to us such truths about our "I" that we did not suspect (and which, accordingly, cannot be a priori "perceived as true"), and sometimes even such which we would definitely prefer to do without. The practice of introspection usually leads to the realization of uncomfortable and unpleasant facts regarding our personality. These facts often contradict the “fictitious image” that we have created for ourselves, and it can be difficult to accept them — however, we cannot turn away from them if we really strive for meaningful development.

Independent mind

That is why Crowley claims that “otherwise, the“ Sacred Magic of Abramelin the Magician ”would have no meaning.” For this meaning, as we have already seen, is to get "some kind of information that you yourself do not have at all certainty." Exactly the same thing is discussed in the "Notes to the Astral Atlas" written many years earlier - one of the supplements to "Magic in Theory and Practice":

There is nothing easier than to inspire visions or sculpt fantasies in accordance with our ideas. Communicating with an independent mind - which is the only true purpose of astral research - is obviously impossible as long as flocks crowded around us, engendered by our own imagination.<…>
The essence of the true sensation is the realization that the other Being is real. As a rule, this is accompanied by some hostility, even in the presence of mutual sympathy. After all, even a “soul mate” at the first meeting a person will never take for himself.
   Therefore, it should be emphasized that any true occurrence on the Astral Plane produces the same impression as it happens when meeting a stranger. It must be recognized that the Entity you perceived - whether it be the Archangel or the Elf - is independent and to comprehend your reaction to it. One needs to learn from this Entity, no matter how you despise it; and you need to love her, even if she disgusted you.
   Describing the experienced meeting in your diary, you need to realize that under its influence certain changes have occurred in you. You learned and felt something alien to you, and not just tried on a new dress.

Before proceeding to a detailed analysis of terms such as “independent mind,” let us see what Alistair Crowley himself writes about the “reality” of such “minds.” In chapter XVIII, “Magic in Theory and Practice,” Crowley discusses the “Body of Light” and “astral travels” as follows:

Of course, this second body [ie, the Light Body] is not “real”<…>. Before starting the question of clairvoyance, we will have to briefly consider this problem of "reality", because the misunderstandings associated with it constantly generate a lot of trouble.
   There is such an anecdote: two Americans are traveling on a train. One has a strange-shaped basket on its lap. The second becomes curious, he leans toward the first and asks: “Tell me, what’s in your basket?” The first is a thin, long-faced type, - reluctantly traces through his teeth: “Mongoose”. The second is perplexed - he had never heard of mongooses for a while. After waiting a bit, he, at his own peril and risk, turns to the owner of the basket again: “And what is this -“ mongoose ”?” “Mongooses eat snakes,” he explains. “And why the hell did the mongoose surrender to you?” - the second exclaims even more puzzled. The first, leaning toward him, says in a confidential whisper: "You understand, to my brother that ... snakes seem to be everywhere." The second goes silent, stirs his brains for a long time, looks piteously at the first and finally fails to stand it: “But it’s not real snakes!” “Of course,” the basket owner nods. “But mongoose is not real either!”
   This is the perfect parable of Magic.

In Notes to the Astral Atlas, this idea is developed further:

Recognize the objective existence of a certain "Angel", which gives us new knowledge, more comfortablethan to suggest that as a result of the invocation, we awakened some supernatural abilities in ourselves.
   The question of the "reality" or "objectivity" of these symbols is not subject to discussion. The concepts x4 or v (-1) contribute to the development of mathematics and bring it closer to the desired Truth, regardless of whether the Fourth Dimension really "exists" or whether the expression v (-1) has a "meaning" of the same order as expression v4, implying the number of units per side of a square of 4 units.
   The Astral Plane - whether real or imagined - is a danger to anyone who tries to swallow it without the salt of the Wisdom contained in the above approach<…>
We have no right to assert that any Astral Being is “real” or “objective,” on the basis of only the subjective feeling of its independent existence. Only evidence valid for any qualified observer can serve as an argument in favor of the basic premise of Religion - the existence of a Conscious Mind independent of the brain and nervous system in the form in which we imagine them.

We showed above that Crowley’s refusal of the term “Higher Self” in “Magic Without Tears” does not mean that he changed his position on this issue: he also rejected this term twenty years earlier, in the “New Comment” to the "Book of the Law." And on the basis of the passages given here, we can now state the same thing in connection with the concept of the “objective” Angel: Crowley developed the ideas expressed in “Magic without tears” back in 1921, when “Notes to the Astral Atlas” were written.
   However, even more importantly, in his Notes to the Astral Atlas, which contain completely unambiguous discussions about “independent minds,” Crowley repeatedly emphasizes that the very question of their “reality” or “objectivity” is irrelevant. Moreover, he declares that we have no right to judge their “reality” or “objectivity” without having “evidence valid for any qualified observer”. The same idea of \u200b\u200bthe immateriality of the very question of the “reality” of the Angel is also heard in “Magic without tears,” in a letter entitled “Can an angel cut itself while shaving?”:

Should we conclude on this basis that the whole given complex of impressions is merely symbolic? Should we consider him as part of our personality, like a dream, although brighter than ordinary dreams, and more “real”, because its main components turn out to be true, as it almost always happens when checking visions for authenticity?<…>  In my opinion, it is much easier to say that these angels are “real” individuals, although they live in a world whose laws we have no idea about, and that they use suitable symbolic forms to communicate with us.

At the same time, Crowley insists that terms such as "angel" are accepted only for convenience, in order to avoid unnecessary difficulties. Thus, easily talking about “objective individuals” and “independent minds,” Crowley constantly emphasizes in the same works that trying to seriously uphold the “reality” of such phenomena is pointless. So, on the basis of his own words, it can be concluded that the description of the Holy Guardian Angel as an “objective individuality” or “independent mind” does not necessarily imply that it is an “entity” that is absolutely independent and external to us, in no way dependent on the person who perceives the "vision".
   As Crowley notes in Chapter VII, “Magic in Theory and Practice,” “Clinging to the belief that Mari of Aquileia actually existed would be naive”. It would be equally naive to cling to the belief that “angels” are the very real “supernatural creatures” in the literal sense of the word. And yet, the notions of “objective individuals” and “independent minds” only underscore the dangers that we discussed in the previous section in connection with the concept of “Higher Self,” and Crowley so persistently addresses these concepts again and again that we simply cannot discard them. By showing that Crowley, at least, does not declare these “angels," etc. indisputably “real entities”, let’s try to find out what can really stand behind these concepts. But first, consider what meaning is embedded in the concept of “objective individuality”.

Objective personality

In a letter from Magic Without Tears called “The Sacred Guardian Angel is not a“ Higher Self, ”but an objective individuality”, it is mainly about what plan of being the “angels” belong to, and, in particular, “are they subject to accidents, vicissitudes of fate, and so on?” Further".
Already in the second paragraph of this letter, we are faced with the problem of distinguishing between “subjective” and “objective”. In this very distinction, there are many subtle nuances of meaning, and each time it is important to understand exactly which ones are used in this context. If we consider the ill-fated quote about "objective individuality" in the context of the whole letter, it acquires a completely unexpected meaning. Crowley claims that

... in this letter I will use the word "angel" as a designation for all disembodied beings, from demons to gods - understood in all cases as objective: the subjective "angel" is not much different from an empty dream.

First, we will not find fault with the definition of “disembodied”, otherwise we will have to confine ourselves to those entities that obviously do not even have the likeness of bodies (such as, for example, the deity worshiped by Christians). In fact, this category is much broader. For example, Zeus fits in perfectly with her. On the one hand, he is undoubtedly a “creature”: he is the king of the gods in Greek mythology, the lord of heaven, the husband of Hera, the owner of at least two older brothers and many children; and a great many acts are attributed to him, which only a “creature” can do. On the other hand, it is “incorporeal” - if only because in the physical sense it does not exist.
   So, what in this context is meant by “objective”? Just that anyone can independently discover for themselves a whole series of qualities, characteristics and plots associated with Zeus, referring to the vast body of literary and other sources. Regardless of whether it physically exists or not, in this sense it possesses “known” properties and appears in well-known legends. It is impossible to assert the same thing about the “subjective angel” mentioned by Crowley: he is accessible to the perception of a single person and really “differs little from an empty dream”.
This is important. "Objective" in this case does not mean at all that we can grab Zeus by the breasts or weighed him a slap in the back. This is only an indication that Zeus has a number of objective qualities that exist independently of any given person. If a person declares that Zeus is not the king of the gods, but only an unknown carpenter from Nuneaton, his statement can be easily refuted. But to do this with a “subjective angel,” known only to a single person, is impossible. Under the "objective" can be understood something existing completely independently of any consciousness, but in this case this is not meant at all. To declare, on the basis of the above quote, that Crowley believed that there were angels that really existed completely independently of any consciousness, it would be the same as saying that the Book of Genesis does not at all speak of “(sin) the fall of man,” since one of its pages we will not find a story about how Adam tripped on a stone and broke his knee. The argument that the “human fall” is not described in Genesis does not save the case, since there really was no fall: the life and era of Sherlock Holmes are safely described in Conan Doyle’s stories, despite the fact that no Sherlock Holmes actually existed. In a word, getting confused in such terminology is easier than ever, so you should be on the alert all the time.
   Bearing this in mind, let us look at the difference that Crowley further draws between two groups of “angels,” some of which are “microcosms,” while others are not:

... some angels are just emanations of the elements, planets or signs to which they correspond. These are inferior creatures, in much the same sense as animals. Unlike humans, they are not microcosms. They are almost entirely composed of their planet or another principle to which they correspond.<…>  In the above case, its existence obviously depends on the planet Venus; and, it would seem, if this planet is suddenly knocked out of the solar system, Kedemel will also order a long life. But do not rush to conclusions: after all, Venus itself is just an emanation of the number 7, and in this sense it is indestructible<…>  Here is a similar idea behind the traditional idea that elemental spirits are immortal, but become mortal when they are embodied in the form of people under the influence of their aspirations or attachments.

Crowley mentioned “some kind of similar idea” is, in short, the fact that “non-microcosmic” angels are only manifestations of “something else”, and this “other”, in turn, is eternal, so “angels ”In this case - only its conventional names or epithets. Crowley notes that “many eastern legends are known about how dryads or nats died when someone cut down the tree that served as their dwelling”, and this is quite natural, because entities of this kind are by definition the spirits of the trees in which they live and when the tree disappears, its spirit disappears. On the other hand, the “spirit of thunder” is much more stable: it is not so easy to get rid of it.
   So, a "non-microcosmic" angel can be "objective" as the personification of a certain phenomenon or object (for example, thunder or tree), which has certain properties that can be easily noticed by any attentive observer. In essence, this is also just a name or an epithet for a thing that exists on the physical plane. It is in this sense that the quoted phrase should be understood: "Some angels are just emanations of the elements, planets or signs to which they correspond." These "angels" are simply convenient "labels" that we hung on the corresponding objects or some particular manifestations of these objects. Spirits of this kind are inseparable from these objects, because they are determined through them.
   On the other hand, there are "microcosmic" angels -

microcosms in exactly the same sense as humans. They are individuals who assembled themselves from various particles in accordance with their capabilities and needs, just like ourselves. I want you to understand that such goddesses as Astarte, Astarot, Kotis, Aphrodite, Hathor, Venus are not just manifestations of the planet: they are separate individuals identified with each other and aligned with the planet Venus only because the most striking feature of their character is close to this ideal.

Take for example the same Zeus. Zeus is not just the personification of heaven or thunder: he is a certain individuality with his personal characteristics, inclinations and character traits described in myths; and this combination of its properties is larger than any particular object or phenomenon of those with which it is associated. And this description, again, remains true in the face of the argument that Zeus is “not real,” just like the saying “Sherlock Holmes was a man” does not lose its truth despite the fact that “in reality” there was no Sherlock Holmes either. Such imaginary individuals “assembled themselves from different particles according to their abilities and needs,” since these “particles” were created by different people over time and gradually changed, connected and mixed with the particles that make up other mythological individuals, so these individuals themselves transformed and developed over time - just like the personalities of real living people.
   Thus, the definition of this type of “incorporeal beings” as “objective individuals” in no way means that angels of this kind exist in the same sense as people on earth. We are talking about completely fictional creatures, and “objectivity” in their definition means only that their properties and features are more or less generally recognized and concrete. To assert on this basis that Crowley really defended the real existence of “Astarte, Astaroth, Cotis, Aphrodite, Hathor and Venus” is completely absurd, especially in the light of passages such as this one from “Magic in theory and in practice”:

So, when we assert that Nachiel is the “Mind” of the Sun, we do not mean at all that he dwells on the Sun: we only thus indicate the discharge to which he belongs and the character that he possesses; and despite the fact that we can “call on” him, this does not oblige us to believe that he “exists” in the same sense of the word as the butcher from whom we make purchases.

So, having examined Crowley’s thoughts on the “objectivity” of the Angel, we found four important points:

* statements from “Magic without Tears”, which are usually taken as arguments in favor of the fact that Crowley has changed his point of view on the question of the “reality” of SAH, in reality, cannot serve as such, since Crowley expressed the same principles twenty years earlier ;
* Crowley’s refusal of the term “Higher Self” as a synonym for SAX does not refute the very position of the “subjective” or “internal” nature of the Angel, but only one of the options for this point of view, according to which the Angel is “just some sort of squeezing, squeezing or sublimating our own favorite qualities ”;
   * the term "objective individuality" in the context of the entire letter, where it is used, should not necessarily be understood as a statement that SAH is a "real entity", external and completely separate from the person; and
   * in order to achieve the Holy Guardian Angel, it is necessary to establish contact with a certain “independent” entity, since this is the only alternative to the point of view that equates SAH with the Higher Self.

In support of the opinion about the “objectivity” of the SAH, only the last of all the listed items can be used

Aivass problem

In addition to all the various and sometimes seemingly contradictory statements about the Holy Guardian Angel, Crowley especially stands out one group of statements in which we are talking about Aivass as his personal SAH. In The Equinox of the Gods, Crowley writes:

I declare myself the only authoritative person authorized to make decisions on controversial issues arising in connection with the “Book of the Law”, on the grounds that its Author, Aivaz, is none other than my own Holy Guardian Angel, Knowledge and Interviews with whom I have reached, and therefore have exclusive access to Him.

And even earlier, in the “New Commentary” on AL, III: 68:

And what is this Book, if not the Word of Aivaz, but He - who, if not my Sacred Guardian Angel?

In the previous section, we showed that Crowley’s remarks, which are often used to support the hypothesis of the “objectivity” of the SAH, do not in fact contradict the “subjective” approach. But the idea that Aivaz is Crowley's Holy Guardian Angel, when seriously considered, gives rise to many contradictions.
   First, it can be noted that in the essay “The Star is Visible,” Crowley points out:

It is impossible to state the exact rules by which a person can gain knowledge and interview with his Holy Guardian Angel, because for each of us this is a special secret - a secret that is impossible to tell or even hint to anyone, whatever he has not reached a degree. This is the Holy of Holies, in which each person is his own High Priest; and no one can know either the Name of the God of his brother, or the Rite in which he calls Him.

But it turns out that Crowley’s “Name of God” is well known to us (and even in two versions of the record), as well as the Rite in which he called (Crowley published it in 1929 under the name Liber Samekh). True, this is not the most serious problem; after all, why shouldn't a man disclose his way of invoking the SAH and the names that he calls him?
   Much more serious than the other. If we recognize that Aivaz was the Holy Guardian Angel of Crowley and that he achieved Knowledge and Interview with Him (as stated in the Equinox of the Gods and other sources) in October 1906, after “six months of Invocations,” then to be with the tradition of “receiving” the “Book of the Law” in 1904? The ability to record the words of an Angel from a voice accessible to physical hearing should be regarded as evidence of an already held Knowledge and Interview - and between the latter took place only two and a half years later.

Moreover, in “Magic in Theory and Practice,” Crowley argues that a person who has achieved Cognition and Interview with his Sacred Guardian Angel “is aware of his sacred path and is ready to follow it with complete confidence,” and meanwhile Crowley himself He rejected the news of Aivass in his own words, until he found the “lost” manuscript of the “Book of the Law” in the attic of his house in Boleskine in June 1909. In a letter dated April 25, 1938, Crowley admits: “I fought against [these] forces [behind the Book of the Law], with all my strength over the years”, - and in “Magic Without Tears” notes: “You do not agree with Aivass - just like all of us”. So, if we agree with the statement that Aivass was the Holy Guardian Angel of Crowley, then in what year should the achievement of Knowledge and Interview with Aivass be attributed to 1904 or 1906? And what about the facts that Crowley rejected the news of Aivass, fought with her “By all means for many years”  and even in 1945 was still “Disagree with Aivass”? It turns out that Aivass as SAH has very little in common with that SAH, which Crowley discusses in all his other works.

Another problem arises in connection with the statement by Crowley that “no one can know either the Name of God of his brother, or the Rite in which he invokes Him.” The fact is that in order to communicate with Aivass, he constantly needed the help of other people. The “Book of the Law” in 1904 was received thanks to Rosa — it was with her, and not with Alistair, that Ayvass first spoke; and in April 1906, Crowley asked Sister F. (Elaine Simpson) to call Aivass so that he could talk with him, and this operation seems to have been successful. If the Holy Guardian Angel truly represents the “Great Work” and the “True Will,” as Crowley writes constantly, there are serious doubts that an outsider can call on someone else's Angel.

In addition, in The Magic Without Tears, he describes the way the “Masters” contacted him - that is, the very “forces behind the“ Book of the Law ”:

... for my part, I did not exert any efforts whatsoever and was annoyed at their intervention with an arrogant, fierce and angry distrust.<…>  They chose me.

This statement is fully consistent with Crowley’s words that he “fought against [these] forces [behind the Book of the Law”] with all his forces, ”and testifies that all his communication with these forces (and Aivass as one of them, or at least their representative) was the result of some work that was being done on him, and not of any of his own works. All this cannot be reconciled with the notion that Cognition and Achievement of MAR is equivalent to the accomplishment of the “Great Work. If Aivass really was the “Holy Guardian Angel” by Crowley, and his communication with Aivass was the result of “Cognition and Interview”, then we have to admit that we are dealing with a completely different type of SAH than the whole cognition and Interview with which the whole Program A: .A: ..

Moreover, the context in which claims about Aivass as Crowley’s personal SAH appear often turns out to be rather strange and contradictory. In The Equinox of the Gods, Crowley defines the Holy Guardian Angel as “our Secret Self, our Unconscious Ego,” but then declares:

... these words are not mine, unless Ivaz is mistaken for just my subconscious “I” or some part of it; in the latter case, it remains to be assumed that this part was brutally suppressed, for my conscious “I” knew nothing about the Truth hidden in this Book, and hostile hostility to most of its ethical and philosophical positions. From this hypothesis it would also follow that I - unknown to myself - possessed all kinds of supernatural knowledge and abilities. The law of economy of thinking (see the work of Sir W. Hamilton) is against this assumption.

Thus, in the framework of one chapter, Crowley claims that the Holy Guardian Angel is "our Secret" I "- our Unconscious Ego," and at the same time, that Aivaza should not be "accepted<…>  just for my subconscious self. ” The fact that these statements, one after the other, cannot be true at the same time, makes us suspect that when calling Aivass his SAH, Crowley used the term in a different sense than usual.

In addition, in the "Equinox of the Gods" we meet the following statement:

Now I am inclined to believe that Aivass is not only God, the Demon or the Devil, who was once worshiped in Ancient Sumer, and not only my own Guardian Angel, but also a person, like myself ... -

whereas in the previous chapter it was stated:

But who is Aivass by nature - a spiritual entity or a certain person familiar to Brother P - one can only guess.

Accepting the idea of \u200b\u200bthe Holy Guardian Angel as some kind of “supernatural being” is not easy, but the assumption that someone's Holy Guardian Angel may actually be another person living on this Earth (as Crowley clearly states in the first of of these quotes and expresses complete readiness to admit - in the second) it completely nullifies all our attempts to include Ayvass in the definition of SAH.

So, Crowley’s identification of Aivass with his personal SAH is a clear anomaly. Perhaps it is due to the fact that Crowley announced a deeply personal relationship with the “supernatural author” of the “Book of the Law” only in order to claim “exclusive access” to him and remain “the only authoritative person authorized to make decisions on controversial issues arising in connection with the “Book of the Law” ”, thereby strengthening its position as a world religious leader. Whether it is true or not, it remains a fact that in relation to Aivass the term “Holy Guardian Angel” is used by Crowley in a completely different sense than in all other contexts. Assuming the opposite, we would have to conclude that Crowley at some point abandoned his entire philosophy and system of magical development, while in reality he continued to develop and promote this philosophy and system until the end of his days.

Translation © Anna Blaze, 2012

With equal success, one could say that this book is a dubious anomaly, that by the end of his life Crowley began to “lose his grip”, that he was just trying to adapt his theories to the level of a beginner student, or he decided to experimentally present them in a more “religious ”Vehemently, recognizing that previous, more rational attempts to present material in the spirit of“ scientific illuminism ”have attracted not so many followers. But for starters, we must at least try to just listen to what exactly Crowley is trying to tell us in this work. - Note author

The seventh component of the “noble Eightfold Path” of Buddhism is “awareness”, or awareness of one’s bodily functions, sensations and contents of one’s consciousness. Jeffrey Block describes sammasati as “pure attention, alienation of what is happening inside and around us at the moment.” Crowley here implies that the Holy Guardian Angel - and the "True Self" - are not related to our thoughts, feelings and consciousness, but exist somewhere outside of them. We will return to this position later, after we take a closer look at the idea of \u200b\u200b"independent reason." - Note aut.

Crowley’s assertion was cited above that it was impossible to find the Holy Guardian Angel by examining one’s own self. But there is no contradiction here: by "self" Crowley in this case means the conscious "I", or the contents of the psyche, and we are talking about exploring the nature of the True Self. We will talk more about the difference between these concepts below. - Note aut.

Another argument is that messages from the Holy Guardian Angel can be judged by the criterion of what “feels right”. - Note aut.

Crowley further argues that such guaranteed “evidence” is the “Book of the Law.” Of course, we are not obliged to take this statement on faith: it requires skeptical analysis, but this issue is beyond the scope of our essay. - Note aut.

Roman, in whose body Alistair Crowley was embodied in one of past lives. - Note aut.