True Fear & True Love

A jealous god is a feared god, and I see now the relation between True Fear and True Love. These dualities apply to the dualities of the ego and non-ego; the contradiction occurs in the minds of those who, because of fear cannot face fear and cannot move past towards love.

Exodus 20:4-5. “You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God…”

I:51. “…Also, take your fill and will of love as ye will, when, and with whom ye will! But always unto me.
52. If this be not aright; if ye confound the space-marks saying: They are one; or saying, They are many; if the ritual be not ever unto me: then expect the direful judgments of Ra Hoor Khuit!”

“Jealousy,” and “direful judgments” all directly address the individual’s ego, and are not to be mistaken as corresponding to the non-ego/Higher self/HGA/God. (The latter obviously does not apply; the non-ego is devoid of ego/judgment/jealousy). The individual’s ego fears retribution from an external “higher power,” whether it is a parent when one is young, society, societal laws, deities, etc.; but what it is actually fearing is the Union with the Higher self/HGA/God within them, once again, because the ego knows it must submit.

The psychological process that occurs (usually when dealing with the monotheistic God) is opposite to Identifying-Objectifying-Banishing a demon/aspect of ego. Here, what is occuring is the automatic ego Objectification (of the HGA into external deities)-Avoidance (denial of external deities)- Incomprehension (of what was actually the issue).

The declaration of any given god to appear ego-full and not just ego-less, therefore, either causes the individual to react with more Mercy, or to Objectify-Avoid-Incomprehend the issue. (Then again, all attacks against the ego can invoke this response.) The individual who is aware that they feel fear regardless of how ludicrous the stimulus (like words on paper from a god), is then given the chance to be honest and inquire within themselves; if they feel fear, there is something to be afraid of (a higher power); and there is something that is feeling the fear (their ego). This is also the function of the Tunis Comment.

The appearance of contradiction in an ego-full and ego-less God have been elaborated upon: when you Love everyone, you hate everyone. Love supersedes all facets of the projection of existence. The individual whom accepts God’s Love sees no contradiction between his jealousy and his Love. One understands that this jealousy is merely an attack upon the individual’s ego, and it is only the ego whom acknowledges this jealousy.

Love, in Regards to Kings

“II:58. Yea! deem not of change: ye shall be as ye are, & not other. Therefore the kings of the earth shall be Kings for ever; the slaves shall serve. There is none that shall be cast down or lifted up: all is ever as it was. Yet there are masked ones my servants: it may be that yonder beggar is a King. A King may choose his garment as he will: there is no certain test: but a beggar cannot hide his poverty.
59. Beware therefore! Love all, lest perchance is a King concealed! Say you so? Fool! If he be a King, thou canst not hurt him.
60. Therefore strike hard & low, and to hell with them, master!”

Being a King does not mean always concealing the ego so that the ego may never be attacked. It is part of the process of getting through the ordeals;

The important thing to remember is that even a fearful/reactionary response that arises due to these keys is a beneficial one; more beneficial than “feeling nothing,” which indicates that the individual is probably residing in the gateway of Da’ath and has become adept at being unaware of their own ego’s defense mechanism (indifference, apathy, dissociation with the ego for fear of being hurt).

The ego should be wounded from time to time in order to remind us that it does not constrict us; it reminds us of our mortality which is a part of life that should not be forgotten–but accepted, and made peace with.

For every action, there is an equal and opposite reaction. This is why the sign of every healthy relationship in which there is Love involved, also comes with the potential of being hurt, due to the vulnerability of the position of Receiving Love. If there are no arguments and no ego-hurt allowed, the individual is not capable at his/her full capacity of Giving Love. When we strive towards Unity from separation, the ego will always react in defense of this unity. Either you are giving up Love to conform to the ego, or you are surrendering your ego to Love.

People that posit, ‘I’m not hurt by you because I don’t care what you have to say,’ are reacting based on the ego’s defense mechanism of shielding itself from the potential of being destroyed in Unity. Not only is that an ego-judgement upon someone else (their ego), it is specifically stating that this person is ‘not worth caring about,’ and is in direct opposition to Loving that person. Similarly, it is a sign of false love to avoid arguments with ones you do love; those that love you back will understand that the attacker is always coming from the position of Love For You. Those that don’t love you back will perceive your attack as an attack to their ego by your ego.

“The fact of engagement demonstrates love. We ignore our enemies.”

The King is immortal in that he can always regenerate himself (his ego), and therefore does not fear intimacy or the possibility of being hurt; “he canst be hurt” means he is able to understand the nature of the illusory chains of ego, no matter how close and personal his combat is.

Above the Abyss, the HGA and ego are one; the magician realizes that although the ego is real and necessary, he is no longer chained to it, nor is he attached to whichever manifestation of ego is present.

Nothing ever works in a single, linear, and one-direction way. The King will therefore be more godly, and more human.


NUIT: METAPHYSICS (Being) and regarding the ontology of metaphysics. Monism; everything is One, and there being no metaphysical difference in any one thing or another results in None. 

Ontologically, matter and motion/spirit are divided as complements to one another.
Nuit (the anthropomorphic manifestation of Being/matter)’s commentary on epistemology states that there is a limitation to what we can know about her (objective truth) just by nature of being individual “stars” (subjective truth). This can be overcome “in the clear light” of Ain Soph Aur through Kether, shining down the Tree, given one has surpassed the ordeals. These ordeals will appear differently to different “stars” and so will the “systems” utilized to overcome these ordeals, including choosing either the “serpent” or the “dove” (which are just two different forms of Love; specifically the Will to Die vs. the Will to Live). 

Each “star” is to mold his pragmatism/ways and means in alignment with True Will while keeping in mind the metaphysics and ontology of the world, and not confusing these different fields. 

The (objective) truth, as she states, includes “every number” being infinite, “all words” sacred and “all prophets” true.

4. Every number is infinite; there is no difference.
22. …Let there be no difference made among you between any one thing & any other thing…

50. There is a word to say about the Hierophantic tast. Behold! there are three ordeals in one, and it may be given in three ways. The gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. Thus ye have star & star, system & system; let not one know well the other!
56. …All words are sacred and all prophets true; save only that they understand a little; solve the first half of the equation, leave the second unattacked. But thou hast all in the clear light, and some, though, not all, in the dark.
57. …There is the dove, and there is the serpent. Choose ye well! …


HADIT: EPISTEMOLOGY (Knowledge) and ETHICS (Delight): Hadit, being the anthropomorphic manifestation of motion/spirit/knowing/etc., backs up Nuit’s point that the nature of individual “stars” usually prohibits them to know and understand the nature of the world/themselves fully. There is always “a factor infinite & unknown.” His advice is to avoid placing too much faith in Reason and to explore all things (as Nuit is All Things, and Hadit is the Will/Motion to explore) without guilt, fear, and modesty, (essentially, the philosophy of ethics) while also maintaining the appearance of subtlety and refinement (replacing ethics with aesthetics).

27-31. There is great danger in me; for who doth not understand these runes shall make a great miss. He shall fall down into the pit called Because, and there he shall perish with the dogs of Reason. Now a curse upon Because and his kin! May Because be accursed for ever! If Will stops and cries Why, invoking Because, then Will stops & does nought. If Power asks why, then is Power weakness.
32. Also reason is a lie; for there is a factor infinite & unknown; & all their words skew-wise.
33. Enough of Because! Be he damned for a dog!
44. Aye! feast! rejoice! there is no dread hereafter. There is the dissolution, and eternal ecstasy in the kisses of Nu.
48. Pity not the fallen! I never knew them. I am not for them. I console not: I hate the consoled & the consoler.
52. There is a veil: that veil is black. It is the veil of the modest woman; it is the veil of sorrow, & the pall of death: this is none of me. Tear down that lying sceptre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well, & I will reward you here and hereafter.
70. …refine thy rapture! If thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein!
71. But exceed! exceed!


Serpent & Dove

AL I:57: “Invoke me under my stars! Love is the law, love under will. Nor let the fools mistake love; for there are love and love. There is the dove, and there is the serpent. Choose ye well! He, my prophet, hath chosen, knowing the law of the fortress, and the great mystery of the House of God.

All these old letters of my Book are aright; but * is not the Star. This also is secret: my prophet shall reveal it to the wise.”
{*In MS, a mark in this place is commonly read as the Hebrew letter Tzaddi.}

The Old Comment
57. “Invoke me” etc. I take literally. See Liber NV for this ritual.
Love under will — no casual pagan love; not love under fear, as the Christians do. But love magically directed and used as a spiritual formula.

The fools (not here implying {Aleph} fools, for III, 57, says, All fools despise) may mistake.
This love, then, should be the serpent love, the awakening of the Kundalini. The further mystery is of {Pe} and unsuited to the grade in which this comment is written.
The last paragraph confirms the Tarot attributions as given in 777, with one secret exception.

“These represent the two forms of desire; the Will to Live and the Will to Die. They represent the feminine and masculine impulses; the nobility of the latter is possibly based upon recognition of the futility of the former.”

The House of God: The Jews call nothing אין: nothing and נוה: home. Nuit calls nothing eight (Bet = house), eighty (House of God), four hundred & eighteen (House 418, Het), which point to the three traditional orders represented by the three triads of the Tree of Life: the Order of the Silver Star (8-The Magus), the Order of the Golden Dawn (80-The Tower), and the Royal College of the Rosy Cross (418-The Chariot).

All four numbers, 61 • 8 • 80 • 418, are united in their meaning. They all mean ‘house’. They are gate houses to the palace of four gates, given in 220,1:51.

The first three of the four major ordeals open each of the first three gates in turn. (Silver-Yesod, Gold-Tiphareth, Stones of Precious Water-Binah, Sparks of Intimate Fire-Kether). However, the fourth ordeal, the Ordeal A, which is the ordeal of the Ipsissimus, being a summation of the three previous ordeals, opens all four gates at once.