When to Use What Ritual and Why

We have all heard the sayings about these rituals—especially of the LBRP: “perform daily to strengthen the magician’s aura!” But what exactly does this mean? What does it mean for the LIRP, LBRH, or LIRH?

It’s true that the feelings of “cleanliness” vs “holiness” are difficult to explain, but although their descriptions have so far been vague, the actual experience of them is rather specific—as specific as this list of emotions I’ve typed up above.

For me, the “cleanliness” of an LBRP can be explained in the following sentiment: “This [thing affecting my senses] does not affect me. I will not allow it to.” This is how an LBRP, when performed correctly, will alleviate me of anger, fear, frustration, impatience, laziness, obstinacy, hurt feelings, over-sensitivity, petulance, and sadness. In all of these cases, the emotion is objectified as an elemental force and banished. Anger, fear, frustration, and impatience correspond to the element of fire; laziness, obstinacy, and petulance to the element of earth; hurt feelings, over-sensitivity, and sadness to the element of water. The element of air, which is found in all of these emotions, is the repetition of thoughts that allow the elemental forces to spiral into a personal problem. For example in the case of anger, an external stimulus like an outburst from another individual may have provoked you, but without the quick, airy thought of “how DARE you snap at ME!” you wouldn’t be angry—instead, you might be amused or simply indifferent.

Moving on to the LIRP, the “holiness” I feel is explained thusly: “I, too, am [a thing] that affects others; we all do.” This is very different from the sentiment of the LBRP, yet both conclude with a feeling of peace. Depression, melancholia, misery, grief, ingratitude, despair, embarrassment, guilt, and envy are a more complicated bunch of emotions to fix and if left alone, tend to cause larger issues such as bad habits, physical ailments and chronic patterns of thinking that negatively affect the individual. In all of these cases, a pure form of an element needs to be invoked in order to balance the individual. Depression, melancholia, misery, and despair arise when a person loses touch with the bigger picture—their place in the bigger picture (fire). Grief, ingratitude, and envy occur because of an inability to see the bigger picture (water). Lastly, embarrassment and guilt are the result of focusing too deeply on something they’ve done that needs to be placed in perspective (earth).

Now progressing to the actions of the ruach, or intellect, we arrive at the employment of the LBRH. As a general rule, one performs the LRP before any LRH and thus allows for dual-layer protection. I would explain the sentiment of the LBRH as this: “Whatever I think is correct right now simply does not matter. The ‘I’ is nothing.” As you can see, it is easy to take this the wrong way. This is not exhibiting a thought in itself, but rather, a silencing of thoughts to allow peace of mind. Insecurity, doubt, dread, discontentment, anxiety, angst, regret, and disappointment are all symptoms of overthinking, negatively thinking or focusing too heavily on the meaning of a thought. Again, the elements are present, but perhaps more difficult to parse: anxiety, dread and angst correspond to fire; insecurity, doubt, and discontentment to water; regret, and disappointment to earth.

Finally, I would explain the LIRH as so: “All thoughts matter equally. All ‘I’s are equal. I am a part of something bigger than myself—we all are.” Here are the emotions that some require lifetimes to correct: intolerance, stubbornness, hate, shame, and resentment. Intolerance is denying the fact of the whole—it accuses another of not being part of something bigger. Stubbornness says, “but I AM the ‘something bigger!’” Hate is the perpetual separation of oneself from union. Shame is a self-enforced wall preventing one from being with the rest. Resentment is surrender of one’s own power, place, and ability by failing to recognize one’s own crucial part in the whole.

3. Success in ‘banishing’ is known by a ‘feeling of cleanliness’ in the atmosphere; success in ‘invoking’ by a ‘feeling of holiness.’ It is unfortunate that these terms are so vague.

(Liber O, Pt. IV)

EMOTION LBRP LIRP LBRH LIRH
Anger

x

Angst

x

Anxiety

x

Despair

x

Depression

x

Disappointment

x

Discontentment

x

Doubt

x

Dread

x

Embarrassment

x

Envy

x

Fear

x

Frustration

x

Grief

x

Guilt

x

Hate

x

Impatience

x

Ingratitude

x

Insecurity

x

Intolerance

x

Laziness

x

Melancholia

x

Misery

x

Obstinacy

x

Offense (hurt feelings)

x

Over-sensitivity

x

Petulance

x

Regret

x

Resentment

x

Sadness

x

Shame

x

Stubbornness (of thought)

x

By Soror N.O. © 2017

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On the Development of the Khu

A cultured man lives far from nature, far from natural conditions of existence, in artificial conditions of life, developing his personality [Khu] at the expense of his essence [Khabs]. A less cultured man, living in more normal and more natural conditions, develops his essence at the expense of his personality. A successful beginning of work on oneself requires the happy occurrence of an equal development of personality and essence . . .

A lot of the work is still centered around breaking the illusion that man can “do” which seems to be a contradiction (why learn these things if there is nothing that can be done about them?) but the truth is that man cannot will on his own until he has assimilated his whole being in another’s will (hence, obedience to the master no matter what) which will allow him to know the forces present in himself. In his own observance and practice in mastering those forces to be one with his master’s will, he is able to know, when the time comes, how to master the forces to be one with his will.

In a simple analogy: a parent tells a child to do the dishes. In doing the dishes, the child learns how to be conscious of themselves; utilize the center of thought, and control his desires (and repulsion), uniting himself in one task. When the child grows up and wishes to do the dishes, he therefore knows how to use his mind, emotions, and body to accomplish this. This is all in preparation of the Khu. The preparation of the Khabs requires help from the parent (or master) but most importantly, the attention of the child. The child must not only listen to the will of the parent but be able to deduce the conditions or context in which the will appears: the child notices the kitchen is a mess and the family has nothing to eat off of; ergo, the parent tells the child to do the dishes.

A. How the child ought not to act:

  1. be angry with the parent, conditions, other family members, etc. This is a failure in the emotional center.
  2. do the dishes improperly. This is a failure in the thinking center.
  3. do the necessary functions to prep the Khu without understanding the reason or context for it, i.e. fail to prep the Khabs. This is a failure of the consciousness center.
  4. cheat, and pretend to do the dishes. This is the worst and is a failure in every center.

B. How the child ought to act in response to these challenges:

  1. be grateful for the opportunity. Easier said than done, as the child will probably not understand until years later
  2. learn to do them right and speak up if they require assistance. Also hard, as pride solely in oneself is detrimental to the task.
  3. be vigilant in everything. Difficulty is due to tedium.
  4. pretty obvious

C. How the child can progress from A to B:

  1. acquire patience, but “seeing” results and then remembering them goes a long way.
  2. take pride in oneself as part of the accomplishment of the task instead of just taking pride in oneself.
  3. always assume there’s more to life than what there appears to be. This isn’t a “be positive” thing, but rather the igniting of something bigger than oneself. Hence, be vigilant or else you’ll miss the cool stuff.
  4. always be honest with oneself.

D.) How the Thelemite ceremonial magician accomplishes C:

  1. LIRP, invoking that memory of self and by repeated practice, acquiring patience.
  2. LBRP, banishing negative influences including that stream of nonsensical, egoistic thought that keeps thinking it is more than what it is, and also “strengthening the aura of the magician” to do what seem like unimportant, useless tasks.
  3. Liber Resh, 4x a day. In case you forgot, the purpose of this ritual is to “remind the aspirant at regular intervals of the Great Work; secondly, to bring him into conscious personal relation with the centre of our system; and thirdly, for advanced students, to make actual magical contact with the spiritual energy of the sun and thus to draw actual force from him.” It is also “particularly useful against the fear of death” and shows true dedication to the Great Work.
  4. Journal.

Notice there is no failure of the body or instinctual center. I intentionally did not use the names of the sephiroth because when consciousness (or Tiphareth) is active, Yesod (instinct) is not. #3 is specifically a failure if the child’s Yesod “is active” instead of Tiphareth. Only after repeated practice and you literally default to Tiphareth (marry the sun and the moon), will Yesod (instinct) mirror that of Tiphareth’s functions. All four; Tiphareth, Netzach, Hod, and Yesod, are of course in Malkuth, where this the will is being manifested in the world of Assiah.

Book Review: ADEPTUS EXEMPTUS THESIS (2015)

So this is my first book review and I’d like to get started on the book in question: ADEPTUS EXEMPTUS THESIS (first printed Spring Equinox 2015) by Amun Atum, found here [https://www.amazon.com/adeptus-exemptus-thesis-amun-atum/dp/1329020219].

It is comprised of three large sections: the first, titled “Crowley’s Magick,” is the author’s journal entries spanning his grades of Student to Adeptus Exemptus as a self-taught and solitary practitioner of the A.’.A.’. system of Thelema and magick. It contains vivid imagery and a well-established symbol set inspired by major themes proposed in Thelema and Egyptian mysticism. It ends with a neat section on personalized rituals that include the Egyptian Lesser Rituals of the Pentagram and Hexagram. Here is my favorite one to give you an idea of what it entails, even though it is very different from the one I regularly perform:

Egyptian Lesser Ritual of the Hexagram

Touching the forehead say “Au N’natik”

Touching the waistline say “Tauy”

Touching the right shoulder say “Wazer”

Touching the left shoulder say “Nefrau”

Clasping the hands upon the breast say “Jet r Nah-ah Amun”

With the magical weapon trace the Hexagram of Air in the East, vibrating, “Abrahadabra,” All hexagrams consist of two equilateral triangles. Begin the Air hexagram at the top of the upper triangle and trace it in a dextro-rotary direction. The bases of the triangles coincide, forming a diamond.

Trace the Hexagram of Fire in the South, vibrating “Abrahadabra.” The triangles of this hexagram both point upwards. The top of the lower triangle should coincide with the central point of the upper triangle.

Trace the Hexagram of Water in the West, vibrating “Abrahadabra.” This hexagram has the lower triangle placed above the upper, so that their apices coincide.

Trace the Hexagram of Earth in the North, vibrating “Abrahadabra.” This hexagram has the apex of the lower triangle pointing downward, and it should be capable of inscription in a circle.

Stand upright, feet together, left arm at side, right across body, holding the wand or other weapon upright in the median line. Then face East and say:

I.N.R.I. Yod, Nun, Resh, Yod.

Virgo, Aset, Mighty Mother

Scorpio, Apep, Destroyer

Sol, Asar, Slain and Risen

Aset, Apep, Asar, I-A-O

Extend the arms in the form of a cross and say: “The Sign of Asar Slain,”

Raise the right arm to point upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square while turning the head over the left shoulder looking down so that the eyes follow the left forearm and say, “The Sign of the Mourning of Aset,”

Raise the arms at an angle of sixty degrees to each other above the head, which is thrown back and say, “The Sign of Apep,”

Cross the arms on the breast, bow the head and say, “The Sign of Asar Risen,”

Extend the arms again and cross them again saying, “L.V.X., LUX, the Light of the Cross.”

Touching the forehead say “Au N’natik”

Touching the waistline say “Tauy”

Touching the right shoulder say “Wazer”

Touching the left shoulder say “Nefrau”

Clasping the hands upon the breast say “Jet r Nah-ah Amun”

(Copyright 2014 Amun Atum. All rights reserved).

This section, “Crowley’s Magick,” is a good enough reason to read the book if you have considered or are working the A.’.A.’. system as a solitary practitioner. The journal entries are regular (between 1 to 5 days between entries) and they provide an account of detailed chakra work, tattwa meditations, and a helpful study of the astral plane. What I especially enjoyed was the author’s display of a highly dedicated work ethic, organization skills in planning (and sticking to) practices, and adjusting them accordingly as he progressed in the system. There is no doubt that the author did the work, and anyone who reads it will find a likeness of themselves in the common struggles, dry spells, and complaints one has (but tells no one about) when practicing daily. By using light humor and candid commentaries on the libri of Aleister Crowley that all Thelemites can empathize with, he provides both an entertaining read and a distinct idea of what it’s like to have Knowledge and Conversation with the HGA throughout the gradual progression up the Tree of Life.

The only criticisms of this section I can give are based off of my own personal way of writing in a magical journal. I would like to have read more detailed descriptions of the physical sensations or time elapsed during practices, what foods were consumed that day, what astrological conditions were relevant and such. The author does, however, note well the gematria of personally significant messages and the Thelemic notation of time in between each oath. Another possible concern is that the time elapsed during each grade is relatively short, and it is impossible (as I don’t have the right) for me to judge whether it was honest progression or not. For example, the author’s Student grade spanned an approximate 4 months, Probationer = 3 months, Neophyte = 1 month, Zelator = 3 months, Practicus = 3 months, Philosophus = 3 months, Dominus Liminis = 2 months, Adeptus Minor = 1 month, Adeptus Major = 13 months, Adeptus Exemptus = 9 months. Although there is no minimum or maximum attainment requirements for the grades after Neophyte, these beginning grades are, in my opinion, the most important. (The consensus for minimum time spent in the grade of Probation is 1 year, and for the Neophyte, 8 months).

At the end of his Practicus grade (pg 116-117), he makes a rather fascinating observation that I’d like to comment on here:

July 21 – [. . .] here are the approximate contents for a book on the Qabalah that I wish someone would write: [list of the individual sephiroth in all four worlds], Parts of the Individual: [list of the five parts of the soul], [. . .] Additional QBL Terms: Adam Kadmon, Archetypal Man; Arik Anpin, vast countenance in Kether; Malkah, the Bride, a young girl, the unredeemed soul; bride of the Microprosophus (in Malkuth); Serpent Nechushtan, Serpent of Wisdom; Zeir Anpin, lesser countenance in Tiphareth, etc. (I’m sure there’s plenty more terms and concepts)

As a studious practitioner of the system, one does run into these issues. Fortunately, most, if not all of these questions are answered in Regardie’s Complete System of the Golden Dawn, which condenses Qabalah taken from sources like The Zohar, The Sepher Yetzirah, and so on. It is easy to overlook the fact that reading authors like Dion Fortune and Gareth Knight, we are getting only a secondary source from individuals who have been, in one form or another, students of the Golden Dawn system. It is my personal (but informed) hypothesis that in order to do the A.’.A.’. system to the best of one’s ability, you do need some kind of Golden Dawn background. Whether this is independent study or following an initiatory track, it is inevitable to run into gaps in one’s learning due to overlooking Crowley’s own training in the Golden Dawn system. This is one of the main reasons why I wrote a book on Thelemic Qabalah: to synthesize the information of the past with that of the A.’.A.’. system.

Now, returning back to the review. As you can see, for his grades of Adeptus Major and Adeptus Exemptus, the author took considerably longer in his work. Unsurprising, the journal entries in the book for these grades are the most enriching to read as well. Here is another excerpt (pg 182-183):

January 17 – I have returned to ritual work in a light way. “Liber Samekh” was well done. My Angel was present. She still answers my call. I am not getting a set series of instructions from her, but she is answering my call, and she is being very encouraging.

My thoughts keep returning to “Equilibration of Himself.” I really want to fulfill this requirement. I don’t want to give it short shrift. It’s about balance.

I agree with what I wrote above, but somehow it should go deeper; it should be more fully recognized.

Sometimes Depression can give you “no preference for any one course of conduct over another.”

Yeah . . . whatever!

Maybe this is just a falsity. Maybe it’s something you can’t claim to the degree Crowley says you can; not if you live in the real world! [. . .]

Crowley wrote about the True Will and the Holy Guardian Angel being synonymous, about having identical goals. At first I disagreed, but now I see them as being a sort of reflection of each other.

Your True Will is in you, buried deep in your subconscious. It is “higher” than all your wants and desires; you really have to aspire to it.

We get deceived along the way, thinking some of our desires are our True Will, but they’re not. We have to aspire to more, we have to reach further.

It is up there, but still within us; we must accept no substitute.

While the True Will is in us, and is our highest self; the Holy Guardian Angel is like a reflection of that Will! Crowley’s final worlds on the HGA was that it is outside of us. That is why I say the two are a reflection of each other: the True Will within, the HGA without. They speak with a different voice. The True Will is logical, imperious, formless, emotionless. The HGA is the opposite: she is passionate, loving; emotional to the extreme. The HGA encourages us. The HGA has faith in us; the HGA believes in us. They are opposites, but complimentary opposites. They have one goal: our success, our attainment! [. . .]

When you lose everything; when everything you have has been stripped away, when layer after layer has been removed . . . all you have left is your Honor. So live by a Personal Code of Honor; for in the final tally, that is all you have.

The next major section of the book, titled “Crowley’s Law,” is pretty straightforward. This section consists of insightful commentaries on major Thelemic concepts as well as explanations for a lot of jargon often taken for granted (I am certainly guilty of this). Even if you are well-versed in Crowley’s work, this part of the book is still useful in comparing and contrasting one’s own interpretations. To the beginner, it is full of helpful tidbits that elucidate some of the inner mysteries of Crowley’s work and provide practical advice on doing the work itself.

The last section of the book contains the Adeptus Exemptus Thesis itself. As is known, the requirements to proceed to the passage called Babe of the Abyss is to “prepare and publish a thesis setting forth His knowledge of the Universe, and his proposals for its welfare and progress. He will thus be known as the leader of a school of thought. He will have attained all but the supreme summits of meditation, and should be already prepared to perceive that the only possible course for him is to devote himself utterly to helping his fellow creatures.” It seems that the only other publicly available (and seriously attempted, in my humble opinion) examples of this that have been set forth by other Thelemites are J. Daniel Gunther’s Initiation in the Aeon of the Child, J. Edward Cornelius’s The Magikal Essence of Aleister Crowley, and Ray Eales’s Magick Revised. This is the author’s own response to the requirements: “I see a lot of injustice. I see a lot of pig-headedness. I see a lot of selfishness that is just hurting people. Certainly there is a better way that things can be done: procedures and methodologies (so to speak) that wouldn’t destroy our world and murder the people living in it. I really see things as being dire, but I also see that we have a choice of what to do, of how to treat people. It can be a better world.”

What follows in this last section is a theory of politics and re-shaping of the world that should be read in the Light of the Great Work, regardless of one’s own personal political affiliation. As a proposed Thesis, it is to be respected. I am not qualified in political theory to provide an in-depth analysis of the Thesis itself, but I can honestly say that it is a genuine effort that rings true to the spirit of the task of Adeptus Exemptus. In conclusion, this book was a wonderfully candid study of a magical journal with many insights and commonalities I think all practitioners of the system of A.’.A.’. will find true, no matter if you work alone, in one lineage, order, or another. The author’s Thesis was unique, practical, and refreshing in the sense that it involves recognizing and attempting to rectify the mundane world for the betterment of all human beings.

In Memorial: Frater Adamas

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

On Wednesday the 15th of March, 2017 Frater Adamas 161, my long time mentor and friend passed away in New Zealand, survived by his wife, Soror Neirika, and family.

For over fourteen years Fr. Adamas played a significant role in my life as the founder and self-proclaimed Magus of the Temple of Baphomtr (spelling intentional).

Having initiated me into his syncratic guerilla A.’.A.’. System in 2003, (in a ceremony that literally made me laugh and cry) Adamas proscribed a modified version of the original A.’.A.’. system, suplimented with Maat Magick, Typhonian Magick, Vodoo (and other systems) along with his own blunt, direct techniques of attaing True Will and approaching The Abyss.

These techniques–which consisted of chemo-gnosis and sex-magick, along with shock-space techniques like self-piercing etc–were designed to strip social accretions and programming at an alarming, sometimes even traumatic rate. In my personal experience, I found them to be sound but often extraordinarily painful. They did, however, absolutely work.

Adamas’ system was not for the faint hearted. Nonetheless, without pretention or ornamentation he drove me forward towards Ultimate Truth.

The Temple itself, being designed along A.’.A.’. lines, consisted of a short lineage taking its cues and instruction directly from The Secret Chiefs. There was no claim of official sanction. Moreso, Frater Adamas shunned the idea of official lines.

Initiation to the ToB was by invitation only and diligence was taken to ensure an understanding of the difference between Crowley the Prophet and Crowley the Man. While the Holy Books were in line with the Universal, Self-Evident and Consistent forces of nature, ‘Crowley the man’ often had other, personal agendas. Idolatry was not a tenant of the ToB.

Before he died, Frater Adamas sent me an email asking me to take his mandate to assume his position as chief officer of the Temple. I kindly refused.

In the long run, I have learned that for me at least, the traumas induced by Adamas’ path were beyond my capacity to sustain–I would not inflict them on anyone else. After a long period of reflection, I have arisen from the ash of that incarnation of Self and I have chosen a slower, safer, proven route that is allowing me to finish integrating many of the lessons Adamas taught me.

Despite his human flaws, Adamas was an exceptional individual and what he accomplished was astounding and utterly profound (Especially in context). I have no regrets for the work (and it was indeed work) that we performed. His efforts went above and beyond the realm of duty. He was indeed a King, a true psychonaut, explorer and pioneer. He will always have a place in my heart.

Now it seems that Fr. Adamas has achieved his Great Work and his Greater Feast is done. Never was there a braver, bolder magickian who ‘desired death much’, to walk the firmament of Nu.

Frater Adamas 161, may you find your place among the Stars.

Love is the Law. Love under Will.

Source: In Memorial: Frater Adamas

Giving Thanks

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

 

I have been grateful for many different things throughout the course of my life, but there is nothing more humbling and ecstatic than change and the expansion of one’s own conscious limitations. Even when this entails a brand new perspective on consciousness and change itself. I am grateful for the ability to feel the LVX when I can, and I am grateful (although usually in retrospect) for the realization of how limited my own abilities are. I am grateful for having the chance to be grateful for things I would have resented in the past, and I am grateful for every second of life where I am aware of this potential to continue evolving in me.

 

All the power that ever was or will be is here now. The only thing we can do is keep learning and changing and not judge ourselves or others based off of what we think the truth is at any given time. This includes the truth that none can know the truth – whether or not one can, the “I” will likely never know, as the “I” is defined by its limitations in language to express the truth.

 

In the few months I’ve put up this blog and re-read some of my older posts, I have felt at times embarrassed, and other times surprised at my own writing. I have felt the “I” turn red in its cheeks, hide away, and attempt to manifest this energy by deleting posts and spiral down with shame, shutting down the entire blog.

 

And perhaps one day I will give in, but not today as I realize (or perhaps, re-remember) that growth is nothing to be ashamed of. I am grateful for the patience of others, and of God in dealing directly with my soul through the expansion of what little Understandings I have.

 

May we all be thankful for the good and the bad – let no difference be made! And may we rejoice in our efforts, sometimes failing and sometimes succeeding, but at all times transforming and knowing a little bit more about ourselves through each effort in our lives.

 

Love is the law, love under Will.
Soror N.O.

The Image of God


My Love for God and God’s Love for Me springs from the Great Secret we share.
The Secret is: God and I will achieve Supreme Enlightenment at the same moment.

 

When the “I” searches for the “I” itself, it disappears.
The “I” is like Chokmah as the reflection of Kether. Binah represents Kether being aware of its own reflection, at which point the reflection is Understood as not another Kether, but as a reflection – and returns unto Kether. It is said that because Binah is “Infinite Goodness,” the Light which descends down beyond the Supernals into a Finite vessel shatters this vessel, creating Da’ath and the Qliphoth. Because Da’ath is not a true sephira, it only appears when Kether does not; in other words, when Da’at is constricted, the Light from the Supernals do not reach us. It is Knowledge from seeing a reflection and identifying the “I” with it and not the Origin of the image.

 
The only “thing” that the “I” can do is mirror the actions of the Origin which is True Will. We are all ideas (images in motion) of the One, but we interact with one another like we are all separate entities. Because we are all images of God, the images/ideas of the One includes the ability to think – the motion of the image. Hence, if we silence our thoughts, magick manifests perfectly because we are at all times mirroring the actions of the True Will – we just think ourselves away from simply being.

 
Thought is defined as “an idea produced by thinking or occuring suddenly in the mind.”
Through me, its unfailing Wisdom takes form in thought and word.

 
“The mind circles round and round a key idea – the ‘seed’ of the meditation – and the process bores a ‘well’ down through the layers of the concrete mind until (if persistently pursued) a breakthrough is made to the intuitional levels of consciousness.”

 
The “I” is no different; it is the idea/seed (of the One) which we continuously think around but cannot think of. It is from Hod, the Binah of the Microposopus, that the “I” is able to rationalize what “it is” based off of seeing images of “others,” but never itself.

 
If there is no other watching the “I,” it does not know what to be – it knows what it can be from the illusion of memory – (sensations which stir into motion a record that appears separate from the present), and it knows what it thinks it wants to be from the personal unconscious, where our thought patterns are habit calcified through the many years (a reinforced type of illusion of memory). These are the interferences which must be squashed in order to allow True Will to operate. The “I” never knows what it’s supposed to be until the ruach forges a link with the neshamah, which is informed by the chiah. The Supernals represent the (capital O) Other, whereas other people are actually images of this Other. We all practice (here mainly in the world of Yetzirah) figuring out what our True Will is through other people until the “I” is ready to behold the Supernals. When it is linked without obstruction to the yechidah, the “I” is One with True Will; other and Other are united.

Lux ex Tenebris

Comfort is not a substitute for faith. 

By “faith,” I mean knowledge of True Will; there is a tendency of the mind to separate “events which happen to us” with “events that we cause.” Without this disposition, we are unable to make sense of the world, but as we remember the nature of our true selves, we become aware of the appearance of separation itself. We are Will, and we do Will, and – “Every act that is not in definite course of that one orbit is erratic, an hindrance. Will must not be two, but one.” 

Trust is letting understanding show which colours to perceive, even with impure eyes. Even colours have natural complements of one another, and what is natural is merely consistent enough to rely on from experience. It is the acknowledgement of both the consistency and possibility of inconsistency in one’s own experience – and faith, being complete trust – is knowing this and being at peace with it. 

It is the ordeals of our own darkness which allow us to see a truth that what we once thought was faith or True Will, was merely comfort; fickle and expensive. Once the light is sought and seen, it does not leave us. We just have to remember it. Suffering becomes a reminder that we are only concealing it against ourselves, and that if we let it shine, it will.

Pentagrammaton

tumblr_niwrjrdJgT1rj9sw5o1_12801

 

Pentagrams of Spirit

The structure of the pentagram attributes two corresponding elements to make up the element in any given point. The point of Spirit is held upright by Earth and Fire, Air is the result of Fire and Water, Water is the combination of Air and Earth, and Earth is formed by Spirit and Water. Not only are these triangles a representation of the element’s components, they also outline the process in which it manifests, is maintained, and what its properties are in each World, which affect different parts of the Soul. The elements transition down each World shifting its attributions from abstract ideas to the concrete and tangible; for this reason, they are shift in our concepts of the four directions and four sub-directions in rituals.

 
The Greater Hexagram Ritual is associated with planetary and zodiacal forces, the Lesser with zodiacal and elemental forces. The Greater Pentagram Ritual is the incorporation of Spirit with elemental forces, and its Lesser with only the elemental forces. The elements, even in their densest state, relate to the planets in their highest essence.

 
No element represented by the pentagram is without Spirit. The active form of Spirit relates to Air and Fire, while the passive form of Spirit relates to Water and Earth. The combination (marriage) of Fire/Tejas and Water/Apas give birth to Energy/Prana, and Space/Akasha is the dissipation of Earth/Prithivi in unity with Air/Vayu. This ‘child’ and ‘mother’ is symbolized in the Star Ruby Ritual as Therion who is bellowed in the East, and Babalon who is whispered in the West. In my opinion, this ritual is aimed at balancing these elemental forces within the Neshamah in Yetzirah, whereas the LBRP is used for the Ruach in Yetzirah or Assiah. Any ritual can be used in any World, but it is perhaps most efficient in the World that it was constructed for; similarly, it’s best if the part of the Soul is aligned with whichever World one is working in (and from). The beauty of a well written ritual is that it can work in all Worlds for all parts of the Soul. Keeping in mind that there may be deeper associations to the Star Ruby (especially in alignment with the Star Sapphire) there is a very simple synchronicity between the two rituals (the Star Ruby and LBRP) in their elemental directions for the Ruach; East which has the Kerub of Man, Air, Therion (beast); North containing the Bull, Earth, Nuit (puella/daughter); West containing the Eagle/Serpent, Water, Babalon (mulier/mother); and South containing the Lion, Fire, Hadit (puer/son).

 
However, further elaborating on the elemental (sub)directions of the Star Ruby; so far we have Fire (hot & dry) in the N.E., Water (wet & cold) in the S.E., Air (wet & hot) in the S.W., and Earth (cold & dry) in the N.W. These attributions are consistent with those of the Star Sapphire, its complimentary hexagram ritual. Fire/Yod/The Father in the N.E., Water/Heh/The Mother in the S.E., Air/Vav/The Son in the S.W., and Earth/Heh/The Daughter in the N.W. Therion is in the East, (the child of the elements of the N.E + S.E.) furthermore representing the qualities of ‘coldness’ – the drawing of energy inside – Babalon in the West, representing the qualities of ‘hotness’ – the drawing of energy out- Hadit in the South, representing ‘wetness’ – energy condensed and trapped within – and Nuit in the North, representing ‘dryness’ – energy released and dispersed without. These ‘quality-nesses’ of the elements have little to do with their usual associations to the elements themselves. They are rather, a reflection of what happens to a living being subjected to these qualities. Neither are the qualities of the elements synonymous with the elements themselves.

 
The three mother letters of the Hebrew alphabet function as qualities/properties of all elements, and also of all their abstract and higher meanings. The Vedic Tattvas do this also by  incorporating the planets into their five elements; Prithivi-Mercury, Vayu-Saturn, Apas-Venus, Tejas-Mars, and Akasha-Jupiter.

 

The Caduceus

The invokation of active Spirit begins from Fire to Air; Shin to Aleph. Shin, being the Divine Flame and root of all Will, is transmitted through Aleph, or Air, which serves as the motion and current by which all processes can occur. The achemical process that occurs here ties the subtle form of Earth and Water (oil) in the Fire which burns to create aethyrial smoke; air which is saturated with purpose, distinct qualities (fragrance), and the source of divinatory inspirations – allusions to its nature and of the nature of the universe from which it operates. The invokation of passive Spirit begins from Tav to Mem; the Dissolving of the gross by submersion in fluid so that the elements are well-prepared for Separation. From Mem, up to (or to the left towards, in the pentagram) Aleph – after purification Coagulates back and invokes the Divine Flame of Spirit.

 
The banishing of active Spirit starts from Air to Fire, the reversal of the first process outlined above. The invokatory transmission of Shin from Aleph is contained back within Shin, therefore preventing further division/multiplication. Banishing passive Spirit begins from Mem to Tav; in other words, the manifestation of Spirit within the tangible and concrete. It is important not to view banishing elements, especially of Spirit as a negative practice. In all things there must be balance, and nothing is ever lost, just transmuted into a different form. Hence, the banishing of Spirit is the invokation of all four tangible elements, and the manifestation of the universe as we can perceive it. The invokation of Spirit, similarly, is the banishing of all four gross elements in order to receive and reconnect with one’s source of Divinity. Banishing all elements, including the active and passive forms of Spirit, is the most holy and equilibrating act that one can do to purify the Temple.

 
The Sigillum Dei Aemeth is a well-known Enochian diagram used for planetary magick, but also has a direct relation to the Elemental Watchtowers –
“Also the word Aemeth is compounded of the 1st letter of the Alphabet and the last letter, and of a middle one, as though we affirm that Truth is to be found by the reconciliation of the extremes through the knowledge of the means. Forget not that Aleph is the Spiritual and Etherial, and Tav is the Universe, and Mem is the Sacrificial Man, placed between them so as to affirm the Reconciliation of the Natural to the Spiritual through self-sacrifice. And lastly, that when Shin is added, there is an affirmation of the judgment set and the Book of Life opened which is in YHVH and that they Keys answering unto these four letters are:

 
Aleph – the Spirit of the Aether
Mem – the Spirit of the Mighty Waters
Tav – the Great One of the Night of Time
Shin – Spirit of the Primal Fire”

358

fortifem3

“The Beetle rolls up a ball of dung, thus constructing the Sun from the excrement of putrefaction. ‘It is from the excrement of Choronzon that one takes the material for the creation of a God.'”

Does the Jackal not feed on excrement?

Holy! Holy! Holy!
[Aleph] [Mem] [Shin] + I A O
MShYCh = NChSh

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

PART ONE.

Post-coital. The Perfected Tree bears pomegranates; blood red seeds, trapped in white shells and skin which clings to these seeds. Torn apart, resembling sinewy spider webs, flesh-like. Bone structures. Hard exterior of the fruit. Impossible to bite. Reds, fushia, greens and yellows. Browns of the earth reflected in their shadows. Space and sky as background; they seem to touch the tree and the fruit.

The bottom of the pomegranates spread like octopus legs. squids in motion. Their ink creates a varying pressure in the blackness of the ocean. The deep sea, no light. The material manifestation of the sky and of space.

Where is the light, in either of these places?
-All is darkness, before there was the Word.

I take a pomegranate with both hands in one motion and crack it with a stone. I drop the pieces in the primordial waters; discard the hard exterior first. The white shells that cling upon the seeds float as the seeds themselves sink. Automatic separation. I can choose to eat, or to plant. The outcome is the same; thus is Universal Will.

The Left Hand strives to separate the shells with clumsy fingers and consume the seeds. The Right Hand waits for the pomegranate to fall and decompose back into the earth. The outcomes are the same; thus is still Universal Will.

The hand of God touches the soul; it raises itself towards God, the shells retract but they move not on their own. Only the soul moves, and always upward, towards Divinity. But this is a riddle- The Divine is a spark that ignites and moves the soul from within like a wriggling serpent. Only one sense is necessary, and that is Feeling. The hard exterior is only hard in the sense that it is resilient and protects the soul, but it does not cling. And the shells of the soul are synonymous with the hard exterior of the pomegranate.

It is the goal of the seeds to be consumed and recycled. It is the goal of the soul to unite and forever transmute. Are these not one in the same?
-Language consumes itself.

The Perfected Tree casts a shadow once the forbidden fruit is consumed. The Tree of Life now contains Da’at. The World is divided in darkness and in light.
– – – – – – – –
The Serpent in the Garden = Flaming Sword upon the World (Staff of Asclepius)
Lingam and the Yoni = Hadit in Nuit = Chaos in the Womb of Babalon =  Choronzon and the ego shards
– – – – – – – –
There is One Serpent, not two; the only Serpent, the Ouroboros.

PART TWO.

The Serpent of Knowledge and Delight, the darkest gift of humanity is the brightest gift of the City of Pyramids. The Serpent that looks down is the attacker of thine own ego, from thy ego that looks up at Him. The vision unto those who fear cannot see far past the jaws of the Serpent, reminding them of the death which is inevitable to them.

He does the Will of God, the Perfect Creation and Perfect Obstacle, by which Motion is able to keep Moving. The Magister knows that he is his HGA which is One with the Will of God, and therefore never fears; both the death and life of his Garden are under Will.

“So we enter the earth, and there is a veiled figure, in absolute darkness. Yet it is perfectly possible to see in it, so that the minutest details do not escape us. And upon the root of one flower he pours acid so that the root writhes as if in torture. And another he cuts, and the shriek is like the shriek of a mandrake, torn up by the roots. And another he chars with fire, and yet another he annoints with oil.” (Cry of the 13th Aethyr, which is called ZIM)

That which he annoints with oil, he has chosen to keep in service of Will. He can call whichever shard in the Abyss he wills to plant as a seed. And he still fears naught, for the growth of ego is reliant upon the amount of exposure to Light from the crown, which is synonymous with his Will.

Lord Choronzon, caretaker of the Garden; the Serpent from Genesis that slithers through Eden, and his darkness is the same darkness of the Naught, NOX, Night of Pan.
In this way, the shells are recycled and all is still.

Thy Serpent is faithful, for he rejoices in his work.

Thy God is faithful, for he rejoices in his creation.

PART THREE.

THE MOTION. 44 – Mass of the Phoenix.
THE YONI. Mouth of the serpent.
THE LINGAM. Tail of the serpent.

THE FIRST MOTION was the tail at the entrance of its mouth. THE SECOND MOTION was the mouth opening for the tail. THE THIRD MOTION was that of the reciprocal contraction and release in turns from both the mouth and tail of the serpent, which were ONE. In the void, the EGG came into being; this EGG was SPIRIT and the combined MOTION OF THE SERPENT. In the FOURTH MOTION, the SERPENT was ONE WITH THE EGG;

THE UNION.
The entire UNIVERSE summed up in its BEING, COMING-INTO-BEING, AND NON-BEING in both the circular revolution of the SERPENT swallowing its tail, transforming from SERPENT TO DRAGON – all at once and ONE WITH THE EGG.

THE SEPARATION.
From whence the tail became the SERPENT, the mouth became the DRAGON. From the UNION, the EGG APPEARED. Only in UNION, does the EGG APPEAR. It was not a linear process – the union did not birth an egg – since the egg also gaveth birth to the SERPENT & THE DRAGON, ALL was always the EGG.

THE BIRTH, AND RETURN TO UNITY.
And also the DRAGON IS BIRTHED from the EGG which the SERPENT is wrapped; in this EGG, is the TREE OF LIFE. The two Serpents which revolve around the WAND represent the motion of the SERPENT ITSELF. This further separation being that the Serpent is the FEMALE AND MALE life-force. All eggs hatch by heat, but this Egg hatcheth from the warmth and flame of the HOLY SPIRIT. Above the egg, and below the egg, is the SEVEN-FOLD STAR.

Love is the law, love under will.

Experimental Enochian

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On the Hebrew Alphabet and it’s experimental relation to the Enochian system;

 

The microposopus being a smaller model of the macroposopus, (and the macroposopus/microposopus being the entirety of 22 parts/letters of the Hebrew Alphabet), are both described as The Holy Temple – encompassing within it all parts of the human, including the universe as the microcosm; and all parts of the universe, including man as the microcosm.

 
In Western Hermetic Tradition, one learns this relation by beginning his understanding and utilizing the function of each part within his microcosm. That which transmutes to perfection in himself is reflected outwardly in the universe; and his own being is similarly affected and willed by the inertia of the universe, creating a everlasting but ongoing unity between his microcosm and the macrocosm. By his act of initiating the Great Work in himself, he is aided by the universe itself.

 
Once he becomes a Master of the Holy Temple that is his microcosm, he then has the potential to be the inertia for the Great Work of the macrocosm; it is he who does God’s Will and aids in the perpetual manifestation of the Great Work of the universe.

 
The 22 Hebrew Letters are categorized into 3 Mother Letters, the 7 Double Letters, and the 12 Single Letters.

 
The 3 Mother Letters (Aleph, Mem, Shin) is the Altar of Incense within The Holy Temple, representing the Trinity of God, Son, and the Holy Spirit, as well as the Alchemical principles of Mercury, Salt, and Sulfur, various other trinities/combinations and the primordial base elements from which the universe itself is created of.

 
The 3 Mother Letters also represent the 3 holy god names derived from the central horizontal line of each Elemental Watchtower. The Kings of the Watchtower cannot be invoked without first invoking the Gods of each. Shin written with four prongs instead of three symbolizes the revealing of the three primary forces/gods/God into four forces; the elements represented in each of the four limbs of the microposopus/pentagram. The Enochian equivalent of the Mother Letters are: UN, TAL, and GISG.

 
There are 21 Letters of the Enochian alphabet which can be divided into 3 groups of seven.

 
UN – Aleph – Alpha: ASMODEL+Amissio, KEDEMEL/VENUS in Taurus.
Symbolizes; The root of time, beginning. The Fool. (Value: 6)
PA, VEH, GED, NA-HATH, UR, DON. (Total value: 122- in Hebrew Gem. translated to     “Emanated from”)

 
TAL – Mem – Mu: CAMBRIEL+Tristitia, ZAZIEL/SATURN in Aquarius.
Symbolizes; The root of knowledge, awareness, perception, consciousness. The Hanged Man. (Value: 8)
GAL, GON, GER, DRUX, MED, CEPH. (Total value: 271- in H.G. “Earth”)

 
GISG – Shin – Tau: HISMAEL+KEDEMEL in all their ideas, being a figure of Caput Draconis.
Symbolizes; The root of balance. The Aeon. (Value: 300)
OR, GRAPH, MALS, PAL, VAN, FAM. (Total value: 702- in H.G. “Fire and Water; to be     mixed; mingled.”)

 
A few curious experimental/coincidental correspondences: the values of all three Letters add up to 314; in Hebrew Gematria (H.G.), equivalent to MTTRVN, and ShDI, “The Almighty,” (and possibly indicative of 3.14 = pi).

 
300 (GISG-Shin) / 6 (UN-Aleph) = 50 (DRUX-Nun). Shin is spelled Shin-Yod-Nun(Final); The letter Yod is the top flame that when prolonged, descends into the earth as a final Nun, the Earth (the fish/seed that swims in the waters of creation/embryonic fluid). Shin, being the Divine Flame and root of all Will, is dispersed through Aleph, or Air, which serves as the motion and currents by which all processes can occur.

 
6 (UN-Aleph) x 8 (TAL-Mem) = 48, the number of Enochian Keys, (the 19th calling forth the 30 Aethyrs). This is representative of the Keys being an exploration of the timeless and ultra-conscious realms of the waters – The Fool exploring the depths of where the Hanged Man is yet to fall into.

 
[ (300 x 8)/6 ] = 400 (Tav), and the Enochian equiv. of Tav = VAN; Saturn in Capricorn, the root of Light and Darkness. The Universe. Here is the story of creation (and the art of maintaining creation): The Marriage and Multiplication of Fire and Water, projected by the Etheric forces over time creates and continues the existence of the Universe.

 
Because there are only 21 letters of the Enochian alphabet, there is no Teth/Theta equivalent. Teth is attributed to Atu XI; Lust – Whether this means that the Enochian system and revelations to Dee were “from the ‘Serpent'” or that the revelations themselves are all perfectly contained in Atu XI, or that there is simply “no need” for the card is up to the magician.

 
I decided to move forward from Crowley’s Tarot rather than dismiss its attributions as simply ‘another paradigm’ due to the fact that Thelema (and more specifically, the A.’.A.’. system) has some curious fundamental connections to the Enochian system. Keeping in mind that this entire essay is just an exercise in syncretism and not to be taken as truth, allow me to keep going.

 
Excerpts from Crowley’s Book of Thoth:

 
“XI. LUST
This trump was formerly called Strength. But it implies far more than strength in the ordinary sense of the word. Technical analysis shows that the Path corresponding to the card is not the Strength of Geburah, but the influence from Chesed [GDVLH] upon Geburah, the Path balanced both vertically and horizontally on the Tree of Life. For this reason it has been thought better to change the traditional title. Lust implies not only strength, but the joy of strength exercised. It is vigour, and the rapture of viguor. […]
This Trump is assigned to the sign of Leo in the Zodiac. It is the Kerub of Fire, and is ruled by the Sun. It is the most powerful of the twelve Zodiacal cards, and represents the most critical of all operations of magick and of alchemy. It represents the act of the original marriage as it occurs in nature, as opposed to the more artificial form portrayed in Atu VI; there is in this card no attempt to direct the course of the operation. […]”

 
In the Enochian Tarot, the letter representing Atu VI (The Lovers) has a value equal to that of Atu VII (The Chariot). The letter NA-HATH, which is attributed to Atu VII is also one of the highest representative attributions for the element Air; (‘instead of’ path 11 of the 11,23,31, 32-bis and 31-bis from the Tree of Life, the fixed zodiacal attribution of Aquarius, the Kerub of man, the magical weapon of the Dagger, the Suit of Swords, and scire as the Power of the Sphinx). It may seem like a lot of associations to throw out, but in fact there is no need to dismiss them; they are simply elaborated upon further and more consistent to the planes of Atziluth and Briah than of Yetzirah and Assiah. For the sake of simplicity and to avoid confusion, I write “instead of” to indicate a description of the universe that transcends the well-known associations to the elements, zodiac, and planets.

 
If we take by analogy Atu VI = Atu VII (due to their values in the Enochian alphabet), then The Lovers here are not simply The Lovers from the Thoth Deck, but are significantly equated with The Chariot. Therefore, Atu VI in the Enochian Tarot is not representative of a “more artificial form (of Atu XI)” and due to the nature of The Chariot: “…the scarlet wheels represent the original energy of Geburah which causes the revolving motion….[The Charioteer] is throned in the chariot rather than conducting it, because the whole system of progression is perfectly balanced. His only function is the bear the Holy Grail…,” Atu VI here does not “attempt to direct the course of the operation.”

 
“…In this card, therefore, appears the legend of the woman and the lion, or rather lion-serpent. The seers in the early days of the Aeon of Osiris foresaw the Manifestation of this coming Aeon [of Aquarius and Leo] in which we now live, and they regarded it with intense horror and fear, not understanding the procession of the Aeons, and regarding every change as a catastrophe. This is the real interpretation of, and the reason for, the diatribes against the Beast and Scarlet Woman in the XIII, XVII and XVIII-th chapters of the Apocalypse; but on the Tree of Life, the path of Gimel, the Moon, descending from the highest, cuts the path of Teth, Leo, the House of the Sun, so that the Woman in the card may be regarded as a form of the Moon, very fully illuminated by the Sun, and intimately united with him in such wise as to produce, incarnate in human form, the representative or representatives of the Lord of the Aeon.”

 
The correlation between the Enochian system and the Revelations/chapters of the Apocalypse should be clear and need not elaboration. This seems to suggest that the information that Dee received was a mixture of all Aeons (or Aeon-less), possibly even those not yet explicitly foretold.

 
There is a Beast and Babalon for all parts of the earth, separated in four parts, and each part supervised by a Horseman. Every Watchtower of the four corners of the Great Tablet contains 156 squares, and the Sun lies in the middle of each, from which reading the letters in a spiral fashion like the solar current, provides the name of the King of each Element.

 
The Moon in all her forms, as a planet or Atu in the Enochian system is always Full even while decreasing in any given sign. She reflects the full light of the Sun as seen in the fourth form of the enneagram of the Golden Dawn:

Enneangle

“She rides astride the Beast; in her left hand she holds the reins, representing the passion which unites them. In her right she holds aloft a cup, the Holy Grail aflame with love and death. In this cup are mingled the elements of the sacrament of the Aeon.

Babalon

…This card portrays the will of the Aeon. […] This sacrament is the physical-magical formula for attaining initiation, for the accomplishment of the Great Work. It is in alchemy the process of distillation, operated by internal ferment, and the influence of the Sun and Moon.

 
Behind the figures of the Beast and his Bride are ten luminous rayed circles; they are the Sephiroth latent and not yet in order, for every new Aeon demands a new system of classification of the Universe. At the top of the card is shown an emblem of new light, with ten horns of the Beast, which are serpents, sent forth in every direction to destroy and re-create the world.”

 
The Enochian Tarot, therefore would be not merely a classification of the Universe according to each Aeon that arises, but a timeless description that helps deliver the Wisdom to each Aeon that may come.

 
This Atu; 11 being the number of magick in many different ways (5+6; the microposopus/pentagram uniting with the macroposopus/hexagram, 7+4; the Sigil of Babalon uniting with the Tetragrammaton, etc.) all describe processes in which the Great Work is to be accomplished. One equation worth noting is the 3+8:

Comment

Keeping these Comments in mind; the Enochian equivalent of Daleth is GAL attributed to the archetypal element of Spirit and Atu III; The Empress. Atu V; The Hierophant, is attributed to Enochian equivalent of Vav: the letter OR, has the same value of VEH (Kaph – Atu X), the archetypal element of Fire. Using the same analogy of Atu VI = Atu VIII as done above, we have HADIT being the union of The Empress (Spirit) and The Hierophant (Fire).
Note in the Old Comment for AL II.16 the reference to VIII being XI. Atu VIII; The Chariot (Enochian letter NA-HATH, once more) is ABRAHADABRA; the Work of Hadit (Spirit-Fire), in its entirety, the function of archetypal Air (Aleph as the Hebrew mother letter) to which NA-HATH is attributed. A further congruence is that the Enochian letters representing The Empress and The Hierophant mean “the root of all potential” and “the root of manifestation.” Therefore, HADIT/ABRAHADABRA is potential united with manifestation.

 
THE SIGNIFICANCE OF ATU XI; STRENGTH IN FRATER ACHAD’S TREE OF LIFE.

 
“We shall find in this ‘Filing Cabinet’ a means of GETTING RID of a great many IDEAS which have been valueless on account of their unbalanced nature, and this, not by means of suppression – which forms complexes – but by careful arrangement, thus setting our minds in Order and by Balancing these ideas against their Opposites, leaving the Mind in a state which transcends both aspects, thus gradually regaining our lost EQUILIBRIUM which is the BASIS of the WORK.”

 
“The NINETEENTH Path from Netzach to Tiphareth (the Sphere of the SUN) is Strength = Teth = Leo which is RULED by the SUN. (Note the Lion of the Sun or Leo and the Woman of Venus = Netzach.”

 
If we compare the same path in both systems, we see that in Crowley’s Tree of Life, Teth-Leo connects Tiphareth to Geburah; in Achad’s Tree of Life, Teth-Leo connects Tiphareth to Netzach. Achad’s path is labeled Nun – Scorpio (Atu XIII) in Crowley’s system, and Crowley’s path is labeled Heh-Aries (Atu IV) in Achad’s.