Q & A: Thelema and the Self

The Brazen Serpent

I have recently been given some quality feedback regarding the “Thelemic-ness” of some of the ideas in The Brazen Serpent. Most of these questions center around the idea of “self,” (no pun intended) as I have expressed in this post:

Consider that what differentiates man from other entities and animals is the function of his Ruach; i.e. the ability to use a symbol to convey a meaning not inherent within it. This allows for a circular process of thinking that expands infinitely outwards from a seed. It is precisely this function that allows the formation of Ego. This also describes the function of his consciousness as a predator, much like a shark within the ocean of the unconscious.

Following this metaphor, magick becomes a way of inserting living targets like fish in the path of the ‘shark of consciousness.’ Note that the Shark only does what is in its…

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What is Magick?

Magick is the Science and Art of causing Change to occur in conformity with Will.

Science refers to the faculty of intellect to examine, test, label and arrange information in a consistent and therefore reliable manner. Art refers to the faculty of emotion to experience, experiment, express and be exalted by the information in an ever-changing and therefore unpredictable manner.

However, it is only unpredictable to the consciousness, and it is the consciousness which deals in things we call Science and Art. The unconscious—that is what Sees All. Consider that what differentiates man from other entities and animals is the function of his Ruach; i.e. the ability to use a symbol to convey a meaning not inherent within it. This allows for a circular process of thinking that expands infinitely outwards from a seed. It is precisely this function that allows the formation of Ego. This also describes the function of his consciousness as a predator, much like a shark within the ocean of the unconscious.

Following this metaphor, magick becomes a way of inserting living targets like fish in the path of the “shark of consciousness.” Note that the Shark only does what is in its nature. It is absolutely not “in control” as we’d like to think. This kind of “accidental choice” of food is why everyone is the way they are today. Lust of Result creates an aggressive target, one of which no longer understands itself to be a target but instead, acts like a predator. This scares off the shark of consciousness and therefore the goal almost inevitably fails in its manifestation. This is why passivity, contentedness, and the making of oneself into a proper vessel is the key to achieving anything in magick. Similarly, a goal that one secretly wishes not to accomplish is like the fish that will evade capture no matter what.

Two additional terms may be employed from this metaphor—shoaling and robofishing. The former describes the method of casting various goals all scattered about so that the probability of hitting one target is higher for the shark of consciousness. It also covers wider ground and diverts the attention, avoiding problems like Lust of Result. The latter is a term that describes a function very similar to one of use in hypnotherapy and NLP. By setting a goal that one invariably performs already, the Shark is drawn to a specific area, which also raises the probability of “catching” a particular fish/goal.

Furthermore, there are two types of change. The first type is known by the term involution. This type of change occurs without a Will because it is operating under the Original Will of the One, otherwise known as the Tao. Force slowly and inevitably becomes Form. The light condenses into matter. Enough thoughts will collate into a “fish.” Recall that the purification of an object is to return it to its original Form, but over time and if left alone, more forms which are not in its nature will accrue on it. Examples include the seasons changing. Like attracts like. Too much of the same thing attracts its opposite. The light flows outward from Kether. And so on. This is also known as rotational change. The second type of change is known by the term evolution. This is the Path of the Serpent—the Way of Return. Whereas the first type was physical change, this type is chemical. It cannot be reversed and it does not revert to a complimentary form. It is a destruction of old form; a violent release of Force—the consumption of the “fish” from the Shark. This type of change is related to the consecration of an object – which is to imbue it with Force. By the Conscious Awareness of the processes from Science (intellect) and Art (emotion), Knowledge occurs as a heat—a friction that crystallizes parts of the self into the perfect image of the Will—exactly like a chemical reaction.

Sean Alexander’s Review

A great review of the Brazen Serpent by Sean Alexander.

The Brazen Serpent

A Book Review of the Brazen Serpent

by Sean AlexanderBrazen-2

I am really cynical about anything to do with Qabala, especially the new era variations. So I knew that I would really have my work cut out for me when I received my copy of Helen Kirkby’s The Brazen Serpent. I know Kirkby’s work fairly well– she is one of the most innovative modern occultists out there. I also know that the world doesn’t need “more” Qabala books — it needs GOOD ones.

Is it a good one? YES!

I liked this book a lot because it takes an intuitive approach and lays out concrete theory without pretense. I found none of it to have the shortcomings of other well-regarded books. Namely, it didn’t obfuscate claims underneath a layer of self-reported gnosis or a ton of glass-bead game word-play (I can think of several “big names” in the occult as…

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The Brazen Serpent

By Soror Nihil Obstat (Helen Kirkby)

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In The Brazen Serpent, Helen Kirkby offers a far-reaching and thoughtful exploration of the philosophical, psychological and practical aspects of the Qabalah. Keep an eye on this promising new author!”

David Shoemaker, author of Living Thelema, The Winds of Wisdom and other writings

. . . a whirlwind tour through the Sephiroth and Paths of the Tree of Life through the lens of a Thelemic practitioner’s experience and understanding. It is clear that the author has spent a great deal of time with Aleister Crowley’s magical system of Thelema as well as with traditional Qabalah, as they are blended together seamlessly throughout the text . . . .”

Frater IAO131, author of Naturalistic Occultism: An Introduction to Scientific Illuminism, Fresh Fever From the Skies, and more

a brilliant and masterful treatise on the Thelemic Qabalah. Helen Kirkby sets the bar high and I expect her to keep raising it, because she has the ingenuity and talent to do it.”

Soror Syrinx, author of Vault of Babalon

Helen Kirkby, otherwise known as Soror N.O., is an artist, occultist and initiate of the A.’.A.’. She currently attends the University of Philosophical Research in Los Angeles. The Brazen Serpent is an advanced treatise on the Hermetic Qabalah from a unique Thelemic perspective aiming to fulfill the needs of serious readers who wish to deepen their understanding. This book not only goes beyond the basics of Qabalah but adds to the evolving compendium, backed by the collected works of Aleister Crowley.

The Brazen Serpent is an advanced treatise on the Hermetic Qabalah from a unique Thelemic perspective. It is NOT a beginner’s guide. The Brazen Serpent expects the reader to be familiar with the Thelemic paradigm and have working knowledge of the Tree of Life.

The Brazen Serpent aims to fulfill the needs of serious readers who have dozens of books regurgitating the same basic information.

The Brazen Serpent not only goes beyond the basics of Qabalah but adds to the evolving compendium, backed by the collected works of Aleister Crowley.

Format

The Brazen Serpent is organized into four parts:

I. Introduction –

  • Explores the theory of man’s Prime Deviation and notions of The Fall in the context of the Hermetic Qabalah
  • Presents an analysis of consciousness using Qabalistic and Thelemic terms
  • Provides an outline of the Tree of Life using the Caduceus
  • Describes how involution and evolution occurs on the Tree of Life
  • Delves into the psychology of True Will

II. The Spheres –

  • Gives a thorough analysis of the spheres, Kether to Malkuth, in all four worlds
  • Explains how and why attributes are given instead of listing a table of correspondences
  • Provides a context into the Hermetic Qabalah from sources prior to Athanasius Kircher in order to highlight the evolution into Thelemic Qabalah
  • Elucidates the system presented in the A.’.A.’. and the Hermetic Order of the Golden Dawn from an initiated perspective

III. The Paths –

  • Gives a thorough analysis of the paths, Tav to Aleph, with specific characteristics of each for the practitioner to utilize in his work
  • Provides extensive Gematria analysis for each letter using AIQ BKR, AThBASh cypher, and more
  • Explains the function of each path in relation to its attributes and connecting spheres
  • Describes the history of tarot images associated with each path

IV. The Negative Veils & Daath –

  • Sorry, but this one’s a secret.

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

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, supplemented with Maat Magick, Typhonian Magick, Vodoo (and other systems) along with his own blunt, direct techniques of attaining 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 pretension 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.

Frater NOX

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.