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 [].

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.




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”



“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.


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.


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.


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 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.

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.

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


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:

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:


“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.


…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:


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.


“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.

Karma & the Ethics of Thelema



“How people treat you is their karma; how you react is yours.”

Wayne W. Dyer

Not all popular wisdom is wisdom; and in my life I seek to question everything until experience speaks for itself (to the best of my ability to remain neutral), not bound by the expectation of fulfilling a cognitively biased truth. Wisdom for me is an extraction from many different singular sources, rearranged into oneself hand in hand with experience. This essay is not going to be a long analysis comparing and contrasting Buddhist and Hindu doctrines and ethics with every line of Crowley’s writings – Frater IAO131 has done a thorough job with ethical themes in Thelema, and Erwin Hessle has written a solid composition on what it means to Do what thou wilt. The purpose of this essay is to share what I’ve learned about ethics and Karma AS a Thelemite who has had to face my own faults. My hope to anyone reading this blog is that they can relate and find some insights to apply in their Work.

Here is what my experience has shown me in matters Karma:


  1.  No negativity “comes back to bite me” if I act for the sake of the act, i.e. honestly without guilt.
  2.  Others may treat you as they’d like to be treated, but that is not always how you wish to be treated, no matter how far you go out of your way to understand them.
  3.  Some don’t treat you the way they’d like to be treated at all no matter how well you treat them.

Here are my understandings of the points above:

1. Ethics, as mainstream society understands them to be, are constructs in order to imbue us with a sense of “shoulds” and “should nots” to keep our acts aligned with the relative harmony of any given society.

I posit that the nature of ethics lies firstly in the differentiation between acts and intentions, secondly in the evaluation of whether an act aligns with a society or culture, thirdly whether an act aligns with intent, and lastly whether an intention aligns with one’s Great Work.

The benefit/damage of any intention depends on the Sephirotic/Qliphotic balance of the individual, and therefore an intention with the least amount of inner conflict is a better one. Hence, the transcendence of ethics into aesthetics. Thelema is very much a system that focuses on the purification of intentions in order to keep an individual from restricting his potential and higher self. We then act (or not act) based upon our intent. In this way, living ethically becomes self-liberating, without promise of “negativity coming to those who do you harm” or “positivity coming to you” because you think you’re doing God’s work by giving some money to a hobo. This is how savior complexes begin. What you are really receiving is a lesson from yourself to yourself in generosity and gratitude. That although you can not know for sure whether he will use the money to help himself, or kill himself, you have done your work in letting go, and planted a seed that will blossom when you are shown the same generosity one day.

On a more abstract note, the Crowley quote “It is necessary that we stop, once and for all, this ignorant meddling with other people’s business. Each individual must be.” applies not only to obvious interference but subtle ones.

I was sitting outside on the steps having a cigarette break with my husband, and saw a limping crow amongst a murder, all searching for food individually. The others did not help the injured crow, nor was the injured crow crying out for attention and pity. We humans unlike animals, with our variety of hoarded resources have the capacity to help one another, but only in ways we can (and as our balance allows) – when we cannot, but still try to “treat others the way we wish to be treated,” we are actually acquiring negative Karma. We begin to resent the world and frustratingly ask, “why do they not help me when I have given everything to help others?” This problem in our society today has even evolved into “Why are they not helping [insert arbitrary group here] when I have worked so hard to help [said group]?”

2. This brings us to a neat transition into the next observation. Negative Karma has a way of reinforcing ideals which cannot be met, sending one spiraling into more negative Karma. The first step “off the path” has a lot of potential to disorientate, especially when it happens quickly from lack of mindfulness.

The problem occurs when we have expectations of the actions of others. These expectations arise when we are not acting from balanced intention, and project our discontent with ourselves externally to other people.

When we do NOT “do unto others as you would have them do unto you,” we are attempting to rebalance our past acts made from imbalanced intentions. Unfortunately, this never works because we need to console ourselves internally, not project them externally.

Ethics only exist in context of a goal – in this case, the Great Work, which relies on individual rectification, i.e. the “orbit of each star.” One must remember that “There are no ‘standards of Right’. Ethics is balderdash. Each Star must go on its own orbit. To hell with ‘moral principle’; there is no such thing.” A.C. As humans, unpredictability unnerves us – it is a glimpse of a truth we all know but hide to ourselves; that ultimately we have no control over anything. We would like for people to fit our ideals, and we would like to pretend that somehow the universe is on our side, rewarding the “good” and punishing the “bad.” Karma in popular wisdom, and even in Thelemic circles has devolved as a concept, placing the priority to avoid stepping on anyone’s toes instead of promoting Each Star finding and going with its own orbit. The argument I hear most often is that Thelemites “need the liberty” of having their toes not stepped on in order to find their orbit – but it is from the Law that Liberty shines through, and I daresay it will be their first task as a Thelemite to protect their own feet.

It would be nice if everyone avoided stepping on anyone’s toes, you say. But would it? This may be positive Karma for some and negative Karma for others.



57. DE NECESSITATE VOLUNTATIS. (On the Necessity of the Will)

And how then (sayest thou) shall I reconcile this Art Magick with that Way of the Tao which achieveth all Things by doing nothing? But this have I already declared to thee in Part, showing that thou canst do no Magick save it be thy Nature to do Magick and so the true Nothing for thee. For to do nothing signifieth to interfere with nothing so that for a Magician to do no Magick is to commit Violence on himself. Yet learn also that all Action is in some sense Magick, being an essential Part of that Great Magical Work which we call Nature. Then thou hast no free Will? Verily, thou hast said. Yet nevertheless it is thy necessary Destiny to act with that free Will. Thou canst do nothing save in accordance with that true Nature of thine and of all Things, and every Phenomenon is the Resultant of the Totality of Forces; Amen. Then thou needest take no Thought and make no Effort? Thou sayest sooth; yet, art thou not compelled to Thought and Effort in the Way of Nature? Yea, I, thy Father, work for thee solicitously, and also I laugh at thy Perplexities; for so was it foreordained that I should do, by Me, from the Beginning.

3. By following one’s orbit, one avoids negative Karma anyway. But before we know our Wills, we can only escape Karma by means of a strict regimen like this system, or that of the Noble 8-Fold Path. This helps us not step off the path and spiral down into negativity. You can only beat the system if you can master it.

We create our heavens and our hells, and I’m inclined to believe the existence of an afterlife is absolutely irrelevant to my existence. Depending on the definition of reincarnation, I either believe in it or don’t – I believe parts of us are reborn all the time, and we are constantly changing. This is the view from “below.” However, I believe in this one lifetime of mine, that the present is all that exists, and if we look at the timeline of history from “above”, we will not see linear reincarnations, but everybody and everything in manifestation all at once. Magickal memory is therefore not tapping into the past, but tapping into the planes above. Similarly, divination and premonitions are also getting a glimpse from above. Synchronicities become a sign of alignment with the above; a sign that one is manifesting these things by means of magick, with all things being under Will.

So woe is he, who feels the world treats him unfairly – but once we learn to be grateful for the pain and disillusionment that has triggered our transcendence, we are forced to understand suffering in a multi-faceted way. Sometimes we have no choice but to bring others pain. The same pain that we face can either weaken us or strengthen us and it is up to the responsibility of the individual star to decide that. All else is out of our hands.

The Link Between Philosophy and Magick

“…First, the original form (huperousia) as the originator of all forms; secondly, the physical world, which impresses the traces of the Ideas on the surface matter, and multiplies the original nature in countless mirrors set face to face; thirdly, the form of the rational world, which individualizes numerically for the senses the shadows of Ideas, brings them into one, and raises them to general conceptions for the understanding. The moments of the original form itself are termed Being, goodness (nature or life), and unity.”

There are two states of philosophy; one being the active discourse of the mind, linking together (through imagination) the unconscious/subconscious symbolic ideas of culture, history, and one’s own personal discourses from the past; the other being the passive (but never truly static) memory of the collective unconscious’s discourses, by which we utilize in the active state of philosophizing. The active and the passive states of philosophy always influence one another through discourse itself, and the discourse is reliant upon both states in order to occur.

Magick is discourse through action, whereas philosophy is discourse through thought. The passive state of philosophy, (which includes the idea of magick) is brought forth through imagination and expressed in ritual; rituals then serve as the concretization of this process of unconscious expression. This changes the magician’s self-concept as he becomes conscious of his unconscious expressions, and as his memory is subtly altered and his idea of magick becomes more stable, he receives a foundation for more transmutation.
Discourse through thought begins with the same process; active imagination which is then expressed. Instead of direct action however, philosophy expresses its discourse through language, reinventing the ideas/unconscious memory of the world for the philosopher.

Neither are complete without one another; the magician requires his symbolism to be communicable to himself through the discourse of the philosopher, and similarly the philosopher must be able to let his language affect the world he lives in.