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.
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Ancestral Veneration 

I have decided that there must be reconciliation for the current concept of the individual regarding the death of the many parts of himself in this life. I believe in reincarnation in regards to parts of the soul which need it, and that this happens on a microcosmic scale while we are living. After all, the Invokation of the “Bornless” (Head-less) One before the evokation of the Goetia is a bringing forth of the archetype of the “be-headed” King and Queen in the Chymical Wedding, of the myth of Osiris, etc. This is an archetype of the Higher Self, the HGA which commands the “dead” parts of us (shells of the personal unconscious, spirits of the Goetia) to rise and be guided under Will. There appears a literal connection to these ideas and that of the old depictions of Atu XX; the dead rising from their tombs and are given eternal life.

I’ve looked forward so much that I seem to have forgotten how I got here. There is an undeniable aspect of energy in ancestral workings (harnessed primarily for thaumaturgical purposes) but albeit powerful and has been dominant throughout the centuries.

To the theurgist, although all parts of the self end up in Sheol, they are either resurrected for the purposes of the Great Work, or abide as Qliphotic aspects of self which must continue to be rectified–both for our sake, and “theirs.” It is interesting that by understanding the microcosm in this manner, we understand that these aspects of our self contain in themselves a type of base consciousness; a persistence to exist and stubborness to attempt to avoid change or the death of itself.

This is essentially what our individual manifestations are to the macrocosm.

The aspects of self which are “righteous” i.e. in alignment with the True Will of the Individual, having been resurrected, can be interpreted to be living in Heaven/the Supernals/in Harmony with the All.

When we venerate our ancestors, we are acknowledging the continuation of the cycle and drawing forth all the energy of the transformations they’ve made throughout time, feeling the energy of the All propelling us forth into the Light. Therefore any progress made in the present is never ours, nor our ancestors, but the permutation of the One. 

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.