The Practicus of the Golden Dawn has the eponymous title, Monokeros de Astris, ‘Unicorn of the Stars’. This is best explained through the name of the Titan, Astris (Αστρις), which means, ‘Starry One’. Astris was born from a marriage of the Sun and the ocean (Moon or sea-foam), alchemical types of fire and water. The Practicus degree corresponds to Hod (Mercury), the Water Temple that receives the fiery solar influence from Netzach (Venus).
According to our tradition, a symbol may have a host of related meanings. We do not seek to make concrete definition from that which can only be conveyed through symbol and analogy, for that renders the symbol lifeless and inert. The concretisation of all knowledge, rendering it exoteric and dead, is shown forth in the tale of Osiris, where he is tricked by Set to lie in a coffin. As soon as he does so, the followers of Set promptly nail shut the lid and seal it with molten lead. The situation can only be rescued through Isis giving birth to the magical ‘child’, Horus or Hoor-paar-kraat.
Unicorn: Esoteric Key
The unicorn’s horn points straight upward to heaven, and is spiralic. The Arabian white oryx is the original type of the fabled unicorn. The higher end of the hennu boat of Sokar, the hawk-headed Lord of Resurrection, is fashioned in the shape of the head of an oryx. The unicorn’s singular horn is not descriptive of the beast, which has two, but is an esoteric assignment for the upward concentration of mind, as in yoga. The unicorn symbolises the circumpolar revolution of the ‘seven’ around the ‘eighth’ or Pole Star, which marks the visible axis of the universe and the height of the visible heavens. The oryx digs a bed out of the desert sand with its hooves, to keep cool. This explains the attribution of the one horn, for the shifting sands of desert dunes have always symbolised the Abyss that lurks on the upper limit of human reason. The penetrating horn of mind (reason) must be made concave, so to speak, on the abysmal threshold that closes in upon the limits of human reason.
Over time, the Flower of Fire (or Mind) is cultivated as the ‘fruits’ of the flower are rejected in favour of pure receptivity to the intelligence from beyond. The ‘flame’ hieroglyph has both a physical and a metaphysical level of interpretation. It carries all the meanings of a fire, flame or luminosity, and that of a ‘flame of flames’. The latter is esoteric, and comparable to the yoga trance of atmadarshana in the Eastern Tantras. In AL, II: 27, the oracular voicing of Set in Serpent-form conveys a warning:
There is great danger in me; for who doth not understand these runes shall make a great miss. He shall fall down into the pit called Because, and there he shall perish with the dogs of Reason.
The ‘dogs of Reason’ is a word for those who cling to the threshold and exalt the reasoning faculty above all else, either for personal gain or power or simply because they are ignorant of the true state of affairs. In so doing, they deny the possibility of the Flower of Fire, or its ‘child’ born in Silence, called Hoor-paar-kraat, symbol of the incommunicable mystery and true initiation. Veritably, the threshold to the post-abysmal Mind of Minds is fiercely guarded and barred.
The role of guardians or ‘watchers’ such as Anubis, and other Setian creatures including the crocodile and jackal, is complex. These are guardians of the gates, ferociously attacking or even devouring those who would enter. At the same time, they symbolise the drawing forth of the bolt, which is the means by which the gates are opened. The action of the bolt symbolises both ‘opening’ and the image-making phallic power withdrawn or inverted, which is a reversal of the usual flow of consciousness.
The two doors of heaven are not opened by any mortal man but, for example, it was the office of Ankh-af-na-khonsu to literally ‘open the doors to the sky’. He performed the ritual of opening the doors to the roof of the temple at certain times of the year, so the image of the goddess, taken from the subterranean vault below, could observe Sirius rising. As declared in AL, III: 37,
For me unveils the veilèd sky, the self-slain Ankh-af-na-khonsu whose words are truth.
Sirius (Σθις), the Star of Egypt and of the Order, symbolises both Isis (or Hathoor) and her ‘son’ or magical child, born of the ascent of consciousness arising from the depth.
1. Monokeros de Astris adds to 2,175 or 29 x 75, ‘Moon (or child) of Nuit’.
2. The Initiate of Hod also has first to traverse the fiery paths of Shin (31) and Resh (30) before entering Hod, the Water Temple. Hod is thus seen in every way as a sphere of transmutation. Although Hod also symbolises the concrete mind, it is not the goal of Initiates to become detained by the limits of ordinary reason.
3. The tales of Isis and Osiris, as recounted by Plutarch.
4. ‘Flower of Mind’ or ‘Flower of Fire’ is a Gnostic term. It is not mind or intellect in the ordinary sense, but may be likened to an essence drawn up. See G.R.S. Mead, The Chaldean Oracles.
5. It is impossible for Egyptologists to construe ancient Egyptian sacred texts, as they cannot admit to the existence or even the possibility of an esoteric level of interpretation. They are thus dogged by the limitation of their exaltation of the reasoning faculty above all else, for they then produce nonsensical ‘translations’ of the texts, and say it is nonsense because the ancient Egyptians were themselves confused and irrational!
6. See John Anthony West, Serpent in the Sky, pp. 149–157 (on Spell 316).
7. Phallus (Greek φαλλος) literally means, ‘image’ or ‘image-making’.
This article is from Nu Hermetica, Unicorn of the Stars, a work in progress.
The hennu boat with oryx illustration is a detail from the Egyptian Tarot of Thelema.
© Oliver St. John, 2020
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