The Star of the Order

What is this Star? The (Egyptian) Book of the Law has a complete metaphysics but the Law is “Written and Concealed” (III: 75). The first and only time that Aiwass makes a direct statement in his own name is in verses I: 7–8, where he declares, “The Khabs is in the Khu, not the Khu in the Khabs”. He has named himself as the “minister of Hoor-paar-kraat”, which is broadly speaking the God of Silence or of meditation. This is be understood as the ‘pure consciousness’—of which more will be explained later. The God, often shown emerging from a lotus flower, is easily comparable with early depictions of the Buddha and also of Shiva. As a prince and priest (literally), Aiwass was entitled to wear the forelock of Harpocrates; however, in this case we are dealing with one that far exceeded the fulfilment of a mere office or official function. To approach further understanding of all this we need to know something about the Egyptian Khabs and Khu.

Khabs Star: Khabs in the KhuThe Khabs is actually a threefold symbol, as written everywhere upon stone and papyrus. It consists of a five-fingered or five-rayed star, which is sometimes called the ‘Hand of Orion’ (Sahu). It is described in the Book of the Law, I: 60, as blue and gold, five-pointed with a red circle in the middle. Stars exactly as described there adorn the walls and ceiling of Egyptian temples such as the Temple of Hathoor at Iunet (Denderah).[1] Within the radials is a small circle, and within that is the point or primordial centre. From the centre, the radiations form the circumference of the circle of all possibilities, and so these possibilities exist as latent in the centre.

The same circle and point is used to symbolise the Sun, but equally it is used to symbolise the ‘Sun behind the Sun’, or Kether in the Qabalistic schema. The latter is the Supreme Centre, the primordial fount of all wisdom, while the former is the secondary solar centre, or Tiphereth. The Khu is the principle of radiance as applied to the transcendent individuality. As a ‘resurrection body’, the means of return to the source, it is symbolised by a phoenix, ibis, heron or other kind of bird.[2] The Khabs or ‘star’ also shows the principle of radiance, and radiance is naturally contained within the circle about the point, whose rays form the circumference.

The Star as Door to the Centre

The Khabs does not symbolise a star as such, which is called seba, but is a type of opening or doorway to the timeless ‘hollow’ at the centre of all, sometimes depicted in various traditions as a heart, vessel or graal.[3] The Khabs is nonetheless the principle of a ‘body’, ‘house’ or ‘abode’, and is called in the Book of the Law, II: 2, the ‘House of Hadit’—that is, the abode of the principial point.

I, Hadit, am the complement of Nu, my bride. I am not extended, and Khabs is the name of my House.

From the terrestrial or corporeal point of view, the ‘Khu is in the Khabs’, and corresponds to the tantrik Shakti, depicted as a serpent coiled at the base of the spine in the subtle anatomy, dreaming the world illusion until awakened through yoga and other practices. The Occult Force or Kundalini is not actually located in the body as such, for it is a reflection of the primordial and cannot be contained. It therefore only appears so owing to the fallen state or what is called in Vedanta, ‘ignorance’.[4] The doctrine revealed by Aiwass is therefore the higher or initiated teaching.

The ‘extension’ of Hadit takes place through the two-way door of the Khabs. Outside or below that, he manifests as the Serpent of Knowledge whose abode is the Tree of Death, which is also the abode of man in the fallen state. Thus the Khabs itself has a dual aspect, above and below, or within and without—and with initiation, the point of view reverses. The Khabs is in the Khu from the supra-human or post-Abysmal point of view.

Star of Khabs in Khu: Qabalistic SchemaThis can best be understood if we use the Qabalistic schema as shown to the left here. The Khabs star is here identified with Da’ath, for it acts as the means by which Hadit projects the appearance of things, Nuit’s manifestation, as measured (and eventually quantified) in the Abyss of man’s consciousness.[5] It is at the same time the means of return to the primordial state; thus Nuit instructs in the Book of the Law, I: 9,

Worship then the Khabs, and behold my light shed over you!

According to traditional Qabalistic texts, Da’ath is hidden in the secret places of Binah, the primordial Mother and feminine aspect of Set-Typhon. Seen this way, the Khu cannot be in the Khabs, for the lesser cannot contain the greater or superior. The Khabs is here the emanation of the Khu, Nuit’s “company of heaven” projecting into time and space.[6]

To complete the metaphysical basis it is necessary to place the Egyptian Akh principle in Chokmah. Akh, like Khu, is ‘radiance’, but whereas the Khu tends towards form, the Akh tends towards essence, the primordial or immortal state. This is shown by the word ‘Akh’ itself, which is the reverse of Khu and is formless, as is the principle of ‘will’ or ‘ordinance’—which is a further meaning of Akh.

We can now see why the threefold Khabs is sometimes called the ‘hand of Orion’, the giant constellation or ‘sky-strider’, which has great importance in the ancient Egyptian schema. Every king was identified with Sahu or Orion. This was frequently depicted by an anthropomorphic figure of a God or a man with his left foot forward and one arm flung back over the shoulder, bearing what is frequently misconstrued as a ‘flail’. This, combined with what is nearly always mistaken for a ‘crook’ became one of the most important symbols of both Gods and kings.[7] The nekhakha (‘emanation’) and hekat (‘hook’) are another type of the Khu and Khabs. Nekhakha, the triune Sophia or Khabs, is the means of the creation of a new state of being; hekat is the power of ordinance or ‘activity’ in the inner or spiritual sense.

Thus, the “servants of the star and snake”, as it is put in the Book of the Law, II: 21, are those who serve only the primordial reality of Nuit and her Star, to whom the ‘snake’ must arise. Their sole purpose is that of initiation. This is accomplished, in the highest degree, through an ascending and descending realisation.[8] For the ‘descent’ to be perfect, the realisation must be to the fourth state, beyond even the ‘third birth’, and in which, to use the Sanskrit term, the dual soul of Brahma is known. This fourth state, according to Guénon, must have been known by Shankara as it is in the texts he was commenting on, but he would say nothing about it.[9]

In this respect it may be worth noting that the Advaitan turia, the ‘fourth state’ (of consciousness) is equal by Qabalah to the number 226, which is that of Tzaphon, ‘hidden’, ‘profound’ or ‘the north’. The ancient Egyptian word tura is clearly the origin of the Sanskrit term, and means ‘pure’. Terms such as bodhisattva and avatara, as according to various traditions, describe one that has effectively risen beyond even the ‘saints’—for while the saints attain a high degree of initiation it is on their own behalf, whereas the avatars have a special mission that is concerned with assisting others with the Great Work to the very end of time.

The notion of ‘compassion’ that is often used in association with the work of avatars reduces and degrades both their purpose and their function, so that some have supposed an ‘avatar’ to represent a lesser degree of the deliverance or Supreme Realisation, whereas it is in fact of the highest and most complete order. It is not a matter of sentimentality or emotionalism, which again is so often confused when the symbol of the ‘heart’ or vessel (Egyptian ab) is present, but is a matter of divine ordinance.


Notes

1. Iunet, which includes a large temple complex north of Waset (Thebes), means approximately, ‘She of the Divine Pillar’ (or ‘pillar of light’). The name relates both to Hathoor as Sky Goddess and the axis of the universe, of which the ‘hub’ or centre of the wheel governs all manifestation, cosmologically speaking. Spiritually speaking, it marks the primordial centre that is the source of all initiatic transmission.
2. Cf. Babalon Unveiled, ‘New Light on Stele 666’, pp. 41–43.
3. The word ‘Khabs’ is actually the reverse of seba, ‘star’, with the addition of the ‘kh’, similar in pronunciation to the Hebrew cheth. Note that the termination, abs, is cognate with both ‘abyss’ or ‘opening’ and the Egyptian ab, ‘heart’ or vessel. Furthermore, seba, as in the case of Khabs, is frequently depicted in hieroglyphs as a bird (‘celestial body’).
4. For example, the Non-Dual or Advaitan teachings of Shankara.
5. ‘Quantification’ occurs near the end of time, at the ending of a great age or manvantara. See Guénon, The Reign of Quantity and the Signs of the Times [Sophia Perennis].
6. Book of the Law, I: 2: “The unveiling of the company of heaven.”
7. See Babalon Unveiled, pp. 229–30.
8. See Guénon, chapter 38, Initiation and Spiritual Realisation [Sophia Perennis].
9. Perhaps for the obvious reason that Advaita is ‘non-dualism’—see pp. 178 [ibid]. However, the ‘dual soul’ of Brahma, being neither manifest nor unmanifest yet partaking of both, has nothing to do with ‘duality’ or ‘dualism’ and is not in any way ‘dualistic’.

© Oliver St. John 2021
From Nu Hermetica, a forthcoming book publication [Ordo Astri Books].

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Prophecy of Hermes

Our focus here is on four chapters of the Perfect Sermon, XXIII to XXVI, sometimes called the Prophecy of Hermes (mid 2nd century).[1] The Prophecy of Hermes discourse takes the form of a dialogue between the Master Trismegistus and Asclepius, his disciple.

Prophecy of Hermes: Great Pyramid of EgyptThe Prophecy of Hermes was written down at a critical turning point in history. It was the cusp or event horizon of the precessional Age of Pisces, just as we are now on the cusp of the precessional Age of Aquarius. By the early centuries CE, shortly before the Christian Gospel narratives were scribed, the Creatrix or sacred feminine was all but erased from the minds of the philosophers and an All-Father or Father Monad superimposed upon the mysteries. While the popular cult of Isis still survived and proliferated far beyond the boundaries of Egypt, it would be but a short time before the Egyptian language was completely forgotten.

When the Prophecy of Hermes was written there was still what Hermes-Thoth refers to as a ‘pure philosophy’ based on Gnosis or direct revelation and an emergent impure or pseudo philosophy, based on ordinary reason. Before long, the rational or profane philosophy would become the only acceptable ‘truth’ for most persons. We have taken the liberty of restoring here the Creatrix, variously named Mut, Neïth or Hathoor, in place of the Father Monad, the ‘Self-Alone-God’.[2] In that way, we have restored the text to a simulacrum of how it might have been delivered and heard before being overwritten at a later date. However, what we have changed is very little and for the most part only concerns the titles afforded Theos or divinity. We have taken the language out of the King James Bible English of the 1906 translation and rendered it in plain English.

The Prophecy of Hermes begins with chapter XXII. Thrice Greatest (Trismegistus) has expounded to his disciple Asclepius on all matters concerning the immortal nature, and of those that will perceive it, and of those who cannot. The dialogue continues in XXIII on the nature of the images of Gods that man fashions in his own likeness.

Prophecy of Hermes: XXIII

1. Tris. The knowledge of the immortal nature is conveyed only to a few. These are chosen through the devotion of their heart. Still, of the rest, the vicious folk, we ought to say no word, for fear that our sacred sermon should be spoiled by even thinking of them. Our sermon treats of the relationship and intercourse of men and women and their Gods. Learn then, Asclepius, of wherein is the true power and strength of man.

As Mut, or as some say, Neïth, or Hathoor, gave birth to the Gods in Heaven, so man is the maker of the gods who, in the temples, allow all to approach, and who not only have light of blessing poured on them, but who also send forth their light on all; thus the devotee does not only go forward towards the Gods but also confirms the Gods on earth.

Are you surprised, o Asclepius? I see that you—even you!—do not believe.

2. Asc. I am amazed, Thrice Greatest; but willingly I give assent to all your words. A man is very blessed that has attained to such great felicity.

Tris. This is rightly so—for such deserves our wonder, in that he is the greatest of them all!

As for the race of the Gods in Heaven, it is clear from the commingling of them all that it has been made pregnant from the fairest part of nature. The only signs by which they are discerned are, as it were, from their source, before all else.

3. On the other hand, the species of the gods that humankind constructs is fashioned out of that most ancient and divine nature, and also from out of that nature in men. That is to say, it is fashioned out of the stuff of which they have been made and are configured, not only in their minds but also in each of their members and in their whole body.

It is thus that humankind, in imaging Divinity, stays mindful of the nature and the source of its own self.

Furthermore, in the same way that Hathoor is the Tree of Life from which the Gods are sprung, that they might be in her likeness, then so has mankind produced its own gods according to the likeness of the look of its own self.

 XXIV

1. Asc. Surely you do not mean their statues, O Master?

Tris. I mean their statues, o Asclepius. Can you not see how much you—even you!—doubt my word? Statues ensouled with sense and filled with spirit! These work mighty and strange results. Statues that foresee what is to come, and perchance can prophecy. They will foretell things by dreams and in many other ways. There are statues that take the strength away from men, or that may cure their sorrow, if they should deserve it.

Do you not know then, Asclepius, that Egypt is the image of the Heaven? Or that which is even truer, the transference or descent of all that are in governance or exercise in Heaven? And yet more truly still it must be said:

This land of ours is the Shrine of all the World.

2. It is proper that the wise should give utmost care in considering and understanding all that I have said concerning these matters. As for you, Asclepius, it is not right that you should be ignorant of the same.

The time will come when it will seem as if Egypt served the Divinity with single-minded devotion and care for nothing—for all her holy cult will fall to nothingness and be in vain.

That Divinity is now about to depart speedily from Earth and return to Heaven, and Egypt shall be left alone. The Earth, which was once the seat of devoted and honourable cults shall be widowed, bereft—no longer knowing the presence of the Gods.

And barbarians shall fill this region and this land. Not only shall there be the neglect of the pious cults but—and what is still more painful—by profane laws, penalties shall be decreed against such devoted practices and worship of the Gods. These will even be totally prohibited.

3. This most holy land, the seat of our shrines and temples, shall then be choked with tombs and corpses.

O Egypt, Egypt! Only tales will remain of your cults, and these will be as unbelievable to your own sons as for the rest of humankind. Words alone will be left carved on your stones, to recount your beautiful deeds.

And Egypt will be made the home of those who are alien to her.

Yes! The Godly Company shall climb back to Heaven, and their forsaken worshippers will all die out. And Egypt, bereft of God and man, shall be abandoned.

4. And now I speak to you, O River, holiest Stream! I tell you what will be. Your banks will overflow with bloody torrents. Not only shall your sacred streams be stained with blood but also they shall all flow over with the same.

The cult of the dead shall far exceed the cult of the living. The surviving remnant shall be Egyptians in their appearance but in their deeds they shall be as the profane.

XXV

1. Why do you weep, Asclepius? There is more than this, by far more wretched. Egypt herself shall be impelled and stained with even greater evil.

For she, the Holy Land, once deservedly the most beloved of the Gods by reason of her untiring service to the Gods on Earth, she the sole abode of holiness and teacher of wisdom upon the earth, shall be the type of all that is most barbarous. And then, out of our loathing for mankind, the world will seem no more deserving of our wonder and our praise.

This entire good thing, of which none fairer was ever seen, nor is there anything, nor will there ever be, will be in peril.

2. And that will prove a burden unto men. On account of this they will despise and cease to love this Cosmos as a whole. They will cease to love the eternal work of the Divine; the glorious and entire creation, comprised of manifold variety of forms; the steadfast deliverer of the Divine Will, wholly supporting that Great Work.

They will cease to love the multitudinous whole that is the principle of love itself, that should be reverenced, praised and loved—by them at least that have the eyes to see. For Darkness will be set before the Light, and Death will be thought preferable to Life. They will not even raise their eyes to Heaven. And then they will think that the holy, wise and strong are mad. They will think that fools and profane are wise sages. The unruly mob will be held as strong, and ignorance will prevail over all.

3. Of the soul, and all concerning her, whereby she presumes that either she has been born deathless or that she will attain to deathlessness, as according to all that I have said to you:

All this will be considered not only a matter of jest and mockery, but even as vanity.

Believe me, if you will, that the penalty of death shall even be decreed to him who shall devote himself to the Pure Knowledge.

New legislation will be enforced, a novel law; nothing that is sacred, nothing holy, nothing that is worthy of the Heaven, or Gods in Heaven, shall ever be heard, or even believed in the mind.

4. The sorrowful departure of the Gods from humankind takes place. Only noxious spirits remain, who mingled with humanity will lay their hands on them, and drive the wretched folk to every reckless evil—to wars, and robberies, deceits, and all those things that are opposed to the soul’s very nature.

Then the Earth shall no longer hold together. The sea shall no longer be sailed upon. The Heaven shall not continue with the courses of the stars, nor the star-courses in Heaven.

The voice of every God shall cease in the Great Silence that no one can break. The fruits of Earth shall rot. Earth shall no longer bring forth. The air itself shall faint away in despair of that sad listlessness.

XXVI

1. This, when it comes, shall be the world’s old age and impiety, denoting irregularity and irrationality in all things.

Asclepius, when these things all come to pass, then the Great Old Ones, to thwart the criminals, and to cancel the error of the corruption of all things, to restore all things so as to be in accordance with Divine Will, shall put an end to the evil. It will be washed away with water-flood, or burnt away with fire or forcibly expelled with war and famine.[2] The Holy Spirit will restore the Cosmos to its ancient form, so that the world shall once again be loved and worshipped. And once again, ceaseless praises and hymns of blessing will be sent forth.

2. In this rebirth of Cosmos is the renewal of all good things, and the holiest return of Nature’s self, by means of divine ordinance—of Nature, which was without beginning, and which is without an end. For the Divine Will has no beginning; it is ever the same and as it is, without end.

This then, is the Divine Will, and the whole world her Image.


Notes on Prophecy of Hermes

1. The original version of this Graeco Egyptian sacred text can be studied in Thrice-Greatest Hermes, Vol. 2, translated by G.R.S. Mead (1906).
2. Mut and her consort Amoun, along with their son Khonsu, were revered at the great Temple of Karnak in Thebes, Upper Egypt (Egyptian Waset). As with Hathoor and Neïth, Mut was in very ancient times the Creatrix whose divine son or child was born by parthenogenesis—no father was required. Also, Amoun replaced Mentu, a Typhonian form of Ra, at Thebes in the 21st century BCE. The cult of Mentu, as with that of Mut, nonetheless endured.
3. This line is from the Greek original, as quoted by Lactantius (D. I., vii, 8). See Mead’s footnote 3, pp. 224, Thrice-Greatest Hermes.

© Oliver St. John 2021
The Prophecy of Hermes is part of a work in progress. The book will be entitled, Nu Hermetica.

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Unicorn of the Stars

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).

Unicorn of the Stars: Sokar BoatThe Initiate of Hod, Unicorn of the Stars, has first to traverse, at least symbolically, the fiery paths of Shin (31st) and Resh (30th) before entering Hod, the Water Temple. Hod is thus seen in every way as a sphere of transmutation. Although Hod sometimes symbolises the concrete mind, as ‘form-building’, it is not the goal of Initiates to become detained by the limits of ordinary reason. In fact, Hod, the 8th path or sephira from the Crown or root of the Tree of Life in heaven, is traditionally called the Stellar Light, and is also the ‘Seat of the Primordial’. This is usefully affirmed by the Greek value of Monokeros de Astris, which is 1,175. As 29 x 75, the unicorn’s horn corresponds to the ‘Divine Pillar of Nuit (or the sky)’. The 29th path corresponds to the Hebrew letter qoph, which is the ‘head’ or ‘pinnacle’, while 75 is a number of Nuit (NVIT).

While it is true that the letter qoph is more frequently referred to as the ‘back of the head’, owing to the shape of the letter, it is a misleading and possibly incorrect attribution. Qoph is not merely the ‘back of the head’ as the complement of resh as the ‘front of the head’. Resh refers more to the ‘chief’ or ‘leader’, which is also the ‘first’ or ‘highest’ in an order of hierarchy. But qoph (or quf in Arabic) is more specifically the skull or cranium, and as such it has a special meaning of indicating the gate of egress from the cosmological sphere to the heavenly or primordial sphere. For this reason Christ-Jesus was crucified on a hill called ‘Place of the Skull’ (Golgotha).

The Unicorn and Sokar

The primordial is variously symbolised as a pillar, mound or mountain—for there is nothing beyond the peak of a mountain except the sky or heaven. 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 ancient Egyptian hennu sky-boat of Sokar is fashioned in the shape of the head of an oryx. The unicorn’s singular horn is not descriptive of the beast itself, which has two horns, but is an esoteric assignment for the Primordial Pillar, as well as the upward ascent of consciousness, as in yoga. Sokar, it may further be noted, is frequently depicted as the head of a black hawk, a symbol of the primordial in the very particular sense of the unmanifest or ‘dark’ state, which necessarily comes first, or is greater than, all dual manifestation. Both the unicorn and the yearly rite of carrying the wooden boat of Sokar around the temple’s location, symbolises the circumpolar revolution of the ‘seven’ around the ‘eighth’ or Pole Star. The Pole Star marks the visible axis of the universe and the height of the visible heavens.[1]

The Unicorn and the Flower of Mind

The oryx is reputed to dig a bed out of the desert sand with its hooves, to lie in and 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, through yoga, contemplation and devotional Tantras, 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.[2]

It should be noted that the Gnostic term, ‘Flower of Mind’ or ‘Flower of Fire’ is not the mind or intellect in the ordinary sense; it may be likened to an essence that is drawn out and upward. The Egyptian ‘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 comparable to the yogic realisation of atmadarshana of Advaita Vedanta.[3] In the (Egyptian) Book of the Law, II: 27, the oracular voicing of Set-Hadit in his aspect as the Serpent of Knowledge 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, as well as the Cherubim in various traditions, is complex. They 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.[4] The action of the bolt symbolises both ‘opening’ and the image-making or phallic power withdrawn or inverted, which is a reversal of the usual flow of consciousness.[5]

The door of the sky or of heaven is not opened by any mortal man but, for example, it was the office of Ankh-af-na-khonsu, the priest and scribe of the Stele of Revealing, 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.[6] As declared in the Book of the Law, 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 divine child, born of the ascent of consciousness arising from the depth. Hathoor was also known as the ‘Divine Pillar’ at Iunet in Egypt, which has the same meaning.


Notes

1. The three-yearly Jubilee of the Pharaoh coincided with the rite of the ‘round’ of Sokar, proving an identification between Sokar and Set or Saturn, and also the primordial mound. Thus the unicorn, as a horned creature, has an association with both Saturn and the Pole.

2. See G.R.S. Mead, The Chaldean Oracles.

3. 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 reasoning faculties. They then produce nonsensical ‘translations’ of the texts, and say it is nonsense because the ancient Egyptians were themselves confused and irrational!

4. See John Anthony West, Serpent in the Sky, pp. 149–157 (on Spell 316).

5. Phallus (Greek φαλλος) literally means, ‘image’ or ‘image-making’.

6. This is explained in detail in ‘Star and Snake of Egypt’, pp. 150 Babalon Unveiled.

This article is from Nu Hermetica, a work in progress.
The hennu boat with oryx illustration is a detail from the Egyptian Tarot of Thelema.

© Oliver St. John, 2020, 2021

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