The Egyptian Tarot of Thelema

The Egyptian Tarot of Thelema is an entirely new concept in the field of practical magick and Thelema. Thelema sprang from an ancient Egyptian source; more precisely, the source work, the (Egyptian) Book of the Law, veils the initiatory secrets of the Theban cult of Set-Typhon or Mentu.

Thelema Atu Hrumachis IVMentu, or Ra-Mentu, is depicted on our Tarot for Aries, Hrumachis IV. Mentu appears on the front side of the Stele of Revealing, which was activated in the Cairo working of 1904 by Rose Edith Kelly and Aleister Crowley. The Esoteric Thelema conveyed by Aiwass, the communicant of the book, owes nothing to the rationalist humanism of Crowley and his modern day apologists.[1]

The traditional key-scale correspondences of the Tree of Life are continued in our new Tarot designs so that the deck is suitable for practical magick, meditation and divination. The primary aim of the Egyptian Tarot of Thelema is to assist in returning Thelema and the Book of the Law to its lawful custodians.

Egyptian Tarot Deck

All these images may be viewed at full size by clicking on the picture. The first Tarot card to be created was that which symbolises the Capricorn Solstice and the 26th path, traditionally called ‘The Devil XV’. The Egyptian Tarot of Thelema Atu is titled Set XV and depicts the Egyptian god Set, ‘First before the Gods’.

Egyptian Tarot of Thelema Set XVThis card is a prototype and will be redrawn before it is finalised for publication. Set is here depicted as God of the South, wielding the was sceptre of priestly authority in his left hand and the Ankh of Life in his right hand.

The esoteric title of the Tarot key is Lord of the Gates of Matter: Child of the Forces of Time. The Thelemic year begins for us, not on the 20th March each year, but on the winter solstice, when the Sun crosses the zero degrees mark of Capricorn. The 26th path of Capricorn is the Renewing Intelligence, and the time of year marks the first light of the Khabs in the Khu, sounded in the depth. Cancer and Capricorn mark the height and depth of the Sun. The equinoxes mark the cardinal crossing. The four cross-quarters mark the Kerubic signs, Aquarius, Taurus, Leo and Scorpio. The full description may be read here.

Egyptian Tarot of Thelema Nuit XVIIWe next created the card for the Sun entering Aquarius, traditionally called ‘The Star XVII’. Our Egyptian Tarot of Thelema Atu depicts Nuit, goddess of the stars, and first oracle of the (Egyptian) Book of the Law. The key-scale colour and other correspondences are of the 15th path of Aquarius (or 28th path in Crowley’s tables, which were not corrected).

The hieroglyphs of Nuit’s name are shown at the top of the card. At the centre is Nuit bending over the Star Pentactys.[1] In the lower section of the image is the Lion of Truth, Ma’a, Nuit’s power in the underworld and opposite sign of the Zodiac, Leo. According to the instruction of the (Egyptian) Book of the Law, I: 15, to the Scarlet Woman, Nuit-Babalon, “is all power given”. There is a complete description of the card here.

Pisces: Thelema Atu Khonsu XVIIIOur Tarot card for the Sun entering Pisces is called Khonsu XVIII. The traditional title of the card is ‘The Moon XVII’. This card, as with that of Set XV, is a prototype and will be redrawn before the deck is published. Khonsu is the Egyptian god of the Moon, the ‘Sky-Rider’, and also happens to form part of the name of the scribe and priest to whom the Stele of Revealing belongs, Ankh-af-na-khonsu. The esoteric title of the trump is Ruler of Flux and Reflux: Child of the Sons of the Mighty. The key-scale correspondences for Khonsu XVIII are of the 29th path of the Tree of Life, extending upwards from Malkuth (the Kingdom) to Netzach (Venus). Khonsu’s Egyptian hieroglyphic name is at the top of the picture. The hawk-headed god of the Moon is at the centre, going forth between two pillars. He bears the priestly was sceptre in his right hand and the Ankh of Life in his left. Khonsu was regarded as the son of Mut and  Amoun, and was closely identified with both Tahuti and Horus at Thebes (Egyptian Waset). The full description may be read here.

Egyptian Tarot of Thelema Tarot Atu Hrumachis IVThe Egyptian Tarot of Thelema trump for the 28th path of Aries is Hrumachis IV. Hrumachis, the Egyptian Sphinx, has various names, including Hormaku, Horakhty and Ra Hoor Khuit. The esoteric title of the Tarot trump, traditionally called ‘The Emperor’, is Sun of the Morning: Chief among the Mighty. The Egyptian hieroglyphic name of Hor-em-akhet, from which the Greek form Hrumachis is derived, is at the top of the Tarot picture. In the centre is Ra-Mentu or Ra Hoor Khuit, based on the Stele of Revealing. As Hrumachis, Horus is fully raised to the sky or heaven. The Sun and Serpent crown affirm his identity with both Ra and Typhon-Apophis. He wears the leopard spots, emblematic of the ‘space-marks’ or stars, and the gift of divine prophecy. His nemmys is night-blue, the colour of the body of Nuit, which encompasses the whole horizon. The Egyptian Tarot of Thelema Atu IV is described in detail here.

Egyptian Tarot of Thelema Hathoor VThe Egyptian Tarot of Thelema trump for the Sun entering Taurus is quite naturally Hathoor V. The traditional title of the Atu is the ‘The Hierophant’ or ‘Pope’. Hathoor is the Way-shower or revealer of Adam to himself. She is crowned by the lunar horns and weilds the lotus wand or sceptre of the creation of life. The name of Hathoor, as given in the (Egyptian) Book of the Law, is derived from Het-Hor, literally, ‘House of Horus’. The esoteric title of the Tarot trump is Magus of the Eternal.

In the centre of the Tarot picture is Hathoor, seated on a cubical throne, for Taurus is the Foundation of the Earth. The throne is of moon-white or silver, for the Moon is exalted in Taurus and is the fructification of earth and all her creatures. The throne is placed between two pillars of silver and gold. Lotus flowers surmount the tetrahedronal capitals. Hathoor is crowned with the solar disk and lunar cow horns. She bears the lotus wand in her right hand, symbol of the perfume of immortality, and in her left she bears the Rosy Cross of Life and Love. The complete description may be read here.

Gemini: Thelema Atu Shenut VIThe Egyptian Tarot of Thelema for Gemini, the Twins or Lovers, is Shenut VI. Shenut is the goddess of dual manifestation. We depict here a pair of ancient Egyptian sacred dancing girls, making the gesture, ‘As above and so below’. The esoteric title of the Tarot trump is Children of the Voice: Oracle of the Mighty Gods. The ‘voice’ is the oracle of Understanding and Wisdom. On the Tree of Life, these are Binah and Chokmah. The primary cosmic duality is personified in pairs such as Babalon and the Beast, Sophia and Logos, Eve and the Serpent.

In the centre of the Tarot picture are two Egyptian dancing girls, based on the tomb painting of Nebamun Osama. The hieroglyphic name Shenut, goddess of dual manifestation, is at the top of the Tarot picture. Related terms are shni-t, ‘spell’, ‘curse’, and shnem, ‘to unite with’. When the hieroglyphic determinative of a bird alighting is used, as shown here in the lower half of the Tarot picture, the word means ‘dancers’, or a company of dancers and musicians. The full description may be read here.

Egyptian Tarot of Thelema Atet VII: Sun Boat of RaThe Egyptian Tarot of Thelema for the Sun entering Cancer at the Solstice is Atet VII. This card, traditionally named ‘The Chariot VII’, is the original type of the solar chariot, the sun boat of Ra. The motion of Ra defines the expanse of the sky, the reach of heaven. Thus the invisible Sun of Spirit is concealed or clothed in light. The barque or sun boat of Ra is also therefore the marker of time. If the sun boat should be stopped in its tracks, as is told in the legends of Isis, time would cease.

The esoteric title of the Tarot trump is Child of the Powers of the Waters: Lord of the Triumph of Light. This is best explained through the Qabalistic title of the 18th path, Intelligence of the House of Influence. Cheth, the letter of the path, means ‘a wall or enclosure’. The enclosure of cheth is the sun boat itself. It is also the magical spirit-body called the Khu (or khu-t) in ancient Egyptian sacred texts including the (Egyptian) Book of the Law. In cosmic aspect, the Khu is the company of heaven referred to in Liber AL, I: 1–4.

Had! The manifestation of Nuit. The unveiling of the company of heaven. Every man and every woman is a star. Every number is infinite; there is no difference.

The full description of Atet VII can be read here.

Sekhet Atu XIThe Egyptian Tarot of Thelema trump for the 19th path of Leo is Sekhet XI. The Sun, the Solar Light, is the ruler of the sign of the Lion. Sekhet, the Egyptian lioness goddess of heat and fire, is depicted in the centre of the Tarot design. She is crowned by the solar disk from which projects the cosmic cobra serpent, the animating spirit and energy of the Occult Force or Kundalini. In her right hand she wields the ankh of eternal life and in her left the lotus sceptre. The lotus, as a symbol, combines the four classical elements. She has her roots in the fertile mud, floats upon the surface of the waters and grows upward through the air, opening her flower to the solar light or fire.

Sekhet wears a red dress trimmed with white, for she is the original type of the ‘woman of blood’, the Scarlet Woman as described in the (Egyptian) Book of the Law, I: 15.

The full description of Sekhet XI can be read here.

The Egyptian Tarot of Thelema is a work in progress. As each card is created, it will be added here.


Notes

1. Esoteric Thelema is set forth, with many applications both practical and philosophical, in the book, Babalon Unveiled! Thelemic Monographs [Ordo Astri].

© Oliver St. John 2019

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Thelema Beyond Crowley and Grant

Are you interested in Thelema Beyond Crowley? Have you had some experience of the cults of ‘Crowleyanity’? Have you visited this website in the hope of finding an atlernative to egotism and madness? Then read on, before you begin your deep and prolonged enquiry.

Theleme Beyond Crowley: Egyptian Tarot of Thelema Hrumachis IVThe O∴ A∴ was established in the year 1996. Our first website was launched in the year 2000. The founder members of the O∴ A∴ are based in England, UK. Our membership is international and covers 25 countries around the world to date.

Initiation is about personal work done and the keeping of the diary Record. We work by the correspondence method. A brief account of the history of this tradition is given on the page introducing our Probationership course: VITRIOL.

There follows a list of provisos to address frequently asked questions. This is usually enough to dissuade those with a superficial interest in the mysteries, who suffer the delusion of ‘others’. The tyros are like a crowd at a theatrical event that is more interested in other persons in the audience than what is taking place on the stage. Both crowd and stage are fiction, a phantasmal theatre of ego projection.

We have no involvement with Lodges, after the manner of Freemasons. We eschew social clubs, public events and Internet discussion forums. There is no ‘virtual’ Order or membership. We do not use the term ‘self-initiation’, which is an oxymoron. Although initiation is about personal work done, Thelema is not in any way personal, and cannot be personalised. While personalities are inevitable, they tend to be obstructive to the Great Work.

Magick denotes the noun. When we use the word as an adjective, it is spelled magical. A person who does magick is a magician. In the last two cases, adding the ‘k’ is superfluous.

The Hermetic Qabalah is the basis for ritual magick. We have nothing with Kabbalah, which is a branch of Jewish mysticism. We have nothing with Cabala, which is a branch of Christian mysticism.

There needs to be an intellectual understanding of the work, and of Esoteric Thelema, for the rituals of the O∴ A∴ to become meaningful. Babalon Unveiled—Thelemic Monographs is required reading and study for our Students.[1] It conveys the principles of Esoteric Thelema, compares this with previous schools of thought, and then follows through with numerous applications. It is not a practical handbook but provides the necessary intellectual and philosophical basis. The introduction to our practical methods, the training and work of a Probationer, is given in The Enterer of the Threshold.[2]

Two other books are required of Probationers. The first is The Flaming Sword Sepher Sephiroth, which is needed for the formulation of a fraternal name and number.[3] Secondly, The Phoenix and other Stellar Rites of Initiation, which includes the ritual of Admission to the grade of Neophyte and a detailed, illustrated commentary on this.[4]

Interested outsiders first subscribe to our monthly Journal, The 93 Current, and become Associates. This does not require any commitment beyond receiving a monthly digest by email, but it is the first step on the way. Many seek a spiritual and magical path that is ‘made to measure’. Sooner or later they find something disagreeable in our literature or methods and we will not hear from them again. The interest was superficial, not deep and all consuming as it should be if practical work is to be taken up. The person must prove to us that they are worth our time and our commitment to their Great Work. They must demonstrate their willingness to serve the Order. We are not interested in those who are merely looking to further personal interests and ambitions. There is a short article posted on our website that explains why.

Obeah and Wanga: Service to the Great Work

Beyond Crowley: My Prophet is a Fool

We do not regard Aleister Crowley as any kind of prophet. He awarded himself that title in the (Egyptian) Book of the Law, Liber AL, I: 26.

Then saith the prophet and slave of the beauteous one: Who am I, and what shall be the sign?

These are Crowley’s words, a poeticised question put to the communicant Aiwass, who was conveying the oracle of Nuit (infinite space). The question is not answered directly, and Crowley later changed the wording of the reply as it did not satisfy him.[5] Thereafter, Aiwass mocks Crowley’s presumption.[6]

Crowley, Kenneth Grant and others have interpreted the Egyptian mysteries from the point of view of early 19th century German humanist philosophers (Schiller, for example). The Book of the Law has an ancient Egyptian basis that is at least 4000 years old and in reality is much older than that. Our aim is to return the book to its lawful custodians. To put it another way, we mean to return the book to Egypt. The Egyptian Book of the Law is a more accurate title as the book’s writing conceals the mysteries of Set-Typhon as understood by the Initiates of ancient Thebes, the place called Waset by the Egyptians. The name of Aiwass, who communicated the book via the mediumship of Rose Edith Kelly, means, ‘He who was ordained in Thebes’.[7]

There is no Old Aeon or New Aeon in reality. The mysteries of Liber AL, as it has come to be known, are extremely ancient. Truth does not change with the fashions and fetishes of the human race. Thelema is not time-bound. It is not a new product or “New Law for Humanity” as was put forward by Crowley when he adopted the guise of the salesman and propagandist.[8]

Beyond Crowley: Words and Spells

In our rituals we do not invoke the biblical demiurge Tetragrammaton. However, there is no ban on Hebrew or Aramaic, its antecedent and the basis for scriptural Qabalah. Aramaic was once the language spoken all over the Middle East; The Flaming Sword Sepher Sephiroth is full of it.

Ishtar, invoked in the North in our Ritual of the Pentagram, is a Phoenician and Sumerian deity, though at one time she was celebrated in Egypt (as Ashtaroth, whom we invoke in the East) and renowned throughout the world. Isis is the ‘goddess of a thousand names’, and we invoke her in the West. Babalon, invoked in the South, is derived from Babylon, a corruption of the ancient Egyptian per-hapi-en-aunnu, goddess of the ‘Nile Temple of the nome centre Aunnu’.[9] Together, these are the four faces of Nuit defining the magical circle of the place. The magician is Hadit, the exorcist in the midst.[10]

Beyond Crowley: Trance of Attainment

All magical grades of initiation are relative to the individual and can have no meaning outside of the Order. Grades and offices are therefore a strictly private matter and are never publicly disclosed. The word ‘attainment’ owes largely to the works of Crowley. It is a vastly over-used term and tends to mislead the materially minded aspirant as to the true nature of initiation. We will here give our reasons. In Babalon Unveiled, pp. 260, ‘Thelemic Mysticism’, it is declared thus:

Materialism insists on a result as final, as product. At the end of the line is the product itself, and the consumer that purchases it through the need to self-identify (thus the ‘brand’ is all-important). Crowley, in his instructional works, spoke perhaps rather too frequently of ‘attainment’. Sages of old times were frequently more pragmatic.

‘Thelemic Mysticism’ can be read online here.

The word ‘attainment’ appears twice in The Enterer of the Threshold (Second Edition, 2019). The first reference is on pp. 2.

The second critical point is in the attainment of the Knowledge and Conversation of the Holy Guardian Angel. Even while the aspirant is preparing their Oath and meditating on the shining one or augoedes, the Four Evil Princes of the World are stirring. These antagonistic forces work day and night to undo aspiring magicians and thwart their true purpose.

The use of the term is ‘traditional’, as it once appeared in the Oath of an Adeptus Minor. We no longer use the term in the wording of the Oath.

The second instance is on pp. 26.

When ascending the chakras of the Tree of Life, a descent is made simultaneously into the depths of the Tree of Knowledge or Death—the higher the branches the deeper the roots. Nonetheless, due to some quirk of human nature it helps us get on with an extremely difficult and arduous undertaking if we employ a few conventional myths along the way, such as ‘attainment’, as though we were climbing a summit—as though we were actually going somewhere. This ‘going forth’ requires tremendous accumulated energy. However, as we plunge onward through the Trees of Eternity to the borders of the abysmal outermost, there is a complete reversal of magical polarity. Whereas the motion of the sephiroth below Da’ath is centrifugal—which gives rise to ‘consciousness expansion’—the motion of Da’ath is centripetal. This powerful force sucks or draws the adept inexorably inward. That same force threatens the annihilation of the human ego.

In Babalon Unveiled, pp. 53–54, ‘Romance of the Magical Orders’, we explore this in greater depth.

One of the snares in the system of grades as presented by Crowley is that he repeats the word ‘attainment’ hundreds of times, as though there were something to attain and someone to attain it; this can have a hypnotic effect on the serious student. The emphasis on attainment places initiation under the restriction of deterministic thinking. By setting forth to show that magick is no different than material science, and can be explained in the same terms, Crowley unwittingly prepared the way for reductionism and psychologisation. Future generations, born of a Wordless Aeon, would have great difficulty discerning a difference. We are in a realm where language will always limit us unless we think differently. The different mode of thinking can be described as a backwards flowing stream, and yet it cannot be taught; magick is not what we do, or attain or can get, but what we are.

Babalon Unveiled and The Enterer of the Threshold are required reading for our students. The Enterer is a small book, but infinite care was taken over its preparation. The person is expected to make a general study of magick and mysticism. After that, it may take between six months and one year of in-depth study of our literature before we will accept a person as a Probationer. During the course of study and reading, it is well to perform some preliminary practices based on what is given in Enterer of the Threshold and to begin a diary Record.

Those who wish to take their enquiry further than the website are welcome to apply to become an Associate, which requires subscription to our monthly ‘93’ Journal. Details of how to apply are given on the website here.


Notes

1. Babalon Unveiled! Thelemic Monographs [Ordo Astri].
2. The Enterer of the Threshold is the theoretical and practical handbook for aspirants [Ordo Astri]. The first two books noted here are required reading for our Students. The second two (below) are required for a Probationership.
3.  The Flaming Sword Sepher Sephiroth, in two volumes [Ordo Astri].
4. The Phoenix and other Stellar Rites of Initiation includes the rite of Admission to the grade of Neophyte [Ordo Astri].
5. The original wording of Nuit’s oracle, evident in the holograph MS, was, “Thou knowest! And the sign shall be my ecstasy, the consciousness of the continuity of existence, the unfragmentary non-atomic fact of my universality.” The last five words are essential to Esoteric Thelema. Crowley later changed these words, substituting the dull  theological convention, “the omnipresence of my body”.
6. In Liber AL, I: 48, Aiwass declares, “My prophet is a fool with his one, one, one; are not they the Ox, and none by the Book?” There are many other instances, too numerous to mention here.
7. See Babalon Unveiled! Thelemic Monographs, pp. 172 [Ordo Astri].
8. Crowley’s introduction to the book Magick is one of the worst examples of such hype, though it is closely rivalled by his absurd introduction to the 1938 OTO edition of The Book of the Law, in which he declares that the book “lays down a simple Code of Conduct”.
9. A colossal image of the goddess, likened to Isis-Hathoor, stood at one time outside the gates to Heliopolis (Aunnu) on the processional route. See pp. 86 and 263 [ibid].
10. This is fully explained in ‘Comment on the Pentagram Ritual’, pp. 41–43, The Enterer of the Threshold.

Our Egyptian Tarot of Thelema Atu Hrumachis IV is explained in detail here.

© Oliver St. John 2019

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Magical Philosophy of Thelema

In the year 1904 while in Cairo, Egypt, Aleister and Rose Crowley unwittingly earthed the magical transmission or prophetic utterance named Liber AL vel Legis, the (Egyptian) Book of the Law.

Book of the Law: Stele of Revealing, Bulaq Museuem CairoThe contents of the Book of the Law are rooted in the Egyptian Gnostic Tradition. More particularly, the book reveals the Great Work of the Egyptian priests of Ankh-af-na-khonsu, Initiates who vow to become Ma-Kheru—one whose ‘word is made perfect in Maat’.

The Great Work of the initiatic cult of Ankh-af-na-khonsu is the magical transmutation of the soul and the knowledge of the spiritual and natural law governing the operation. The formula of the opus is recorded on the funeral stone of one such Initiate, called the Stele of Revealing, of which the Book of the Law, Liber AL, is a theurgical activation.

Thelema is frequently described as a ‘magical system’ but it is no such thing in reality. Neither is it any kind of religion, though it has some affinities with Gnosticism. The magick of Thelema is a transmission. The function of a Thelemic magical Order is to transmit a particular stream of consciousness—which we term as the 93 Current—by which men and women can obtain Gnosis, direct revelation. The purpose of such revelation is to become free from imprisonment in the artificial construct that is commonly thought to be reality. Such an aim cannot, ipso facto, be fulfilled through any social or political agenda. As declared in Liber AL, I: 11,

These are fools that men adore; both their Gods and their men are fools.

The Book of the Law was dictated to Aleister Crowley through the cosmic mediation of Ouarda the Seer (born Rose Edith Kelly). This required the agency of a praeterhuman intelligence, named Aiwass in the book.[1] It is the aim of magick to obtain direct contact with the inner planes. The diagram called the Tree of Life best explains the term, ‘inner planes’. The material or objective world of things and objects is called Malkuth the Kingdom, and is placed as the tenth emanation at the foot of the Tree. The greater part of the universe is therefore invisible to the ordinary human senses and reason.

The Greek word Thelema (Θελημα) is the ‘word of the Law’ as stated in Liber AL, I: 39. It is not a law of scriptures, decrees or any exoteric doctrine or body of religious teachings. According to Liber AL, III: 49,

I am in a secret fourfold word, the blasphemy against all gods of men.

The fourfold word is Do what thou wilt. The Law of Thelema is wholly a spiritual and natural one, not a human one. Some but not all human beings have this secret nature within them, and of those, some are destined to discover it. There is nothing new about Thelema; it is not limited by time. The word Thelema means, ‘will’—not the personal will that imagines it has deterministic power but the impersonal will-force that is personified as Hadit. A comparative and perhaps better-known deity is Shiva in the Tantrik tradition, the supreme creator and destroyer of the universe.

Thelema, ‘will’, and Agape, ‘love’, both add to 93 by Greek Qabalah, expressive of the 93 Current. As the word Thelema is Qabalistically identical to Agape—spiritual love, not romantic or erotic love—the 93 Current expresses the spiritual intelligence of the universe going forth. Consciousness exists everywhere in the universe, though it is not of the universe that we perceive, and can never be known for it is the Knower, otherwise termed Hadit. As declared by the Serpent of Knowledge, Hadit, in Liber AL, II: 3–4,

In the sphere I [Hadit] am everywhere the centre, as she [Nuit], the circumference, is nowhere found. Yet she shall be known and I never.

As consciousness is everywhere, it is not limited to the earth and the human species that has infected the planet with an artificial construct it likes to think of as ‘intelligence’. Wild birds and creatures are sentient, in contradiction to the prevailing scientism that has formed its doctrines around the need to preserve and continue the artificial hell in which Adam and Eve are imprisoned until they come to know the true state of affairs.

Book of the Law: Thelemic Cosmology

All cosmologies are misleading. The best sense of the word ‘cosmology’ is the literal one, from the Greek: ‘a conversation about the universe’. However, that is not the meaning of the term as it is commonly understood. Metaphysics is also misleading, because the academic understanding of that word is only ‘about the matter’, the physics, which paved the way for scientism. The ancients had an entirely different way of thinking that cannot be grasped by dogmatic reasoning, whether that is slanted towards scientism, religion or religious theology. As it is succinctly put in Liber AL, II: 32,

Also reason is a lie; for there is a factor infinite and unknown; and all their words are skew-wise.

Ancient metaphysics, aeons before the term was coined, was based on detailed observation of nature, no different from the Thelemic love under will. Originally, there was only one Tree of Life that was also a Tree of Knowledge. To assist the restoration of the Tree of Life, we can happily forget the old word of Moses and instead invoke AShRH, the ‘woman’, as deity name in Kether. From the fragrance or Shakti emanations of Nuit-Babalon comes forth the tree from which the gods are sprung. As a cognate study, Ishtar is the happy goddess of the three worlds, heaven, earth and the underworld. The same three worlds are depicted on the obverse of the Stele of Revealing.

The gods of the Book of the Law are interchangeable, as are all Egyptian gods or neters (‘principles’). They can be different things on different planes—as is the Holy Guardian Angel, another metaphor. There is a Thelemic Trinity implied in the structure of Liber AL, and also in the Stele of Revealing, the only fragment we have of the original Theban Thelemic cult of Ankh-af-na-khonsu. There is also a trinity of sorts in the title of the book’s manuscript, ‘L’, as 30. The primal trinity is the Qabalistic Binah, the root of all form, the cosmic Matrix or womb. The Sethian Gnosis, among the books ascribed to Hermes Trismegistus, asserts a trinity of spirit or fragrance, light and dark. The light and dark had no moral implications of good or evil, for the Gnosis precedes, by vast ages of time, all dualistic theologies. The fragrance, or spirit-intelligence, permeates the light and dark equally; it knows them; thus the cosmic womb or Matrix is formed.


Notes

1. The Egyptian name Aiwass means, ‘He who was ordained in Thebes’.
Abridged from ‘Romance of the Magical Orders’, Babalon Unveiled! Thelemic Monographs [Ordo Astri].

© Oliver St. John 2016, 2019

All books available by Oliver St. John
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