Karma Yoga and Three Ways of Thelemic Initiation

There are three ways of Thelemic initiation corresponding to Jnana Yoga (knowledge), Bhakti Yoga (devotion) and Karma Yoga (action). These are also called the sacerdotal way or way of the priesthood, the royal way or way of kings, and the way of the warrior. The Greek word ‘Thelema’ (Θελημα) is inclusive of all three.[1] It is put thus in the (Egyptian) Book of the Law, I: 40:

For there are therein Three Grades, the Hermit, and the Lover, and the man of Earth. Do what thou wilt shall be the whole of the Law.

Karma Yoga and Three Ways: Artus Scheiner RomanceIn our time, the warrior path presents the greatest difficulties. The warrior path generally involves the Ideal expressed through exoteric religious (or other) dogma. Dogma literally means ‘what seems to be good or true’, ‘what one should think’. The shortcoming is obvious. However, religious dogma has now been replaced by universal belief in scientism. Scientism is far worse than religious dogma, for that at least had a basis in true principles, even if the basis was often lost in practice—a condition made worse in the confusion of modern times. The dogma of conventional science has no basis in any truth whatsoever. It could be said, and not without some justification, that all ways of initiation are closed in the present times—for we have reached the greatest darkness of the Kali Yuga that comes immediately before the final dissolution and regeneration of the world. However, even in times such as ours the way of initiation is open right until the last minute for the few that still have the innate possibilities.

The practices are not separate, as though having nothing to do with each other. They overlap and in some ways run concurrently. One path can also support another. The way of Bhakti, ‘devotion’, is akin to Raja Yoga, which is the way of the king or noble, yet it is also the way of the warrior or man of Earth. Karma Yoga is ‘action’, which implies immersion in time and place, names, numbers and principalities—yet that impinges on the way of the Lover, who, unless he is wholly devoted to union with God or divinity, must always be tested by the ordeals configured by the very nature of the outer world.

The three paths, as with the practices, are comparable to the three Gunas in the same tradition: Sattwas, Rajas and Tamas. This is why they are never truly separate in nature, for each one flows seamlessly into the other, and they must all partake of each other’s nature in some way. For this reason the Gunas are sometimes used in alchemical analogies. They also correspond to the Wheel of Force, the 10th Atu of the Tarot, for like the wheel they are never fixed but are a mobile force. While each manifests according to its nature they all partake of the one essence or essential Esoteric Principle.

Thus no person or being consists wholly of one or the other of these three qualities, but one or the other will be the dominant force in them. Even that is not necessarily a permanent or fixed state of affairs, for initiation can change this, and as we have said, one path can act as a support for another. It can be readily seen then that the way of Jnana Yoga suits the Sattwic disposition, while the ways of Bhakti and Karma Yoga suit the Raja disposition. The Tamas disposition, ignorant by its very nature, naturally precludes any possibility of initiation and only allows for exoteric affiliation. René Guénon has said that Tamas nonetheless has a closer relation with Rajas than with Sattwas.[2]

Those who follow the ways of Bhakti Yoga and Karma Yoga are those who must develop individual qualities. These two paths pertain to the Lesser Mysteries and the psychic sphere of the individuality. Jnana Yoga, which is the path of pure knowledge, exists for those who will leave the corporeal order permanently, and is the way of the Greater Mysteries. Yet Karma and Bhakti can provide a support to the further and full realisation that only Jnana Yoga affords. Indeed, there is no way to the pinnacle without first entering the centre of all, the omphalos at the heart of Tiphereth in our tradition.

It should be noted in respect of the three ways that the Karma Yoga path in its fullest and original sense means that each must accomplish that which accords to its proper nature, called a ‘True Will’. Unfortunately, the conditions now prevailing in the world have made that rare, almost impossible. This owes to the confusion that is now considered to be the normal state of affairs, so that every kind of deviancy is also considered to be normal. In that, it does well to bear in mind that this is so because the whole of our civilisation is deviant, not merely some parts of it or particular kinds of behaviour.

In the West, Bhakti once had its counterpart in the Graal tradition, the chivalry typified by Arthur and his knights, or in some of the ancient orders such as the Knights Templar—though we must exclude from that all modern claimants to that tradition. Karma Yoga has its counterpart with crafts, and in that we would include poetry, music and all the arts, provided these express true principles and are not merely about ‘personal expression’. In the true and also the most technical sense, Karma Yoga is ‘ritual action’, which again, owing to the general conditions of our times, is nowhere to be found in our governmental, social or domestic conventions, unless in the most degraded and meaningless forms imaginable.

The principles hold true in all traditional actions. For example, there was a time not so long ago when at the Beltane cross-quarter of the year, on or around the 1st May, a pole was firmly erected in a field and coloured ribbons were tied to its mast. Young girls, dressed in white and decorated with flowers, would then each hold on to the end of a ribbon and all would go dancing merrily about the pole. One of these would be designated ‘Queen of the May’. The Queen of the May is the ‘one chosen’ to play the part of the Daughter or Bride of the Kingdom, called Malkah or Persephone, and known by many other names in equivalent traditions around the world.

The pole is the vertical axis of the universe and of the Great Yantra. This links heaven with earth, and the spiritual order with the corporeal world. In the axis is the possibility of initiatic transmission, like lightning to the ground. The circle is the circumference of the sphere, of which the interpenetrating axis is the extended point or Esoteric Principle. It is the visible appearance of things or Nature. The maidens are the whole range of possible expressions, as the multitudinous variety of flowers, yet each retaining the purity (white colour) of the Principle itself. The coloured ribbons that connect the maidens with the axis form the rainbow of Setian manifestation, the ‘coat of many colours’ of Joseph.[3] They are the seven rays, of which the seventh is the “light higher than eyesight”, or indigo, which is an analogous term for that which is beyond the reach of the sky, or otherwise at the head of the axial column.[4]

It remains to be said  that as ‘ritual action’, various kinds of magical practice such as the making and consecration of talismans are related to Karma Yoga, though these may also, if properly done, act as a support for spiritual realisation. When talismans are made for wholly negative purposes, such as worldly ambition, material gain, persuasion of the will of others, and so forth, then the ‘karma’ of wrath and retribution is automatically evoked. This is something that many now find difficult even to believe, since our world encourages such empty ambitions as a matter of course, and even heaps honours upon those with truly abhorrent or base motives. However, this action of retribution is inevitable. It does not arise from any moral consideration, since morals, by definition, are merely completely arbitrary human conventions. The retribution arises from natural action, which is another meaning of the Sanskrit karma. If the person has invoked either deity or devil, it matters not which, in complete ignorance of the principle or true knowledge underlying the symbol, then that principle will nonetheless be present at the ritual and in the operator, but only in wholly negative form.


Karma Yoga and Three Ways Notes

1. See Babalon Unveiled, ‘The Word Thelema’, pp. 156, for a detailed exegesis of the word.
2. René Guénon, Chapter 18, Initiation and Spiritual Realisation [Sophia Perennis].
3. Genesis 37: 3: “Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours.”
4. “Purple beyond purple: it is the light higher than eyesight” (Liber AL, I: 51).

From Nu Hermetica (work in progress)
© Oliver St. John 2021

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The Great Work

Initiation, or to be more precise, initiatic transmission, is central to the Great Work and it is the aim, not the goal. The goal, as ever, is spiritual realisation to the fullest possible measure. The degeneracy of the modernist psychologisation of the mysteries, which by now is a considerable influence even on occultism, has placed personal improvement at its very centre or even as the goal itself. Even initiation has been reduced to the personal sphere, to such an extent that it has become common to hear of ‘self-initiation’, which is an oxymoron. If this is pointed out it can give rise to aggressive attacks, such is the vehemence of the anti-spiritual movement.

Great Work: Ordo Astri SymbolThis outright confusion of the spiritual with the personal is by now very deeply ingrained. If the Great Work is expressed in very different terms, most will see it at best as a ‘noble ideal’ or even an abstraction, and will pay it lip service only. In that case their real motives for doing what they call a Great Work are no more than the aspirations of ordinary men and women. They hope for magical powers that will help them gain advantage, get their own way and do what they imagine is their ‘True Will’. Or otherwise, if they do not even believe in magical powers as such, they will hope to develop latent powers of some other kind, psychological or otherwise as a means of acquiring knowledge and power that will help them effortlessly achieve what are in reality completely profane ambitions.

Whenever an ideal of the Great Work is expressed, it very often involves ‘service’. Primarily, such service, given freely without hope of reward, is the service to truth. Before truth can be served, the seeking of truth must be placed as central to our aims, over and above any personal considerations whatsoever. However, there is a personal as well as a cosmic and supra-cosmic aspect to the Great Work. On the personal or individual level, there is a need to know Reality, which is how the goal is put in Advaita Vedanta. This entirely evades the average person, for they will imagine they already know what ‘reality’ is. While no one can ever know Reality in its entirety, we can extend our knowledge so that whatever we knew before is revealed as merely contingent or incidental. When this reaches to the supra-human level then it is part of what initiation is in the true sense of the word. Before this is possible there must be development of the highest intellectual faculties—and it must be noted that ‘intellect’ here must not be thought of as involving the acquisition of ordinary knowledge, or of reason or logic as that is commonly understood. It is useless then to try and describe what Reality is, as no words can convey it, nor any symbol—though symbols, if we approach them in the right way can convey knowledge more directly than language, which is also symbolism of a kind, but more indirect.

Great Work: Immortal Stone

The immortal stone or stone of the wise is one such symbol. It is called a ‘stone’ for good reasons, though at other times it likened to a fluid or some other substance. The stone can be actual or physical, as incorporated into sacred architecture, or otherwise built into the rites of initiation and the sphere of the practitioner. The Sri Yantra is an example of such a ‘stone’ symbolised geometrically, and the omphalos symbolises the true world centre or heart of all. The stone is also considered to be ‘substance’, which is frequently confused with matter (materia) in the conventional sense of that word. Technically, substance is emanation from the principal, which corresponds to the true state of affairs. In the words of John, I: 1, in the Latin version:

In principio erat verbum.

This is translated in the King James and other English Bibles as, “In the beginning was the Word”. However, this is not really correct. The Word is the principle, or in the Greek version, arche. In other words, the translation has degraded the meaning so that it implies a causal ‘beginning’, whereas a beginning can at best be an analogous term for that which has neither beginning nor end, because it is with spirit. The verse continues to say that the Word (λογος) “was with God” and “the Word was God”. The Greek version gives Theos or ‘divine’, which is translated as the noun ‘God’. The translation also places this in the past tense, again implying a state of affairs that existed, whereas the true state of affairs always exists. Similarly, among the obfuscations of modern magick, the Greek word aeon is frequently misconstrued as a period of time, whereas its proper meaning is that of ‘eternity’. Thus all sacred texts in the old languages of Greek, Hebrew, Latin, Arabic and indeed to an even worse extent, ancient Egyptian hieroglyphs, have been reduced to the phantom of ‘matter’ and its related considerations of corporeal time and space—ideas that through their limitation are always subject to the confusion of numerical measures and assignments.[1]

In order to comprehend anything of the Great Work of initiation, the person must cleanse their mind of all materialistic and modernist preconceptions—and we have all been indoctrinated in these since the day we were born. They must be prepared to learn a new language that involves a contemplative approach to symbolism. This can have nothing to do with ‘information’ or knowledge in the conventional sense. It means learning to think in an entirely different way from what has been learned through the conditioning of cultural environment and so-called education. Such a development will not take place without considerable effort, least of all through the means of some vague ‘intuition’.

Great Work: Eternity

We obtain a better sense of the value of eternity or immortality when we grow older. If we have given enough time to contemplation then we will also certainly grow at least a little wiser. While in our youth we live in a kind of blissful ignorance concerning the true state of affairs. We cannot help having a delusionary sense that we are already immortal, or as immortal as we want to be. The question of soul survival is nonetheless quite simple. Do we want to be extinguished after mortal death, to suffer the dispersion and oblivion that is called the ‘second death’, or do we want to continue, perhaps forever? Curiously, if we believe that only oblivion awaits the end of our short-lived mortal existence then that negates any meaning or purpose to the life we are having; everything will be cancelled and be as nothing.[2] However, that is what most people now believe and so from the initiated point of view the thoughts, actions and aspirations of most human beings are useless and saddening, for they are only possible where there is more or less total ignorance of spiritual realities.

The cosmic aspect of the Great Work is that initiates of the present time, now very few in number, play a part in preparing what will come after the decline and fall of the present race, which is now well in progress. In terms of time we are referring to a future age, but there are possibilities that reach far beyond any such terrestrial concerns; such concerns are modified by the restrictive conditions of the human state at the present time, which is very degenerate. Time, in any case, only exists in the corporeal state. There are infinite modes of being and of existence in the supra-human realm.


Notes

1. This is explained in depth by René Guénon in Reign of Quantity and the Signs of the Times, and other of the collected works [Sophia Perennis].
2. This is especially true of deeds or actions that have no substance, as we have defined that word.

From Nu Hermetica (work in progress)
© Oliver St. John 2021

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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. The source work, the (Egyptian) Book of the Law, veils the initiatory secrets of the Theban cult of Set-Typhon or Mentu.

Egyptian Tarot of Thelema Card BoxThe primary aim of the Egyptian Tarot of Thelema, therefore, is to assist in returning Thelema and the Book of the Law to its original custodians.[1]

Our Tarot nonetheless preserves traditional elements from the Marseille deck, some of the revised titles of the Crowley-Harris deck, and the esoteric assignations of the Golden Dawn. Unique to the Egyptian Tarot of Thelema is the use of Ithell Colquhoun’s brilliant understanding of the Golden Dawn colour correspondences.[2] This has enabled us to produce the first figurative Tarot that is fully integrated by colour correspondence and also accords with the Orbicular Tree schema of the Golden Dawn.

The Egyptian Tarot of Thelema is available  as of December 2020. Preview and purchase the  Tarot deck here from Printer Studio (USA and World) or here from Printer Studio (UK). More information, links and a PDF manual may be found on our Ordo Astri ‘Books’ page here.

The deck is suitable for practical magick, meditation or divination. In every true act of divination, in every true act of magick, something of the soul is born into the world. The soul will take with her something of the nature of the world she is in sympathetic accord with, even upon the death of the physical body that houses her. This is the great transformation, recounted in diverse ways in Egyptian papyrus spells.

Egyptian Tarot Deck

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

Egyptian Tarot of Thelema Set XVSet 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. His colour is black, his nemyss and apron of blue-black and indigo. His ornaments, sceptre and ankh are black, gold and grey as according to the Key-Scale colours of the 26th path and the ancient Egyptian title that was afforded Set, ‘the black and gold one’ (Set-Nubti). His peculiar ass-head with truncated ears has caused much bafflement. Some have thought he was modelled on a creature that has long been extinct. Whether this is true or not, Set is certainly among the most ancient of gods. Like Sokar, Lord of the Necropolis, Set is older even than the Pyramids. Perhaps he is as old as the vast wilderness of the desert itself.

Most descriptions of Set focus on the later dynastic periods of Egypt, where he was demonised and known only as the slayer of Osiris. However, Set is the first and only begotten son of Nuit, the goddess of space and stars. His birth is by divine parthenogenesis. No paternal intervention is required for a star to manifest the mother, for Hadit to evoke the appearance of Nuit. To discuss Set-Typhon in terms of Osiris is therefore a diversion from understanding Set’s true nature and function.

The full description of Set XV may be read here.

Egyptian Tarot of Thelema Nuit XVIIWe next created the card for the Sun entering Aquarius, traditionally called ‘The Star XVII’. The Egyptian Tarot of Thelema trump for Aquarius is Nuit XVII. The traditional title is ‘The Star XVII’. The esoteric title is Daughter of the Firmament: Dweller between the Waters. Nuit is depicted here as she appears on the Stele of Revealing. She is shown bending over the Star Pentactys, a pyramid of 15 stars. According to the (Egyptian) Book of the Law, I: 15, to the Scarlet Woman “is all power given”. Thus, in the lower section of the image is the ma’a Lion of Truth, Nuit’s power in the underworld typified by Leo, the opposite sign of the Zodiac to Aquarius.

The hieroglyphs of Nuit’s name are shown at the top of the card. The pot determinative (nu) shows the nature of Nuit as the principle of containment in the cosmic sense, a body of stars. The hieroglyph for ‘sky’ or ‘space’ indicates the heavens above. Depicted on the lower left border of the card are the symbols of Saturn, the astrological ruler of Aquarius, and Uranus, ruler of the Kerubic signs. Saturn is the principle of limitation and form while Uranus symbolises the limitless expanse of space. To the right is Hé, ‘a window’, the letter of the path. The shape of the letter is that of a nomad’s tent, as with beth. The tent is shown from the side, with the aperture drawn open at the top for viewing. The letter Hé of Aquarius has the value of 5. The window of ‘five’ is the image of the starry goddess Nuit through which the seer may inwardly perceive the primordial wisdom.

There is a complete description of Nuit XVII here.

Egyptian Tarot of Thelema Khonsu XVIIIThe Egyptian Tarot of Thelema trump for the 29th path of Pisces is Khonsu XVIII. Khonsu is the ancient Egyptian god of the Moon, the ‘Sky Traveller’. The esoteric title of the trump is Ruler of Flux and Reflux: Child of the Sons of the Mighty. The 29th path of the Tree of Life extends upwards from Malkuth (the Kingdom) to Netzach (Venus). Khonsu’s 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 is regarded as the son of Mut and Amoun, and he is closely identified with both Tahuti and Horus at Thebes (Egyptian Waset). The crown of Khonsu is the full disk and crescent of the Moon; it is not a coincidence that the shape formed from this composite glyph is identical to that of the hieroglyphic Eye of the Moon or Left Eye of Ra. The human psyche is reflective as the shade of the Moon; to see Ra (God) with clear or pure perception is to know God. To know God is to be known by God—thus it is to become God, the Ever-Becoming.

The full description of Khonsu XVIII may be read here.

Thelema Atu IV HrumachisThe 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 is Son 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 his image depicted 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 Hrumachis 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. It 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 of Hathoor V may be read here.

Shenut Atu VI GeminiThe 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 of Shenut VI 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.

Leo: Atu XI Sekhet the LionessThe 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.

Egyptian Tarot of Thelema Isis IXThe Egyptian Tarot of Thelema trump for the 20th path of Virgo is Isis IX. Mercury, the Stellar Light, is the ruler of the sign of Virgo and is exalted therein. The trump depicts the twin sisters Isis and Nephthys giving life to the inert soul, suspended in the watery abyss called Aukert, neither truly alive nor truly dead. By dual manifestation the spiritual powers of the soul create the star or Khabs in the Khu. The twin sisters are placed in the Garden of Eden, which was at one time manifested on the earth as the gardens surrounding the Temple of Neïth in the Delta region, the House of the Lady of Sàis.

The image at the same time depicts the legend of Isis as recorded by Herodotus, when she raised Horus to life after he was poisoned by Set in the form of a scorpion. The card thus depicts Parthenogenesis, Invisibility and Initiation, the three magical powers of the 20th path. These were reflected in the Staff, Cloak and Lamp of the traditional Tarot designs.

The full description of Isis IX can be read here.

Egyptian Tarot of Thelema Maat VIIIThe Egyptian Tarot of Thelema trump for the 22nd path of Libra is Maat VIII. Venus, the Glittering Splendour, is the ruler of the sign and Saturn is exalted therein. Maat is here depicted as a young woman clothed in green and blue, the colours of the key scale of the 22nd path. She has little in the way of ornamentation and is crowned with the ostrich plume, which declares ‘Truth’, her name. She bears the ankh of life and lotus sceptre. She stands between the two pillars of dual manifestation, or Form and Force. In ceremonial magick these are also called Knowledge and Wisdom. They are shown here as silver and gold, indicative of the Moon and Sun as the governance of spirit acting upon the Zodiac through the four classical elements of nature. Lotuses surmount the tetrahedronal caps of the pillars to show that all life pours forth from the power of dual manifestation.

The full description of Maat VIII can be read here.

Egyptian Tarot of Thelema Sokar XIIIThe Egyptian Tarot of Thelema trump for the 24th path of Scorpio is Sokar XIII. Mars is the ruler of the sign of Scorpio; Uranus is also given here as Lord of the Kerubic signs. The esoteric title of the trump is Child of the Great Transformers: Lord of the Gates of Death. Sokar is here depicted as a hawk-headed god, with black nemmys and white apron. He bears the was or Set-headed sceptre and the Ankh of Life. He is standing upon the hennu boat of the sun’s journey through the night and the underworld. The boat is shaped like a sledge with runners and was never intended to sail on water. It was built to be carried, and was said by some to be steered by the dead. The navigation took place among the stars, for the hennu boat is an astral vessel. The higher end of the sledge is fashioned in the shape of the head of an oryx, a species of desert antelope and the original type of the unicorn. The hennu boat was in the charge of the high priest of Memphis called Ur-kherp-hem, ‘Great One of the Hammer’. The title is a reference to Ptah the cosmic creator god, with whom Sokar was identified.

The full description of Sokar XIII can be read here.

Thelema Atu Neith XIVThe Egyptian Tarot of Thelema trump for the 25th path of Sagittarius is Neïth XIV. Jupiter, the Sapphire Star, is the ruler of Sagittarius. Neptune is also figured as governor of the mutable signs. Neïth is depicted here as a young woman clothed in blue, with yellow ornaments and trim. She bears a green ankh of life in her left hand and priestly was sceptre or phoenix wand in her right hand. She wears a fillet armed with a serpent. The hieroglyphic name of Neïth is shown at the top right of the Tarot picture. The first letter is net, the ‘shuttle’ determinative. Next comes the hieroglyph for the ‘sky’, identical to that of Nuit. The name is completed with the phonetic ‘t’. Behind Neïth stands a composite symbol formed from the djed pillar, the shuttle, which spells her name (net), and the Arrow of Sagittarius. The Egyptian djed pillar is the origin of the letter samekh, which defines the 25th path of Sagittarius. The djed is a symbol for the spinal column, especially when that is taken as the subtle channel for spirit-fire in the occult anatomy. It thus signifies spiritual strength and endurance. It is also a type of alchemical retort for the transmutation of iron, the dross of experience, into gold, the invisible radiance of spirit.

The full description of Neïth XIV can be read here.


Notes

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

2. Ithell Colquhoun produced her abstract designs for the Tarot in 1977. Our Tarot is the first figurative and symbolic Tarot to utilise her ingenious understanding of the key-scales in the four worlds, so that the whole Tarot is internally related through colour as well as design. See the book, TARO as colour [Ithell Colquhoun, Fulgar.]

© Oliver St. John 2019, 2020

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