Lineage of the Magi

Faith in ‘lineage’ or Apostolic Succession has cast a shadow over organised occult communities for centuries.

Lineage of the Magi: Marseille Tarot Devil XVAuthenticity, validation and legitimisation are essential to the world of law, business, government, politics, publishing and finances. Legitimisation conveys certain rights and privileges. It conveys authority. The ‘real’, the authentic, is a signature of trust, so that, for example, a person may be guided in their investments. When such validation is transferred to the realm of the esoteric, then the whole subject becomes somewhat less than transparent.

For example, the Apostolic Succession of Bishops is fundamental to the Roman Catholic doctrine. An unbroken line of patriarchs can be traced, according to the Vatican, back to the apostles of Jesus Christ. This conveys sacramental authority. According to the Epistle of Clement, the apostles appointed bishops as successors and directed the bishops to appoint successors. Since the Church has for centuries been divided into factions, many of these refuse to acknowledge the validity of the others. Legitimacy then exists within each exclusive group, while it is denied to all others. The arguments have continued for millennia, and will continue to perpetuity.

The causal chain quickly breaks apart when it serves to yoke an esoteric principle. Thus in some of the older Tarot decks, the 15th Atu depicts the polar twins, Adam and Eve, bound to the altar of the Devil of material and temporal power. The chain only holds Adam and Eve while they remain enthralled by the power of the wealthy governors of the world and their armies of obedient priests, bureaucrats and militia. Looked at another way, the Devil is simply the human ego, where identity is the primary concern.

This situation is by no means exclusive to the Roman Church. Magical Orders have followed the phantom of Apostolic Succession even to the present day. Each magical ‘brand’ makes capital of the trust invested by the faithful, while denouncing the others as charlatans. And so the lurching dance of the official apostles of verified truth surges ever onward, all about the altar of the Devil of World Illusion, spurred on by the trumpets and drums of the slaves that serve mammon.

Faith in ‘lineage’ or Apostolic Succession has cast a shadow over organised occult communities for centuries. To seek external validation or legitimisation is magical failure. As declared in the (Egyptian) Book of the Law, Liber AL vel Legis, II: 5,

Behold! the rituals of the old time are black.

Cloud Upon the Sanctuary

The Order of A∴ A∴ or Astrum Argenteum is the term coined by Aleister Crowley for his continuation of the Rosicrucian system of degrees based on the Hermetic Tree of Life. That system was the legacy of the Golden Dawn of SL MacGregor and Moina Mathers, founded in the late 19th century. In the first number of The Equinox Journal, Crowley presented ‘One Star in Sight’. This was his rewritten version of an earlier work by German philosopher Karl von Eckartshousen, The Cloud Upon the Sanctuary. The work was originally one of Christian mysticism, expressing the inner spiritual tradition of the West in allegorical terms.

Lineage of the Magi: Vault of Christian Rosenkreutz

The use of such allegory already existed in the Rosicrucian tradition, for example, Fama Fraternitatis (1614). The Cloud Upon the Sanctuary refers to a mysterious Elect, which has existed since the beginning of time. Its vision of a future theocracy, embracing the world, contains echoes of systems of governance that have already existed historically but are swathed in the mist of legend—as for example, that of the ancient Egyptian pharaohs.

While the terms used are allegorical—indeed, extremely romantic—it has always been the work of esotericism to make contact with what are called ‘inner plane intelligences’. Some, such as Crowley, have even sought to prove Their existence, though all such attempts must end in failure. The stone of the wise is not a material substance and cannot be proved by the means of rational scientism, though it may be known. Karl von Eckartshousen resigned from the Bavarian Order of Illuminati when he learned of their insistence that enlightenment could only be obtained through rationalism. Crowley, on the other hand, in rewriting Eckartshousen’s work to suit his own designs, and to assume leadership of the Golden Dawn, declared ‘Scientific Illuminism’ as the true path.

The passing of the torch or beacon of light from one person to another, veiled in secrecy and silence, was not meant to refer to Apostolic Succession after the manner of Roman Catholic bishops. Such a succession or ‘lineage’ nonetheless holds considerable power for those who believe in it. Consequently there will always be those who claim it, so as to wield power and authority over others. Lineage then becomes, as with any much sought after commodity, a contentious subject. Argument sometimes leads to litigation, though more often than not the protagonists give vent to their rage through vilification and slander—much in the way that tomb robbers may argue and fight over the booty.

The question of authentication by lineage will nonetheless continue to hold a power of allurement, or ‘magical glamour’. The idea is intensely magnetic; its charge comes not from history or facts, but from romance and allegory, which has always been the language of the mysteries. The analogous mode of thought is a means of approaching truth that cannot be explained or described in rational terms without veiling that truth. The veil then becomes, as it were, a false Graal or object of the quest for knowledge and wisdom. Men and women may spend their whole lives pursuing such an object, for it is made luminous in the silver rays of hope; it is exalted in the golden halo of imagining. No sooner is it grasped than it becomes a handful of dry leaves that turns to dust, to be blown in the wind.

Lineage and the Blood of Saints

The mystery of blood and lineage, or Apostolic Succession, is best explained through an examination of the 15th and 24th paths on the Hermetic Tree of Life. These correspond to the Tarot trumps The Star XVII (Aquarius) and Death XIII (Scorpio). The placing of the Star of Nuit, Aquarius, on the 15th path is to end the ages old confusion between the blood of material generation and the pure essence that is the substance of spiritual regeneration.

Lineage of Magi: Star XVII and Death XIII Thoth TarotThe 15th path of the Star of Aquarius is the intelligence linking Chokmah (Wisdom) with Tiphereth (Beauty) on the Tree of Life.  The path is called The Constituting Intelligence, of which it is said, “The essence of creative force arises in pure darkness”.[1] The ‘pure darkness’ is the thread of the infinite Ain Soph, the formless, limitless space that is the numinous source of all. The power of manifesting or begetting by division is the power of Nuit, the Goddess of the Stars. Thus, in the Tarot trump of the path, a woman, naked as truth herself, pours forth the waters of life from two vases. In Liber AL vel Legis, I: 59, Nuit declares,

My incense is of resinous woods and gums; and there is no blood therein: because of my hair the trees of Eternity.

Incense and fragrance are ancient metaphors for pure spirit or essence—that ‘creative force that arises in pure darkness’. The ‘darkness’ is more than merely an absence of light. There were two trees in the Garden of Eden: the Tree of Life or visible light, and the Tree of Death, Night or Nuit—the invisible light or pure essence. ‘Blood’ is the self-replicating power or energy that moves through all incarnated creatures. Nuit asserts, however, that her creative essence is not of blood—for her function is not to perpetuate life forms on the physical plane. For this reason it was necessary to counterchange the Tarot trumps on the 15th and 28th paths of the Hermetic Tree as according to the cryptic instruction of Liber AL vel Legis, I: 57.

All these old letters of my Book are aright; but Tzaddi is not the Star.

Lineage of the Magi: Aquarius Glyph

By the change to the order of trumps, the starry 15th path or ‘window of imagining’ corresponds to Aquarius and Nuit, our Lady of the Stars. Aries, previously assigned to the 15th path, is the sign of the fire of blood, the blood of the Lamb in Christian mysticism. Aquarius, on the other hand, is the sign of the Waters of Space typified by the Egyptian hieroglyph of two streams of water or radiation. Nuit is the Egyptian goddess concerned with the occult or hidden side of nature. Her mysteries are those of sex and generation—not the generation of physical progeny, but that of the magical ‘child’ that is the true son or Sun-Star of Nuit.

The root of the Hebrew word for ‘resemblance’ or ‘imagination’ (DMINVI) means, ‘blood’. It is the self-replicating formula of all created beings personified by the ancient Egyptian god Besz. The Imaginative Intelligence of the 24th path of Scorpio works from the centre of the self in Tiphereth towards the desire plane of Netzach in order to bring about new modes of expression, vehicles for the self. On the way of return to Nuit, such vehicles are transcended and broken down—thus the full title of the Tarot trump associated with the 24th path is Child of the Great Transformers: Lord of the Gates of Death. The activity of this path comes about through the power of projecting mental images or thought-forms. The self-replicating formula is related to the creation of a magical ‘child’. This takes place through emergence, the process by which a network of interactions between individuals becomes an entity in itself. Such a complex, adaptive system transmits a particular current, vibration or wave pattern. Thus, spiritual regeneration, the occult formation of a magical Khu as opposed to an egregore sustained by a blood line, is well illustrated by the principle of wave patterns in physics—or the astrological glyph of Aquarius, the ancient Egyptian determinative for Nuit or ‘heaven’.

The proper role and function of a magical Order is to serve others in the Great Work. The role of the members of such an organisation is to assist men and women with their initiation. The service, if freely given, does not require external validation from patriarchs or peers. True initiation cannot be given, bestowed or conferred by any man or woman to any other. What can be passed on, given or validated in that way is worthless in spiritual terms. In fact, it is worse than that, for it conveys self-importance and, ultimately, betrayal for the soul—a bitter cup indeed. Investment of power in lineage is therefore a misdirection of the will and a wasting of the energy of the self.

If we can free our minds from the archaic limitations of the rituals of ‘blood’ we may find that in the path of the Imaginative Intelligence, in the emergence of the Khabs and Khu, is hidden the stone of the wise and elixir of life. The stone or jewel is not a remedy for the inevitable afflictions of the mortal life. It is far more than that. It is the opening of the way that leads to ultimate transcendence of the earth-bound limitations of time and death.


1. See the entry for number 15, The Flaming Sword Sepher Sephiroth [Ordo Astri].

© Oliver St. John 2018
This is an extract from the essay that forms part of the collection, Babalon Unveiled! Thelemic Monographs.

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Fill or Kill, that is the Question!

Should we kill or fulfil the Will to Love? There has been some consternation over an editorial ‘correction’ issued by the O.T.O. on the work of Aleister Crowley, specifically, the Song of the Stele. The evidence for the change, which some seem to have taken as an imperative, owes to a pencilled note on a proof copy of a work by Crowley created at a later date.[1]

Song of the Stele Fill or Kill? Stele of Revealing, Bulaq Museuem CairoThe work in question was not a publication of the (Egyptian) Book of the Law, known as Liber AL vel Legis, otherwise Liber CCXX.[2] The Song of the Stele poem was not part of the transmission received in the Cairo Working, but was always intended to be inserted in the typescript, and this was duly done. No publication of the Book of the Law authorised by Crowley in his life included the change to one word, which is the subject of our enquiry.

The disciples of Aleister Crowley regard certain documents of his that were categorised (by him) as ‘Class A’ to be ‘holy words of truth’ that must not be changed in one letter. Naturally, following out such a command from a person that died 70 years ago carries certain difficulties in execution. Nearly all publications, no matter what their category, inevitably contain some ‘typos’ or errata, whether the source was the writer’s own hand, the proofreaders, editors, typesetters and so forth. Needless to say, such difficulties would not arise unless some persons are regarded as sole authorities, or otherwise very important in the matter of how we should think and conduct ourselves.

It is not our intention here to examine the question of authority in spiritual and magical matters, though, let alone of those who happen to work in an editorial capacity. Neither are we concerned with so-called historical evidence for the purpose of editorial correctness—a notion so absurd in itself as to be scarcely worth wasting time over. None of that is required to understand the import of either the Book of the Law, poems penned by Crowley, or ancient Egyptian sacred texts.

Song of the Stele vs Dogs of Reason

The Song of the Stele, though added to the Liber CCXX transcript by Aleister Crowley after the transmission of the book, is nonetheless a key component in the book’s import. The first draft that Crowley made used the words, “Aum! let it fill me”, in the last line of the third verse. There are some who think this ought to be changed, especially in ritualised invocations, to ‘kill me’. Crowley’s joke, ‘die daily’, was based on the Latin word dies, ‘day’, which is traditionally used for a daily diary record entry. We can take that as accepted. As with anything from ancient Egypt, even if it is a poetised version of a translation, we need to look at the whole context if we are to understand any line, word or detail. The context of the Song of the Stele, in its practical application, is ritual magick. It is likewise with ancient Egyptian sacred texts. For example, the ‘spells’ from what has come to be known as The Egyptian Book of the Dead, are the words of a ritual—they are not merely prose. In saying these verses that Crowley penned from a translation, the aspirant enters the magical scene depicted on the obverse side of the Stele.

I am the Lord of Thebes, and I
The inspired forth-speaker of Mentu;
For me unveils the veilèd sky,
The self-slain Ankh-af-na-khonsu~
Whose words are truth. I invoke, I greet
Thy presence, O Ra-Hoor-Khuit!

The first words are not the words of the priest: “I am the Lord of Thebes”. That is Mentu, the god that is speaking. After that, the priest or priestess continues, “And I, the inspired forth-speaker of Mentu”. The theurgist begins a declaration of their magical identity, as the oracular prophet of the god. This is why the priest assumes the magical name of Ankh-af-na-khonsu, ‘Living soul (body) of Khonsu (sky-rider, the moon)’. To be the oracle, to speak true words issued from a god or divine principle, we must reflect the radiating current, as the moon reflects the light of the sun. The nature of the psyche is to reflect.

We can summarise the last four lines of the first verse. The particular priest who made (or commissioned) this stele had the official duty of opening the doors to the roof of the temple at Thebes. At particular times of the year, such as the heliacal rising of Sirius, the image of a god (often a goddess such as Hathoor) was carried in a shrine up to the roof so the light of the star was reflected in the gemstones of the eyes or body of the figure. Of particular relevance to this discussion is the fourth line, “self-slain Ankh-af-na-khonsu”. We declare that we are self-slain, that is to say, we have killed that desire which is in us that would ultimately turn against our soul in the afterlife. Until the dual function of Set (the slayer of ego-identity) is properly understood, there is risk of annihilation of the soul through the dispersive forces of the underworld.

Unity uttermost showed!
I adore the might of Thy breath,
Supreme and terrible God,
Who makest the gods and death
To tremble before Thee:—
I, I adore thee!

The second verse is to invoke the god, Mentu, as first before all gods (which also is Set). This verse ends with the hieroglyphic gesture of ‘adoration’, which is the worshipping of a five-rayed star (figuratively).

Appear on the throne of Ra!
Open the ways of the Khu!
Lighten the ways of the Ka!
The ways of the Khabs run through
To stir me or still me!
Aum! let it fill me!

The third verse (above) is the main subject of this enquiry. Mentu (Set) is affirmed in his identity with Ra, the Sun, which is the source of all life to the earth. He opens the path for the spiritualised body, the Khu or Phoenix—the vehicle of the soul’s resurrection. In order to achieve this, the Ka, which includes earthly appetites and desires, must be relieved of the burden of yearning and regret for the earthly existence, now passed. Thus the Ka is ‘lightened’ of this burden or load. Another term would be ‘purified’. In the fourth line, the soul is irradiated by the emanations of the Khabs, the spiritual ‘star’.

The star, like the human psyche, is also reflective. It is only through reflection that transmission or irradiation takes place. The emanations, called by the Egyptians ‘fragrance’ (incense of Nuit), simultaneously stir (evoke) in the soul the magical power required for the resurrection, and still (silence) the thoughts that would oppose this. “Aum” expresses the continuity of existence, and includes both ‘stirring’ or evocation and ‘stilling’, which is the silence of yoga, with increased concentration tending towards samadhi.

Finally, “let it fill me!” That is to say, the soul, made empty through stillness and silence, is now filledwith the necessary powers of resurrection evoked through power of the god or word. Such powers are not conferred by any god, priest or scribe; they are latent within the soul. The latency requires unlocking, by the words and spells, through the actions of magical ritual, and through reflection—as in the case of the technique called ‘Assumption of the Godform’.

We hope this might ‘still’ any further doubts (or ‘dogs of reason’) on the meaning and use of this verse. The ‘killing’ is expressed in ‘still me’. The original term used is necessarily dualistic, for the purpose of the stilling is so the secret (or latent) resurrection powers of the soul are evoked, released, brought forth. Thus, “let it fill me” is absolutely necessary so this magick is worked correctly. The verses are not merely expressive of poetry, or a technical instruction or advice; they are the words of a magical operation. The words themselves are the function, the operative mode. It is all about word and symbol. We cannot ignore the two verses that follow in Liber AL, III: 38.

The light is mine; its rays consume
Me: I have made a secret door
Into the House of Ra and Tum,
Of Khephra and of Ahathoor.
I am thy Theban, O Mentu,
The prophet Ankh-af-na-khonsu!

By Bes-na-Maut my breast I beat;
By wise Ta-Nech I weave my spell.
Show thy star-splendour, O Nuit!
Bid me within thine House to dwell,
O wingèd snake of light Hadit!
Abide with me, Ra-Hoor-Khuit!

“The light is mine; its rays consume me” is descriptive of the transformation in the soul that is actually taking place. When we speak these words in the ritual we should wholly experience what is being described. If not, we have some way yet to go in learning this magical art. In the utterance, the person for whom this stele was made is already dead, quite literally, in the flesh. Furthermore, so far as any magical working goes, the adept has already declared that they have ‘died to their self’ (is self-slain) at the beginning of the opus. To reintroduce this past accomplishment at a critical stage, when the full powers of the soul are released for the purpose of a greater mystery, is to thwart the operation. The first rule of magick is to know what we are doing and why we are doing it. According to Liber AL vel Legis, II: 76:

There cometh one to follow thee: he shall expound it. But remember, o chosen one, to be me; to follow the love of Nu in the star-lit heaven; to look forth upon men, to tell them this glad word.

Insistence on dogmatic adherence as a matter of belief or blind faith is termed in the Book of the Law as the “word of Sin” that is “Restriction”.[3] It is the destiny of the magi to follow the star. It is not the destiny of stars to follow a fool. What if we should abandon the love of Nuit and choose instead to follow the advice of fools and madmen? It is written, “wisdom giveth life to them that have it”.[4] The Greek word used in the scripture is zoe, ‘life’, not thanatos, ‘death’. Also, “There is death is for the dogs” (AL, II: 45), which is to say, there is death for the dogs of reason. The mysteries will not be apprehended by the human intellect alone.[5] For as we say, Love is the law, love under will.


1. For the interest of those persons who may wish to examine all of the available ‘evidence’ in this curious matter—and the evidence is substantial, involving painstaking detail—there is an article posted here. That is, if anyone really wants to. Matters of writing, editing and publishing correspond Qabalistically to the 17th path of Gemini. The Qliphoth, or evil inversion of the path, is traditionally termed, ‘The Changers’. Perhaps ironically, the entry for this in Crowley’s book of tables in his Liber 777 is given as ‘The Clangers’, which was an ordinary ‘typo’, never corrected.
2. The holograph manuscript copy itself is titled ‘L’, XXX, on the cover. Crowley referred to typescripts of the book as Liber CCXX, as there are 220  verses. To add to the confusion, he later changed the title to ‘AL’, XXXI.
3. Liber AL vel Legis, I: 41.
4. Ecclesiastes, 7: 12: “The excellency of knowledge is, that wisdom giveth life to them that have it.” In the Greek, the word used for ‘wisdom’ is sophias (σοφιας); the word used for ‘life’ is zoe (ξοη).
5. Love is a law of relationship. It cannot therefore be followed out, practiced or understood in isolation.

© Oliver St. John 2018
This essay is part of the collection, Babalon Unveiled! Thelemic Monographs.

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Flaming Sword Sepher Sephiroth

The Flaming Sword Sepher Sephiroth is a comprehensive and unique treatise on Gematria, revealing the pre-religious Gnosis and its relation to Thelema. In addition to the substantial Sepher Sephiroth (‘book of numbers’) there is an introductory guide to the use of the book, tables of Hebrew, Greek and Enochian values, prime numbers, and a complete set of Magical Kameas with corrected and redrawn planetary seals and sigils.

Ordo Astri Books: Flaming Sword Sepher Sephiroth Volume OneWith the kind permission of Starfire Publishing, substantial quotations from Kenneth Grant’s seminal work, The Nightside of Eden, are included. The information on the paths of the sword and serpent of the Hermetic Tree is therefore comprehensive. The book also serves as a veritable grimoire for those engaged with the more specialised work of the Egyptian Book of the Law, Liber AL vel Legis. The Flaming Sword Sepher Sephiroth provides multiple solutions to all of the riddles of Liber AL vel Legis, as well as some of the most cryptic passages.

By including words and numbers that have special application and meaning to those who work with the Thelemic, Typhonian or ’93’ magical current, the legacy of our work is powerfully encoded so that future generations of magicians may continue its development.

Sepher Sephiroth: Treatise on Gematria

The word ‘Qabalah’ implies something passed on from mouth to ear—a whisper in the ear, to those prepared to receive it. As well as providing a substantial book of numbers, The Flaming Sword Sepher Sephiroth  is a treatise on Gematria. Gematria is the association of a word or phrase with another word or phrase sharing the same numerical value. The skilful use and understanding of Gematria provides a vessel for the incarnation of spiritual ideas. With persistent practice, a number will instantly convey all of its related meanings to the trained mind; the subtlest nuances will be perceived and refreshed, again and again. An enduring plumbline is forged between the rational mind and the Deep Mind so the consciousness of the magician habitually inhabits and explores spaces that would otherwise remain inaccessible.

The Flaming Sword Sepher Sephiroth is the result of many years of practical work and research by the author. Greek words from the New Testament and Hermetica are included, in addition to the usual Hebrew words; the entire Enochian vocabulary of John Dee is included, as well as Latin, Sanskrit, Arabic and ancient Egyptian. The book consists of more than 1000 pages, in two volumes.


Format: 6×9 paperback in two volumes
Volume One: 684 pages
View / buy The Flaming Sword Volume One from author’s website
Volume Two: 584 pages
View / buy The Flaming Sword Volume Two from author’s website

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