Stellar Intelligence 318

According to the entry for 318 in The Flaming Sword Sepher Sephiroth, the Enochian word ZOMAR denotes ‘Stellar Intelligence’.[1] The word is variously translated as ‘radiant knowledge’, ‘incantation’, ‘centre’ and ‘concentration’.

Enochian Stellar Intelligence 318: The priest Ankh-af-na-khonsu as drawn by Oliver St. JohnAs declared in the (Egyptian) Book of the Law, Liber AL, III: 38,

Bid me within thine House to dwell, o wingéd snake of light, Hadit.

ZOMAR has a relation with ZOM, the 3rd Aethyr in the Enochian system. Although the Enochian Thirty Aethyrs do not correspond to the plane of the Tree of Life, they interpenetrate it at various points. ZOM has a tenuous relation with the 12th path linking Kether with Binah on the form side of the Tree of Life.[2]

There are said to be five Enochian words that formulate the pentagram of the womb of Da’ath, according to the Flaming Sword. Four of these words are familiar to every student. They are used to charge the pentagrams about the four quarters of the ritual circle. While countless practitioners intone these four words on a daily basis, how many of them know anything about the word from which the other four sprang forth? And what, the student may well ask, does the womb of Da’ath have to do with the Lesser Ritual of the Pentagram? Or the Enochian system of magick? First, we must explain how the five Enochian words correspond to the womb of Da’ath.

Five sephiroth enclose the womb of Da’ath in which is suspended the Babe of the Abyss in the mudra of Typhon Inversus. ZOMAR, 318, is attributed to Tiphereth to formulate the apex of the averse pentagram, and Kether for that of the upright pentagram.[3]

HOLQ is attributed to Binah.
BIKAL is attributed to Chokmah.
IA MAL PRJI is attributed to Geburah.
BLIOR is attributed to Gedulah.

Enochian Circle Squared

Each of the four Kerubic names sent forth to square the circle of the infinite contains the letter of the Law, ‘L’, which is that of Libra or Ma’at. The four L’s form the circle-cross, a symbol of the ‘secret word’ mentioned in the (Egyptian) Book of the Law.[4]

It is (or should be) common knowledge among practitioners that when performing the Lesser Ritual of the Pentagram one stands theoretically at the junction of the paths of Samekh and Pé. The four quarters of the circle are thus elementally assigned to Air, Tiphereth, Fire, Netzach, Water, Hod, and Yesod as the basis or altar placed upon Malkuth. In the traditional or historical Golden Dawn version of the ritual, the Archangels of these sephiroth were evoked: Raphael, Michael, Gabriel and Auriel respectively.

The points of the pentagram are assigned to the four elements plus Spirit. This effectively evokes the lower half of the Tree of Life, though when the full elemental invocations are used, the lower sephiroth are linked to the higher. Once the Adeptus Minor has entered the Sanctum Sanctorum, the work does not stop there. It becomes necessary to depart from the equilibrium of the middle pillar and work the paths of the Hanged Man (23rd) and Ma’at (22nd). There must be a reversal of the entire attitude or mudra of the Adept. When this is accomplished, the lower half of the Tree effectively ‘folds up’ into the upper half. Before long—though there is no exact measure in terrestrial time—another Babe of the Abyss will swear the Oath and undertake the ordeal ‘x’. Thus, in our adaptation of the Lesser Ritual of the Pentagram, the whole path is adumbrated.[5]

ZOMAR means literally, ‘Within me, the Knowledge of the Sun’—which is the Knowledge of the True Self as Atman or KIA. The Sanskrit Atman is the equivalent of KIA, the Khabs, and the House of Hadit. There are various ways to calculate the number of ZOMAR, but by common Hebrew attributions the name is equal to 318, which is the number of Aiwass, who delivered the (Egyptian) Book of the Law and, more than a century later, Esoteric Thelema, which is the “Key of it all”.[6] On a higher arc, the ‘Knowledge of the Sun’ is the knowledge of the sun behind the sun that is Sirius, the star of Egypt and birthplace of the gods.

Enochian Stellar Intelligence 318: Het-Hoor (Hathoor)The determinative for Hathoor (left) depicts Horus as a falcon within the ‘house’ of Hathoor. It is a type of Khabs star within a Khu or dwelling. Het-Hor (Hathoor) means, ‘House of Horus’. She is the Khabs in the Khu after another fashion. As revealed by Aiwass in AL, I: 8–9:

The Khabs is in the Khu, not the Khu in the Khabs.
Worship then the Khabs, and behold my light shed over you!

Through the discriminating faculty of Horus, the soul realises herself as a Khu. The Khu is realised in turn as the Khabs, becoming a star, the House of Hadit, Atman or KIA in other terms. The Thelemic star in the company of heaven, infinite plurality, differs from Advaita (Non-Dualism). Advaita insists that Atman and Brahman are one, and that there is (therefore) one God alone. This is posited as the only True Self, the unitary intelligence or Monad, ‘Not Two’. From there, postmodern cults posited Isolate Intelligence, the KIA as sole self-seeking-pleasure! However, the Monad is the lie of non-existence, owing to a rational creed. It derives from the classical Greeks—or at least, it came to us that way. When philosophy ceased to be regarded as a preparation for theurgy and became seen as an end in itself, the Orphic Mysteries were misconstrued—for these are far more ancient than the classical period, from whence modern ‘history’ begins.[7] From this rationalised reinvention of the mysteries, comes forth the self-contradiction of Shankara, the renunciationist, who declares the ego as the cause of perpetual rebirth in Maya. The ego does not exist on its own ground. How then can it ‘reincarnate’? There is nothing to reincarnate. This is what is meant by the ‘Dogs of Reason’ in Liber AL. More specifically, it is the rationalist influence on Buddhistic and Advaitan thought. Socrates, for example, founded the canine brood of rational philosophy, where the ‘ideal man’ (or youth) usurped the rôle of women in the mysteries.

Ganymede, the cup-bearer to Zeus, was a blasphemous interposition. This could only come about when the real meaning of the mysteries was forgotten and the old Gods relegated to personifications of mere natural phenomena. It was the beginning of the Dark Age of materialism, which has by now reached its apotheosis.[8] Pythagoras may have known the ‘secret’—that numbers only obtain below the Abyss—but was sworn to keep silence, after the manner of his Egyptian mentors. The rationalist movement, who could only perceive the universe in terms of numbers—the phantasmal Figures of Night—could only conjecture on that which was never disclosed to the profane.

The Atman or KIA as star in the company of heaven is neither ‘one’ nor ‘many’. The doctrine of ‘Impermanence’ declares that anything that moves or changes is not real. Therefore, the Real itself does not move or change in any way, and is the sole ‘permanent’. In nature, such a thing is dead, nay, impossible. In Liber AL, II: 45 it is declared,

There is death for the dogs.

It is curious to note that the number of the verse, II: 45, is equal by division to the ‘Q’ or Khu: 245 ÷ 5 = 29. We can now look at AL, I: 8 in a different light.

The Khabs [5] is in the Khu [29], not the Khu in the Khabs.

The declaration of Aiwass is emphatic. Both Eastern and Western philosophy holds to a mistaken notion of a Monad, or Monadic Intelligence. This is precisely the error of positing that the Khu or self-soul is in the Khabs—where this is perceived as the unitary ‘one’. The doctrine insidiously persuades the Nihilist of ‘nothing’ as fact. It persuades many sincere seekers that the negation of the self is a path to knowing Reality. To the slaves of reason it serves as a lure to become lost in labyrinthine metaphysics, or worse, psychologisation of the mysteries.[9] In the outer world, we have the horror of isolationism, which can be seen as the apotheosis of a degeneration that, according to René Guénon has taken 6000 years to accomplish.[10] The wholesale degeneration of the intellect arises from reason-born phantasm—as does the ‘universe made of numbers’. Number obtains only below the Abyss, the threshold of human reason. The Monad, the Alone-Self-One, is the False Crown of the Abyss.


Notes

1. The main entry for ZOMAR is under the number 150 in the first and Second Editions (2017) of The Flaming Sword Sepher Sephiroth. The note on the “Five Enochian words that formulate the pentagram of the womb of Da’ath” is given under HOLQ, 79, though in a somewhat encrypted fashion. One aim of the present essay is to shed further light on that entry.
2. The association between ZOM, the Enochian 3rd Aethyr, and the 12th path of the Magician I of the Tarot, is based on empirical evidence. That is to say, knowledge gained through theurgic practice. Crowley’s vision of ZOM, gained with the help of Victor Neuberg in the Bou Saâda desert, was one of madness and horror. This is understandable, for Crowley believed in the Monad or ‘Self-Alone God’. When ascending the path of Beth, the ‘house’, or ‘tent for a nomad’, the Khu is realised as an abode formed from the emanations of the Khabs star. ZOM, the 3rd Aethyr, is not particularly horrible for those who have assimilated the knowledge of Esoteric Thelema, or to put it another way, those who are not constrained by the Abyss, which is only the lower aspect of Da’ath.
3. This is, technically, the work of the Adeptus Major 6=5. See ‘Elevenfold Star of Initiation’, Babalon Unveiled! Thelemic Monographs.
4. Liber AL, I: 20: “The key of the rituals is in the secret word which I have given unto him.” Interestingly, ZOMAR has no ‘L’, as do the other names. The Enochian ‘L’ (called Ur) corresponds to the Moon waxing in Cancer, signifying the realisation or fulmination of the magical Khu body. Thus ZOMAR is in this respect the ‘star’ or Khabs in the Khu formed by the circle-cross.
5. The esoteric Lesser Ritual of the Pentagram is given in various publications, including Hermetic Qabalah Foundation—Complete Course and The Enterer of the Threshold. An important development of the ritual, called ‘The Gates of Babalon’ is given in Ritual Magick—Initiation of the Star and Snake. See ‘books‘, Ordo Astri.
6. Liber AL, III: 47.
7. It is beyond the scope of an article such as this to attempt an explanation of Esoteric Thelema. The serious student must study ‘Lapis Philosophorum’, Babalon Unveiled! Thelemic Monographs [ibid].
8. See René Guenon, The Crisis of the Modern World. There is an article on the Ordo Astri website that quotes from the last two pages of that essay. See, ‘Crisis of the Modern World Revisited’.
9. It should be remarked that intellect and reason are not at all the same thing.
10. See René Guenon [ibid].

© Oliver St. John, 2020

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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 Hrumachis Atu XIMentu, 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 epigones.[1]

The Golden Dawn key-scale correspondences of the Tree of Life as worked out by British Surrealist artist and occultist Ithell Colquhoun are utilised in our new Tarot designs.[2] 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

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 perceives 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 Moon is the traditional name of the 18th Tarot trump. 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 was regarded as the son of Mut and Amoun, and was 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, traditionally called ‘The Emperor’, 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. 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 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.

Atu Sekhet XI LeoThe 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 Iset and Nebhet (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 of Libra 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.]

Live updating: The Egyptian Tarot of Thelema is a work in progress. Any revisions made to the artwork will be posted to this page. The book and Tarot is being prepared for publication. Completion is expected in 2020 e.v.

© Oliver St. John 2019, 2020

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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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