Star and the Rosy Cross

The Rosy Cross, emblem of sacrifice and love freely given, is the heart of the Order of the Star, whose members aspire to the Will and Love that is Thelema. The Order is for those who “follow the love of Nu in the star-light heaven” (Liber AL, II: 21).

Rosy Cross: The Rose gives honey to the bees

The Golden Dawn or Invisible Sun of Spirit is for the “servants of the Star and the Snake” (II: 21), which is the manifestation of Nuit and Hadit, and of the Great Work.

Let my servants be few and secret: they shall rule the many and the known.

Liber AL vel Legis, I: 10, conveys the esoteric doctrine of Thelema. Nuit and Hadit are absolute principles, whereas the Star and Snake manifest all possibilities as events in time and space. Thus, those who serve the Star and Snake express their will to manifest the law of Thelema, which is the law of love. Love and Will is the dual expression of Thelema, figured as Babalon and the Beast, a dynamic form of the Rosy Cross.

Rosy Cross and Heart of Aiwass

To find the Gnosis in the clear light we must first love and then understand the magical mythology of the words and spells, the hieroglyphs of the stars. From the Cross of Gold then blooms the Red Rose of love and life. The path of knowledge is by no means a path of purely intellectual attainment, for it requires the immersion of the whole self in the matter of the Great Work. The Holy Guardian Angel will not work the alchemy of transformation on the soul unless that task first be accomplished, which is itself of the nature of sacrifice, as symbolised by the Rosy Cross.

Order of the Star: Egyptian Hieroglyphs, Shemsu en Khabs

The Egyptian name of the Order of the Star initiated by Aiwass is Shemsu en Khabs, which has the value of 527.[1] The number 527 is the sum of the three ‘lights’ of the Caduceus, Aub, Aur and Aud added to Spirit-Fire.[2] The name is thus an expression of the Hermetic Light. The number 527 is also the sum of Wisdom (ChKMH), Truth (AMTh) and Love (AHBH). When the corresponding sephiroth Chokmah, Binah and Tiphereth are added together, the result is 11, the number of magical transmutation. As declared by Nuit, in Liber AL, I: 60,

My number is 11, as are all their numbers who are of us.

The number 527 is that of ZMH ZMH OZH RChM OZIAH, the five words that the Master of Pistis Sophia saw written in the robe given him after his transfiguration. The words can be translated, ‘Thought! Imagination! The sacrament of love and truth’. The sacrament is Thelema, for OZIAH has the value of 93, Will (Θελημα) and Love (Αγαπη).[3] RChM is a name of the Egyptian vulture, the emblem of Isis. The vulture (Neophron percnopterus) uses twigs as a tool to weave her nest. She is the zoötype of the weaver and of weaving—in this case, the weaving of the robe or magical Khu of the Master.

Egyptian Shen Ring of EternityThe vulture is the original type of the Tarot Fool, numbered Zero, placed on the 11th path of the Tree of Life. The vulture, protector of Egypt, carries the shen ring of eternal truth, a symbol of both zero as circle of All, and Libra, the attribution of Maat and the 8th Tarot trump Justice or Adjustment.

The Master explains the meaning of the five words he saw hidden in the woven garment thus:

O Mystery, which is without in the world, for whose sake the universe hath arisen, this is the total outgoing and the total ascent, which hath emanated all emanations and all that is.

The Greek name of the book, Pistis Sophia, is equal to 1,581. When this number is divided by 3, its lowest factor, the result is 527. The five words are therefore the three parts of the sum total of the wisdom of Hermes Trismegistus, which is that of ancient Egypt. The number 527 is also that of the Pleiades or ‘Doves’. The name of the stellar complex in the constellation of Taurus also means, ‘wonderful’, and ‘miraculous’. The small, sparkling cluster of seven stars was anciently associated with Venus as the evening star, which is depicted in the Crowley-Harris Thoth Tarot as the 17th Atu The Star (of Nuit). Earlier Tarot decks, such as the French Tarot de Marseille, depict a very large bright star amidst seven smaller stars. This is indicative of the evening star in the constellation of Taurus—and so life, love, strength, beauty, aspiration and inspiration.

Rosy Cross and Heart of Ouarda the Seer

When 527 is divided by its factor 17, the result is 31, AL, a number and title of the Book of the Law. Ouarda the Seer, the magical name of Rose Edith Kelly, the medium for the transmission of the book, has the value of 576, or 527 added to the 49 petals of the Rosy Cross.[4] Rose Edith Kelly, whom Crowley abandoned in Cairo and subsequently wrote off as a magical ‘failure’, was nonetheless the seer that, in Crowley’s words, “put me in touch with Aiwass”.[5] Rose made the ultimate sacrifice to the Great Work, that of her whole self, out of love. Aiwass, the minister of Hoor-paar-kraat, is the revealer of the timeless wisdom of Thelema, and of the secrets of the priest-kings and princes of the cult of Set in Upper Egypt. Set or Saturn, as the ‘manifester of the seven’ and destroyer through identity, is the power behind Venus.

Rose Kelly thereby opened a door in space, the starry window of imagining, that enabled Aiwass, the Setian prince-priest, to transmit the word of the law to those that would come after the ‘beast’ Crowley. As was written in Liber AL, II: 76,

Thou knowest not; nor shalt though know ever. There cometh one to follow thee: he shall expound it.[6]

The integers of the number 527 convey, ‘Wisdom (2) borne forth by the star (5) of Venus (7)’. Venus is Lucifer, the ‘light-bringer’. As morning star, she is the dawn herald—precurser of the Golden Dawn. As evening star, she is the Occult Light, the twilight envoy of dreams and nocturnal imagining, and the naked splendour of Nuit.

There is a ready comparison to be made between the journey of ascent described in the Gnostic Pistis Sophia and the ascending of the Enochian magical system of Thirty Aethyrs. There are Thirty Aeons in the Valentinian Gnosis, and the original title of the Book of the Law was Liber L or Liber XXX.[7] The first pair of Aeons in the Valentinian Gnostic schema that must be encountered and mastered by the Initiate are ‘Love’ and ‘Will’ respectively, which are summed up as Thelema, the word of the Law.[8]

The Enochian word KROODZI adds to 527, and has the meaning of ‘beginning of things’ or ‘first image’. This refers to the Beast or Chaos as the manifester of Babalon or Cosmos, a notion central to the initiatory system of Thirty Aeons. The ‘first image’ is the power of imagining, ZMH. The word ZMH (zummah) is used in a technical sense as the kind of thought or meditation that follows a symbol back to its source with the infinite. It is the inner level of understanding the mysteries, where the outer level is symbolic or allegorical.

OZH RChM, the ‘powerful matrix’, is Binah or Babalon as cosmic creatrix, and Chokmah or the Beast as the cosmic will-force or utterance. The pair is the primal duality from which all emanations or manifestations on lower planes issue forth. When the primal duality is resolved then naught remains—the spaciousness of Nuit, in whom is the containment of all possibilities, all imagining.

Rosy Cross and the Serpent of Wisdom

The initials of Shemsu en Khabs form the word ShNCh, ‘of the eternal’, which has the value of 358 and is a metathesis of NChSh (nahesh), the Serpent of Wisdom. The number 358 is that of MShICh (messiah), the ‘anointed one’, which anciently refers to a consecrated priest or priestess of the mysteries. Babalon and the Beast, Eve (Sophia) and the Serpent are one. The symbolism of the snake goddess Asherah or Tanith was corrupted in biblical scriptures to portray the Serpent as evil and Eve, the woman, as prone to sin and therefore deserving of eternal punishment at the hand of the vengeful biblical deity (IHVH). Gnostics regard Jehovah or Yahweh as an evil demiurge, and the love of Sophia and the Holy Spirit as the means of liberation.

Jesus and Magdalene, Babalon and the Beast, the Moon and the Sun, Isis and Horus, the Rose and the Cross, are simultaneously human, cosmic and supercosmic figures that teach the art of magick to those who love wisdom. The eternal abode of Nuit is a seamless garment or Khu.[9] It is an ark of love and a beacon of light to the servants of the Star and Snake, as declared in Liber AL, II: 21.

Think not, o king, upon that lie: That Thou Must Die: verily thou shalt not die, but live. Now let it be understood: If the body of the King dissolve, he shall remain in pure ecstasy for ever. Nuit! Hadit! Ra-Hoor-Khuit! The Sun, Strength and Sight, Light; these are for the servants of the Star and the Snake.


Notes

1. ShMSV N ChABS = 527.
2. Aub + Aur + Aud = 227. The Aub is the Astral Light, symbolised by two serpents, solar and lunar. The light of Aur is the channel for the spirit-fire, 300, that transforms Astral Light into Aud or ‘fragrance’, 11, the Starlight of Nuit. This is the key to the transmutation of the elements in the ritual called the Mass of Hormaku.
3. OZIAH is ‘truth’ (IAH) and ‘strength’ (OZ). OZH RChM can be construed, ‘powerful matrix’. RChM is the root of ‘womb’ and ‘love’ in the divine or impersonal sense (Agape).
4. Ουαρδα = 576 by Greek number values. The rose of 49 petals various symbolises Venus (7 x 7) as the principle of love, sacrifice and resurrection to new life. The sum of the sephiroth below the Abyss is 49, thus there are ‘50 Gates of Babalon’ the Initiatrix.
5. Quotation from The Law is for all. As evidenced by the list given in the aforesaid book, Rose was the first of at least half a dozen ‘scarlet women’ that Crowley subsequently wrote off as having failed him in some way. The tall, dark man with ‘hooded eyes’ and a ‘cruel mouth’ that appeared to Crowley in Cairo was certainly not Aiwass—whose identity was never known or guessed at by Crowley.
6. The riddle of the numbers and letters in the same verse adds to 419, according to the cypher key of AL, III: 47. The number 419 is that of teth the serpent spelled in full, the letter of the 19th path of Leo the Lion.
7. The number 30 is that of ‘L’, as lamed or lamda. The corresponding 22nd path on the Tree of Life is imaged forth by Maat, the Egyptian goddess of the scales. The Book of the Law is thus the Book of Maat, ‘Truth and Justice’—the expression of cosmic and natural law.
8. The Valentinian Gnosis (2nd century CE) is attributed to the learned Egyptian theologian Valentinus. According to the account of Epiphaneus, Valentinus was born in the Nile Delta and educated at Alexandria. It is probable he was there influenced by the Christian philosopher Basilides. The Basilidian sect included three grades or degrees,  Material, Intellectual and Spiritual. Its aspirants were sworn to keep silence for a period of five years. The pillars of the temple were male and female figures.
9. The holograph MS of Liber AL, I: 26, informs us thus: “Thou knowest! And the sign shall be my ecstasy, the consciousness of the continuity of existence, the unfragmentary non-atomic fact of my universality.”

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

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Maat: Daughter of the Lords of Truth

There is a special relation between Leo and Libra-Maat, through the esoteric title of the Tarot trump Adjustment VIII, the Daughter of the Lords of Truth.

Sekhet and Maat: Leo and LibraThe Tarot and path correspondences of the Tree of Life are most ingenious. Leo and Libra revolve about Virgo, while Aquarius and Aries revolve about Pisces. The original type of lamed, the letter ‘L’ of the Law of Thelema and 22nd path of Libra or Maat, was the ancient Egyptian ‘sickle’ hieroglyph. According to Golden Dawn Isis-Urania founder member, Wynn Westcott,

“VIII Justice [corresponds to] Lamed and Libra, and Strength [to] Teth and Leo—which causeth a transposition for these are cognate symbols. But at one time the sword of Justice was the Egyptian knife symbol of the sickle of Leo whilst the Scales meant the Sun having quitted the balance point of highest declaration. So the female and the lion gave the idea of Venus, Lady of Libra repressing the Fire of Vulcan (Saturn in Libra) exalted. But earliest was the lion goddess to Leo and Ma to Libra with her scales, and this is better. Also Libra was given to Horus at one time.”[1]

The Golden Dawn changed the order of trumps to fit on the Tree of Life. La Force or Fortitude was usually numbered 11 and Justice 8. MacGregor Mathers and Westcott elected to swap the numbers round so the order of paths and letters and signs is the same as the order of trumps. Leo then corresponds with teth the serpent, the letter of path 19, and Libra to lamed and path 22. What Westcott was driving at in his lecture was the interchangeable relation between the Lion (ma’a) and the Woman with the Sword (ma’at). This is comparable with mutual reception in astrology, where the attributes are held in common through ‘dignity’. If we place the Scales of Maat on the Tree of Life then inevitably the beam will fall across the 19th path. Maat has a natural affinity with Gedulah, and Sekhet with Geburah: THE LION OF TRUTH. Furthermore, the esoteric title of the Lion of the 19th path is Daughter of the Flaming Sword.

The next step in the perfection of the Tarot came a few years later in Cairo, 1904, when Aiwass, conveying the oracle of Nuit (Liber AL, I: 57), tells Aleister and Rose Crowley that,

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

This greatly perplexed Aleister Crowley. It took him years to work out that the idea is to counterchange the positions of the Star and the Emperor. Presumably he got to this by meditating on the earlier counterchange of Justice and Fortitude by Mathers and Westcott. He next found that we can show the perfection of the arrangement with the diagram, ‘Double Loop of the Zodiac’.[2] He thought to revert the numbering of the Tarot to that which it had always been, Justice VIII and Fortitude XI. Otherwise he would have needed to number the Star as IV and the Emperor as XVII, which disrupts the integrity of the Tarot sequence. So the numbers of the Tarot, the ‘Book T’, are unchanged; only the locations of the two cards change on the paths.[3]

Maat and the Lion of Truth: Double Loop of the ZodiacIt happens, though Crowley never mentioned it, that this method of placement reconciles the Tropical Zodiac with the Sidereal Zodiac. By Alexandrian astrology, Aries is the sign of the spring equinox and Libra that of the autumn equinox.[4] This is so natural and right that it cannot be argued against sensibly. In the present precessional epoch, by Sidereal reckoning, the Sun aligns with Aquarius on 21st March, and with Leo on 21st September. So there, with our Tarot and Tree of Life schema, we have the perfect reconciliation—and the magical images, the Woman and Beast both in time and outside of time.

The original title given to the Cairo transmission, the (Egyptian) Book of the Law, was Liber L. By Qabalistic values, the letter ‘L’ corresponds to Libra and the Scales of Maat, ‘truth’, having the value of 30. The letter lamed is derived from the Egyptian ‘sickle’ or ‘scythe’.[5] It is literally ‘the Measure’ of Maat. The sickle hieroglyph means of ‘truth, justified, true vision, true-speaking and true-seer’.[6] It also spells LION. Mau or Sekhmet is the principle of love in the most powerful or dynamic aspect, the love of truth. Thus Sekhet (power) and Maat (truth) are inseparable to our way of thinking. The Book of the Law, which is the Book of L, might be better named, the Book of the Seer (Soror Ouarda, Rose Edith Kelly).

Sickle Maat Leo and Libra

Venus rules Libra, Saturn is exalted therein. The path of the Lion connects Jupiter (Maat) and Mars (Sekhet). Sekhet and Maat, Fortitude and Justice, are cognate symbols. The sickle hieroglyph is identical to the astrological glyph for Saturn, save for the tau cross-bar. Saturn is the ‘power behind Venus’, as Set-Hadit (the stellar Sirius) is the manifester of the seven stars of Ursa Major: Love is the law, love under will. Lamed is the sickle of Saturn and Sekhet, and as we know, this means both ‘true-speaker’ and ‘true-seer’. To speak truth and to see the truth through the eye of beholding are one and the same. The sickle has a dual function. Firstly, it is needed to clear the field for ploughing the furrow in which we seek the flint or jewel of Maat. It is the Opener of the Ways. Secondly it is needed to reap the harvest, which is analogous with the emergence or ‘second birth’ of a justified soul.

Scales of Maat: Knowledge and Power

The twin pillars of Maat are sometimes named, ‘Knowledge and Power’.[7] It is also quite common to hear it said that ‘knowledge is power’, and that the whole purpose of the magical arts is to gain knowledge and thereby increase power. This rests on the assumption that power is something that can be acquired, purchased, gained or lost—as though it were a thing in itself.

There is much made of the term ‘empowerment’ in New Age literature and academic (or psychological) occultism. Yet, with all this careless use of jargon, one seldom if ever finds anyone taking the trouble to define the term, to say what they mean when they use the word, ‘power’. The first definition in the Oxford Dictionary is, ‘the ability or capacity to do something or act in a particular way’. Very well then; so if we understand power as ‘the ability or capacity to do something’, then what is the source of such an ability or capacity? The emphasis with this common definition is on the verb ‘to do’; it is all about doing and acting. Yet all such doing, moving, going about the place, is merely the observed effect, the appearance. The exoteric concept of power then owes to causal determinism, where one thing or event is caused by another that preceded it, and so on for perpetuity. If we seek for the cause, the Will, we find that we know nothing whatsoever about it. All we know is effect or appearance, and we mistakenly judge this to be a cause. This whole idea of power then collapses in upon itself, revealing nothing. The solution is really quite simple. In Liber AL, II: 3–4, Hadit (Will) declares his nature:

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

To use a geometric analogy, the circle of all possibility (Nuit) is determined by the hypothetical point (Hadit). If we move the point, the curvature changes. Yet the point only exists by virtue of the circle. Neither comes first or second; every event is simultaneous and spontaneous. The ‘Will’ is esoteric. The ‘Effect’ is exoteric.  Hadit will not be known because he is the Knower, consciousness itself, which causes things to appear. Rational thought stops short, reaching its ring-pass-not at causal determinism.

What then is true power? For example, do politicians really possess a thing called ‘power’? They may produce acts of governance, and those acts may be enforced by the power of the State via the police and military forces. But if politicians seemingly have the power to command forces, from whence does that power originate? In the case of the politician, it depends entirely on the bargains, the deals they have made with others behind closed doors. It depends on the confidence of their financial backers. Warfare, the inevitable consequence of financial greed and lust for power, may depend on the weather, as evidenced by the 1588 defeat of the Spanish Armada.

Blind forces move modern economic systems, which is called a ‘market economy’. That power owes much to the chance element of the roulette wheel. The gamblers feel powerful on winning, powerless when losing, especially if losing all, in which case they may be seen sky-diving from an apartment window twenty floors above the ground. What then is the real meaning of such power?

There is only one true power in the universe. That power is the power of attention, observance. Every creature on earth but one exercises that power continually and with utmost precision, not being deluded for one moment into thinking that it can be won, lost, acquired, given or received. The one creature that alone confuses power and will is the human creature. The isolating doctrine of scientism and psychological determinism has ensnared the modern esoteric movement and thwarted its true purpose. Initiation, direct knowledge, is the remedy for the ill. The foundation of true initiation is not in learning what to think, but how to think differently—through the mode of analogous thought, which is the method of communication used by the ancient mystery schools.


Notes

1. Westcott, ‘Tarot Lecture, Part 4’, The Complete Golden Dawn Cipher Manuscripts, Translated and Edited by Darcy Küntz [Holmes Publishing Group, Washington, 1996]. The transcript is in note form and we have taken the liberty here of inserting parantheses and punctuation marks to clarify the meaning.
2. See Crowley, The Book of Thoth pp. 9–10, ‘The Double Loop in the Zodiac’.

© Oliver St John 2018
This essay appears in the collection, Babalon Unveiled! Thelemic Monographs.
Sickle-Maat-Lion hieroglyph and ‘Double Loop of the Zodiac’ drawn by Oliver St. John.
Drawings of Sekhet and Maat by Jeff Dahl.

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Visit Ordo Astri (or return to home): Thelemic Magical Collegium

Liber 364 Spells from Egyptian Papyri

The practical use of these spells or magical invocations is more or less identical to that of the better-known Graeco Egyptian papyrus called the ‘Bornless Ritual’. That use is defined poetically as the ‘Knowledge and Conversation of the Holy Guardian Angel’. This work is also to prepare us for the ultimate crossing or passing through the duat, which is the overcoming of physical death in the miracle of the soul’s resurrection and transcendence.

Weighing of the Heart from Papyrus of Ani

In our desire to understand the wisdom of Egypt, we tend to draw Egypt into the sphere of our modern mentality. But our effort will bear no fruit unless we pierce that sphere and try to draw nearer to Egypt.[1]

The Egyptian Book of the Dead is more correctly ‘The Book of Coming Forth into Light’. According to Bika Reed, ‘The Book of the Dead Man’ was a name coined by tomb robbers.[2] Egyptologists have used the term ever since, for reasons best known to themselves. They are entirely unable to translate Egyptian sacred texts meaningfully but will not admit the fact, or if they do, they will deny that anyone else can do it either. Most commonly, they will say the confusion in their literal word-by-word translations is the fault of the ‘primitive’ ancient Egyptians, who did not know what they were doing. They assume that the language of hieroglyphics could only be used to convey simple ideas. On the contrary, the ancient Egyptian language includes poetry and prose. The meaning may be construed literally, when that is required, or metaphorically.

This article is abridged from the introduction to ‘Liber 364 vel Lux Occulta’, from the book, Babalon Unveiled! Thelemic Monographs.

There are three levels of the mysteries.

1. The literal or simple sense, where concrete meaning is applied to the symbol.
2. The allegorical or symbolic sense, which requires study and learning to master.
3. The gnostic sense, which requires meditation. The symbol is followed back to its source with all other symbols, through reversal of the consciousness current. Analogous thought is a means of approaching direct knowledge.

Spells for Eternity

The E.A. Wallis Budge translation, famously The Egyptian Book of the Dead or Papyrus of Ani (1895), was first published seven years after the British Museum acquired the 18th Dynasty papyrus that makes up a large part of the text.[3] Early Egyptologists assumed the name ‘Ani’ to be that of an ecclesiastical dignitary of the priesthood of Aunnu (Heliopolis) that produced the funerary papyrus. The name actually means ‘anyone’—it is clearly in the plural form! The idea, as with any oath or magical spell, is to insert our own name in the place of ‘N’ if we are going to use it for sacred or magical purposes. The great usefulness of the Budge presentation is that it is threefold. The top line is a transliteration into English with some phonetic keys. The middle line is a beautiful copy of the hieroglyphic text. The lower line renders Budge’s attempt to make some sense of it all through word-by-word translation. This has enabled our prose translation and commentary on three selected spells. The difficulty in translation becomes apparent when we consider there are countless ways to spell one word in Egyptian; even the same spelling of a word may convey as many shades of meaning.

It may seem strange that some short sentences in the papyrus often have long explanations in the commentary. However, those ‘short sentences’ relate to definite mythological themes and yield sense only through them. To appreciate the development of the argument and therefore the depth of its conclusion, one must understand how these mythological themes relate to the papyrus. It is through such long explanations that we arrive at a consistent interpretation; they therefore prove themselves necessary.[4]

Bika Reed, in producing the only initiated translation of a complete Egyptian sacred text to date, has shed a great deal of light on what has previously been a very dark area. She has opened the ways for us. Her method is to take the literal Egyptological rendition and compare it side by side with all the variations of meaning given in the hieroglyphic dictionary. By applying her knowledge of the hieroglyphics and deep understanding of the mythological basis—without which, nothing can be achieved as these are profoundly sacred texts—Reed was able to produce the first meaningful translation of Egyptian prose. The text cannot be interpreted on a word by word or even a line-by-line basis. It is only when the context of the whole is taken into consideration that a small light begins to glow in the night of obscurity—a light that grows in intensity if the person is receptive to the initiatic ancient Egyptian current. Conditions being suitable, previously unknown faculties are awakened in the mind of the translator.

Spells 80, 78 and 84 Translated

We began this present work with the spell numbered 80 by Budge, ‘Making the transformation into the God who giveth Light in the Darkness’. It later transpired that Spell 80 was the correct place to begin such a work—which seems obvious now but it certainly was not when we made the first draft some fifteen years ago, not as a linguistic exercise but for practical use. We agree with Bika Reed that such texts had more than one use, and that originally at least—for they were edited and recopied over thousands of years—their use was initiatic. The Papyrus of Ani was produced, according to Budge, during the second half of the 18th Dynasty, a relatively late time in the long history of the ancient Egyptian civilisation.[5] Scribes and others entitled to full funeral rites would believe in the power of magical words and spells to secure a passage in the afterlife. Thus the papyrus was treated much in the way of a talisman. The use of such texts as initiatory devices involves memorising the words and images. Thus in speaking forth the words, the appropriate images are at the same time invoked. With much practice, the visualisation technique is not required as such, for the words automatically summon the images and the powers associated with them.

Spells of the Papyrus of Ani

By the time the Papyrus of Ani was created, the popular cult of Osiris had become dominant over all of Egypt; the far more ancient Setian gnosis was preserved through secret orders of priests such as the cult of Mentu at Thebes, from whence the Stele of Revealing. The gnosis is preserved throughout the texts of the Papyrus of Ani, however, as with the Pyramid Texts. Most persons wished only to continue a dreaming life in the underworld. This was achieved through familial offerings and observances made to the Ka double at the mastaba tomb. This life in the underworld was seen as being much like the life lived on earth, though in an idealised form, consisting of rest, pleasure and recreation. Indeed, the underworld, Yetzirah, is a kind of mirror reflection or image of the terrestrial life, Assiah. In the (Egyptian) Book of the Law, Liber AL vel Legis, I: 49, the duality is likened to Osiris and Isis who are “not of me” (i.e., Nuit-Hadit), existing in symbiotic relationship.

Abrogate are all rituals, all ordeals, all words and signs. Ra-Hoor-Khuit hath taken his seat in the East at the Equinox of the Gods; and let Asar be with Isa, who also are one. But they are not of me. Let Asar be the adorant, Isa the sufferer; Hoor in his secret name and splendour is the Lord initiating.

The spelling of the name of Horus, ‘Hoor’, occurs in this passage uniquely. Hoor has the numerical value of 217, equal to Set (Σηθ). This is the “secret name and splendour” of Horus in the form of Mentu or Set, the Lord of Initiation. Aiwass, the intelligence that communicated the Book of the Law, would have it known that he was revealing a secret doctrine known only to a few—and not the doctrine of the Osirians. Set and Horus are a dual form of Nuit’s only begotten child—for she requires no paternal intervention to manifest her star or ‘son’. Hadit is Nuit’s power of manifestation or self-realisation. The key to this secret doctrine becomes clear if we consider the nature of Set, whose number is 217.

Set … embodies the principles of dividing, cleaving, breaking, slaying and reversing. Set is the means of ingress and egress between the worlds, and of passing backwards and forwards between time and eternity. Set is the ‘slayer of the real’ who breaks the circle of infinity to beget creation. Conversely, Set moves through creation as the destroyer perpetually annihilating the forms he created out of chaos. His dwelling place is the desert, the burning and transforming expanse of the Abyss in which knowledge and the contents of mind turn to dust. Set is the double; he is always where consciousness, embodied by his twin brother Horus, is not. Thus he drives consciousness forwards—which may mean backwards, depending on one’s point of view![6]

At Thebes in Upper Egypt, the dual form of Horus and Set was personified in one figure as Mentu. The principal cult of Thebes was that of Amoun, Mut and Khonsu—known as the Theban triad. The local deity Mentu, who appeared as a warrior god in the form of Horus, or as a lunar god, hawk-headed, at other times the serpent Apep, continued to be honoured. The ancient Egyptians never adopted monotheism save for the brief twenty-year reign of the profane ruler Akhenaten, who forcibly imposed his belief on them.

The Osirians hoped to cheat the second death by the ineffable power of words and spells, the sacred rites. By that time this included animal sacrifices, expensive unguents, professional mourners and two or more officiating priests to perform the opening of the mouth ceremony at the door of the tomb. The ‘second death’, or dispersion of the astral body following physical death, could then be averted and the Ka of the deceased live on as Osiris, coming and going as he pleased. His domain, though, like that of Osiris, was strictly limited to the underworld. If the offerings of flowers, cakes, meat and beer were discontinued, the Ka became an astral vampire.

Egyptian Spells: Bennu bird drawn by Jeff-Dahl

Initiates, however, learn the secret power of rectification or VITRIOL.[7] They have overcome, while in their life on earth, the state of thraldom where the magnetic power of the underworld moves them in any given direction. The power is thereby made subject to the True Will (Thelema). It is the Holy Guardian Angel, not the person, who works the magick of transmutation on the soul whereby the twin serpents of kundalini are woven into the eternal starlight of Nuit.[8]

The three spells we have translated, Spell 80, 78 and 84, are all located, mythically speaking at least, in the North of Egypt. The North was the region of the watery lakes and canals of the Delta. The Delta uniquely symbolises the place of birth of all things from the primordial abyss. At the same time it symbolises the second birth of Horus, as all-transcendent spiritualised soul, and his flight to the immeasurable regions. The spells are concerned with the ultimate resurrection of the soul to an immortal life in ‘heaven’ or eternity.


Notes

1. Rebel in the Soul, Bika Reed, pp. 89. The author’s initiated translation and commentary on the Berlin Papyrus 3024, assisted by Lucy Lamy [Inner Traditions International, 1978].
2. Pp. 89 [ibid].
3. The Egyptian Book of the Dead, E.A. Wallis Budge.
4. Rebel in the Soul, pp. 105 [ibid].
5. 1500–1400 BCE.
6. See The Flaming Sword Sepher Sephiroth, Volume One [Ordo Astri].
7. Visitae Interiora Terrae Rectificando Invenies Occultum Lapidum.
8. Kundalini is a Sanskrit term for the dual operation of the life force that carries consciousness. It is also a name of the divine feminine power or Shakti. According to the Tantras, when Kundalini sleeps she weaves the dream of world appearance. When she awakens the illusion is destroyed and Reality obtains.

© Oliver St. John 2018
Bennu Bird and Egyptian Wings drawings by Jeff Dahl
Hall of Judgement from Book of the Dead, courtesy of British Museum

This article is abridged from the introduction to ‘Liber 364 vel Lux Occulta’ from the book, Babalon Unveiled! Thelemic Monographs [Ordo Astri].

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