Babalon Unveiled! Thelemic Monographs

Babalon Unveiled! We are pleased to announce the release of this long-awaited book. The monograph format allows a specialised, detailed study of a subject that nonetheless embraces a wide field. This collection of 36 monographs serves as a well-rounded introduction to the Law of Thelema. It is also a luminous esoteric study to widen the horizons of those familiar with the rationalist explanations that have prevailed until now.

Babalon Unveiled! Book Cover from Babalon Unveiled! Thelemic Monographs‘Lapis Philosophorum’ or ‘Lion of Truth’ redefines the magical philosophy of Thelema, liberating it from the accretions of the past as well as those of the modern age. The philosophy of the West only understands consciousness in terms of a supreme demiurge, pristinely ‘one’ and therefore alone, or as the isolating confinement of the self as its own God in its own reality. Both points of view posit an atomistic intelligence that cannot be. They excuse the impossibility of the premise by insisting that true reality can never be known. They allure the faithful with promises of a hereafter reward for those obedient to dogma or otherwise draw the proud ones with the glamour of unlimited power in self-created worlds. Both projections are based on the paranoia of self-isolation.

Babalon, Lion of Truth

While the text of the (Egyptian) Book of the Law transmission carries great value for some, for most it will remain a disturbing enigma. The Law of Thelema will not be grasped by intellect alone, or by merely studying the text of the Cairo transmission, yet the doctrine can be explained in clear and simple terms. For those so prepared, and that are willing to translate thought into action, full activation of the 93 Current is possible. This was expressed in the language of the alchemists as the ‘philosophic stone’. The mode of thought is not the stone itself, for the stone is a symbol. All thought is symbolic. Consciousness is.

‘Babalon Unveiled!’ forms the centrepiece of this collection and is one of seven related studies on the mystery of the Scarlet Woman. Each shows an aspect of her oracular voice as it has been heard and recorded down the ages. The use of the word meretrix over time reveals how the oracular word was sold into prostitution when the patriarchal death cults of religion and science superseded the old ways. ‘Angels of Sacred Dance, Love and Whoredom’ examines how the divine feminine of pre-religious antiquity was demonised, resulting in a host of ‘fallen angels’ whose identity is yet preserved, albeit under a heavy veil in traditional Qabalistic texts.

Babalon Unveiled! Rose Edith Kelly, Ouarda the Seer The book is dedicated to the memory of Rose Edith Kelly, Ouarda the Seer. It is likely that she had far more to do with the transmission and writing of Liber AL than is evident from the account given by Crowley. Others have merely repeated his obfuscation of the truth as though it were fact. Rose was the medium and intelligence for the transmission activated through the Stele of Revealing in the Cairo museum in 1904. Crowley needed her help when he wished to change some of the wording after the transmission, even though he later claimed she had not even been present in the room when the book was received.

There is much previously unpublished material, including ‘Liber 364 vel Lux Occulta’. The Great Work of Bika Reed inspired this presentation of new translations and esoteric commentaries on three spells from The Egyptian Book of the Dead, so-called.

View / order book from the author’s website here

Format: 6 x 9 hardbound dustjacket; blue linen boards; gold foil stamp lettering on spine; black on cream pages, white end-papers. (Link will be placed here on book’s release.)


Read abridgement of the monograph, Babalon Unveiled! here at Tantrika Books.
Read abridgement of the Esoteric Doctrine of Thelema here at Ordo Astri.

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Capricorn: Egyptian Tarot of Thelema Set XV

The Capricorn Solstice is depicted here by our Egyptian Tarot of Thelema image of the god Set.[1] The esoteric title of the O∴ A∴ deck for Atu XV is Lord of the Gates of Matter: Child of the Forces of Time. The Thelemic year begins for us, not on the 20th March each year, but on the winter solstice, when the Sun crosses the zero degrees mark of Capricorn.[2]

Egyptian Tarot of Thelema Set XV

The 26th path of Capricorn is the Renewing Intelligence, and the time of year marks the first light of the Khabs in the Khu, sounded in the depth. Cancer and Capricorn mark the height and depth of the Sun. The equinoxes mark the cardinal crossing. The four cross-quarters mark the Kerubic signs, Aquarius, Taurus, Leo and Scorpio.

Commencing from the winter cup of Capricorn and Aquarius, we can follow the course of the Lightning Flash on the Tree of Life through the year. Capricorn and Aquarius, ruled by Saturn, send the current from the supernal Eden to the sphere of Jupiter, ruler of Pisces. The next station is Aries, ruled by Mars, in which is the Sun’s exaltation. Next comes Taurus, ruled by Venus, the lovely star. We then pass across to Mercury, ruler of Gemini. Arriving at the solstice of the summer cup, the Moon and Sun are conjoined and the Holy Hexagram declared, with the Earth as witness. The current then streaks back up the Tree, in reverse order until the Capricorn solstice is again reached.

The number 3 is that of Saturn, ruler of Capricorn, Binah and therefore Set-Typhon. It requires a triangular prism to split white light into seven colours, for only the triangle can reduce a phenomenon to its components. Therefore, the rainbow spectrum is the veil of Set, sevenfold. Seven is the number of Venus, who doubles as both morning and evening star, and Saturn is the ‘power behind Venus’. Set is the most difficult of gods to ‘pin down’; his very nature forbids it. He is on the other side of wherever we happen to be, in terms of consciousness. The function of Set is dual. Firstly, Set veils the invisible in an infinite variety of forms. Secondly, he destroys the illusion of the appearance of things.[3]

Set is identified with Sirius, the star of Egypt, and is the manifestor of the seven stars of Ursa Major. Sirius is the birthplace and home of the gods. It is the star of the ‘one in eight’ as Set-Hadit, manifestor of the seven and revealer of Nuit. Sirius is the ‘sun behind the sun’ of our solar system, the transcendent regulator of all terrestrial aeons.

Both the Egyptian and Greek names for the star, Sopdet and Sothis, are not well disposed for application in ritual sonics. The Aramaic word, Avrek, or Aurek, suits our purpose well. AVRK has the Qabalistic number 227, and means, ‘Sirius’, ‘shining, flowing’. This noun has the same root as the Nile of Egypt, IAVR, 217, ‘river; light, flowing in a stream’. This identifies the word vibration IAO with the outflow from Ain Soph. Thus IAO typifies Da’ath as the portal for sonic utterance from the mouth of Ain (zero, sifre). IAVR is the light-radiation consciousness current itself. The river Nile and Sirius, the star of Isis, are so closely linked as to mean the same thing. If we add the holy ‘IA’ to AShRH, the divine name in Kether of Atziluth, we have IA-AShRH, 517, the light flowing consciousness current of supreme Nuit.

AVRK, 227, is a metathesis of ARVK, 227, ‘lofty’, ‘noble’, ‘tall’ or ‘giant’, the name given in the book of Genesis for the Nephalim or antediluvian elder race that preceded that of humanity. The number 227 is also that of ZKR, given as ‘phallus’ ‘remember’, ‘to be named or mentioned’. The phallus here means ‘image’, or the projection of the light of AUR. The word is identical to the name of the Egyptian hawk-headed Lord of Death and Resurrection, Sokar. At Sokaris, or Saqqara to use its modern name, is a vast Necropolis. The region, west of the modern city of Cairo, holds many secrets. It is here that the labyrinth beneath the so-called Serapeum was constructed aeons ago, and by precise alignments, highly polished vessels made from one piece of solid granite hermetically sealed and placed.

The remembering is the memory of ‘the elders’, ZQNIKM, also equal to 227, as is IAIRI, ‘they shall give light’. AVRK, the star of Egypt, may also be spelled ABRQ, 303. ABRQRBA may therefore be considered as the pure form of the corruption given in the Key of Solomon and other grimoires as ‘Abracadabra’. Aleister Crowley rendered it as the elevenfold ABRAHADABRA, equal to 418. He explained this in monotheist terms, as ‘Father-Sun-Hadit’.

ABRQRBA Star of Egypt SquareThe sevenfold spell of ABRQRBA, on the other hand, is a palindrome equal to 506. The number 506 is a number of Nuit as conveyed by the riddle of Liber AL, I: 46–47, and of Asherah (AShRH), ‘the woman’ and original bearer of the Tree of Eternity or Life. Her sacred grove is the supernal Garden of Eden that is the image of the terrestrial sphere as created in the minds of the elder race.[4] By Greek values, ΑΒΡΧ is equal to 703, the word of a Magus that opens the door of Mystery. The palindrome then equals 806, ‘Divine Sophia (Wisdom)’ and ThVTH or Tahuti, the Lord of Utterance.[5]


1. The drawing of Set is based on that of Jeff Dahl. This is a prototype of the Order deck; the images will be redrawn for the final version.
2. The alignment of the O∴ A∴ with the Typhonian Thelemic dating system commences from the Capricorn Solstice, 2018. The New Year begins here, Anno V–5, year of the Hierophant by ROTA correspondence.
3. This paragraph is fully explained in the book, Babalon Unveiled! Thelemic Monographs.
4. The section on ABRQRBA is also explained more fully in Babalon Unveiled [ibid].
5. A great deal more can be gleaned by studying the values given for the number 703 and 806 in The Flaming Sword Sepher Sephiroth [Ordo Astri].

© Oliver St. John 2018

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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 prolonged 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.


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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