Lineage of the Magi

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

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

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

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

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

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

Behold! the rituals of the old time are black.

Cloud Upon the Sanctuary

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

Lineage of the Magi: Vault of Christian Rosenkreutz

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

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

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

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

Lineage and the Blood of Saints

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

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

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

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

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

Lineage of the Magi: Aquarius Glyph

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

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

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

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


Notes

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

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

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Serpent Tongue of Liber AL vel Legis

Some of the passages in the (Egyptian) Book of the Law seem to have been put there expressly to bamboozle Aleister Crowley, the scribe. The same passages have befuddled many other persons since. Not least of which, is the passage of III: 47, which includes a word concerning the translation of the book into “all other tongues”. If the book is regarded as an encrypted esoteric treatise, there is some chance that wisdom might send her kiss to soothe our troubled brows. If the book is approached in the same way that lay preachers sometimes choose to construe their ‘holy bibles’, as literal instruction to be blindly obeyed, then what is there to distinguish Thelemites from those who burned so-called witches at the stake on the advice of the biblical book of Exodus? Interestingly, perhaps, Crowley never authorised or produced a translation of Liber AL vel Legis in his lifetime, even though the book’s instruction of III: 47 is one that appears to have been delivered to him personally.

Serpent Tongue: Loki’s Brood, Emil Doepler 1905

The written word may be taken literally or metaphorically. The laws of state governance, for example, are literally intended. Even then it is not straightforward; the difficulties of literal interpretation are such that a large army of lawyers and judges are required. When the written word is taken as spiritual wisdom, a matter for the soul, then the use of poetic metaphor is taken for granted. There is an exception to that. When persons wish to use scripture as a means of exercising political power and control, then the written word becomes a matter of dogmatic doctrinal assertion.

Hissing Serpent of Exodus

The eight hissing serpent words in the King James Bible version of Exodus, 22: 18, “Thou shalt not suffer a witch to live”, can be understood esoterically. There is a caveat to be applied to the Old Testament when applying the Qabalah to make sense of it. Some of the books, and Exodus is no exception, are merely political diatribes. Some chapters consist of lengthy lists of social and moral prohibitions and, as a consequence, dire curses and punishments to be meted out on sinners. The primary intention of producing such scriptures was to force mass compliance with emerging nation states. These require, along with the flag and usual hereditary emblems of governance, centralised religious worship to reinforce national identity. Military plans for conquest require finance and so increased taxation; by appealing to ignorance and xenophobia, support may be garnered for what would otherwise be unpopular legislation (what else is new?). Nonetheless, Aramaic, the language of the scriptures, is a magical language. As with ancient Egyptian hieroglyphics, the written word affords multiple levels of interpretation—for there is no vowel pointing to indicate precise meaning, as with Modern Hebrew.

The word that was translated as ‘witch’ in the King James edition (and most others) is KShP (400), a verb which means, ‘to use magick or sorcery’. The noun for a magician or sorcerer is AShP (381), and this same name is also used to describe astrologers, for example—who, in those times, were regarded no differently than astronomers and physicians. Ironically, the three magi that follow a star to witness the birth of the magical child Jesus of Nazareth, as recorded in the New Testament, were likewise astrologers or magicians. The Qabalistic Gematria for the numbers 381 and 400 yields rich treasure.[1] The association of keshef with the Egyptian word for the constellation we know as Ursa Major, ShPK, ‘foreleg (or thigh) of the Bull’, also bears much fruit. We can avoid digression, though, by simply looking into the name for ‘a person that does magick’. AShP is ashah, ‘woman’, or ‘fire’, with the letter of the ‘mouth’ or ‘utterance’ added (P). The old magick, persisting even centuries after the end of the precessional age of the Bull, always concerned oracular women or priestesses. From times of great antiquity, the serpent was the zoötype of the oracular word. Eve was named simply ‘the woman’ (ashah) in the first book of Genesis. Eve and the Serpent are one, as typified in Thelemic imagery by Babalon and the Beast. We may also think of the zodiacal Bull and its polar twin, glyphed by the serpent and eagle as well as the scorpion. Thus it is not uncommon to find ancient depictions of the magician as a woman, naked as the sky, with the wings of a bird and bearing two serpents, one in each hand, all set against a background of stars. The three letters of the verb ‘to do magick’ (KPSh) encompass all these ideas, along with their Yetziratic path and Tarot correspondences. The ‘hand’ (kaph) of the goddess Fortuna that turns the wheel or chakra of time; the word from the ‘mouth’ () of the fire snake (shin).

The biblical association with the tricky Old Serpent produces the time-honoured instruction, known by every hermit, that if we succumb wholly to the proud persuasion of the reasoning intellect then we pour our life’s blood into the Ark of Evil and mistake dead things (including all ‘holy books’) for the living word. And that is exactly the error of the witch-burners and fundamentalists—not to mention the self-righteous worthies that sign up with the lynch mob every time the popular press pruriently parades the latest victim of some outrage—whether the alleged perpetrator is an individual person or ecclesiastical institution.

This book shall be translated into all tongues: but always with the original in the writing of the Beast; for in the chance shape of the letters and their position to one another: in these are mysteries that no Beast shall divine.

Serpent Tongue of AL, III: 47

The instruction of Liber AL, III: 47 appears, on the face of it, to be a lighter matter than that of Exodus, 22: 18. Yet the consequences for slavish obedience to the literal interpretation of an arcane treatise are incalculable, certainly in spiritual terms. “This book shall be translated into all tongues” has been enthusiastically taken up, so that the book is by now translated into almost every European language, and quite a few others. Unfortunately, it is impossible to translate the book into any language other than the ‘barbaric’ English that was heard by Rose and Aleister Crowley in Cairo in 1904 without making nonsense of it. When the book is translated into other tongues, the meaning is changed and strictly limited. As with ancient Egyptian hieroglyphs, it is intentional, nay essential, that the text carries multiple levels of meaning. This can easily be demonstrated. If we go through some of the key verses or tenets and translate them into modern English, it no longer works. The book was written down in a peculiar hybrid of archaic and modern prose. Add to that some Greek and Coptic words, plus the very curious ‘Coph Nia’ (III: 72). The grammar does not conform to any accepted standard. There are neologisms, specially created words that do not appear in any dictionary, namely ‘unfragmentary’ and ‘abstruction’.[2] Thus, to translate into any other language renders the book completely useless as esoteric treatise. In ordinary translation work—and this is no ordinary book and no ordinary writing—one must make a clear difference between translating a text and interpreting that text. With the enigmatic Liber AL vel Legis, it is not possible to translate without applying precise definition of meaning. All attempts to translate the book have therefore failed utterly, and will continue to do so.

The elevenfold spell, “Do what thou wilt shall be the whole of the Law”, for example, translates into modern English as “Do what you will shall be the whole of the Law”. The substitution of ‘you’ for the archaic ‘thou’ automatically places personal emphasis on the nature of the will in question, which has already been defined in the book, I: 39, by the Greek word Thelema (Θελημα). The meaningful context for the use of that word owes to sixteen centuries of cultural and linguistic tradition. Furthermore, the ambiguity of present and future tense in the phrase automatically invokes the curse of causal determinism. We are then stuck with something perhaps worse than the rationalist argument of philosopher Arthur Schopenhauer in his treatise, The World as Will and Representation (1818).

II: 21 Nuit! Hadit! Ra-Hoor-Khuit! The Sun, Strength and Sight, Light; these are for the servants of the Star and the Snake.

To take one further example—each of the 220 verses of the book presents unique translation problems, some of which are completely insoluble—the noun ‘snake’ is neutral in English. The word appears four times in the book.[3] In some tongues other than English the noun must be either masculine or feminine. While it has become traditional to speak of the snake Hadit as ‘he’ in English, in some languages the masculine gender form of ‘snake’ has rather amusing connotations. In the Eastern Tantras, the serpent as Occult Force is usually identified with the feminine (shakti) power and intelligence. However, in the Book of the Law, Hadit is the polar complement of the star goddess Nuit, who is unmistakably female in form. The poetic sense of the book becomes lost in translation, as does its real spiritual and magical import.

The (Egyptian) Book of the Law shall certainly be ‘translated into all tongues’ in the sense that individuals will uniquely understand it each according to their wisdom.


Notes

The painting used here as an illustration is titled, Lokis Gezücht (Loki’s Brood), and was painted by Emil Doepler in 1905 (photograph Wikimedia Commons). It depicts the Nordic gods Hel, Fenrir and Jörmungandr the world serpent. Angrboða, the mother of sorrows, is thought to be shown in the background and to the left. The body of the serpent arches to form the mouth of the entrance to hell or the underworld, guarded over by the serpent’s mother. Thus the serpent nahesh and the letter , ‘a mouth’, are combined. As explained above, the Aramaic noun for a magical practitioner or ‘witch’, as termed in the King James Bible, is AShP, combining ‘woman’, ‘mouth’ or ‘oracle’ with the hissing sound of the serpent or fire snake.

1. See The Flaming Sword Sepher Sephiroth, numbers 381 and 400 [Ordo Astri].
2. ‘Unfragmentary’ was the original (received) word of the Book of the Law, I: 26, “And the sign shall be my ecstasy, the consciousness of the continuity of existence, the unfragmentary non-atomic fact of my universality.” Aleister Crowley later sought to change the wording. The neologism, ‘abstruction’, was not changed by Crowley and appears in III: 11, “I will make easy to you the abstruction from the ill-ordered house in the Victorious City.”
3. Liber AL vel Legis, II: 21; II: 22; III: 34; III: 38.

© Oliver St. John 2018

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Why is the Pentagram upside-down?

The pentagram is a key part of the geometric extensions that are used in rituals. Anyone considering taking up practical work should have fulfilled the first two limbs of yoga, Abstentions and Observances, as set down by Patanjali.[1] Practical work is the third limb of yoga, not the first.

Ordo Astri Symbol: Star and Snake Mandorla or Vesica PiscisThe Symbol of the Order: Is the star upside-down? The answer to that question all depends on where we are viewing it from. Aspirants should begin by thinking and meditating upon this symbol and its meaning.

In broad terms, it is necessary for every Student to gain an intellectual understanding of the work. This involves getting a wide range of reading in the esoteric field. If the person wishes to take up a course with us, then we naturally expect them to make an in-depth study of our works. In ritual, the purifications come first, then the consecration. One must be prepared to spend long hours completely alone, reading, studying and thinking, away from all distractions. That is the greater part of purification. Only then is the person in any way prepared for the practical work. Theurgy requires utmost consecration, or dedication: the reserving of all energies for the special purpose.

Lesser Ritual of the Pentagram: Invoking Spirit

Averse Invoking Pentagram: Lesser Ritual of the Pentagram

To perform ritual we must at all times know what we are doing and why we are doing it. The magician must be prepared to study a little of astronomy, or at least, the geocentric framework that astrology is based on. The hermetic practitioner will want to know a great deal about the Qabalah, for that is the basis of ritual and ceremonial magick. Occult Science includes astrology, hermetic philosophy, religion, mysticism, meditation, ritual and divination. The aspirant is not required to speak fluently in classical Greek, or to know how to form Latin verbs. They will need to learn something of how these languages work. They will write the characters of the Greek and Hebrew alphabets and commit their numerical value to memory. Before all else they will begin by studying the diagram called the Tree of Life and the philosophical basis of the Hermetic Qabalah.[2]

The Pentagram: Averse and Aright

The question of the so-called averse pentagram has been frequently asked. It is all down to the mechanics of ritual, and has been explained in the Introduction to Ritual Magick—The Rites and Ceremonies of Hermetic Light.[3] One must understand the cosmological basis of rituals.

Dual Pentagram or Elevenfold Star of Union

Dual Pentagram: Star of Union, or Eleven

Ten is the number of Malkuth and of  the sephiroth of the Tree of Life. The point in the centre is the seed of eleven, the number of magick and of change. In this symbol, all dualities are resolved.

It is not a question of geometry; it is a question of perspective. Imagine we were to enter a room, square in shape. Upon the floor is painted or tiled a large circle, and within that is a pentagram star with the five points touching the edges of the circle. One of the points of the pentagram is pointing at our feet. Which way up is the pentagram? Then imagine that we walk straight across the room to the other side and turn around, facing the door by which we entered. Look at the pentagram again. Which way up is it now, do we think? Has the pentagram changed, or is it our relative position that has changed?

There is another important consideration. Do we think it is possible for a geometric form to possess moral qualities, objectively speaking? If we think the answer is ‘yes’, then it is better if we steer well clear of occult practices. Such a person will get into one hell of a mess, and very quickly. The Devil never needs to be evoked by the incantations and gestures of any magician, as Goethe portrayed in his version of Faust. The Devil is at all times present—and more than willing to enter into a bargain.

The rites and ceremonies of the historical Golden Dawn were solar, and terrestrially based. The ritual circle was defined by the ‘four winds’, so that East represents Air, West represents Water, North represents Earth, and South represents Fire. However, the rites and ceremonies of the O∴ A∴ are stellar. Our ritual circle is zodiacal. We place Aquarius (Air) in the North, Leo (Fire) in the South, Taurus (Earth) in the East, and Scorpio (Water) in the West. The magician ‘standing on the sun’ is the simplest way of explaining the cosmic configuration of our ritual circle and pentagrams. From the solar perspective, the ‘averse’ pentagrams made on earth are ‘aright’. One may regard the Tarot trump, The Hanged Man XII: it is the magician, in fact, that is upside down. In the Thoth Tarot trump, the shape of the arms and crossed legs of the adept forms the symbol of the Golden Dawn Cross and Triangle. Yet the same attitude is simultaneously that of Typhon Inversus.

In many traditional systems the magician paces out the circle deosil, following the course of the sun as it appears from the earth. In our system the magician orbits the solar centre of the circle widdershins. The terrestrial point of view of the magician is raised to that of the sun in the midst of the solar system—the pentagrams of the zodiac and four elements are therefore turned upside down. We orient the Temple to the North, the place of the immortal or imperishable constellations. In the historical Golden Dawn, the North was regarded as the place of greatest darkness. The North is in fact the place of greatest power, and is a gateway for that power to enter into the ritual sphere of operation. Far from emphasising material or ‘evil’ forces, the North Star is the key to effective theurgic operations.

Attributions of the Pentagram

The symbolism of our reversed pentagram is identical to the symbolism of the pentagram that originated with the Golden Dawn. They in turn took the idea from Eliphas Levi, Transcendental Magic. That is to say, each point is attributed to Spirit, Air, Fire, Water and Earth respectively.

Attributions of the Pentagram

Attributions of the Pentagram (elemental)

It was Eliphas Levi that first introduced the idea that the pentagram with point downwards was a symbol of the ‘Sabbatic Goat’, or ‘Baphomet’.[4] It is from there that some members of the Golden Dawn began to view the downwards-pointing star as something to be feared. Before Eliphas Levi published his formulation of the pentagram (1856), there was no particular rule about which way up a pentagram might be. Levi was a very subtle magician—infinitely more so than many who presume to know better.

Dual Pentagram StarEvery pentagram contains its reverse. In that sense, there is no such thing as an upright or averse pentagram, as all contain the inverse mirror. The pentagon symbolises whirling or spiralic force. The pentagram contains that force.

The pentagram also expresses the phi ratio (φ), the Golden Mean. The Greek letter phi sums up the mathematical and geometrical formula of the pentagram. The ratio between the shorter lines of the pentagram to the longer parts is called the Golden Proportion. From this is derived the Golden Mean. It is built into the architecture of mystery temples, churches and the pyramids of Egypt.

The Pentagram: Golden Mean Spiral of Phi Ratio

1 + √52 ≈ 1.61803399 (or φ)

When the phi ratio is expressed as a spiral, it can clearly be seen that the ancient Egyptian hieroglyph for the throne or seat of a god, the iset, was drawn to express the perfectly irrational proportions of the Golden Mean.

The Pentagram and Holy Guardian Angel

For us, the averse pentagram, with the point of Spirit below the other four elemental points, is the descending grace of the Holy Guardian Angel. We can achieve nothing entirely alone. Love is the law, love under will. There are two currents, the descending lightning and the ascending serpent. The serpent is awakened through the descending stream. It is the polar attraction between Kether and Malkuth that works the miracle.

The Pentagram and the Wars in Heaven

When a person is so heroic as to want to join us in the Great Work, we take it for granted they will want to inspect the armorum. They will want to know and understand how everything works. There are no directions in space other than those we posit by arbitrary appointments. Geometric forms do not possess moral qualities. However, life is packed to the brim with good and evil to the extent that all virtues contain latent evil, and all vices contain latent good. The world is now in universal agreement that smoking tobacco is harmful to the physical being. It took an Oscar Wilde to point out how even such an evil thing must, by the immutable law of nature, also contain something of the good in it. Thus he declared, through a character in the play, Lady Windermere’s Fan, that smoking has a thoroughly demoralising affect.

Baphomet as drawn by Eliphas Levi: Hermetic Light

Baphomet as drawn by by Eliphas Levi

The last word should be left to Eliphas Levi, who perhaps inadvertently started the uproar of moral indignation over geometric forms—something that Euclid and his ancient Egyptian tutors would no doubt have found quite bewildering. Levi’s attribution of the ‘Baphomet of Mendes’ was not a correct one, and probably owes to confusion between the ram-headed god of Mendes and the unidentifiable chimera of Khem.[5] However, Levi was never one to be dogmatic over attributions, much to the horror of scholastic pedants. Of the equation between the reversed pentagram and the ‘Sabbatic Goat’ or ‘Baphomet of Mendes’:

A pantheistic and magical figure of the Absolute … The goat’s head, which is synthetic, and unites some characteristics of the dog, bull and ass, represents the exclusive responsibility of matter and the expiation of bodily sins in the body. The hands are human, to exhibit the sanctity of labour; they make the sign of esotericism above and below, to impress mystery on initiates, and they point at two lunar crescents, the upper being white and the lower black, to explain the correspondences of good and evil, mercy and justice. The lower part of the body is veiled, portraying the mysteries of universal generation, which is expressed solely by the symbol of the caduceus.

Honi soit qui mal y pense. Lords, ladies, gentlemen and fellow asses! The road is clear for those who wish to travel. Now we can all get on with some real work.


Notes

1. Our comment, Yoga and the Dweller on the Threshold, may be read here at Ordo Astri.
2. The Hermetic Qabalah is explained in clear, simple terms in the book required for our practical course: Hermetic Qabalah Foundation—Complete Course.
3. The cosmological explanation of the pentagrams and our ritual basis is given in the Introduction to Ritual Magick—The Rites and Ceremonies of Hermetic Light and is more fully revealed through the nine volumes that follow. The phi ratio and Golden Mean is discussed in the Dominus Liminis section.
4. For Eliphas Levi’s full description of his drawing of the ‘Sabbatic Goat’, see the ‘Explanation of the Figures’, pp. xiv Transcendental Magic.
5. The confusion between the ram-headed god of Mendes (Ba-neb-djedet) with a goat probably owes to the Greek traveller Herodotus. In a rather complicated account in his Histories, Herodotus describes the god of Mendes as goat-headed. Much popular fiction associating the worship or sacrifice of goats with ‘devil worship’ arises from this account. It is possible that, if Herodotus did indeed travel to Mendes, the local Egyptians were pulling his leg! [Herodotus, History, Book II pp. 42, Robin Waterfield translation.]

© Oliver St. John, 2018
The Lesser Ritual of the Pentagram is presented in several of our publications. It is also posted at Ordo Astri here.
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