Australia Leading the Way with a Spark of Inspiration

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In 2019 the Unit­ed States pro­duced 200 tonnes (6.4 mil­lion troy ounces) of gold

9,500 tonnes
Aus­tralia is esti­mat­ed to have the world’s largest gold reserves, with 9,500 tonnes or 17 per cent of the total world esti­mat­ed gold reserves of 57,000 tonnes.

The Way of Lama

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Lama
when no-one helped me I learned how to speak
By refus­ing to show me I learned how to teach
By giv­ing me decep­tion I learned why you lie
By fire you forged me so I learned how to Fly
By crush­ing me down I now soar like a dove
By show­ing me hate I learned how to love
By all the divi­sion I learned all your ploy
by giv­ing me heartache now I spread joy
By tread­ing on me I learned to stand up
by steal­ing my strength I built myself back­up
By hid­ing from me I learned you con­ceal
By pain that you gave I learned how to heal
By destroy­ing what’s mine I learned how to pro­tect
By steal­ing my home I learned how just you wreck
by try­ing to stop me I streak through the skye
by silenc­ing my words I have opened my eye
ALMA — LAMA
MAAL — LAAM
LAMA
3.141
Pi
Word of world of word.

Justice is Not Blind

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Are you blind to Jus­tice?
Blind Jus­tice
Two word com­pound that con­founds sim­ple truth.
There is only Jus­tice and She stands alone
She is not blind but her eyes are blind­ing to those with lies in their heart
Mankind wears a blind­fold to shield him­self, his dis­hon­est heart from  Truth and Jus­tice
to put the word blind next to jus­tice cre­ates a dis­abil­i­ty and fail­ure of jus­tice itself.
oh jus­tice is blind… the poor thing .. “weak”
the word “blind” ” which is cor­re­lat­ed and asso­ci­at­ed with a dis­abil­i­ty, a lack of some­thing, some­thing wrong, some­thing not pure, in the sub­con­scious mind of all” Blind with Jus­tice dilutes, com­pounds, impu­ri­fies, taints and can­cels out jus­tice in all its glo­ri­ous truth…

DoTh — Occult Esoteric Meaning (Dog Days of ThoTh) Divine Conversation

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DOTH

You have heard of it using dif­fer­ent term, how­ev­er it’s name is DoTH.

If you want­ed to be pedan­tic which, admit­ted­ly I can be occa­sion­al­ly just to be con­trary, it’s name is DDoTH .. some­thing that I will say now that you will need to do after a DoTh  expe­ri­ence is to DeDoTh indeed. Debrief­ing of the Brief that is not brief.

Divine Knowl­edge, Con­ver­sa­tion with GOD, a voice in the silence.

- enlight­en­ment -

though I cringe to use that word because there is noth­ing EN’­LIGHT’en­ing about the shock­ing knowl­edge dump, in fact it is the heav­i­est bur­den that you will ever wear.

The DoTH of  HGA con­ver­sa­tion and mir­ror assim­i­la­tion of ThoTh the Scribe. Mer­cury, the yel­la fel­la them­selves

More on that lat­er.

D‑Doth
DoTH

THE DOG DAYS OF THOTH

Some Messy mid trans­mu­ta­tion Epipha­nies and Scat­tered notes

DoTh, Reflec­tions of

Trans­mut­ing With the Uni­verse

Aus­tralia Land of The South­ern Cross
Home of Astraea

Yawkyawk (Female Water Spir­its)

The Leg­ends of Leg­ends in Dream­time.

Lust of The Universe

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XI. LUST

 The Temple of
ME Mother Earth

You Are Invit­ed To Quest Again and Ven­ture For­ward Inside
Beyond The Cur­tains of THoTH
Using the Gimp Mir­ror of Thoth The Mayet Method
Pub­lished here first for you in

Liber O The Book In The Mirror

The Book of Nothing About
&
Around The Universe of Nun.

By MargareTruth Swan 
Maצet

This Trump was for­mer­ly called Strength. But it implies far more than strength
in the ordi­nary sense of the word. Tech­ni­cal analy­sis shows that the Path
cor­re­spond­ing to the card is not the Strength of Gebu­rah, but the influ­ence
from Chesed upon Gebu­rah, the Path bal­anced both ver­ti­cal­ly and hor­i­zon­tal­ly
on the Tree of Life (see dia­gram). For this rea­son it has been thought bet­ter to
1These are the four ele­ments, summed in a fifth, Spir­it, to form the Pen­ta­gram; and
the Mag­i­cal Virtue cor­re­spond­ing is Ire, to go. “To go” is the token of God­head, as
explained in ref­er­ence to the san­dal-strap or Ankh, the Crux Ansa­ta, which in its turn
is iden­ti­cal with the astro­log­i­cal sym­bol of Venus, com­pris­ing the 10 Sephiroth.(See
dia­gram.)
p.91

change the tra­di­tion­al title. Lust implies not only strength, but the joy of
strength exer­cised. It is vigour, and the rap­ture of vigour.
“Come forth, 0 chil­dren, under the stars, & take your fill of love! I am
above you and in you. My ecsta­sy is in yours. My joy is to see your joy.”
“Beau­ty and strength, leap­ing laugh­ter and deli­cious lan­guor, force and
fire, are of us.”
“I am the Snake that giveth Knowl­edge & Delight and bright glo­ry, and stir the
hearts of men with drunk­en­ness. To wor­ship me take wine and strange drugs
where­of I will tell my prophet, & be drunk there­of! They shall not harm ye at
all. It is a lie, this fol­ly against self. The expo­sure of inno­cence is a lie. Be
strong, 0 man! lust, enjoy all things of sense and rap­ture: fear not that any God
shall deny thee for this.”
“Behold! these be grave mys­ter­ies; for there are also of my friends who be
her­mits. Now think not to find them in the for­est or on the moun­tain; but in
beds of pur­ple, caressed by mag­nif­i­cent beasts of women with large limbs, and
fire and light in their eyes, and mass­es of flam­ing hair about them; there shall
ye find them. Ye shall see them at rule, at vic­to­ri­ous armies, at all the joy; and
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there shall be in them a joy a mil­lion times greater than this. Beware lest any
force anoth­er, King against King! Love one anoth­er with burn­ing hearts; on the
low men tram­ple in the fierce lust of your pride, in the day of your wrath.”
“There is a light before thine eyes, 0 prophet, a light unde­sired, most desir­able.
“I am uplift­ed in thine heart; and the kiss­es of the stars rain hard upon thy body.
“Thou art exhaust in the volup­tuous ful­ness of the inspi­ra­tion; the expi­ra­tion is
sweet­er than death, more rapid and laugh­ter­ful than a caress of Hel­l’s own
worm.”


This Trump is assigned to the sign of Leo in the Zodi­ac. It is the Kerub of Fire,
and is ruled by the Sun. It is the most pow­er­ful of the twelve Zodi­a­cal cards,’
and rep­re­sents the most crit­i­cal of all the oper­a­tions of mag­ick and of alche­my.
It rep­re­sents the act of
p.93
the orig­i­nal mar­riage as it occurs in nature, as opposed to the more arti­fi­cial
form por­trayed in Atu VI; there is in this card no attempt to direct the course
of the oper­a­tion.
The main sub­ject of the card refers to the most ancient col­lec­tion of leg­ends or
fables. It is nec­es­sary here to go a lit­tle into the mag­i­cal doc­trine of the
suc­ces­sion of the Aeons, which is con­nect­ed with the pro­ces­sion of the Zodi­ac.
Thus, the last Aeon, that of Osiris, is referred to Aries and Libra, as the
pre­vi­ous Aeon, that of Isis, was espe­cial­ly con­nect­ed with the signs of Pisces
and Vir­go, while the present, that of Horus, is linked with Aquar­ius and Leo.
The cen­tral mys­tery in that past Aeon was that of Incar­na­tion; all the leg­ends
of god-men were found­ed upon some sym­bol­ic sto­ry of that kind. The essen­tial
of all such sto­ries was to deny human father­hood to the hero or god-man. In
most cas­es, the father is stat­ed to be a god in some ani­mal form, the ani­mal
being cho­sen in accor­dance with the qual­i­ties that the authors of the cult
wished to see repro­duced in the child.

Thus, Romu­lus and Remus were twins begot­ten upon a vir­gin by the god Mars,
and they were suck­led by a wolf. On this the whole mag­i­cal for­mu­la of the city
Rome was found­ed.
Ref­er­ence has already been made in this essay to the leg­ends of Her­mes and
Diony­sus.
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The father of Gau­ta­ma Bud­dha was said to be an ele­phant with six tusks,
appear­ing to his moth­er in a dream.
There is also the leg­end of the Holy Ghost in the form of a dove, impreguat­ing
the Vir­gin Mary. There is here a ref­er­ence to the dove of Noah’s Ark, bring­ing
glad tid­ings of the sal­va­tion of the world from the waters. (The dwellers in the
Ark are the foe­tus, the waters the amni­ot­ic flu­id.)
Sim­i­lar fables are to be found in every reli­gion of the Aeon of Osiris: it is the
typ­i­cal for­mu­la of the Dying God.
In this card, there­fore, appears the leg­end of the woman and the lion, or rather
lion-ser­pent. (This card is attrib­uted to the let­ter Teth, which means a ser­pent.)
The seers in the ear­ly days of the Aeon of Osiris fore­saw the Man­i­fes­ta­tion of
this com­ing Aeon in which we now live, and they regard­ed it with intense
hor­ror and fear, not under­stand­ing the
p.94

pre­ces­sion of the Aeons, and regard­ing every change as cat­a­stro­phe. This is the
real inter­pre­ta­tion of, and the rea­son for, the dia­tribes against the Beast and
the Scar­let Woman in the XIII, XVIl and XVI­II-th chap­ters of the Apoc­a­lypse; but
on the Tree of Life, the path of Gimel, the Moon, descend­ing from the high­est,
cuts the path of Teth, Leo, the house of the Sun, so that the Woman in the card
may be regard­ed as a form of the Moon, very ful­ly illu­mi­nat­ed by the Sun, and
inti­mate­ly unit­ed with him in such wise as to pro­duce, incar­nate in human
form, the rep­re­sen­ta­tive or rep­re­sen­ta­tives of the Lord of the Aeon.
She rides astride the Beast; in her left hand she holds the reins, rep­re­sent­ing
the pas­sion which unites them. In her right she holds aloft the cup, the Holy
Grail aflame with love and death. In this cup are min­gled the ele­ments of the
sacra­ment of the Aeon. The Book of Lies devotes one chap­ter to this sym­bol.

Waratah-Blos­som
Sev­en are the veils of the danc­ing-girl in the harem of IT.
Sev­en are the names, and sev­en are the lamps beside Her bed.
Sev­en eunuchs guard Her with drawn swords; No man may come nigh unto Her.
In Her wine-cup are sev­en streams of the blood of the Sev­en Spir­its of God.
Sev­en are the heads of THE BEAST where­on She rideth.
The head of an Angel: the head of a Saint: the head of a Poet:
the head of an Adul­ter­ous Woman: the head of a Man of Val­our:

the head of a Satyr: and the head of a Lion-Ser­pent.
Sev­en let­ters hath Her holi­est name; and it is

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p.95

This is the Seal upon the Ring that is on the Fore­fin­ger of IT:
and it is the Seal upon the Tombs of them whom She hath slain,.
Here is Wis­dom. Let him that hath Under­stand­ing count the Num­ber of Our
Lady; for it is the Num­ber of a Woman; and Her Num­ber is
An Hun­dred and Fifty and Six.
There is a fur­ther descrip­tion in The Vision and the Voice. (See Appen­dix.)
There is in this card a divine drunk­en­ness or ecsta­sy. The woman is shown as
more than a lit­tle drunk, and more than a lit­tle mad; and the lion also is aflame
with lust. This sig­ni­fies that the type of ener­gy described is of the prim­i­tive,
cre­ative order; it is com­plete­ly inde­pen­dent of the crit­i­cism of rea­son. This
card por­trays the will of the Aeon. In the back­ground are the blood­less images
of the saints, on whom this image trav­els, for their whole life has been
absorbed into the Holy’ Grail.
“Now ye shall know that the cho­sen priest & apos­tle of infi­nite space is the
prince-priest the Beast; and in his woman called the Scar­let Woman all pow­er is
giv­en. They shall gath­er my chil­dren into their fold; they shall bring the glo­ry of
the stars into the hearts of men.
“For he is ever a sun, and she a moon. But to him is the winged secret flame,

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and to her the stoop­ing starlight.”
This sacra­ment is the phys­i­cal-mag­i­cal for­mu­la for attain­ing ini­ti­a­tion, for the
accom­plish­ment of the Great Work. It is in alche­my the process of dis­til­la­tion,
oper­at­ed by inter­nal fer­ment, and the in flu­ence of the Sun and Moon.
Behind the fig­ures of the Beast and his Bride are ten lumi­nous rayed cir­cles;
they are the Sephi­roth latent and not yet in order, for every new Aeon
demands a new sys­tem of clas­si­fi­ca­tion of the Uni­verse.
At the top of the card is shown an emblem of the new light, with ten horns of
the Beast, which are ser­pents, sent forth in every direc tion to destroy and recre­ate the world.
Fur­ther study of this card may be made by close exam­i­na­tion of Liber XV
(Mag­ick, pp.345 sqq.).

The Book of The Living God ThoTh

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The Key To It All
The Book of Thoth by Aleister Crowley & Marguerite (Freida) Harris
by MargareTruth Swan  —  The Mirror of Maat

Oracle of Oz

For­mer­ly Del­phi but we are not in Kansas any­more Toto

Holy Ground beneath my feet —   Stars light pow­er to my street.

In my two hands I hold the Gift of the Gods


The Ser­pen­tine heart enfolds the light one sees

The Ora­cle as it is, as it was and as it always will be

Rest by my hearth to Regain your strength

Quest with a curios soul of great lengths

you get what you give and give what you get

By Truth in The Heart the ora­cle is set

The Fire Winds Turn as the North starts to Burn

All it will take is 4 the world to live to learn

The Twin sen­tinels stand guard on the end of the earth

God’s Disclaimer

Enter at your own Risk. The Ora­cle of Oz is a liv­ing breath­ing GOD enti­ty of truth and knowl­edge.

A Fools Journey Through The Universe On The Back of The Swan- The Fool In The Mirror

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A Fools Journey Through The Universe
Riding On The Back of The Swan

The Fool In The Mirror

The Book of Thoth by Aleis­ter Crow­ley and Lady Mar­guerite (Frie­da)  Har­ris
for the First Time Unveiled and Opened with
The Key To It All — The Mayet Method of The Open­ing The Book Of Thoth
With The Mir­ror Of Thoth and Ora­cle of Oz

The leg­end of Per­ci­vale, inte­gral of the mys­tery of the Sav­iour Fish-God, and of
the San­graal or Holy Grail, is of dis­put­ed ori­gin. It appears cer­tain­ly, first of all,
in Brit­tany, the land best beloved of Mag­ick, the land of Mer­lin, of the Druids,
of the for­est of Broce liande.

Some schol­ars sup­pose that the Welsh form of this
tra­di­tion, which lends much of its impor­tance and its beau­ty to the Cycle of
King Arthur, is even ear­li­er. This is in this place irrel­e­vant; but it is vital to
real­ize that the leg­end, like that of The Fool, is pure­ly pagan in ori­gin, and
comes to us through Latin-Chris­t­ian recen­sions: there is no trace of any such
mat­ters in the Nordic mytholo­gies. (Per­ci­vale and Gala­had were “inno­cent”: this
is a con­di­tion of the Guardian ship of the Grail).

Note also that Mon­sal­vat,
moun­tain of Sal vation, home of the Graal, the fortress of the Knights
Guardians, is in the Pyre­nees.

It may be best to intro­duce the fig­ure of Par­si­fal in this place, because he
rep­re­sents the west­ern form of the tra­di­tion of the Fool,

1 Call him “Har­le­quin”, and a Tetra­gram­ma­ton evi­dent­ly bur­lesquing the Sacred Fam­i­ly
spflngs to sight: Pan­taloon, the aged “antique-antic”; Clown and Har­le­quin, two
aspects of the Fool; and Columbine, the Vir­gin. But, being bur­lesque, the tra­di­tion is
con­fused and the deep mean­ing lost; just as the medieval Mys­tery- Play of Pon­tius an
(1 Judas became the farce, with oppor­tunist top­i­cal vari­ants, “Punch and Judy”.
p.59
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and because his leg­end has been high­ly elab­o­rat­ed by schol­ar­ly ini­ti­ates. (The
dra­mat­ic set­ting of Wag­n­er’s Par­si­fal was arranged by the then head of the O.T.
O.)
Par­si­fal in his first phase is Der reine Thor, the Pure Fool. His first act is to
shoot the sacred swan. It is the wan­ton­ness of inno­cence. In the sec­ond act, it
is the same qual­i­ty that enables him to with­stand the blan­d­ish­ments of the
ladies in the gar­den of Kundry. Kling­sor, the evil magi­cian, who thought to ful­fil
the con­di­tions of life by self- muti­la­tion, see­ing his empire threat­ened, hurls
the sacred lance (which he has stolen from the Moun­tain of Sal­va­tion) at
Par­si­fal, but it remains sus­pend­ed over the boy’s head. Par­si­fal seizes it; in
oth­er words, attains to puber­ty. (This trans­for­ma­tion will be seen in the oth­er
sym­bol­ic fables, below.)
In the third act, Par­si­fal’s inno­cence has matured into sanc­ti fica­tion; he is the
ini­ti­at­ed Priest whose func­tion is to cre­ate; it is Good Fri­day, the day of
dark­ness and death. Where shall he seek his sal­va­tion? Where is Mon­sal­vat, the
moun­tain of sal­va­tion, which he has sought so long in vain? He wor­ships the
lance: imme­di­ate­ly the way, so long closed to him, is open; th£ scenery
revolves rapid­ly, there is no need for him to move. He has arrived at the
Tem­ple of the Graal. All true cer­e­mo­ni­al reli­gion must be solar and phal­lic in
char­ac­ter. It is the wound of Amfor­t­as which has removed the virtue frorn the
tem­ple. (Amfor­t­as is the sym­bol of the Dying God.)
Accord­ing­ly, to redeem the whole sit­u­a­tion, to destroy death, to recon­se­crate
the tem­ple, he has only to plunge the lance into the Holy Grail; he redeems not
only Kundry, but him­self. (This is a doc­trine only appre­cia­ble in its ful­ness by
mem­bers of the
Sov­er­eign Sanc­tu­ary of the Gno­sis of the ninth degree of O.T.
O.)


The Croc­o­dile (Mako, son of Sd; or Sebek).
This same doc­trine of max­i­mum inno­cence devel­op­ing into max­i­mum fer­til­i­ty is
found in Ancient Egypt in the sym­bol­ism of the Croc­o­dile god Sebek. The
tra­di­tion is that the croc­o­dile was un pro­vid­ed with the means of per­pet­u­at­ing
his species (com­pare what is said above about the vul­ture Maut). Not in spite
of, but because of this, he was the sym­bol of the max­imuin of cre­ative ener­gy.
(Freud, as will be seen lat­er, explains this appar­ent antithe­sis.)
p.60
Once again, the ani­mal king­dom is invoked to ful­fil the func­tion of father­ing
the redeemer. On the banks of the Euphrates men wor shipped Oannes, or
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Dagon, the fish god. The fish as a sym­bol of father­hood, of moth­er­hood, of the
per­pet­u­a­tion of life gen­er­al­ly, con­stant­ly recurs. The let­ter N. (Nun, N, in
Hebrew means Fish) is one of the orig­i­nal hiero­glyphs stand­ing for this idea,
appar­ent­ly because of the men­tal reac­tions excit­ed in the mind by the
con­tin­u­al rep­e­ti­tion of this let­ter. There are thus a num­ber of gods, god­dess­es,
and epony­mous heroes, whose leg­ends are func­tions of the let­ter N. (With
regard to this let­ter, see Atu XIII.) It is con­nect­ed with the North, and so with
the star­ry heav­ens about the Pole Star; also with the North wind; and the
ref­er­ence is to the Watery signs. Hence the let­ter N. occurs in leg­ends of the
Flood and of fish gods. In Hebrew mythol­o­gy, the hero con­cerned is Noah. Note
also that the sym­bol of the Fish has been cho­sen to rep­re­sent the Redeemer or
Phal­lus, the god through whose virtue man pass­es through the waters of death.
The com­mon name for this god, in south­ern Italy to-day, and else­where, is Ii
pesce. So, also, his female coun­ter­part, Kteis, is rep­re­sent­ed by the Vesi­ca
Pis­cis, the blad­der of the fish, and this shape is con­tin­u­al­ly exhib­it­ed in many
church win­dows and in the epis­co­pal ring.1

In the mythol­o­gy of Yucatan it was the “old ones cov­ered with feath­ers that
came up out of the sea”. Some have seen in this tra­di tion a ref­er­ence to the
fact that man is a marine ani­mal; our breath­ing appa­ra­tus still pos­sess­es
atro­phied gills.
Hoor-Pa-Kraat.2
Arriv­ing at high­ly sophis­ti­cat­ed theogony, there appears a per­fect­ly clear and
con­crete sym­bol of this doc­trine. Har­pocrates is the God of Silence; and this
silence has a very spe­cial mean­ing.
1 “IXOYC, which means fish
And very apt­ly sym­bol­izes Christ.”
‑The Ring and the Book.
The word is a Notariqon of Iesous Chris­tos Theou Huios Sot­er (Jesus Chnst, Son of God,
Sav­iour.)
2 The Fool is also, evi­dent­ly, an aspect of Pan; but this idea is shewn in his fullest
devel­op­ment by Atu XV, whose let­ter is the semi-vow­el A’ain, cog­nate with Aleph.
p.61

(See attached essay, Appen­dix.) The first is Kether, the pure Being invent­ed as
an aspect of pure Noth­ing. In his man­i­fes­ta­tion, he is not One, but Two; he is
only One because he is 0. He exists; Eheieh, his divine name, which sig­ni­fies “I
Am” or “I shall Be”, is mere­ly anoth­er way of say­ing that he Is Not; because One
leads to nowhere, which is where it came from. So the only pos­si­ble
man­i­fes­ta­tion is in Two, and that man­i­fes­ta­tion must be in silence, because the
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num­ber 3, the num­ber of Binah-Under­stand­ing-has not yet been for­mu lat­ed. In
oth­er words, there is no Moth­er. All one has is the impulse of this
man­i­fes­ta­tion; and that must take place in silence. That is to say, there is as
yet no more than the impulse, which is unfor­mu lat­ed; it is only when it is
inter­pret­ed that it becomes the Word, the Logos. (See Atu I.)
Now con­sid­er the tra­di­tion­al form of Har­pocrates. He is a babe, that is to say,
inno­cent, and not yet arrived at puber­ty; a sim­pler form of Par­si­fal, he is
rep­re­sent­ed as rose pink in colour. It is dawn- the hint of light about to come,
but not by any means that light; he has a lock of black hair curl­ing around his
ear, and that is the influ ence of the High­est descend­ing upon the
Brah­maran­dra Chakra. The ear is the vehi­cle of Akasha, Spir­it. This is the only
salient sym­bol; it is the only indi­ca­tion that he is not mere­ly the bald baby,
because it is the only colour in the blob of rose pink. But, on the oth­er hand,
his thumb is either against his low­er lip or in his mouth; which it is, one can­not
say. There is here a quar­rel between two schools of thought; if be is push­ing up
his low­er lip, he empha­sizes silence as silence; if his thumb is in his mouth, it
empha­sizes the doc­trine of Eheieh: “I shall Be”. Yet in the end these doc­trines
are iden­ti­cal.

This babe is in an egg of blue, which is evi­dent­ly the sym­bol of the Moth­er. This
child has, in a way, not been born; the blue is the blue of space; the egg is
sit­ting upon a lotus, and this lotus grows on the Nile. Now, the lotus is anoth­er
sym­bol of the Moth­er, and the Nile is also a sym­bol of the Father, fer­til­iz­ing
Egypt, the Yoni. (But also the Nile is the home of Sebek the croc­o­dile, who
threat­ens Har­pocrates.)
Yet Har­pocrates is not always thus rep­re­sent­ed. He is shown by cer­tain schools
of thought as stand­ing; he is stand­ing upon the
p.62
croc­o­diles of the Nile. (Refer above to the croc­o­dlle, the sym­bol of two exact­ly
oppo­site things.) There is here an anal­o­gy. One is remind­ed of Her­cules-the
infant Her­cules-who spun the wheel in the House of Women; of Her­cules, wh9
was a strong man, who was inno­cent, who was ulti­mate­ly a mad­man, who
destroyed his wife and chil­dren. It is a cog­nate sym­bol.
Har­pocrates is (in one sense) the sym­bol of the Dawn on the Nile, and of the
phys­i­o­log­i­cal phe­nom­e­non which accom­pa­nies the act of wak­ing. One sees, at
the oth­er end of the octave of thought, the con­nec­tion of this sym­bol with the
suc­ces­sion to the roy­al pow­er described above. The sym­bol of Har­pocrates
itself tends to be pure­ly philo­soph­i­cal. He is also the mys­ti­cal absorp­tion of the
work of cre­ation; the H~ final of Tetra­gram­ma­ton. Har­pocrates is, in fact, the
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pas­sive side of his twin, Horus. Yet at the same time he is a very ful­ly-fledged
sym­bol of this idea, which is wind, which is air, the impreg­na­tion of the Moth­er
God­dess. He is immune from all attack because of his inno­cence; for in this
inno­cence is per­fect silence, which is the essence of viril­i­ty.
The egg is not only Akasha,1 but the orig­i­nal egg in the bio­log­i­cal sense. This
egg issues from the lotus, which is the sym­bol of the Yoni.
There is an Asi­at­ic sym­bol cog­nate with Har­pocrates, and though it does not
come direct­ly into this card it must be con­sid­ered in con nec­tion with it. That
sym­bol is the Bud­dha-Rupa. He is most fre quent­ly rep­re­sent­ed sit­ting on a
lotus, and often there is behind him spread the hood of the Ser­pent; the shape
of this hood is again the Yoni. (Note the usu­al orna­ments of this hood; phal­lic
and fruc­ti­form.)
The croc­o­dile of the Nile is called Sebek or Mako-the Devour­er. In the offi­cial
rit­u­als, the idea is usu­al­ly that of the fish­er­man, who wish­es pro­tec­tion from
the assaults of his totem ani­mal.
There is, how­ev­er, an iden­ti­ty between the cre­ator and the destroy­er. In Indi­an
mythol­o­gy, Shi­va ful­fils both func­tions. In Greek mythol­o­gy, the god Pan is
addressed “Pam­phage, Pan­gene tor”, all-devour­er, all-beget­ter. (Note that the
numer­i­cal val­ue of the word Pan is 131, as is that of Samael, the Hebrew
destroy­ing angel.)
So also, in the ini­ti­at­ed sym­bol­ism, the act of devour­ing is the
1The Black Egg of the ele­ment of Spir­it in some Hin­du schools of thought. From it the
oth­er ele­ments Air, Water, Earth, Fire (in that order) pro­ceed.
p.63
equiv­a­lent of ini­ti­a­tion; as the mys­tic would say, “My soul is swal­lowed up in
God”. (Com­pare the sym­bol­ism of Noah and the Ark, Jonah1 and the Whale, and
oth­ers.)
One must con­stant­ly keep in mind the biva­lence of every sym­bol. Insis­tance
upon either one or oth­er of the con­tra­dic­to­ry attri­bu­tions inher­ent in a sym­bol
is sim­ply a mark of spir­i­tu­al inca­pac­i­ty; and it is con­stant­ly hap­pen­ing, because
of prej­u­dice. It is the sim­plest test of ini­ti­a­tion that every sym­bol is under­stood
instinc­tive­ly to con­tain this con­tra­dic­to­ry mean­ing in itself.

Mark well the
pas­sage in The Vision and the Voice, page 136:
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“It is shown me that this heart is the heart that rejoiceth, and the
ser­pent is the ser­pent of Da’ath, for here­in all the sym­bols are
inter­change­able, for each one con­taineth in itself its own oppo­site. And
this is the great Mys­tery of the Super­nals that are beyond the Abyss.

For
below the Abyss, con­tra­dic­tion is divi­sion; but above the Abyss,
con­tra­dic­tion is Uni­ty. And there could be noth­ing true except by virtue
of the con­tra­dic­tion that is con­tained in itself.”
It is char­ac­ter­is­tic of all high spir­i­tu­al vision that the for­mu­la­tion of any idea is
imme­di­ate­ly destroyed or can­celled out by the aris­ing of the con­tra­dic­to­ry.
Hegel and Niet­zsche had glim­mer­ings of the idea, but it is described very ful­ly
and sim­ply in the Book of Wis­dom or Fol­ly. (See cita­tion, below, Appen­dix.)
This point about the croc­o­dile is very impor­tant, because many of the
tra­di­tion­al forms of “The Fool” of the Tarot show the croc­o­dile def­i­nite­ly. In the
com­mon­place inter­pre­ta­tion of the card, the Scho­liasts say that the pic­ture is
that of a gay, care­less youth, with a sack full of fol­lies and illu­sions, danc­ing
along the edge of a pre cipice, unaware that the tiger and croc­o­dile shown in
the card are about to attack him. It is the view of the Lit­tle Bethel. But, to
ini­ti­ates, this croc­o­dile helps to deter­mine the spir­i­tu­al mean­ing of the card as
the return to the orig­i­nal Qabal­is­tic zero; it is the “He’ final” process in the
mag­i­cal for­mu­la of Tetra­gram­ma­ton. By a flick of the wrist, she can be
trans­mut­ed to reap­pear as the orig­i­nal Yod, and repeat the whole process from
the begin­ning.
1Note the N of Jon­ah, and the mean­ing of the name: a dove.
p.64


The inno­cence-viril­i­ty for­mu­la is again sug­gest­ed by the intro­duc­tion of the
croc­o­dile, for that was one of the bio­log­i­cal super­sti­tions on which they
found­ed their theogony—that the croc­o­dile, like the vul­ture, had some
mys­te­ri­ous mehod of repro­duc­tion.
Zeus Arrhenothelus.
In deal­ing with Zeus, one is imme­di­ate­ly con­front­ed with this delib­er­ate
con­fu­sion of the mas­cu­line and the fem­i­nine. In the Greek and Latin tra­di­tions
the same thing hap­pens. Dianus and Diana are twins and lovers; as soon as one
utters the fem­i­nine, it leads on to the iden­ti­fi­ca­tion with the mas­cu­line, and
vice ver­sa, as must be the case in view of the bio­log­i­cal facts of nature. It is
only in Zeus Arrheno thelus that one gets the true Her­maph­ro­dit­ic nature of the
sym­bol in uni­fied form. This is a very impor­tant fact, espe­cial­ly for the present
pur­pose, because images 6f this god recur again and again in alche­my.

It is hard­ly pos­si­ble to describe this lucid­ly; the idea per tains to a fac­ul­ty of the
mind which is “above the Abyss”; but all two-head­ed eagles with sym­bols
clus­ter­ing about them are indi­ca­tions of this idea. The ulti­mate sense seems to
be that the orig­i­nal god is both male and female, which is, of course, the
essen­tial doc­trine of the Qabal­ah; and the thing most dif­fi­cult to under­stand
about the lat­er debased Old Tes­ta­ment tradition,1 is that it rep­re­sents Tetra
gram­ma­fon as mas­cu­line, in spite of the two fem­i­nine com­po­nents. Zeus
became too pop­u­lar, and, in con­se­quence, too many leg­ends gath­ered around
him; but the impor­tant fact for this present pur­pose is that Zeus was pecu­liar­ly
the Lord of Air.3 Men who sought the ori­gin of Nature in the ear­li­est days tried
to find this ori­gin in one of the Ele­ments. (The his­to­ry of phi­los­o­phy describes
the con­tro­ver­sy between Anax­i­man­der and Zenocrates; lat­er, Empe­do­cles.) It
may be that the orig­i­nal authors of the Tarot were try­ing to pro­mul­gate
1 It was a trib­al neces­si­ty of the sav­age wan­der­ers to have an unciv­i­lized and sim­ple
Demi­urge for god; the com­plex­i­ties and refine­ments of set­tled nations were to them
mere weak­ness. Observe that the moment they got a Promised Land and a Tem­ple,
under Solomon, he went “an~whoring after strange women” and gods. This infu­ri­at­ed
the Diehard prophets, and led with­in a few years to the breach between Judah and
Israel, thence to a whole sequence of dis­as­ters.
2 The ear­li­est accounts relate the dis­tri­b­u­tion of the three active ele­ments as Dis
(Plu­to) to Fire, Zeus (Jupiter) to Air, and Posei­don (Nep­tune) to Water,
p.65.

the doc­trine that the ori­gin of every­thing was Air. Yet if this were so, it would
upset the whole Tarot as we know it, since the order of ori­gin makes Fire the
first father. It is Air as Zero that rec­on­ciles the antin­o­my.
Dianus and Diana, it is true, were sym­bols of the air, and the San­skrit Vedas say
that the storm gods were the orig­i­nal gods. Yet, if the storm gods real­ly
presided over the for­ma­tion of the Uni­verse as we know it, they were cer­tain­ly
storms of fire; to this astronomers agree. But this the­o­ry cer­tain­ly implies an
iden­ti­fi­ca­tion of air and fire, and it seems as if they were thought of as before
Light, that is, the Sun; before cre­ative ener­gy, that is, the phal­lus; and this
idea con­tin­u­al­ly sug­gests itself, that there is here some doc­trine con trary to
our own most rea­son­able doc­trine: one in which the orig­i­nal con­fu­sion of the
ele­ments, the Tohu-Bohu, is to be put for­ward as the cause of order, instead of
as a plas­tic mass on which order impos­es itself.
No sys­tem tru­ly Qabal­is­tic makes air in the con­ven­tion­al sense the orig­i­nal
ele­ment, though Akasha is the egg of spir­it, the black or dark blue egg. This
sug­gests a form of Har­pocrates. In that case, by “air” one real­ly means “spir­it”.
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How­ev­er this may be, the actu­al sym­bol is per­fect­ly clear, and should be
applied to its prop­er place.
Diony­sus Zagreus. Bac­chus Diphues.
It is con­ve­nient to treat the two gods as one. Zagreus is only impor­tant to the
present pur­pose because he pos­sess­es horns, and because (in the Eleusin­ian
Mys­ter­ies) it is said that he was torn to pieces by the Titans. But Athena
res­cued his heart and car­ried it to his father, Zeus. His moth­er was Deme­ter;
he is thus the fruit of the mar­riage of Heav­en and Earth. This iden­ti­fies him as
the Vau of Tetra­gram­ma­ton, but the leg­ends of his “death” refer to ini­ti­a­tion,
which accords with the doc­trine of the Devour­er.
In this card, how­ev­er, the tra­di­tion­al form is much more clear­ly expres­sive of
Bac­chus Diphues, who rep­re­sents a more super­fi­cial form of wor­ship; the
ecsta­sy char­ac­ter­is­tic of the god is more mag­i­cal than mys­ti­cal. The lat­ter
demands the name Iac­chus, where­as Bac­chus had Semele for a moth­er, who
was vis­it­ed by Zeus in the form of a flash of light­ning which destroyed her. But
she was already preg­nant by him, and Zeus saved the child. Until puber­ty, he
was
p.66


hid­den in the “thigh” (i.e., the phal­lus) of Zeus. Hera, in revenge for her
hus­band’s infi­deli­ty with Semele, drove the boy mad. This is the direct
con­nec­tion with the card.
The leg­end of Bac­chus is, first of all, that he was Diphues, dou­ble-natured, and
this appears to mean more bisex­u­al than her­maph­ro­dit­ic. His mad­ness is also a
phase of his intox­i­ca­tion, for he is pre-emi­nent­ly the god of the vine. He goes
danc­ing through Asia, sur­round­ed by var­i­ous com­pan­ions, all insane with
enthu­si­asm; they car­ry staffs head­ed with pine cones and entwined with ivy;
they also clash cym­bals, and in some leg­ends are fur­nished with swords, or
twined about with ser­pents. All the half-gods of the for­est are the male
com­pan­ions of the Mae­nad women. In his pic­tures his drunk­en face, and the
lan­guid state of his lingam, con­nect him with the leg­end already men­tioned
about the croc­o­dile. His con­stant atten­dant is the tiger; and, in all the best
extant exam­ples of the card, the tiger or pan­ther is rep­re­sent­ed as jump­ing
upon him from behind, while the croc­o­dile is ready to devour him in front. In
the leg­end of his jour­ney through Asia, he is said to have rid­den on an ass,
which con­nects him with Pri­a­pus, who is said to have been his son by
Aphrodite. It also reminds one of the tri­umphal entry into Jerusalem on Palm
Sun­day. It is curi­ous, too, that, at the fabled birth of Jesus, the Vir­gin Moth­er is
rep­re­sent­ed as being between an ox and an ass, and one remem­bers that the

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let­ter Aleph means Ox.
In the wor­ship of Bac­chus there was a rep­re­sen­ta­tive of the god, and he was
cho­sen for his qual­i­ty as a young and vir­ile, but effem­i­nate man. In the course
of the cen­turies, the wor­ship nat­u­ral­ly became degrad­ed; oth­er ideas joined
them­selves to the orig­i­nal form; and, part­ly because of the orgias­tic char­ac­ter
of the rit­u­al, the idea of the Fool took def­i­nite shape. Hence, he came to be
rep­re­sent­ed with a Fool’s cap, evi­dent­ly phal­lic, and clad in mot­ley, which
again recalls the coat of many colours worn by Jesus, and by Joseph.

This sym­bol­ism is not only Mer­cu­r­ial, but Zodi­a­cal; Joseph and Jesus, with twelve
broth­ers or twelve dis­ci­ples, equal­ly rep­re­sent the sun in the midst of the
twelve signs. It was only very much lat­er that any alchem­i­cal sig­nif­i­cance was
attrib­uted to this, and that at a time when the Renais­sance schol­ars made
rather a point of find­ing some­thing seri­ous and impor­tant in sym­bols which
were, in real­i­ty, quite friv­o­lous.

Hoofnote By Mayet
The Swan of fairy­tales for exam­ple the 12 Swans that the sis­ter knit­ter the sweaters for and missed an arm on the last one is also an anal­o­gy of the for­ma­tion of the Y Chro­mo­some from an error in the “cloning of X”

Baphomet.

There is no doubt that this mys­te­ri­ous fig­ure is a mag­i­cal image of this same
idea, devel­oped in so many sym­bols. Its pic­to­r­i­al cor­re­spon­dence is most eas­i­ly
seen in the fig­ures of Zeus Arrhenothelus and Babalon, and in the
extra­or­di­nar­i­ly obscene rep­re­sen­ta­tions of the Vir­gin Moth­er which are found
among the remains of ear­ly Chris­t­ian iconol­o­gy. The sub­ject is dealt with at
con­sid­er­able length in Payne Knight, where the ori­gin of the sym­bol and the
mean­ing of the name is inves­ti­gat­ed. Von Ham­mer-Purgstall was cer­tain­ly right
in sup­pos­ing Baphomet to be a form of the Bull-god, or rather, the Bull-slay­ing
god, Mithras; for Baphomet should be spelt with an “r” at the end; thus it is
clear­ly a cor­rup­tion mean­ing “Father Mithras”. There is also here a con­nec­tion
with the ass, for it was as an ass-head­ed god that he became an object of
ven­er­a­tion to the Tem­plars.

The Ear­ly Chris­tians also were accused of wor­ship­ping an ass or ass-head­ed god,
and this again is con­nect­ed with the wild ass of the wilder­ness, the god Set,
iden­ti­fied with Sat­urn and Satan. (See infra, Atu XV.) He is the South, as Nuit is
the North: the Egyp­tians had a Desert and an Ocean in those quar­ters.
Sum­ma­ry.


It has seemed con­ve­nient to deal sep­a­rate­ly with these main forms of the idea
of the Fool, but no attempt has been made, or should be made, to pre­vent the
leg­ends over­lap­ping and coa­lesc­ing. The vari­a­tions of expres­sion, even when
con­tra­dic­to­ry in appear ance, should lead to an intu­itive appre­hen­sion of the
sym­bol by a sub­li­ma­tion and tran­scen­dance of the intel­lec­tu­al. All these
sym­bols of the Trumps ulti­mate­ly exist in a region beyond rea­son and above it.
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The study of these cards has for its most impor­tant aim the train­ing of the mind
to think clear­ly and coher­ent­ly in this exalt­ed man­ner.
This has always been char­ac­ter­is­tic of the meth­ods of Ini­ti­a­tion as under­stood
by the hiero­phants.
In the con­fused, dog­mat­ic peri­od of Vic­to­ri­an mate­ri­al­i­sa­tion, it was nec­es­sary
for sci­ence to dis­cred­it all attempts to tran­scend the ratio­nal­ist mode of
approach to real­i­ty; yet it was the progress of sci­ence itself that has
rein­te­grat­ed these dif­fer­en­tials. From the very
p.68


begin­ning of the present cen­tu­ry, the prac­ti­cal sci­ence of the mechani­cian and
the engi­neer has been forced fur­ther and fur­ther towards find­ing its the­o­ret­i­cal
jus­ti­fi­ca­tion in math­e­mat­i­cal physics.
Math­e­mat­ics has always been the most severe, abstract, and log­i­cal of the
sci­ences. Yet even in com­par­a­tive­ly ear­ly school­boy math­e­mat­ics, cog­ni­sance
must be tak­en of the unre­al and the ir ratio­nal. Surds and infi­nite series are the
very root forms of advanced math­e­mat­i­cal thought. The apoth­e­o­sis of
math­e­mat­i­cal physics is now the admis­sion of fail­ure to find real­i­ty in any
sin­gle intel­li­gi­ble idea. The mod­ern reply to the ques­tion “What is any­thing?” is
that it is in rela­tion to a chain of ten ideas, any one of which can only be
inter­pret­ed in terms of the rest. The guos­tics would undoubt­ed­ly have called
this a “chain of ten aeons”. These ten ideas must by no means be con­sid­ered as
aspects of some real­i­ty in the back­ground. As the sup­posed straight line which
was the frame­work of cal­cu­la­tion has turned out to be a curve, so has the point
which had always been tak­en as the type of exis­tence, become the ring.
It is impos­si­ble to doubt that there is here a con­tin­u­al­ly clos­er approx­i­ma­tion of
the pro­fane sci­ence of the out­er world to the sacred wis­dom of the Ini­ti­ate.
* * *
The design of the present card resumes the prin­ci­pal ideas of the above essays.
The Fool is of the gold of air. He has the horns of Diony­sus Zagreus, and
between them is the phal­lic cone of white light rep­re­sent­ing the influ­ence from
the Crown1 upon him. He is shown against the back­ground of air, dawn­ing from
space; and his atti­tude is that of one burst­ing unex­pect­ed­ly upon the world.
He is clad in green, accord­ing to the tra­di­tion of Spring; but his shoes are of the
phal­lic gold of the sun.
In his right hand he bears the wand, tipped with a pyra­mid of white, of the Allfile:///D:/Books/Non-Fiction/Magick+Esoteric/Crowley/The book of Thoth/thoth2a.htm (15 of 63)28.02.2004 22:48:43
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Father. In his left hand he bears the flam­ing pine- cone, of sim­i­lar sig­nif­i­cance,
but more def­i­nite­ly indi­cat­ing veg­etable growth; and from his left shoul­der
hangs a bunch of pur­ple grapes. Grapes rep­re­sent fer­til­i­ty, sweet­ness, and the
basis of ecsta­sy. This ecsta­sy is shown by the stem of the grapes devel­op­ing
into rain­bow- hued spi­rals. The Form of the Uni­verse. This sug­gests the
Three­fold
1Kether: see the posi­tion of the Path of Aleph on the Tree of Life.
p.69
Veil of the Neg­a­tive man­i­fest­ing, by his inter­ven­tion, in divid­ed light. Upon this
spi­ral whorl are oth­er attri­bu­tions of god­head; the vul­ture of Maut, the dove of
Venus (Isis’or Mary), and the ivy sacred to his devo­tees. There is also the
but­ter­fly of many-coloured air and the winged globe with~its twin ser­pents, a
sym­bol which is echoed and for­ti­fied by the twin infants embrac­ing on the
mid­dle spi­ral. Above them hangs the bene­dic­tion of three flow­ers in one.
Fawn­ing upon him is the tiger; and beneath his feet in the Nile with its lotus
stems crouch­es the croc­o­dile. Resum­ing all his many forms and many- coloured
images in the cen­tre of the fig­ure, the focus of the micro­cosm is the radi­ant
sun. The whole pic­ture is a glyph of the cre­ative light

 

vo

nuit

Della Krystine McLeod My Birth Mother Libra

Post Views: 33

Della Krystine McLeod


My Birth Moth­er
Libra 20/10/1948
“Del­la” can refer to a fem­i­nine name mean­ing “noble” or, in Ital­ian names, it’s a con­trac­tion of “di” and “la” (mean­ing “of the”). 
Del­la is a fem­i­nine name of pri­mar­i­ly Ger­man ori­gin. Unde­ni­ably beau­ti­ful to the ears, it may come as no sur­prise to find that Del­la means “noble.” Already boast­ing stature and a grace­ful sound, this title also shares close com­pa­ny with Adele and Ella, which does lit­tle to damp­en its appeal.
Here’s a more detailed break­down:
    • As a fem­i­nine name:
      “Del­la” is often used as a short form of “Adela” (mean­ing “noble”) or as a mod­ern coinage derived from the Old Eng­lish “del” (a dell, a small val­ley or glen). 
    • In Ital­ian names:
      In Ital­ian names, “del­la” is a prepo­si­tion­al phrase that means “of the”. For exam­ple, “Andrea del­la Rob­bia” trans­lates to “Andrea of the Rob­bia”. 
  • Oth­er mean­ings:
    In some con­texts, “del­la” can also refer to a col­or, a vari­able light blue that is red­der and deep­er than aver­age for­get-me-not.

The Universal Adjustment Speaks to The Majors in the Mirror of THuHT

Post Views: 81

Curtains Are Open
Of The Temple of
ME
Mother Earth

You Are Invit­ed To Quest Again and Ven­ture For­ward Inside
Beyond The Cur­tains of THoTH
Using the Gimp Mir­ror of Thoth The Mayet Method
to Open the Book of ThoTh by Aleis­ter Crow­ley and Lady Mar­guerite (Frie­da) Har­ris

Pub­lished here first for you in

Liber O The Book In The Mirror

The Book of Nothing About
&
Around The Universe of Nun.

By MargareTruth Swan 
Maצet
XOX Khe­iron 11 Astraea XOX

Verse 1 of The Prophecy of Oracle Of Oz — Formerly Delphi Oracle but We Are Not In Kansas Anymore Toto.

Post Views: 74

Verse 1

from far away on mans rocky shore

rain of Mer­cu­r­ial fire burns towns
a tow­er ignites with the bright­est white light

the eye is open but did not speak the sounds

 

and who is this man above at the mid­dle bot­tom that  has all the swords in the uni­verse point­ed straight at him. Not good man, Not good what the heck did you do against the flow?
sub­ma­rine is still in this one, more hid­den by veils than the one above the one above.

The Book Of The Law TEXT PDF Botl by ALeister Crowley

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Chap­ter I

1. Had! The man­i­fes­ta­tion of Nuit.

2. The unveil­ing of the com­pa­ny of heav­en.

3. Every man and every woman is a star.

4. Every num­ber is infi­nite; there is no dif­fer­ence.

5. Help me, o war­rior lord of Thebes, in my unveil­ing before the Chil­dren of men!

6. Be thou Hadit, my secret cen­tre, my heart & my tongue!

7. Behold! it is revealed by Aiwass the min­is­ter of Hoor-paar-kraat.

8. The Khabs is in the Khu, not the Khu in the Khabs.

9. Wor­ship then the Khabs, and behold my light shed over you!

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

11. These are fools that men adore; both their Gods & their men are fools.

12. Come forth, o chil­dren, under the stars, & take your fill of love!

13. I am above you and in you. My ecsta­sy is in yours. My joy is to see your joy.

14. Above, the gemmed azure is
The naked splen­dour of Nuit;
She bends in ecsta­sy to kiss
The secret ardours of Hadit.
The winged globe, the star­ry blue,
Are mine, O Ankh-af-na-khon­su!

15. Now ye shall know that the cho­sen priest & apos­tle of infi­nite space is the prince-priest the Beast; and in his woman called the Scar­let Woman is all pow­er giv­en. They shall gath­er my chil­dren into their fold: they shall bring the glo­ry of the stars into the hearts of men.

16. For he is ever a sun, and she a moon. But to him is the winged secret flame, and to her the stoop­ing starlight.

17. But ye are not so cho­sen.

18. Burn upon their brows, o splen­drous ser­pent!

19. O azure-lid­ded woman, bend upon them!

20. The key of the rit­u­als is in the secret word which I have giv­en unto him.

21. With the God & the Ador­er I am noth­ing: they do not see me. They are as upon the earth; I am Heav­en, and there is no oth­er God than me, and my lord Hadit.

22. Now, there­fore, I am known to ye by my name Nuit, and to him by a secret name which I will give him when at last he knoweth me. Since I am Infi­nite Space, and the Infi­nite Stars there­of, do ye also thus. Bind noth­ing! Let there be no dif­fer­ence made among you between any one thing & any oth­er thing; for there­by there cometh hurt.

23. But whoso availeth in this, let him be the chief of all!

24. I am Nuit, and my word is six and fifty.

25. Divide, add, mul­ti­ply, and under­stand.

26. Then saith the prophet and slave of the beau­teous one: Who am I, and what shall be the sign? So she answered him, bend­ing­down, a lam­bent flame of blue, all-touch­ing, all pen­e­trant, her love­ly hands upon the black earth, & her lithe body arched for love, and her soft feet not hurt­ing the lit­tle flow­ers: Thou know­est! And the sign shall be my ecsta­sy, the con­scious­ness of the con­ti­nu­ity of exis­tence, the omnipres­ence of my body.

27. Then the priest answered & said unto the Queen of Space, kiss­ing her love­ly brows, and the dew of her light bathing his whole body in a sweet-smelling per­fume of sweat: O Nuit, con­tin­u­ous one of Heav­en, let it be ever thus; that men speak not of Thee as One but as None; and let them speak not of thee at all, since thou art con­tin­u­ous!

28. None, breathed the light, faint & faery, of the stars, and two.

29. For I am divid­ed for love’s sake, for the chance of union.

30. This is the cre­ation of the world, that the pain of divi­sion is as noth­ing, and the joy of dis­so­lu­tion all.

31. For these fools of men and their woes care not thou at all! They feel lit­tle; what is, is bal­anced by weak joys; but ye are my cho­sen ones.

32. Obey my prophet! fol­low out the ordeals of my knowl­edge! seek me only! Then the joys of my love will redeem ye from all pain. This is so: I swear it by the vault of my body; by my sacred heart and tongue; by all I can give, by all I desire of ye all.

33. Then the priest fell into a deep trance or swoon, & said unto the Queen of Heav­en; Write unto us the ordeals; write unto us the rit­u­als; write unto us the law!

34. But she said: the ordeals I write not: the rit­u­als shall be half known and half con­cealed: the Law is for all.

35. This that thou writest is the three­fold book of Law.

36. My scribe Ankh-af-na-khon­su, the priest of the princes, shall not in one let­ter change this book; but lest there be fol­ly, he shall com­ment there­upon by the wis­dom of Ra-Hoor-Khuit.

37. Also the mantras and spells; the obeah and the wan­ga; the work of the wand and the work of the sword; these he shall learn and teach.

38. He must teach; but he may make severe the ordeals.

39. The word of the Law is THELEMA.

40. Who calls us Thelemites will do no wrong, if he look but close into the word. For there are there­in Three Grades, the Her­mit, and the Lover, and the man of Earth. Do what thou wilt shall be the whole of the Law.

41. The word of Sin is Restric­tion. O man! refuse not thy wife, if she will! O lover, if thou wilt, depart! There is no bond that can unite the divid­ed but love: all else is a curse. Accursed! Accursed be it to the aeons! Hell.

42. Let it be that state of many­hood bound and loathing. So with thy all; thou hast no right but to do thy will.

43. Do that, and no oth­er shall say nay.

44. For pure will, unas­suaged of pur­pose, deliv­ered from the lust of result, is every way per­fect.

45. The Per­fect and the Per­fect are one Per­fect and not two; nay, are none!

46. Noth­ing is a secret key of this law. Six­ty-one the Jews call it; I call it eight, eighty, four hun­dred & eigh­teen.

47. But they have the half: unite by thine art so that all dis­ap­pear.

48. My prophet is a fool with his one, one, one; are not they the Ox, and none by the Book?

49. 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.

50. There is a word to say about the Hiero­phan­tic task. Behold! there are three ordeals in one, and it may be giv­en in three ways. The gross must pass through fire; let the fine be tried in intel­lect, and the lofty cho­sen ones in the high­est. Thus ye have star & star, sys­tem & sys­tem; let not one know well the oth­er!

51. There are four gates to one palace; the floor of that palace is of sil­ver and gold; lapis lazuli & jasper are there; and all rare scents; jas­mine & rose, and the emblems of death. Let him enter in turn or at once the four gates; let him stand on the floor of the palace. Will he not sink? Amn. Ho! war­rior, if thy ser­vant sink? But there are means and means. Be good­ly there­fore: dress ye all in fine appar­el; eat rich foods and drink sweet wines and wines that foam! Also, take your fill and will of love as ye will, when, where and with whom ye will! But always unto me.

52. If this be not aright; if ye con­found the space-marks, say­ing: They are one; or say­ing, They are many; if the rit­u­al be not ever unto me: then expect the dire­ful judg­ments of Ra Hoor Khuit!

53. This shall regen­er­ate the world, the lit­tle world my sis­ter, my heart & my tongue, unto whom I send this kiss. Also, o scribe and prophet, though thou be of the princes, it shall not assuage thee nor absolve thee. But ecsta­sy be thine and joy of earth: ever To me! To me!

54. Change not as much as the style of a let­ter; for behold! thou, o prophet, shalt not behold all these mys­ter­ies hid­den there­in.

55. The child of thy bow­els, he shall behold them.

56. Expect him not from the East, nor from the West; for from no expect­ed house cometh that child. Aum! All words are sacred and all prophets true; save only that they under­stand a lit­tle; solve the first half of the equa­tion, leave the sec­ond unat­tacked. But thou hast all in the clear light, and some, though not all, in the dark.

57. Invoke me under my stars! Love is the law, love under will. Nor let the fools mis­take love; for there are love and love. There is the dove, and there is the ser­pent. Choose ye well! He, my prophet, hath cho­sen, know­ing the law of the fortress, and the great mys­tery of the House of God.

All these old let­ters of my Book are aright; but [Tzad­di] is not the Star. This also is secret: my prophet shall reveal it to the wise.

58. I give unimag­in­able joys on earth: cer­tain­ty, not faith, while in life, upon death; peace unut­ter­able, rest, ecsta­sy; nor do I demand aught in sac­ri­fice.

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

60. My num­ber is 11, as all their num­bers who are of us. The Five Point­ed Star, with a Cir­cle in the Mid­dle, & the cir­cle is Red. My colour is black to the blind, but the blue & gold are seen of the see­ing. Also I have ase­cret glo­ry for them that love me.

61. But to love me is bet­ter than all things: if under the night stars in the desert thou present­ly burnest mine incense before me, invok­ing me with a pure heart, and the Ser­pent flame there­in, thou shalt come a lit­tle to lie in my bosom. For one kiss wilt thou then be will­ing to give all; but whoso gives one par­ti­cle of dust shall lose all in that hour. Ye shall gath­er goods and store of women and spices; ye shall wear rich jew­els; ye shall exceed the nations of the earth in spendour & pride; but always in the love of me, and so shall ye come to my joy. I charge you earnest­ly to come before me in a sin­gle robe, and cov­ered with a rich head­dress. I love you! I yearn to you! Pale or pur­ple, veiled or volup­tuous, I who am all plea­sure and pur­ple, and drunk­en­ness of the inner­most sense, desire you. Put on the wings, and arouse the coiled splen­dour with­in you: come unto me!

62. At all my meet­ings with you shall the priest­ess say — and her eyes shall burn with desire as she stands bare and rejoic­ing in my secret tem­ple — To me! To me! call­ing forth the flame of the hearts of all in her love-chant.

63. Sing the rap­tur­ous love-song unto me! Burn to me per­fumes! Wear to me jew­els! Drink to me, for I love you! I love you!

64. I am the blue-lid­ded daugh­ter of Sun­set; I am the naked bril­liance of the volup­tuous night-sky.

65. To me! To me!

66. The Man­i­fes­ta­tion of Nuit is at an end.

Chapter II

1. Nu! the hid­ing of Hadit.

2. Come! all ye, and learn the secret that hath not yet been revealed. I, Hadit, am the com­ple­ment of Nu, my bride. I am not extend­ed, and Khabs is the name of my House.

3. In the sphere I am every­where the cen­tre, as she, the cir­cum­fer­ence, is nowhere found.

4. Yet she shall be known & I nev­er.

5. Behold! the rit­u­als of the old time are black. Let the evil ones be cast away; let the good ones be purged by the prophet! Then shall this Knowl­edge go aright.

6. I am the flame that burns in every heart of man, and in the core of every star. I am Life, and the giv­er of Life, yet there­fore is the­knowl­edge of me the knowl­edge of death.

7. I am the Magi­cian and the Exor­cist. I am the axle of the wheel, and the cube in the cir­cle. “Come unto me” is a fool­ish word: for it is I that go.

8. Who wor­shipped Heru-pa-kraath have wor­shipped me; ill, for I am the wor­ship­per.

9. Remem­ber all ye that exis­tence is pure joy; that all the sor­rows are but as shad­ows; they pass & are done; but there is that which remains.

10. O prophet! thou hast ill will to learn this writ­ing.

11. I see thee hate the hand & the pen; but I am stronger.

12. Because of me in Thee which thou knewest not.

13. for why? Because thou wast the know­er, and me.

14. Now let there be a veil­ing of this shrine: now let the light devour men and eat them up with blind­ness!

15. For I am per­fect, being Not; and my num­ber is nine by the fools; but with the just I am eight, and one in eight: Which is vital, for I am none indeed. The Empress and the King are not of me; for there is a fur­ther secret.

16. I am The Empress & the Hiero­phant. Thus eleven, as my bride is eleven.

17. Hear me, ye peo­ple of sigh­ing!
The sor­rows of pain and regret
Are left to the dead and the dying,
The folk that not know me as yet.

18. These are dead, these fel­lows; they feel not. We are not for the poor and sad: the lords of the earth are our kins­folk.

19. Is a God to live in a dog? No! but the high­est are of us. They shall rejoice, our cho­sen: who sor­roweth is not of us.

20. Beau­ty and strength, leap­ing laugh­ter and deli­cious lan­guor, force and fire, are of us.

21. We have noth­ing with the out­cast and the unfit: let them die in their mis­ery. For they feel not. Com­pas­sion is the vice of kings: stamp down the wretched & the weak: this is the law of the strong: this is our law and the joy of the world. 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 & Sight, Light; these are for the ser­vants of the Star & the Snake.

22. I am the Snake that giveth Knowl­edge & Delight and bright glo­ry, and stir the hearts of men with drunk­en­ness. To wor­ship me take wine and strange drugs where­of I will tell my prophet, & be drunk there­of! They shall not harm ye at all. It is a lie, this fol­ly against self. The expo­sure of inno­cence is a lie. Be strong, o man! lust, enjoy all things of sense and rap­ture: fear not that any God shall deny thee for this.

23. I am alone: there is no God where I am.

24. Behold! these be grave mys­ter­ies; for there are also of my friends who be her­mits. Now think not to find them in the for­est or on the moun­tain; but in beds of pur­ple, caressed by mag­nif­i­cent beasts of women with large limbs, and fire and light in their eyes, and mass­es of flam­ing hair about them; there shall ye find them. Ye shall see them at rule, at vic­to­ri­ous armies, at all the joy; and there shall be in them a joy a mil­lion times greater than this. Beware lest any force anoth­er, King against King! Love one anoth­er with burn­ing hearts; on the low men tram­ple in the fierce lust of your pride, in the day of your wrath.

25. Ye are against the peo­ple, O my cho­sen!

26. I am the secret Ser­pent coiled about to spring: in my coil­ing there is joy. If I lift up my head, I and my Nuit are one. If I droop down mine head, and shoot forth ven­om, then is rap­ture of the earth, and I and the earth are one.

27. There is great dan­ger in me; for who doth not under­stand these runes shall make a great miss. He shall fall down into the pit called Because, and there he shall per­ish with the dogs of Rea­son.

28. Now a curse upon Because and his kin!

29. May Because be accursed for ever!

30. If Will stops and cries Why, invok­ing Because, then Will stops & does nought.

31. If Pow­er asks why, then is Pow­er weak­ness.

32. Also rea­son is a lie; for there is a fac­tor infi­nite & unknown; & all their words are skew-wise.

33. Enough of Because! Be he damned for a dog!

34. But ye, o my peo­ple, rise up & awake!

35. Let the rit­u­als be right­ly per­formed with joy & beau­ty!

36. There are rit­u­als of the ele­ments and feasts of the times.

37. A feast for the first night of the Prophet and his Bride!

38. A feast for the three days of the writ­ing of the Book of the Law.

39. A feast for Tahuti and the child of the Prophet–secret, O Prophet!

40. A feast for the Supreme Rit­u­al, and a feast for the Equinox of the Gods.

41. A feast for fire and a feast for water; a feast for life and a greater feast for death!

42. A feast every day in your hearts in the joy of my rap­ture!

43. A feast every night unto Nu, and the plea­sure of utter­most delight!

44. Aye! feast! rejoice! there is no dread here­after. There is the dis­so­lu­tion, and eter­nal ecsta­sy in the kiss­es of Nu.

45. There is death for the dogs.

46. Dost thou fail? Art thou sor­ry? Is fear in thine heart?

47. Where I am these are not.

48. Pity not the fall­en! I nev­er knew them. I am not for them. I con­sole not: I hate the con­soled & the con­sol­er.

49. I am unique & con­queror. I am not of the slaves that per­ish. Be they damned & dead! Amen. (This is of the 4: there is a fifth who is invis­i­ble, & there­in am I as a babe in an egg. )

50. Blue am I and gold in the light of my bride: but the red gleam is in my eyes; & my span­gles are pur­ple & green.

51. Pur­ple beyond pur­ple: it is the light high­er than eye­sight.

52. There is a veil: that veil is black. It is the veil of the mod­est woman; it is the veil of sor­row, & the pall of death: this is none of me. Tear down that lying spec­tre of the cen­turies: veil not your vices in vir­tu­ous words: these vices are my ser­vice; ye do well, & I will reward you here and here­after.

53. Fear not, o prophet, when these words are said, thou shalt not be sor­ry. Thou art emphat­i­cal­ly my cho­sen; and blessed are the eyes that thou shalt look upon with glad­ness. But I will hide thee in a mask of sor­row: they that see thee shall fear thou art fall­en: but I lift thee up.

54. Nor shall they who cry aloud their fol­ly that thou mean­est nought avail; thou shall reveal it: thou availest: they are the slaves of because: They are not of me. The stops as thou wilt; the let­ters? change them not in style or val­ue!

55. Thou shalt obtain the order & val­ue of the Eng­lish Alpha­bet; thou shalt find new sym­bols to attribute them unto.

56. Begone! ye mock­ers; even though ye laugh in my hon­our ye shall laugh not long: then when ye are sad know that I have for­sak­en you.

57. He that is right­eous shall be right­eous still; he that is filthy shall be filthy still.

58. Yea! deem not of change: ye shall be as ye are, & not oth­er. There­fore the kings of the earth shall be Kings for ever: the slaves shall serve. There is none that shall be cast down or lift­ed up: all is ever as it was. Yet there are masked ones my ser­vants: it may be that yon­der beg­gar is a King. A King may choose his gar­ment as he will: there is no cer­tain test: but a beg­gar can­not hide his pover­ty.

59. Beware there­fore! Love all, lest per­chance is a King con­cealed! Say you so? Fool! If he be a King, thou canst not hurt him.

60. There­fore strike hard & low, and to hell with them, mas­ter!

61. There is a light before thine eyes, o prophet, a light unde­sired, most desir­able.

62. I am uplift­ed in thine heart; and the kiss­es of the stars rain hard upon thy body.

63. Thou art exhaust in the volup­tuous full­ness of the inspi­ra­tion; the expi­ra­tion is sweet­er than death, more rapid and laugh­ter­ful than a caress of Hel­l’s own worm.

64. Oh! thou art over­come: we are upon thee; our delight is all over thee: hail! hail: prophet of Nu! prophet of Had! prophet of Ra-Hoor-Khu! Now rejoice! now come in our splen­dour & rap­ture! Come in our pas­sion­ate peace, & write sweet words for the Kings.

65. I am the Mas­ter: thou art the Holy Cho­sen One.

66. Write, & find ecsta­sy in writ­ing! Work, & be our bed in work­ing! Thrill with the joy of life & death! Ah! thy death shall be love­ly: whososeeth it shall be glad. Thy death shall be the seal of the promise of our age long love. Come! lift up thine heart & rejoice! We are one; we are none.

67. Hold! Hold! Bear up in thy rap­ture; fall not in swoon of the excel­lent kiss­es!

68. Hard­er! Hold up thy­self! Lift thine head! breathe not so deep — die!

69. Ah! Ah! What do I feel? Is the word exhaust­ed?

70. There is help & hope in oth­er spells. Wis­dom says: be strong! Then canst thou bear more joy. Be not ani­mal; refine thy rap­ture! If thou drink, drink by the eight and nine­ty rules of art: if thou love, exceed by del­i­ca­cy; and if thou do aught joy­ous, let there be sub­tle­ty there­in!

71. But exceed! exceed!

72. Strive ever to more! and if thou art tru­ly mine — and doubt it not, an if thou art ever joy­ous! — death is the crown of all.

73. Ah! Ah! Death! Death! thou shalt long for death. Death is for­bid­den, o man, unto thee.

74. The length of thy long­ing shall be the strength of its glo­ry. He that lives long & desires death much is ever the King among the Kings.

75. Aye! lis­ten to the num­bers & the words:

76. 4 6 3 8 A B K 2 4 A L G M O R 3 Y X 24 89 R P S T O V A L. What meaneth this, o prophet? Thou know­est not; nor shalt thou know ever. There cometh one to fol­low thee: he shall expound it. But remem­ber, o chose none, to be me; to fol­low the love of Nu in the star-lit heav­en; to look forth upon men, to tell them this glad word.

77. O be thou proud and mighty among men!

78. Lift up thy­self! for there is none like unto thee among men or among Gods! Lift up thy­self, o my prophet, thy stature shall sur­pass the stars. They shall wor­ship thy name, foursquare, mys­tic, won­der­ful, the num­ber of the man; and the name of thy house 418.

79. The end of the hid­ing of Hadit; and bless­ing & wor­ship to the prophet of the love­ly Star!

Chapter III

1. Abra­hadabra; the reward of Ra Hoor Khut.

2. There is divi­sion hith­er home­ward; there is a word not known. Spelling is defunct; all is not aught. Beware! Hold! Raise the spell of Ra-Hoor-Khuit!

3. Now let it be first under­stood that I am a god of War and of Vengeance. I shall deal hard­ly with them.

4. Choose ye an island!

5. For­ti­fy it!

6. Dung it about with engin­ery of war!

7. I will give you a war-engine.

8. With it ye shall smite the peo­ples; and none shall stand before you.

9. Lurk! With­draw! Upon them! this is the Law of the Bat­tle of Con­quest: thus shall my wor­ship be about my secret house.

10. Get the stele of reveal­ing itself; set it in thy secret tem­ple — and that tem­ple is already aright dis­posed — & it shall be your Kiblah for ever. It shall not fade, but mirac­u­lous colour shall come back to it day after day. Close it in locked glass for a proof to the world.

11. This shall be your only proof. I for­bid argu­ment. Con­quer! That is enough. I will make easy to you the abstruc­tion from the ill-ordered house in the Vic­to­ri­ous City. Thou shalt thy­self con­vey it with wor­ship, o prophet, though thou lik­est it not. Thou shalt have dan­ger & trou­ble. Ra-Hoor-Khu is with thee. Wor­ship me with fire & blood; wor­ship me with swords & with spears. Let the woman be girt with a sword before me: let blood flow to my name. Tram­ple down the Hea­then; be upon them, o war­rior, I will give you of their flesh to eat!

12. Sac­ri­fice cat­tle, lit­tle and big: after a child.

13. But not now.

14. Ye shall see that hour, o blessed Beast, and thou the Scar­let Con­cu­bine of his desire!

15. Ye shall be sad there­of.

16. Deem not too eager­ly to catch the promis­es; fear not to under­go the curs­es. Ye, even ye, know not this mean­ing all.

17. Fear not at all; fear nei­ther men nor Fates, nor gods, nor any­thing. Mon­ey fear not, nor laugh­ter of the folk fol­ly, nor any oth­er pow­er in heav­en or upon the earth or under the earth. Nu is your refuge as Hadit your light; and I am the strength, force, vigour, of your arms.

18. Mer­cy let be off; damn them who pity! Kill and tor­ture; spare not; be upon them!

19. That stele they shall call the Abom­i­na­tion of Des­o­la­tion; count well its name, & it shall be to you as 718.

20. Why? Because of the fall of Because, that he is not there again.

21. Set up my image in the East: thou shalt buy thee an image which I will show thee, espe­cial, not unlike the one thou know­est. And it shall be sud­den­ly easy for thee to do this.

22. The oth­er images group around me to sup­port me: let all be wor­shipped, for they shall clus­ter to exalt me. I am the vis­i­ble object of wor­ship; the oth­ers are secret; for the Beast & his Bride are they: and for the win­ners of the Ordeal x. What is this? Thou shalt know.

23. For per­fume mix meal & hon­ey & thick leav­ings of red wine: then oil of Abramelin and olive oil, and after­ward soft­en & smooth down with rich fresh blood.

24. The best blood is of the moon, month­ly: then the fresh blood of a child, or drop­ping from the host of heav­en: then of ene­mies; then of the priest or of the wor­ship­pers: last of some beast, no mat­ter what.

25. This burn: of this make cakes & eat unto me. This hath also anoth­er use; let it be laid before me, and kept thick with per­fumes of your ori­son: it shall become full of bee­tles as it were and creep­ing things sacred unto me.

26. These slay, nam­ing your ene­mies; & they shall fall before you.

27. Also these shall breed lust & pow­er of lust in you at the eat­ing there­of.

28. Also ye shall be strong in war.

29. More­over, be they long kept, it is bet­ter; for they swell with my force. All before me.

30. My altar is of open brass work: burn there­on in sil­ver or gold!

31. There cometh a rich man from the West who shall pour his gold upon thee.

32. From gold forge steel!

33. Be ready to fly or to smite!

34. But your holy place shall be untouched through­out the cen­turies: though with fire and sword it be burnt down & shat­tered, yet an invis­i­ble house there standeth, and shall stand until the fall of the Great Equinox; when Hru­machis shall arise and the dou­ble-wand­ed one assume my throne and place. Anoth­er prophet shall arise, and bring fresh fever from the skies; anoth­er woman shall awakethe lust & wor­ship of the Snake; anoth­er soul of God and beast shall min­gle in the globed priest; anoth­er sac­ri­fice shall stain the tomb; anoth­er king shall reign; and bless­ing no longer be poured To the Hawk-head­ed mys­ti­cal Lord!

35. The half of the word of Heru-ra-ha, called Hoor-pa-kraat and Ra-Hoor-Khut.

36. Then said the prophet unto the God:

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

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

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

38. So that thy light is in me; & its red flame is as a sword in my hand to push thy order. There is a secret door that I shall make to estab­lish thy way in all the quar­ters, (these are the ado­ra­tions, as thou hast writ­ten), as it is said:

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

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

39. All this and a book to say how thou didst come hith­er and a repro­duc­tion of this ink and paper for ever — for in it is the word secret & not only in the Eng­lish — and thy com­ment upon this the Book of the Law shall be print­ed beau­ti­ful­ly in red ink and black upon beau­ti­ful paper made by hand; and to each man and woman that thou meetest, were it but to dine or to drink at them, it is the Law to give. Then they shall chance to abide in this bliss or no; it is no odds. Do this quick­ly!

40. But the work of the com­ment? That is easy; and Hadit burn­ing in thy heart shall make swift and secure thy pen.

41. Estab­lish at thy Kaa­ba a clerk-house: all must be done well and with busi­ness way.

42. The ordeals thou shalt over­see thy­self, save only the blind ones. Refuse none, but thou shalt know & destroy the trai­tors. I am Ra-Hoor-Khuit; and I am pow­er­ful to pro­tect my ser­vant. Suc­cess is thy proof: argue not; con­vert not; talk not over much! Them that seek to entrap thee, to over­throw thee, them attack with­out pity or quar­ter; & destroy them utter­ly. Swift as a trod­den ser­pent turn and strike! Be thou yet dead­lier than he! Drag down their souls to awful tor­ment: laugh at their fear: spit upon them!

43. Let the Scar­let Woman beware! If pity and com­pas­sion and ten­der­ness vis­it her heart; if she leave my work to toy with old sweet­ness­es; then shall my vengeance be known. I will slay me her child: I will alien­ate her heart: I will cast her out from men: as a shrink­ing and despised har­lot shall she crawl through dusk wet streets, and die cold and an-hun­gered.

44. But let her raise her­self in pride! Let her fol­low me in my way! Let her work the work of wicked­ness! Let her kill her heart! Let her be loud and adul­ter­ous! Let her be cov­ered with jew­els, and rich gar­ments, and let her be shame­less before all men!

45. Then will I lift her to pin­na­cles of pow­er: then will I breed from her a child might­i­er than all the kings of the earth. I will fill her with joy: with my force shall she see & strike at the wor­ship of Nu: she shall achieve Hadit.

46. I am the war­rior Lord of the For­ties: the Eight­ies cow­er before me, & are abased. I will bring you to vic­to­ry & joy: I will be at your arms in bat­tle & ye shall delight to slay. Suc­cess is your proof; courage is your armour; go on, go on, in my strength; & ye shall turn not back for any!

47. 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. Let him not seek to try: but one cometh after him, whence I say not, who shall dis­cov­er the Key of it all. Then this line drawn is a key: then this cir­cle squared in its fail­ure is a key also. And Abra­hadabra. It shall be his child & that strange­ly. Let him not seek after this; for there­by alone can he fall from it.

48. Now this mys­tery of the let­ters is done, and I want to go on to the holi­er place.

49. I am in a secret four­fold word, the blas­phe­my against all gods of men.

50. Curse them! Curse them! Curse them!

51. With my Hawk’s head I peck at the eyes of Jesus as he hangs upon the cross.

52. I flap my wings in the face of Mohammed & blind him.

53. With my claws I tear out the flesh of the Indi­an and the Bud­dhist, Mon­gol and Din.

54. Bahlasti! Ompe­h­da! I spit on your cra­pu­lous creeds.

55. Let Mary invi­o­late be torn upon wheels: for her sake let all chaste women be utter­ly despised among you!

56. Also for beau­ty’s sake and love’s!

57. Despise also all cow­ards; pro­fes­sion­al sol­diers who dare not fight, but play; all fools despise!

58. But the keen and the proud, the roy­al and the lofty; ye are broth­ers!

59. As broth­ers fight ye!

60. There is no law beyond Do what thou wilt.

61. There is an end of the word of the God enthroned in Ra’s seat, light­en­ing the gird­ers of the soul.

62. To Me do ye rev­er­ence! to me come ye through tribu­la­tion of ordeal, which is bliss.

63. The fool read­eth this Book of the Law, and its com­ment; & he under­standeth it not.

64. Let him come through the first ordeal, & it will be to him as sil­ver.

65. Through the sec­ond, gold.

66. Through the third, stones of pre­cious water.

67. Through the fourth, ulti­mate sparks of the inti­mate fire.

68. Yet to all it shall seem beau­ti­ful. Its ene­mies who say not so, are mere liars.

69. There is suc­cess.

70. I am the Hawk-Head­ed Lord of Silence & of Strength; my nemyss shrouds the night-blue sky.

71. Hail! ye twin war­riors about the pil­lars of the world! for your time is nigh at hand.

72. I am the Lord of the Dou­ble Wand of Pow­er; the wand of the Force of Coph Nia–but my left hand is emp­ty, for I have crushed an Uni­verse; & nought remains.

73. Paste the sheets from right to left and from top to bot­tom: then behold!

74. There is a splen­dour in my name hid­den and glo­ri­ous, as the sun of mid­night is ever the son.

75. The end­ing of the words is the Word Abra­hadabra.

The Book of the Law is Writ­te­nand Con­cealed.

Aum. Ha.

THE COMMENT.

Do what thou wilt shall be the whole of the Law.
The study of this Book is for­bid­den. It is wise to destroy this copy after the first read­ing.

Whoso­ev­er dis­re­gards this does so at his own risk and per­il. These are most dire.

Those who dis­cuss the con­tents of this Book are to be shunned by all, as cen­tres of pesti­lence.

All ques­tions of the Law are to be decid­ed only by appeal to my writ­ings, each for him­self.

There is no law beyond Do what thou wilt.

Love is the law, love under will.
The priest of the princes,
Ankh-f-n-khon­su

13 XIII The Book OF THoTH Aleister Crowley & Marguerite (Freida) Harris — Death in the Mirror of THoTH by The Mirror of THoTH The Mayet Method of Horver Flipping by MargareTruth Swan. What is Death to One, Is Life to Another

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Meet Death Above She is Beau­ti­ful isn’t she?

3 III The Empress and Her Anomalies — The Curtains are Open of the Temple of ME Mother Earth — You Are Invited To Quest Again and Venture Forward Inside Beyond The Curtains of ThoTh

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The Empress and Her Anomalies

Curtains Are Open
Of The Temple of
ME Mother Earth

You Are Invit­ed To Quest Again and Ven­ture For­ward Inside
Beyond The Cur­tains of THoTH
Using the Gimp Mir­ror of Thoth The Mayet Method
Pub­lished here first for you in

Liber O The Book In The Mirror

The Book of Nothing About
&
Around The Universe of Nun.

By MargareTruth Swan 
Maצet

 

Note the num­ber of the card has dis­placed into a 1001 num­ber

  • Note The Urn in the mid­dle with writ­ing and sym­bols under­neath
  • Note the pink arrow point­ing to the Urn
  • Note that the cen­ter from a dis­tance looks like a riv­er with arch­es over it
  • Note the two Swans sit­ting over a vil­lage
  • Note the dou­ble phoenix morph into ani­mals talk­ing and look­ing into a lens or speak­er in the cir­cles of the shields
  • Note two chal­ices up top of hug­ging the urn to drink from
  • Note stair­way to a path that goes to a door­way at the end of her sleeve from the shields
  • Note Lotus stem cur­tains are open
  • Note sym­bols and signs in the cen­ter of her heart behind her Bar­ry Tie.
  • Note the AA under her hands
  • Note there is no easy straight path with the Urn One must climb the stair­case of choic­es or enter the tem­ple door of nun direct­ly under the pink arrow
  • Note half the stair­cas­es are green half are Des­o­late rocky look­ing
  • There are short­cuts to the cen­ter if you can get through the wing of the pink arrow see appen­dix of Both — The Arrow

The Urn and The Two Swans
Two sets of Twins

Num­bers and Let­ters all over one slight move changes every­thing, these above are all lined up image to image side to side

Now this image below, as you can see at the sides is not lined up it is moved slight­ly off and side­ways.

In the image above it has moved slight­ly more from cen­tre look­ing at it from the hori­zon, see­ing more of the sto­ry and a scary off bal­ance one at that. Sad­ly or not, as it is as it is, this is today and the next move for­ward oth­er­wise it would not be appear­ing or man­i­fest­ing in the visions of the ora­cle.

  • The cen­ter path is now wind­ing not straight
  • The pink arrow now shaped to high­light more of the path in a pink riv­er
  • The path­ways ad Stair­cas­es are not so clear to tra­verse
  • The feath­ers of the phoenix join the feath­ers of the swan
  • The phoenix­es and Swans are above a city on fire with a riv­er of fire

Com­pare the one above to the one below Jus­tice and Adjust­ment.

See all the wordy let­ters below on the bal­ance

In the view below of the Hor­i­zon­tal and Ver­ti­cal Flip, The Hor’Ver it i being viewed from slight­ly above moved from cen­ter to high­light the bright light in cen­ter form­ing in her crown and Mid­dle and between her legs her vagi­na which you see in the squat as in the Aeon Card, This time she is wear­ing the cutest White Boots which morph into ducks hors­es or cows. The Pow­er Sys­tem lights up. She is pour­ing out the Gold­en Urn and at the same time draw­ing it deep with­in her­self which morphs into a mine tun­nel . The Mid­dle is a mass of let­ters and num­bers. The X  X is vis­i­ble in cen­ter in gold mer­cu­r­ial Her hap­py lion face morphs into more and there is more here for you to explore and dis­cov­er and see about the lady her­self.

Aries on the side

The Crown of Blue and Gold

So much to see and soak in

The Crown has a mauve pur­ple glow and it looks like  frog at bot­tom so much in this and all these images. You can see by the bor­ders how far these have been moved from cen­ters side­ways for more view

Hel­lo Grand­ma Lion below Isn’t she beau­ti­ful and so regal.

Blue water below in bot­tom cen­tre under The Urn

The Flip Mir­ror

Surprises and Secrets of THoTH. The Various People Arches and Entities Hidden in the Book of the Court of Today

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Beau­ti­ful Eyes and a Hid­den Man

Mor­ph­ing Men and Her eyes Hid­den at the Bot­tom

She looks at you from beyond the veils.

Trump and Musk with the nuclear Foot­ball
note Trumps munt­ed ear com­pared to Musks per­fect one
and the D on Don­ald’s Head E on Elon’s Head
note Crow­ley called his atu’s Trumps

 

Beau­ti­ful faun

and ouch that hurt. My Left Shoulder scar shaped in the letter A with the lightning bolt after the fire.
and ouch that hurt. My Left Shoul­der scar shaped in the let­ter A with the light­ning bolt after the fire.

New Life

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When new life is born
with natures birth into light
the shad­ows are fad­ing
from the rem­nants of night.

The colours of sun­rise
that stream through the sky
her­ald the new day
as time slow­ly ticks by.

With the bright shine of morn­ing
a new fresh­ness sur­rounds
The moun­tains seem green­er
with con­crete all-around.

The wind blows the trees
as nature stirs from its sleep
life starts to rush
there’s appoint­ments to keep.

As the sun trav­els high­er
warm­ing the earth with its heat
there’s no time for reflec­tion
won­der­ing why the heart beats.

There are white puffs of clouds
float­ing high up above
they are signs of the rains
natures teardrops of Love.

Birds fly high on the hori­zon
soar­ing down low over land
we don’t stop and smell the ros­es
stress­es of life come with demands

some­where inside is the bal­ance
of real­ly liv­ing in the dream
life is only what you make it
and its not always how it seems

Fate & Destiny

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Life is like a huge fer­ris wheel… you go up and down and round and round.. some­times it seems like you are for­ev­er at the bot­tom.. but the wheel turns.. from the bot­tom, you climb, high­er and high­er and as you get high­er and high­er, the view gets bet­ter.. life gets bet­ter.. some­times you have to stop and wait for oth­ers to get on or off the ride…. but it always begins again.. it doesn’t stay stag­nate for­ev­er.. it moves up again……

Life goes on.. the sun will shine tomor­row… The sun­shine may be cloud­ed … but it’s still there… and soon­er or lat­er, those clouds are going to rain out.. bring­ing back the sun­shine and rain­bows….

On my 100th birth­day.. as I blow the can­dles out with a blow dri­er…. I want to be able to reflect back and real­ly be hap­py and proud of my accom­plish­ments.

 

I want to look around at my huge fam­i­ly and friends and be able to tru­ly say.. my life rocked.. it was the best

 

I want to grow old with­out regrets..

with no
“Oh i real­ly wish i had done that after all”…….

as I wile away the hours in my lit­tle farm cot­tage over­look­ing the ocean and moun­tain I want to be able to replay the movies of my life in my mind over and over….and enjoy those high­lights time after time.

Fate?
Des­tiny?

.. you make it your­self…

if you want some­thing.. then go out and get it….. take the reins….take con­trol.. dri­ve on and steer the wagon…..don’t let life pass you by..and when you do get to obsta­cles.. they are just speed bumps on the road….designed to slow you down and make you think before any dam­age is done to your vehicle….that would be….

YOU

If you are unhap­py.. make changes.. be hap­py.. you have that right……This is your life.. Yours and yours only.. make it good….

Cos this one is about you and only you.

Life.. live it

How do you live your life?

Do you treat it as if life is pre­cious…..?

Do you think each day is a gift and not a giv­en right………………?

Here is your Keys and Codes.

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Keys and codes
to the book of THoTh

 writ­ten in Decem­ber 2024
dur­ing episode 333 of the Ini­ti­a­tion of Mar­garetruth the ter­a­gram
bought to you cour­tesy of
The Book of ThoTh  <–> Aleis­ter Crow­ley
The Mir­ror of ThoTh  <–> Mar­guerite Har­ris

The Ora­cle of ThoTh <–> Mayet Swan

I have here my hand and with­in it a gift
a key to a lock in a gift

 

These codes are hebrew and/or eng­lish, I haven’t con­vert­ed the greek all the way

 the old sys­tem is on the wheel of fate .. rec­ti­fi­ca­tion

First, let praise and wor­ship and hon­our and glo­ry and great thank be giv­en unto the Holy One, who hath per­mit­ted us to come thus far, who hath revealed unto us the inef­fa­ble mys­ter­ies, that they might be dis­closed before men. And we humbly beseech His infi­nite good­ness that he will be pleased to man­i­fest unto us even the Mys­tery of the First Aethyr.

(Here fol­loweth the Call of the Aethyr.)2

The veil of the Aethyr is like the veil of night, dark azure, full of count­less stars. And because the veil is infi­nite, at first one seeth not the winged globe of the sun that bur­neth in the cen­tre there­of. Pro­found peace fil­leth me, — beyond ecsta­sy, beyond thought, beyond being itself, IAIDA. (This word means “I am”, but in a sense entire­ly beyond being.)

(Note. — In Hebrew let­ters it adds to 26. In Hebrew let­ters the name of the Aethyr is 70, ayin; but by turn­ing the Yet­zi­rat­ic attri­bu­tions of the let­ters into Hebrew, it gives 663, is the sum of the num­bers from 0 to 11.)

LAMA is pi 3.141 LAMA 72:
but beyond that is LMNS l SNML
kis — AL MA AL LA = 60 samekh Empress 3 mir­ror 3 = lovers com­bined Semekh + 6 Vau +6v but 6 in roman is Vi which is an error in the syn­chronic­i­ty of the sys­tems.
Vi so +6V will not work in a syn­chro­ni­sis sys­tem as there is resistence not flow
lll­lVl­l­ll
l
ll
llV
IV
V
Notes on 5 as V He 5v  or 6V Vau Six +6 roman or hebrew
I shall con­sult the greek
*this does not work as it does not mir­ror back to the cre­ator — on the run back here the v is cre­at­ed at 3
*in writ­ing 3 is writ­ten as 111 and yet it should be accord­ing to the rules of the future cre­ations IIV
*the 2 and the 3 the II is in the 4 but it con­tains some­thing else new the V
5 and yet in hebrew V is Vau 6 the shape of the let­ter is of two forks joined.
cur­rent sys­tem some­thing is miss­ing and some­thing dodgy has replaced it
+6v six volts which is it V or VI 5 or 6 6 or 5 = 11
VV

VV

I ate that pie..as mag­gi­ty as it was .. it called like a mag­pie and that will be 180 degrees and back again with pearl and her mir­ror Mar­garet oh yeah swan SNML spells Zeus .. and your book is closed . You need to open it here is the keys … here is my blood here is your 4 tune
What ever else ask me .. it’s all in your nour­ish­ment .. remem­ber .. all in the name of me drink of both botl
Your trin­i­ty is 9 11 13 :but that does help you need the sym­bol now and unless you use it with a pure heart ..well god­damn left hand god right hand not /on/in/around your wheel con­struct did you notice how the ret­ro­grades all woke the chil­dren . So great to see cre­ativ­i­ty light this world again . Emper­or is no longer.. ..not about man it about the birds and the bees the flow­ers and the trees .

words were writ­ten by man, as the word grew in pop­u­lar­i­ty and use it was assigned words that attached to it’s image blob of pow­er ..descrip­tive words spelled words.
Num­ber 9 means num­ber 9 its does­nt go any­where it sim­ply means 9 .. 18means 9 to it means 2 times 9 and it means 1 and 8 are 9.. once you play with 9 a while you will see how mag­ick that lit­tle doo­dad­dy is. new from the 8 top­plings over with grav­i­ty field and mag­net­ics and … time and motion

Aleph/ayin
lamed/mem
Mem/lamed
Ayin/aleph

111 111 = 222

LMNS SNML 180- 180 = 360
Samekh Nun Mem Lamed
Lamed Mem nun samekh

first of the word world illu­sion con­struct …truth of the pow­er of word-band the woof pow­er ..word has no pow­er pow­er has no word .. pow­er is beyond words word is beyond pow­er

A cre­ation to destroy is destruc­tion there­fore and forth­with sub­ject to kar­ma ..
Zeus is woman ..who woul­da thought it SNML samekh nun mem lamed 60 50:40 30 180 the Qurad
And babalon is not a bab­bleon lying lion king.. she is the maid­en and the moth­er and the crone called the empress grand­moth­er earth she holds with­in her all that was before .. her now bar­ren womb is not sub­ject to man and she uses both sides of her­self male and female to bal­ance her core ..it’s woman lon her name is She’­ma and She’ra sera serum shim­mer Zeus — Share the shin­ing one .clos­est I can get to her name .. and sym­bol think two swans form­ing the heart one black one white U get the pic­ture .. and yes to be held in his arms and loved . With those intox­i­cat­ing kiss­es of pure Magick..well he wrote AQua IV for you it’s on my site .. the board is cleared I shit on its illu­sion .. cur­rent has gone back to the 11 while the won­der­ful crazy hat gets sort­ed
And it is anti­body not antichrist .. Serum Sera
Man has mini pow­er what Maxi Mum gave him or he stole .. ..man for­got to pay rent to the fer­ry woman moth­er earth. ..so it’s left to the chil­dren all the chil­dren .. all the cre­ator Praeter humans that are buzzing around cre­at­ing Mag­ick in the name of joy. Hand to hand ..Khe­iron — Astraea
heal­ing hand with the star in it not on the wheel when she is the wheel
Praeter humans means more than human Lon extra human .. evolved human a cre­ator artiste from the heart of God her­self vibrat­ing. And spread­ing joy .. that keeps going does­n’t leave clip clips like mas­ter illu­sions ..
The only Tem­ple is moth­er Earth she has a few oasis but until the square stops turn­ing cor­ners and look­ing back at the mis­take so the future can be set .. peo­ple on my lists and sites are wel­come to ask ques­tions but remem­ber this is thoth horus and mayet .. truth is blind­ing ..more on jus­tice — injus­tice on site as it will get to know them their won­der­ful cre­ative sides
Stay tuned to all these won­der­ful cre­ators just awok­en with tales to make your hearts sing.
Keep pos­i­tive thoughts in your con­scious­ness and resist — desist the matrix­mon­key’s mon­key matrix
A spell is a word and a word to spell .. obeah and wan­ga watch words and the way wiz­ards play them by asso­ci­at­ing you with that word
Man lied 9 com­mand­ments he added Lust . ..but lust is what makes this world spin not word with­out L light
Why are auro­ra only at poles his­to­ry says they were all over the world even at the equater.. read old books esp fic­tion you will see through the illu­sion
. The mon­key matrix elec­tric­i­ty that is crush­ing moth­er’s ..or was .…21 11 1966 the 666 that is 888 — both cert num­ber of Mar­garet Ruth Al ‘s pearl 41 Ma
Lady friedas name was Mar­guerite Mar­garet so the keys are all there in my num­bers dates and name ..oh Ma 41 RGARET — 418 who knew ..keys for all to use .book of thoth is ini­ti­a­tion of O every­one
Like a pan / Pan­do­ra heir on Khe­iron chi­ron all gift­ed all giv­ing — share

Cronus is not Sat­urn get the hell away from her skirts .

 

 

Thoth is Mercury The Daughter is Mercury Tzaddi is Mercury Who Is Not Mercury?

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Thoth is Mer­cury
The Daugh­ter is Mer­cury
Tzad­di is Mer­cury
Who Is Not Mer­cury?

 

Thoth the Grand arch of knowl­edge, who was pre­vi­ous­ly Iden­ti­fied a GOD has unveiled anoth­er secret in the humungous bag of secrets of the uni­verse. This one is amaz­ing, I know I call them  all amaz­ing but the uni­verse Aeon and the sun are by far m fave trin­i­ty from way back .

 

note that IVY as I call the child has a mer­cu­r­ial left arm that is con­nect­ed to the cur­rent

Note that ThoTh has a mer­cu­r­ial right arm that is also con­nect­ed to the same cur­rent line of stars