The Empress and The Star Quest Anthromorph

In Oth­er Lan­guage
Book of Thoth Page 75–76 Aleister Crowley

 

It is because the daugh­ter is the daugh­ter of her moth­er that she can be raised to her throne.

In oth­er lan­guage, there is a con­ti­nu­ity of life, an inher­i­tance of blood, which binds all forms of Nature togeth­er.

There is no break between light and dark ness.

Natu­ra non fac­it saltum. If these con­sid­er­a­tions were ful­ly under­stood, it
would become pos­si­ble to rec­on­cile the Quan­tum the­o­ry with the Elec­tro­maguet­ic equa­tions.

*Editors Note by the Pen.  Many levelled, the MTDNA link of womanhood back to THE GM Great Mother. Quantum Entanglement of Blood of Serum. Sera. 

In other language words are not spoken nor thought. Everything is in harmony the "other" language is source.

 

 

 

*Edi­tor  — The Empress and The Star. This is why I can­not under­stand why peo­ple do not adopt the Mayet Mir­ror of Thoth in their work to open the pages of botl.

What do you see?

Left to Right I see the Star emerg­ing from the Waters of Nun, the tail of the fish she was is lost as she grows legs and begins to morph into the Empress

Don’t you just love her nose in  the mid­dle Lady of Life

What is the meaning of the word anthromorph?

described or thought of as hav­ing a human form or human attrib­ut­es. anthro­po­mor­phic deities. sto­ries involv­ing anthro­po­mor­phic ani­mals.
ascrib­ing human char­ac­ter­is­tics to non­hu­man things.

 

 

 

 

 

The Empress III

 

This card is attrib­uted to the let­ter Daleth, which means a door, and it refers
to the plan­et Venus. This card is. on the face of it, the com­ple­ment of The
Emper­or; but her attri­bu­tions are much more uni­ver­sal.


On the Tree of Life, Daleth is the path lead­ing from Chokmah to Binah, unit­ing the Father with the Moth­er. Daleth is one of the three paths which are alto­geth­er above the Abyss. There is fur­ther more the alchem­i­cal sym­bol of Venus, the only one of the plan­e­tary sym­bols which com­pris­es all the Sephi­roth of the Tree of Life. The doc­trine implied is that the fun­da­men­tal for­mu­la of the Uni­verse is Love. [The cir­cle touch­es the Sephi­roth I, 2, 4, 6, 5, 3; the Cross is formed by 6, 9, 10 and 7, 8.]

It is impos­si­ble to sum­ma­rize the mean­ings of the sym­bol of the Woman, for this very rea­son, that she con­tin­u­al­ly recurs in infi­nite­ly var­ied form. “Manythroned, many-mind­ed, many-wiled, daugh­ter of Zeus.”


In this card, she is shown in her most gen­er­al man­i­fes­ta­tion. She com­bines the high­est spir­i­tu­al with the low­est mate­r­i­al qual­i­ties. For this rea­son, she is fit­ted to rep­re­sent one of the three alchem­i­cal forms of ener­gy, Salt. Salt is the inac­tive prin­ci­ple of Nature; Salt is mat­ter which must be ener­gized by Sul­phur to main­tain the whirling equi­lib­ri­um of the Uni­verse. The arms and tor­so of the fig­ure conp.76 sequent­ly sug­gest the shape of the alchem­i­cal sym­bol of Salt.

She rep­re­sents a woman with the impe­r­i­al crown and vest­ments, seat­ed upon a throne, whose uprights sug­gest blue twist­ed flames sym­bol­ic of her birth from water, the fem­i­nine, flu­id ele­ment. In her right hand she bears the lotus of Isis; the lotus rep­re­sents the fem­i­nine, or pas­sive pow­er.

Its roots are in the earth beneath the water, or in the water itself, but it opens its petals to the Sun, whose image is the bel­ly of the chal­ice. It is, there­fore, a liv­ing form of the Holy  Grail, sanc­ti­fied by the blood of the Sun. Perch­ing upon the flame­like up. rights of her throne are two of her most sacred birds, the spar­row and the dove; the nub of this sym­bol­ism must be sought in the poems of Cat­ul­lus and Mar­tial.

On her robe are bees; also domi­nos, sur­round­ed by con­tin­u­ous spi­ral lines; the sig­ni­fi­ca­tion is every­where sim­i­lar. About her, for a gir­dle, is the Zodi­ac. Beneath the throne is a floor of tapes­try, embroi­dered with fleurs-de-lys and fish­es; they seem to be ador­ing the Secret Rose, which is indi­cat­ed at the base­of the throne.

The sig­nif­i­cance of these sym­bols has already been explained. Inthis card all sym­bols are cog­nate, because of the sim­plic­i­ty and puri­ty of the emblem.

There is here no con­tra­dic­tion; such oppo­si­tion as there seems to be
is only the oppo­si­tion nec­es­sary to bal­ance. And this is shown by the revolv­ing moons.

The her­aldry of the Empress is two-fold: on the one side, the Pel­i­can of
tra­di­tion feed­ing its young from the blood of its own heart; on the oth­er, the
White Eagle of the Alchemist.

 

With regard to the Pel­i­can, its full sym­bol­ism is only avail­able to Ini­ti­ates of the Fifth degree of the O.T.O. In gen­er­al terms, the mean­ing may be sug­gest­ed by iden­ti­fy­ing the Pel­i­can her­self with the Great Moth­er and her off­spring, with the Daugh­ter in the for­mu­la of Tetra­gram­ma­ton.

It is because the daugh­ter is the daugh­ter of her moth­er that she can be raised to her throne. In oth­er lan­guage, there is a con­ti­nu­ity of life, an inher­i­tance of blood, which binds all forms of Nature togeth­er.

There is no break between light and dark ness. Natu­ra non fac­it saltum. If these con­sid­er­a­tions were ful­ly under­stood, it would become pos­si­ble to rec­on­cile the Quan­tum the­o­ry with the Elec­tro­maguet­ic equa­tions. The White Eagle in this trump cor­re­sponds to the Red Eagle in the Con­sort card, the Emper­or. It is here nec­es­sary to work back wards. For in these high­est cards are the sym­bols of per­fec­tion; both the ini­tial per­fec­tionn of Nature and the final per­fec­tion of Art; not only Isis, but Neph­thys. Con­se­quent­ly, the details of the work per­tain to sub­se­quent cards, espe­cial­ly Atu vi and Atu xiv.

At the back of the card is the Arch or Door, which is the inter pre­ta­tion of the
let­ter Daleth. This card, summed up, may be called the Gate of Heav­en. But,
because of the beau­ty of the sym­bol, because of its omni­form pre­sen­ta­tion, the stu­dent who is daz­zled by any giv­en man­i­fes­ta­tion may be led astray. In no oth­er card is it so nec­es­sary to dis­re­gard the parts, to con­cen­trate upon the whole.

 

 

 

 

 

 

Book of Thoth GLITCH found by the Mirror of Thoth

As the oth­er Swan once taught me long ago, a fad­ed mirage of time and yet just yes­ter­day, things GLITCH in the mir­ror if you look at it from the Horus of the hori­zon.
and today I joy­ous­ly encoun­tered an amaz­ing mer­cu­r­ial trans­for­ma­tive GLITCH .… also known as Mag­ick, and I record­ed it as best I could.
There are three short videos, I could­n’t get them togeth­er today I may edit lat­er I may not.. *rais­es horse and spurs sword “onward and upward”.. there is cre­ation to do and lies to destroy.
Lap­top is less than two months old and I have nev­er seen any­thing like this is my years with the Images of Thoth and this pro­gram (GIMP) that I use to flip and blend the mir­ror of Thoth.

cards used Prince of Cups and The Knight of Disks.

Inter­est­ing­ly the Knight of Disks is one of my spe­cial cards. The Ani­ma of it is Bar­ry the Bet­tong my lil mini kan­ga­roo potoroo who I met and nursed due to his first touch by man.
When he died I was amazed to see him appear in the Ora­cle but not shocked. Bend­ing time is some­thing spo­ken of in whis­pers of the night, OOh Crow­ley could of writ­ten that line. we did.…
Bar­ry is the bar­ri­er, the reminder of greed ver­sus need the Queen mak­er with the King break­er. Every time I see his wise lov­ing cheeky face I am remind­ed of loss, of death, of life, of love, learn­ing, evil, the cycle of life, the dev­as­tat­ing clash of nature and man but most of all of Mankind’s wan­ton destruc­tion of ME. Moth­er Earth and all born from her body.
That destruc­tion and com­plete dis­re­gard, lack of respect and abuse leads me to the ques­tion
Is Man deserv­ing of tomor­row?
Bar­ry says no but it is up to man to decide his fate and
 get down on his knee,
 bow down to ME,
when you do see
you set your­self free.
Moth­er Earth,
Baby Moon,
Grand­ma Sun
with the Great Moth­er Nuit, the uni­verse of nun.

Leòn de San Marco.

Beast of St Marks
Court­yard of the Doge’s Palace (Venice) — Scala dei gigan­ti — Lion of Saint Mark

PAX TIBI MARCE EVANGELISTA MEVS

 

Born in a Morgue and torn from my moth­er

Adop­tion arranged by the church and state.

Please Read Born in a Morgue Click Here
link above opens in new win­dow

Chris­tened by St Mark 1967

I was raised in the St Marks Church West Wol­lon­gong NSW. My mums par­ents were of St Michaels where I went to pre school and kindy. I remem­ber the end of year play I was­n’t cho­sen. So I fig­ure I  was dif­fer­ent even back then. After that at school, I was nev­er cho­sen either but by then I knew I was dif­fer­ent. Very Dif­fer­ent.

So every sun­day it would be off to church to make and impres­sion and line up in front of the min­is­ters by my grand­moth­er side.

My dad’s mum was award­ed Queens Birth­day hon­ours for her ser­vice to the church, rose soci­ety and deaf soci­ety. She was the church organ­ist so she dragged my cousin and my sis­ter and I to organ lessons and she bought us an organ. I sor­ta learned to play but could­n’t wait till end of les­son when I could slaugh­ter every­one at the flash colour sound game Simon.

Dai­ly Favourites sto­ry back then and if I had, well church and Me might of had a dif­fer­ent chal­lenge.

So it came to me being con­firmed into the St Marks Church along side my cousin at 15  fol­low­ing my sis­ter as my fam­i­ly had done for cen­turies, pledged their alle­giance to the solar phal­lic sky fuck­er.

It was a big event, huge once in a life­time. Church par­ty clothes, cer­e­monies, lunch­es, pledges and promis­es. It had been planned for years by my grand­moth­er, her proud grand­ma moment. She planned a din­ner at the town hall for her friends me and us in prepa­ra­tion for prim and prop­er cousin sue and me to be dressed up in white and giv­en to god as his vir­gin wives because that is what con­fir­ma­tion is.

So I did what all good pagan kids should of done. I said no, I refused to be con­firmed in the church and did THAT raise hell through the fam­i­ly.

They begged and plead­ed bribed and lied to get me to change my mind, they tried what they could to force me using their fear tac­tics and hell.

How­ev­er by then, I did know who I am, so at around the time my vir­ginal cousin was lin­ing up to get drunk with jesus and par­take of stale shit­ty bread­sticks, in June 1982 I was burn­ing a nine foot diam­e­ter cir­cle in my back yard.  I dragged my mate Suellen the Fox over and I per­formed blood cer­e­mo­ny and ded­i­cat­ed our­selves to Pan. 26 June 1982 in the Shade of Mt Nebo and the twin Sen­tinels Keira and Kem­bla.…..

Self Ded­i­cat­ed to Pan and Nature at 15
who knew ded­i­cat­ing myself to myself, not me.

I always knew that rev­e­la­tions was me. The night I sat in the lounge­room and watched DamienOmen1, I knew that night and I was ter­ri­fied. I had always known but then made to for­get by man.

So I went thought life till now, know­ing I was that 666 birth cer­tifi­cate num­ber 888 of 1967. I rec­on­ciled that one ear­ly though. I fig­ured anti was oppo­site, so If jesus was a boy in the north, the anti christ has had to be a girl in the south. How right I was all the way even mag­net­i­cal­ly.

so I was­n’t wor­ried about the evil bit as I had already worked out the mir­ror bit evil|live’

there was noth­ing in that word and I fig­ured once i knew how many mil­lions have been killed by the church through­out time, the total destruc­tion of women and pagans, that heck I could nev­er be that bad.

and i knew that it was nev­er about me blaz­ing out there, It was exact­ly how it is and always will be. It would all hap­pen in it’s own good time or not at all, I was­n’t going to lose sleep over it.

But I always won­dered what every one else knew.  I knew I was tagged and known but I just ignored it and got on with my life of fun..  I could­n’t under­stand how I was so inter­est­ing to oth­ers and them not say a word to me. I lived in a world of silence and no acknowl­edge­ment. That was a good thing if you have read my let­ter of word because the word con­struct around my word image is pret­ty hor­ren­dous and elic­its a pret­ty equal reac­tion from those weak mind­ed indi­vid­u­als that placed all their eggs in the god bas­ket.

I man­aged to get to 58 years with­out any­one know­ing or acknowl­edg­ing who I am. I’d say it every now  and then to watch the “you are crazy” looks on peo­ples faces but over­all I did­n’t say any­thing. every­thing has a time and a time for every­thing and it was nev­er the time or place.….… until now..

I know that I went through trans­mu­ta­tion, the big one, cross­ing the abyss and hav­ing some oh wow changes but I look in the mir­ror and oth­er than the weight loss that was need­ed, I can­not see any  dif­fer­ence.. but ani­mals do.. and chil­dren.…. and well .. so does sin Mark. and Sin Paul.

and there­in lays the church­es dilem­ma. Know­ing that I was going to be born, know­ing I was pre­dict­ed to tear down the lot what did they do? Demo­nize me so that every chris­t­ian in the world and then some have vehe­ment­ly hat­ed me since way before I was a twin­kle in my dad­dy ball­bag and them ass­holes like mar­tyring them­selves.

After my con­ver­sa­tion with that those call God for 21 days,  I land­ed a bit woobil­ly with ideas and thoughts zap­ping around every­where but I was still me.

What I have found on this jour­ney is that the avatars exist for the ones in the sto­ry as real as they are in the sto­ry. I have an issue with simon eager being overea­ger, then i find sion and his tem­ple.. and simon the eager zealot.. oh yeah this one despis­es pagans.…..same same.

But it was with great shock sur­prise shock and a slight smile when on Christ­mas day I was once again Marked named and Chris­tened by St Mark.

back­sto­ry: my very good friend Eve (fun­ny that) is estranged from her only daugh­ter Anna. I have seen her so sad for so many years. She talks to Anna but “some­thing” always comes up to stop them meet­ing up again.
I watched this for a while and then said to eve, it’s Mark her hus­band block­ing you. I could see it so clear =. The meth­ods (white knight) mak­ing her into a help­less woman who does­n’t know her own mind. he has crushed her spir­it and destroyed her cre­ativ­i­ty in order for him to be king of “his fam­i­ly” and he is the son of a preach­er man. Joy. Gri­mace.
So I mes­saged her Christ­mas night and told her straight about her mum and sure enough soon mark took over the con­ver­sa­tion from her.

that con­ver­sa­tion fast degrad­ed into pure misog­y­ny by Mark towards his wife and all women. I refused to be put in that box so I spoke back and St Marks true col­ors start­ed shin­ing through, the zealot chris­t­ian male con­troller of women and tak­er of ener­gy. The most benign malev­o­lence. The incubus that is St Mark. leech a par­a­site parad­ing as a white knight hero res­cuer of women.. St Mark needs to steal wom­en’s light as he has none of his own.  Mark of the Beast..

Born Named and Con­firmed 25th Dec 2024

and this is what I and all the pagan chil­dren awak­en­ing have to deal with .. a false reli­gion set up to destroy it’s ene­my .. the pagan race   .. US Me U

the true evil that is chris­tian­i­ty.. this seem­ing­ly benign well respect­ed man turned in an instant into some ancient chris­t­ian fanat­ic straight from the bow­els of the bible.

April Aries Weekend Mirror of Thoth — Book of Thoth Dump For The Full Moon 14th of April

 

I have con­tin­ued a lot of my For­ward- Back­ward work here by plac­ing a card in reverse com­pared to the atu I began with. This is show­ing amaz­ing results, espe­cial­ly in com­bi­na­tions of the two in the major arkana.

Some of these new Mir­ror Of Thoth images can be found below from The Aleis­ter Crow­ley — Lady Mar­gueirte (Frie­da) Har­ris Book of Thoth Deck.

Com­ments are most wel­come on all my posts,. I love to see what oth­ers see in my work.


qpdb above inter­est­ing com­bi­na­tion and pos­si­bly a key

April Sun Showers. The time of the horizon

Each of the images on the pho­to gallery below on my Mir­ror Of Thoth work,  unique. They may look the same at first glance but they are not in the same posi­tion of the pre­vi­ous or next image.

The slight moves made reveal more of the sto­ry and peo­ple. the two pho­tos below are an exam­ple, the one on the left does not have it’s edges aligned where­as the one on the right does.

They both reveals dif­fer­ent images and the slight move has made a uni­verse of dif­fer­ence. The one on the right has a clear 88 in the eyes at the crown in yel­low.

 

 

Slideshow of all New Mir­ror of Thoth images below.

Their Name is ZooS

The hint of the name of it all
The two swans. Their name — ZooS.
It is no the S first as the two swans (the basilisk drag­ons, the blue and the red / the black and the blue and red with the white) do not fire on each oth­er. Pho­bos and Deimos are cre­at­ed from the ILL-Lumi­na­tion of the illu­sion of this.
The Drag­ons are the twin sen­tinel guardians of the pearl of Knowl­edge, Lama, Thoth Lam­mas, Lamael. LUMIEL
The two swans, the eter­nal pair, ulti­mate­ly the cre­ator and the mir­ror, are joined at the heart Lumiel but face away from each oth­er to share the pow­er around and not to fire on each oth­er and destroy all. This gives them 360 vision the 3 of them north south and heart with a secret you have 366 minus point pi what­ev­er
North and South pos­i­tive and neg­a­tive, not to point at or face each oth­er but to face towards the poles and rip­ple out to cen­ter the bal­ance and the field of cre­ation.
Dusk and Dawn Eospho­rus and Astraeus in Astraea
see all crow­leys work and princess and swan myths for details on the Princess and the Swan.

The Swan Song

  
Zoos VIBRATING Aleister Crowley Book of Thoth Lady Marguerite Frieda Harris Artist Of Thoth Unveiled and Opened by Margaretrtuh Swan Mayet Mirror of Thoth.
Con­tin­u­u­um uum Zoos VIBRATING Aleis­ter Crow­ley Book of Thoth Lady Mar­guerite Frie­da Har­ris Artist Of Thoth Unveiled and Opened by Mar­garetr­tuh Swan Mayet Mir­ror of Thoth.
The Lady Justice Crowned with the sun and sharing the energy with all BALANCE VIBRATING Aleister Crowley Book of Thoth Lady Marguerite Frieda Harris Artist Of Thoth Unveiled and Opened by Margaretrtuh Swan Mayet Mirror of Thoth.
The Lady Jus­tice Crowned with the sun and shar­ing the ener­gy with all BALANCE VIBRATING Aleis­ter Crow­ley Book of Thoth Lady Mar­guerite Frie­da Har­ris Artist Of Thoth Unveiled and Opened by Mar­garetr­tuh Swan Mayet Mir­ror of Thoth.
The Lady Justice Crowned with the sun and sharing the energy with all BALANCE VIBRATING Aleister Crowley Book of Thoth Lady Marguerite Frieda Harris Artist Of Thoth Unveiled and Opened by Margaretrtuh Swan Mayet Mirror of Thoth.
The Lady Jus­tice Crowned with the sun and shar­ing the ener­gy with all BALANCE VIBRATING Aleis­ter Crow­ley Book of Thoth Lady Mar­guerite Frie­da Har­ris Artist Of Thoth Unveiled and Opened by Mar­garetr­tuh Swan Mayet Mir­ror of Thoth.

22 atus of the Major Arkana of the Book of ThoTh opened With the key to it all Mayet’s Mirror of THoth

Here For the First Time Ever is the 22 atus and arch­es

the Major Arkana of the Book of ThoTh opened and aired out in their full naked glo­ry.

Aleis­ter Crow­ley The Book of Thoth — Lady Mar­garet Frie­da Har­ris Artist of Thoth — Mar­garetruth Swan The Mir­ror of Thoth

Each image as been dupli­cat­ed and the copies hor­i­zon­tal­ly flipped and past­ed on top of each oth­er with the orig­i­nal in lay­ers with 50 per­cent opac­i­ty. Edge to edge.

The 22 Hor’s

 

 The Fool brings you luck with her gift to you of a four leaf clover

But

be care­ful life is a boon­bane.

 

 

Com­pli­ments of ZooS

The Ver­ti­cal Flips and the com­plete Horver’s of the 22 will be pub­lished in the next weeks.

 

 

The Princess Cards Hor’Ver Flipped and Melded Mirror Of Mayet Method Book of ThoTh Aleister Crowley

All the princess cards meld­ed above, they become up the cen­ter.

The hint of the name of it all above.

The two swans. ZooS.

It is no the S first as the two swans (the basilisk drag­ons, the blue and the red the black and the blue and red with the white) do not fire on each oth­er. Pho­bos and Deimos is cre­at­ed from the ILL-Lumi­na­tion of the illu­sion.

The Drag­ons are the twin sen­tinel guardians of the pearl of Knowl­edge, Lama, Thoth Lam­mas, Lamael. LUMIEL

The two swans, the eter­nal pair, ulti­mate­ly the cre­ator and the mir­ror, are joined at the heart Lumiel but face away from each oth­er to share the pow­er around and not to fire on each oth­er and destroy all.  North and South pos­i­tive and neg­a­tive, not to point at or face each oth­er but to face towards the poles and rip­ple out to cen­ter the bal­ance and the field of cre­ation.

Dusk and Dawn Eospho­rus and Astraeus.

see all princess and swan myths for details on the Princess and the Swan.

Princess of Disks above with the secret of the Swan Fire Ser­pent in her crown of horns, show­ing the two fac­ing away from each oth­er but con­nect­ed and not eat­ing their own tail.

In the cups the swans have turned into wings con­nect­ed to the hid­den pearl in the oys­ter. The oys­ter is steady and ground­ed

The princess is clothed in the mauve cur­tains of secrets

Princess of Disks with the sun

 

The Faun OF the Princess of Wands isn’t she beau­ti­ful

The lev­els and facets of the princess of wands the faun of fire.

*edit… this prophe­cy vision came while I was edit­ing this post today 31st March 2025 12 21.

The prophe­cy of 2025.

Cana­da is invis­i­ble and dark to the USA. It is not cut off though. the east and west coasts are destroyed by the white fire. bar­ren ground and thou­sands of miles out to sea. There is pock­ets of safe­ty inland from the east coast towards the cana­di­an bor­der This goes the same with the west coast up towards ida­ho mon­tana and dako­tas. There is safe­ty there.

The fire or force that comes, is like a wave along one lev­el, burn­ing and dis­in­te­grat­ing every­thing in it’s path.

Deep canyons as low to sea lev­el as pos­si­ble in that area as such and caves are the safest places. Build­ings are not safe as that is the “lev­el” the wave will trav­el along on the sur­face and above. under­ground bunkers are safe.

It pen­e­trates all. The LHC call it mag­ic.

Take as many ani­mals and free as many before as pos­si­ble, their sur­vival is your sur­vival. They know what to do and where to go and where to find food after. Fol­low the ani­mals, the lit­tle ones, ham­sters and cats, the squir­rels and ground­hogs, the deer.

The east and west coast are cut from each oth­er. Mex­i­co is not only dark but cut off at the bor­der.

==========================

the princess cut­ting through the illu­sion
the lion and the ham­ster.

the pow­er is start­ed and con­tin­ues on the neg­a­tive team
under the south­ern cross stars blue yel­low and green
as you see in the truth there is no red to be seen
The illu­sion in the north has been trumped by a dream

  • note the blue invis­i­bil­i­ty cap of leg­ends, the blue crown of egypt with the globe on it. Com­plete with con­ti­nents.

The Prophe­cy

 

Lust of The Universe

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

  • Lust — Book of Thoth Crow­ley. Artist of Thoth Lady Mar­guerite (Frie­da) Har­ris. Mir­ror Of Thoth Mar­garetruth Swan — Mayet

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

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

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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BOOK OF THOTH PART2A

“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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BOOK OF THOTH PART2A
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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BOOK OF THOTH PART2A
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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BOOK OF THOTH PART2A
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
BOOK OF THOTH PART2A
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

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

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

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

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

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

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.

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

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