Thelema Review Advanced Enochian Magick By Frater W I T

Thelema Review Advanced Enochian Magick By Frater W I T Image
"Years ago Gerald Schueler wrote a book for Llewellyn entitled An Advanced Guide to Enochian Magick" as a followup to his first book, "Enochian Magic". Schueler was one of the early authors to try and put together a set of books that would allow beginners to start practicing the Enochian magical system, but his work suffered from a number of significant flaws. The "Advanced" book consisted mostly of a recounting of Aleister Crowley's "The Vision and the Voice" along with Schueler's largely Theosophical interpretations of each aethyr vision. The book included some more complex rituals in the back which, I have to say, for the most part did not work. And yes, I started out working with Schueler's books, so I did try them out. Now Frater W.I.T., author of "Enochian Initiation", has published a new similarly-titled book that is a real improvement over Schuler's failed effort. Entitled "Advanced Enochian Magick", it is now available from Outskirts Press.

I wound up really enjoying the book, but there are a couple of things that put me off at first glance. The book is subtitled "A Manual of Theory, Training, and Practice for the Novice and the Adept." My first question was why an "advanced" book would include "novice" level material. It seems like a bit of a contradiction, though I've seen this sort of thing before, like with Jason Newcomb's introduction to the Goetia subtitled "A Simple Advanced Key." If it's simple, what's advanced about it? Furthermore, as I read through the early chapters of the book it pretty much felt like everything I was reading was material that I'd seen before - basic Golden Dawn rituals, Timothy Leary's eight-circuit model, the Qabalah, and so forth. But basically what is going on here is that W.I.T. is laying out the magical language that is necessary to understand the more complex rituals later in the book. If you already know this material, you can skip ahead.

The most valuable material in the early chapters is the set of recommended practices for both beginning and more advanced magical practitioners. It is not really new material, but I've seen few books that outline the practices so concisely or make it as clear that there really is quite a bit of work involved in being a magician. It's not a discipline where you can read a few books and then go around proclaiming yourself an expert without ever casting a spell or maintaining a daily ritual practice, which I've seen all too many people do. While I recommend a slightly different sequence of rituals based on my operant field model, the practices outlined by W.I.T. will work fine - and actually doing them will put you head and shoulders above about 90% of the people out there who claim to be magicians but in fact do little to no work.

It should be kept in mind that this is not a "novice" level book, despite the subtitle. The "novice"-level material is laid out with basic instructions, but there is little of the hand-holding that you tend to find in real beginner books. For example, you won't find a whole chapter dedicated to answering the question "Is practicing magick evil?" If you know nothing about magick and are picking this up as your first book you are likely to come away a little confused. You should probably read a few introductory books before you pick this one up if you're just starting out, but for people who are already practitioners looking to learn the Enochian system these straightforward explanations are nice. Given this, I think that W.I.T. oversells the potential power of magick in a way that is unnecessary for its target audience, people who are already practicing magick and understand its usefulness, though I do like seeing an author who doesn't shy away from advocating objective paranormal results.

It is the second half of the book that really shines, once it has covered all the background material and gets into the substance of the Enochian ceremonies. Here we find more material along the lines of the material covered in "Enochian Initiation", a complex set of rituals accompanied by accounts of magical results. If every magician did this with the ceremonies he or she performs and published the results we would be well on our way to establishing a knowledge base for magick that is similar to what we find in the physical sciences, and in my opinion establishing such a knowledge base should be the goal of every magician. Secrecy about techniques and results helps no one, and does nothing to make the magick itself more powerful or relevant or meaningful.

Frater W.I.T. approaches Enochian magick from the Golden Dawn perspective as far as attributions and techniques go, much as Aleister Crowley did. I am not going to offer a line-by-line analysis of the rituals in the book simply because in my own Enochian practice I've eliminated many of the Golden Dawn elements and am more of a Dee purist, though I also use attributions from Crowley's "The Vision and the Voice" and incorporate Thelemic rather than Christian symbolism. I use the 1587 reformed Tablet for my model of the Watchtowers which attributes EDLPRNAA and RAAGIOSL to different directions, I don't use the truncated pyramids for the squares, use a different order for the Angelic Keys, and so forth. That being said, as far as I can tell the rituals follow the Golden Dawn model well and I do know a number of magicians who claim to get really good results with that system. Some of his ideas, such as evoking multiple angels at once, are actually more in keeping with the original Dee system, and as that's the way I usually work Enochian magick I can vouch for it as a very effective practical technique.

The self-initiation ceremony in the book's final chapter is a particularly interesting and powerful piece of magical work. A version of it was published in "Enochian Initiation", but this new version includes some additional symbolism and I find it hard to believe that anyone could work through it without getting some sort of tangible result - at least if they've done the work leading up to it. Initiation ceremonies are one of the aspects of the Enochian system that appears to be missing when you work through the diaries and other source documents, and this ceremony or something very similar to it seems like a good way to fill that gap. I've heard of the occasional "Enochian Order" offering some manner of initiation, but as far as I know no groups of this sort have managed to last more than a few years or accumulate more than a handful of members. The Enochian system may just not be suited to such a group structure for some reason.

For magicians working with the Golden Dawn/Thelemic Enochian system (that is, probably most Enochian magicians these days) this is a good book to pick up, especially for the later chapters which show how to put together and perform large and complete Enochian rituals. Such rituals are rarely published anywhere and they serve as good examples for serious and involved practice of the Enochian system. Furthermore, working with multiple angels has proved to be very powerful in my own magical work and this is a technique that is not addressed or usually even mentioned in the books that I've seen on the Golden Dawn Enochian system. As with "Enochian Initiation", I wish more magicians would publish this sort of material so that all of us could collaborate more effectively, and I congratulate Frater W.I.T. for his efforts along these lines.

Want to buy your own copy of "Advanced Enochian Magick" by Frater W.I.T.? Order from my Books and Media page and you can help support Augoeides.

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Liber 333 The Book Of Lies

Liber 333 The Book Of Lies Cover

Book: Liber 333 The Book Of Lies by Aleister Crowley

The Book of Lies (full title: Which is also Falsely Called BREAKS. The Wanderings or Falsifications of the One Thought of Frater Perdurabo, which Thought is itself Untrue. Liber CCCXXXIII [Book 333] ) was written by occultist and teacher aleister crowley and first published in 1912 or 1913 (see Explanation below). As Crowley describes it: "This book deals with many matters on all planes of the very highest importance. It is an official publication for Babes of the Abyss, but is Recommended even to beginners as highly suggestive."[1]

The book consists of 93 chapters, [2][3] each of which consists of one page of text. The chapters include a question mark, poems, rituals, instructions, and obscure allusions and cryptograms. The subject of each chapter is generally determined by its number and its corresponding Qabalistic meaning. Around 1921, Crowley wrote a short commentary about each chapter, assisting the reader in the Qabalistic interpretation.

Several chapters and a photograph in the book reference Leila Waddell, who Crowley called Laylah, and who, as Crowley's influential Scarlet Woman, acted as his muse during the writing process of this volume. (from

Download Aleister Crowley's eBook: Liber 333 The Book Of Lies

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Soror Solaris

Soror Solaris Cover Soror Solaris has been a tremendous inspiration to me, and I only wish that I could have known her sooner. She believed wholeheartedly in the mission of our Church, was unreserved in her passionate defense thereof, and didn’t care what anyone thought of her for it. She has moved me as few in this world have done. Although I will now recall some of her words here, I would rather leave out some of the more extreme statements that refer to me directly, as that would only come off as self-aggrandizing. This is meant to exhibit her great spirit, not to glorify others.

On February 14th, she wrote an Open Letter to certain members of our little Community of Thelemites. In that letter she addressed me specifically, writing, “Brother, coming into contact with you would make this life complete for me…I love you 777…Never turn back. My children depend on it. I have all of your works printed in a large binder. I am taking that with me.”

Needless to say, I have rarely been so moved, and shall never forget those kind words. Of course I thanked her for that public defense of our mission, to which she replied privately, saying: “I am a woman of the New Aeon and I simply say what I mean. I finally decided to stand up and say “wake up”. People do not pay attention to what is going on around them. They do not listen…I was only speaking the truth in the hopes that others will take notice.”

She went on to write: “I really do not know if I will be coming back. I am much sicker than I have made known to others. But I am a fighter and I will fight with all of my might to beat this. Thelema is my life: it is who I am. Take care of Yourself and thank you so much for everything that you have done for me and for humanity. The time will come when that statement will ring true to all. But for now we that carry the light of truth must pass it on one by one. I love you Brother. One of my final thoughts will be of you.”

I will think of her to my dying day.

She was also very close to both of the leading lights of our Grand Chapter, Grand Minister 121 and Deputy Grand Minister Soror Heartfire XC. In her open letter to the Church, she wrote:

“You [i.e. Fra.'.121] are my brother, my family. I have never felt so close to someone that I have never met face to face. But the nights that we have spent on the phone drinking and actually watching TV together have been wonderful and we will do it again…I just love you and Melinda [Soror Heartfire] so much…Until I met you I had not felt that kind of fraternal love. Thank you for everything that you have done. If for some reason I do not come home I want you to know that you reignited a fire in my heart that had been a dying ember for many years.” She concluded by writing: “please do not worry. Life or death I will be just fine. Remember: “I give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy…”

Her last words were: “Love is the law”.

We love her and she will be greatly missed. Let her death be not a cause for sorrow, however, as that is contrary to our Law and to what she herself would have wanted. For death is not an end but only another beginning. As James Morrison put it so well: “We live, we die — and death not ends it”.

Ceremonial proceedings are underway to inaugurate Soror Solaris into canonization in the Holy Thelemic Church as a Category VI Thelemic Saint: i.e., “Those whose lives have been a great inspiration to the Church”. This is rarely done but in this case it was well deserved. The petition for canonization has also received the approval of the Office of Oracle of the Church, Soror Aliana XCIII.

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

Farewell, dear Soror, for now.

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Thelemic Saints Charles Stansfeld Jones

Thelemic Saints Charles Stansfeld Jones Image


Born on this day in 1886 E.V., C.S. Jones, or Frater Achad (Hebrew for "Unity"), was one of the giants, not at all the failure that he is painted as in certain quarters these days.

Achad's Thelemic career began promisingly enough. After a few years working in the exterior sanctuary of Aleister Crowley's mystico-magical Order, he experienced a profound epiphany that originated with the Supernal Union of Beast and Babalon via their terrestrial avatars of the time -- namely Crowley and Jeanne Robert Foster, aka Soror Hilarion, the third woman to hold the Holy Office of Scarlet Woman. This epiphany led him to the discovery of Aleph-Lamed as the Key of the Law of Thelema -- vide "Liber 31", in which he expounds on this and more. His presentation of his case in "Liber 31 "compelled Crowley to accept Achad's epiphany as genuine, and to admit him to the Grade of Magister Templi -- an unthinkable accomplishment for a mere Neophyte.

Later, of course, Crowley and Jones separated. The source of the problem originated with a misplaced suspicion on Crowley's part. He mistakenly accused Jones of stealing a storage of books that did finally turn up many years later; Jones was innocent. But Crowley also disapproved of Achad's reformation of the Qabalistic Tree of Life, and was highly critical of the works he came to write. Yet such disapproval is as unwarranted as his suspicion was, as any meticulous initiated analysis of Jones' Qabalistic revision should make clear. We can only conclude that the Prophet was personally biased in his rash dismissal of Achad's inversion of the paths of the Qabalistic Tree.

One of the differences between Thelemic religion and archaic religions is that it doesn't deem its prophets to be infallible. Crowley was only human, and the only logical thing is to accept that, and not take his pronouncements as absolute Truth, but rather as a generally reliable yet flawed guide -- particularly in light of "Liber Legis", ch.1 v.56 (addressing the Prophet): "thou hast all in the clear light, and some, though not all, in the dark."


Following his break with Crowley, Jones rebelled against his former teacher and denounced Aiwass. He is mocked in some circles for having gone on to proclaim a new Age of Maat years later; but in a letter dated 1948 E.V., he wrote: "I may well have been over optimistic in thinking that the Aeon of Truth and Justice is very near at hand." Those who discredit him on the assumption that he was out of his right mind simply fail to grasp the whole picture.

What may be even more interesting is a quote of his from the very same letter:

"The Scientific Illuminism of the A:.A:. must continue. The System of Initiation came to an end with the Aeon of Horus, but must be revised and continue according to New Aeon lines."

This is exactly the kind of observation that Leah Hirsig made in her 1924 diaries (see "A Tribute to Leah Hirsig", in the Library section of the sidebar of this blog). Such a reformation of the Hierophantic system -- streamlining the mystico-magical system propounded by Crowley in "The Equinox "and "Book 4 "- is now being worked out by the Ministers of the HTC.

For some of the writings of Frater Achad and more -- including some nice images- see the site set up by G.'.M.'.121:

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The Best Tarot Decks

The Best Tarot Decks Image
A question I get asked a lot is "What are the best Tarot card decks?" Well, "best" is a relative term. I don't really think there is any such thing as "best" but I do agree that there are some decks that are more popular than others and maybe a little easier to understand. In this article, I'm going to briefly review the most popular and probably the most easy to learn Tarot card decks in the world today. Hopefully, after reading this, you'll have a pretty good idea of what Tarot card deck you will ultimately end up with.

Without a doubt, the most popular and easiest to learn Tarot card deck is the Rider Waite Tarot Deck. This deck was named after the very famous occult scholar, Dr. Arthur Edward Waite. The deck was first created in 1910. He had the designs drawn by a very talented lady by the name of Pamela Coleman Smith. Pamela was a member of the occult society group called the Order of the Golden Dawn.

The deck itself is very pleasing to look at. The symbolism is very easy to understand. But the best thing about using this deck is that there are so many books written on the use of these particular cards that learning to use the Rider Waite deck is going to be easier than just about any other deck in existence. For this reason, most occultists recommend that beginners start off with the Rider Waite Deck.

Another very popular Tarot Card deck, though nowhere near as easy to learn, is the Llewellyn Tarot. The illustrations in this deck are based off of the legends and the mythology of Wales. The artwork is created ina a very beautiful watercolor style.

The Llewellyn deck isn't as easy to read as the Rider Waite and there aren't as many books on it either. However, you can find some decent ones in your more established occult stores, whereas you can find a Rider Wait book in just about any book store.

Of course, probably one of the most popular Tarot Card decks of all time is the Aleister Crowley Thoth Tarot, which was created by another Order of the Golden Dawn member, Aleister Crowley. Reading this deck is extremely difficult and requires some pretty serious prior knowledge of Tarot Cards. One of the most unusual things about this deck is that it contains three versions of the Magus card. If you're going to use this deck for your divination, some serious study of the Tarot beforehand will be required.

There are of course many other Tarot Card decks, but these three should be more than enough to get you started. I suggest starting with the Rider Waite, then moving on to the Llewellyn Tarot, and then finally tackling the Aleister Crowley Thoth Tarot, when you begin to feel more adventurous.

To YOUR Divination Success.

by Steven Wagenheim

Source: Wagenheim

He Was Also Professor And Head Of Department Of History And Philosophy Of Religion

He Was Also Professor And Head Of Department Of History And Philosophy Of Religion Image
Interesting - opposing the end of suffering in terminal cases is a severe lack of compassion in my opnion. Hearing a religious leader take a philosophical stance on this is cool. But, as always, how the issue is viewed will depend on the worldview of the individual and which developmental moral stage dominates their perspective.


All the major religions are opposed to euthanasia (in their official statements at least), but why is this?

The most basic religious attitude is one that seeks to preserve the affirmation of life, and it is very fearful of anything which might undermine that. But against this is the seeming negation of the religious and moral decree of compassion and care, by increasing the amount pain and suffering a terminally ill person will have to undergo in a sustained or extended life.

How do the major religions stand on these issues and what help can it offer us in contemplating this political hot potato?


Keith Ward - Emeritus Professor of Divinity at Gresham College, Professor Keith Ward has a BA from the University of Wales, an MA from the University of Cambridge, an MA and B Litt from the University of Oxford, a DD from Cambridge and a DD from Oxford.

He has held Lecturer posts in Logic at the University of Glasgow, Philosophy at St Andrew's, Philosophy of Religion at King's College London. He was Fellow, Dean and Director of Studies in Philosophy and in Theology at Trinity Hall Cambridge, where he was also Lecturer in Divinity. He was the F D Maurice Professor of Moral and Social Theology at the University of London, where he was also Professor and Head of Department of History and Philosophy of Religion.

Professor Ward is an ordained priest in the Church of England and was until 2003 Canon of Christ Church, Oxford. He is a Fellow of the British Academy, holds an Honorary Doctorate from the Free University of Amsterdam, is an Honorary Fellow of Trinity Hall, Cambridge and of the University of Wales.

He is a member of the Governing Council of the Royal Institute of Philosophy, and a member of the editorial boards of Religions Studies, Journal of Contemporary Religion, Studies in Inter-Religious Dialogue, and World Faiths Encounter. He has been a Visiting Professor at Drake University, Iowa, at Claremont Graduate School, California and at the University of Tulsa, Oklahoma.

He also holds the Regius Professorship of Divinity at the University of Oxford for over a decade. Professor Ward has delivered numerous prestigious public lectures and is the author of many books.

Tags:, Keith Ward, Religious Perspectives, Euthanasia, culture, Religion, death, lack of compassion, affirmation of life, politics

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Activating The Chakras

Activating The Chakras Cover
The process of activating the chakras begins with the quietening of the mind meditation. Towards the end of that meditation, instead of 'darkening" the concentrated ball of energy, visualise it moving to the base of the spine, to the root chakra.

Imagine the chakra coming alive with a glowing red light, opening like a flower or spinning round like a wheel, whichever feels right for you. Concentrate for a while on the feeling as the red energy gets stronger and stronger.

Then take the ball of energy up along your spinal column to activate the chakra situated in the area of the spleen in the same way. This time, imagine the energy as a warm orange.

Once again move the energy up the spine to the solar plexus. The energy here should be a lovely yellow. Pay particular attention to this chakra as it is the key to unlocking and directing the power of the other chakras.

Move the energy in the same way up to the heart area. this time the chakra should be a clear emerald green.

Continue moving the energy up to the throat chakra, which is electric blue.

Next the brow chakra should be energized. This is situated in the region of the so-called third eye, and is pictured as indigo blue.

Finally the zee energy should be concentrated on the crown of the head. This chakra is a beautiful clear violet.

For a while visualize your body alive with a radiant rainbow of zee energy pouring from the opened chakras. The rainbow permeates the aura surrounding your body. Enjoy this feeling for a while then gradually close down each chakra in reverse order, from the crown to the solar plexus, then from the root up to the solar plexus.

Finally visualise the solar plexus closing, leaving your original ball of energy, which you should 'darken' as you did in the exercise of quietening the mind.

When you do this exercise properly, you can physically feel the chakras throbbing or glowing inside the body. It may be difficult to get to this stage at first, but just concentrate on each chakra in turn for as long as you feel able to without strain or losing interest.

Even when you become proficient in this exercise there may be times when it is difficult if not impossible to activate one or more of the chakras. This could result from an emotional problem, some nagging subconscious worry, or just tiredness. Don't try to force things, and don't be discouraged. Do the exercise as best you can, when you can. It will always bring some benefit.

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Wiccan Priestesses

Wiccan Priestesses Image
By Courtney Weber and Mary Caliendo

We are Wiccan Priestesses who have been Chaplaining at Occupy Wall Street.

Courtney's story:

I became personally engaged with the movement from day one-when one of my Coveners could not attend our September 17th Mabon because he was going downtown to camp in a park that I'd never heard of with "a bunch of other people" to "show Wall Street that we'd had enough." I didn't understand what he was doing, but as I am supportive of peaceful action toward change, I applauded his efforts, but didn't see myself getting any further involved than offering him use of my shower. Within a few weeks, however, I found myself sitting in Liberty Square (Zuccotti Park) several nights a week. It was clear that this was more than a few disgruntled people hanging out in a park. It was an uprising for social and economic justice and in any movement as such, there is a role for Chaplaincy.

People often ask me to explain a Chaplain's function. "To listen," is my response. Chaplaincy provides personal support in a way that crosses religious and social barriers. A movement like Occupy needs individuals who are experienced in working with people, attuned to subtle needs, who can help keep a calm and peaceful environment. Quite often, just listening is enough to let people know they are cared about and that working for this movement is worthwhile. Chaplains frequently have a natural inclination toward caring for individuals' needs and are often quite experienced in things like mediation, delegation and also knowing when a professional mental health counselor, medical person or otherwise should be called into a situation.

There is no typical day in Occupy. I have consoled persons through anxiety attacks and episodes of depression. I have stepped into heated conflicts to mediate and deflect potentially violent fights. I have taken in Occupiers post-eviction who had nowhere else to go. I have helped organize housing. I have stood outside the city jail in the freezing cold all night to support persons arrested in demonstrations. The police brutality cannot be underestimated and quite often, those targeted are small of stature and quite frequently, female. Broken ribs, damaged wrists, head wounds and effects of the ever-present pepper-spray are the norm. While I am not a doctor or mental health professional, I am legal clergy and I am there to listen and to witness. Most importantly, I am someone who cares about these people and about the movement.

Pagan Chaplaincy is a unique animal. Our faiths are widely diverse and do not contain a central belief code. Therefore, what is the role of a spiritual worker whose very beliefs are defined by respecting the personal beliefs of others and not attempting to influence them? As it turns out, this unique quality of Pagan spirituality is an excellent fit for the Occupy movement. There is a prevalent antagonism within the movement toward organized religion. Sympathizing Chaplains of various religions frequently face hostility, many of them often hearing, "Religion is one of the reasons we're in this mess!" In these sorts of situations, Pagan Chaplains are able to fly under-the-radar. Where one Chaplain might face hostility and rejection in a situation due to their religious affiliations, that situation might be more open to a Pagan Chaplain. Paganism itself mirrors the Occupy movement in its lack of centralization and leadership. Pagan Chaplains are effectively able to get close to the heart of the various matters that come up within the movement as we do not have the same barriers of suspicion and prejudice that face many of our colleagues from mainstream religions.

It is important to remember that this is not a "Goddess movement." This is a movement for all persons, regardless of their religion. But even in our diversity of beliefs, one common value among Pagans is that balance is essential to life. We do not, however, exist in a balanced age. Occupy is meant to restore a balance that has been lost-both economically and ecologically. One of many objectives of the movement is to call attention to the fact that corporations have for years broken environmental laws and blocked green energy initiatives: ( This in itself is sufficient enough reason for Pagans to contribute to this effort in some way. At the November 17th march across the Brooklyn Bridge, an illuminated message on the side of the Verizon tower stated "Occupy Earth." For decades, Pagans have spoken about reclaiming Earth. The Occupy movement may just be the socially active opportunity to do that.

Pagan Chaplaincy and the Occupy movement is also providing a unique opportunity for us to continue to show ourselves as a productive and legitimate faith community. Over the last few decades, countless Pagans have come forward with important blogs and websites and numerous Pride days dot the country festivals every year with the similar desire to present ourselves as "just like everyone else." But where our desires for acceptance really shine is in connecting with members of other faiths over common goals. Getting to know us not just under the guise of "That Pagan Person" but "Friend and Ally-and also Pagan" is a huge step toward making our voices heard and our practices respected. Divisions melt away under the pressure-cooker goal of making a difference.

Priests and Priestesses, everywhere: Find your local General Assembly. Attend a Working Group session. Holding vigils and rituals are great-but they're not enough. Talk to the people. Listen to the people. Find them blankets when they're cold, food when they're hungry, medics when they need them. Be a witness and share what you've seen and heard. Let us join our brothers and sisters of all faiths in making a difference in our communities, our country and our world. So mote it be!

Mary's Story:

My involvement as a Wiccan Chaplain in OWS began when a call for chaplains went out on a private list. I decided to go down and help. The reasons behind it were many yet the solitary reason that prompted me into action is the pure fact that religion has hijacked our government and has produced policies that are discriminatory and marginalizing. For years, Wiccans and Pagans alike have always embraced all colors, creeds and genders long before it became fashionable. Most of us recognize that all creatures that live and breathe on this planet are the Goddess's children. She is about unity of all living creatures working in harmony. I also knew that I had an obligation as a spiritual person, given I live in New York City, to come out of the underground and by example portray that religion and spirituality is all inclusive of everyone.

On the fated day that I reported to the Medical Tent to volunteer, I was put to work in 30 seconds. I was called to de-escalate a serious situation involving a protestor who felt marginalized due to her emotional difficulties. Mental diseases have such a stigma in this society that a lot of those with these illnesses feel out of place in the greater whole. From that day forward, I built a very close working relationship with the staff of the OWS Medical staff. It was through my on-going relationships to the Medical staff that I learned that I was the first Chaplain to ever volunteer with them. It was comforting to them that I was not biased in any way. Although this surprised me, in reality it did not given the nature of what has been done within the last 10 plus years in the name of religion, god and theology. My work however has not been overtly spiritual, as I chose to work strictly through humanitarian efforts. I never bring deity into the equation when I am counseling a protestor or calming down those who are stressed. I feel if I work from my heart and a place of empathy, the gods are already present. As a result of my observations of the movement and the general feeling of religion; it prompted me along with Courtney Weber, Janet Farrar and Gavin Bone to draft a Chaplain Code of Conduct. It was presented to the medical and support working groups as proposal and passed. Since then I was asked by other Occupies around the country for the Chaplain Code of Conduct that we wrote so that it may be used as a model.

The key to being apart of this movement as a Chaplain is to remain neutral in regards to politics as well as religion. As a result, I have been called upon to liaison with the NYPD, Firefighters, and EMTs. If there is a patient that requires their care to be upgraded, often times the medical staff is asked to leave the tent. As a chaplain, I am able to remain with the patient to ensure that they are treated properly and with respect, I am also allowed to accompany them in the ambulance with a nurse. This also is helpful to the patient because they feel like someone is present that will advocate on their behalf if they are unable to do that for themselves.

As most know from the headlines, OWS has had many difficulties from police officers. These can be quite traumatic experiences for the protestor especially after being pepper sprayed, beaten or contained in pens unable to move. Similarly, there are young people who have never been far from home, living in a tent in the middle of Manhattan surrounded night and day by scores of police. The LBGT community of OWS has found a place where they are accepted and embraced. When that happens, there are realizations of the depth of discrimination, trauma and difficulties that they have encountered in society. I have worked to soothe and support their feelings, trauma and disorientation of all protestors and society in general who came to Zuccotti Park. Even though OWS is no longer encamped in the park, the work still continues in the movement.

The most significant experience that will forever be etched into my mind was the night of the raid. I received a call in the middle of the night from Pauly Kostora, Chief Administrator of the OWS Clinic. He said: I need you down here, we are being raided. People are traumatized-there are police in riot gear are everywhere. I said "I will be right down". I jumped out of bed and immediately went on Twitter to find out what was happening. I had learned that all subways were closed so I called for a cab to bring me down to the park. Lower Manhattan was in lock down. No one was allowed in and no one out. Contrary to what was cited in the press, the protestors were given less than a 20 minute warning. People were fast asleep in their tents.

When I finally arrived, the driver warned me, "Be very careful. The police look intimidating and ready to enforce their mission with violence." He gave me his cell phone number and said, "Call me I will come pick you up when you are done free of charge, I fully support this movement and your work." I profusely thanked him and approached the barricades. There I went up to a group of police officers and said "I'm a Chaplain you have to let me in by law" as I showed them my credentials. The police officer said, "I don't care, you are not getting in." I said, "I'm allowed to go anywhere as a Chaplain." I was then physically pushed away from the barricades with force and the officer told me, "Don't make me arrest you." I said, "Go for it. Won't this be great press and go viral over the internet that you arrested a Reverend trying to assist doctors and nurses with patients?" He turned away and ignored me.

Out of the corner of my eye, across the street, I saw the same thing happening to members of the press. There was a total press blackout. I shouted to a reporter, "ARE YOU with press? I need you to bear witness and document!" I told them exactly what happened. The next thing I knew I was surrounded by cameras. Whether it ever aired or not, I'm not sure. It doesn't matter, what matters is that I went on record. Shortly thereafter, I got a call from Pauly Kostora and found out his location. I made my way to where he was located inside the barricades. I then told a different officer that I was a Chaplain and needed to get through due to a medical emergency. I got a blank stare passed me, while he was avoiding contact. I received information that the protestors were heading to another park to regroup. I aided them as they came past the barricades comforting and telling them where to regroup. I then was able to talk again to Pauly. I was informed that he was carried out of the medical tent along with a patient that was recently released from the hospital with heart trouble. The patient was ignored and no care was given by the police. During that time, NYPD took chainsaws to the medical tent. They did not check to see if there was anyone inside. A doctor and nurse was inside treating a patient got out in the nick of time. Confiscated from that tent were patient records, 5,000 dollars worth of pharmaceuticals and medical equipment and hundreds of dollars of supplies donated by medical professionals and individual citizens-all of which have gone missing. The pharmaceuticals and medical records were kept under lock and key accessed only by licensed physicians.

The medical tent was one step away from being a completely free clinic to serve the whole of the community protestor and NYC resident. We have numerous doctors of all specialties from psychiatry to pediatricians, nurses, physician assistants, paramedics, social workers and a course a tiny group of Chaplains. People came in scores for free medical care; we filled a vast hole in our society. As middle class resources are dwindling and health insurance premiums are too expensive, all found a place where they can get top notch medical attention.

I do profoundly hope that the work I am doing with OWS Medical will echo through America. Medical care should be a right not a luxury and I pray that the work we are doing will somehow change the course of history so that medical professionals will see the day when they can treat a patient properly instead of having their hands tied by appeasing and treating in such as way that insurance will pay for it. Due to the primary fact that no health insurance was involved at the OWS medical tent, the patients were able to receive the attention and care that has been unseen in this country in a very long time. I am humbled and inspired by the humility and compassion of the all the medical professionals that have volunteered their time and resources. They work full time jobs and then tirelessly work long hours with OWS Medical.

They may have shut us down, but all is not lost. We are currently regrouping and coming up with a new strategy to continue to provide medical services to the community, even the NYPD if they so require.


* WE DO NOT PREACH OR PROSTHELYTIZE. As Chaplains, we provide comfort, support, counseling and consolation to the community as a whole as compassionate people. Our involvement is strictly humanitarian, we actively remain neutral. We do not interject our religious beliefs, cultural view points or self identified biased opinions upon each other, protestors or the community that we serve. We do not attempt to invite or coerce any individual to any religious activities, services or path of belief. While on duty and marked we do not engage in politics or political beliefs of any kind. We continuously scrutinize our own blind spots in order to foster service in a humanitarian manner.

* WE RECOGNIZE THAT THERE A MULTITUDE OF PATHS THAT LEAD TO THE SAME PLACE. We respect each religion, philosophy and belief as each individual perceives or recognizes a higher power. We honor and find value in the diversity of all beliefs.

* OUR APPEARANCE IS VITAL. We "strongly encourage "wearing plain clothes and keeping on persons religious symbols to a minimum in order to appeal to all diverse religions, cultures, genders, colors and lifestyle preference so that it will provide an atmosphere of sacred space, equality and acceptance for all.

* WE RECOGNIZE THAT INDIVIDUALS HAVE BEEN MARGINALIZED AND STIGMATIZED BY RELIGIONS, CONGREGATIONS AND SOCIETY. We actively challenge the perpetuation of any form of social and/or religious domination or oppression. This includes, but is not at all limited to sexism, racism, transphobia, ableism, classism, ageism and any other institutional oppression. We cultivate an awareness of our own economic and/or cultural privilege and the impact it may have on an individual, thus we work to create a welcoming, comfortable space through acceptance, trust and non-judgment for all, while calling out any action of other chaplains that perpetuate oppression.

* WHILE ON DUTY WE DO NOT SOLVE THE ISSUE WITH PRAYER, CHANT OR MEDIATION AS A FIRST, SECOND OR EVEN THIRD LINE OF SERVICE; we act only within our scope of universal counseling training, provide comfort, passive listening and safe space. We always partner to the best of our ability with trained support team, certified mental health professionals and/or medics. We administer to spiritual needs only at the request of the individual.

* WE RECOGNIZE THAT ENERGY IS IMPORTANT. We keep an upbeat, positive attitude when dealing with those we service and in our care. Universal kindness, love and compassion are essential to the energy we project. We ask before we make any kind of compassionate physical contact such as hugging, hand holding, etc.

* WE PRACTICE EMPATHY AND CULTURAL AND SPIRITUAL HUMILITY by checking your own identity-based assumptions. We seek to listen to individual experiences from a place of openness and non-judgmental religious beliefs, and help people to meet their needs as they define them for themselves rather than our own idea of what might be best. We refrain from assigning a name or gender to a higher power and use universal language(s) in which to express our faith based beliefs so that our language is appealing to all.

* WE SERVE WITH NO EGO OR RELIGIOUS HIERARCHAL STRUCTURE. We organize ourselves horizontally without religious dominance or hierarchies of command, experience ability or level of involvement. Every Chaplain has equal power in all decisions affecting them

* WE MAINTAIN A HIGH LEVEL OF CONFIDENTIALITY AT ALL TIMES. We respect the privacy of confession, needs and issues of those we aid and service. We ask the individual in a non-threatening manner prior to the involvement of any medical treatment or any other necessary intervention to aid in any crisis.

* AT ALL TIMES WE ADHERE TO THE MEDIC AND SUPPORT CODE OF CONDUCT AND PROCEDURES. We are an active part of the Medic working group and Mental Health sub-working group therefore follow all codes of conduct, guidelines and procedure.

Written and Assembled: Rev. Gavin Bone, Rev. Janet Farrar, Aquarian Tabernacle Church, Eire

Courtney Weber and Mary Caliendo -Pagan Chaplains New York, NY USA

Mary Caliendo and Courtney Weber are Wiccan Priestesses living in New York City, who chaplain the OWS movement through the Support and Medic Working Groups. Mary can be reached at and Courtney can be reached at

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Thelemic Oracles Prophets

Thelemic Oracles Prophets Image


One very important issue in Thelemic religion is that of the Offices of Beast and Scarlet Woman, or Prophet and Oracle. It is a complex matter that is worthy of our careful scrutiny.

First, before we consider the esoteric side of this issue, it is necessary to take a brief look at the symbolism involved. The figures of "Beast" and "Scarlet Woman" first appear, of course, in the New Testament writing, "The Revelation of St.John the Divine". The author of "The Book of the Law" borrows heavily from this document, which has been totally misunderstood since its inception two-thousand years ago; not only are symbols such as those just mentioned lifted from it, but verse 57 of chapter 2 is taken almost verbatim from "Rev".22:11. Yet the good St.John mistook the meaning of his visions, taking "Beast" and "Babylon" to mean negative forces against the Divine, whereas they should have been interpreted as aspects of the Divine in the Age to come, with the Advent of the New Aeon, which took place on March 21st, 1904 e.v., when the world was destroyed by Fire (symbolically speaking) and the subtle forces of Thelema began working on the minds of the New Humanity, to liberate them from their outmoded patterns of thought and deliver to them the interior mechanism for hastening their mental and spiritual evolution.

The real logic behind the use of the symbols is, however, vastly different from that which has been contrived by confused and oft-times troubled minds for centuries. What they have come to represent, in Thelemic religion, is not the epitome of vileness and degradation, but rather the primary doctrinal elements of the New Aeon formula.

The Beast is simply the Divine Essence of Humanity; it is so represented, i.e. as an animal, to signify the all-important doctrine that God is to be found equally in every form of life. Humans, while more advanced than their fellow beasts, are beasts nonetheless, no better than any other animal. On the contrary, their ability to be extraordinarily cruel for absolutely no good reason often makes them a good deal worse.

The Scarlet Woman, or Babalon, is another symbol that has been grossly misinterpreted. The unique spelling carries considerable Gematric significance, as computed in Hebrew, coming as it does to 156. Crowley writes the following in "An Essay Upon Number":

"BABALON. This most holy and precious name is fully dealt with in "Liber 418". Notice 12 x 13 = 156. This is not one of the a priori helpful numbers. It is rather a case of Qabalah illuminating St. John's intentional obscurity."

By the English Gematric system of AngloQabalah, in which A=1 to Z=26, the value of the words "Six Six Six" is 156, which is telling, inasmuch as the formula of the Scarlet Woman is one of sexual sanctity, 666 being of course the value of "The Great Beast" in Greek (the language in which the concept of the Beast 666 was first introduced); i.e., 666 in 156 carries a sexual theme. But one should take care not to confuse the symbols. As Crowley writes in "Magick in Theory He bade 'Know Thyself!'

"Thus, in low grades of initiation, dogmatic quarrels are inflamed by astral experience; as when Saint John distinguishes between the Whore BABALON and the Woman clothed with the Sun, between the Lamb that was slain and the Beast 666 whose deadly wound was healed; nor understands that Satan, the Old Serpent, in the Abyss, the Lake of Fire and Sulphur, is the Sun-Father, the vibration of Life, Lord of Infinite Space that flames with His Consuming Energy, and is also that throned Light whose Spirit is suffused throughout the City of Jewels."

Babalon was chosen as a symbol of the Divine Feminine in the New Aeon of Thelema for this very reason. The ancient city of Babylon was for the early Christians a symbol of all varieties of Pagan vice. In "Revelation", she is depicted as a "Great Whore" seated upon the "Beast", whom she dominates. The sexual element is necessary to offset millennia of restrictive abuse perpetrated by men against women, forcing them to adhere to false idealistic notions of feminine chastity or else face societal contempt or worse. But there is more to this important symbolism than the sexual liberation of women. Babalon, the Scarlet Woman, is proud to call herself "Whore", as is only fair considering that men have from time immemorial taken enormous pride in extolling their own sexual conquests -- the more the better. That her attitude is domineering is not at all insignificant; for it teaches that women in the New Era of Thelema are to be accorded respect, not treated as if they were inferior as they still are in so many places of the world today.

These symbols, or formulae, of "The Beast" and "The Scarlet Woman" are representative of the Masculine and Feminine aspects of the Divine Current of Thelema, respectively. On that Supernal level, they are best referred to by their Greek names, for they carry not only the extraordinary magical (not to mention the psychological) impact of these Essences of the underlying Supernal Mind, but remarkable Gematric symbolism as well. As aforesaid, To Mega Therion, Greek for "The Great Beast", numerates as 666 by Greek Gematria; and the name of its counterpart, H Kokkine Gyne, Greek for "The Scarlet Woman", adds to 667. (It should be noted, however, that "Masculine" and "Feminine" are used very loosely here, as they are terms applying just as well in gay or lesbian relationships as they do in heterosexual ones; it is one's inner identity that matters.)

Of course, the formula of the New Aeon itself is double: God is now neither many (as with polytheism) nor one (as with monotheism), but two: feminine and masculine on the animal level, matter and motion -- and passive and active (i.e. the Mystical Infinite and the Magical Absolute) -- on the universal level. And these two, being essentially infinite and absolute, are the elemental factors of Eternal Consciousness that simultaneously make their play among the forces and fields of duality while being neither limited to, nor ever really bothered by, any part therein. God is all; and therefore God is none (in particular). Essentially, this means that God is not some objective being somewhere, for then it would be isolated and incomplete. Rather, God is the impersonal root of all consciousness across all dimensions of time and space. And this root is at the foundation of one's own consciousness, well within reach of one who is dedicated and sincere, with ample courage and love in his or her heart.

In the New Aeon, this twofold nature of the Divine is well represented in our Sacred Iconography in the image of Baphomet. The Baphomet drawn by Eliphas Levi in the 19th century depicts a fusion of the feminine and masculine, with the head of a beast, the breasts of a woman, and the phallus of a man, to form a powerful Magical Icon of the Double Current of Thelema. The image of Baphomet works extraordinarily well to stir the primal psychological forces of the mind in ritual, and to attune that mind to the Double Current.

Babalon and the Beast, or Nuit and Hadit as they are called in "The Book of the Law", conflate in Ra-Hoor-Khuit and Hoor-pa-kraat, or Shaitan-Aiwass, i.e. again, Baphomet, or the Double Current that is Thelema.

While it is true that Ra-Hoor-Khuit, symbolically speaking, is solar-phallic, or the mystical seed thereof, what gets so often missed is the fact that his other half, Hoor-pa-kraat, is essentially lunar-yonic, or the mystical egg thereof. The proper name for these two is Heru-ra-ha, a name that, in AngloQabalah, equates with Baphomet. Heru-ra-ha, put simply, is the projection of the Current of the Supernals, Babalon and the Beast, the Infinite and the Absolute, into the consciousness of humanity.

Such is the esoteric side of the mystery of Beast and Scarlet Woman; but there is an exoteric aspect to be discussed. In his New Comment to verses 15-17 of chapter 1 of "The Book of the Law", Crowley makes clear his conviction that there are special terrestrial incarnations of the Divine Current. Because the formula of this Aeon is a double one, the Current manifested not just in the person of the Prophet of the Aeon, Crowley, but in certain Priestesses that surrounded him, worked with him, loved him and were dearly beloved of him. Whereas the Old Aeon of the Dying God was focused on suffering and death as the means of redemption, the New Aeon of the Lovers is centered instead on the healthy and happy indulgence of Sacred Love and the pursuit of the millionfold joys of the Holy Orgia of Sacramental Lust.

What is most important to bear in mind when learning of this, however, is that these "terrestrial manifestations" are not entitled to any special treatment, and certainly not archaic worship. In the aforementioned New Comment, Crowley writes:

"That which is beneath is like that which is above. The Beast and the Scarlet Woman are avatars of Tao and Teh, Shiva and Sakti. This Law is then an exact image of the Great Law of the Cosmos; this is an assurance of its Perfection."


"That is, there is a special incarnation of Nuit and Hadit for the Beast and the Scarlet Woman, as opposed to the general truth that every man and woman are images of these ineffable Beings."

And finally (and this part is really noteworthy):

"I feel a certain necessity to explain that an 'avatar' implies rather a release from the limits of personality than anything else. The Scarlet Woman and I are peculiarly representative of Nuit and Hadit by virtue of our attainments in making our consciousness omniform as They are. It must not be supposed that our original individualities can claim any special prerogatives as such."

Clearly, then, all that these terrestrial incarnations really amount to is a particular manifestation of Hierophantic Genius, no better or worse than a manifestation of any other kind of Genius. They are filled with the Aeonic Current and they inspire others to great heights of ecstasy as they tap that Current through their Great Works. It is not unlike the relationship, in this Aeon at least, between a poet and his muse, except that the muse in this case generates and wields all spiritual and magical power and authority (vide "L", 1:15: "in his woman called the Scarlet Woman is all power given"). Basically, the Scarlet Woman is the Holy Oracle and Divine Initiatrix who skries the Mystic Force and transmits the Magick Current; and he, the Beast, is her devoted Prophet, her Holy Beast, roaring forth her Holy Word, promulgating her glad Law.

A little over twenty years before he died, after having lost one magical child (Frater Achad) to what he regarded at the time as pure lunacy, and yet another (Frater Aud) to death, and after seeing many disciples fail him miserably, Crowley issued a statement making it clear that he was the only one who could lay claim to the Office of Beast, at least during his lifetime. What lay beyond that could hardly have been within his ability to see.

In any event, one can rest assured that ours is not a cult of personality worship; and Thelemites will never take an order from any Prophet beyond "Do what thou wilt", not only because no Thelemite would ever stoop to such a slavish role, but also because no true Prophet would ever pass such an injunction without his tongue rooted in his cheek, or as a blind to weed out the weak-minded.

Thelema is free of the dangers of the tyranny of authoritarianism and spiritual extortion. Her Oracles and Prophets do not seek to convert you, they're not after your money, and are indifferent as to whether or not the world accepts their liberational Law. While they may promulgate the Law, owing to the fact that the world would certainly be a better place to live in if the Law were popularly embraced -- if only because harmful superstitions and restrictive societal legislation would be nightmares of the past -- they make a point to work "unassuaged of purpose, delivered from the lust of result". ("L", 1:44)

Ours is not some cult of mindless followers; ours is a culture of kings. The time of Patriarchs and Popes is done. In the Sanctuary of Thelema, "Every man and every woman is a star." ("L", 1:3)




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Book 4 Part Iv The Law

Book 4 Part Iv The Law Cover

Book: Book 4 Part Iv The Law by Aleister Crowley

Part IV is titled "OEAHMA (Thelema)-the Law." This section deals with The Book of the Law, including the book itself, a brief biography of Crowley, the events leading up to its reception, and the conditions of the three days of its writing. This part is Crowley's 1936 book Equinox of the Gods only edited under a different name.

Download Aleister Crowley's eBook: Book 4 Part Iv The Law

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The Stele Rite

The Stele Rite Image
Here is a ceremony based on Cairo Stela A9422, the funerary monument of Ankhefenkhons I, a.k.a. the Stele of Revealing. It features a modern poetic paraphrase in addition to the one composed by Aleister Crowley in 1904.

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Crowleymas The Prophets Lesser Feast

Crowleymas The Prophets Lesser Feast Image



I am that I am, the flame
Hidden in the sacred ark.
I am the unspoken name
I the unbegotten spark.

I am He that ever goeth,
Being in myself the Way;
Known, that yet no mortal knoweth,
Shewn, that yet no mortal sheweth,
I, the child of night and day.
I am never-dying youth.
I am Love, and I am Truth.

I am the creating Word,
I the author of the aeon;
None but I have ever heard
Echo in the empyrean
Plectron of the primal paean!
I am the eternal one
Winged and white, the flowering rod,
I the fountain of the sun,
Very God of very God!

I am he that lifteth up
Life, and flingeth it afar;
I have filled the crystal cup;
I have sealed the silver star.
I the wingless God that flieth
Through my firmamental fane,
I am he that daily dieth,
And is daily born again.

In the sea my father lieth,
Wept by waters, lost for ever
Where the waste of woe replieth:
"Naught and nowhere! Naught and never!"
I that serve as once he served,
I that shine as once he shone,
I must swerve as he has swerved,
I must go as he has gone.

He begat me; in my season
I must such a son beget,
Suffer too the triple treason,
Setting as my father set.
These my witnesses and women --
These shall dare the dark again,
Find the sacred ark to swim in
The remorseless realm of rain.

Flowers and fruits I bring to bless you,
Cakes of corn, and wealth of wine;
With my crown will I caress you,
With my music make you mine.
Though I perish, I preserve you;
Through my fall, ye rise above:

Ruling you, your priest, I serve you,
Being life, and being love.

Aleister Crowley

(Excerpt from "The Ship"," The Equinox", Vol.I, No.10.)

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Crowley Developed The Symbolism Of Babalon To Suit His Own Style

Crowley Developed The Symbolism Of Babalon To Suit His Own Style Image
"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.- The Book of the Law, First Chapter"

For the many years that I have studied and contemplated the Book of the Law this passage in the First Chapter has always put me in mind of the Neo-Pagan practice of witchcraft. Although I didn't publish the essay until 2009, the basic research for my essay the Rosicrucian Roots of the Witchcraft Cult had been done many years previously and I had spent almost a decade looking for the connection between Thelema and Wicca.

Beyond the obvious connection between Aleister Crowley and Gerald Gardner, I was looking for something deeper, a shared symbolism that genuinely bridged these two new age spiritual paths which have sprung from the same root stock and developed in almost diametrically opposed directions. While witchcraft emphasizes a connection with the earth, encourages regular group gatherings to celebrate the cycles of life and is essentially a feminine form of worship; Thelema makes no connection with the earth, aiming instead at the stars, discourages groups activities of all kinds and is centered on the individual whatever their gender. And yet the above passage indicates strongly that Aiwass was making a prophecy about the rise of a new religion for the people, one that is directed by Priestesses that is based on the love of the Goddess, and hints that this is the outer form of worship for the new aeon of Horus while the inner form of practice is the path of Thelemite magick, the formula for which is supplied in the Second Chapter.

1. This is the secret of the Holy Graal, that is the sacred vessel of our Lady the Scarlet Woman, Babalon the Mother of Abominations, the bride of Chaos, that rideth upon our Lord the Beast.

2. Thou shalt drain out thy blood that is thy life into the golden cup of her fornication.

"3. Thou shalt mingle thy life with the universal life. Thou shalt keep not back one drop.- Liber Cheth, Aleister Crowley"

The feminine principal in Thelema begins with the archetypal Goddess Nu although She has no demonstrable form or even an actual positive existence as She represents the negative principal that pre-existed before the first positive emanation issued from it. In this form She is the Ain Soph Aur of the Holy Qabalah, the Light that infuses the infinite void and yet is never illuminating until it crosses the abyss. Even before this She exists only in the quasi material form of the Queen of Heaven as the Goddess Nuit, although in this form she is still a void and represents the space between the stars that are depicted as clothing her in positive manifestations of the LVX. As such Nuit isn't really even a genuine goddess but instead she is the Mother of the Child God Horus and so a form of Horus as he was before he existed.

The first genuine division of the spiritual forces of Thelema into genders occurs below the abyss, at the upper edge of the actual existences, on the Nineteenth Path of Sepher Yetzirah, also called the Path of Teth. Here the feminine principal takes on the form of Babalon, a secret arcanum of magick that was first explored by Crowley in the Vision and the Voice. Crowley developed the symbolism of Babalon to suit his own style of magick, especially the sex magick that he was practicing in the OTO, but before he did that he had also managed to make the obvious connection between Babalon and the Scarlet Woman of the Book of the Law. The Scarlet Woman represents the most material form of feminine principal in the Book of the Law and together the four principals correspond to Tetragrammaton in a uniquely Thelemite manner. It is this Scarlet Woman that is the Priestess from the verse in the First Chapter and this progression from Archetypal to manifest femininity is the spiritual essence of what she worships in her temple by the use of her love chant.

"49. Thy tears, thy sweat, thy blood, thy semen, thy love, thy faith shall provide. Ah, I shall drain thee like the cup that is of me, Babalon. - Jack Parson, Book 49"

In a recent conversation with some other Thelemites one of them raised the question of whether the 1946 Babalon Working performed by Jack Parsons and L Ron Hubbard may have had some impact on the birth of the Wiccan movement in Britain at about the same time. Parsons was an acolyte of Crowley who is documented as having advised Gerald Gardner on points of magick and organization while he was in the early stages of establishing his first group of witches. The fact that Parsons was keenly interested in witches, contrary to the general interests of his contemporary occultists seemed to present a tantalizing link that might have been the bridge that I had been looking for.

This all had the effect of jogging my memory of performing a similar ceremony to that which was performed by Parsons and I went to the archives of my Magick Journal for the year 1997 and found that I had indeed worked a magick to Babalon but at the time I didn't understand the true significance of what I had found.

"... she shows me a vision of the progression of the lunar phases through its twenty-eight day cycle and as the moon passes the full BABALON begins to grow old until she is a withered crone who advances upon me, menacing me at first but as I hold my place, and following the rapid progression of the moon's phases, she is again a powerful young female and she once again stops her assault.- The Magick Journal of Ankhafnakhonsu, 2 September 1997, 12:30am"

I had used Babalon's symbol of the seven pointed star of even points inscribed with name as a portal to her astral plane and the passage quoted above was only a small portion of my communication with her. The vision made certain prognostications about my progress on the magickal path that later came to fruition and it was for these results that I had primarily recalled this particular operation, until the conversation mentioned above.

The feminine principal that is revered in both Thelema and by witches is the cycle of the feminine lifespan from the virginal Artemis, through the potently fertile Mother Goddesses and finally the crones that mark the approach of the dark moon and the potential for rebirth. This cycle is also replicated in the four feminine forms that are represented in the Thelemite feminine spiritual hierarchy as Nu is purely feminine and precedes the appearance of the male principal of Hadit which is the first emanation from the Ain Soph Aur. Nuit is the form of the Mother Goddess who gives birth to the Child God Horus and then the mortal form of the Scarlet Woman is the vehicle for the spiritual energy of Babalon and ensures that the spiritual force to feminine generation will inevitably fade and die as a part of its material existence while in its archetypal form it remains an infinite reservoir of new life that is as of yet uncreated.

Modern witchcraft is only beginning its development as a spiritual practice and, especially amongst the eclectic practitioners it is still forming a working discipline and consistent pantheon of spiritual archetypes. In many ways it is going through the same processes of development that modern Hermetic Magick has done since the occult revival of the last half of the Nineteenth Century and so it is around a hundred years behind the development of that discipline (although it seems to be making up ground at the present). Many modern witches are obtaining results from their magick that resemble the work of the Hermetic Magicians that have developed magick and Thelema into the disciplines that they are today so it will be of greater significance to more of them that there is a connection between Thelema and witchcraft that may help to define the most modern and popular of new age religions.

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