Criticism of the idea of Aeons

This is going to be a personal blog so folks who come to my page for instructional material are cautioned to look away. I left the OTO around 2012 because I was not receiving the instruction that I had come there for, no hard feelings.

Moreover, if I wanted to choose to continue my education by joining A:. A:., I would pretty much be required to join Gunther’s lineage and swear allegiance to someone whose racial prejudices go beyond those of Trump and Le Pen. Nobody I met in the group seemed to be racist or fascist but nobody really spoke up against a guy who compared Islam to “Leviathan”.

I reached out to the other major Thelemic group in my area for community, Temple of Thelema, which some of my friends belonged to. They’re committed to racial, cultural and gender equality to the point of altering their Gnostic Mass type ritual to include women saints.

Criticism of today’s fans of the ‘aeons’ idea 

But I noticed something else that didn’t really mesh with my understanding of things. Their group’s founder believes that the human brain has changed in the past 2000 years to actually become more intelligent. Not more educated, but more capable of ‘peak experiences’, and that in the ‘new aeon’, the average person will become an ‘adept‘.

The idea that the human brain becomes more innately intelligent every 2000 years through mass awakening – not every 200,000 years, as most scientists believe – goes against any literate understanding of history. The past is a different country, and like we ought not to impose any orientalist discourse on foreign lands, we should not impose such a discourse on the past, either.

For most people, the Middle Ages were not hell on earth – nor were they heaven. They were a time like any other. And, moreover, many technologies that were once common then have been lost to average people today. For example, the art of memory is not as popular today as it was in 1500. The definition of literacy has also changed from actual memorization of a corpus to merely being able to decipher text on paper.

To willfully impose, as if one had some sort of ulterior motive, a scriptwise discourse on the massive complexity of human history in a pseudo evo-psych manner, to me, a move that is characteristic of fundamentalist religions as well as high modernist social engineering movements.

Specifically, the ‘Isis’, ‘Osiris’ and ‘Horus’ aeon concepts remind me of doctrinaire Marxism. They were originally put out as a theory. But it seems that today, many people are rejecting what they are supposed to reject according to the shallowest notions of political correctness (racism / sexism) but simply doubling down on other dubious notions and reinforcing them with alleged scientific studies.

Ultimately, whether or not one believes in these ideas is immaterial in terms of magickal progress and learning, but if they do believe in ideas that impede their own learning about history, then it does impede their progress in life outside the magical lodge. To me at least, the Craft is the capstone and not the cornerstone of the pyramid of our lives.




Some misc. tables.

The Cube of Space

Letter Direction Permutation (from SY Permutation (from BOTA) Church (from 777)
B Above Wisdom and Folly Life and Death Sardis
G Below Riches and Poverty Peace and War Laodicea
D East Fertility and Solitude Wisdom and Folly Thyatira
K West Life and Death Riches and Poverty Philadelphia
P North Power and Servitude Grace and Indignity Pergamos
R South Peace and War Fertility and Solitude Smyrna
T Center Grace and Indignity Power and Servitude Ephesus


From Initiation in the Aeon of the Child by Daniel Gunther

Orientation East West South North Height and Depth
Zodiac Taurus Scorpio Leo Aquarius Libra
Ruler Venus Mars Sun Saturn Venus
Exaltation Moon Pluto Uranus Neptune Saturn
Cherub Bull Woman-serpent Lion Eagle God and Man
NOX Sign Vir Mulier Puer Puella Mater Triumphans
Pentagrammaton Yud He Vav He final Lamed
Function Father Mother Son Daughter The Woman Satisfied
Tarot Hierophant Death Lust The Star Adjustment
Word of Power Therion Babalon Hadit Nuit Thelema
Godform Harmachis Ahathoor Mau Khephra Ra-Hoor-Khut / Hoor-Pa-Kraat
Mystery Throne of Ra the Ka the Khu the Khabs Secret Door
Ritual Attitude Henu (Praise Hai (Rejoicing) A’ash (Summons) Dua (Adoration) Sa (Man) Neter (God)
LPD Debauch, Passion, Love Death, Putrefaction, Life Darkness, Perception, Light Destiny, Power, Liberty




Numbers in the Enochian Calls

This is kind of a fun post for myself but I filtered the numbers out of the Enochian calls for people to analyze and just poke around with.

Some notes:

  1. it doesn’t seem to be base 10.
  2. sometimes two different letterings are translated as the same numbers. for example, 28 can be NI or OB.


2nd Call (Letters EHNB of TOU)
Viv – Second
L – First

3rd Call – Air and air godname EXARP 
12 – OS
Six – Norz
456 – CLA

4th Call – Water and water godname HCOMA 
Numbered – Cormp
33 – PD
9639 – MAPM

5th Call – Earth and earth godname NANTA 
19 – AF
First / One – L
Second – VIV
69636 – PEOAL
Numbers – Cormfa

6th Call – Fire and fire godname BITOM 
Fourth – S
Nine – Em
Third – D

7th Call – Water of Air 
28 – NI
Fourth – Es

8th Call – Earth of Air 
26 – OX

9th Call – Fire of Air 
9996 – CIAI

10th Call – Air of Water 
22 – OP
5678 – DAOX
OL – 24th
Hundred – MICAOLI
Thousand – MATB
One – L

11th Call – Earth of Water 
5 – O
31 – GA

12th Call – Fire of Water 
28 – OB
3663 – MIAN

13th Call – Air of Earth 
42 – VX

14th Call – Water of Earth 
24 – OL
1636 – QUAR

15th Call – Fire of Earth 
First – L
6739 – DARG

16th Call – Air of Fire 
Second – Viv
8763 – EMOD

17th Call – Water of Fire 
Third – D
7336 – TAXS

18th Call – Earth of Fire 
6332 – ERAN

Ed. Duquette’s Enochian dictionary gives the full list:

0 – T
1 – L, EL, LIL, etc
2 – V, VIV,
3 – D, R
4 – S, ES
5 – O
6 – N, NORZ
7 – Q
8 – P
9 – M, EM
10 – X

12 – OS
19 – AF
22 – OP
24 – OL
26 – OX
28 – OB, NI
31 – GA
33 – PD
42 – VX
456 – CLA
1000 – MATB
1636 – QUAR
3663 – MIAN
5678 – DAOX
6332 – ERAN
6739 – DARG
7336 – TAXS
7699 – ACAM
8763 – EMOD
9639 – MAPM
9996 – CIAL
69636 – PEOAL

My Perspective on Liber AL: Nuit 10-20

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

I think this is just a paraphrase of Matthew 7:13 – “Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it.”

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

The fool is the first card in the Tarot.

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

Another place in which Crowley says “Fill” in BOTL is the line “Aum! Let it fill me!” in 3:37.

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

    Love, joy, peace, patience, kindness, goodness, faithfulness are products of the Holy Spirit in Galatians 5:22.

Love here refers to “Agape”. Agape love does not mean romantic love which is called “eros”, or loving your friends which is called “philia”. The phrase ‘take your fill of love’ implies that Nuit loves infinitely because that is her nature. Agape ‘love under will’ is a conscious act and not just a feeling of attachment to people.

Joy = “Khara” which means gladness, appreciation rather than intense happiness for no reason at all. This is a word from which “charity” is derived.

Ecstasy means to “stand outside”. Ecclesia (Church) means the “ones who are called out”.

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

This just describes the image on the Stela of Revealing.
The Stela of Revealing is a funerary stela that is in the British Museum in Cairo. It is in memory of a priest of Mentu, called Ankh ef en Khonsu, and it depicts him making an offering to Horus with Nuit and Re Behedet standing above him. Crowley got excited because it was acquisition #666. There is no Geb or Shu in the picture.

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

“There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.  So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.” 1 Corinthians 15 40-44. The sun, moon and stars were also all lights created on the fourth day.  

The ‘scarlet colored beast’ and the woman in purple who rides it represent, in Revelation, represent corruption in the Roman government because the seven heads represent the seven hills of Rome. The woman, Babylon, represents “the great city… which reigneth over the kings of the earth”. Eventually the beast gets tired of her, eats her, and burns her bones, and God makes this happen, not the devil.

By using this imagery, Crowley brings an ambivalent element into the ideas of Nuit and Hadit. The beast and the scarlet woman symbolize power on earth, but in a negative way. To me, it seems like he is saying that these powers are neutral, but it is up to the aspirant to use their power for either good or evil.

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

Winged is Horus Behedet and starlight is Nut. The term “stooping” as in “stooping dragon” refers to a demon, called Apophrasz, in the HOGD’s Ritual of the Neophyte. Apophrasz does not actually mean “stooping dragon” in Coptic, although it’s written in Coptic lettering in the ritual. It means something else but Mathers attributed it to the dragon.

The word “stooping dragon” originates in the eight Enochian call, in the phrase: “whose long continuance shall be as bucklers to the stooping Dragon and like unto the harvest of a Widow. How many are there which remain in the glory of the earth, which are, and shall not see death, until this house fall and the Dragon sink? “ We will get back to this phrase when it comes to other parts in the BOTL that talk about “falling” and “sinking” in a building.

Again, this shows that the gods in this book have an ambivalent nature. But the idea that attaining to the “sun, the moon, and the stars” through negative paths such as the stooping dragon, the beast, and the scarlet woman, shows that goodness can come out of embracing the shadow self. Babylon in Revelation indicates what happens when greed and corruption run amok, but self interest is not automatically a negative thing when it is used in the right way.

  1. But ye are not so chosen.

Working with what Jung called the shadow is advanced and should not be undertaken unless a person is already behaving in a righteous manner and following the khabs.

  1. Burn upon their brows, o splendrous serpent!

The pharaoh’s crown, which contains two parts representing Upper and Lower Egypt, also includes an image of a snake called Uraeus. It is a symbol of sovereignty, and of the goddess Wadjet, who is seen as a personification of the Eye of Ra. She is also a goddess of papyrus, and one image shows her entwined around a stalk of papyrus, similar to the caduceus wand.

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

This just refers to Nuit.

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

Each of the gods in the Book of the Law has a specific ‘word’ or message. In this section, Nuit’s “word is six and fifty”.

Correspondence between Enochian aires and the Valentinian aeons

I’m not usually a student of Gnosticism but some people like to correlate the Valentinian gnostic aeons with the 30 Enochian aires. The gnostics believed that there were various aeons which were aspects of the divine. The aethyrs in the Valentinian tradition form male and female pairs called “syzygies”, and this name is also used in Michael Bertiaux’ system found in his Monastery of the Seven Rays / Vodoun Gnostic system.

So here’s a quick list. I have no idea where the aires’ descriptions come from, it doesn’t seem to come from the Vision and the Voice. I got it from an Enochian hierarchy page on Hermetic and I am a fan.  The Gnostic names are in Greek, because Valentinus was from Alexandria, where many people spoke Greek during that time period. I got the names and order of the aeons from Wikipedia from the common Mead / Blavatsky ‘Pistis Sophia’ that most new agers read.

  1. LIL The First Aethyr – Bythos (depth or profundity) M  –  First in “The Ogdoad”
  2. ARN Aethyr of fulfillment – Sige / Ennoia (Silence or Idea) F
  3. ZOM Aethyr of self knowledge – Nous (Mind) M
  4. PAZ Aethyr of impending expression – Aletheia (Truth) F
  5. LIT Aethyr that is without a supreme being – Logos (Word) M
  6. MAZ Aethyr of appearances – Zoe (Life) F
  7. DEO Aethyr of selfishness – Anthropos (Man) M
  8. ZID Aethyr of one’s God – Ekklesia (Church) F
  9. ZIP Aethyr for those who are not – Bythios (That which is deep) M – First in “The Decad”
  10. ZAX Aethyr of the One with a Great Name – Mixis (Commingling) F
  11. ICH Aethyr of tension – Ageratos (Unaging / undecaying) M
  12. LOE The first aethyr of glory – Henosis (Union) F
  13. ZIM Aethyr of application – Autophues (Self-Existent) M
  14. VTA Aethyr of semblances – Hedone (Pleasure / bliss) F
  15. OXO Aethyr of dancing – Akinetos (Immovable) M
  16. LEA The first aethyr of the (higher) self – Synkrasis (blending) F
  17. TAN Aethyr of ones equilibrium – Monogenes (only-begotten) M
  18. ZEN Aethyr of sacrifice – Makaria (happiness) F
  19. POP Aethyr of division – Parakletos (Comforter) M – First in the Dodecad
  20. CHR Aethyr of the wheel – Pistis (Faith) F
  21. ASP Aethyr of causation – Patrikos (Paternal) M
  22. LIN Aethyr of the void – Elpis (Hope) F
  23. TOR Aethyr that sustains – Metrikos (Maternal) M
  24. NIA Aethyr of traveling – Agape (Love) F
  25. VTI Aethyr of change – Ainos (Praise or Ever-lasting) M
  26. DES Aethyr that accepts that which is – Synesis (Intelligence, understanding) F
  27. ZAA Aethyr of solitude – Ekklesiastikos (Relating to the church) M
  28. BAG Aethyr of doubt – Makariotes (Happiness or bliss) F
  29. RII Aethyr of the mercy of heaven – Theletos (Wished or longed for) M
  30. TEX Aethyr that is in 4 parts – Sophia (Wisdom) F

My Perspective on Liber AL: Intro and 1 1-9

Here are some of my thoughts on Liber AL, with a particular focus on historical and cultural references found within. Crowley was writing within a certain time period and context in which certain things would have been known to his audience.

Religious diversity at the time was mostly about the differences between various Protestant sects, and a majority of people were familiar not only with the Bible, but with the Book of Common Prayer. Far fewer English speaking people at the time were Catholic, Jewish, or Mormon. Moreover, between 1850 and 1920, up to 50% of American and British men were part of initiatory orders such as the Freemasons, Odd Fellows and Knights of Columbus.

As such, I provide references for the copious Masonic and religious imagery found in Liber AL. Moreover, I also provide references for the Egyptian and HOGD references, which were Crowley’s special interest. I hope you find this to be enriching and to inspire your own commentaries on these works.

Historical and Cultural Commentary on Liber AL

What exactly is a “Book of the Law”?

The term “Book of the Law” refers to the Volume of Sacred Law found in Masonic lodges. This could be any religious or philosophical text for swearing oaths in a Masonic meeting. Although the Bible is seen as a default, many people use another another philosophical text such as the Quran or, for nonbelievers, the Jefferson Bible (Thomas Jefferson, a nonbeliever, removed all references to God in his Bible).

The VSL is seen as symbolic and what is important is not that you believe in everything written inside, but that you are taking your obligations seriously. This is the spirit in which I approach Crowley’s Book of the Law as well.

Since I am not a Mason, I will quote freely from published editions of their initiation rituals about the relationship between the aspirant and the Book of the Law within the initiatory tradition. Older Masonic monitors will substitute the term Bible freely, since this was the only VSL that they used. We will investigate the role of the VSL in this specific tradition, rather than the Bible’s use in religion.

What is the aspirant’s relationship to this BoTL?

Beginning in the Entered Apprentice (first) degree, the aspirant learns about:

“the three great lights of Masonry, by the help of the three lesser. The three great lights in Masonry are the Holy Bible (Book of the Law), square, and compasses… the (BoTL) is the rule and guide of our faith and practice; the square, to square our actions; the compasses, to circumscribe and keep us within bounds with all mankind, but more especially with a brother Mason.

The three lesser lights are the three burning tapers which you see presented in a triangular form about this altar. They represent the sun, moon, and Master… as the sun rules the day, and the moon governs the night, so ought the… Master to … govern his lodge, with equal regularity.” (Duncans)

This text says that the BoTL is the rule and guide of our faith and practice. This means it is here to guide the Masonic faith and initiatory practice of the individual, like a handbook for any other craft: car repair, for example, or playing the souzaphone. It is also a rulebook, as for a game such as poker or the various editions of Dungeons and Dragons.

Any good handbook, moreover, can be changed if it is proven incorrect or ineffective for the individual player using it within the context of a game or project, and if this is shown to be bad for the group as well and not for selfish gains. By calling the Bible or BoTL a handbook or guidebook, traditional Masonry may or may not imply that this is true.

The next degree in which we encounter a reference to the BoTL is that of Past Master, Fifth Degree, which is an advanced degree. Here, the aspirant learns that “within that sacred volume, I would find all that was necessary for my counsel and guidance”.

Again we are told that the BoTL is a handbook, and that it is a complete handbook. If the BoTL is short, and does not have rules for most things, should aspirants take this to mean that no other guidance is valid? This commentary hopes to help answer this question, but my uneducated guess is that like many other handbooks, this BoTL is not meant to be complete but only a starting point.

By saying it is a complete handbook, and by indicating that the fourth chapter is “silence”, it is as if to say: It is time for the aspirant to write his own fourth chapter, according to his own ingenium. Crowley’s “comment” is also to this effect.

Chapter I

  1. Had! The manifestation of Nuit.

In Thelemic thought, Nuit / Nu is based on Nut, who is an Egyptian sky goddess. She is also a mother goddess, with many sources stating that she is the mother of Osiris, Isis and Set, Nepthys, and Aroueris (Horus the Elder, who, in the Pyramid Texts, is said to be born as Horakhty – Ra Hoor Khuit – in the future). Nuit is Nut, but who is Hadit?

Nut is normally part of a trinity which includes Nut, the earth god Geb, and Shu, the god of air. Shu is familiar to Thelemites through the sign of air which is called “Shu upholding the sky”, which is used to call upon air in Thelemic rituals such as Liber Resh, Liber Samekh, and Opening by Watchtower, as well as to indicate the sign of the grade corresponding to Yesod in systems descending from the German Rosicrucian tradition: Order of the Golden and Rosy Cross, Societas Rosicruciana in Anglia, and Hermetic Order of the Golden Dawn.

Geb is a very old god with the head of a snake. Hadit says that he is a snake, a serpent, as well as one with the earth. In Liber XV we learn that “Earth (is) the mother of us all, from where all men are begotten, and wherein they shall rest, mystery of mystery, in her name Babalon.” But Hadit also has other aspects. We will address this further in the commentary on the Hadit chapter.



Hadit (active name) or Had (passive name) is a de novo name and is based on not only Geb but also solar god, represented by a winged sun disk on the Stele of Revealing. This winged sun disk is associated with the legend of Horus of Behedet, who flew across the sky in this form in order to go after Ra’s enemies, the followers of Set – Scorpio, Apophis, great destroyer (Analysis of the Keyword INRI). Like Aroueris, Behedet is also some sort of spiritual ancestor of Horus, son of Isis, from the legend of Isis and Osiris.


Horus the younger.

This genealogy of Horus, son of Isis, who is also called Harpocrates, whom the Thelemic entity Hoor-paar-kraat is based on, remind me of the genealogies of figures from legends such as that of Christ and of Paul Atriedes from Dune. This is so, that when we think of the figure, we do not simply think of him but of all the ancestors mirrored in his heritage, “continuing knowledge from generation unto generation”. Whether or not these are literal ancestors is immaterial.

Crowley liked to use Hegelian dialectic in his thought and wanted to portray Had and Nu as similar to yin and yang. (Hadit and Nuit, which are active forms adding “IT” – a triple Tau – just take this further.) Dialectics was very en vogue during the occult revival since it is found in many belief systems that European explorers came into contact with in the far east.

Ideas like that of a cyclical universe bounded by milleniums such as the “Kali Yuga”, as well as that of good and evil both being necessary, were very exotic and appealing to Victorian era people raised with either secular materialist or pedestrian Christian beliefs that espoused a Whiggish historicity and a Great Chain of Being.

  1. The unveiling of the company of heaven.

    This phrase is used in the Book of Common Prayer, among others as a reference to angels or entities that hang out with them: “angels and archangels and all the company of heaven“. This is said in the Great Thanksgiving portion of communion. What they do is that they “laud and magnify thy glorious name, evermore praising thee”. This indicates that they are not exactly independent actors. This phrase was very popular in Crowley’s time period. There is a radio music piece by Britten called by this name, and it is about angels.

    This phrase implies that the manifestation of Nuit (and, the anticipation of Had) makes angels, which were once invisible to the naked eye, visible to the aspirant. They may or may not be praising Nuit, who knows what they are doing.

    In his “New Comment”, Crowley says that this “company of heaven is mankind, and that its unveiling is the assertion of the independent godhead of every man and every woman”. This is facetious because the phrase “company of heaven” contextually implies a choir of celestial beings, in service to angels and archangels, who are praising some entity or another. I believe that Crowley is being facetious.

    I believe the next phrase is more relevant – and flattering – regarding the role of aspirants.
  2. Every man and every woman is a star.

Every person is, or has, a “khabs”. Refer to verse 8.

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

This isn’t about math. Later on, we find out that Nuit is represented by a number, known as “her word”. Each (divinity) is infinite and there is no difference between them because they are facets of the same idea.

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

Crowley says that this is a reference to either Ankh-ef-en-Khonsu, Crowley, Aiwass – or Hadit – (Horus of Behedet), but a quick search for “Lord of Thebes” reveals that this is name is more frequently used for Amun / Amun-Ra.

Ankh-ef-en-Khonsu was a priest of Mentu, but should he be identified with the Lord of Thebes if he lived as late as the 25th or 26th dynasty, as his stele indicates, when the Lord of Thebes in that time period almost certainly referred to Amun-Ra?

I do not think so. I think that this is an explicit reference to Amun-Ra – either as the energy that is moving through the scribe at this time, or as an actual request to Amun-Ra. I lean closer to feeling that it is the latter, as well as another ingredient in the identity and powers of Hadit.

Amun Ra was viewed as a form of Jupiter by the Greeks. However, he is not only the warrior lord of Thebes in their victory over the Hyskos raiders, but a god of social justice, a patron of the wretched, weak and poor.

From Wikipedia: “[Amun] who comes at the voice of the poor in distress, who gives breath to him who is wretched..You are Amun, the Lord of the silent, who comes at the voice of the poor; when I call to you in my distress You come and rescue me…Though the servant was disposed to do evil, the Lord is disposed to forgive. The Lord of Thebes spends not a whole day in anger; His wrath passes in a moment; none remains. His breath comes back to us in mercy..May your ka be kind; may you forgive; It shall not happen again.”


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

Hadit is a combination of Geb and Horus Behedet. In the story on Shabaka’s stone which was in Memphis, Ptah’s heart and tongue have power over all the members, and he was the creator god in this myth. First, he created the world and all the gods in his heart, and then he created them by his tongue.

“He who manifested himself as heart, he who manifested himself as tongue, in the likeness of Atum, is Ptah, the very ancient, who gave life to all the Neteru.” Nuit in this phrase tells Amun-Ra to be her Hadit, as in, to be her Geb (ground, snake) and her Behedet (solar disk and defender against evil), as well as to abide with her, and inspire her own concept of creation.

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

Hoor-paar-kraat is Horus the Younger, or Horus the son of Isis. Since Hoor-paar-kraat is the ‘child’, who represents the reader or the initiate, Aiwass is the minister of every person. Aiwass represents the consciousness of the person reading this paper, as well as the consciousness of Crowley when he was writing it. Aiwass is a Crowleyana term with no Egyptian, Hebrew, or classical precedent.

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

“The light is in the soul, not the soul in the light” or
“The spirit is in the soul, not the soul in the spirit”.

“The Khu of Neterti are in the Field of Peace, (and) each Khu hath been judged by him that is in the cord.” Khu refers to spirits of the dead in heaven, Ament. They are discussed in the “Book of Gates” on the site, Ancient Egypt Online.

These are not typical Egyptian words for spirit and soul, which are terms like ka, ba and sheut. The correspondences between these and Judeo-Christian or modern terms are not direct.

The word Khabs comes from the phrase “Khabs Am Pekht”, meaning “light in extension” in Hermetic Order of the Golden Dawn ritual. According to Mathers, khabs here means light.

The reason for my use of spirit as another description for khabs is that spirit, in the Bible, is the translation for the words ruach (OT) and pneuma (NT), while soul refers to nefesh (OT) and psuche (NT). Kabbalists among us would also use the word neshama for spirit and associate it with the Supernal Triangle of the Tree of Life, while the soul belongs to the psychic – psuche – or astral triangle, and the ethical or moral triangle.

People who have studied that other Book of the Law, the Bible in depth understand that the spirit is the key to our salvation, connected to eternity, while the soul may be immortal, but is prone to lower disturbances such as:

“fleshly lusts which war against the soul” (Peter 2:11)

“The Lord turneth back my soul.” (Psalm 23:3).

Not a lot of non-occultists look up the origin of “Khabs Am Pekht”, but writers of an occult magazine called Aletheia contacted the British Museum for help.

“Recent investigation, with the assistance of the British Museum, has revealed that the most probable Egyptian origin for this phrase is ‘hbs m pht’, pronounced ‘khebs m pekht’. The word khebs actually means star or lamp rather than light, and the word pekht is a noun from the verb pekh, meaning ‘to reach or attain’. The museum thought that extension was a possible but unlikely translation.”

Khabs am Pekht – reach for the stars.

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

    Meaning of Khabs: Star

In western occultism, both the lamp and the star are significant symbols. The lamp in magick is the elemental tool of the spirit element, just like the disk, the wand, the sword and the cup represent the four elements. Before forming the AA and the OTO, Crowley founded an order called the Lamp of Invisible Light. AA also means Silver Star.

Stars are also important in another popular Book of the Law: the Bible.

” I, Jesus … I am the Root and the Offspring of David, and the bright and morning star.” (Rev 22:16)

“Do everything without grumbling or arguing, so that you may become blameless and pure … then you will shine among them like stars in the sky.” (Philippians 2:15)

“How you have fallen from heaven, O Day Star, son of the dawn!” (Isaiah 14:14) (The king of Babylon, in doing naughty things, lost his status as a star.)

“Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him.” (Matt 2:2) The Magi follow the star to find baby Jesus.

“A day of the Lord is coming – a cruel day… The stars of heaven and their constellations will not show their light” (Isaiah 13:9-10) Stars losing their status as stars, or losing their light, represents a loss of goodness.

Here, we can see that khabs, the star, represents not only spirit, but also goodness, a higher power, redemption, and personal power. The star can be gained, or it can be lost, by doing mean and naughty things. But everyone has the potential to get a star by dint of existence, if they follow their khabs, which is righteous by nature, and not their khu. That is my personal take on the meaning of “every man and woman is (potentially) a star”.

Meaning of Khabs: lamp

The typical example of lamps is in the Parable of the Ten Virgins from the New Testament, where ten virgins took their lamps to meet the bridegroom. Five of them were wise, and took oil too, and five of them were not wise, so they did not take oil. The foolish ones realized their error and went to buy oil, but while they were doing so, the bridegroom arrived, and he would not let the foolish ones into the wedding banquet, for the door was shut.

By warning Thelemic aspirants that they ought to “worship the Khabs”, Crowley is also referring to the need to always be prepared to use personal power and to gain inspiration, not to expect it to come in the future but to expect it now.

Although the lamp is a symbol in the Bible, we will now turn to the use of light-giving items- in Masonry because they are part of the furniture in our actual lodges and a more apt concern than bits of miscellany inside one of many Books of the Law. We will also take the word light, to refer to an object, as another term for lamp.

Initiation in Masonry is described as being “brought to light”. As mentioned in the introduction, “What is a Book of the Law”, the Entered Apprentice ritual in Masonry teaches the aspirant that there are “three great lights… by the help of the three lesser”. The three great lights, once more, are the Book of the Law, the square, and the compasses. The three lesser lights are the candles (lamps): the sun, the moon and the Lodge Master.

Again, we see that the symbol of khabs as lamp represents righteousness, self-regulation, and authority. The square and the compasses represent “squaring our actions” and “keeping us within bounds of all mankind”, which again represent being nice and not naughty, especially to fellow aspirants.

In Crowley’s AA system as well as Mathers’ HOGD system, the degrees of initiation are called as number circle = number square, for example the grade of Neophyte being 1 circle = 10 square. The square represents the self, which acts, the microcosm: the circle represents all mankind, of which we are a part, or the macrocosm.

Taking khabs and khu into consideration, we can say that the khu is the square, as the soul or individual is potentially reactive and below the abyss, kabbalistically, while the khabs is the circle, since it is above the abyss, and also reminds us of Nuit our mother, that “circle of stars, whereof our father is but the younger brother, marvel beyond imagination, soul of infinite space, before whom time is ashamed, the mind bewildered, and the understanding dark” (Liber XV).

Solitary Thelema Readme for N00bs

Well, I was asked for a solitary Thelemic study guide and I’ve compiled a bunch of things toward it. It’s for beginners. Enjoy.

Stuff Needed

Rider-Waite, BOTA or Golden Dawn Tarot deck
Card table or small space for working altar
Cup, some salt, water, stick of incense, candle, typical Wiccan working tools such as athame (magical knife) and wand. You don’t need a real athame or real candle if those things are not permitted in your space. You can use an artificial candle and a dull knife, like a letter opener or hat-pin.

Nice Books to Get

Modern Magick by Donald Michael Kraig
The Golden Dawn by Israel Regardie
The Temple of High Witchcraft by Christopher Penczak
Paths of Wisdom by John Michael Greer
The Magick of Aleister Crowley by Lon Milo Duquette
The Chicken Qabalah by Lon Milo Duquette

Solitary Thelema Readme for N00bs – A Year and a Day

Chapter 1
Liber Librae – On the General Guidance and Purification of the Soul
Preliminary Lection of the AA
Religion and the Golden Dawn 
Qabalah No. 1 by Bill Heidrick, an intro to the Tree of Life 
HOGD Neophyte Ritual 
HOGD First Knowledge Lecture
Explore the Tree of Life 
Liber Resh
Daily Tarot Meditation  Look at parts 3 and 4 of this meditation for the DM Kraig material.
LBRP For sign of silence, see below, this one is kind of inaccurate
Sign of the Enterer and Sign of Silence
Doing Will
Keeping a Magical Journal
Pathworking 101
Liber Pyramidos
How to Ground and Center 
Laurie Cabot’s Crystal Countdown into “Alpha” state
Thelemic Holidays and Holy Season 
Prayer of the Gnomes

Chapter 2

HOGD Zelator Ritual and Knowledge Lecture
Middle Pillar
Rose Cross Ritual
Liber Ru Magical Breathing
Casting a Circle of Sacred Space 
Scrying and Inner Planes Technique
Scrying in the Spirit Vision of Tattvas 
How to read Tarot Cards
Candle Magic Spells
Sigil Work (Vulgar, PG-13 article but it gets the point across.) 
Ritual of Passing through the Duant
Prayer of the Sylphs
Adoration to the Source of the Universe
Art of Memory 101 

Chapter 3

HOGD Theoreticus Ritual and Knowledge Lecture
Elemental Pentagram Rituals (vide the “greater pentagram” section)
Hexagram Ritual
Star Ruby
Intro to Astrology
Opening by Watchtower
Concourse of the Forces (Intro to Enochian)
Intro to Alchemy
Elemental Meditations Based on Liber HHH
Lesser Key of Solomon
Prayer of the Undines

Chapter 4

HOGD Practicus Ritual and Knowledge Lecture
Star Sapphire
Bjorge’s Spiritual Exercises of Thelema
Lectio Divina
Liber Reguli
Bornless Ritual for the Invocation of the Higher Genius 
Prayer of the Salamanders

Chapter 5

HOGD Philosophus Ritual and Knowledge Lecture
HOGD Portal Ritual 
HOGD Adeptus Minor Ritual
On Magical Tools 
Flying Rolls  
Liber Arcanorum 

Chapter 6

Equinox Ritual 
Liber LXV
Liber XV The Gnostic Mass
Mass of the Phoenix 
Using Components of Liber XV in Spellcrafting
Liber VII
Liber Trigrammaton
Liber CCXX The Book of the Law
Liber Ararita
Liber Nu and The Charge of the Goddess 
Liber Had
Liber 963 – The Treasure House of Images

Please alert me if you find this list to be incomplete. Thanks.