93 RIKB and everyone,

In my personal practice, I consider the "basic LBRP" to be a generic
elemental banishing, which happens to use the Earth line in the pentagram.
When I want to work with the element of Earth specifically, I do so with
specific intent and some specific technical differences in the ritual.
Different intent, different techniques.

Also, I use the generic banishing pentagram ritual before invoking a
particular elemental force (with an additional, specifically elemental
pentagram ritual, and likewise with the banishing hexagram ritual before
invoking a planetary force.

You can get fancy with it, too.  For example, let's say you're invoking
Mars, and you want to emphasize the fiery aspect.  You could do a generic
LBRP, a banishing hexagram ritual, then an invoking Fire pentagram ritual,
and an invoking Mars hexagram ritual.  (Embedded in other ritual details, of
course.)

So, I don't see it as banishing one element, but as a "cancelling out" of
all elemental influences before invoking the specific one needed.

Regarding weapons, I would tend to use all four weapons or ONLY the one
related to the element being worked.

Some or all of this may be obvious, but I wanted to throw in my 2 cents.

93 93/93
David Shoemaker


>
> In doing elemental magick, I've come to feel that banishing one element
> unbalances the system. If all the elements are banished, it should be
> because you are doing planetary magick, for example, which is above the
> sphere of the elements. In magick of a practical, sublunary nature, I make
> an issue of using all four magical weapons in the course of the work. The
> idea of embodying the Logos as a magus is to set the elements into proper
> relation, balance, and proportion, not to toss them out of the circle.
>

Greetings In Light Tantra93
About the hexagrams in the star saphire I think that when you are tracing the
Holy A.C hexram is good way to fell the star ruby riitual´s power.This
ritual is different than LBPR.There is no accidentally thing in the ritual.
Best regards
INAA93/6663                              .:.AnaaHruAm.:.
A              I              O             L                A


>Message: 1
  >   Date: Sun, 16 Feb 2003 17:01:22 -0000
  >   From: "tantra93 <tantra93@...>" <tantra93@...>
  >Subject: Star Ruby Pentagrams
  >
  >Greetings.
  >
  >Do what thou wilt shall be the whole of the law.
  >
  >Upon performing the Star Ruby today, I realized I interpret
  >the 'Pentagram' as an earth banishing pentagram. I know I shouldn't
  >assume this, but hey, it's a habit. Would anyone be willing to share
  >their opinion on the use of earth banishing pentagrams in this
  >ritual, or maybe banishing each element is its appropriate quarter?
  >
  >Thanks.
  >
  >Love is the law, love under will.
  >
  >Tantra93
  >





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|  ÊÈÍÎ ÈÑÒÎÐÈß

93's

> But to banish the elements and then do elemental magick -- as much
Golden
> Dawn style magick does -- just seems contradictory to me.

  The LBRP does not banish the elemental as much as it cleans the
interface of all the elemntal energy that has built up unconsciously.
It should be follwed by an invoking pentagram for the desired force
to be worked with. It cleanses the body of it's elemetal build-up and
residue that might skew the true aim of your work.
   I think that the LBRP should be followed by the GBRP then the
particular element that is to be worked with should be banished with
its pentagram in all four directions. This clears the elemental
energy from the interface in all four cabalistic worlds and all sub-
elements associated with it. In this clear magick space the very
precice elemental energy can be called forth in a degree of purity.
   I agree to peform a LBRP and then dive into the heart of the ritual
would be contradictory to common sense.
   I like the Star Ruby because it is an all purpose banishing that
has nothing to do with the elements, but everything to do with the
power in the geomety of the pentagram to nest and entrain the quantum
vacuum being engineered by the magician's will.

Chris Titan

In a message dated 2/10/2003 12:52:00 PM Eastern Standard Time,
derive_a_linternet@... writes:

> From Chapter XXX - "Do you believe in GOD" of Magick without Tears:
>
> "P.S.  I thought it a good plan to put my fundamental position all
> by itself in a postscript; to frame it.  My observation of the
> Universe convinces me that there are beings of intelligence and
> power of a far higher quality than anything we can conceive of as
> human; that they are not necessarily based on the cerebral and
> nervous structures that we know; and that the one and only chance
> for mankind to advance as a whole is for individuals to make contact
> with such Beings

On my own pathwork I have become aware that  *intelligence* exists that seems
far vaster and greater than anything *I* had ever experienced or conceived of
directly. In relation to the whole of this intelligence, my singular being
*alone* is as a mite of dust in comparison. Yet I would also say that this
intelligence seems open to all and appears to be something like our
capabilities and possibilities in extension. (Great extension to be sure.)

However, there is no reason to formulate a statement or even a notion
(forerunner of belief) that such things are extraterrestrial. Of course, no
reason exists not to either, but it is more usual to err on the side of
attributing objectivity to descriptions and interpretations that are
subjective in nature.

As objective as Crowley attempted to be in so many matters of esoterica, I
doubt that he would have placed a label on an unknown.  HGA notwithstanding <
g>

And in the end, I have decided that the *Silence* portion of the four powers
is not a matter of choice but of inevitability.

KD

Universus sum et Nihil universi a me alienum puto


[Non-text portions of this message have been removed]

I have read mny books on cerimonial magick and I am familiar with
The Book of The Law. I am at a point in my life where I do not know
where to turn. I was once a Wiccan as a teen ager and now as a adult
I have ventured back to the religion in which I was born in to
(Catholisism) probably because it is comfortable. I have a strong
attraction to Thelema and the Kabballa. I need insperation and
direction. Does any one have any advice? Mabey a reading list. I
live in the Phila. area. If anyone knows of a reputable organization
in this area please post it.

Blessings to all.

Rowan

Can anyone tell me in which book Crowley identifies Aiwass with
Satan/Lucifer? I had the quote saved on my comp *somewhere* and now I
can't find it. If I could at least narrow it down to which text I
found it in, maybe I could find it again.

Hello:

Here is the quote I believe you are looking for:


"The Devil" is, historically, the God of any people
that one personally dislikes. This has led to so much
confusion of thought that THE BEAST 666 has preferred
to let names stand as they are, and to proclaim simply
that AIWAZ --- the solar-phallic-hermetic "Lucifer" is
His own Holy Guardian Angel, and "The Devil" SATAN or
HADIT of our particular unit of the Starry Universe.
This serpent, SATAN, is not the enemy of Man, but He
who made Gods of our race, knowing Good and Evil; He
bade "Know Thyself!" and taught Initiation. He is "the
Devil" of the Book of Thoth, and His emblem is
BAPHOMET, the Androgyne who is the hieroglyph of arcane
perfection. The number of His Atu is XV, which is Yod
He, the Monogram of the Eternal, the Father one with
the Mother, the Virgin Seed one with all-containing
Space. He is therefore Life, and Love. But moreover his
letter is Ayin, the Eye; he is Light, and his Zodiacal
image is Capricornus, that leaping goat whose attribute
is Liberty. (Note that the "Jehovah" of the Hebrews is
etymologically connected with these. The classical
example of such antinomy, one which has led to such
disastrous misunderstandings, is that between NU and
HAD, North and South, Jesus and John. The subject is
too abstruse and complicated to be discussed in detail
here. The student should consult the writings of Sir R.
Payne Knight, General Forlong, Gerald Massey, Fabre
d'Olivet; etc. etc., for the data on which these
considerations are ultimately based.)"    Magick in
Theory and Practice

(Of course Crowley identified his pantheon with every
possible form)

Bliss:
Alamantra



Leecam Press, Paris 1929-1930 (4 vol)
----- Original Message -----
From: Luciferan X <luciferan@...>
To: thelema93-l@yahoogroups.com
Sent: Sunday, February 23, 2003 11:39 AM
Subject: [t93] need assistance with Crowley quote


Can anyone tell me in which book Crowley identifies
Aiwass with
Satan/Lucifer? I had the quote saved on my comp
*somewhere* and now I
can't find it. If I could at least narrow it down to
which text I
found it in, maybe I could find it again.




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The Star in the East (Pt 1: Collected Notes)

By Alamantra c.2003 All Rights Reserved.

Lately, I have been pondering the connection that I
have stumbled upon within the terminology used by
Aleister Crowely in his, Book of the Law and the
terminology used in Islam. Before I go further though,
I guess it would be courteous to place a 'center of
pestilence' warning before anyone goes further.

This process began by my consideration of the god names
suggested in TBOTL as word permutations. (This is being
more fully treated in the 'discourse' at
www.greaterthelema.org ) I felt like this was
consistent with the general tone in Crowley's writings
that suggest that one of the processes in the Great
Work is the synthesis and amalgamation of the various
conflicting theologies that have plagued the world for
too long. This theme of synthesis and amalgamation is,
to me, the most significant unifying theme throughout
the whole of Crowley's work.
  The most immediate connection to the forms listed by
such names as Aiwass, Nuit, Had, Hadit, Hoor, Horus
etc. has long been described as being predominantly in
the Egyptian motif, and this parade was led by Crowley
himself, although he was kind enough to stress that
these terms were chosen for "literary convenience".
However, I must slightly rectify this as I feel that
there is even a stronger Islamic element described.
  For instance, Nuit has long been held to represent the
Egyptian deiform: Nut. This has been supported by the
comparison of the verses in I:1 and II:1. "Had the
manifestation of Nuit"  and "Nu, the hiding of Hadit."
However, within the confines of the traditional
Egyptian theology, Nu is generally held to represent a
"masculine" deity, and so one would naturally wonder,
why such huge liberties on Crowley's part [especially
if one considers Hadit as a mistranslation]. Of course,
Nuit is French for 'Night' and this is consistent with
the rest of the descriptions in the first book. [note:
"blue lidded daughter of sunset",  "voluptuous night
sky",  the instruction to worship Nuit "under the night
stars", also "the unveiling of the company of heaven"
represents the vision of the night sky. The sun is the
light that eats their eyes up with blindness.]
There is also a process of amalgamation occurring
throughout the various descriptions of Nuit. As the
infinite queen of space, as well as the commented
identification with the whore of Babalon, this deiform
achieves identification with Ishtar/Astarte (and this
is further supported by considerations of Had/Hadit as
a permutation).
  Had/Hadit is not to be found in traditional Egyptian
mythology and so it has been suggested that this was a
Crowley mistranslation of Horus of Bhetet. However,
when one considers the idea of synthesis suggested in
these words, Had/Hadit yields several interesting
interpretations, especially in light of Islamic
theology: Hadd is a word for "limitation and
restriction" or a "prescribed penalty". Hadith is a
word that denotes sayings by the prophet Mohammed, but
literally means "something new." The literal meaning
adds an interesting spin on Crowley's own definition of
Hadit as "the point of view."
  Further exploration of this word equates Hadad with
Baal (who, though being a general attribution such as
expressed in the word "Lord", was, nonetheless thought
to be, the consort of Astarte/Ishtar)
  When one applies this Islamic interpretation to such
phrases as "let Asar be with Isa, who also are one",
then they find out that 1. Isa is a term denoting the
prophet "Jesus" In this sense, to equate "Asar" with
the "Osiris", and Isa, as Jesus rather than Isis, one
achieves the formula of the old aeon, the formula of
the dying god.  2. asar and isa represent the afternoon
and evening obligatory prayers in Islam. .
"they are not of me" ..Nuit is not divided, but is
continuous, therefore the worship of Nuit is continuous
and unbroken rapture. To deny this perspective is to
invoke the "direful judgment of Ra-Hoor-Khuit"  .the
dispersion, abominations and destruction described in
the third book.  Asar and Isa, as prayers, do represent
"one" in that prayer is thought to represent communion
(co-union).
  There is, of course, also Kaaba, which is fairly
unique to Islam. Everyone 'knows' that the Kaaba is a
cubical stone in Mecca, where Islam turns five times
daily to pray. Looking further into the word though,
the significance behind the word is that it represents
the first house of worship built for mankind. It was
thought to have been originally built by Adam and later
on reconstructed by Abraham and Isma'il.
  Finally, when one considers that Crowley's two biggest
heros were Richard Burton and his pal Swinburne, and
the amount that Islam colored Burton's narratives, then
there should be little surprise in this.

Bliss:
Alamantra
www.greaterthelema.org

--- In thelema93-l@yahoogroups.com, "Alamantra" <alamantra@g...>
wrote:
>
> The Star in the East (Pt 1: Collected Notes)
>
> By Alamantra c.2003 All Rights Reserved.
>
> Lately, I have been pondering the connection that I
> have stumbled upon within the terminology used by
> Aleister Crowely in his, Book of the Law and the
> terminology used in Islam. Before I go further though,
> I guess it would be courteous to place a 'center of
> pestilence' warning before anyone goes further.
>
> This process began by my consideration of the god names
> suggested in TBOTL as word permutations. (This is being
> more fully treated in the 'discourse' at
> www.greaterthelema.org ) I felt like this was
> consistent with the general tone in Crowley's writings
> that suggest that one of the processes in the Great
> Work is the synthesis and amalgamation of the various
> conflicting theologies that have plagued the world for
> too long. This theme of synthesis and amalgamation is,
> to me, the most significant unifying theme throughout
> the whole of Crowley's work.

   The problem with undertaking the synthesis described is the
presumption of an underlying truth linking the world's religions. The
theory insists that religious conceptions are at least partially
accurate based on common characteristics. The common elements of
religions can be just as easily explained as a product of cultural
evolution that bears no truth or knowledge in regard to the Universe.

>  The most immediate connection to the forms listed by
> such names as Aiwass, Nuit, Had, Hadit, Hoor, Horus
> etc. has long been described as being predominantly in
> the Egyptian motif, and this parade was led by Crowley
> himself, although he was kind enough to stress that
> these terms were chosen for "literary convenience".
> However, I must slightly rectify this as I feel that
> there is even a stronger Islamic element described.

   Crowley had no choice but to view the Egyptian gods as mythological
symbols to be interchanged with other symbols within his synthesized
religion. The problem with his approach is his ignorance of the
Egyptian gods. Even with the most accurate translations of their
writings we know almost nothing about the Egyptian culture, but one
thing is certain, Crowley knew even less than we do today.

>  For instance, Nuit has long been held to represent the
> Egyptian deiform: Nut. This has been supported by the
> comparison of the verses in I:1 and II:1. "Had the
> manifestation of Nuit"  and "Nu, the hiding of Hadit."
> However, within the confines of the traditional
> Egyptian theology, Nu is generally held to represent a
> "masculine" deity, and so one would naturally wonder,
> why such huge liberties on Crowley's part [especially
> if one considers Hadit as a mistranslation].

   I assume you're referring to the addition of the *IT* suffix to
denote a feminine form, as is the case in the use of hieroglyphics.
In researching Egyptian writings, I've yet to see the use of the name
*Nu*. As far as I know, the name is found in the Book of the Law
exclusively.


> Of course,
> Nuit is French for 'Night' and this is consistent with
> the rest of the descriptions in the first book. [note:
> "blue lidded daughter of sunset",  "voluptuous night
> sky",  the instruction to worship Nuit "under the night
> stars", also "the unveiling of the company of heaven"
> represents the vision of the night sky. The sun is the
> light that eats their eyes up with blindness.]
> There is also a process of amalgamation occurring
> throughout the various descriptions of Nuit. As the
> infinite queen of space, as well as the commented
> identification with the whore of Babalon, this deiform
> achieves identification with Ishtar/Astarte (and this
> is further supported by considerations of Had/Hadit as
> a permutation).

   Babalon is never actually mentioned, only the Scarlet Woman. With
Crowley's nickname given to him by his mother being *The Beast*, the
logical nickname for his wife or lover is Scarlet Woman. Why must
there be religious significance to the names? How interesting and
revealing it is from a psychological standpoint that references to
Egyptian deities in the Book of the Law can be considered as
culturally incidental, while a couple of vague references to Biblical
characters is seen as a wholesale endorsement of Biblical mythology.

>  Had/Hadit is not to be found in traditional Egyptian
> mythology and so it has been suggested that this was a
> Crowley mistranslation of Horus of Bhetet. However,
> when one considers the idea of synthesis suggested in
> these words, Had/Hadit yields several interesting
> interpretations, especially in light of Islamic
> theology: Hadd is a word for "limitation and
> restriction" or a "prescribed penalty". Hadith is a
> word that denotes sayings by the prophet Mohammed, but
> literally means "something new." The literal meaning
> adds an interesting spin on Crowley's own definition of
> Hadit as "the point of view."

   The case for Hadit is a good example of the lack of expertise on
the part of Crowley for making some of his determinations. Crowley's
conceptions of Egyptian deities is based on ideas from the Late
period, which says nothing about the beliefs held thousands of years
earlier. An early form of Horus of Behedet shows him in the form of a
scorpion called HDDT (Hadit). In the Egyptian language, HD and HD.t
both mean "bright", "shining", and "destroyer", as in the noonday
sun, and the legends of Horus of Edfu.

   As far as Islam and Thelema are concerned, you might as well be
mixing oil with water. The belief in a universal truth linking all
religions is a demonstrable lie. The adherents of the world religions
hate each other, and the God of the third chapter of the Book of the
Law hates them all. The evidence indicates there is little intrinsic
value in practicing traditional religion.

   Prophet 718

93!

>   I assume you're referring to the addition of the *IT* suffix to
> denote a feminine form, as is the case in the use of hieroglyphics.
> In researching Egyptian writings, I've yet to see the use of the name
> *Nu*. As far as I know, the name is found in the Book of the Law
> exclusively.

Nu is the god of primeval waters -- the watery chaos from which the mound of
Rosetjau emerged. It is generally spelled "nww" in direct transliteration.
(w is transliteration for the Egyptian equivalent of vav in Hebrew.)

As far as words (as opposed to names), nw in Egyptian  also means "to be
weak or limp," "belonging to," "to look or see," "this/these," and "time."
"nwhit" is the feminine form meaning "water" or "flood."

"Nwt" is the name of the Goddess Nut -- I have never seen any i in
hieroglyphics or transliteration, other than in Crowley's works.

Of course, there may easily be forms & usages I am not familiar with. This
is just from my dictionary of Egyptian words, which has about 3300 entries.

93 93/93
RIKB
http://www.horusset.com/RIKB
---
Outgoing mail is certified Virus Free.
Checked by AVG anti-virus system (http://www.grisoft.com).
Version: 6.0.456 / Virus Database: 256 - Release Date: 2/18/2003

93!

Rikb wrote:

> "Nwt" is the name of the Goddess Nut -- I have never seen any i in
> hieroglyphics or transliteration, other than in Crowley's works.

It probably reflects French usage, considering the translation he had of
the Stele was into that language. See Appendix A in Equinox III-9.

93 93/93!

-- Julianus


“Nothing on the face of this earth -- and I do mean nothing --
is half so dangerous as a children’s story that happens to be
real, and you and I are wandering blindfolded through a myth
devised by a maniac.”
                                         -- Master Li Kao (T’ang Dynasty)

              *** John’s Creeping Homepage of Doom ***
               http://www.kiva.net/~julianus/main.html

93

Nwt" is the name of the Goddess Nut -- I have never seen any i in<BR>
>> hieroglyphics or transliteration, other than in Crowley's works.<BR>
><BR>
>It probably reflects French usage, considering the translation he had of<BR>
>the Stele was into that language. See Appendix A in Equinox III-9.<BR>
><BR>


It is my understanding that in Coptic at least the T phoneme almost always has a
preceding vocalic, something like an extremely short i.  The French translators
did take Coptic as the model for there pronunciation of Egyptian.  It is after
all the direct descendant of Egyptian, though it must have gone through a lot of
linguistic drift between its existence in the hieroglyphic texts and that of the
moderns Copts that Champollion and others used as models.  Similar problems
exist in Hebrew, where unlike say Greek or Latin, no ancient authors took the
time to talk about contemporary pronunciation, in any extant literary context.

Love Jones

Howdy:

     The problem with undertaking the synthesis described is the
   presumption of an underlying truth linking the world's religions. The
   theory insists that religious conceptions are at least partially
   accurate based on common characteristics. The common elements of
   religions can be just as easily explained as a product of cultural
   evolution that bears no truth or knowledge in regard to the Universe.

   My own hypothesis begins with the idea that the matter in question is of a
subjective nature, and when any experience is expressed in an objective manner,
the only thing that one can measure from is common characteristics. The
underlying truth that connects the dots is a person's 'awareness' and the
process is self-validating.

   Crowley had no choice but to view the Egyptian gods as mythological
   symbols to be interchanged with other symbols within his synthesized
   religion. The problem with his approach is his ignorance of the
   Egyptian gods. Even with the most accurate translations of their
   writings we know almost nothing about the Egyptian culture, but one
   thing is certain, Crowley knew even less than we do today.
   That's one way of looking at it I guess. However, I am examining Crowley's
work more as a piece of art than some holy document handed down from an unseen
source. I think that it is a mistake to begin one's exploration on the most 'far
out' pretext. Crowley was a poet, and I cannot believe that he had any problem
using a poet's license to legislate reality. His was a time when James Joyce was
breaking new ground as well. So his approach with Egyptian gods wasn't a problem
at all. The hard part is attaining a perspective to see how it fits into
everything else that has managed to overcome the odds and become a manifestation
in this world.


    I assume you're referring to the addition of the *IT* suffix to
   denote a feminine form, as is the case in the use of hieroglyphics.
   In researching Egyptian writings, I've yet to see the use of the name
   *Nu*. As far as I know, the name is found in the Book of the Law
   exclusively.

   I have seen Nu used as a reference to Nun. That doesn't make it accurate or
correct, yet one doesn't have to look to far: A quick google search with the
following perameters: [ "egyptian mythology" Nu ] produced 528 results. The
misuse or artistic license or whatever you may call it that Crowley applied to
his cosmology brings up an interesting point. The 'old gods' are no different
than the 'new gods' ...They were the projections of their worshippers ...same as
it ever was. If this is the case, I hardly see how mistakes are possible so long
as one can make use of the interpretation in their own schemata.

     Babalon is never actually mentioned, only the Scarlet Woman. With
   Crowley's nickname given to him by his mother being *The Beast*, the
   logical nickname for his wife or lover is Scarlet Woman. Why must
   there be religious significance to the names?

   There doesn't have to be, but Crowley place significance to it or he at least
troubled himself to the tune of several thousand words to make us believe that
he placed some significance to it. His further identification of these things to
the solar/lunar nature cult(ure) illustrates precisely what significance he did
indeed place on them. Further, he was very emphatic in places that there is only
the sun, the moon, the stars, the earth ...and that all of these names and any
permutation that one might create of them refer to these tangible ideas. When
one aligns their religion to these things, then they have a tangible theology.
    Further, worship and any other activity that a person might perform is a
creative process, no matter how many times they have done it before. Everytime
they assimilate symbols in the same neurological patterns, they are inducing the
creative expereince, even if they don't realize it. It seems like all of these
guys have been trying to tell us simply to realize this. (which itself, is a
reiteration of the creative process.)

   How interesting and
   revealing it is from a psychological standpoint that references to
   Egyptian deities in the Book of the Law can be considered as
   culturally incidental, while a couple of vague references to Biblical
   characters is seen as a wholesale endorsement of Biblical mythology.

   I refer to Biblical characters all of the time. Part of my reality is itself
based on Biblical mythology, and it has therefore affected my neurological make
up regardless of how I may feel about this fact. This so-called 'new aeon'
cannot escape this process. Its 'prophet' was himself infected and the whole
Book of the Law reeks of it. Whether that's a good or bad thing is a matter of
opinion, and its an ineffectual opinion at that.


   The case for Hadit is a good example of the lack of expertise on
   the part of Crowley for making some of his determinations. Crowley's
   conceptions of Egyptian deities is based on ideas from the Late
   period, which says nothing about the beliefs held thousands of years
   earlier. An early form of Horus of Behedet shows him in the form of a
   scorpion called HDDT (Hadit). In the Egyptian language, HD and HD.t
   both mean "bright", "shining", and "destroyer", as in the noonday
   sun, and the legends of Horus of Edfu.


   As far as Islam and Thelema are concerned, you might as well be
   mixing oil with water.

   As far as creating some sort of practice ...perhaps. But this isn't the
purpose of this exercise. The fact remains that there is a tone from every
religion to which Crowley had any experience ...and NONE outside of his personal
experience ...if you catch my drift. There is a heavy borrowing of Islam,
Christianity, Buddhism, Judaism, Greek philosophy etc... and they are not listed
in a sense that show praeternatural forces at all. They are dealt with in
proportion to Crowley's own understanding of the subject. Beyond 1904, one would
presume that he continued to become more inform and adapted accordingly.

   The belief in a universal truth linking all religions is a demonstrable lie.

   The fact that all religions have certain distinct similarities is not. Joseph
Campbell made this his life's work. The truth can be nothing other than
subjective awareness interacting with objective experience, giving birth to that
child intent.

   The adherents of the world religions
   hate each other, and the God of the third chapter of the Book of the
   Law hates them all.

   Some do, some don't. Such sweeping statements presume that there is only one
interpretation of Christianity ...yours ...one measure of Buddhism's effects
...yours etc... I get along extremely well with some people who are practicing
Christian, Hindu, Buddhist, Gnostic etc... They seem to be very passionate and
devout about their beliefs, and it has never been a problem... Its only
problematic when one party or another closes hir mind.
   Bliss:
   Alamantra




[Non-text portions of this message have been removed]

Hello All,
I'll keep this Post short.It would be interesting
to see more Evolving of the Dynastie's on
The Internet.From Magickal Group's as Far
as my studies,do not really Go into This.
I Haven't really Gotten into The Golden
Dawn System,Beside's some Book's By
Israel Regardie-The Tree of Life,and
The Excellent-A Garden of Pomegranates.
Is there More Validity in The attribution's,
Crowley's Reading's and Ritual's,Are
More Egyptian and Greece Based on His
System.

                             Brian Tweed

In a message dated 2/26/2003 11:27:55 AM Eastern Standard Time,
eyeofhoor@... writes:

> As far as Islam and Thelema are concerned, you might as well be
> mixing oil with water. The belief in a universal truth linking all
> religions is a demonstrable lie.

In your opinion.


The adherents of the world religions >
> hate each other,

Who says adherents have anything to do with, or typically any more than
limited understanding of the core of their own theology...

and the God of the third chapter of the Book of the >
> Law hates them all.

LOL!!  Now that is funny  : )

The evidence indicates there is little intrinsic >
> value in practicing traditional religion.

There is obviously *belief* in value of some kind, benefits derived, to
individuals since the practice of traditional religions remains fixed in the
mind of the masses to this day.  Whether the educated man would agree that
such benefits are of value is entirely different.


[Non-text portions of this message have been removed]

On February 26, 2003 10:22 am, eyeofhoor <eyeofhoor@...> wrote:
>  The problem with undertaking the synthesis described is the
>presumption of an underlying truth linking the world's religions. The
>theory insists that religious conceptions are at least partially
>accurate based on common characteristics. The common elements of
>religions can be just as easily explained as a product of cultural
>evolution that bears no truth or knowledge in regard to the Universe.

If you are stating that you believe religious truths to be historical
(transient, conditioned by the subject of religious belief such as person, or
language or culture) and not ahistorical (timeless truths, purely objective
"scientific" truths), I'll agree with you.  But if you are saying this
invalidates religious truths, religious experience or their coherence, I'll
disagree.  In that case I think you would be making a presumption of your
own: that truth is objective and if religious experiences are "true", they
must also be objective (I assume this is what you mean by accurate
conceptions as this implies definite descriptions of "objects".)  If so, you
have a common sense notion of what truth is (at least as far as European
cultural history goes), as you believe it to be a perfect correspondence
between idea and object (whether or not such objects are ideal or real is
irrelevant.)

This is fine as far as objects go and the ideas that refer to them, but who's
to say that religious objects exist at all or that their existence is even
necessary.  Even as far as direct experience of, or interaction with,
supermundane beings go, who can say whether or not one is merely dealing with
the mask of a God or the real thing.  I can't think of any religious practice
that isn't just a drama of some kind or another in which the participants
assume their role and project the cosmos onto the scene.  In any case,
representations of what is actual seem irrelevant, it's the experience, if
only in the imagination, that is important (and can you conceive of how
intense the imagination of ancient man must have been, I'm sure it would put
most modern childhoods to shame.)  As far as I'm concerned the only thing
religious truth must accurately represent to be "true" is the experience from
which they have emerged.  If magick controlls any kind of occult energy, it
is experience that it will have to begin with, end with and remain true to.
otherwise what would its point be if it could only be tautological?  Of
course, I might just be pigeonholing religious truth as much as you have, but
all I'm assuming is experience.

--
Cameron


>>  The most immediate connection to the forms listed by
>> such names as Aiwass, Nuit, Had, Hadit, Hoor, Horus
>> etc. has long been described as being predominantly in
>> the Egyptian motif, and this parade was led by Crowley
>> himself, although he was kind enough to stress that
>> these terms were chosen for "literary convenience".
>> However, I must slightly rectify this as I feel that
>> there is even a stronger Islamic element described.
>
>  Crowley had no choice but to view the Egyptian gods as mythological
>symbols to be interchanged with other symbols within his synthesized
>religion. The problem with his approach is his ignorance of the
>Egyptian gods. Even with the most accurate translations of their
>writings we know almost nothing about the Egyptian culture, but one
>thing is certain, Crowley knew even less than we do today.
>
>>  For instance, Nuit has long been held to represent the
>> Egyptian deiform: Nut. This has been supported by the
>> comparison of the verses in I:1 and II:1. "Had the
>> manifestation of Nuit"  and "Nu, the hiding of Hadit."
>> However, within the confines of the traditional
>> Egyptian theology, Nu is generally held to represent a
>> "masculine" deity, and so one would naturally wonder,
>> why such huge liberties on Crowley's part [especially
>> if one considers Hadit as a mistranslation].
>
>  I assume you're referring to the addition of the *IT* suffix to
>denote a feminine form, as is the case in the use of hieroglyphics.
>In researching Egyptian writings, I've yet to see the use of the name
>*Nu*. As far as I know, the name is found in the Book of the Law
>exclusively.
>
>> Of course,
>> Nuit is French for 'Night' and this is consistent with
>> the rest of the descriptions in the first book. [note:
>> "blue lidded daughter of sunset",  "voluptuous night
>> sky",  the instruction to worship Nuit "under the night
>> stars", also "the unveiling of the company of heaven"
>> represents the vision of the night sky. The sun is the
>> light that eats their eyes up with blindness.]
>> There is also a process of amalgamation occurring
>> throughout the various descriptions of Nuit. As the
>> infinite queen of space, as well as the commented
>> identification with the whore of Babalon, this deiform
>> achieves identification with Ishtar/Astarte (and this
>> is further supported by considerations of Had/Hadit as
>> a permutation).
>
>  Babalon is never actually mentioned, only the Scarlet Woman. With
>Crowley's nickname given to him by his mother being *The Beast*, the
>logical nickname for his wife or lover is Scarlet Woman. Why must
>there be religious significance to the names? How interesting and
>revealing it is from a psychological standpoint that references to
>Egyptian deities in the Book of the Law can be considered as
>culturally incidental, while a couple of vague references to Biblical
>characters is seen as a wholesale endorsement of Biblical mythology.
>
>>  Had/Hadit is not to be found in traditional Egyptian
>> mythology and so it has been suggested that this was a
>> Crowley mistranslation of Horus of Bhetet. However,
>> when one considers the idea of synthesis suggested in
>> these words, Had/Hadit yields several interesting
>> interpretations, especially in light of Islamic
>> theology: Hadd is a word for "limitation and
>> restriction" or a "prescribed penalty". Hadith is a
>> word that denotes sayings by the prophet Mohammed, but
>> literally means "something new." The literal meaning
>> adds an interesting spin on Crowley's own definition of
>> Hadit as "the point of view."
>
>  The case for Hadit is a good example of the lack of expertise on
>the part of Crowley for making some of his determinations. Crowley's
>conceptions of Egyptian deities is based on ideas from the Late
>period, which says nothing about the beliefs held thousands of years
>earlier. An early form of Horus of Behedet shows him in the form of a
>scorpion called HDDT (Hadit). In the Egyptian language, HD and HD.t
>both mean "bright", "shining", and "destroyer", as in the noonday
>sun, and the legends of Horus of Edfu.
>
>  As far as Islam and Thelema are concerned, you might as well be
>mixing oil with water. The belief in a universal truth linking all
>religions is a demonstrable lie. The adherents of the world religions
>hate each other, and the God of the third chapter of the Book of the
>Law hates them all. The evidence indicates there is little intrinsic
>value in practicing traditional religion.
>
>  Prophet 718
>
>
>
>To unsubscribe from this group, send an email to:
>thelema93-l-unsubscribe@yahoogroups.com
>
>
>
>Your use of Yahoo! Groups is subject to http://docs.yahoo.com/info/terms/

93!

> It is my understanding that in Coptic at least the T phoneme almost
always has a preceding vocalic, something like an extremely short i.

There could have easily been some convention or precedent for the i
being in there. It's not an unlikely speculation on its face. I'm
just saying I haven't personally seen it anywhere else, and I haven't
seen anyone provide documentary evidence showing, for example, that
it was an accepted transliteration in any other sources. Of course
that doesn't mean they don't exist -- I think it would be really cool
if someone found such evidence.

I searched the Berlin-Brandenberg Academy of Science site for
instances of "nuit" in Egyptian, and all results returned
meant "water, flood, wave." It also lists Nu (nw) as a goddess,
presumably Nut/Nuit. Nun is a spelling, as far as I know, that comes
from Greek sources, or else from Coptic "noun," meaning "abyss." The
Egyptian spelling is nw.w or nww. Nu's consort, usually
spelled "Naunet," is spelled nw.wt (Nun and Naunet are from the
Hermopolitan Ennad). Nw.t is also the name of the dung-ball rolled by
Kephra.

Incedentally, hd.t means "thorn of the accacia." Hdd.t is a *goddess*
in scorpion-form rather than a god. Perhaps there is a link between
the thorn and the sting of the scorpion -- I'm not sure if they're
linguistically related or if it's just a homonym. HD.t
means "daylight," also white or light of color (as in the white crown
of upper Egypt, or the white of the eye).

I was looking for some examples of Coptic "-it" words and came across
an interesting one (no "nuit" by the way). "Barêit" means "goat," but
since Coptic is so similar to Greek, it looks like "Baphit" in the
Roman alphabet. I thought for a split second that I had discovered a
new source for "Baphomet." :-)

93 93/93
RIKB

93's

It is not hard to turn up some interesting correspondences. I just
did a quick google search:


...............
http://www.sufismjournal.org/practice/practice.html

We read in the Holy Koran:

"To each among you,
we have prescribed a law
and an open way."

Sharìat is defined as the law of practical conduct and Minhaj, finer
things, which are above the law. Sufis learn, from within themselves,
about the higher regions of spirit by devotion and by the assistance
of their respective Sufi teachers, leaders and saints.
................

   In Thelema the "Shariat" is the orbit of the individual star from
which it is their duty not to stray, and the "Minhaj" above the law
or the whole of the law, it is the True-Will. It is alsom the inverse
of the sentimate in Thelema. We have a perscribed way and an open law.

   I am seeing modern Thelema like a nerve cell with many receptor
sites. There is a receptor for the Islamic Sufi doctrines that are
ready to be purged by the prophets.

   An obvious example of Hawk feathers in the face is the repeated
insistance of the dependence on "the assistance of their respective
Sufi teachers, leaders and saints" to learn of the higher regions.
This shows that the Sufi's are still not individuated enough to
manifest the full consciousness of Horus.

  I agree that the Book of the Law represents a synthesis and
refinement of all the religion that has gone before it. Like jesus
said "I come not to replace the law but to fulfill it". I think the
moral character of our Thelemic traditions could stand for some of
the discipline represented by Sufi traditions.

  All fundamentalist versions of world religion are for the birds
(Rev.19:21)

Chris Titan

93,

-buzz buzz-pestilience-buzz buzz-

AL I, Vs. 6

  Be thou Hadit, my secret center, my heart & my tongue.


Compare this to the Sufi Practice below. Contrary to previous
speculation I belive that some of the Islamic Practices do translate
well to Thelema, especially when considered as scientific technique.
Perhaps Islam is hiding a scientific magick. I dread to mention The
Moorish Science Temple and Ongs Hat. Other Islamic influences that I
have been able to find in a mere two hours search on Google are for
instance the importance put on memorization. The Muslim appearently
finds memory itself to be a divine attribute and thus they memorize
the Koran and the sayings of Mahomet. Thelema as far a I know as a
Profane Thelemite has a tradition that requires a candidate to learn
a chapter of the Book of the Law before being advanced to the next
grade. The comparison of Thelema to Islamic Spiritual Technology is a
fairly rewarding experience. The link below has some other stuff
thats interesting.

Chris Titan



http://www.campuslife.utoronto.ca/groups/sufi/zikr.htm

The Union of the Heart and Tongue Some teachers tell their disciples
that the heart has two doors, that which is fleshly, and that which
is spiritual; and that the zikr jali has been established for the
opening of the former, and zikr khafi for the latter, in order that
they may both be enlightened. To the uninitiated, such a ceremony
appears but a meaningless rite, but to the Sufi, it is one calculated
to convey great benefit to his inner man, as will appear from the
following instructions which are given by a member of the Order
respecting the zikr, which he says is a union of the heart and the
tongue in calling upon God's name. "In the first place, the Shaikh,
or teacher, must with his heart recite, 'There is no God but Allah,
and Muhammad is the Prophet of Allah,' whilst the Murid [disciple]
keeps his attention fixed by placing his heart opposite that of the
Shaikh; he must close his eyes, keep his mouth firmly shut, and his
tongue pressed against the roof of his mouth; his teeth tight against
each other, and hold his breath; then, with great force, accompany
the Shaikh in the zikr, which he must recite with his heart, and not
with his tongue. He must retain his breath patiently, so that within
one respiration, he shall say the zikr three times, and by this
means, allow his heart to be impressed with the meditative
zikr." "The heart," the same writer continues, "in this manner is
kept constantly occupied with the idea of the Most High God: it will
be filled with awe, love, and respect for Him; and, if the practiser
arrives at the power of continuing to effect this when in the company
of a crowd, the zikr is perfect. If he cannot do this, it is clear
that he must continue his efforts. The heart is a subtle part of the
human frame, and is apt to wander away after worldly concerns, so
that the easier mode of arriving at the proceeding is to compress the
breath, and keep the mouth firmly closed with the tongue forced
against the lips. The heart is shaped like the cone of a fir-tree;
your meditations should be forced upon it, whilst you mentally recite
the zikr. 'Let the "La" be upward, the "ilaha" to the right, and the
whole phrase "La ilaha illa 'llahu" (There is no God but Allah) be
formed upon the fir-cone, and through it pass to all the members of
the whole frame, and they feel its warmth. By this means, the world
and all its attractions disappear from your vision, and you are
enabled to behold the excellence of the Most High. Nothing must be
allowed to distract your attention from the zikr, and ultimately, you
retain by its medium, a proper conception of the Tawhid, or Unity of
God. "The cone-shaped heart rests in the left breast and contains the
whole truth of man. Indeed, it signifies, the 'whole truth'; it
comprises the whole of man's existence within itself and is a
compendium of man; mankind, great and small, are but an extension of
it, and it is to humanity what the seed is to the whole tree which it
contains within itself: in fine, the essence of the whole of God's
book and of all His secrets is the heart of man. Whoever finds a way
to the heart, obtains his desire. To find a way to the heart is
needed by a heartfelt service, and the heart accepts of the services
of the heart. It is only through the fatigues of water and ashes that
the Murid reaches the conversation of the heart and the soul; he will
be then so drawn towards God, that afterwards without any difficulty,
he may without trouble, in case of need, turn his face from all
others towards the Tark (the abandonment of the world), the Haqiqat
(the truth), the Hurriyat (the freedom), and the Zikr the recital of
God's names and praises)." As a curious instance of the superstitious
character (sic) of this devotional exercise, the Chishtiyah order
believe that if a man sits cross-legged and seizes the vein called
kaimas, which is under the leg, with his toes, that it will give
peace to his heart, when accompanied by zikr of the "nafi wa isbat,
which is a term used for the Kalima, namely:-- La 'ilaha
illa 'llahu, "There is no deity but God." The most common form of
zikr is a recital of the ninety-nine names of God, for Muhammad
promised those of his followers who recited them, a sure entrance to
Paradise (Mishkat, book cxi); and to facilitate the recital of these
names, the zakir (or reciter) uses a tasbih (or rosary).

93

I believe the College of Thelema to be "legit", although they may not
have an efficient mail order system in place for their publications
currently.

The best place to purchase the HB edition of Eschelman's A.'.A.'. book
is Amazon.com.

I ordered several numbers of Soror Meral's extremely useful 'In the
Continuum' series (from the Oroville address) and received them quite
promptly.

93 93/93
+/-
BRycifer
http://church_of_bryce.livejournal.com/

On Monday, January 27, 2003, at 12:29 PM, Chris Plaisance
<toas418@...> wrote:

> Does anyone know if the College of Thelema is legit.  I ordered a
> copy of Eschelman's A.'.A.'. book from them quite some time ago.  I
> have yet to recive either the book, or ANY response whatsoever to the
> numerous emai inquiries that I have made.  Their store's web page is:
>
> http://www.aumha.org/cotpubs/orders.htm
>
> If anyone knows anything about this being a scam, I would be most
> appreciative of info.
>
> 93 93/93
>
> Frater Adam

93's

I thought some of you would find this little story from my
autobiography interesting especially those of you who are linguists:

"………..I loved words.  I made up words and phrases all the time, much
to the dismay of my family.  I also had a name for my father: Uma
Dadoca. It tormented my father to no end.  I chanted those words like
a magical incantation; they filled me with such love and joy. They
had a power all their own. I don't know why he hated it so much; the
words are beautiful.  I still don't understand." *

*  After I wrote this last paragraph I asked my husband if he could
think of any reason why my father would hate my calling him "Uma
Dadoca".  He said "No."  He then reconsidered and said, "It sounds
Babylonian."  I don't think he knows what Babylonian sounds like and
didn't think my father did either!  It did get me thinking though.  I
had known for some years now that Uma was an Indo-European word used
to refer to "mother" and more recently learned that in was the Hindi
word for mother (also Indo-European).  My father as a biblical
scholar who had studied Hebrew in Israel probably knew this.  I had
no idea what a Dado or Dadoca was or if it meant anything at all.  I
decided to search the internet for roots and meanings of Dado.
Interestingly I learned it was an architectural term often used in
woodworking that means: A rectangular groove cut into a board so that
a like piece may be fitted into it.  So we have Mother and a term
that can easily be likened to a vagina and the act of sex.  My father
worked many years as a professional house painter so I wouldn't be
surprised if he knew what Dado meant too.  Gee, no wonder he hated
being called "Uma Dadoca"!  I was basically calling him a "Sacred
Whore!"  It's amazing that of all the possible names I could have
made up for my father I came up with that one!  No wonder it seemed
like a magical chant!  From the mouths of babes…..

93 93/93
Sapphire

P-718:

> >   I assume you're referring to the addition of the *IT* suffix to
> > denote a feminine form, as is the case in the use of
> > hieroglyphics. In researching Egyptian writings, I've yet to see
> > the use of the name *Nu*. As far as I know, the name is found in
> > the Book of the Law exclusively.

  Rikb:

> Nu is the god of primeval waters -- the watery chaos from which the
> mound of Rosetjau emerged. It is generally spelled "nww" in direct
> transliteration. (w is transliteration for the Egyptian equivalent
> of vav in Hebrew.)
>
> As far as words (as opposed to names), nw in Egyptian  also means
> "to be weak or limp," "belonging to," "to look or see,"
> "this/these," and "time." "nwhit" is the feminine form meaning
> "water" or "flood."

   I have a dictionary of around 5500 terms obtained online from a
university. In it there is a distinction made between "nw" and "nww":

   nw = hunt, hunter, hunting area, nu-bird, pot, snake, Nu.
   nww = child, Nun.

   The reference to the Star and the Snake in the Book of the Law may
be a direct reference to Egyptian language, which as shown has the
word "nu" meaning "snake."

   There is one online translation of a text in which Nu is portrayed
as the male complement of Nut. That version of the myth contradicts
the explanation for Nu given in the Book of the Law. The name Nu
appears for the first time in the second chapter, where she is
acknowledged by Hadit as his bride. My conclusion is that Nu and Had
are simply affectionate abbreviations as might be utilized by any
lovers.

   While researching the term "nu / nw" another interesting find
related to Egyptian language surfaced. The imagery of Nuit in
heiroglyphic form shows her with a jar of water on her head, the same
concept depicted with the Tarot card The Star. When Nuit tells the
reader of the Book of the Law that tzaddi is not the Star, the
statement is proven a literal fact when weighed against Egyptian
language. If the Star is seen as heiroglyphic imagery, tzaddi is not
the Star, "nu" is, "nw" being the phonetic value of the heiroglyphic
symbol for Nuit.


   Prophet 718

----- Original Message -----
   From: eyeofhoor
   To: thelema93-l@yahoogroups.com
   Sent: Wednesday, March 05, 2003 10:41 PM
   Subject: [t93] Nu as an aspect of Egyptian language and myth
   eyeofhoor wrote:


     The reference to the Star and the Snake in the Book of the Law may
   be a direct reference to Egyptian language, which as shown has the
   word "nu" meaning "snake."

     There is one online translation of a text in which Nu is portrayed
   as the male complement of Nut. That version of the myth contradicts
   the explanation for Nu given in the Book of the Law. The name Nu
   appears for the first time in the second chapter, where she is
   acknowledged by Hadit as his bride. My conclusion is that Nu and Had
   are simply affectionate abbreviations as might be utilized by any
   lovers.

   alamantra:

    This led me to thinking of "NU" as its attribution as a Greek letter. This
has a standard value of 450. According to standard Golden Dawn teaching: "The
letter Cheth, whose numerical value is 8, signifies a fence or enclosure and is
attributed to the 18th path which runs between Geburah and Binah." It is
attributed to the Chariot and is the "first path to cross the Abyss from the
lower Sephiroth." The intelligence for this path is attributed as "Influence"
---ShPO which can mean flow or abundance and has a value of 450. Other common
gematria values for 450 are LVChVTh (looakhuth) which are "the Tablets of the
Law." [Torah] and PRYOTz (Peree Etz) "the fruit of the Tree."
    Now, this is kind of cool in that the *8* of Cheth  and the 18th path is the
Hadit that gives to "the just" the number of eight and one in eight.
     While searching around, looking for something from '450', I found this:

   450: ELITE [6x75,9x50,10x45,15x30]
   [30° Sagittarius]
   AHMANITE I (Word Theme): The red northern crown of Set.
    The God NU, who is Ahman, the Deity of the Bethel who is everywhere and
nowhere. The elite.
    Witchcraft used to increase wealth or position.
    Wealth, immenseness, dilation, swelling, enlarging, increasing, bearing
fruit, fruit tree harvest. To teem with life. To spill over, to sop up excess.
    To skimp, ration, minuscule portions. Detail minuscule parts. To be skinny,
spiny, bony.
   AHMANITE II (Zodiacal): 30° Sagittarius - Scorpio  TO NOURISH THE SOUL.
AGAPE', joy, water, basket, manna, portion, BETHEL, dilate, sop, tit, teet,
laden, ok, cozy, wealth, couch, cough, deaf, fade, kill, judo, nil, void,
destitute, very silent, clutch, floor, nocturnal, vogue, kings, elite, Jachin
Pillar, inform, explore, sextet, meet, witchcraft, dragon, transgression,
retard, harass, mortify, immense, most, everywhere, minuscule.
   AHMANITE III(# Multiples): The House of Cosmic truth called Beth-El. The great
dragon of the starry night canopy. Wealth, immenseness, dilation, swelling,
enlarging, increasing. (9 x 50)
   Crowley I: ThN, the great dragon.
   Hebrew Words: KShPIM witchcraft; PRI OTz fruit of the tree; PShO
transgression; TN the dragon, jackle.
   Greek Words: Nu - Greek Letter.
   Egyptian Hieroglyphic: 450 QNS The healing God Khonsu. (Hiero: III:17); TN
Lift up, make, to distinguish. (Hiero: VII:77); NT  Bee. (Hiero: XI:1); NT Red
northern crown. (Hiero: XVIII:11); NT  Goddess Neith. (Hiero: XX:40); OPS The
Egyptian tortoise Deity called Opsh; NT The Egyptian shuttle Deity called Net.

   If one is to just take the value of 50 that the Greek letter "Nu" (N)  bares,
and look up its attributes in Sepher Sephiroth:
   Yod, Mem: The Sea; Kaph, Lamed: All, Every; Lamed, Kaph: To thee.
    The KL - LK   'All' - 'To thee' sets up a kind of interesting resonance with
the message of the first chapter in TBOTL: "to me"  "...let him be the chief of
all." etc.  There could even be something to this if one were to interpret the
passage: "I am Nuit, and my word is six AND fifty" rather than representing
"56", taking it to mean a word with the value of "50" that correspondence with a
value of "6" ...In other words, taking the sentence as: My word is six AND my
word is fifty. This establishes a process by which an idea can be corroborated
and confirmed.  6 is the mystic number of Binah (which is the Great Sea) and 50
is the value of  IM (Yod Mem) The Sea. Also, the value of 6 is derived from GBA
(To gather, collect) [i.e. They shall gather my children into their fold] and
the value of 50- (LK) ("To thee") makes for a potentially useful association.

    I realize that this is all very subjective, and not necessarily universally
significant, but I think it produces some interesting cerebral stimulation.

   Bliss:
   Alamantra
   www.alamantra.net
   www.greaterthelema.org



[Non-text portions of this message have been removed]

Hello.

Do what thou wilt shall be the whole of the law.

Could you post a link to this heiroglyphic dictionary?

Thanks.

Love is the law, love under will.

Tantra93

From Liber Trigrammaton
  Q=19=Moon: Also there rose up a soul of filth and of weakness,
and it corrupted all the rule of the Tao.
  B=20=Sun: Then only was Heaven established to bear sway; for
only in the lowest corruption is form manifest.

  We are confronted by our dark hidden desires in the depths of
midnight; we are weak to them, we allow them to crawl all over
us, posseses us wholly and we enjoy it. We achive it, in secret, and
it exhausts us into silence. The narcotic stupor of the corrupted way,
the corrupted Tao.
  This broken beast in the heart of the N.O.X., stumbles on the hidden
core of flame; Heaven, that realm above, the Holy Gaurdian Angel, the
genius, the True Will moves the beast with the will to life. The fear
of darkness is replaced with knowledge of its horrors, this results
in prudence and not compulsion. The True Will is brought to bear
sway. Rapture is refined in accordance with the orbit of the
individual star.
  This is the black stage of Alchemy.
  This is also similar to Dharma. This is seen as the corruption that
is necessary to incarnate including the irony that only through this
corruption can the "individual" evolve.
   There is an image of a street whore with red lips and coal black
under her eyes in LXV that is perfect for this mystery of the 29th
path. This horrid street whore has all my adoration and love. She is
the Messiah, she restores me to Heaven thorugh her corruption. This
corruption is the price the very earth under my feet pays in the
pollution to drive the turbines to power my computer. She is thrilled
by the whirl of words, and the mulitple senses stimulated by the
social interaction of the internet, but she is polluted by it.
  She is the grave, she recieves the blood and cast off entrails of
the butchers art, of the morticians art, of the daily slaughter in
nature. She takes it into her body. She is soiled by it. Truly she is
soiled by decay. The earth covered in dirt. Dirty whore. Procreating
indescrimantely with all life.
  By the action of the Sun this putrid mass bursts with new life and
manifestation. As in nature so in ourselves, as without so within,
our True Will is stimulated by decay, it assert itself and reforms
the inert life into new manifstations.
  An uncorrupted Tao is silence. The AUM as one unbroken tone forever.


  Chris Titan

Here is a meditation with the Oil of Abra-melin my ritual group did
recently. I think it will be of interest to a variety of
disciplines. Giving credit where it is due, I was directly inspired
by Aleister crowly's sublime essay on the Holy oil in part 2 of Book
4.
Also, for those interested: the specific recipe for Abra-Melin oil
is:
2 parts Galangal (Thai ginger) Oil
4 parts Myrrh Oil
8 parts Cinnamon Oil
7 parts virgin olive oil.
Maybe in a week when I've got my notes together I will post an
anylisis of teh numerology and attributions of this recipe


The Pressing of the Oil
You wake and walk to a little crystal stream where you have washed
clean your crystal jar of the Art, even as you have let the
complications of your life flow away from you from the death to the
full return of the moon.
You stand in the stream, letting it wash you, of the sense of
urgency that hangs about your task: today, you shall go to the
hermits' grove to press the Sacred Oil of Abra-Melin
You walk to the hill that has overshadowed your simple hermitage,
along the winding path of seven turns, until you come to a simple
stone gate kept by an old hooded one.
"By what light do all fools see as well as the wise?"
"By the noon sun that is owned by all." you reply, as you have been
prepared to say.
"Do we all see, then?" responds the hermit of the grove.
"It is noon and light is cast as far as it goes." you reply. There
are two answers given: now the riddle commences.
"Where, therefore, is your lantern?" asks the hermit.
"I left one hung at my tent below" you say with some doubt,
continuing "And the other, unlit, I carry in my bosom. I hope that
the Oil can enter there and bring sun within."
"Your hope is aright. It shall overcome your folly." says the
hermit, stepping away from the gate.
You see in the grove that there are two tall trees, wildly grown and
innocent of gardening, and a squat bush between them. Their scent
mingle in the air a little: olive, myrrh, and cinnamon–galangal,
which is of the earth, may test your wit–but you must first obtain
the gold that binds them all, you reflect, heading to the little
grove, and sitting.
You touch your feet to the olive tree, and you clarify your thoughts–
you slice them of their wandering, as if trimming weak branches on
an unseasoned tree–you preserve a few resolute branches, each
traceable to the trunk that rose straight from the earth–you trim to
the few stout extensions of your very roots that can bear good fruit
upon them. The rest, which can only wither, are cut away.
You breath deeply in and out, feeling all which does not nourish
leaving you. You feel your breath sink into a slow but certain, easy
cycle, abiding the round as every tree abides the wheel of many
seasons. This great wheel turns in your breath and blood, with
golden harmony.
You see a golden light shine lazily around you, filled with life but
easy to give out as for the sun to bestow life on all around it. A
subtle burn is throughout you now–there is in you the need to refine
the parts of earth, even as a tree must place it's roots below the
soil, not in the sky.
You call some of this gold inside of you, dimming the burn to a
warmness–and behind your eyes, you know that the world of your
dreams is an empty clearing of easy gold.
Now, you hold your hands above your crystal jar–and as you steady
the golden glow in your head and let it's light radiate from you, a
rich gold oil pours from your hands into the crystal jar. You are
aware of a deeper greening in the tree itself, which has shared your
purification–you are aware that weaker branches dropped from it–
You count to seven as the gift of the olive tree pours forth from
your hand, and when the right amount glistens in the crystal bowl,
your hand is clean and dry again.
Now you thrust your fingers into the earth, digging, until you feel
a ginger-root–the hard, red ginger of Siam called Galangal. You
break it open, and it smells of the soil itself, (here the reader
conveys the scent to the travelers) yet also of an essence that is
rising–there is a hint of fire in the earth you smell. You crumble
the earth between your fingers as you close your eyes and old an
image behind your eyes of  fire, thin as smoke and clear red,
growing clearer, stretching higher, as soil falls away, never
breaking even as it rises...
In your hand, you feel the root itself shrinking. You know the oil
presses itself from the root even as the image rows stronger in
lines but subtler in color. Soon, the red is barely a tinge in the
smooth glowing yellow, which now slight glows, even if it is also
murkier.
You have the olive oil which penetrates all that seeks exaltation,
and the ginger which hold earth and that secret fire that rises from
it unto the highest–and now great dread fills your breast, even as
there is a swirl of mud in the reddened gold of your inner and outer
glow. For now comes the tribulation of myrrh, wherein the inner oil
may claim to bring nutrients from the depth of the earth–for it is
the oil that redeems what is subterranean, entering the depths and
the heavens with an equal penetration.
You get upon your knees, your bowl between them–as if you were
begging alms or confessing your most wretched sin–this places you
before the myrrh-bush, which branches you must directly snap and
break.  You suck in breath and hold it, seeking strength from new
breath. The wood bends back in your hands- even as you yourself seek
a way around knowing this bitterness–but that is a weakness you are
better rid of, for your body must be broken by time in the end–this
is not fair, you think, and with anger, a branch snaps in two. Now
you release your breath, thinking of all that you will be lighter of
upon the advent of death–all the bitter fruits you grew before you
knew to trim yourself. (here the reader conveys the scent to the
travelers)
You hold the snapped branch above your crystal bowl as though it
were a bottle–and you feel the bitterness in you, the failures that
the golden light of you could dare to ignore in it's own
magnificence–you cast golden light in the shadows you kept around
it, to remind yourself of what you store there–you remember now that
the sun shines on the wicked as it does upon the good–and you know
that it was wicked of you to have those had darkened corners around
the earthen golden flame you have made a lantern of, you know that
it was wicked to deny the rotten and hardened and shaded things the
light of you `till now–and you know that the redemption is in the
giving forth of this light, not because it is high time but because
it is the moment now and you can–the long delay of your golden light
into your darkened parts is redeemed–and the stick begins to heat,
just to the point of pain–its' resin pours forth now, bubbling until
it hits the reddened gold in the jar–where, finding me
lting and acceptance, it flows not as a hardened gum but as another
subtle oil–neither gold nor red is lost–but there is richness and
depth–if also a part of sorrow that is yet unredeemed–you now name
the pains you have hidden until now–and they ache, adding dark depth
to the reddened gold in the lantern of your soul.
You sigh, knowing that the sign is the oldest mantra, and you
remember the secret fire in the ginger, which is of earth, and you
call upon that fire, and you name the burning–and you name the hard
cold within yourself, as you have been doing–and you find in that
mud what can rise–and you ask, at last, what of the light may also
descend–as you have remember strength to the olive tree, as you have
found the fire hidden in the ginger–you must find that courage that
first planted fire there.
You must have your liver eaten, to rid it of the toxin therein–you
must call down fire that will dare the depths of earth to be cleaner
when that fire rises again–you must remember how the pain of sinking
will be one with the glory of dawning again–and there falls from the
cinnamon tree a long wand of it's hardened red woody leaf–fire and
earth like ginger, but the fire that drops, now.
You hold the cinnamon above the crystal jar and you breath quickly
now, calling air to your depths–calling the fire down into you–
daring to sink that you may rise again–seeking to delve in the earth
to place fire even as you have dug it up from there–you feel the
cinnamon flooding it's oil, sun descending, leading the hermit to a
place of quiet–you feel your brow wake with power as the cinnamon
finds the myrrh and sends flame to all that can burn and light to
all that has yet stayed hidden. (here the reader conveys the scent
to the travelers)
You feel your brow begin to burn as the cinnamon finds the ginger,
places fire where it escaped, and itself rises to the top–you feel
and see the gold somewhat returning, lightened now but with dark
depth still retained–you feel each oil stretching out to eternity,
entering and entered by each oil, for every true-pressed oil enters
every density and every height–every oil enters every oil--for every
oil has anointed every surface even unto every core–and every core
and every surface, warm and lighted, are united for that the oil
flows now through all.
(Here the reader anoints the travelers) There is a touch upon your
one particular brow burning yet subtle–you know that your forehead
glints with the marking, not of exile but return.
You hold your eyes closed for three more breaths and wake again, to
walk as anointed and anointer in all the groves and wastelands of
the world, having entered fully the expanses of each of them.

--- In thelema93-l@yahoogroups.com, "tantra93" <tantra93@y...> wrote:
> Hello.
>
> Do what thou wilt shall be the whole of the law.
>
> Could you post a link to this heiroglyphic dictionary?

   The link:

   http://www.eecs.umich.edu/~grbarret/egypt/egy_sort.txt


   Prophet 718

Do what thou wilt,

   In part two of my essay on the Theban Key, the three viable names
for the Stele of Revealing are shown to enumerate to 718 using the
serial gematria system of the Key. Several explanations for the
verses utilize both gematria systems of the Theban Key
simultaneously. Verse III : 19 is no different. With the combined
names explaining the connection between 718 and the stele, the
reference to the "Abomination of Desolation" must also be linked to
718 to make any sense objectively. If the author had forseen a
terrible event that could be rightfully called an abomination as
described, and knew that a key figure at the center of the event
could be linked to the number 718 through the other gematria system
of the Theban Key, it would certainly make a powerful statement as a
prophecy fulfilled.

   OSAMA BIN LADEN = 718 (Theban system)

   With the link in place, Ra-Hoor-Khuit will be invoked tonight and
vengeance sought for the deaths of my fellow Americans.

   Prophet 718

--- In thelema93-l@yahoogroups.com, "anthony_mcgrail
<anthony_mcgrail@y...>" <anthony_mcgrail@y...> wrote:
> I have read mny books on cerimonial magick and I am familiar with
> The Book of The Law. I am at a point in my life where I do not know
> where to turn. I was once a Wiccan as a teen ager and now as a
adult
> I have ventured back to the religion in which I was born in to
> (Catholisism) probably because it is comfortable. I have a strong
> attraction to Thelema and the Kabballa. I need insperation and
> direction. Does any one have any advice? Mabey a reading list. I
> live in the Phila. area. If anyone knows of a reputable
organization
> in this area please post it.
>
> Blessings to all.
>
> Rowan


  Rowan..search out P Hine on the chaos magick sites then look at
nagualism and then delve into A O Spare then look at the Temple Of
Psychik Youth.  Don't bother with groups until you know your own
strengths!