Tuesday, January 8, 2019

Lesson 3 :: Deities in Magick, Continued

Egyptian Magick
Egyptian Magick


Introduction

This article is the continuation of Lesson Three, of the Beginnings in Magick, how to become a magician series. The series begins with its Preamble. Within this particular lesson, in the first half, Adam K. discussed deities commonly worked with in Thelema magick. Provided were overviews of Nuit, Hadit, and Ra-Hoor-Khuit. According to Thelema, RHK is Lord of the New Aeon; furthermore he is an aspect of Horus. We continue now to discuss another aspect of Horus, Hoor-paar-kraat.



The Continuation of Lesson Three


by Adam K.



Hoor-paar-kraat. HPK is Lord of the New Aeon as much as RHK is. Their dynamic is the ideal; they work together and complement each other. Hoor-paar-kraat is passive and is a child god, but is wise in his silence. Together he and Ra-Hoor-Khuit represent "the Crowned and Conquering Child." Thelema is the Logos of the New Aeon. It means "Will," as you likely know by now. However, Will in its ideal state it is tempered by Agape (love) and vice versa. So if we think of RHK as representing Will and the action it takes to achieve that, and HPK as the state we have achieved within our world while acting upon True Will--a state of peace, harmony, and spiritual centeredness and awareness, this gives a far better idea of the dynamic of the two. As well though, HPK represents the passive, patient stance we are resigned to taking at times in order to make headway. Before you conclude that passivity equals weakness, consider the praying mantis, who appears passive as he waits with incalculable patience for the precise moment to strike. There is nothing weak about this creature.

Hoor-paar-kraat symbolically reached out to Ankh-af-na-khonsu (aka Crowley in this latest incarnation) as it was time to usher in the Aeon of Horus. He did this through his Minister, Aiwass, who was sent to release the Word of Thelema. It was Hoor-paar-kraat who chose Crowley, a descendent of the energy stream of Ankh-af-na-khonsu, to be the Prophet of the New Aeon.


Sidenote: It may be confusing to post this matter here, but this is the point in editing where I received a message from Ra-Hoor-Khuit. As a reminder, Hoor-paar-kraat is a silent god, so RHK communicated; as on the page we were discussing Hoor-paar-kraat, the message was from him. As I (i.e. in this case, Jude Chi) began writing my parts of this, I had a vision of RHK juggling orbs of fire, and also saw him throwing a spear. He wanted me to deliver the messages obtained from seeing this. His juggling orbs of fire shows him predicting change will come, that those who now hold the power and manage us, in time will be managed by us. His throwing of the spear shows that he in time will assist us in reclaiming the power we need to move forth effectively.

As well, RHK conveyed telepathically that a major component of his presence as Lord of the New Aeon is to show us that a large part of our power is in acting from a perspective of personal authenticity, and holding no factor back, be this personality “defects,” shame of any one thing about oneself, the way one speaks, one's looks, one's faults, and more. The feeling I get is that we have been conditioned in society to see things backwards, i.e., that those who choose to be victims really suffer. His message is that they do not. In our own world, in this hologram of an existence, we live, they do not. We have nothing to do with those who suffer.

Ad: Overthrowing the Old Gods: A. Crowley & the Book of the Law, by Don Webb


Ankh-af-na-khonsu is also mentioned in Liber AL; he was an Egyptian priest, who is depicted on the Stele of Revealing. He is on the right side of the Stele, standing across from Ra-Hoor-Khuit.

Though Ankh-af-na-khonsu (there are multiple spelling variations) was a real person, there were a number of individuals by the exact same name, and several with a father by the name of Besnamaut. The one most likely to be regarded by Thelema, is Ankh-af-na-khonsu V. "Likely," because just as in Egyptian mythology, in historical and genealogical records the facts presented are not the same in each instance. However, given this it appears that he was the son of Besnamaut IV, and Tabetjet.

Ankh-af-na-khonsu V was a Priest and Prophet of the Egyptian god Montu, and also the Prophet of Ra-Hoor-Khuit. He lived in Thebes, around 725 BCE. Thelemites will know his handiwork upon mention, as he created the Stele of Revealing; the stele served as a funerary commemoration of his own death. It was not a mere memorial tribute, but also served to ensure that his identity was known, and secure him a safe path into a comfortable afterlife.

Ankh
An Anhk

Ankh-af-na-khonsu's father came from a glorious ancestral lineage. Within it was Ankh-af-na-khonsu I, Prophet of Montu (twenty second dynasty). Since his time all descendants up to and including Ankh-af-na-khonsu V, belonged to the same priesthood. From his paternal ancestry he also descended from Bak-an-khonsu I, who was a High Priest during the rule of Usermaatre Setepenre Ramses II (aka Ramses the Great). His mother, Tabetjet's heritage was worthy as well. Tabetjet was mistress of the house of Amun-Ra, and was a systrum playing musician. One of her ancestral predecessors was Usermaatre Setepenamun Osorkon II (aka King Osorkon II); 22nd Dynasty. She was cousin to Montuemhat, the Fourth Prophet of Amun; additionally her lineage contained multiple priests and priestesses of Amun-Ra.

This information is of import, as Crowley believed himself to be a reincarnation of Ankh-af-na-khonsu (and thus he initiated the Aeon of Horus in much the same way he initiated the Aeon of Osiris in a previous incarnation). Hence, it is his history. A.C. used his own preferred spelling of the name, Ankh-f-n-khonsu, to sign the comment to The Book of the Law. The name apparently has multiple meanings or multiple potential meanings, including: he who lives as Khonsu, he who lives in Khonsu, he who is from Khonsu, he who lives for Khonsu, and he who is the truth that has crossed over. On a lighter note, the name could even mean "he who gets around," or "he who takes lots of vacations."

If this is confusing, don't worry. It can be confusing to Thelemites who have been studying it for years. And honestly, each of these deities should have a chapter or book unto themselves to fully explain them. But here they are summarized as concisely as possible. 


Liber AL speaks of two entities, known as the Beast & Scarlet Woman. They are also known, respectively, as Therion and Babalon. Many equate Therion with Aleister Crowley, and this is reasonable given that he was in fact known as To Mega Therion, Greek for The Great Beast. But the concept of Therion extends beyond just the man Crowley into further territory. In fact, Therion and Babalon are a dynamic that fits on the Qabalistic Tree of Life (a subject we will be delving into in greater detail in further articles) as representations of Chokmah and Binah--also terms that will be covered when we discuss the Qabalah later on. Where Therion is The Beast, Babalon is The Great Whore. You may recall the characters from The Book of Revelation, the last book of the New Testament. Interpreted by modern Christians, these characters are seen as villains. A more in-depth study, however, shows they were more heroic than previously considered. You are encouraged to take your own in-depth look at these characters, in fact.

Babalon represents Binah and the female energies of creation, in the context of her being the complement to the Great Beast who is Chokmah and male. Together they symbolize creation as a whole (along with Kether). There is no Babalon without the Great Beast, there is no Great Beast without Babalon. And the mage and his/her scarlet woman (who can be a man, believe it or not) are physical representations of these beings. They actually become them.

Next, we have Aiwass, the minister of Hoor-paar-kraat. Aiwass is the otherworldly being, or angel, if you will, who dictated Liber AL vel Legis to Crowley, meeting his awareness through his wife Rose. He could be described as a messenger of the gods, like Mercury, Hermes, or any of the various angels mentioned in the Bible; in this way he qualifies as a deity. Additionally, Aiwass was Crowley’s HGA, or Holy Guardian Angel. (A Holy Guardian Angel’s role is to guide a Thelemite to cross the Abyss, at the time they become ready for that to happen.) Aiwass’s primary importance within Thelema, is in line with the power of the message he delivered, and in that he represented HPK in delivering it.

Then we have Pan. Not particularly mentioned in Liber AL, most people nonetheless have some idea who he is. He is the god who is portrayed with the hind legs and horns of a goat, like a satyr, or like the image Christianity stole to portray their god of evil, Satan. Pan is a highly sexual and virile being traditionally, and his name suggests he was a far more important god than most today would think; but his history is murky. It seems that Crowley identified strongly with Pan.

The name "Pan" alludes to "all," to shepherding, and also to pasturing; pasturing alluding to taking time out from daily commitments to engage in joyous pastimes or to rest. Pan's mother was Penelope, and she was said to have been impregnated during an orgy. The nature of his conception, and the fact that he is half animal, would explain his animalistic attitude towards sex. It’s no great wonder that he was often depicted with an erection. He is not a god of loving or romantic sex so much as he is of lustful and emergent sex. He is also regarded as being relative to the various arts, including poetry; these things are of great magical importance, which may explain Uncle Al's affinity for Pan. Frenetic sexual energy and an artistic approach to all things, certainly has its place in magick.

One legend has it that Pan's death coincided with the death of Jesus of Nazareth, which may bear some relativity as to why Pan was significant to Crowley & Thelema--in a way he is symbolic of the death of the old Aeon and its Christianity.

Pan is often seen as a loud god, and loudness is simply a higher octave of violence as a power. However, this is not to say that Pan is a violent god; loudness is but one of his aspects. Though violence is not necessary in magick, at times one might use it as a means of defense, to avoid being attacked themselves. Another of Pan's powers is to cause panic in his enemies, which is said to have led to groups fighting within themselves.


Summary


We will discuss other matters relative to working with deities and daemons in future chapters of this lesson series. Given that you’ve been shown the basic nature of this set of Thelemic deities, finding your own analogous deities or beings to work with should become far simpler. During meditations, spells, rites and workings, cleansings, chargings, and more, these deities can be a boon, or may simply provide peace of mind. To those who work alone but would like at least some form of companionship in their workings, the feeling of familiarity and companionship to be found when working with these entities is quite comparable to working with other human beings.



Note From the Editor


Adam asked for a suggestion on how to close the piece; I asked if I may close it, so he handed over the reins for me to write this bit. Thus we shift into discussing triumvirates in magick. Most of us have heard about triumvirates; the first thing that comes to mind for me is the Roman Triumvirate of Caesar, Crassus, and Pompey. What happened there is that due to complications of circumstance, one man could not maintain strong enough authority. But with the alliances and intellect of the three working together, their efforts created a successful political solution.

How can a triumvirate apply to magick, especially when working with deities, daemons, and so on? It's rather simple, really. Instead of calling one entity forth, call forth three. You can even just call two, and have yourself be the third party. It's that simple. How? That's the easy part, as all magick is as you determine it to be. You decide as you become aware enough to make such choices. In working with triumvirates in magick, there is only one relevant principle, and that is the power of three as it applies to magickal works. Some of you may be saying this reminds you of something, that you have heard of triumvirate bindings making spirits more easily perceptible when communicating with them (outside of actual magickal works, i.e., in spirit keeping). Is this the same thing? In my own experience, yes it is. If you work with one spirit and can barely perceive it, would like to perceive it more strongly, or would like to enhance its powers--do a triumvirate binding and connect it, either to two other spirits that you intend to commune with, or to yourself and one other spirit as the third party. Side note: it is not necessary for a triumvirate to be bound to the magician. This is a matter of preference.

At the risk of complicating the matter, you can even have a triumvirate that involves four people, but is still a triumvirate of three. Let me quickly explain. When the magician is the fourth person, but the triumvirate (as always) is of three, said triumvirate can be bound to the magician and remain a triumvirate. As previously mentioned, it is also a triumvirate if two spirits are bound to the magician, but in this sense the magician is part of the triumvirate. There is another possible dynamic, two magicians can be bound to one spirit, and this is valid as a triumvirate formation. For the record, binding one triumvirate to another adds far greater power, and each time the amount of triumvirates in said network hits a multiple of three, the network and all within it is exponentially stronger.

A word of caution: be respectful when determining which entities work with which ones; be sure to avoid conflict. Consult them for the best result. Long term bindings should never be done without the spirit or entities' express permission for that to happen. In fact, no magician without the awareness to consult spirits on how they'd like their bindings to be set up should be doing them. To remind oneself of the important details of bindings, written records should always be kept. When adding triumvirates to a network, it is best to create a hierarchical diagram.


There you go, Adam. It's all yours.

(At this point, Adam returns to close out the chapter)

To keep everyone informed, the next chapter in this series will be dealing with more concepts in yoga. Particularly, we will be discussing Pranayama and Mantra Yoga. Further down the road a bit we will be returning to the subject of spiritual and divine entities when we discuss invocation, so don’t think that this subject is completely finished. I have more for you, don’t worry.

I would also like to thank Jude for her time and participation in the writing of this particular chapter. This one was a piece of work, to be sure! So thanks, Jude!

Till next time, 93s!


References used for this lesson
One source material was discovered at LAShTAL, and is supported here (The Eye) and here (Sekhet Bast Ra Oasis) in PDF format.
Rodney Orpheus's book, Abrahadabra. (Amazon affiliate advertising link inserted)


Other Articles in This Series
The Preamble
Part One, Elementary Level Knowledge
Part Two, Rituals
Part Three, The Gods of Thelema
Part Three, The Gods of Thelema Continued (this page)

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