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Subject: The Practice of Thelemic Egyptian Witchcraft

by Fra. 137

( Copyright, Cabal of the Hawk and Jackal, 1997 E.V., 93 A.N.

Foreword
In many religions, mainstream and otherwise, people believe that the time
of prophesy has passed with the prophet. They believe that there can only
be one prophet, or savior, or teacher, or whatever they call the founder o
f their way of life. Remember that religion means "way of life". They tend
 to persecute, or burn at the stake, or ridicule, or lock away in mental i
nstitutions, those who claim to continue revelation with one of their own.
I have no need to be a martyr and  I'd like to think that the time of mart
yrdom has passed, not the ability to contact deity.
I'd like to ask one question of all of you. Can you truly trust a religion
 where the leaders don't seem to be able to "talk" with their deities, or
"walk" with their deities, where their prayer is a one sided conversation?

You might think that if their Deities won't talk to them it might be that
their Deities don't like them very much.
I think this also defines the difference between some one who has achieved
 some success in Ceremonial Magick, and someone who is only studying it. S
omeone who calls to a Deity must expect them to come in answer to that cal
l, when they do come, they can make themselves known. If they don't the op
eration is questionable.
Maslow, in his book "Peak Experience and Religious Values", says that it i
s much more likely that a college student of no particular faith have a ge
nuine religious experience than it is that a member of any organized relig
ion have one. He goes further to say that one aspect of most organized rel
igion is to discourage true religious experience, since this indicates tha
t we are all prophets, some are afraid this could ruin the "Special" place
 of the historical Prophet, or Savior, or Teacher, or whatever. If this ha
ppened people might fail to pay the cover-charge and simply make some "mus
ic" of their own.
I don't claim to know what music you should listen to, that's a matter of
taste. I don't claim that my music is any more relevant than anyone else's
. Hell, it's up to you to figure out whether you think the noises that I m
ake are even music.
I'm a Thelemite, I have no vested interest in destroying the special place
 of the Prophet, any more than the Gnostics wished to destroy the special
place of the Christ. I do think Crowley would agree that each of you are g
od, or goddess, and that you should have knowledge and conversation of thi
s. When I say "Knowledge and Conversation",  I mean  knowing your Deity we
ll enough to carry on a conversation. If it is in your nature, that revela
tion may be of use to another. Your own revelation is what counts in any c
ase, it will be the most fitted to help you in your life. I heartily recom
mend that you learn to do this. It's sometimes the case that another perso
ns revelation might help you to learn. The works of the Prophet, most espe
cially the Book of the Law have certainly helped me most.
My work discusses some of my revelations concerning the practice of Thelem
a, it doesn't define The Holy Books for another. Some people quote at me t
he prohibition against discussing the contents of the Book of the Law. Oth
ers go so far as to say that you should only read the book once, then burn
 it. Others remark that we are forbidden to study the book,  though some I
nitiations may advise you to do exactly that! I say that it's impossible t
o discuss anything but your own thoughts upon reading that Book, and these
 are a discussion of your own perceptions rather than of The Book of the L
aw. No one should give an "authoritative definition" of any part of that b
ook for another person. As the comment says, each should approach the Book
 of the Law through Crowley's own writings for themselves, and they should
 never allow someone else to define the meaning of any part of The Holy Bo
oks for them. Remember the last three lines of the "Comment" are:
"All questions of the Law are to be decided only by appeal to my writings,
 each for himself."
"There is no law beyond Do what thou wilt."1
"Love is the law, love under will."

I was a Witch before I ever saw a book by Aleister Crowley. I have no prob
lem working lunar and solar systems of Magick together, I think that the S
un and Moon conjoined is at least one interpretation of the "Mark of the B
east". I work a system of Magick, inclusive of the two Principles. But her
e again is the old controversy.
On the one hand, some of Crowley's comments in "Magick in Theory and Pract
ice, (Book 4 part 3)", regarding Witchcraft are quoted to marginalize luna
r rites. And let's not forget his comments in "Liber Aleph", "On the natur
e of Woman", even more often quoted to marginalize women in general.
On the other hand, I don't agree with every statement Crowley made, I'm a
Thelemite, not a fanatic! And though Crowley has made some hasty statement
s, often taken out of context, I don't think he was anti-witchcraft, as hi
s work with Gerald Gardner proves,  nor was he sexist, as a large body of
his diatribes against sexism shows.
So my friends, you are on your own. This is what I think ...

Introduction
Consider what it means to have a circle. How is it two people, or a group
can come together to do Magick.
At first what brings them together is a common interest in Magick, focused
 on actually working, doing Magick. They have the conviction that they can
 make enlightened their life and the peoples lives around them. They want
this to be actualized in a real sense. They don't want to simply pursue a
hobby of studying the experiences of others who became enlightened, they w
ant to experiment, to actually work Magick.
They are aware of the fact that many around them are book collectors who v
icariously enjoy the hard won initiations of others, but they are excited
about the prospects of this practice and believe that their sincere intere
st can secure for them the instruction that they require. They are willing
 to work for their enlightenment. If there are no teachers around on the p
hysical plane, they feel that they can get what they need from the true sc
hool of the Spirit. Directly from the Gods. And finally, they are willing
to fulfill the role of Teacher themselves as they learn and grow.
And so with courage and sincerity in their hearts they will take what risk
s they are called upon to this end. When they become a Teacher themselves
they feel that they will not attempt to usurp the Will of their students,
quite the contrary they will empower them even if they disagree with the d
irection and focus of their students work, and they demand that sincerity
from those that they are willing to learn from. Each responsible for the d
oing of their own Will and yet responsible for passing that that they have
 been given to those that follow them.
Each small group of friends that forms to this end can do these things, an
d others that they can't even begin to understand, at this stage of their
development as Magicians.
Now let me give you a bit of advice. I know that it is unsolicited, and po
ssibly dead wrong, like all the things I have been saying in this section,
 but balance your group, let it form by accretion. It is a pearl that grow
s about the irritation, illustrated by the thought that there must be more
 to life than the mundane march to the grave while eking out what pleasure
 we may on the way. It forms about a priest and a priestess, born of the n
eed to do those things that will require the assistance of others. Around
them forms a circle. Add new members carefully.
If you are asked by someone that wants to join your circle, and you know t
hat they are sincere and yet they will not fit in your circle, be an elder
 for theirs. Give of your extra time to help them form their own, and for
a time be a member of more than one circle. But remember that it will be t
heir circle, when two of them attain to lead it, and that they will go as
they Will. Give blessing to those who go to form a Circle of their own tha
t have been in yours. Keep true to each other even when you choose differe
nt paths.
The following material is the system used by Hawk and Jackal, and even amo
ng those that follow this system there is wide variation. Each man and wom
an, a star in their own right. Each system formed in their own hearts of w
hat they must do together. Each circle, you see,  has those that see with
the True Sight. If it did not it could not form, or would not survive for
long.  Some one, or many, among them that can see in the Spirit, can conta
ct the entities that contacted me and gave me so much of this, for themsel
ves. They do not have to have others for them to do this, but it may help.

And this help we are sworn to give. The practice we give here is not what
all of the members of Hawk and Jackal do, it is the source material for wh
at many of them do. It is a Tradition of Magick, necessarily incomplete an
d often revised as more is discovered. We learn by actual practice and not
 only study. Take what you need of it and realize that you have responsibi
lity to those you introduce to these practices. Be there for them when the
ir time comes. Pass on the Tradition.
We begin with the concept of Lunar Rites, though some of you will realize
that first will come Initiation, the ritual forming of the group and accep
tance of a Man of Earth into the fold of the Circle.
Some may choose to do their rites in a more public forum, and forgo the In
itiation and formal acceptance of a new member, to form a looser associati
on. Those who wish to practice Initiation may choose to do so after they h
ave studied the material that will come later in these works. So much in o
ur tradition depends upon it.



Silver Esbats
As the eight Gold Sabbats relate to the Sun, so do the Thirteen moons of t
he Silver Esbats relate to the Moon. These thirteen full, and thirteen new
, moons are important to Thelemites, as well as to a more traditional Wicc
an group, in that we work a system in which men and women have an equal pl
ace.
To Quote The Book of the Law again:
Liber AL, I, 15-16: "(15.) Now ye shall know that the chosen priest & apos
tle of infinite space is the prince-priest, the Beast; and in his woman ca
lled the Scarlet Woman is all power given. They shall gather my children i
nto their fold; they shall bring the glory of the stars into the hearts of
 men.
(16.) For he is ever a sun, and she a moon. But to him is the winged secre
t flame, and to her the stooping starlight."2
The following system, regarding the lunar rites, is more personal than my
earlier works, and may apply even less to the general use. I use a predomi
nantly Egyptian symbolism in my Witchcraft, and thus I relate the feminine
 archetype in those terms.
The title of the Tarot Atu that relates to the Moon, is "The Priestess of
the Silver Star". And as "Argentum Astrum" is the Latin for Silver Star, I
 feel that there is a clear relation between the observance of the lunar r
ites and that Order.3
In Egypt the Moon was personified by several deities. The Sun and Moon are
 first thought to be the eyes of Ra, then of Horus, Hathor, Ptah, Amoun, o
r of any God or Goddess considered to be the head of the pantheon in the p
articular temple involved.
More general usage relates Thoth, sometimes in the name Aah-Tahuti, with h
is consort Sesheta to both the Books and the Temples where the word of Ra
was enthroned, and to the Moon. Remember that it was Thoth who was author
of all the arts called civilized. Astronomy, Government, Writing, Building
, Mathematics, Medicine, Magick, Mysticism, Music, and all the others, but
 it was Sesheta that designed those Temples, and kept those libraries of b
ooks. There were 42 Books of Thoth in these and other subjects, all now lo
st, if not when the soldiers of Caesar burned the library at Alexandria, t
hen when the Christian Mob did so.
In Thebes, Khonsu, of the Theban triad Amoun, Mut and Khonsu, was the Prin
ciple deity associated with the New Moon. The Egyptians venerated the New,
 the 7th day, the Full moon, and some say the 21st day. This divides each
lunation into four "weeks" and is probably the origin of the division into
 7 day weeks attributed to the visible planets, one day at a time. The pow
ers of Thoth and Khonsu would be equal on the 7th and 21st day. Note that
the Esbats track through each day of the week as there are about 27 and a
third days in a lunation rather than 28.
For my personal use, and in Hawk and Jackal, I relate to the deities in th
is way; Thoth and Sesheta to the full moons, Khonsu and Quersut to the new
 moons. Quersut is a secret name of Nuit, and as we all know, it is the da
rk of the Moon that best reveals the stars.
In the early days of the lunar calendar the "blue Moon" was defined, by th
e month, or sign of the zodiac where two full moons occurred. There was a
special emphasis on that sign and an omen4 for the year.
There are many different ways that an coven or group might work with these
 silver rites, I believe the natural way will present itself. I'll help if
 someone chooses to become involved with any of my work, but remember that
 it is your Will that must be done, and that it is up to you to define tha
t Will.
It is true that there is power in a Tradition, and the longer that Traditi
on has been functioning the more it pulls those of like mind to itself. It
 is also true that my Tradition requires me to teach. So enjoy this handbo
ok, but don't take it as Gospel, work out what your group wants to do and
reach a consensus. Any group of 13 or under should be able to be of one mi
nd in these matters.


Actual Practice of Lunar Rites
In earlier times, when the Solar and Lunar calendars were being welded int
o a coherent system (which I wish was even more coherent) the practice was
 to number the Moons starting with the New Moon following the Vernal Equin
ox.
Place in two columns the 13 numbers for the Full and New Moons you could p
ut Full Moons on the Right, these are the White Esbats, those of the New M
oons on the left are the Black Esbats.
After the White Esbat one may begin the process of "harvesting" a project
with the Waning moon. This is also the time for works of Banishment.
After the Black Esbat one may "sow" a project, and do works of invocation,
 or evocation, that will grow with the light of the Moon.5
Each year consult your ephemeride and find the dates of each full and new
Moon, find the exact times. These may be written beside the dates, and use
d to prepare the above tables.
With the sunrise and sunset tables for your latitude find the time of suns
et and sunrise for the date of the full, and new, Moon. Watch some local w
eathercast, that gives the sunrise and sunset times for your city, so that
 you can get a feel for how to use the latitude tables, and adjust them fo
r your position. Count the hours and minutes between the Sunset and the su
nrise to find the length of the night, on the midnight6 closest to the Ful
l Moon.
Check your work, is this actually the middle of the night closest to the e
xact moment of the full Moon, or new Moon, or is it the day before or afte
r. Their true midnight will only be a minute or so different. Add this tim
e to the Table prepared, or calculate it at the time of the rite. Now that
 you have found the time then you may proceed to the preparation of the ri
te itself.
The rite should be simple enough that the chorus for the general celebrant
s can be learned at the ritual itself. It should include the astrological
characteristics of the moment, and have symbols from the plant world that
have been "brought"7 by that moon, to plant in the new Moon, or to reap at
 the full Moon. It should have the proper colors, perfumes, tools, as well
 as the elementary set used in the rite proper.
In the modern world, with it's considerations, many people will choose to
celebrate these Moons at times when they don't have to go to work the next
 morning, or on the weekend nearest the Moon. When you do this remember th
e time and placement of the Moon at the exact moment of its occurrence, as
 well as the time of the ritual itself. Others, including myself have note
d that often it helps to do the rite on the midnight after the new, and th
e midnight before the full, moon. Sometimes its hard to get people to show
 up to the moon circle when the moon is waning. Waning moons are good to d
ecrease things or banish them and we want our circle to increase, so we te
nd to use this lunar judo to ride the increase of the waxing moon.


Ritual Celebrations, Rites
A person has both rhythms (Sun and Moon) represented in their psychologica
l, and physiological, cycles. If they are confined away from the light of
these bodies, however, they adopt a rhythm of 24 hr. and 50 some odd minut
es. This would seem to indicate that some other medium, besides the light
of these bodies, is communicating their influence to us. In general the li
ght of the sun is used to detect the solar cycle, and the gravity of the m
oon (which is not as variable as its light) is the medium used to detect t
he lunar position.
Now I don't mean to say that the phase of the moon is not also important i
n the psychological makeup of humanity, I think it is, but this is one exp
lanation for the takeover by the lunar cycle when a person is in a deep ca
ve, or somehow confined away from the light of Day.
If it is indeed gravity that is indicated, as in the tides; the lunar posi
tion (in relation to the sun and earth) may be being detected by the inner
 ear (the organ of balance).

When we celebrate the new and full Moon we add, to the more subtle influen
ces, the more obvious cues given by its visual position. This helps us to
stay in sync with the our bodies.
The most obvious physical clue that this is a necessary part of a communit
ies needs are shown in the phenomenon that groups of women living together
 have noted, there seems to be some influence that causes the majority of
women present to have their menses at the same time as a "lead" woman. The
ir menses slowly adjusts until all, but the newest members of the group, h
ave their periods at the same time. If there is a regular observation of t
he moon, as there was before the advent of electrical illumination8 they a
lso tend to adopt a period that follows the phase of the moon. Some have s
aid to me that premenstrual stress may be partially, or wholly, eliminated
 by the regular ritual observance of the lunar rites, but be careful with
your birth control when you join a group, if you don't want to get pregnan
t, while your period adjusts.
When a group begins to celebrate the natural solar and lunar rites, they d
o several things simultaneously:
1. They align their own bodies 9to nature in the same way that all creatur
es, evolved on this planet, have done for millennia.
2.  They concentrate their energy and psychic selves in concert to address
 common needs.
3.  They organize their lives around the natural calendar, instead of a mo
re artificial construct.
4.  They expose themselves to the coherent, and polarized, light of the Mo
on.10
5.  They apply their psychic powers more efficiently.11
When we are in alignment gravitationally, we can see the sun and moon, fee
l as well as see, the exactitude of their position, appearance, and angle,
 then the feast and ritual will have its maximum effect.
Part of the nature of an Esbat is that it's a "passion play" to tell the s
ecrets that aid in surviving in the coming time. This is the rationalizati
on for numbering the moons, starting from the vernal equinox, and altering
 the basic celebration accordingly as the year progresses. Crops are plant
ed, the community events celebrated, and many other aspects of life determ
ined by this calendar.
The passage of the sun, moon, and planets through the signs should also be
 celebrated by advanced students. The signs, and/or the constellations, fo
rm the clues, given by the position of the planets12 in the "houses of hea
ven", into a "story" of the activities of the Gods that they represent.
The plants and their harvest, the stages of life of the animals about us,
the seasons, and all the natural worlds symbolism, are woven together into
 this more general ritual at the time of the revel, or feast. The Deities
are thanked or asked to participate in the harvest, the growth and all the
 natural process of the cycle of life.
Even more properly are they noted in the solar cycle is expressed in the e
ight Sabbats13mentioned in the Sacred Calendar section. Briefly these eigh
t Sabbats are the Equinoxes, the Solstices, and the midpoints of the seaso
ns. These festivals are important to a group as they mark the progression
of the year, and the proper relation of  the people participating to it.
Celebrations help us help each other, they are a cohesive element in a com
munity, they help us define ourselves in relation to each other and the wo
rld around us. As Christianity took over the hearts and minds in an area o
f the world, from the old religion indigenous to it, they often renamed th
e deity and their festival. Bridgit became St. Bridgit, and  her festival
hardly changed at all. The theology and the priests may change, and the ra
tionale for why we are celebrating and what we are celebrating may be diff
erent, but the Holiday is indestructible.

Silver Rites
The Rituals of the New and Full Moons
This outline is what was given me by the Goddess14 in order to help me con
struct an Egyptian Thelemic Esbat Rite.
If you wish to expand the Rite so that two additional, or eight additional
, persons do the invocations of the Sons of Horus, and the Daughters of Nu
it15, this outline may be of use.
Initial Outline of Silver Rite
Intro. to people present:
A. Silver Rites in General
B. New Moon - Celebrated Conception in the House of Death
C. Full Moon - Celebrated Culmination in the House of Life
D. Invitation and passage by High Priestess, High Priest.
Entrance to the Temple:
A. Purification by Fire and Air - Priest
B. Purification by Water and Earth - Priestess
Invocation of Sons of Horus - Priest
Invocation of Daughters of Nuit - Priestess
Invocation by Officers:
A. New Moon - Mater et Felio
1. Quersut - Nuit
2. Khonsu  - Therion
B. Full Moon - Patter et Felia
1. Sesheta - Babalon (Nebt-het)
2. Tahuti - Hadit
Partake of Sacrament:
Pass power to the worshipers16
License to Depart:
The New Moon Rite
In older cultures the new Moon is defined by the appearance of the first t
iny sliver of lunar light just before the sunrise, and not by the dark of
the moon when it is invisible, conjunct the Sun. The observation of the ne
w Moon may begin just before sunrise. At this time the new Moon will rise
only a very few minutes before the Sun, and this will be the only chance t
o see it. This is the moment to do the Hymn of Praise to Khonsu. To call u
pon him to banish all that would interfere with the Will of the participan
ts who attend the Esbat at midnight. Expose his stele, image, or talisman
to the first tiniest sliver of silver in the new Moon.
In the time of the Moon conjunct the Sun. As soon as the Sun sets, and the
 blue lidded daughter of sunset appears with her stars, the time for her i
nvocation begins. Invoke the Goddess in her name AMENT. It is the time of
ESBAT and for "the people" to assemble at the midnight. The moon is nearly
 exactly conjunct the sun and the stars rule the night, as the moon is dar
k, so the stars are brightest.
At midnight in a graveyard, or a place where the ashes of the dead have be
en strewn, or with the emblems of death present about the celebrants, the
Rite begins.
If the temple has a House of Life17 and a House of Death18, this rite is t
o be held in the House of Death. The Birth of Life is consummated in the H
ouse of Death, and the 13 that are symbolically assembled here, represent
the 13 New Moons of the Year. The Rites are done by the Priestess of the D
oor.19
Jasmine and Rose are the perfumes that are burnt, they symbolize the Lion
and the Eagle, for it is in it's darkest moment that the Moon is reborn. F
or other aspects of the symbolism see the Tarot, Atu XVIII. (For the Solar
 Sabbats see Atu XIX)
The Rite that will be performed should contain some symbolism of the plane
ts that are in major aspect to the Moon, you must include some aspects of
the Solar Symbol as well, in that the Moon is with the Sun, and they lie t
ogether under the earth, the Day Star and the Star Goddess, our Father and
 Mother, that  have begotten us upon the Earth, Star & Star."
The Lunar rites are changeable and there are many varied celebrations so f
eel free to adapt.
New Moon Ritual20
The Temple is the House of Death a.k.a. the House of the Jackal. The decor
ations are of Death and Conception. Other symbols present should involve t
he astrological sign of the Moon.
The High Priest and High Priestess come forth as Khonsu and Quersut.

The Call:
PRIEST: Now ye shall know that the chosen priest and apostle of infinite S
pace is the Prince Priest the Beast.
PRIESTESS: And in his woman called the Scarlet Woman is all power given.
PRIEST: They shall gather my children into their fold:
PRIESTESS: they shall bring the glory of the stars into the hearts of men.
PRIEST: For He is ever a Sun.
PRIESTESS: And she a Moon.
PRIEST: But to him is the winged secret flame.
PRIESTESS: And to her the stooping starlight.
PRIEST: We have used myrrh, we have burnt incense, we have hacked up the e
arth.
PRIESTESS: We have presented offerings before Isis and Nepthys that they m
ay place holy things upon the arms of Sesheta who is pregnant with us.
PRIEST: Nuit hath set thee as a god to Set, thee in thy name Neter
PRIESTESS: Thy mother Nuit hath spread herself out over thee in her name '
Coverer of the Sky'. Nepthys hath united for thee thy members in her name
'Sesheta, Lady of the Buildings through which thou hast passed. And thy mo
ther Nuit hath granted that she shall embrace you in her name ,'Quersut' a
nd that she shall introduce you in her name 'Door'.

Ceremony of the Door:
PRIEST: Where do we come from?
PRIESTESS: From between the Thighs of the Goddess, between the Pillars of
the Temple.
PRIEST: Where do we go?
PRIESTESS: To the House of Death: Name the parts of the Door that we may e
nter.
PRIEST: Beyond the door are the stars of Nuit
PRIESTESS: The Lintel of the door is the Winged Disk of the Sun, Hadit.
PRIEST: The right leaf is Isis.
PRIESTESS: The left leaf is Nepthys.
PRIEST: The bolt to be drawn is the Finger of Set (touch phallus).
PRIESTESS: The socket is the Black Hole at the center of the Wheel of Star
s (touch kteis), Nu.
PRIEST: The Threshold is Seb21.
Form a circle. No one may leave until the conclusion of the ceremony.

Purification:
The priestess mixes the salt and water, and walking widdershins around the
 circle, sprinkles herself, the priest, and the worshipers.
PRIESTESS: Earth and Water, Virtue of the Oceans, Mother of Life, purify u
s.

Sanctification:
The priest places the incense in the censer, and walking deosil around the
 circle, censes himself, the priestess, and the worshipers
PRIEST: Fire and Air, Virtue of the Winds of Enlightenment, Father of Ligh
t, sanctify us.
The Holy Water and the Censer are placed on the Altar to form a triangle w
ith the lamp.

Exorcisms:
Priest takes up the dagger, holding it point down, and traces the circle w
iddershins.
PRIEST: The Knife divides the World of Men from the World of Gods. (He ret
urns to center.) Be banished in the name of Thelema, all that would oppose
 our Will.
The priest places the dagger to the east on the Altar.

Invocation:
The Priestess takes up the cup. She traces the circle deosil.
PRIESTESS: We invoke Thee, Lady of the Cup. Bring the spirit in our wine.
(She returns to center.) Be invoked in the name of Agape, all those who wo
uld compose our Love.
The priestess pours the wine into the cup, she places it to the west on th
e Altar.

The Priest calls the Sons of Horus
The Priest walks to the direction indicated.22
PRIEST: We invoke Thee, Hapi who hast the head of a Ape23.
        "I protect that which is within thee, thy small intestine, and one
 of thy arms."
Spoken by the priest opposite the high priest as he invokes this Deity.
TOGETHER: We invoke Thee, Son of Horus.
PRIEST:  We invoke Thee, Kebekhsenuf, who hast the head of a Hawk.
        "I protect what is within thee, thy liver, thy gall bladder, and o
ne of thy legs."
Spoken by the priest opposite the high priest.
TOGETHER: We invoke Thee, Son of Horus.
PRIEST:  We invoke Thee, Imset, who hast the head of a Man.
        "I protect what is within thee, thy stomach, large intestine, and
one of thy legs."
Spoken by the priest opposite.
TOGETHER: We invoke Thee, Son of Horus.
PRIEST:  We invoke Thee, Duamutef, who hast the head of a Jackal.
        "I protect what is within thee, thy lungs, thy heart, and one of t
hy arms."
By the priest opposite.
TOGETHER: We invoke Thee, Son of Horus.
The priest takes his place within the circle as the priestess comes forwar
d to invoke the goddesses.

The Priestess calls the Four Goddesses
The priestess walks to the direction indicated.
PRIESTESS:  We invoke Thee, Nebt-het, Lady of Darkness, Lady of the House
of the King.
"I hide the hidden thing, and I make protection for Hapi who is in me."
Her words are spoken by the priestess who is opposite the high priestess a
s she invokes
TOGETHER: We invoke Thee, Daughter of Nuit.
PRIESTESS:  We invoke Thee, Selket, who guards the crowned and conquering
Child. Lady of the Scorpion.
"I employ each day in making protection for Kebekhsenuf who is in me."
Her words are spoken by the priestess who is opposite the high priestess.
TOGETHER: We invoke Thee, Daughter of Nuit.
PRIESTESS:  We invoke Thee, Aset, Lady of  Light, Lady of the throne of th
e King.
"I conquer the foe, I make protection for Imset who is in me."
Spoken by the priestess opposite.
TOGETHER: We invoke Thee, Daughter of Nuit.
PRIESTESS:  We invoke Thee, Neith, Lady of the Bow.
"I pass each morning and I pass the night of each day in making protection
 for Duamutef who is in me"
Spoken by the opposite.
TOGETHER: We invoke Thee, Daughter of Nuit.

Call for Blessing:
PRIEST: We have called Thee, Hapi, Kebekhsenuf, Imset, and Duamutef24. Pro
tect us in the time of the waxing moon enlighten our minds, help us heal a
nd grow.

PRIESTESS: We have called Thee, Nebt-het, Selket, Aset, and Neith.
Protect us in the time of the waxing moon bless our bliss, and nurture our
 being.
PRIEST: We invoke Thee, Quersut, Goddess of Infinite Space and the infinit
e stars thereof We greet thee and ask thy help and blessing, thy heart of
understanding.
PRIESTESS: We invoke Thee, Khonsu, God of Love and of the intimate embrace
. We greet thee and ask thy help and blessing, thy thought and  empowermen
t.
They embrace together. Priestess raises cup.
PRIESTESS: I am above you and in you. My ecstasy is in yours. My joy is to
 see your joy.
Priest breaks bread.
PRIEST: Aye! feast!25 rejoice! there is no dread hereafter
PRIEST May the Immortals enjoy this feast of conception in the House of An
pu.
The Priest and Priestess thank the deities and do license to depart before
 closing the rite. This is also where a request might be made of the deiti
es, and where the changes of Nature are recognized. The feast or revel is
where the included rituals and great rites that are unique to this occasio
n are done. It could be said that the Deities interact with the worshipers
 as equals on these occasions. We go to their House to celebrate and party
 with them.


The Full Moon Rite
At the Full moon, it rises as the sun sets and is visible from sunset to d
awn. The Moon is opposition to the Sun. The Rite of preparation begins whe
n the Moon appears at Sunset.
This is the time to do the Invocation of Tahuti and his consort Sesheta, w
hile the moon is tinted with the wine of the sunset.
The Rite will be celebrated in the sanctuary of the House of Life, or in t
he greater house of life that is the Garden of the World. The Knowledge of
 Death is taught in the House of Life.
"Sweet is the Truth": is a traditional greeting between the priests of Tho
th. Maat is the quality of that which is True. 26
Figs and Honey are traditional fare, with all their attendant symbolism. R
emember what the fig leaf has often been used to represent, and that honey
 is the sweet golden delight in the hexagonal cell of the bee, a symbol of
 the king of northern lands, as the papyrus is the symbol of the south.
Thoth's consort Sesheta records all acts in her Book, she is keeper of the
 Akashic Record, and also the architect of the Temple. Her Priestesses are
 the keepers of the Books at the Temple Library. Maat is the wife of Tahut
i, it is she who is the personification of the True. (Truth itself).
Tahuti announces you to the assembly when you are Initiated, as it was Anp
u who led you to the Pylons and Door by which you entered. You approach sa
ying, (your name), "True of words" (or 'name', Maa- Kheru).
In a certain secret sense an eclipse reveals the Goddess of the seven raye
d Star in the robe of the Scarlet Woman, BABALON. BAB AL ON = Gate (of) Go
d (in) ON (Heliopolis),  Sesheta is said to be a secret name of Nepthys, a
s is Ament. Ament27 is represented on the Stele of  Revealing behind Ra-Ho
or-Khuit.28
The Scribe is but the Baboon of Thoth, he who mimics the acts of the Word-
of-Ra. And so this Baboon is pictured with the Utchat of the moon, (the le
ft eye). This Moon is the full moon, and left eye of Horus, it was healed
by the Magick of the Words of the Power of Ra in the mouth of Tahuti, and
then this event was recorded in the Book of Sesheta.
At midnight the thirteen29, symbolic of the 13 Full moons30, assemble for
the Rite. The Scribe of the House of Life, and the Priestess of the Star o
f Seven Rays open the Place, and formally open the Door to the other world
.


FULL MOON RITUAL
The Temple is the House of Life a.k.a. the House of the Hawk. The decorati
ons are of Life and Culmination. Other symbols present should involve the
astrological sign of the Moon.
The High Priest and High Priestess come forth as Tahuti and Sesheta.

The Call:
PRIEST: Now ye shall know that the chosen priest and apostle of infinite S
pace is the Prince Priest the Beast.
PRIESTESS: And in his woman called the Scarlet Woman is all power given.
PRIEST: They shall gather my children into their fold:
PRIESTESS: they shall bring the glory of the stars into the hearts of men.
PRIEST: For He is ever a Sun.
PRIESTESS: And she a Moon.
PRIEST: But to him is the winged secret flame.
PRIESTESS: And to her the stooping starlight.
PRIEST: We have used myrrh, we have burnt incense, we have hacked up the e
arth.
PRIESTESS: We have presented offerings before Isis and Nepthys that they m
ay place holy things upon the arms of Sesheta who is pregnant with us.
PRIEST: Nuit hath set thee as a god to Set, thee in thy name Neter.
PRIESTESS: Thy mother Nuit hath spread herself out over thee in her name '
Coverer of the Sky' Nepthys hath united for thy members in her name 'Seshe
ta', Lady of the Buildings through which thou hast passed. And thy mother
Nuit hath granted that she shall embrace you in her name 'Quersut' and tha
t she shall introduce you in her name 'Door'.

Ceremony of the Door:
PRIEST: Where do we come from?
PRIESTESS: From between the Thighs of the Goddess, between the Pillars of
the Temple.
PRIEST: Where do we go?
PRIESTESS: To the House of Life. Name the parts of the Door that we may en
ter.
PRIEST: Beyond the door are the stars of Nuit.
PRIESTESS: The Lintel of the door is the Winged Disk of the Sun, Hadit.
PRIEST: The right leaf is Isis.
PRIESTESS: The left leaf is Nepthys.
PRIEST: The bolt to be drawn is the Finger of Set (touch phallus).
PRIESTESS: The socket is the Black Hole at the center of the Wheel of Star
s (touch kteis), Nu.
PRIEST: The Threshold is Seb.
Form a circle. No one may leave until the conclusion of the ceremony.

Purification:
The priestess mixes the salt and water, and walking widdershins around the
 circle, sprinkles herself, the priest, and the worshipers.
PRIESTESS: Earth and Water, Virtue of the Oceans, Mother of Life, purify u
s.

Sanctification:
The priest places the incense in the censer, and walking deosil around the
 circle, censes himself, the priestess, and the worshipers
PRIEST: Fire and Air, Virtue of the Winds of Enlightenment, Father of Ligh
t, sanctify us.
The Holy Water and the Censer are placed on the Altar to form a triangle w
ith the lamp.

Exorcism:
Priest takes up the dagger, holding it point down, and traces the circle w
iddershins.
PRIEST: The Knife divides the World of Men from the World of Gods. (He ret
urns to center.) Be banished in the name of Thelema, all that would oppose
 our Will.
The priest places the dagger to the east on the Altar.

Invocation:
The Priestess takes up the cup. She traces the circle deosil.
PRIESTESS: We invoke Thee, Lady of the Cup. Bring the spirit in our wine.
(She returns to center.) Be invoked in the name of Agape, all those who wo
uld compose our Love.
The priestess pours the wine into the cup, she places it to the west on th
e Altar.

The Priest calls the Sons of Horus
The Priest walks to the direction indicated.31
PRIEST: We invoke Thee, Hapi who hast the head of a Ape32.
        "I protect that which is within thee, thy small intestine and one
of thy arms."
Spoken by the priest opposite the high priest as he invokes this Deity.
TOGETHER: We invoke Thee, Son of Horus.
PRIEST:  We invoke Thee, Kebekhsenuf, who hast the head of a Hawk.
        "I protect what is within thee, thy liver, thy gall bladder, and o
ne of thy legs."
Spoken by the priest opposite the high priest.
TOGETHER: We invoke Thee, Son of Horus.
PRIEST:  We invoke Thee, Imset, who hast the head of a Man.
        "I protect what is within thee, thy stomach, large intestine, and
one of thy legs."
Spoken by the priest opposite.
TOGETHER: We invoke Thee, Son of Horus.
PRIEST:  We invoke Thee, Duamutef, who hast the head of a Jackal.
        "I protect what is within thee, thy lungs, thy heart, and one of t
hy arms."
By the priest opposite.
TOGETHER: We invoke Thee, Son of Horus.
The priest takes his place within the circle as the priestess comes forwar
d to invoke the goddesses.

The Priestess calls the Four Goddesses
The priestess walks to the direction indicated.
PRIESTESS:  We invoke Thee, Nebt-het, Lady of Darkness, Lady of the House
of the King.
"I hide the hidden thing, and I make protection for Hapi who is in me."
Her words are spoken by the priestess who is opposite the high priestess a
s she invokes
TOGETHER: We invoke Thee, Daughter of Nuit.
PRIESTESS:  We invoke Thee, Selket, who guards the crowned and conquering
Child. Lady of the Scorpion.
"I employ each day in making protection for Kebekhsenuf who is in me."
Her words are spoken by the priestess who is opposite the high priestess.
TOGETHER: We invoke Thee, Daughter of Nuit.
PRIESTESS:  We invoke Thee, Aset, Lady of  Light, Lady of the throne of th
e King.
"I conquer the foe, I make protection for Imset who is in me."
Spoken by the priestess opposite.
TOGETHER: We invoke Thee, Daughter of Nuit.
PRIESTESS:  We invoke Thee, Neith, Lady of the Bow.
"I pass each morning and I pass the night of each day in making protection
 for Duamutef who is in me"
Spoken by the opposite.
TOGETHER: We invoke Thee, Daughter of Nuit.

Call for Blessing:
PRIEST: We have called Thee, Hapi, Kebekhsenuf, Imset, and Duamutef. Prote
ct us in the time of the waning moon
PRIESTESS: We have called Thee, Nebt-het, Selket, Aset, and Neith
Protect us in the time of the waning moon defend our being banish our enem
ies.
PRIEST: We invoke Thee, Sesheta, Goddess of the Intelligence of Space, Sed
uctress of the Moon We greet the and ask  thy help and blessing - thy crys
tallization and knowledge.
PRIESTESS: We invoke Thee, Tahuti, Magus of Ra, Prophet of the Words of Po
wer We greet thee and ask thy help and blessing - thy power and Magick.
They embrace together. Priestess raises cup.
PRIESTESS: I am above you and in you. My ecstasy is in yours. My joy is to
 see your joy.
Priest breaks bread.
PRIEST: Aye! feast!33 rejoice! there is no dread hereafter.
PRIEST: May the immortals enjoy this feast of the Culmination of LVX in th
e House of Heru.
The Priest and Priestess thank the deities and do license to depart before
 closing the rite. Also they ask their help in banishing all that would op
pose the Will of those present. As the moons light wanes so does the restr
iction wane.

Understanding Egyptian God-forms
Remember that as we work with the Egyptian archetypes in our system and th
at we must strive to know them as the living beings rather than the gods o
f the ancient Egyptians long gone from the world.
The work we do to begin the process of defining the attributes of  the God
s of the Aeon must reflect the changes that have taken  place at the Equin
ox of the Gods. I have adopted a hierarchy that  I also suggest.
The Argentum Astrum material, especially Liber Al vel Legis, plays the  le
ading role, followed by the O.T.O. Works and the rest of  Crowley's writin
gs. Personal knowledge has its place in our understanding, but we must pre
serve in our descriptions, the God's  own words. It will not do to have a
description of these God forms  that is drawn from Archaeology and ignores
 their own words in the new Aeon.
"Behold! the rituals of the old time are black. Let the evil ones be cast
away; let the good ones be purged by the prophet! Then  shall this knowled
ge go aright."
A Suggested Hierarchy for their study:
1. Liber Al vel Legis
2. Class A works
3. Class D works
4. Personal contact.
5. Class B works
6. Class C works
7. Crowley writings, other
8. O.T.O. works by other authors
9. Initiates of other traditions
10. Ancients works on the subjects.
11.Archaeology
I realize that exceptions to this hierarchy of study must be made, accordi
ng to the individual intuition, but from these sources can be prepared an
abstract  of absolute attributes from Liber Al, the Class A material, and
finally the Class D Rituals. The other sources should be questioned if the
y disagree with these.
If we don't wish to buy in to the dogmas of the past, we must evolve a new
 system of Magick, and definition of the attributes of the Gods and Goddes
ses, that takes into account the "Times", or should I say "celestial clock
". One that recognizes that religion evolves, and that it is not a dead an
d static thing from the past, but a living reality. The work we face can n
ever be completed, but can give us a system of Magick that reflects the te
achings of that great teacher, Nature. We go in search of Perfection. This
 task is itself an old one. The priests of Heliopolis, Memphis, and Thebes
 undertook it, in their day, as we do in ours.


Class A mentions of Deific Principles
Liber I: 15; Pan; 17; Mercury; 21; Chaos
Liber VII: 4, 8, 9, 10, 16; Pan
        Chapter I: 6; Pan; 30; Isis, Osiris, Horus, Typhon, 32; Pan; 52; P
an
        Chapter II: 34; Pan
        Chapter III: 1; Ammon-Ra, 2; Bacchus, 4; Bacchus, Ammon-Ra, 9; Pri
apus, Great Goddess, 11; Ammon-Ra, 14; Bacchus, 15; Ammon-Ra, 37; Hathor
        Chapter IV: 14; Bacchus, 16; Uranus, Eros, Marsyus, Olympus, 17; W
ood Gods, 22; IAO, 23; Iacchus, 34; Ra
        Chapter VII: 3; Osiris, 15; Ibis-headed one; 19, Apis, Apep, 27; I
sis
Liber X: 19; Buddha, Mohamed, Atheism, Theism
Liber LCVI: I;1; Osiris, Nile, Typhon, Beetle, Adonai, 9; Crown, 34; Hatho
r, 41; Adonai, 49; Hades, 54; Hawk, Asar, 59; Adonai, 63; Bacchus, Pan, Si
lenus
        Chapter II; 7, Duant, 5; Khem; 7; Asi, 16; Serpent Woman of the St
ars
        Chapter III; 4; Theli, Lilith, 13; Adonai, 15; Elephant God, 18; E
merald Snake,  30; Sebek, Asar, Mati, Typhon, Python, 54; Nuit
        Chapter IV; 22; Bennu, 23; Ahathoor, Nile, Cow of Heaven, Sebek, 2
4; Apep, Isis, 25; Asi, Asar, the Children of Ptah, Apep, 26; Hoor-Ra, Khe
ph-Ra, Jackals of Day and Night
        Chapter V; 5; Hoor, Asar, Asi, 6; Hoor, 15; ARARITA, 44; Sphinx, K
hem, Ament, 49; Theben, 50; Isis, Nuit, 52; Khem, Uraeus, 53; Nu, Bark, Se
b, 55; Ibis 56; Uraeus Serpent, 57; Apep, Amen, 58; Pharaoh, Asar, 64; Ra
Liber LXVI: IAO, OAI, 1; Apep, Asar, 7; Black Stone, 12; Pentagram, 13; He
xagram,  14; OAI, 38; Apep, IAO, Isis, Asar, 48; Asar, 59; Virgo, 65; Logo
s
Liber XC: O, 1, Horus, 32; Iacchus
Liber CLVI: 1; Scarlet Woman, Chaos, Beast, 16; Hermes, 22; Hadit, Nuit
Liber CCXXX: Chapter 1; 1; Had, Nuit, 5; Thebes; 6; Hadit; 7; Aiwass, Hoor
-paar-kraat, 8; Khabs, Khu 14; Nuit, Hadit, Ankh-af-na-Khonsu, 15; Beast,
Scarlet Woman, 18; Serpent, 21; Hadit, 24; Nuit, 27; Queen of Space, Nuit,
 33; Queen of Heaven, 36; Ankh-af-na-Khonsu, Ra-Hoor-Khu-it; 49; Ra-Hoor-K
huit, 57; {Tzaddi}, 66; Nuit
Chapter 2; 1; Nu, Hadit, 2; Nu, Hadit, Khabs; 8; Heru-pa-kraath; 21; Nuit,
 Hadit,          Ra-Hoor-Khuit; 22; Snake, 64; Nu, Had, Ra-Hoor-Khu, 76; N
u, 79; Hadit
Chapter 3, 1; Ra-Hoor-Khut, 2; Ra-Hoor-Khuit, 11; Ra-Hoor-Khu, 17; Nu, Had
it, 22; other images, 35; Heru-ra-ha, Ra, Khu, Ka, Khabs, 38; Ra, Tum, Khe
phra, Ahathoor, Mentu, Bes-na-Maut, Ta-Nech, Nuit, Hadit, Ra-Hoor-Khuit, 5
1, Jesus
In the next section I give a little bit of the ancient cosmology and a few
 quotes from The Holy Books, but for now I leave it to the student to fill
 in the missing material, especially the Class B and C material.

The Goddesses and Gods
The archetypal family of Nuit, Hadit, and Horus is also represented in man
y different cultural senses, each character is divided into more and more
specialized forms as it evolves, resulting in hundreds of deities througho
ut the world. However diverse their forms, humans anthropomorphise their g
ods. It is silly to argue whether or not the gods created us or whether we
 created them; we grew up together. If we go out into the universe, it wil
l be together.
Many forms, from many cultures, are tabulated in Liber 777. Only after the
 significance of any particular deity has been explored as deeply as possi
ble can it be determined whether they may be invoked into oneself. You abs
orb qualities from everything that you take into yourself. So be very wary
 in choosing some particular God or Goddess, that you do not aggravate exi
sting prejudices, or problems. People tend to specialize in their interest
s, which is fine, but the danger is that one may deviate from a balanced p
ath, and cater to one's weaknesses.
Construct your Spells to correct your weaknesses, choose those God-forms t
hat can help you to restore a proper equilibrium.


The Goddess Nuit
Nuit34
Nuit is said to be the Goddess of infinite space and the infinite stars th
ereof. She is the daughter of the Union of her father Shu and her mother T
efnut. Child of the breath of life and the water of the world. She is the
Grandchild of Ra, or as some would say Atum-Ra. She is the Great Mother Go
ddess. Had, brightness, is said to be the manifestation of Nuit.
Nuit made love to her brother, the earth god Geb, but her father was order
ed by Ra to come between their embrace35 since he had not given his consen
t to this union, and he knew that it would bear fruit. Ra therefore decree
d that Nuit could not give birth to her children on any day of any month o
f any year. Now in those days before the calendar was usurped by the Roman
 Emperors the year consisted of 12 months of 30 days each, for 360 days. N
ow the Moon and Thoth were playing Draughts, and Thoth won five days from
the Moon which he gave to the pregnant goddess to have her five children.
Osiris, Isis, Set, and Nepthys, and some say Horus the elder. Since these
days were not part of the calendar she had not defied the decree of Ra. Ra
 dies each evening and is swallowed by her, she gives birth to him renewed
 each day.
In the Pyramid of Pepi it is said that her daughter is Venus36, a deity as
sociated with Sesheta upon occasion. Teta says "Nepthys hath united again
for thee thy members in her name Sesheta, the lady of the buildings throug
h which thou has passed, and thy mother Nuit in her name of Quersut, hath
granted that she shall embrace thee in her name Qersu, and that she shall
introduce thee in her name 'Door'".
She is often figured as giving refreshment to the souls in the other world
 from her sycamore tree which is pictured in Heliopolis. Mary rested under
 this tree before taking her young child, Jesus, to bathe him in the well
at Heliopolis to make him the son of god.37
Sometimes she is illustrated as a sitting Goddess with her jar-symbol surm
ounting the sun disk, surrounded by the wings of a bat.
The Goddess is best studied in the first chapter of "The Book of the Law"
¬ we append a few quotes to give a general idea of the contents of this bo
ok.
Liber 220: 1; 1-7: Had! The manifestation of Nuit.
The unveiling of the company of heaven
Every man and every woman is a star.
Every number is infinite; there is no difference.
Help me, o warrior lord of Thebes, in my unveiling before the Children of
men!
Be thou Hadit, my secret centre, my heart & my tongue!
Behold! it is revealed by Aiwass the minister of Hoor-paar-kraat.
The Khabs is in the Khu, no the Khu in the Khabs.
Worship then the Khabs, and behold my light shed over you!
Liber 220: 1; 22-30: Now, therefore I am known to ye by my name Nuit, and
to him by a secret name which I will give him when at last he knoweth me.
Since I am Infinite Space, and the Infinite Stars thereof, do ye also thus
. Bind nothing! Let there be no difference made among you between any one
thing and any other thing; for thereby there cometh hurt.
But whoso availeth in this, let him be the chief of all!
"I am Nuit, and my word is six and fifty. Divide, add, multiply and unders
tand.
Then saith the prophet and slave of the beauteous one: Who am I, and what
shall be the sign? So she answered him, bending down, a lament flame of bl
ue, all-touching, all penetrant, her lovely hands upon the black earth, &
her lithe body arched for love, and her soft feet not hurting the little f
lowers: Thou knowest! and the sign shall be my ecstasy, the consciousness
of the continuity of existence, the omnipresence of my body.
Then the priest answered & said unto the Queen of Space, kissing her lovel
y brows, and the dew of her light bathing his whole body in a sweet-smelli
ng perfume of sweat: O Nuit, continuous one of Heaven, let it be ever thus
; that men speak not of Thee as One but as None; and let them speak not of
 the at all, since thou art continuous!
None breathed the light, faint & faery, of the stars, and two.
For I am divided for love's sake, for the chance of union.
This is the creation of the world, that the pain of division is as nothing
 and the joy of dissolution all.
Liber 220: 1; 58-66: : "I give unimaginable joys on earth: certainty, not
faith, while in life, upon death; peace unutterable, rest ecstasy; nor do
I demand aught in sacrifice.
My incense is of resinous woods & gums; and there is no blood therein: bec
ause of my hair the trees of Eternity.
My number is 11, as all their numbers who are of us. The Five Pointed Star
, with a Circle in the Middle, & the circle is Red. My colour is black to
the blind, but the blue & gold are seen of the seeing. Also I have a secre
t glory for them that love me.
But to love me is better than all things: if under the night- stars in the
 desert thou presently burnest mine incense before me, invoking me with a
pure heart, and the Serpent flame therein, thou shalt come a little to lie
 in my bosom. For one kiss wilt thou then be willing to give all; but whos
o gives one particle of dust shall lose all in that hour. Ye shall gather
goods and store of women and spices; ye shall wear rich jewels; ye shall e
xceed the nations of the earth in splendour & pride; but always in the lov
e of me, and so ye shall come to my joy. I charge you earnestly to come be
fore me in a single robe, and covered with a rich headdress. I love you! I
 yearn to you! Pale or purple, veiled or voluptuous, I who am all pleasure
 and purple, and drunkeness of the innermost sense, desire you. Put on the
 wings, and arouse the coiled splendour within you: come unto me!
At all my meetings with you shall the priestess say --- and her eyes shall
 burn with desire as she stands bare and rejoicing in my secret temple ---
 To me! To me! calling forth the flame of the hearts of all in her love-ch
ant.
Sing the rapturous love-song unto me! Burn to me perfumes! Wear to me jewe
ls! Drink to me, for I love you! I love you!
I am the blue-lidded daughter of Sunset; I am the naked brilliance of the
voluptuous night-sky.
To me! To me!
The Manifestation of Nuit is at an end.
Liber 65: 3; 54: Also the stream of the stars floweth ever majestical unto
 the Abode; bear me away upon the Bosom of Nuit!
Liber 65: 5; 50: "Let not the priest of Isis uncover the nakedness of Nuit
, for every step is a death and a birth. The priest of Isis lifted the vei
l of Isis, and was slain by the kisses of her mouth. Then was he the pries
t of Nuit, and drank of the milk of the stars."


The Deity Nu
To the Ancients the Male god Nu is said to be the void of the Abyss out of
 which RA, the creator of all rose on the first day of Creation. The water
 of the great ocean of space. Nu is, in this system, the Father of Ra, and
 is said to have been brought forth by Ra.
Nun was the primal ocean of space out of which Nu arose. Interestingly eno
ugh it is written by a glyph that looks like the symbol of Aquarius with a
 hare between the lines.
Kheph-Ra says that he endowed the eye of  Nu with Splendor, or power, or w
ith the serpent Khut. Khut has both the power and the splendor.
To many Thelemites Nu38 is the Bride of Hadit, and that which conceals. Th
e first word in the Hadit Chapter as Had is the first word of the Nuit Cha
pter.
Liber 220: 2; 1,2: Nu39 the hiding of Hadit.
2. Come all you and learn the secret that hath not yet been revealed. I, H
adit , am the compliment of Nu, my bride. I am not extended and Khabs40 is
 the name of my House.
Liber 220: 2;43, 44: A feast every night unto Nu, and the pleasure of utte
rmost delight!
44: Aye! feast! rejoice! there is no dread hereafter. There is the dissolu
tion, and eternal ecstasy in the kisses of Nu.
Liber 220: 3; 17:...Nu is your refuge as Hadit your light; and I am the st
rength, force, vigour of your arms.
Liber 65: 5; 53. I sailed over the sky of Nu in the car called Millions of
 Years, and I saw not any creature upon Seb that was the equal of me. The
venom of my fang is the inheritance of my father, and of my father's fathe
r, and how shall I give it unto thee. Live thou and thy children as I have
 lived, even unto an hundred millions of generations, and it may be that t
he mercy of the Mighty Ones may bestow upon thy children a drop of the poi
son of eld.


The God Hadit
Hadit 41
This Spelling from the Stele of Revealing is sort of a pun. The full name
of this God would normally have been written Heru-Behudite, which means Ho
rus of the city of Behudit, or Edfu. This winged disk form of the Horus be
came very popular in Egypt and was placed as the lintel of many temples. N
ow the Word Had is often translated as Bright, this is the Magick name of
the Mace of Sacrifice. The Word Hadit, the Brightness, is also a proper na
me of the White Crown. Besides referring to enlightenment these were disti
nct tools of the King. Heru Behudite was said to possess a chain and iron
spear that had marvelous powers.
In Thelema Hadit is said to be the compliment of Nu42. This also has much
hidden meaning. In the Traditions of the old time Nu was considered to be
a male god, now we find Nu as the Bride of Hadit.
Again "The Book of the Law" is the best reference for the God. See also th
e "Stele of Revealing" Again we append a few verses from the second chapte
r of the book.
Liber 220: 2; 1-9: Nu! the hiding of Hadit.
Come! all ye, and learn the secret that hath not been revealed. I, Hadit,
am the compliment of Nu, my bride. I am not extended, and Khabs43 is the n
ame of my House.
In the sphere I am everywhere the center, as she, the circumference, is no
where found.
Yet she shall be known & I never.
Behold! the rituals of the old time are black. Let the good ones be purged
 by the prophet! Then shall this Knowledge go aright.
I am the flame that burns in every heart of man, and the core of every sta
r. I am Life, and the giver of Life yet therefore is the knowledge of me t
he knowledge of death.
I am the Magician and the Exorcist. I am the axle of the wheel, and the cu
be in the circle. 'Come unto me' is a foolish word: for it is I that go.
Who worshipped Heru-pa-kraath have worshipped me; ill, for I am the worshi
pper.
Remember all ye that existence is pure joy; that all the sorrows are but a
s shadows; they pass & are done; but there is that which remains.
Liber 220: 2; 22-23: I am the Snake that giveth Knowledge & Delight and br
ight glory, and stir the hearts of men with drunkeness. To worship me take
 wine and strange drugs whereof I will tell my prophet, & be drunk thereof
! They shall not harm ye at all. It is a lie, this folly against self. The
 exposure of innocence is a lie. Be strong o man! lust, enjoy all things o
f sense and rapture: fear not that any God shall deny thee for this.
I am alone there is no God where I am.
Liber 220: 2; 26: I am the secret Serpent coiled about to spring: in my co
iling there is joy. If I lift up my head, I and my Nuit are one. If I droo
p down mine head, and shoot forth venom, then is rapture of the earth, and
 I and the earth are one.
Liber 220, 2, 50-51: Blue am I and gold in the light of my bride: but the
red gleam is in my eyes; & my spangles are purple and green.
Purple beyond purple: it is the light higher than eyesight.
Liber 220, 2; 79: The end of the hiding of Hadit; and blessing & worship t
o the prophet of the lovely Star!


The Deity Had
Had means, in Egyptian, "Bright" and was the proper name of the Mace of Sa
crifice, a Deity as it was one of the possessions of the Divine Horus, and
 thus could be a Deity in it's own right.
Hadit, with the inclusion of the feminine inclusive "t" means "Brightness"
. It is often associated with white or whiteness. For instance with the de
terminative for going, it means to set forth when it gets light out, at da
wn. With the determinative for metal it means silver, or money in general.
 With the determinative for cloth it means linen, or white clothes, with t
he determinative for shoes it means white sandals, or again the white temp
le, or white of the eye.
Spelled with the form of "H" that is used in Horus, it can mean attack.
Spelled with another form, the first "H" of Hathor it cam mean lust.
It is very interesting to me that this name was written to the left of the
 first line of the Book of the Law. It looks as if it were written after t
he page was transcribed, in the left margin, or after the second chapter h
ad been written to add symmetry. If this is the case it shows that Crowley
 did a lot more than change the style of a letter, even after receiving in
structions not to.
I've looked and not found many places among the class A writings where Had
 is mentioned, other than in Liber 555, Liber Had, which is an instruction
 for attaining Hadit, and the following verse in Liber 220 as the first wo
rd.
Liber 220: 1;1. Had!44 The manifestation of Nuit.


Ra-Hoor-Khuit and Ra, in general45
This deity is often referred to in the old time as the Horus of the horizo
n, as Hru-machis is said to be Horus of the Two Horizons. Consider this na
me after looking into the word that means "Words of Power"46. Ra manifesti
ng as the incarnate king, Hoor, in the form of a Khu, or spirit, Ra-Hoor-K
hu, the emanation of this principle, Ra-Hoor- Khut, and finally the full m
anifestation as a Deity, Ra-Hoor-Khuit.
Ra is said to be the Genitor of the Universe, His children were said in th
e old time to have been Hathor, Shu, Tefnut. and Maat.
Ra has four principle forms that Thelemites use to the directions; Ra at s
unrise to the east, Tum at sunset to the west, Khephra at midnight to the
north, and Ahathoor at noon to the south.
Thoth, said to be self created like Ra, uttered the Magick Words, at the d
irection of Ra, and each element of this new universe came into being, Isi
s was the only other Deity to possess the Words of Power, as Thoth did.
You should study the Holy Books of Thelema to glean this new understanding
 of the Egyptian Deities ¬ however a few quotes from The Book of the Law m
ay be in order.
Liber 220: 2; 64: Oh! thou art overcome: we are upon thee; our delight is
all over thee: hail! hail: prophet of Nu! prophet of Had! prophet of Ra-Ho
or-Khu! now rejoice! Come in our passionate peace, & write sweet words for
 the Kings!
Liber 220: 3; 1-3: "Abrahadabra; the reward of Ra-Hoor Khut.
There is division hither homeward; there is a word not known. Spelling is
defunct; all is not aught. Beware! Hold! Raise the spell of Ra-Hoor-Khuit!
Now let it first be understood that I am a god of War and of Vengeance. I
shall deal hardly with them.
Liber 220: 3; 21-22: "Set up my image in the East: thou shalt buy thee an
image which I will show thee, especial, not unlike the one thou knowest. A
nd it shall be suddenly easy for thee to do this.
The other images group around me to support me: let all be worshipped, for
 they shall cluster to exalt me. I am the visible object of worship; the o
thers are secret; for the Beast and his Bride are they: and for the winner
s of the Ordeal x. What is this? Thou shalt know.
Liber 220: 3; 30: My altar is of open brass work: burn thereon in silver o
r gold.
Liber 220: 3; 35: "The half of the word of Heru-ra-ha, called Hoor-pa-kraa
t, and Ra-Hoor-Khut."
Liber 220: 3; 38: So that thy light is in me; & it's red flame is as a swo
rd in my hand to push thy order. There is a secret door that I shall make
to establish thy way in all the quarters, (these are the adorations, as th
ou has written), as it is said:
The light is mine; its rays consume
        Me: I have made a secret door
Into the House of Ra and Tum,
        Of Khephra and of Ahathoor.
I am thy Theban, O Mentu,
        The prophet Ankh-af-na-khonsu!
By Bes-na-Maut my breast I beat;
        By wise Ta-nech I weave my spell
Show thy star-splendor, O Nuit!
        Bid me within thine House to dwell,
O winged snake of light, Hadit!
        Abide with me Ra-Hoor-Khuit!
Liber 220: 3; 42: The ordeals thou shalt oversee thyself, save only the bl
ind ones. Refuse none, but thou shalt know and destroy the traitors. I am
Ra-Hoor-Khuit; and I am powerful to protect my servant. Success is thy pro
of: argue not; convert not; talk not overmuch! Them that seek to entrap th
ee, to overthrow thee, them attack without pity or quarter; & destroy them
 utterly. Swift as a trodden serpent turn and strike! Be thou yet deadlier
 than he! Drag down their souls to awful torment: laugh at their fear; spi
t upon them!
Liber 220: 3; 61-62: "61. There is an end of the word of the God enthroned
 in Ra's seat, lightening the girders of the soul.
62. To Me do ye reverence! to me come ye through tribulation of ordeal whi
ch is bliss."
Liber 220: 3; 70-72: "I am the Hawk-Headed Lord of Silence & of Strength;
my memyss shrouds the night-blue sky.
Hail! ye twin warriors about the pillars of the world! for your time is ni
gh at hand.
I am the Lord of the Double Wand of Power; the wand of the Force of Coph N
ia --- but my left hand is empty, for I have crushed an Universe; & naught
 remains.
Liber 220: 3, 74: There is a splendour in my name hidden and glorious, as
the sun of midnight is ever the son.
Liber 7: 4, 34: In the boat of Ra did I travel, but I never found upon the
 visible universe an being like unto Thee!
Liber 65: 4; 26. My God! Let Thy secret fang pierce to the marrow of the l
ittle secret bone that I have kept against the Day of the Vengence of Hoor
-Ra. Let Keph-Ra sound his sharded drone! let the jackals of Day and Night
 howl in the wilderness of Time! let the Towers of the Universe totter, an
d the guardians hasten away! For my lord has revealed Himself as a mighty
serpent, and my heart is the blood of His Body.


The God Ammon-Ra
In the time of the ascendancy of Thebes, in the new kingdom, around the 18
th Dynasty, Ammon-Ra became the chief of the Gods, having taken the attrib
utes of Ra of Heliopolis.
Liber7: 3; 1-15: 1. I was the priest of Ammon-Ra in the temple of Ammon-Ra
 at Thebai.
2. But Bacchus came singing with his troops of vine-clad girls, of girls i
n dark mantles; and Bacchus in the midst like a fawn!
3. God! how I ran out in my rage and scattered the chorus!
4. But in my temple stood Bacchus as the priest of Ammon-Ra.
5. Therefore I wen wildly with the girls into Abssinia; and there we abode
 and rejoiced.
6. Exceedingly; yea and in good soothe!
7. I will eat the ripe and unripe fruit for the glory of Bacchus.
8. Terraces of ilex, and tears of onyx and opal and sardonyx leading up to
 the cool green porch of malachite.
9. Within is a crystal shell, shaped like and oyster-O glory of Priapus! O
 beatitude of the Great Goddess!
10. O Pearl! thou has come from the majesty of dread Ammon-Ra.
11. Then I the priest beheld a steady glitter in the heart of the pearl.
13. So bright we could not look! But behold! a blood-red rose upon a rood
of glowing gold!
14. So I adored the God. Bacchus! thou art the lover of my God!
15.  I who was the priest of Ammon-Ra, who saw the Nile flow by for many m
oons, for many, many moons, am the young fawn of the gray land.


The God Seb
Seb was considered in the old time to be the Earth god, the son of Shu and
 Tefnut. He and his sister Nuit, albeit with objections after the fact by
their father Shu, conceived all life on earth. After this  Shu, the air, l
ifted the sky goddess away from her tryst with the earth. In the air was f
inally the space for life to grow.
Liber 65: 5; 53. I47 sailed over the sky of Nu in the car called Millions
of Years, and I saw not any creature upon Seb that was the equal of me. Th
e venom of my fang is the inheritance of my father, and of my father's fat
her, and how shall I give it unto thee. Live thou and thy children as I ha
ve lived, even unto an hundred millions of generations, and it may be that
 the mercy of the Mighty Ones may bestow upon thy children a drop of the p
oison of eld.


The Goddess Hathor
Hathor is said to be the Goddess of Love. She is the daughter of Ra, her s
isters are Maat, and Tefnut, her brother is Shu. Sometimes she is identifi
ed with Nuit, and called the Heavenly Cow, in this form the Sons of Horus
are her four legs, and she is the vault of heaven.
This is a part of the Adorations; Ra to the east, Tum to the west, Khephra
 to the north, and Ahathoor to the south. I use Liber 220; 3; 36-38 as a r
itual. I sing it upto the point in verse 38 where it says ..., "as it is s
aid:", the last part of the verse is spoken.
Liber 220: 3; 38: So that thy light is in me; & it's red flame is as a swo
rd in my hand to push thy order. There is a secret door that I shall make
to establish thy way in all the quarters, (these are the adorations, as th
ou has written), as it is said:
The light is mine; its rays consume
        Me: I have made a secret door
Into the House of Ra and Tum,
        Of Khephra and of Ahathoor.
I am thy Theban, O Mentu,
        The prophet Ankh-af-na-khonsu!
By Bes-na-Maut my breast I beat;
        By wise Ta-nech I weave my spell
Show thy star-splendor, O Nuit!
        Bid me within thine House to dwell,
O winged snake of light, Hadit!
        Abide with me Ra-Hoor-Khuit!
Liber 7: 3, 35-37: 35. Yea I smite- and the blood makes as it were a sunse
t on the lapis lazuli of the King's Bedchamber.
36. I smite. The whole world is broken up into a mighty wind, and a voice
cries aloud in a tongue that men cannot speak.
37. I Know that awful sound of primal joy; let us follow on the wings of t
he gale even unto the holy house of Hathor; let us offer the five jewels o
f the cow upon her altar!
Liber 65: 1; 34: Thou seest you petal of amaranth, blown by the wind from
the low sweet brows of Hathor.
Liber 65: 4; 23: I who was the priestess of Ahathoor rejoice in your love.
 Arise, O Nile-God, and devour the holy place of the Cow or Heaven! Let th
e milk of the stars be drunk up by Sebek the dweller of Nile!


The God Set
Set was brother of  Osiris, Isis, and Nepthys. He was married to Nepthys a
nd as the god of Darkness was a fitting husband to the goddess of the unkn
own. It is said that he became jealous of the power and position of Osiris
, not to mention that he was sleeping with Set's wife and had the child An
ubis by her, so he killed him and spread his body all over Egypt. Isis man
aged to collect most of the pieces and by the use of her Magick she brough
t him back to life long enough to conceive the Child Horus. There after th
ere is a great fight between Horus and Set where Set plucks out the eye of
 Horus and Horus rips off the testicles of Set. Isis is upset at what Horu
s has done to Set and tries to intervene, he rips off her head and throws
it into the fields. Thoth finally puts an end to the violence and restores
 the eye and testicles, but not finding the head of Isis he is forced to u
se the head of a cow, thus is explained one story of the birth of Hathor.

Set was, in the time of the old kingdom, not a negative deity. He is calle
d upon to aid the King in the starry sky. In fact there is some evidence t
hat he was a star-god, or a god of the darkness that reveals the stars. So
metimes when there is a rebellion and a new king takes the Throne by force
, set is used in the king-name, for he is the archetype of the rebel.
Liber 7: 1; 30: Not Isis my mother, nor Osiris myself but the incestuous H
orus given over to Typhon, so may I be!
This seems to indicate an association of Typhon to Set. The reference is t
o the time Set sodomized Horus when he was drunk. Horus got back at him by
 hiding some sperm in lettuce and giving it to Set to eat in a salad, this
 had the effect of getting Set pregnant. Highly embarrassing situation for
 the god of Darkness. Note however that all mammalian life is conceived in
 the darkness.


The God Ptah
Ptah was the chief god of the Memphite pantheon, which consisted of him, S
ekhet and Imhotep. He was a potter god that fashioned men and women out of
 clay on his divine wheel. His children have the same names and functions
as the Sons of Horus.
He is the chief god of all workmen in metal, stone, and artificers in gene
ral. Maker of the weapons of the Gods. In his pantheon he is called "fathe
r of fathers, power of powers, father of beginnings, creator of  the eggs
of the Sun and Moon. He helped Khnemu in carrying out the command of Thoth
 for Ra in the creation. He made the pillars of  the universe that held up
 the sky. These are often pictured as his sons.
Liber 65: 4; 25: For thou art He! Yea,? Thou shalt swallow up Asi and Asar
, and the children of Ptah. Thou shalt pour forth a flood of poison to des
troy the works of the Magician. Only the Destroyer shall devour Thee; thou
 shalt blacken his throat, wherein his spirit abideth. Ah serpent Apep, bu
t I love Thee!


The God Osiris
Osiris, or Asar, is the child of Nuit and Seb, brother of  Set, Isis, and
Nepthys, and some say Horus the elder. He is father of Horus the younger t
hat represents the living God-King of Egypt, and he represents the dead ki
ng that has gone over to the land beyond.
In many ways the legend of Osiris is the legend of John Barleycorn, a good
 of wheat he is resurrected as the wheat is  resurrected in the replanting
 of his seed in the spring. Consequently an image in sod of the god was pl
anted in wheat and left in the tomb to bring renewal for the dead king bur
ied within.
When he was slain by his brother out of jealousy he was cut in 14 pieces a
nd scattered about Egypt,  some say this is why there were so many places
that claimed to be the final resting place of the King. None the less Isis
 found all but his phallus and bound the pieces in the first mummy to revi
ve it to life. Since the missing piece was so necessary to her in the Magi
ck of conceiving a child of him she was forced to call the son she would h
ave had if it were not for his untimely death back from the future to conc

eive himself. Horus was begotten by a strange loop in time.
Liber 220: Ch 1; 49: Abrogate are all rituals, all ordeals, all words and
signs. Ra-Hoor-Khuit hath taken his seat at the Equinox of the Gods; let A
sar be with Isa, who also are one. But they are not of me. Let Asar be the
 adorant, Isa48 the sufferer; Hoor in his secret name and splendour is the
 Lord initiating.
Liber 7: 1; 30: Not Isis my mother, nor Osiris myself but the incestuous H
orus given over to Typhon, so may I be!
Liber 7: 7; I remember a certain holy day in the dusk of the year, in the
dusk of the Equinox of Osiris, when first I beheld thee visibly; when firs
t the dreadful issue was fought out; when the Ibis headed One charmed away
 the strife49.
Liber 65: 1; 1: I am the Heart and the Snake is entwined
About the invisible core of the mind.
Rise, O my snake! It is now the hour
Of the hooded and holy ineffable flower.
Rise O my snake, into brilliance of bloom
On the corpse of Osiris afloat in the tomb!
O heart of my mother, my sister, my own,
Thou art given to Nile, to the terror Typhon!
Ah me! but the glory of ravening storm.
Enswathes thee and wraps thee in frenzy of form.
Be still, O my soul! that the spell may dissolve
As the wands are upraised, and the aeons revolve.
Behold! in my beauty how joyous thou art,
O Snake that caresses the crown of my heart!
Behold! we are one, and the tempest of years
Goes down to the dusk, and the Beetle appears.
O Beetle! the drone of Thy dolorous note
Be ever the trance of this tremulous throat!
I await the awaking! The summons on high
From the Lord Adonai, from the Lord Adonai!
Liber 65: 1; 54: Then said Adonai: Thou hast the Head of the Hawk, and thy
 Phallus is the Phallus of Asar50. Thou knowest the white, and thou knowes
t the black, and thou knowest that these are one. But why seekest thou the
ir equivalence?
Liber 65: 3; 30: Thou art Sebek the crocodile against Asar; thou art Mati,
 the Slayer in the Deep. Thou art Typhon, the Wrath of the Elements, O Tho
u who transcendest the Forces in the Concourse and Cohesion, in their Deat
h and their Disruption. Thou art Python, the terrible serpent about the en
d of all things!
Liber 65: 4; 25: For thou art He! Yea, ?Thou shalt swallow up Asi and Asar
, and the children of Ptah. Thou shalt pour forth a flood of poison to des
troy the works of the Magician. Only the Destroyer shall devour Thee; thou
 shalt blacken his throat, wherein his spirit abideth. Ah serpent Apep, bu
t I love Thee!
Liber 65: 5; 5: Now is the Pillar established in the Void; now is Asi fulf
illed of Asar; now is Hoor let down into the Animal soul of things like a
fiery star that falleth upon the darkness of the earth.
Liber 65: 5; 58: Moreover, I heard the voice of Adonai: Seal up the book o
f the Heart and the Serpent; in the number five and sixty seal thou the ho
ly book.
Liber 66: 38: "I, Apep the Serpent, am the heart of IAO. Isis shall await
Asar, and I in the midst.
As fine gold that is beaten into a diadem for the Pharaoh, as great stones
 that are cemented together into the Pyramid of the ceremony of the Death
of Asar, so do thou bind together the words and the deeds, so that in all
is one Thought of Me thy delight Adonai.


The Goddess Isis
The Goddess Ast, sometimes spelled Aset is, and the Goddess Nebt-het, or N
epthys, have both been said to be the mother of Anubis, by the ancients, t
hough Isis is sometimes held to be the mother, by Set, of this elder broth
er of Horus some say that Nebt-het got Osiris drunk and thus begat this st
range child, and thus he had two children by the two sisters. Perhaps this
 is what led, at least in part, to his murder by Nebthet's husband, Set.
We call Aset51 to protect the Son of Horus Imset,  with the words, "I conq
uer the foe, I make protection for Imset who is in me." Her words are said
 by the priestess opposite the high priestess in the circle, in other word
s the east.

Ast in her robe of  blue, and Nebt-het in her robe of Scarlet red, are dau
ghters  of Nuit, Mother of the Gods. Isis presides over all the Known Univ
erse with her Words of Power, the great Enchantress. Nepthys presides over
 the Universe of the Unknown. Isis is mentioned in our Holy Books in many
places.
Liber 7: Ch 1; 30: Not Isis my mother, not Osiris my self; but the incestu
ous Horus given over to Typhon, so may I be!
As in her symbol, the Throne, Isis is King maker. In the next reference th
e prophet speaks, not as the young Horus about to ascend to the throne but
 as the older king.
Liber 7: Ch 7; 27: I am the Initiator and the Destroyer. Mine is the Globe
 --- and the Bennu Bird and the Lotus of Isis my daughter!
In the next reference He speaks of her as Asi, her ancient name.
Liber 65: Ch 2; 1-15:1. I passed into the mountain of lapis- lazuli, even
as a green hawk between the pillars of turquoise that is seated upon the t
hrone of the East.
2. So came I to Duant, the starry abode, and I heard voices crying aloud.
3. O Thou that sittest upon the Earth! (so spake a certain Veiled One to m
e) thou art not greater than thy mother!
Thou speck of dust infinitesimal!
Thou art the Lord of Glory, and the unclean dog.
4. Stooping down, dipping my wings, I came unto the darkly- splendid abode
s. There in that formless abyss was I made a partaker of the Mysteries Ave
rse.
5. I suffered the deadly embrace of the Snake and of the Goat; I paid the
infernal homage to the shame of Khem.
6. Therein was this virtue, that the One became the all.
7. Moreover I beheld a vision of a river. There was a little boat thereon;
 and in it under purple sails was a golden woman, an image of Asi wrought
in finest gold. Also the river was of blood, and the boat of shining steel
. Then I loved her; and loosing my girdle, cast myself into the stream.
8. I gathered myself into the little boat, and for many days and nights di
d I love her, burning beautiful incense before her.
9.  Yea! I gave her of the flower of my youth.
10. But she stirred not;  only by my kisses I defiled her so that she turn
ed to blackness before me.
11. Yet I worshipped her, and gave her of the flower of my youth.
12. Also it came to pass, that thereby she sickened, and corrupted before
me. Almost I cast myself into the stream.
13. Then at the end appointed her body was whiter than the milk of the sta
rs, and her lips red and warm as the sunset, and her life of a white heat
like the heat of the midmost sun.
14. Then rose she up from the abyss of Ages of Sleep, and her body embrace
d me. Altogether I melted into her beauty and was glad.
15. The river also  became the river of Amrit, and the little boat was the
 chariot of the flesh, and the sails thereof the blood of the heart that b
eareth me, that beareth me."
These passages should be studied in context with the other sections of the
 Holy Books from which they are drawn. They are given here to enable the s
tudent to "purge" the ancient conceptions of the "old time", in respect of
 the Gods and Goddesses mentioned in our Holiest works.
Liber 65: Ch 4; 24-25: "Arise, O serpent Apep, Thou art Adonai the beloved
 one! Thou art my darling and my lord, and Thy poison is sweeter than the
kisses of Isis the mother of the Gods!
25. For Thou art He! Yea, Thou shalt pour forth a flood of poison to destr
oy the works of the Magician. Only the Destroyer shall devour Thee; Thou s
halt blacken his throat, wherein his spirit abideth. Ah, serpent Apep, but
 I love Thee!"
Liber 65: 4; 25: For thou art He! Yea, ?Thou shalt swallow up Asi and Asar
, and the children of Ptah. Thou shalt pour forth a flood of poison to des
troy the works of the Magician. Only the Destroyer shall devour Thee; thou
 shalt blacken his throat, wherein his spirit abideth. Ah serpent Apep, bu
t I love Thee!
Liber 65: 5; 5: Now is the Pillar established in the Void; now is Asi fulf
illed of Asar; now is Hoor let down into the Animal soul of things like a
fiery star that falleth upon the darkness of the earth.
Liber 65: 5; 50: "Let not the priest of Isis uncover the nakedness of Nuit
, for every step is a death and a birth. The priest of Isis lifted the vei
l of Isis, and was slain by the kisses of her mouth. Then was he the pries
t of Nuit, and drank of the milk of the stars."
Liber 66: 38: "I, Apep the Serpent, am the heart of IAO. Isis shall await
Asar, and I in the midst.
There are other references to Isis, in her various names, among the books
of Thelema. Especially in Liber 418

Imset
Imset is one of the Sons of Horus, he is protected by Isis. We equate Imse
t to Air due to the fact that he is man headed. Traditionally, as one of t
he Canopic Deities, his head is on the jar in which were the stomach and l
arge intestine
Each of these Deities has been attributed to many different directions. Im
set52 is man headed and we tend to call him to the direction we would use
Aquarius or air. In the Elementary world this would be to the East. In the
 Planetary Tropical to the West. In the Pure Astral of the Great year Aqua
rius is to the East.

The Goddess Nepthys
Nebt-het53 means "Lady of the House", she was the mistress of Osiris, and
the wife of Set. Her sisters name, Ast, is sometimes given to mean "Behold
", the exclamation of Nuit when she first gave birth to a Daughter. As inh
eritance passes from mother to daughter, who so married Isis would become
the King of Egypt. This was Osiris, and she became the Lady of his House w
hen she left Set, Lord of Darkness. She is often said to be the mother of
Anubis.
We call her to the Circle54 to protect Hapi, she says "I hide the hidden t
hing, and I make protection for Hapi who is in me." Her words are spoken b
y the priestess Who is opposite the High priestess as she invokes.
In the same manner as we have done before, we should investigate the relat
ionship of Nepthys in the Class A, Argentum Astrum, documents. But there i
s no mention made of her, unless you count the AB document: The Vision and
 the Voice 55
In the 18th Aethyr the Prophet leaving the Kings Chamber of the Ruby Pyram
id: "And now we go out of the chamber; on the right is a pylon, and the ri
ght figure is Isis, and the left figure Nepthys, and they are folding thei
r wings over, and supporting Ra."
The note for this section (#21): Isis (nature) and Nepthys (perfection) pr
eside over the arising of the new star. The Magister Templi is a little py
ramid of dust in the City of the Pyramids (see 14th Aethyr) awaiting the F
ire that shall burn him up to a white Ash (see 6th Aethyr)."
In the 5th Aethyr the Angel of the Aethyr speaks: " Is not life a long ini
tiation unto sorrow? And is not Isis the Lady of Sorrow? And she is my mot
her. Nature is her name, and she hath a twin sister Nepthys, whose name is
 Perfection. And Isis must be known of all, but of how few is Nepthys know
n! Because she is dark, therefore is she feared.
  But thou who hast adored her without fear, who hast made thy life an ini
tiation into her Mystery, thou hast neither mother nor father, nor sister
nor brother, nor wife nor child, who has made thyself lonely as the hermit
 crab that is in the waters of the Great Sea, behold! when the sistrons ar
e shaken, and the trumpets blare forth the glory of Isis, at the end there
of there is silence, and thou shalt commune with Nepthys."

Hapi
Hapi is the god of the Nile inundation, he sometimes shown as a man, that
has pronounced breasts, and is depicted as a nourisher of the land. He is
protected by Nepthys. He is the Nile and its waters and so we attribute hi
m to water. Hapi56 among the Canopic gods is often depicted as dog headed.
In the elementary world water is to the west, in the planetary tropical wo
rld water is to the north, in the world of the pure astral, of the great y
ear water is to south, it being the Age of Aquarius57 since Horus took his
 seat in the east at the Equinox of the Gods.
Air is therefore to the east in both the Elementary and Pure Astral, the s
wap is between  water and earth.

Selket
Called the Scorpion Goddess, she is one of four protectors of the Sons of
Horus, or variously the Sons of Ptah. She is called to the direction58 whe
re Kebekhsenuf is called, and speaks to the High priestess from that quart
er. She is the protector of the teeth of a person. Some associate her with
 death as the scorpion can kill. She accompanied Isis into the swamp where
 Isis hid with her sister Nepthys ,to give birth to the self-concieved Hor
us. She was accompanied by seven scorpions. None the less another scorpion
 stung the child and Thoth59 was called to heal him.
Selket, sometimes spelled in English Serquet, or Serket, says of the Child
 of Horus she protects, "I employ each day in making protection for Kebekh
senuf, who is in me."

Kebekhsenuf
One of the Sons of Horus he has the head of a Hawk that flies before the S
un. He is protected by Selket the scorpion goddess. As one of the Canopic
Deities he protected the liver and gal-bladder.
We relate Kebekhsenuf 60to fire, as Ra and Horus are sometimes related. Fi
re is related to the south of the Temple in the elementary world, to the e
ast in the Tropical Planetary, and to the west of the pure astral of the G
reat Age.

Neith
Neith is the Goddess Protector of Duamutef. Budge attributes her as Lady o
f the West, yet one of her main temples was Sapi-mhet or Sapi of the North
, also called Het-Neith61, and also Ast-Neith, or the "Seat of Neith." Her
 festival was celebrated in Sais as the Festival of the Lamps. Lamps were
lit containing salts and giving different colored lights both without and
within the house. Her sign is made of crossed Arrows, both descending.
As one of the protectors of the sons of Horus she says "I pass the morning
 and I pass the night of each day in making protection for Duamutef who is
 in me."
She is called to the quarter62 where Duamutef is called.

Duamutef
Duamutef63 is one of the Sons of Horus he has the head of a Jackal and is
related to the earth. He is protected by Neith. As a Canopic Deity he prot
ects the lungs an heart. He may be called to help heal in this capacity, a
s may all the other sons of Horus we call.
Earth is to the north in the elementary world, to the south in the tropica
l planetary, and to the north in the pure astral of month of the great cyc
le of Aeons that is the Age of Aquarius.

The Deities Anubis and Wepwawet
Anpu64 in as far as may be explained, the opener of the  ways of the North
, and yet is said to personify the Summer Solstice, the time of the longes
t Day. Anpu is the jackal god of Death and Embalming as well as the Keeper
 of the Keys of Heaven and Hell. The Gnostic Christians considered him the
 embodiment of the Christ Principle. Since Christ is perhaps a reference t
o the Charest, or anointed one that was the Mummy, Anpu would be the Annoi
nter.
Apuat65 opens the ways of the South, and yet is said to personify the  Win
ter Solstice, the time of the longest Night.
Apuat is sometimes said to be a wolf god, rather than a Jackal God, He is
one of the two gods that introduce the King on his Initiation, the other b
eing hawk-headed, Dunawy. They take the King by the hands and lead him to
the great Double Doors to the South of the Temple.
These Gods are known otherwise  as Anubis and Wepwawet. Some consider them
 to be but aspects of the same god, as the gods have many titles. Among th
e Holy books of Thelema there is not much mention of Anubis, or other Jack
al Gods.
Liber 65: Ch 4; 26: "My God! Let Thy secret fang pierce to the marrow of t
he little secret bone that I have kept against the Day of the Vengeance of
 Hoor-Ra. Let Keph-Ra sound his sharded drone! let the jackals of Day and
Night howl in the wilderness of Time! let the Towers of the Universe totte
r, and the guardians hasten away! For my Lord hath revealed Himself as a m
ighty serpent, and my heart is the blood of His body."
This is a verse that contains much of the symbolism of the Tarot Atu "The
Moon", which pictures the two Jackals, the image of Keph-Ra and the two to
wers. The Magick Weapon of this path is the Magick Mirror. Beware lest you
 be led away into illusion thereby, as was Dionysus by the Teitans.
Anubis is the Circle that bounds the Known and borders upon the  Unknown;
known as "He who sits upon his Mysteries". Kerux of the  Gods, guide of th
ose who are in the Desert. Or so it was said in  the Aeon Past.
The following is extracted from "The Book of the Jackal", I wrote this in
the late 70's.
Understand me clearly, priests and priestesses who have  come with me of o
ld; I have come to do this. I Will set up my  Temple anew in the Aeon of t
he Crowned and Conquering Child!
Though you may remember it Not, this we have done these many Aeons  past a
nd this we will do in the many Aeons to come. We will do as  we did in the
 Aeon of Osiris, called Asar; and as we did in the  Aeon of Isis, called A
st. Hearken well unto my words; before ye were witches ye were priestesses
 in the Temple of the Goddess my  Mother. Before ye were Gnostics ye were
priests in the temple of  the God my Father.
My path is long, I have seen the coming and going of many times. Come, we
will set our house in order.
Beware therefore, as Heru-em-Anpu is Light and Night, LUX and  NOX. Death
and Terror, as well as Opener of the Ways.


The God Horus
 The God Horus66 is rendered into English in many way, Hru, Heru, Hor, Hoo
r, Horus, and in his child form Harpocrates, or Hoor-pa-kraat, or Heru-pa-
Kraath. Each of these names should be considered in all the various system
s of Qabalah and Gematria. Many mysteries will be revealed in this way.
In many aspects Horus was the living God King of Egypt and the phrase in T
he Book of the Law that says "...the Kings of the earth shall be kings for
ever..."67 could very well refer to each of us that is such a King. The Pr
iests and Priestesses of Egypt were often referred to as slaves of the God
, or servants of the God. So I believe there is much about those us who ha
ve lived many of our lives in Egypt in this verse.
Horus was the name of three different Deities, or as some say three differ
ent aspects of the same Deity. One was Horus the Elder, son of  Nuit and G
eb. The other was Horus the son of Isis and Osiris. Sometimes there is ref
erence to Horus the elder being the son of Ra and Hathor as well.
We must be aware of each of the aspects of a Deity, they are sort of like
a tuner in which we tune in just that aspect of a God that we wish to invo
ke. There have been thousands, if not millions, of word written about this
, one of the most important Gods of Egypt, I won't try to give a synopsis
here. Remember however that this Deity is the Lord Initiating in the Age o
f Aquarius. He has taken over the reigns of the Aeon from his father Osiri
s, as Osiris did from Isis in his Aeon.68
Please see The Equinox of the Gods for an account of the operation of Magi
ck at the beginning of the Aeon of Horus. He took the throne at the Equino
x of the Gods69, March 20, 1904, in Cairo Egypt.
Liber 220: Ch 1; 35: The half of the word of Heru-ra-ha, called Hoor-paa-k
raat and Ra-Hoor-Khut
Liber 220: Ch 1; 49: Abrogate are all rituals, all ordeals, all words and
signs. Ra-Hoor-Khuit hath taken his seat at the Equinox of the Gods; let A
sar be with Isa, who also are one. But they are not of me. Let Asar be the
 adorant, Isa the sufferer; Hoor in his secret name and splendour is the L
ord initiating.
Liber 220: Ch 2; 8: Who worshipped Heru-pa-kraath have worshipped me; ill,
 for I am the worshipper.
Liber 220: Ch 3; 35: "The half of the word of Heru-ra-ha, called Hoor-pa-k
raat, and Ra-Hoor-Khut."
Liber 7: 1; 30: Not Isis my mother, nor Osiris myself but the incestuous H
orus given over to Typhon, so may I be!
Liber 65: 5; 5-6: 5. Now is the Pillar established in the Void; now is Asi
 fulfilled of Asar; now is Hoor let down into the Animal soul of things li
ke a fiery star that falleth upon the darkness of the earth.
6.  Through the midnight thou art dropt, O my child, my conqueror, my swor
d-girt captain, O Hoor! and they shall find thee as a black and gnarl'd gl
ittering stone, and they shall worship thee.

The God Apis
The bull headed god of the Delta. He had human wives and omens were taken
from his movements in his temple. When he died his body was mummified and
the country searched for a young bullock with the proper markings to take
his office.
Much of the mumia that was used in medicine in Europe during the middle ag
es came from the mummified remains of the many bulls that were in the Apis
 temple. The Egyptians believed that when he died it was due to the fact t
hat his soul had moved on to another animal. This belief shows that the An
cient Egyptians had considered the process of reincarnation. Some believe
that this concept was carried to the Harapin civilization in north India a
nd later incorporated into the Vedas.
Liber 7: 7; 19. Thou beautiful bull of Apis! Thou beautiful serpent Apep!
Thou beautiful child of the Pregnant Goddess!


The God Apep
Apep is the serpent that opposes Ra in the Underworld. In much of the time
 of Dynastic Egypt Apep is regarded with great fear and loathing, his serv
ants that threaten the dead and Ra are serpents also. The following chapte
r of The Book of the Dead is to be said over a figure of Apep inscribed up
on a new papyrus with green ink and placed inside a covering on which his
name is written, tied with cord and then burned.
"Apep hath fallen into the flame, a knife is stuck into his head, his name
 no longer existeth upon the upon this earth. It is decreed for me to infl
ict blows upon him, I drive darts into his bones, I destroy his soul in th
e course of every day, I sever his vertebrae from his neck, cutting into h
is flesh with a knife and stabbing through his skin. He is given over to t
he fire which obtains the mastery over him in its name of 'Sekhet', and it
 hath power over him in its name of 'Eye burning the enemy'. Darts are dri
ven into his soul, his bones are burnt with fire, and his limbs are place
therein. Horus, mighty of strength, hath decreed that he shall come in fro
nt of the boat of Ra; his fetter of steel tieth him up and maketh his limb
s so that they cannot move; Horus repulseth his moment of luck during his
eclipse, and he maketh him to vomit what is inside of him.70Horus fetteret
h, bindeth, and tieth up, and Aker taketh away his strength so that I may
separate his flesh from his bones; that I may fetter his feet and cut off
his two hands and arms; that I may cut out his tongue from his throat, and
 carry off his ears; that I may tear out his heart from its seat and thron
e; and that I may make him so that he existeth not. May his name never exi
st, and may his kinsfolk never exist, may he never exist, and may his heir
 never exist; may offspring never grow to maturity; may his seed never be
established; moreover, may his soul, and body, and spirit, and shade, and
words of power, and his bones, and his skin, never more exist.71
Liber 7: 7; 19-20: Thou beautiful bull of Apis! Thou beautiful serpent Ape
p! Thou beautiful child of the Pregnant Goddess!
20. Thou has stirred in Thy sleep, A ancient sorrow of years! Thou has rai
sed Thine head to strike, and all is dissolved into the Abyss of Glory.
Liber 65: 4; 23-26: I who was the priestess of Ahathoor rejoice in your lo
ve. Arise, O Nile-God, and devour the holy place of the Cow or Heaven! Let
 the milk of the stars be drunk up by Sebek the dweller of Nile
24. Arise, O serpent Apep, Thou art Adonai the beloved one! Thou art my da
rling and my lord, and Thy poison is sweeter than the kisses of Isis the m
other of the Gods!
25: For thou art He! Yea, ?Thou shalt swallow up Asi and Asar, and the chi
ldren of Ptah. Thou shalt pour forth a flood of poison to destroy the work
s of the Magician. Only the Destroyer shall devour Thee; thou shalt blacke
n his throat, wherein his spirit abideth. Ah serpent Apep, but I love Thee
!
26. My God! Let Thy secret fang pierce to the marrow of the little secret
bone that I have kept against the Day of the Vengeance of Hoor-Ra. Let Kep
h-Ra sound his sharded drone! let the jackals of Day and Night howl in the
 wilderness of Time! let the Towers of the Universe totter, and the guardi
ans hasten away! For my lord has revealed Himself as a mighty serpent, and
 my heart is the blood of His Body.
Liber 65: 5; 57: O thou Serpent Apep, my Lord Adonai, it is a speck of min
utest time, this traveling through eternity, and in Thy sight the landmark
s are of fair white marble untouched by the tool of the graver. Therefore
Thou art mine, even now and for ever and for everlasting. Amen.
Liber 66: 1. Apep deifieth Asar.
Liber 66: 38: "I, Apep the Serpent, am the heart of IAO. Isis shall await
Asar, and I in the midst.
Liber 66: 46-49 :46. For I also swear unto thee by my body and soul that s
hall never be parted in sunder that I dwell within thee coiled and ready t
o spring.
47. I will give thee the kingdoms of the earth, O thou Who has mastered th
e kingdoms of the East and of the West.
48. I am Apep, O thou slain One. Thou shalt slay thyself upon my altar: I
will have your blood to drink.
49.  For I am a mighty vampire, and my children shall suck up all the wine
 of the earth which is blood.


The God Sebek
Sebek was probably a destructive deity in the earliest times, but by the s
ixth Dynasty he became associated with one of the forms of Ra. Sebek-Ra. A
s so he was the form or Ra that was the son of Neith. He dwelt in a temple
 that was built on the Mount of the Sunrise and assisted Horus to be re-bo
rn daily.
Sebek, Tum, and Hathor were the Spirits of the West. In the Pyramid Texts
it is he that restores the eyes of the dead, gives him use of his head, an
d makes firm his mouth. He brings Isis and Nepthys to the departed, and he
lps to overthrow their enemies.
His cult center was called Ombos, and there he was identified with Seb and
 was said to be the father of Heru-ur. He had quite a large number of othe
r Temples through out the two lands.
Sebek is the name by which Mercury was called in Egypt in the time of the
Greeks and Romans. Although the god thought to rule this planet at that ti
me was Set.
Liber 7: 3; 30: Thou art Sebek the crocodile against Asar; thou art Mati,
the Slayer in the Deep. Thou art Typhon, the Wrath of the Elements, O Thou
 who transcendest the Forces in the Concourse and Cohesion, in their Death
 and their Disruption. Thou art Python, the terrible serpent about the end
 of all things!
Liber 7: 4; 23: I who was the priestess of Ahathoor rejoice in your love.
Arise, O Nile-God, and devour the holy place of the Cow or Heaven! Let the
 milk of the stars be drunk up by Sebek the dweller of Nile!


The God Tahuti
Thoth72 was the scribe of the Gods and it was he who uttered the words of
RA so that the Universe came into being.
He was said to be the Wisdom, Understanding, and Mind of the God Ra. Calle
d by the Egyptians "Tahuti73, Three times Great, Great."
As Aah-Tahuti he was called "Moon God".
In the early time he was identified with the Western Sky, and the left eye
 (the Utchat of the Moon), as the setting Full Moon; as Horus is identifie
d with the Eastern Sky , the right eye (the Utchat of the Sun), and the Ri
sing Sun.
His totem was the Ibis. He restored the eye of Horus when it was ripped fr
om its socket in the battle with Set, also restoring Set's testicles after
 Horus ripped them off. There is also an interesting illustration of the i
ntimate relationship between the Goddess Isis and the Goddess Hathor in on
e other of his restorations after the conflicts between the Gods. When Hor
us ripped off and the head of his mother Isis (his mother on earth) Thoth
restored it with the head of a Cow (Hathor, his mother as son or Ra, rathe
r than Osiris). There is mention of Thoth among Thelemic literature, the T
arot is called The Book of Thoth, and has 78 Cards.
In the Holy books Thoth is mentioned:
Liber 220: Ch 2; 39: A feast for Tahuti, and the child of the Prophet-secr
et74, O Prophet!
Liber 7: Ch 7; 15: "I remember a certain holy day in the dusk of the year,
 in the dusk of the Equinox of Osiris, when first I beheld Thee visibly; w
hen first the dreadful issue was fought out; when the Ibis-headed One char
med away the strife."


The God Khonsu
The God Khonsu75 is mentioned principally in the name of Ankh-af-na-Khonsu
, among the Thelemic literature.
Khonsu76 is identified with the First New moon of the Year, and the hidden
 moon that rises with the Sun in the East.
In Thebes he was the divine "son" of Amon (Hidden) and Mut (Mother). The s
econd of the two great lights of heaven, first son of Amon-Ra, the beautif
ul youth, who maketh himself young in Thebes in the form of Ra, son of the
 Golden Goddess, Child in the morning, Man at noon, Old Man in the evening
. He who cometh as a child after he was old, and who reneweth his births l
ike the Disk itself.
He had many forms and there is some justification for the association of K
honsu with the Deified placenta of the king, his "lunar brother" that died
 upon birth that the solar god Horus, who ruled from the throne of Egypt m
ight live.
His name, and the addition of His other forms, is sometimes transliterated
 Khensu.
Much is made of the scars on his face (the moon) in the sky as he battles
the meteors and comets that seem to attack the earth.
His appearance is sometimes depicted with the sidelock, as is Hoor-paar-kr
aat. A particularly beautiful version was in the tomb of Tut-ankh-amon.
He was considered to be ruler of the lunar month, and was held to have abs
olute power over the evil beings, the personification to those parts of th
e universe hostile to man. As the Exorcist he became famous  beyond the bo
rders of Egypt, even to the shores of the Euphrates river in the time of R
ameses II. In one aspect he wears a cross of gold with a red circle in it'
s center. (Khonsu-neffer-hotep).
His power caused the conception of animals, the ripening of fruit, and to
people he was the God of Love.
He could by tradition transfer his power to objects, even multiply it as h
e did so. His priests then used these sacred objects to "perform mighty de
eds and miracles, and vanquish the demons of darkness."
His strength was as a fiery bull when the moon was new, but waned to that
of a steer with the full moon.


The Goddess Sesheta77
 Concerning the Goddess Sesheta78, in the text of Teta, is said the follow
ing: "Nebt-het (Nepthys) hath united for thee thy body in her Name Sesheta
, the Lady of the Buildings through which thou has come."
Her Name is very similar to the word "Sesheta" (a determinative) which mea
ns the Mystery or the Secret. Some therefore say that she is the Secret Go
ddess (Remember Amon means Hidden) or the Goddess of Secrets. The word has
n't changed much in the translation to English has it!
Her Name also resembles one with close pronunciation that means "niche in
the wall" or the house of a God in a Temple. And a word that is "Seshed" w
hich was a bandlet into which has been stuck a feather. This is one of the
 Crowns of Power of the Pharaoh and symbolized the Orbit of the Sun. This,
 of all the Crowns, has assumed even grander proportions for it may be vie
wed as the portion of the Galaxy within the orbit of the Sun, or the Eclip
tic, as was traditional.
This Goddess was associated with Isis at Dendra, where that Goddess absorb
ed the attributes of the other "Daughters of Nuit".
She was the consort of Thoth, and mistress of the Library of the Gods. She
 was also the Goddess of the Temples, the places where go the spirits who
are well-equipped, and those who come daily to renew themselves among the
Gods. And it is She who builds the Temples of Eternity among the Gods.
Upon her body is the form-fitting garment of leopard skin, and in her hand
s are the palate, and reed pen, of a scribe. She also holds the Cartouch w
here she will write the Name of the Kings and Initiates. She holds the pal
m-branch where she will count their deeds and years.
She wears a device upon her head that is composed of the horns of Hathor i
nverted over a seven rayed star scepter. Some have interpreted this to mea
n that she has seven horns. Some see in it the leaf of the Hemp plant that
 reveals the Hidden (Amon) Secret (Seshet).


The Goddess Quersut79
Concerning the Goddess Quersut80, also in the text of Teta and picking up
where the other quote left off, the following is given: ".and thy Mother N
uit in her Name Quersut hath granted thee her embrace in her name Qersu, a
nd shall introduce thee in her Name "Door".
Now though the word "Tua" is sometimes used to indicate the star of the mo
rning and the priests that are up at that hour. The word "Tua"81 is better
 rendered as "morning" and "star (of the) morning" is "Sba-Tua".
"Sba" also has the meaning of "Door", and "to teach", as well as "Star".82
As the Stars become more and more apparent with the waning of the moon, th
e aspect of the Goddess that presents itself is less and less lunar and mo
re and more stellar.
In the case of an eclipse of the sun, an astral door opens up of great pow
er, one may see the stars behind the sun, one may see Her Ring.
She has been said to be goddess of the Cemetery and of the Door that admit
s to the sky. Sometimes her name is written "Qerastt", which means the nec
ropolis, and which is differs only slightly from the name of the Goddess.(
a determinative)
As a form of Ament she appears behind Ra-Hoor-Khuit on the Stele of Reveal
ing. Ament was a goddess in the west. "To go west" was a euphemism for "to
 die". One of the other names of Ament was "Sbatt"
An alternate rendering of the name of the "Queen of the Stars" is SABAT83
This is very interesting in that 73 is also the numeration of Gimel84, it
has also the meaning of a holy holiday, or day of rest. (Some say the word
 "Esbat" is related)

Knowing the Gods.
Each member must form a relationship with these deities and very likely ot
hers in order to work this system of Magick. You may photocopy and color t
hese images to use on your walls or altars, or to put around a glass candl
e, they should be invoked by the members and some of them by the Circle in
 times of Ritual and need. Their attributes should be understood and mater
ial from the Class A or D works incorporated in the Invokation.
I emphasize that first one must become and acquaintance of the Deity, then
 a friend, a confidant, and finally a lover.
Each stage of this progression has its initiations and consequence. These
occur in the life of the initiate, in the way he actually lives. They can
be quite intense and very challenging. They effect everything and every pe
rson with which the initiate interacts. Jobs, lovers, parents, children, t
he cosmos, absolutely everything. No part of life is exempt from its effec
ts. Once the process is begun it is inevitable.
Each Deity has it own unique personality and way of interacting with an In
itiate. Each has its own special worship. Star and Star, system and system
.
They have to be real for you, and each time you risk all.

The Temple of the Gods
The visible object of worship is Ra-Hoor-Khuit, the others are secret; for
 the Beast and his Bride are they, and for the winners of the Ordeal X.
Asar is united with Isa, the term of his regency done. Therion is  united
with Babalon and the red robe is about the  Scarlet Woman. In Her is all p
ower given.
In the North, and to the left of the Throne, should be an image of  Nuit.
There is, None!
In the South, and to the right of the Throne, should be an image  of Hadit
. There is, Not.
As we worship the Khabs the light of Nuit is shed over us. Had,  Her Manif
estation. This Khabs is within the Khu, and the house of  Hadit who is hid
den in Nu his Bride. Ra-Hoor-Khu is with thee and  Heru-pa-kraath is the w
orshipper.
Heru-ra-ha called Hoor-pa-kraat and Ra-Hoor-Khuit is God, the  Child of No
ne and Not. Hoor in his secret Name and Splendour is  the Lord Initiating.
Menthu, warrior lord of Thebes, guards the temple and helps in the  unveil
ing of Nuit before the Children of Men.
These gods of the stations of the Sun preside over the stages of  the life
 and Initiation of Man.

Ra
Sunrise
Birth
Ahathoor
Noon
Life
Tum
Sunset
Death
Khephra
Midnight
Between death and birth
Hrumachis

Crown Prince

Study the Word of Aiwass, the Minister of Ra-Hoor-Khuit, and of  Hoor-paar
-kraat. The above is composed of statements taken, in most cases from Libe
r AL vel Legis. The most significant danger in them is that the student ma
y fail to study the Law and draw his own conclusions in reference to their
 meaning.
Isa is a Coptic phonetic rendition of Joshua (Jesus). Had in Egyptian is "
Bright".



The Names from Liber AL
1. Had
2. Nuit
3. Hadit
4. Hoor-paar-kraat
5. Ra-Hoor-Khu-it
6. Ra-Hoor-Khuit
7. Asar
8. Isa
9. Hoor
10.Nu
11.Heru-pa-kraath
12.Tahuti
* Some consider Amen in II,49 to refer to the Egyptian god, later, Amen-Ra
13.Ra-Hoor-Khu
14.Ra-Hoor-Khut
15.Hrumachis
16.Heru-ra-ha
17.Hoor-pa-kraat
18.Menthu
19.Ra
20.Tum
21.Khephra
22.Ahathoor
* Some also include part of the name of Ankh-af-na-Khonsu, and Bes-na-maut
, to add two names to this list Khonsu, and Bes, though they are properly
part of the names of a son and his father.


A Litany of Praise
Consider this short spell of a phrase for each name for use until  a more
expanded Litany is given. The attributes are taken from Liber Al vel  Legi
s, the repository of the most potent Magick in existence:
Ra, Crowned and Conquering Child of this new Aeon, I invoke thee  by thy N
ames, thou art:
Had the manifestation of Nuit and Nu the bride and hiding of  Hadit. Heru-
ra-ha called Hoor-pa-kraat and Ra-Hoor-Khuit. Thou who art It of Ra-Hoor-K
hu, Ra-Hoor-Khu-it. Asar the  adorant and Isa the sufferer. Hoor the Lord
initiating. For  Ra-Hoor-Khuit hath taken his seat in the East at the Equi
nox of  the Gods. Hrumachis shall arise and assume his throne and place. T
hou Ra at sunrise, Ahathoor at noon, Tum at sunset, and Khephra  at midnig
ht. Amen. Tahuti and the Child of the Prophet. I am thy Theban, o Mentu. B
y Bes-na-maut my breast I beat, by wise Ta-nech I weave my spell. By thy n
ames I invoke thee for thou art powerful to protect thy servant.
Realize that the above spell is only a short form of the kind of spell tha
t is the Litany of Ra drawn from The Book of the Law, a much more complete
 form can be made up from the quotes that are given earlier in this book.
It is very important and powerful due to it source. The short form is very
 powerful consider the effect of the more lengthy version.


The Liber AL Names by Groups
These Names from Liber Al naturally group themselves. This does not  chang
e the concept of the Gods as aspects of Ra, and if you note closely you wi
ll see that every name in this list is solar. The fact that there are 22 n
ames should indicate a possible relationship to the Hebrew letters, and th
e elements of the Tesseract working.
Names of Ra:
1.Ra
2.Ra-Hoor-Khu
3.Ra-Hoor-Khut
4.Ra-Hoor-Khu-it
5.Ra-Hoor-Khuit
Names of Hoor:
1.Hoor
2.Hoor-pa-kraat
3.Hoor-paar-kraat
Names of Heru:
1.Heru-ra-ha
2.Heru-pa-kraath
Names of Ra at the Solar Stations:
1.Ra at Sunrise till Noon
2.Ahathoor at Noon till Sunset
3.Tum at Sunset till Midnight
4.Khephra at Midnight till Sunrise
The other Names:
1.Mentu
* Some include Amen
2.Hrumachis
* Some include Khonsu, from the proper name, Ankh-af-na-Khonsu.
* Some include Bes, from the proper name Bes-na-Maut.

The Preparation of the Priest and Priestess
The consecration of the Priest and Priestess often begins with the ritual
cleansing, healing, and dedication of the parts of their body to the work
to be done. This is so that there is no part of them that is not of the Go
ds.
If you wish to do a shorter working use the Chakras and their attendant Go
ds. But in times of great need use all the techniques of massage and Tantr
a are used to empower the healing and charging technique. Use the attribut
es drawn from the pyramid texts, coffin texts, and the Book of the Dead, o
r Chapters of coming forth by Day. That longer list may be further enhance
d by recounting the legend of the God as it pertains to the particular tas
k at hand.
First the priestess deifies the priest as a God then he does the same for
her as a Goddess. Many people adapt the two pertinent portions of Liber XV
, but do the transformations before they begin. Some use these techniques
to prepare cakes light to be used in the ritual..
You may of course use the actual and not the simulated actions given in th
e Mass to even greater effect. The techniques for doing this are discussed
 in various places in Crowley's Writings, and later in these works, especi
ally in The Dialogs that will follow. These are my own work and used by ma
ny in Hawk and Jackal.
I asked for, and got, much direct instruction from the Gods in this regard
. There are techniques for slowly increasing the level of intimacy among t
he members of the Circle until they feel comfortable in working in these m
ore powerful ways. I heartily recommend that if you do not use those you a
t least work out your own. If you go to far too fast you are in danger of
damaging yourself, if you go not far enough, and you dare not fight for yo
ur freedom, but play, and The Book of the Law addresses this issue better
that I could. Be brave!


Chakras Planets Egyptian Gods

Sahasara
Stars
Nuit
All Mantras
Crown
Ajna
Saturn
Set
OM
Third eye
Vishuddhi
Jupiter
Amon
HAM
Throat
Anahata
Venus
Hathor
YAM
Heart
Manipura
Sun
Ra
RAM
Solar Plexus
Svadisthana
Mercury
Tahuti
VAM
Pubic
Muladhara
Mars
Horus
LAM
Root

The table above does not use the Ancient Egyptian attributes of the planet
s to Gods. It uses a Hybrid system that is made of the modern western conc
eptions of planets and then attributes the Egyptian Gods and Goddesses tha
t most fit. Some such system was used by those that were of Ptolomaic Gree
k origin, worshipping the Gods in Alexandria. I was given the key to doing
 this in material from The Dialogs. I no longer remember where the syllabl
es given come from, other than that they were given in a book on Tantra I
no longer possess. They have proven their worth in use.

Parts of the Body, Egyptian Gods
Head - Horus
Scull - Star of God
Hair - Nu
Brow - Nu/Had
Face - Ra
Eyes - Hathor sun/moon
Ears - Apuat
Nose - Thoth
Mouth - Khonsu
Lips - Anpu
Teeth - Serket
Tongue - Maat
Chin - First Lady of Sekem
Neck - Uatchit
Throat - Mert
Shoulders - Set
Arms - Ba-Neb-Tet (Ra-Hoor-Khuit)
Forearms - Neith
Chest - A A Shefit
Breasts - Bast
Backbone - Suti
Trunk - Lords of Kher-aha
Belly - Sekhmet
Buttocks - Eye of Horus
Phallus - Hadit
Kties - Nuit
Thighs - Hequet
Knees - Twin souls of Seker-tcher
Calves - Ptah
Feet - Ptah
Souls of feet - Maat boat
Legs - Neith and Serket
Sinews - Lords of Ker-Aha


The Temple of the Hawk and Jackal85
Join me as I walk, in my minds eye, through an astral temple of Egyptian s
tyle. This allegory is a pure figment of my imagination, if you wish to th
ink it so. But to many it is a place that they can reach on the Astral Pla
ne. Many have sought and found instruction there. Some of us meet there re
gularly though we may reside in different parts of the world, and even som
etimes in different times.
The temple is on the east bank of the Nile. It is aligned to the south, to
wards the source of the Life of Egypt. Egypt, the gift of the Nile.  From
the sacred waters of this river the  sacred pool of the temple is filled.
 We, of the Clergy, wash   for the Adorations of the Sun in this pool. We
do this so that we may be pure for the rising of the Ra.
As the Ra rises over the two mountains of the East it seems that the two S
isters lift Him into the wine stained sky. The faint clouds, that rise ove
r the hills, catch more and more light until Ra appears in the form of the
 winged disk.
Priests, priestesses, and even the baboons on a further hill, raise their
arms and intone their greeting to the single Star of Day. Prayers in the h
eart of the Holy of Holies come to their climax in the moment that the sun
 casts its image, through some priestly device, upon the west wall of the
High Room of the Sun and Stars. A great shout of exaltation rings out foll
owing the booming voice that seems to come from the Sacred Bark itself.
"God is risen!!!"
The soil is rich and many priests, who are Men of Earth, till the  fields.
 With the fruits of our labor we make offerings to the God  in the Temple,
 as to the God in the Temple of our bodies.
The Nile flows from the south, from the exotic lands that are the source o
f much that is valued in the Two Lands. The papyrus boats, that carry good
s or persons, sail before the wind to the South or with the current to the
 North. Each quay, like a Star in the heavenly river that flows in the for
m of the milky way, is an island of life and light at night, a bustle of t
rade in the day. Will we one day sail the one as easily as we do the other
.
You and I walk, from the dock by the river, along the  processional way. T
he Sphinxes of stone seem to be alive and stretching as the shadows retrea
t before the day. Touch and feel the cool of the night still upon them. At
 night they hold the heat for a time after the setting of the sun. I've ma
ny times warmed my heart against their red granite as I rested my weary ba
ck against their majestic support. It seemed to me, then, that they were a
live. Once I fell asleep and dreamed of the land where men are Gods.
The smaller temples along the way, and the gardens of sacred plants, lend
their beauty and fragrance to our passing. Each year after  the flood brin
gs its fruits of rich black mud from the land of Punt, the cord is  stretc
hed anew and the ordered divisions of man are restored, that the gardens m
ay bring forth their fruit. The  land is renewed, the mind of man establis
hes the familiar borders  after the river has taken away their form. So in
 truth is the cord  stretched for Man when he emerges from the flood of th
e womb.
We arrive at the South Pylon behind which are the four great squares of ou
r  temple. We stand before the great cedar doors, covered in metal, they s
hine in the light of the Sun, to  whom they are opened at the Solstice. On
 that sacred day the southern "Doors of the Sun" are aligned so that the r
ays penetrate to the inmost recesses of our Holy Place, then with the  ray
s of his hands does Ra illumine his own sacred bark, and His  Image  there
in. May He illumine our work in the year to come as well.
When you feel the rays of Ra upon your face, you are touched by the very B
ody of the God. Do you imagine that he does not feel every contour of your
 being?
The Cedar has been brought at great cost of money and labor from Lebanon.
There is copper and bronze, silver and gold used in the intricate decorati
ons.
At the holiday time the Priestesses of Isis and Nepthys stand upon the two
 sides of the Pylon above the Double doors and utter the formulae.
The people of the surrounding countryside surround the temple at this time
 for their festival, they will wash in the sacred lake, and the men of ear
th will complain of the damage that they do nigh unto the next holiday. Bu
t this is to be expected.
The young ladies appear above the great doors dressed in Red and Blue. The
y are covered at this point but soon will loose their robes as their invoc
ations grow in intensity.
They bemoan their Brother, Osiris, who was lost in the flood of the Nile.
He, like the grain, had been rent into parts in the previous season. As th
e seed has been sown, so do they, with their words, seduce him to rise aga
in. They speak of their love of him and how they have missed his presence
since he went away. Oh, how beautiful they look! How seductive their voice
s as they sing their spells. How erotic their movements as they dance to t
he beat of life. No God could resist. Indeed they could give an erection t
o a dead man. The seed cast. It grows, and springs green from the ground.
The two leaves are attributed to these two Goddess. Every part of the door
s have sacred significance, and a God or Goddess that protects. No one may
 pass unless he knows the Names. Since you and I are in the service of the
 God, we know. We have been Initiated and come from between the Pillars.


The Golden Dawn - Men of Earth
We enter the forecourt and now stand in the first square,  where are the w
orkrooms. The "Horizon of the God" is behind us and we look about the squa
re. The Soldier Initiates, of the King, guard the outermost gates, for non
e, not Initiated may pass beyond.
If there is a purchase to be made, or a petition for justice, it is to be
heard in a tent set up before the Temple's first pylon. Or it may be asked
 directly of the God, when he goes forth from the Temple in the season of
his procession.
Around this area are the workrooms and offices of those whose business is
to manage the affairs of the work of the Temple. They come from within aft
er their morning ritual and prepare for the Men of Earth who will arrive i
n the courtyard to be assigned.
Here the Men of Earth pursue their tasks,  or receive their tools and assi
gnments for work outside the temple  itself. Here the physical support of
the temple complex is planned  and done. Here are made many of the objects
 that we will use, or sell, to the benefit of our Order.
The Guilds, who preside over a particular kind of work, have their places
in the rooms that surround this square. There they conduct their business,
 after they invoke the God or Goddess that looks over their work. They cho
ose the crews to undertake their assignment for the day.
We have each earned our passage into this place by Initiation. Thus, have
we entered this courtyard of our Temple. To go into the Temple we must be
passed in  by way of the baptism of fire. We must be passed, as the ore of
  metal passes in it's grossness, through fire, and we must emerge  with t
he dross burned away, with the shine of the God upon us. As  a sign of our
 attainment we wear jewels of silver.
It is a Golden Dawn, indeed, when the Sun rises on his Son.
We now stand by the Gate of a holier place, the pylon that leads to the se
cond area of our Temple. We must satisfy the guard with  the Jackal's badg
e of Dignity that we know well the Word, Grip,  and Sign that admits us to
 the realm beyond. Men of Earth may not  go further into the recesses of t
he Temple without passing the  Ordeal appointed.


The Rose and the Cross - lovers
We pass into the first of the areas that is mostly enclosed from the sky.
There are Hieroglyphs everywhere with the sacred utterances of the Gods. A
ll around the central pool, fed by the pure waters of the Nile, are the ap
artments, the library, and the Temples of Love.
The central pool serves the same purpose as the sacred lake does for the M
en of Earth, but sooner, for these who are being purified will lead the ot
hers in the Rites of the Rising of the Sun that must be done at sunrise fo
r the Men of Earth.
The pool is used in the Initiations as well and has walkways that lead fro
m the four cardinal points. These enter the pool by way of stairs that lea
d to the bottom.
The whole of the four sections may be covered as may the central area, whi
ch then resembles the "Well of the Sun".
About this central pool, and it's oasis of greenery in carefully tended po
ts, under the opening to the Sky, are the apartments of those who serve he
re. Their offices are to be found in the rooms around the large square of
the Men of Earth, but here they live, and relax. The rooms are not large b
ut they need only contain the personal image of the God, and the bed and p
erhaps a cushion or two. There are cabinets and a desk for personal use bu
t little else. Everyone bathes in the central pool and there are rooms for
 the personal hygiene and all else in common areas near it.
Beauty seems the absolute dictator of all we see! Khonsu be praised, in hi
s form as a God of Love.
Along the main axis of the Temple  we walk. The Lovers are the Adepts of o
ur Order. Before this  grade Priests and Priestesses are not allowed to sl
eep within the  sacred precincts of the main Temple itself, petty jealousi
es must be burned in the Ordeal of Fire, were they not, they would interfe
re with the tasks of the intellect which are carried out in the House of L
ife.
We are only asked to attend to the affairs of  our offices for one third o
f the three sacred seasons of four months. Most of us serve with our lover
s, a few have family outside and are protected from the jealousies and env
ies of the non-initiated by the secrecy of their oath. Seshet be praised i
n her form as goddess of Secrets.
Here in this part of the Temple are the Books of Thoth and much else writt
en or copied by generations of the scribes that serve  here. The great lib
rary of our Temple prepares those who are The Lovers for the Ordeal that w
ill gain them admission to the next stage of our Order. They have opened m
any  doors that were concealed or locked; Love is the law, love under  wil
l. By the law was the Universe founded, and by the law,  revealed.
As a sign of our attainment we wear jewels of gold. It is a red Rose and g
old Cross that is united by the Lovers.
Again we pass by "The Opener of the Ways" who wears the mask of a Jackal.
We must give the Word, Grip, and Sign of our attainment before we may pass
 through the Pylon in the North, leave the Hall  of the Lovers, and enter
the Holiest and innermost hall of the Temple.


The Silver Star - hermits
The Third Area of the Temple is this Double Hall of Truth. At  first glanc
e we see that one hall is set at right angles to the other.  This reveals
a great Sanctuary of the Bark of Ra, divided into this Equal armed Cross b
y the four smaller Temples in the corners. In these four Temples are the
Rituals performed by the Hermits that are Masters of the Temple.
We come now to the rose of the cross formed by this double hall. Near the
center we stand, before the Bark of the God. It appears to us as if it wer
e the very boat with which the Ra sails upon the  breast of Nuit. Inside t
he cabin and under a blue lapis lazuli net of beads sewn on an azure canop
y, studded with stars of five rays made of gold with a center circle of re
d jasper, we come face to face with God. Child. Power! Silence!
The Priests of the Holy of Holies wash this Form with the sacred oil, dres
s it with the robe of finest cloth, deck it with  priceless jewels, and be
stow upon it the Magick weapons of the  Ruler of the Gods.
"How came thou here!", and loud the voice booms!
You speak ( of this Rite ):
"I passed in procession about the White Walls of my Temple. As I approache
d the first pylon there came a God from within. He was the Son of Hathor a
nd Ra. It was Horus of the Horizon who approached me. He greeted me as a B
rother and took my hand in his. I would have taken flight had it not been
for the Lord of Silence within me. I was taken into the Courtyard of the T
emple by this God, for I served Him as a Man of Earth.
I met another God at the end of my journey, before the second pylon of the
 Temple - Tum. These Gods, with my two hands between theirs, took me forwa
rd through the second pylon to a pool. All my attributes were taken from m
e by Tum. Nude I entered the pool.   From the Quarters of the World came T
hoth, Set, Hadit,  and Horus. These Gods approached me as I was in meditat
ion and poured the Waters of Life upon me from vessels of Silver and Gold.
 For that which was mortal was illusion. As one who is pure I came in, as
a God I left the waters of the Pool of the Lovers. Son of the Sun.
A King of Egypt, God incarnate, performs the  Great Litany of Ra. The Prie
sts all repeat his words, as if they were he, in  all the Temples of the L
ands circled by the Sun. All Gods and  Goddesses are masks of Ra.
I left that pool, and transformed I walked out to the North. Before me was
 the passage leading onward. In the Right Corner the doors that lead into
the "House of the Flame"(Egy. Per-neser), the Temple of the North within t
he greater Temple of this Hall. To the Left and behind "The House of the K
ing"(Egy. Per-wer, from which comes our word Pharaoh), the "Great House" o
f the South.
I passed into the House of the Flame where the Rites of the Gods are perfo
rmed. It seemed as if all the Gods were present before me. I was the cente
r of some rite of their device. They performed many transformations upon m
e. When their work was complete there was no part of me not a God.
When I left the House of the Flame I walked as if my feet were not on the
ground. My Will was supreme, and it had led me to the Great House.
In the Great House I met the daughter of Ra, she seemed to me a seductive
priestess. She seemed to me then to be transformed into a Cobra, Khut, the
 heat of the sun is Her venom. "Great in Magick" was She. If one thought o
f the Mortal had entered my mind I would have been struck dead. She rushed
 to embrace me, and I was lost in her embrace. It seemed to me as if the m
illions of years were passing and I watched as they went from the Boat of
Ra. My lives passed before my eyes as a pageant. I was by a stream and the
 stream bed was made of jewels, she poured the water into the stream, and
as it bore the warmth of my own blood, it had no heat nor cold but only th
e electric tingle of life. I saw the shield and the spears, the bow and th
e arrows, the loves and the loss, and such things as I know not how to say
. When I again saw that Temple about me I felt a warmth upon my body and a
 weight upon my head. I reached up and felt the jewels of red that gleam i
n the eyes of the Uraeus; Her Image burns upon my brow and I will never ag
ain fear the loss of my life.
There comes one who wears the sidelock, and the priests who serve him.
Upon my head he placed the Crowns.


The Crowns Of The Two Lands
The Hadit, White Crown of Upper Egypt, the South where grows the papyrus a
nd where is the Source of Life. Given in the Great House.
The Desert, Red   Crown of Lower Egypt, the North where grows the lotus in
 abundance in the Delta. Given in the House  of the Flame.
The Sekhemti these two Crowns together, the White inside the Red, the Nek-
heka, the two Magick ones.(Egy. "Heka "-Magick)
The Atef Crown of Ra, with the disk, plumes and horns.
The Seshet head-band, the Orbit of the Sun, star crown.
The Khephresh, the Blue Crown, the leather helm of War, may Mentu grant us
 strength in arms.
The Suti Crown, of the two tall plumes of Amon.
The Mehdah, the filet that was tied with two ribbons, and a feather.
The Ames Headdress, the striped cloth and the Uraeus, the crown of he who
conducts.
The Nesrit Crown, Khut, or Aakhu-t is the name of the Uraeus.
The Sacred Words were in my mouth.
 "Aakhu", Words of Power, the light, light of the Sun; "Aakhu-t", the Godd
ess of the light of the Sun, Heat of the Sun, name of a Crown; "Aakhu-it"
the fiery Uraeus serpents that light Ra's way. Consider if this could be p
arallel to the understanding of  "Ra-Hoor-Khu, Ra-Hoor Khut, Ra-Hoor-Khuit
. The Word, Light of Ra, The Goddess that receives this Light, The Manifes
t Deity Ra-Hoor.

Then was I to be dressed in the Royal Dress. Each part with its own Magick
.


The Robes of the King (And some other implements)
The Khet-hat, the wig or head cloth.(Egy. "Khet" things)
The Wasek, collar of many beads with two falcon heads.
The Nubti, collar of Gold.
The Menat, necklace of Hathor.
The Ankh, mirror of Life.
The Iagn, shirt of the chest.
The Tyet, buckle of Isis.
The Daiu, loin cloth.
The Test, Knot of the Belt.

In my hands he placed the ritual Implements.


The Ritual Implements
The Shut, the Fan behind the throne.
The Nek-heka, the flail of severity held over the shoulder of Mercy.
The Heka, the crook of mercy held over the shoulder of Severity.
The Aba, the scepter of authority, of shining control.
The Had, the mace of sacrifice, bright.
The Was, the tall scepter with the slanted cross "T" and the two prongs.
The Ames walking stick, of the conductor of the Mysteries.
The Matepnut, Tep, The knife of stone. (head).
The Bagesu, the Dagger of Iron of the South.
The Padit, Bow.
The Sheser, Arrow.
The Akechu, the Ax reserved for Nobility.

All their Magick was taught me that I may rule my way, going!


Your speech has enlightened me, but soon we are to leave this Double Hall.
As a sign of our attainment we wear stones of precious waters.
There are doors to the East and West, they form the arms of this double ha
ll.  From these doors the Bark of God goes forth and returns at the festiv
al  season. Then and only then do the people see some glimpse of it.
At these festival times the priests and priestess carry the boat of the Go
d upon their shoulders and walk with it down the processional way. These a
re the times of the visitations between the Temples of the Two Lands. Thes
e are the times when beer flows as freely as the waters of the Nile. These
 are the times when the Lovers of the God go in procession to visit other
lovers in other Temples, to celebrate rites that are strange to them, to t
ake drugs that are strange to them, and to hear words of another Truth beh
ind another mask of the God enthroned in Ra's seat.
It is not strange to those who know, that in another Temple and sanctuary,
 another hierarchy is taught, and another pantheon is worshipped. For thes
e are but the many masks of the one God, and he is one by virtue of the Un
ity of Love. For the sake of this love has the One manifested in the Many,
 and in celebration of it do the many become one, and Lovers unite in the
bliss that none may endure. Saying, "Beyond and Beyond, unto Nuit and the
pleasure of uttermost delight!"
There is dancing and delight, rich foods and sweet wines. Each priestess w
ears her finest jewels. The young ones wear the single robes of their skin
, and stand bare and rejoicing under the stars,  the old ones wear single
robes of another sort.
The Priests of the Temple that they visit cover the priestesses with rich
garments, and with jewels. And when the time comes to depart they gather t
ogether great stores of spice, and incense, and those beautiful stores of
women, gathered, and grown, and made in the Temple, for the visiting pries
tesses to take back to their own sanctuary.
The Procession that came forth from the west doors with the rising of the
Sun, arrives at the Temple at sunset and enters the great doors in the eas
t.
To the assembled multitudes, gathered to watch the Sun from the western he
ights, the Bark looked as if it came out of the Temple, or perhaps the dis
k of the Sun itself, as the Sun hung upon the horizon to the east. And so
it appears that the bark enters the Temple just as the Sun enters the land
 to the west.
There will be beer, and bread, and public Rites, all given out to the Men
of Earth who have stayed behind to do their appointed tasks. There will be
 a few chosen to become Initiates into the higher Grades, for some have st
ayed behind when the great procession left the other Temple.
But we, who are called, must pass beyond this realm. Through the North arm
 of the Hall and out the Double Doors. Of the Ordeal of the Lofty Chosen o
nes I speak  Not at All.

The Garden Of The Silver Star - hermits
We pass and walk beyond this Door to the North, and into the enclosed cour
tyard that is the Garden of the Silver Star. It  may only be entered by wa
y of the Holy of Holies. Here is the Sacred Persea Tree, spawned by the on
e in Heliopolis, in whose branches mother Nuit seems to hang her stars. He
re she feeds the  hungry soul. Here are written the names of the Kings by
the scribe of Ra, Tahuti or Thoth. Is it not written that:
"Therefore the kings of the Earth shall be Kings forever: the  slaves shal
l serve. There is none that shall be cast down or  lifted up: all is ever
as it was."
Whoever is dipped in this pool of Heliopolis is become the Son of  the Sun
.
From here the Hermits radiate their light upon the World.
The stairway to the Temple of the Stars is entered from this courtyard. He
re the Astronomer Priests study the Ultimate Sparks  of the intimate fire.
 They are the Lofty Chosen Ones tried in the Highest. They are the openers
 of the door of Nuit.
All this Temple, from the outermost courtyard and field to the innermost s
anctuary, was constructed to one end alone; to serve God. All this Temple,
 from the lowliest man to the loftiest Priest, was organized to one end al
one: to Initiate Man!
There is no god but MAN!



1 Upon this verse much seems to be based, especially the injunction to stu
dy constantly in The Book of the Law, out of which came these notes.
2 I can't resist pointing out that the 15 and 16 from the verse numbers ma
ke 31,  AL. Further the section that contains the reference to the Sun and
 Moon is the 16th verse, 4 squared mystical and all that.
3 Seems kind of obvious now that you think about it, doesn't it.
4 As for instance pulling a Tarot card attributed to that Sign.
5 Remember that there are other considerations that must be taken into acc
ount, but the Moon is itself a powerful force, sometimes given a quarter o
f the influence in the Astrological chart. Often the Moon is taken as the
unconscious self.
6Watch out here, the true middle of the night is what you want, not clock
midnight.
7 Plants that bloom or bear fruit in that month are said to be "brought" b
y the moon, also sometimes plants that  "come up" or sprout for the first
time after planting, and rarely those planted ritually at the time of the
new moon.
8Not to mention the birth control pills that alter this cycle
9Don't forget that men also have a cycle, though it is not as obvious as a
 woman's.
10Some scientists have noted that this in itself may account for some of t
he effects of the moon on that residual eye which has evolved into the pin
eal gland. It seems that some babies are sensitive to light through their
skull, before the soft spot on top, closes.
11Some researchers in parapsychology have noted that the psychic sensitivi
ty of their test subjects increases dramatically at, or near the full moon
.
12If you wish to attribute the occult planets, that can't be seen with the
 naked eye, to the tree of life; I suggest that you attribute them to the
three mother letters: Uranus to Aleph, Neptune to Mem, and Pluto to Shin.
The symbolism involved should be obvious.)
13 Sbbt, or the goddess Sabat, was a secret name of Nuit. It is also a wor
d that is translated "Star" when is used with a different determinative. I
 believe that the seasonal rituals, often determined by the stars, and cal
led Sabats are related to this name. (Heb. SBBT=73 which is GML, also 60 +
 13=73, the Art of the 13)
14Please refer to the Foreword for my standard disclaimer. Feel perfectly
free to consider me as crazy as anyone that talks to the Deities.
15I'm using "Daughters of Nuit" to refer to Goddesses in general, and here
 more specifically to the Goddesses Isis, Nepthys, Serket, and Neith, that
 protect the sons of Horus.
16The third act of transformation is the union expressed between the H. Pr
iestess and the H. Priest. This is the consuming of the Body (Mater) and B
lood (Pater), of the Cakes (Filia) and the Wine (Felio) that pass the ener
gy of the rite to the worshipers.
17 The 'House of Life ' is a generic term for the Egyptian Temple, these t
emples often were located on the east bank of the Nile. A temple of this s
ort was considered a celebration of life, and the deity therin a deificati
on of one of the principles of life. Thoth was the God of Magick and it wa
s he that uttered the Words of creation, he was also associated with the f
ull Moon.
18 The 'House of Death' is a generic term for the tomb, although these tom
bs had temples attached to them, where the living could go to receive guid
ance or to give an offering. They became places of Magick. One aspect of K
honsu, as the mumiform Magician and Exorcist, was associated with the Tomb
, he personifies the new Moon and was said to be able to transfer his powe
r to objects.
19 Heb. "Dallet" 4+30+30+5+9=78, and the Priest, Son of Ra, Khonsu. Heb. "
Vau", 6+1+6=13, the Hierophant in the Tarot, greets and questions the entr
ants.

20This is only one example, and not necessarily the best one, of an expres
sion of the previous outline of the silver rite.
21 Some say Geb.
22 These deities are attributed to the directions depending on which realm
 you are working. Elementary, Planetary, Astral, or Absolute. Some also ch
ange the order in which they are called to match. Lucy Lamy gives the dire
ctions used at the coronation of the King as: Nepthys and Hapi to the East
, Isis and Imset to the West, Selket and Kebekhsenuf to the South, Neith a
nd Duamutef to the North. Budge gives Hapi to the North, Duamutef to the t
o the East, Imset to the South, and Kebekhsenuf to the west.
23 Budge in Egyptian Magick, gives Dog-headed.
24Originally I attributed these with Duamutef to the southeast, Imset to t
he Southwest, Hapi to the Northwest, and Kebekhsenuf to the Northeast. Thi
s is the way that it is in the tomb of Tut-ankh-amon. I have seen various
schemes among the ancient Egyptians in these attributions. In rituals they
 sometimes seem to start at one quarter and move to another. Other attribu
tions given later seem better to me, but feel free to work with them as yo
u will. Check out different Qabalah on the spelling of the names as well.
25Do so, feel the presence of the Deities, within and without the worshipe
rs. After the ceremony is ended then the priest and priestess give the lic
ense to depart..
26 Heb. equivalent of English letters, 9+200+6+5=220
27 Ament is a Goddess of the West
28 As is the Serpent of Magick, Khut on the head of the God, and Uatchit a
nd Nekhebit as serpents, on the winged disk of Hadit.
29 By 13 I intend to say the Coven, or Cabal, or Group.
30 Actually there will be 13 of either the white or black Esbats, but not
both in a given year.
31 These deities are attributed to the directions depending on which realm
 you are working. Elementary, Planetary, Astral, or Absolute. Some also ch
ange the order in which they are called to match. Remember that there is s
ome indication that the deities started in one quarter and moved to anothe
r in the course of the ritual in other Egyptian Rites.
32 Budge in Egyptian Magick, gives Dog-headed.
33Do so, feel the presence of the Deities, within and without the worshipe
rs.
34 Heb. 50+6+10+9=75
35 In other words there came a time in Creation when the air (Shu) came be
tween the heavens (Nuit) and the Earth (Geb).
36 In the place call the Het Bennu, the house where the Ben-Ben pillar was
 erected at the Equinox it was said by the priests, "I go in like the Hawk
, and I come forth like the Bennu, the mourning star (Venus) and elsewhere
 it is noted the Bennu is the soul of Ra. The Bennu shines on the world af
ter fiery renewal from the sacred Persea tree where it nests.
37 Or the son of the Sun, pharaoh, the god-man, Horus.
38 There is certainly a perspective concerning this mystery more proper to
 a treatise on the Mysteries of the XI(.
39 A Ritual that is proper to invoke Nuit is given in the A.'. A.'.  class
 A Rituals,  Liber 11,  or Liber Nu. This is an account of the task of an
aspirant from Probationer to Adept.
40Khabs is and Egyptian word for "Star", and note that Beth in Hebrew is "
House", it is the letter attributed to the Tarot card The Magician.
41 Heb. 5+1+4+10+9=29
42Nu, 50+6=56
43Khabs could be considered a secret name of Hathor from this verse, since
 that name means the "House of Horus".
44Had, is the first word of the "Book of the Law" and looks in the MS as i
f it were added in the left margin after that line was written.
45 Ra-Hoor-Khuit, 200+1+5+70+70+200+20+5+6+10+9=596. There are many varian
t spellings and Gematria.
46AA-Khu, the words of Power, AA-Khut the Light of the Sun, AA-Khuit, the
Goddess that is the Uraeus Serpent that lights the way of the Sun.
47This royal Uraeus serpent is called in Theban times at the Initiation of
 Pharaoh, the Daughter of Amon. Ra's serpent is called Khut. Khut-na-em Ab
ta, means I work Magick in my heart by means of my will. So from this poin
t of view: Ra-Hoor-Khu is Spirit, Ra-Hoor Khut is Magick, Ra-Hoor-Khuit is
 Deity.
48Isa is the Coptic rendering of the word Jesus, itself a Greek rendering
of Joshua, thus Isa. Some relate this name to Isis, though this is that wo
rd Asi, or Isis, backwards.
49 This is a reference to the great battle between Horus and Set mentioned
 in an earlier note.
50 Which time I wonder, his phallus before he died with which he conceived
 Anubis, or Horus as his phallus after he died. The latter I think is the
reference.
51 In the tomb of Tutankhamen she is in the south-west with the son of Hor
us Imset. We call her to the east and Nepthys to the west to stand for lif
e and death. We call Neith to the north and Serket to the south in that pa
rticular circumstance where we call the Goddesses alone. Otherwise she is
called to the quarter of the son of Horus by the High priestess, in that p
articular rite, and speaks facing the opposite quarter to her.
52 Budge attributes Imset to south in his book Egyptian Magick. If there i
s an association with Set this would make sense. In Tutankhamen's tomb thi
s Canopic jar is oriented to the south-west. We call him to the quarter mo
st appropriate to the realm in which we work.
53 Heb. 50+5+2+9+5+5+9=86¬or possibly 50+5+2+9+5+5+400=476
54 She is called to the direction that Hapi is called in. Different for th
e different realms. Budge attributes Hapi to the north, he is in the north
-west in the tomb of Tutankhamen.
55 Liber CCCCXVIII (Liber 418)
56 Budge attributes Hapi to the North is his book Egyptian Magic. He is in
 the North-west in the Tomb of Tutankhamen.
57 See Encyclopedia of Astrology by Nicholas de Vore for an exposition of
the Mathmatics of an oblique sphere, and the precession of the Equinoxes.
Those that think the Age of Aquarius begins in 2150 haven't done the Math,
 much less noticed the Equinox of the Gods.
58 Budge gives this direction as the West in Egyptian Magick, in the tomb
of Tutankhamen she was in the North-east corner.
59 See the Matternich Stele.
60 Budge attributes him to the west in Egyptian Magick. In Tutankhamen's t
omb this Canopic jar is oriented to the north-east corner.
61 The House of Neith
62 In the tomb of Tutankhamen she is in the south-east quarter, Budge give
s East as the direction for Duamutef whom she protects.
63 Budge in his Egyptian Magic attributes Duamutef to East, but in the tom
b of Tutankhamen he was found to be in the south-east.
64 Heb. 1+50+80+6=137, and as you might guess an important name for me, I
took it in the 1st Degree.
65 Heb. 1+80+6+1+9=98, or possibly 1+80+6+1+400=488
66 Hru-"light, Day": 5+200+6=211, air in Hebrew equivalent to the English
letters. Now I know people will give me s**t  for mixing languages and cul
tures in Qabalah but I have found some rather exquisite Magical hints in t
his way. Consider that The Book of the Law is in English and some words in
 it may be considered in multiple languages and Qabalah's.
67 Liber 220, 2, 58: Yea! Deem not of change: ye shall be as ye are , & no
t other. Therefore the kings of the earth shall be Kings for ever; the sla
ves shall serve. There is none that shall be cast down or lifted up: all i
s ever as it was. Yet there are masked ones my servants: it may be that yo
nder beggar is a King. A King may choose his garment as he will: there is
no certain test: but a beggar cannot hide his poverty.
68 See Book 4 ,Part 3, Chapter 5: where the procession of the Aeons is dis
cussed.
69 As the Egyptians saw the cycle that is represented as the procession of
 the Equinoxes to be "The Great Year" an Equinox of the Gods is when the E
quinox precesses to the previous Sidereal Sign. So this would be the begin
ning of the Age of Aquarius. Fagin and Bradly use the star Aldebaren to fi
x the sidereal borders for the Signs, so they believe that the Age of Air
will not begin till the year 2150. As the Wright brothers have shown, this
 is not the case. Crowley used an ayanamsa based upon the star Regulus, po
pular in the Golden Dawn, it gives the proper date. A new Deity takes the
Throne of the World at each Equinox of the Gods.
70 So that he releases the Sun he has swallowed at the time of the eclipse
. Remember the Sun and Moon conjoined is one version of the Mark of the Be
ast.
71 See E.A.W Budge's Gods of the Egyptians p. 270
72 Especially in the Full Moon celebrations is Tahuti revered.
73 Heb. 9+1+5+6+9+10=31
74Seshet, or Sesheta, with a different determinative to point that it is t
he common, rather than the Divine, means Secret, The Goddess is sometimes
said to be the Goddess whose name is "Secret". Amon means "Hidden". Rememb
er that Sesheta is the consort of Thoth, Thoth's wife is Maat.
75 Heb. 8+6+1+50+60+6=131
76  New Moon is the time of His greatest strength
77 Full Moon Celebration in the Hawk and Jackal rituals
78 Heb. 60+5+300+5+9+1=380
79  New Moon Celebration in Hawk and Jackal Rituals
80 Heb. 100+5+200+60+6+9=380
81 Heb. 9+6+1=16
82 Heb. 60+2+3=63
83 Heb. 60+1+2+1+9=73
84 Heb. 3+40+30
85 This material was circulated among Thelemites from about 1975 in The Bo
ok of the Jackal, it refers to an astral temple that I would love to see a
rise again. Modeled upon the Temple of Amon-Ra at Thebes.