This cover image was the flyer for the original event. The original date, the date of the Oscars, was snowed out and so it was held a few months later at a different location. The original flyer caused a bit of notice in the local community and made its way around local events, to a coffee house, and throughout a college campus.
Contents: Secret Marriages of Gods and Philosophers by Fr. VonHohenheim This text, which was originally a presentation, explores in depth autoerotic magic and mysticism as it relates to the system of the OTO and the A.’.A.’.. It also addresses sexual magic in general, the nature of the 11th degree of the OTO, and notes other forms of masturbatory magic not encompassed by this particular application.
The World Seed: Masturbatory Ritual for Practical Purposes This ritual is performed to reorder the magician’s overall world, or to focus his world on a particular manifestation. Mystical elements occur but the focus of this ritual is practical magic. Based on a description of the eighth degree work in letters between Jack Parsons and Crowley elements of the mass are cribbed heavily
The Oroboros: Masturbatory Eucharist This ritual is performed primarily for mystical purposes, to obtain the perspective of the lover and the loved, the generator and that which is generated, the giver and the receiver. The overall goal is to obtain consciousness of Nuit by dissolution. Like the previous ritual it utilizes elements of the mass but in a less complete form and with fewer additional ritual elements
Secret Marriages of Gods and Philosophers Fr. VH In Liber AL one of the more shocking lines is the instruction to sacrifice a child; in Magick in Theory and Practice Crowley talks about the numerous children he has sacrificed. To outsiders both instances seem initially appalling but the average Thelemite is aware that sacrificing a child refers to the use of sexual release in which semen is expelled without the intention of producing a physical child. The potential for a child is what is sacrificed, and that sacrifice is made towards the goal of creating the magical child, or producing the intended manifestation. Typically people approach the reasoning behind this simply along the lines of using sexual excitement to amass and direct energy, or the nature of semen as a seed suggests the condensation of life and therefore a physical materialization of magical energy. These reasons fall short when one understands the complete nature of masturbatory magic within a Thelemic context. Masturbatory magic allows for both mystical and magical work, using essentially the same operations, and may be performed by a man or a woman using the same theories towards the same ends. The masturbatory magic of Thelema is a mystical marriage between the Philosopher and the Goddess. It is the apprehension of the cosmos through joy and devotion and is the central act of the Cult of Infinite Space. We will briefly address what I refer to as the Chaos magic approach to masturbatory magic, although there are individuals who are not chaos magicians, myself included, who at times use variations on this technique. This will be provided essentially for juxtaposition, but also in part as an introduction and a simpler but also useful method. Our focus however will be the mystical and magical uses of masturbation within a Thelemic structure. The most typical form of masturbatory magic essentially equates to jerking off onto a sigil. In essence this sort of magic seems, especially when put that way, to be quite simple for men but not precisely tailored to women. In actuality there are a few ways in which women can approach it which in the end are not all together too different from the approach used by men. This sort of light fare approach has become fairly common in modern magic and is often associated with Chaos magic, although some chaos magicians dislike that association. The technique seems to be espoused most frequently by chaos magicians, but it is something which magicians of all stripes are aware of and many, regardless of magical leanings, have used. Details tend to vary with variances in magical approaches. I have seen it described as simply as masturbating and wishing for something or asking for something when you reach orgasm, this technique is similar to some of those used by members of the Temple ov Psychic Youth. Others are more complicated and involve elaborate rituals to lead into the masturbation. The most common is perhaps the use of masturbation with a sigil as a focus.
The most clearly chaote approach to the masturbatory use of sigils is essentially a form of meditation. The magician uses masturbation, or any form of sexual stimulus, to achieve a state of “gnosis.” The use of gnosis in chaos magic is not the conventional or traditional use of the word. Gnosis in chaos magic essentially refers to attaining a magical state of mind in which the magician may act freely. It is often associated with a sort of blank mental state but can conversely be associated with a hyperaware unity which has the illusion of passivity and stillness. The sigil, which has been prepared using any of several various means prior to, or as part of the ritual, is displayed, but the magician consciously attempts to forget the meaning or nature of the sigil. Once he achieves this state of chaos gnosis he reveals the sigil to himself, often by directing his gaze towards it or opening his eyes, and by exposing his blank state to the sigil the sigil activates in his unconscious mind, which accomplishes his magical end. There are a few problems with this method. These problems are essentially the problems inherent in chaos magic in general. This state of gnosis is not really gnosis at all. Some might say that this is splitting hairs over semantics, but the actual meaning of the word gnosis may shed some light on what the state of mind should be. There is a preoccupation with the tabula rasa. The mind not only must be blank, but the sigil must be forgotten. There is not a great deal of sense behind either assertion, but the logic given is usually that the conscious mind will deny the capability of magic and thwart the working of the unconscious mind through this doubt, in addition to confusing it with stray thoughts. So the magician must communicate directly with his unconscious mind, which will perform magic on its own. I will attempt not to belabor this refutation, but stimulation tends to increase the propensity towards thought unless other mental exercises are applied to transcend that stimulation, and those mental exercises could be applied to transcend distraction directly. That being the case there would be no need for masturbation. Further the magician has consciously determined that he believes in the usefulness of magic since he has consciously determined to engage in it; in a classically Freudian sense, doubt is a sense inspired within the unconscious typically due to the influence of the Super Ego. The unconscious itself is not passive and still but is a warring field of conflicting influences, further the unconscious acts internally and external manifestations occur through the unconscious’ effect on the conscious mind by way of the preconscious mind. So this system is essentially backwards. But the meditative approach is not useless. If we return to the idea that the magician achieves a particular mental state and receives the sigil to pull its effect into that mental state we do have a workable method. The magician achieves gnosis, but not in the sense of a tabula rasa. Gnosis involves secret experiential knowledge of god, the act of orgasm is, in this instance, directed at achieving that state, and god is conceptualized as the cosmos. The magician attains a momentary unity with the cosmos and at that moment apprehends the sigil, so that the cosmos, therefore, has also apprehended the sigil, and is then defined by its impact.
We will see later that this method relates, but after an inverse fashion, to our principle method. Prior to addressing that principle method we will address briefly an alternate approach to direct and simple autoerotic enchantment. Perhaps clearer than absorbing a sigil into the universe through the cosmic consciousness of the point of orgasm we might consider masturbation as a means of directing energy. Stimulation of all kinds has the potential to excite the life force inherent in the magician. Sexual stimulation does this especially as it is designed to produce a level of force which instigates and temporarily sustains budding life. The magician through his sexual excitement raises a great deal of force and as he does so he channels and condenses it in the pelvic region, which has the circular response of increasing the sense of the stimulation, either do to the increased energy or due to the increased focus. He may as he does so, particularly towards the end of his stimulation begin thinking vaguely on his intention in so far as to begin to color the force along the proper lines, but this is optional. Finally when he releases he releases the force into the sigil. If he is male he does this rather obviously through ejaculation, directing his semen to land on and fertilize the sigil as it carries with it his magical force, if he is female then the approach may be more mental, simply allowing the experience of release to carry with it the sensation of the release of energy, or if significant fluid is generated that fluid may be dripped onto the sigil just as the male ejaculate is. In a certain sense this approach is similar to some forms of blood magic, and like blood we will see later that this approach gives some insight into the sulfur of our principle approach just as the approach given just prior to this gives some insight into our mercury. In essence, the combination of sulfur and mercury is the general nature of sexual magic, we see this in the six pointed star, we see this in the oroboros, it is the essence of the mass, and it is the interlocking of our elemental weapons. In one phase of work sexual magic is the union of opposites so that the active substance tincts the purified passive substance, initiatically this is the achievement of Knowledge and Conversation. In the second phase, opposition is dissolved so that essence and substance are one and their common nature is realized, initiatically this is the Crossing of the Abyss. Each of these phases relates to a different type of partnered sexual magic. Masturbatory magic, like abstinence, is in some sense a precursor to these other acts, a preparatory phase. When I initially approached the concept of the link between the masturbatory magic of the OTO and the initiatory structure of the A.’.A.’. I received two responses from one individual. On the one hand he suggested that there was little relation as the A.’.A.’. approached lofty goals such as Knowledge and Conversation, while the OTO approached baser goals, such as sex with Nymphs and Elementals. On the other hand he said that his teacher, a late Outer Head of the OTO, believed that the degree to which masturbatory magic pertained equated to the Crossing of the Abyss and resulted in achieving status as a Master of the Temple. Obviously there is some opposition present when comparing these two assessments, but that opposition easily dissolves when one understands that there is both truth and falsehood present in each. The A.’.A.’. does seek Knowledge and Conversation
of the Holy Guardian Angel, but the OTO system is also designed to provide a pathway to this goal, and thus in that end there is a similar loftiness. Masturbatory magic within the OTO does involve the idea of sex with Nymphs and Elementals, but it does so in a manner which when approached correctly results in a mystical attainment of Nuit, and is thus a lofty goal. As to the attainment of the grade of the Master of the Temple, Crowley stated quite clearly that the OTO can not provide that grade, so no, this work does not confer that, but it does relate to it. As we said, this work relates to the attainment of Nuit, which can be approached through the symbolism of absorption within the cup of Babalon. Thus it approaches the gateway to the Abyss. Likewise, in its lesser form this work is an act of devotion to Nuit and represents the cosmic apprehension sought by the philosophus as he completes his understanding of the cosmos. Thus it is a stepping stone towards each phase of sexual initiation. What we will explore now is how it is a stepping stone towards each, and how it may be used mystically as well as magically. As we said above, sexual magic is the combination of sulfur and mercury. In laboratory alchemy this symbolism is quite clearly affirmed. Semen is a rich source of philosophical mercury and blood is a source of philosophical sulfur. The average magician might assume the reverse, that blood would be mercurial and semen would be sulfuric. After all, the egg which is held by menstrual blood would have received the semen and the semen would have activated it and given it form. Examining various symbol sets will show that this gender based balancing is common but that just as our contemporary perceptions differ from classical laboratory systems so too do various mythological symbol sets reverse the use of genders. For instance in Thelema the force of motion which provides form and life is Hadit and is masculine, the cosmos which is the stillness of substance through which life travels is Nuit and is feminine, however in some Hindu systems we see a reverse in which Shiva, a masculine figure, is a part of the continuum of the cosmos while Durga or Shakti is the feminine counterpart which is the vital force that courses through the cosmos stirring and moving life. What is important is that this balance is a sexual balance in which one pole is motion and life and the other is substance. Therefore this same system can be approached regardless of the gender of the participant. A caveat to this is that the magician should continue with one gender model. The masculine mystery and the feminine mystery must be internalized regardless of gender and so in a Thelemic system masturbatory magic is approached from the perspective of Hadit as he attempts to attain Nuit regardless of what the magician’s gender is. As he progresses he will attempt the converse, approaching from the perspective of Nuit with the intention of attaining Hadit, and so there is balance. By beginning as Hadit the magician begins as the individual soul. He is not simply a wandering god but he is the directed flow of life along a particular trajectory through the cosmos, to understand his trajectory he must view and comprehend the cosmos, and so he seeks a certain level of unity. At this point he does not seek to fully and totally dissolve so much as to perceive and move in concert with.
In order to attain this union an act of love must be performed, as it says in the mass “Not unto thee may we attain unless thine image be of love.” A full exposition of the nature of love within mysticism is far beyond the reach of this essay but we may address on some rudimentary level justifications for approaching Nuit as Hadit by the way and manner of a lover. The most obvious and pictorial is the relationship between I and O. In the Supreme Ritual Hadit is designated as I, with the implication of Isis, and Nuit is given as O, with the implication of Osiris. This designation seems to run counter to a typical Thelemic assignment or even typical gender assignment. This can quite easily be answered by pointing to the form of I as the phallus and O as the vagina. More philosophically we can approach them as symbols of totality and of individuation. We might first consider their use in binary coding, 1 is yes, or the presence of something, and 0 is no or the presence of nothing, when we do not go beyond a singular instance of the question of 1 or 0 we may assume a state of nothing until it is fulfilled by a state of something and then the state of nothing is fully comprised by that something and loses relevance, but the bounds of that initial state do not cease to exist, they are simply filled. Similarly if we consider the relationship of the totality to the relationship of the individual in a context in which there is one individuation then that singular individuation is everything and thus must automatically fill its context, which is the totality. So I is something and O is space, thus I must fill O and in doing so the two unite and comprehend one another. Thus such an act is implied by nature. More orthodoxically we may turn to Liber AL for justification. To compliment our apprehension of the relationship between the I and the O Nuit tells us in AL 1.6 “Be thou Hadit, my secret centre.” Later in 1.61 she instructs us quite clearly that “to love me is better than all things” in expanding upon this idea she explains that the performance of this ritual of love allows the magician to “lie in my bosom” and that “whoso gives one particle of dust shall lose all in that hour.” Thus an act of love allows the magician to obtain the embrace of Nuit which has the character of absorption into the sensation of the soul of infinite space. Thus it is quite clear that our method is based on the seeking of the attainment of Nuit, and that it is performed through some sexual act, but the question may remain as to why it must be an act which is achieved alone. A simple conclusion might be that collective acts are more easily performed from the perspective of Nuit whereas the perspective of Hadit is more easily acquired when engaging in an individual act. In a more practical sense the state of mind needed to properly engage the awareness of Nuit is more easily attained when alone. It is a consciousness which can be attained when engaged in a partnered sexual act, but the psychology of masturbation and the psychology of paired sex is very different. The attainment of Nuit is a very focused act of devotion and would easily be undercut by engaging in sexual activity with a partner unless the magician has learned to approach Nuit through his partner. Partnered sexual magic allows for a greater potential to be lost in rapture and activity. This reasoning rather clearly relates to the practical nature and the experience of communion with Nuit. Some element of the experience differs with the nature of the approach, which connects to the individuals grade of progress. In essence Nuit describes
it as “the consciousness of the continuity of existence, the omnipresence of my body.” In essence during the operation the magician experiences the praeterphysical presence of Nuit quite clearly, as it moves in and out of a collective sensation. The experience varies between an awareness of the palpability of space, the awareness of Nuit as a sexual partner, and an awareness of the unity of the self with the soul of infinite space and the unique perspective of being one’s own lover. There are moments in which the mind feels very directed and moments in which the mind feels expansive. After the operation there is generally a sense of peace and calm coupled with a very heightened sense of vitality despite physical exhaustion, particularly when the operation is used magically. When approached mystically there is an experience of a certain mental unity, in which the consciousness of the palpability of space continues and there is a greater awareness of the interrelation of the self and the environment. The mind itself thinks in a wholly crystalline manner in which thoughts smoothly connect and the sense of presence corresponds to a sense of the portion of the universe on which the magician thinks, thought becomes exploration as the mind becomes more like the metaphysical terrain. I can not as yet report on the nature of the experience in a prolonged mystical context. During the operation there is significant demand on the magician. Awareness of the body and the physical stresses on the body increase significantly. This heightens the experience but also creates greater strain and exhaustion, again, this is more pronounced in magical acts, in mystical acts the stress seems there almost for the purpose of transcendence and dissipates essentially with the completion of the act. The mind in its more directed moments is held fixed upon Nuit. This seems to be the case regardless of the magician’s intentions. Even if he chooses to focus on a magical intention rather than simply on mystical union the initial union absorbs his focus as if holding his mind by force until the right moment at which the magical intention is revisited and released. In mystical acts this same forcefulness plays upon the mind of the magician and may even direct him to correct errors in his operation while fixing his attention. This forcefulness is a sign of the nature of the operation. As Nuit says the magician must assure that the operation is, “always unto me.” Further she describes the mentality of the magician, “For one kiss wilt thou then be willing to give all; but whoso gives one particle of dust shall lose all in that hour.” The magician is guided by his intense desire to achieve union and thus he gives over fully to the act. As we determined before, within a context in which there is the totality and the singularity the singularity encompasses the totality, thus the particle of dust and the all which the magician is willing to give are one in the same, he gives his intensity, his motion, his fire over to the great chalice of the universe, and he does so with full willingness as an act of devotion. This devotion relates to bhaktai yoga and gives us some understanding of the context of this act as a mystical act, both in terms of ritual use and of magical development. Mystical devotion unto Nuit is outlined within a major Thelemic ritual text, Liber Nv. Liber Nv provides the magician with a series of meditative and preparatory acts to attain the consciousness of the continuity of existence culminating in a ritual of the magician’s design. Among the preliminaries are “The discovery of Hadit in the Aspirant, and identification with Him. The Continuous One. The Value of the Equation n + (-n). Cremnophobia.”
The discovery of Hadit we have already addressed, as the magician approaches Nuit from the perspective of Hadit. Thus he is crowned and in a robe of red. The continuous one is the awareness of Nuit and is achieved through the preparations and mental exercises. Ritually she is brought to bear by the conjuration of the silver cup. The valuation of the equation relates to the nature of I and O and the resulting dissolution. Cremnophobia is, according to Crowley, the fear of falling, and in this sense relates to the surrender to the embrace of Nuit, or falling into her ecstasy. The ritual itself is given as being comprised of these units, “Retire to desert with crown and other insignia and implements. Burn perfume. Chant incantation. Drink unto Nuit the Elixir. Lying supine, with eyes fixed on the stars, practice the sensation of falling into nothingness. Being actually within the bosom of Nuit, let Hadit surrender Himself.” Some of these elements will have more place for us in the magical approach to this unity whereas others will have more significance in addressing the mystical approach. For now we will focus on fixing the eyes upon the stars and engaging in the sensation of falling. In Liber AL Nuit says that the magician may attain unto her “if under the nightstars in the desert thou presently burnest mine incense before me, invoking me with a pure heart and the Serpent flame therein”. The desert is a place of emptiness and expansiveness, any location may be used for this operation but this achievement of a sense of the grandness of the universe and of seclusion must be attainable either through the mentality of the magician or the grandeur of his environment. This is the establishment of the context of the totality and the singularity as Nuit says “With the God & the Adorer I am nothing…and there is no other God than me, and my lord Hadit.” Achieving this seclusion allows the magician as Hadit to acknowledged this element of Nuit’s nature by proclaiming “I am alone, there is no god where I am.” Thus in their seclusion they may fulfill each other. Fixing the eyes upon the night sky may be taken literally, as it is a powerful means for attaining consciousness of the presence of Nuit, and is mentally simulated in the other ritual with this purpose given in Liber Batrochophrenobomachia, but this ritual may also be accomplished without the view of the stars so long as the magician can fix his consciousness upon the soul of infinite space. The pure heart is the heart which engages in “pure will, unassuaged of purpose” and is the heart of Hadit. This heart is the nature of motion and action and is a symbol of centrality, just as Hadit is the point within the circle. The Serpent flame symbolizes again the nature of the movement of the soul. We will address this symbol further later on. Having achieved Hadit and the consciousness of Nuit the magician is left to fall into the bossom of Nuit and surrender himself. This is the purpose of our masturbatory act. As said before this act involves the magician giving himself over to Nuit for the experience of the ecstasy of her embrace. Thus it is his surrender to her. When
approaching the first veil the surrender is the more significant element of the act, he gives himself over into absorption by her, the sense of falling seems as if its impact will be of greater importance and necessity when crossing the second veil. As said above, when preparing to seek Knowledge and Conversation Nuit is attained as a preliminary as part of the completion of the initiate’s comprehension of the universe. He internalizes and balances the elements and develops the perspective of each elemental world. As he attains Hod he has an intellectual understanding of the nature of Nuit and the apprehension of the cosmos as he dissolves things in his cup and observes their interrelations. Once he completes the internalization of this water and he moves into fire he bridges an opposition and stands at a balanced point which primes him for the apprehension of this consciousness. He does this by attaining fire and therefore completing his water, the fire he has attained proceeds forth from the fire of the sun and thus mirrors in some sense Hadit in that it relates the mysteries of action and motion and will. The consciousness of this fire is the consciousness of concept and the vague stirring of manifestation, and thus it is the initial stirring of the action of sulfur upon mercury and therefore relates to the action of Hadit upon Nuit sharing in the nature of each. Thus with the magician experiencing the manifest nature of Hadit he is compelled to achieve a more passionate understanding of Nuit in order to complete himself. Thus through the nature of the grade as well as through the nature of the progress of the elements the initiate is compelled to seek Nuit. So the grade of the Philosophus is a grade of devotion. This, however, is not the only time that Nuit is sought. When the magician enters into the work of the Adept he is working on attaining Hadit, eventually when he completes this attainment he realizes that while he is perfectly himself there is still some imbalance to his nature, and that mastery is achieved through the attainment of Ra Hoor Khuit. Ra Hoor Khuit is the salt which combines our mercury and our sulfur, and thus he is the attainment of Hadit and Nuit simultaneously in balanced dissolution. As the Exempt Adept is essentially a living and individual approximation of the cosmic concept represented by Hadit he must be dissolved into Nuit, and as we are shown in Liber Cheth vel Vallum Abeigni, this is symbolized by the dissolution of the adept in the great chalice of Babalon. This is a reasonable assumption as Binah is essentially the highest manifestation of the chalice. To this point the necessity of Nuit seems somewhat similar to the nature of the necessity experienced by the Philosophus, and therefore we can see some reasoning behind Hymaneus Alpha’s belief that the eighth degree corresponded to the eighth grade, but there are certain differences. As opposed to experiencing an element of Hadit as the Philosophus the Exempt Adept shares in the nature of Hadit and thus instead of balancing by way of the opposite experience he must dissolve fully into the opposite nature. Part of this dissolution is the destruction of both, so that from the application of the thesis and antithesis a new synthesis will be formed, or that through the combination of incomplete and opposite ions a new complete and crystalline stable molecule, the salt, Horus, will be formed. In the Tarot destruction accords to the Tower, and Crowley also accorded the mysteries of anal intercourse, on some level, to this card. The initiate of the 11th degree
“dwells in his own palaces” and is outside of the general plan of the OTO, just as is the Master of the Temple. These are to some degree glancing comparisons, but they are strong enough that they could be further solidified with some other relation. Masturbation as a magical act is an act of devotion unto Nuit, by which the magician surrenders to her. Mastery however is achieved not through devotion but through falling into Nuit so that the magician may be destroyed and his essence and the cosmos dissolve into unity. Anal intercourse is an operation related to destruction, but it is also an operation by which the magician may fall into consciousness of Nuit by allowing himself to move from the activity of the rod to the receptivity of the chalice. To further explore the relationship of the mysteries of masturbatory magic to the mysteries of anal sex and mastery would be beyond the scope of this essay as well as beyond the experience of this writer. This relationship is presented in some small aspect simply to give the reader an idea of how one idea may connect to the other and to give room for contemplation. The contemplation of this relationship may elucidate elements of each practice. There is one final element of the mystical aspect of masturbatory magic which must be explored, the conjuration of the elemental. The grade of the Philosophus includes within it the conjuration and creation of elementals and the charging of talismans as does the magic of masturbation. The language in which masturbatory magic is described involves the calling of a magical Nymph or spirit to be the sexual partner of the magician. This is a possible, but potentially dangerous act. The actual implication is the conjuration of Nuit for the purpose of union, but, when done correctly, the conjuration of an elemental, or a sexual partner, either spiritual or physical can serve this purpose. An effect of engaging in this mystical practice is the understanding that all things are manifestations of Nuit and therefore so too is any spirit which is conjured or any sexual partner. Through coupling with one’s partner one may approach Nuit by baring himself as Hadit and by comprehending Nuit as she is manifest within his partner. The ability to do this is an important element of the consciousness of the continuity of existence as it allows the magician to approach experiences in a cosmic sense and carry his awareness with him into other endeavors. The magical approach to using this form of masturbatory magic is not all together different from the mystical approach. The operations are essentially similar and so is the experience. In mystical masturbation the magician takes on the nature of the oroboros. He is the lover and the loved, he is the giver and the taker, he consumes himself through his communion. This symbol very clearly addresses the nature of the operation. The magician begins as the serpent, the symbol of individuation and the movement of the soul, the coursing of life. Through his union with Nuit this individuation turns in on itself and circulates giving and taking from itself just as the serpent devouring himself. As the circle he encompasses the cosmos, and that which was the central point is now encompassing the border, retaining its nature but encompassing and fulfilling the whole. This is still in part the experience within the magical approach, but there is some
differentiation at the point of completion. Instead of absorption the magician must complete an act of projection, and that which is projected by the magician must be received by the cosmos. So some level of separation must remain, causing the act to border upon an act of partnered sex magic in that there is a greater retention of individuality, but the consciousness within the process is the same as in our mystical act. The magician is fixed on Nuit until the final moment. As there is some retention of separation in this relationship the oroboros is a less apt symbol and we might characterize this as an operation of the Star and the Snake. We have already addressed the serpent as a symbol of Hadit and his motion, alchemically it is a symbol of sulfur traditionally. The star is comprised of the symbols of fire and water united in dissolution and is therefore alchemically the moist air, or alcohol, the prima materia, the substance of the cosmos, or Nuit. The star however is not an entirely receptive symbol. The sun at the center of the star may order the parts of the cosmos as does the application of sulfur to mercury, but our symbolism here is one of conception. Thus we may consider replacing our star with the egg, which yields then our oroboros as the oroboros is the serpent coiled into a circle, and thus this shape may be viewed as similar to that of an egg, and so our serpent and our egg combine into the symbol of our masturbatory work but allow for the imagery of the sulfur impregnating the mercury yielding a manifestation suited to the form determined by the magician. In essence the magician, as Hadit, is the central force, as Hadit says “I am the axle of the wheel”. Consciously the magician contemplates this nature as a means of attaining unto Nuit. Having invoked the sun the magician stands as the axis around which the planets, the forces of cosmic order, rotate. Through attaining this state the magician encompasses himself within the body of the cosmos and directs the alignment of the forces which determine manifestation. Thus the operation of uniting is an operation of giving definition to an unformed field of potential. The magician builds his force through the invocation of the solar principle and through his stimulation. He also builds his communion with Nuit through this stimulation and contemplation of uniting with her. He defines his force through the use of a sigil, as given before, so that the act of release may variably be interpreted as the charging of a talisman or the creation of an elemental through marriage to the cosmos. If one considers it to be the charging of a talisman then the sigil defines the force which the magician desires for the talisman to radiate and the sexual release charges the talisman. The talisman is consecrated unto Nuit along with the chalice so that the talisman may receive the force. Nothing else really needs to be done with the talisman although the magician may desire to determine some method of sealing the force within, although this is not expressly necessary. If the magician approaches it as the creation of an artificial elemental then the sigil defines the nature and will of the elemental. The sigil is consecrated as if it is an egg in the womb of Nuit and it is fertilized by the power released through the ritual.
There is one additional approach, and that is using the sigil to define the force so that the defined force fertilizes the world. This is perhaps the most complete method because the magician does not charge a talisman or sigil but impregnates the cosmos so that it manifests in accordance with his will. The strength of this method is that it leans the cosmos into alignment with the will of the magician, making many various operations easier. The weakness is that it essentially prepares and fertilizes a field so that it is ripe for cultivation, but it does not bring what is planted to fruition. The magician can examine all the situations in his life and direct them all into alignment through this ritual, but he must maintain their direction towards his desired ends either through mundane or through other more specific magical work. This is the method that we will explore in the ritual below.
The World Seed Frater R.’.S.’. 4=7 PREPARATIONS: The magician must prepare two paper talismans, one representing the world as it is and one representing the world as the magician designs it. He must also prepare an oil which represents a combination of the magician’s nature with Nuit. He must also prepare an incense representative of his nature. He will need a censer with the incense, a silver cup or bowl, a bowl of salt water, and a candle for the consecration of the space and the lighting of various things. The magician should be nude, or begin robed for the establishment of the space and then disrobe. THE RITUAL Establish the circle. Meditate to subdue the body to the Will, and allow the rising of the sacred force to open the paths. Perform the Middle Pillar and the Kabbalistic Cross. Again make the cross but saying: “Holy art thou Lord of the Universe Holy art thou whom nature hath not formed Holy art thou the vast and mighty one Lord of the light and of the darkness” Make the Sign of Silence and strengthen it assuming the form of the god, saying: “In silence the ritual is sealed and cloaked from all interruption and notice, that no unwanted force may penetrate its sanctity.” Make the Sign of the Enterer and strengthen it assuming the form of the god, saying: “That the paths of the light are opened, may the light of the sun, secret in its center, enliven and shape the Universe.” Purify the chamber in the four quarters with water repeating these words: “So therefore first the Priest who governeth the works of fire shall sprinkle with the Lustral Water of the loud resounding Sea.” Consecrate the Chamber with Fire in the Four Quarters, saying:
“When all the phantoms are vanished thou shalt see that Holy and Formless Fire, that Fire which darts and flashes through the hidden depths of the Universe, hear thou the voice of Fire.” Raise the silver cup and fix the heart upon the beauty of the goddess living within the cup, saying: “Oh circle of infinite stars whereof the father is but the younger brother, marvel beyond imagination, the soul of the infinite space before whom Time is ashamed, the mind bewildered and the understanding dark, not unto thee may we attain unless thy image be love. Therefore by seed and root and stem and bud and leaf and flower, and fruit do we invoke thee. Then the priest said unto the queen of space kissing her lovely brows and the dew of her light bathing him in a sweet smelling perfume of sweat; Oh Nuit be it ever thus that men speak not of thee as one but as none and let them speak not of thee at all for thou art continuous.” Place the cup before you. Make the sign of the cross, reaffirming the Cross of Gold and the Ruby Rose of your soul, saying: “O secret of secrets, that art hidden in the being of all that lives, not thou do we adore for that which adoreth is also thou. Thou art that and that am I. I am the secret flame which burns in the heart of every man, and the core of every star. I am life and the giver of life, yet therefore is the knowledge of me the knowledge of death. I am alone, there is no god where I am.” Make the sign of the cross over the cup. From the cup take the talisman of that which you would remove from your life, saying: “From the belly of the Universe I take all ill things” Tear the talisman into pieces, saying: “I undo their manifestation” Throw it into the censer in which burns perfume sacred to the priest making the sign of the pentagram with each name, saying:
“By the holy names Eheieh, YHVH, Al, and Adonai, which banish all dark forces and maketh the world to tremble and which bind together all righteous forces, and by the most secret name [N. of the HGA] which brings light and power and the knowledge of light life love and liberty, thee do I destroy and banish most thoroughly from my life and from the whole of the universe.” Seal the censer with the rose cross and with the sign of silence. “Thou who art one, our Lord in the universe the sun, our Lord in ourselves whose name is Mystery of Mystery, uttermost being whose radiance enlightening the worlds is also that breath which maketh the Gods even and Death to tremble before thee, by the sign of light appear thou glorious upon the throne of the sun. Open the paths of creation and intelligence between us and our minds. Enlighten our understanding and encourage our hearts. Let thy light crystallize itself within our blood fulfilling us of resurrection. A ka dua Tufur biu Bi a’a chefu Dudu nur af an nuteru Place within the chalice the perfumes and oils of the sacred marriage and within them place the talisman of order and the sacrificed child of the magician and the goddess and making the sacrifice within the mind the mantra is to be “My will permeates the world, the axis which orders the heavenly forces” and see the planets turn by the force of the sun within your heart, all while saying: “Thou who art I, beyond all I am who hast no nature and no name who remains when all but thou art gone thou center and secret of the sun thou hidden spring of all things known and unknown, thou aloof alone, brooding and breeding source and seed of life love liberty and Light, thou beyond speech and beyond sight, thee I invoke my faint fresh fire Kindling as my intents aspire Thee I invoke abiding one Thee center and secret of the sun And that most holy mystery Of which vehichle am I Appear most awful and most mild As is lawful in thy child.
For of the father and the son The holy spirit is the norm Male-female, quintessential, one, Man being veiled in woman form, Glory and worship to the highest That dove that mankind deifiest Being that race most royally run Through spring sunshine and winter storm Glory and worship be to thee Sap of the world ash Wonder tree” After the sacrifice is performed, light the oils and the substance with the talisman, saying: “The world receives the fire of my will, My life is shaped by the fire and the water The air carries ash into the world And forms the firm foundation.” Make the sign of the pentagram with each divine name, saying: “By the most holy names Eheieh, YHVH, Al, Adonai, which banish all dark forces and maketh the world to tremble and which bind together all righteous forces, and by the most secret name [N. of the HGA] which brings light and power and the knowledge of light life love and liberty, thee do I constitute anew as the world, firm and guided by the order of my joy.” Make the sign of the cross. Make the sign of the enterer saying: “The light of the sun bathes the world in my Will” Make the sign of silence saying: “The world is sealed anew.” The remains may be placed in fertile soil.
The Oroboros Fr. R.’.S.’. PREPARATIONS: The magician will need a silver bowl. He will need to cleanse himself and meditate. He must remove all jewelry, and begin in a white robe with no other clothing, preferably a robe used in sacramental or clerical magic. The magician makes the sign of the cross on himself meditating upon the force of Hadit and then says: “O secret of secrets, that art hidden in the being of all that lives, not thou do we adore for that which adoreth is also thou. Thou art that and that am I. I am the secret flame which burns in the heart of every man, and the core of every star. I am life and the giver of life, yet therefore is the knowledge of me the knowledge of death. I am alone, there is no god where I am.” The magician raises the silver cup and fix the heart upon the beauty of the goddess living within the cup, saying: “Oh circle of infinite stars whereof the father is but the younger brother, marvel beyond imagination, the soul of the infinite space before whom Time is ashamed, the mind bewildered and the understanding dark, not unto thee may we attain unless thy image be love. Therefore by seed and root and stem and bud and leaf and flower, and fruit do we invoke thee. Then the priest said unto the queen of space kissing her lovely brows and the dew of her light bathing him in a sweet smelling perfume of sweat; Oh Nuit be it ever thus that men speak not of thee as one but as none and let them speak not of thee at all for thou art continuous.” The magician removes his robe and lightly caresses his body but not his phallus, as he caresses himself he says: “Thou who art one, our Lord in the universe the sun, our Lord in ourselves whose name is Mystery of Mystery, uttermost being whose radiance enlightening the worlds is also that breath which maketh the Gods even and Death to tremble before thee, by the sign of light appear thou glorious upon the throne of the sun. Open the paths of creation and intelligence between us and our minds. Enlighten our understanding and encourage our hearts. Let thy light crystallize itself within our blood fulfilling us of resurrection. A ka dua Tufur biu Bi a’a chefu Dudu nur af an nuteru
The magician begins to move his caressing to the phallus and fixes his mind at once on raising the force of Hadit within himself and throughout his body so that it focuses in his member and into his seed, while at the same time attempting to lose himself in the caress of the goddess and the depth of the silver cup so as to attain consciousness of the continuity of her existence, as he stimulates himself he recites: “Thou who art I, beyond all I am who hast no nature and no name who remains when all but thou art gone thou center and secret of the sun thou hidden spring of all things known and unknown, thou aloof alone, brooding and breeding source and seed of life love liberty and Light, thou beyond speech and beyond sight, thee I invoke my faint fresh fire Kindling as my intents aspire Thee I invoke abiding one Thee center and secret of the sun And that most holy mystery Of which vehichle am I Appear most awful and most mild As is lawful in thy child. For of the father and the son The holy spirit is the norm Male-female, quintessential, one, Man being veiled in woman form, Glory and worship to the highest That dove that mankind deifiest Being that race most royally run Through spring sunshine and winter storm Glory and worship be to thee Sap of the world ash Wonder tree” If he is moved to he may continued into the semi-choruses as well or he may simply explore the consciousness which arises. Once he ejaculates into the chalice he must drink the totality of it. Once this is accomplished he should either meditate or sleep in order to experience the consciousness of Nuit. He should not reclothe himself or clean the bowl until he is done with the experience. END All material contained herein is the property of Fr. R.’.S.’., please do not publish or disseminate except from person to person. Return to The Unveiled Sky
