
                      THE HEADLESS ONE

'O Holy Exalted One, O Self beyond self, O Self-Luminous Image of
the
Unimaginable Naught, O my darling, my beautiful, come Thou forth
and
follow me.' LXV.5.42.

This essay is an analysis of the ritual known variously as The
Preliminary Invocation of the Goetia and Liber Samekh, although as
we
shall see these are by no means the only names by which this ritual
is
known. In the course of this survey we shall consider these several
points following:

1 The Origins, Language and Antecedents of the Ritual.
2 The History of the Ritual in Modern Times.
3 The use of the Ritual by Crowley and others.
4 Its relation to the system of Abramelin & to the instructions of
the
VIIIth Aethyr.
5 The Qaballistic Scheme via Crowley's reconstruction.
6 Its relation to Kundalini and sexual magick.
7 The work of the present writer and his conclusions.

I shall discuss all these points under separate headings, although
naturally there will some unavoidable overlapping. First I append
a text
of the Ritual more or less in the version described in Liber
Samekh,
each section of which bears a letter which I hope will aid in the
comprehension of this somewhat tortuous essay.

a)

Thee I invoke, the Bornless One.
Thee that didst create the Earth and the Heavens.
Thee that didst create the Night and the Day.
Thee that didst create the Darkness and the Light.
Thou art RA HOOR KHUIT whom no man hath seen at any time.
Thou art IA BESZ.
Thou art IA APOPHRASZ.
Thou hast distinguished between the Just and the Unjust.
Thou didst make the Female and the Male.
Thou didst produce the Seeds and the Fruit
Thou didst form Men to love one another and to hate one another.

b)

I am N Thy prophet unto whom Thou didst commit thy mysteries the
ceremonies of ALBION.
Thou didst produce the moist and the dry and that which nourisheth
all
created life.
Hear thou Me, for I am the Angel of AIWASS; this is thy true name
handed
down to the prophets of ALBION.

c)

Hear Me:- AR, THIAO, RHEIBET, A-THELE-BER-SET, A, BEL-ATHA, ABEU,
EBEU,
PHI-THETA-SOE, IB, THIAO. Hear Me and make all spirits subject unto
Me
so that every Spirit of the Firmament and of the Ethyr; upon the
earth
and under the earth, on dry land or in the water, of whirling air
or of
rushing fire and every spell and scourge of god may be obedient
unto Me

d)

Thee I invoke the terrible and invisible God who dwelleth in the
Void
Place of the Spirit AR-O-GO-GO-RU-ABRAO, SOTOU, MUDORIO,
PHALARTHAO,
OOO, AEPE the Bornless One. Hear Me and make all spirits subject
unto Me
so that every spirit whether of the Firmament or of the Aethyr,
upon the
earth or under the earth, on dry land or in the water of whirling
air or
of rushing fire and every spell and scourge of God may be obedient
unto
Me.


e)

Hear Me RU-ABRA-IAO, MRI-O-DOM, BABALON-BAL-BIN-ABAOT, ASAL-ON-AI,
APHEN-IAO, I, THOTETH, ABRASAX, AEOOU, ISCHURE  Mighty and Bornless
One
hear Me and make all spirits subject unto Me so that every spirit
whether of the Firmament or of the Aethyr Upon the earth or under
the
earth On dry land or in the water Of whirling air or of rushing
fire And
every spell and scourge of god may be obedient unto Me.

f)

I invoke Thee: MA, BARRAIO, IOEL, KOTHA, ATHOR-E-BAL-O ABRAOT Hear
Me
and make all spirits subject unto Me so that every spirit whether
of the
Firmament or of the Aethyr Upon the earth or under the earth On dry
land
or in the water Of Whirling air or of rushing fire And every spell
and
scourge of god may be obedient unto Me.

g)

Hear Me: AOT, ABAOT, BAS-AUM, ISAK, SABAOT, IAO.
This is the Lord of the Gods,
This is the Lord of the Universe,
This He whom the Winds fear,
This is he who having made voice by His commandment is Lord of all
things,
King, Ruler and Helper hear Me and make all spirits subject unto
Me, so
that every spirit whether of the Firmament or of the Aethyr, Upon
the
earth or under the earth, On dry land or in the water, Of whirling
air
or of rushing fire, And every spell and scourge of god may be
obedient
unto Me.

h)

Hear Me: IEOU, PUR, IOU, PUR, IAOTH, IAEO, IOOU, ABRASAX, SABRIAM,
OO,
UU, ADONAI, EDE, EDU, ANGELOS-TON-THEON, ANLALA, LAI,GAIA, AEPE,
DIATHARNA-THORUN.
I am He! The Bornless Spirit! having sight in the feet: Strong and
the
Immortal Fire!
I am He! the Truth!
I am He! Who hate that evil should be wrought in the World!
I am He, that lighteneth and thundereth!
I am He, from whom is the Shower of the Life of Earth!
I am He, whose mouth ever flameth!
I am He, the Begetter and Manifester unto the Light!
I am He, the Grace of the Worlds!
'The Heart girt with a Serpent' is my name!
Come thou forth and follow me: and make all spirits subject unto
Me, so
that every spirit whether of the Firmament or of the Aethyr, Upon
the
earth or under the earth On dry land or in the water Of whirling
air or
of rushing fire, And every spell and scourge of god may be obedient
unto
Me.

IAO SABAO

Such are the Words!


                   THE HEADLESS ONE.


Part 1. The Origins, Language and Antecedents of the Ritual.

'I am the heart, and Thou the serpent. Wind Thy coils closer about
me,
so that no light nor bliss may penetrate.' LXV. II 53.

The original ritual was written in Greek, and is typical of the
Graeco-
Egyptian papyri exemplified by the Leyden Papyrus. Although Grant
ascribes Sumerian origin to it there are no Sumerian god-names in
the
ritual. There are related froms of the ritual where there are. Its
original structure is quite different from the form it has in most
modern versions, as may be found in the translation below. (- The
original Greek may be found in Regardie's 'Ceremonial Magic').


A) I call thee, the headless (1) one, that didst create the earth
and
heaven, that didst create night and day, thee the creator of light
and
darkness. Thou art Osoronophris (2) whom no man hath seen at any
time:
Thou art Iabas (3) thou art Iapos (4), thou hast distinguished the
just
and the unjust, thou didst make female and male, thou didst produce
seeds and fruits, thou didst make men to love one another and to
hate
one another. I am Moses thy prophet, to whom thou didst commit thy
mysteries the ceremonies of Israel (5); thou didst produce the
moist and
the dry and all manner of food. Listen to me: I am the Angel of
Paphro
Osonnophris (6); this is thy true name handed down to the prophets
of
Israel. Listen to me... (names of power omitted)... hear me and
drive
away this spirit.

I call thee the terrible and invisible god residing in the empty
wind
(7) (names omitted) thou headless one deliver such an one (8) from
the
spirit that possesses him. (Names) strong one, headless one,deliver
such
an one from the spirit that possesses him... (Names) deliver such
an
one. (Names)...This is the lord of the gods, this is the lord of
the
world (9), this is he whom the winds fear, this is he who made
voice by
his commandment, lord of all things, king, ruler, helper, save this
soul...(Names) I am the headless spirit, having sight in my feet
(10),
strong, the immortal fire; I am the truth (11), I am he who hateth
that
ill deeds should be done in the world; I am he that lighteneth and
thundereth; Iam he whose sweat is the shower that falleth upon the
earth
that it may teem; I am he whose mouth ever burneth; I am the
begetter
and the bringer forth (?); I am the Grace of the World; my name is
the
heart girt with a serpent (12). Come forth and follow.

B) The celebration of the preceding ceremony,- Write the names upon
a
piece of new paper, and having extended it over your forehead from
one
temple to another address yourself turning towards the north
(13)sux
names (14), saying: 'Make all spirits subject unto me, so that
every
spirit of heaven and of the air, upon the earth or under the earth,
on dry land and in the water, and every spell and scourge of god
may be
obedient unto me'. - And all spirits shall be obedient to you...


1. The Greek word used here is Akephelos, literally 'headless'.

2. Asar un Nefer, i.e. Osiris; a curious detail if it identifies
Osiris
with his arch enemy, but in a gnostico-magical text its unorthodoxy
in
terms of conventional Egyptian religion is unremarkable.

3. Ia-Bes in Samekh, the god Bes. [See 'Egyptian Magic' by
Geraldine
Pinch for the ubiquotous role of this God in the magick of the
region].

4. Ia-Apophrasz in Samekh, the god Apep.

5. Replaced with Ankh af na Khonsu for Moses, and Khem for Israel
in
Samekh.

6. Ptah-Ra-Osiris? [Pharoah Osiris, see Leyden Papyrus].

7. Alternatively translated 'the void air'. Crowley reads air as
spirit
in line with certain conventions, appropriate in Greek and hebrew,
but
possibly inappropriate to the Sethians. ['Possibly' my eye! 'The
Void
Air' or 'Empty wind' is the blasting wind of Typhon-Set]

8. The ritual was designed to exorcise spirits from possessed
persons:
'such an one' would be replaced by the name of the victim - in
Western
books the symbol 'N' for 'Name of client' is common.

9. Possibly cognate with the western term 'Lord of this World',
appropriate to an invocation of Set.

10. A reference to a form of priestly foot-wear bearing an Anubis
head
on the upper part of the foot, see illustration, also found in
other
rituals as 'wearing a nose at his feet' see Leyden Papyrus, Col.
IV,
line 8 and notes. It apparently represents wariness and swiftness,
although the Ankh sandal strap is considerably more elegant!

11. Compare with the famous cry of Mansur-al-Hallaj (III degree OTO
and
Holy Books of the Yezidi).

12. This phrase, enshrined in the title of one of the Thelemic
Class A
books, very likely refers to Osiris the heart of the deceased, and
Apep
or Set the serpent. See note 2.

13. Holy place of the Yezidi and orientation of many Thelemic
rituals,
as well as the wich cult etc.

14. Probably this means the six series of names in the text.

The famous 'Come thou forth...' refrain which recurs throughout
later
versions of the ritual is here found only in the rubric, in shorter
form
than that generally found. We also note that the bulk of the ritual
is
to be written as a kind of talisman or phylactery, rather than for
recitation.

                              ~ * ~

The Leyden Papyrus, which has so much in common with this ritual,
dates
from the 3rd Century AD and was found in the tomb of a Theban
magician.
Thebes, it will be remembered, was the cult centre of Amon-Ra, of
whom
Ankh af na Khonsu was priest. A close relative of the 'Headless'
ritual
can be found in this papyrus; it is an invocation of Typhon-Set and
its
purpose is to inflict catalepsy or death upon the magicians
enemies.

Leyden Papyrus. Col. 23. A spell to inflict catalepsy.

A) Formula. Take an asses head (1) and place it between your feet
opposite the sun in the morning when it is about to rise, opposite
it
again in the evening when it goes to the setting. Anoint your right
foot
with set-stone of Syria and your left foot with clay, the soles (?)
of
your foot also, and place your right foot in front and your left
foot
behind, the head of the ass between them (2). Anoint your hand, of
your
two hands (palms?), with asses blood, and the two corners of your
mouth,
and utter these charms towards the sun in the morning and evening
of 4
days, then he sleeps. If you wish to make him die you do it for 7
days,
you do its magic, you bind a thread of palm fibre to your hand, a
(rolled) mat (?) of wild palm fibre to your phallus and your head;
very
excellent.

B). Incantation. 'I invoke thee who art in the void air, terrible,
invisible (3), almighty god of gods, dealing destruction and making
desolate, O thou that hatest a household well established (4). When
thou
wert cast out of Egypt and out of the country thou wast entitled,
'He
that destroyeth all and is unconquered.'

I invoke thee, Typhon-Set, I perform thy ceremonies of divination,
for I
invoke thee by thy powerful name in words which thou canst not
refuse to
hear: IO-ERBETH, IOPAKERBETH, IOBOLKHOSETH, IOPATATHNOX, IOSORO,
IONEBOUTOSOUALETH, AKTIOPHI, ERESHKIGAL (5), NEBOPOSOALETH (6),
ABERAMENTHOOU (7), LERTHEXANAX, ETHRELUOTH, NEMAREBA, AEMINA,
entirely
come to me and approach and strike (so and so) with frost and fire:
he
has wronged me and has poured the blood of Typhon beside him;
therefore
I do these things.'
Common form (ie conventional Greek).

1 The wild ass, particularly if red in colour, was associated with
Set.

2 May describe Sign of Set Fighting, see illustration; note
variation
from GD form. [Illustration shows very rare statue of Set in
fighting
posture].

3 In the empty wind, translated by Crowley in romantic vein as 'the
void
place of the spirit'. Compare also 'the terrible and invisible
god';
these are conventional forms in the rituals involving Set,
particularly
Set Akephalon, vie infra.

4 May connect with the 'ill-ordered house in the victorious city'
where
AC found the Stele.

5 Queen of the Sumerian underworld.

6 Nebo or Nabu is the Sumerian Mercury or Thoth, a magician god
with
underworld roles.

7 ABRA-MENTU. as well as its connections with Thelemic magick this
name
is also associated with Gnostic ideas and with Set Akephalon, see
below.

'In the magic of the later period [ie the Graeco-Egyptian period
under
consideration. Authors note.] Seth (the biblical patriarch) is
identified with the monstrous Greek genie Typhon, son of Tartarus,
who
has a serpent's body. He is supposed to have an ass's head, a
feature
which recahe elongated snout and long ears of some African animal,
with
which Seth (set) is sometimes idenitified in Pharoanic iconography.
More
often he seems to be identified with *a sort of headless demon*
whose
eyes are placed in his shoulders, *the Akephelos*. (Quoted in
Sacred
Books of the Egyptian Gnostics from K. Priesendanz, AKEPHELOS< DER
KOPFLOSEGOTT. Liepzig 1926.)

'In the Gnostic mythos - which transforms the God of genesis into
an
evil god, and similarly turns the various other values of Biblical
doctrine upside down, this Seth - the enemy of the chief Egyptian
gods... acquires a definite position... (see the) Egyptian
figurines of
the God Seth, cast in bronze which are perfectly appropriate to it.
The
most significant represent the god walking with the hieratic gait
(see
Invocation of Typhon-Set above), his body girt with a loin cloth...
the
asses head... There is no doubt about the identification of the god
worshipped in this guise, as one of the great figures of
Gnosticism; the
pedestal is engraved with the name ABERAMENTHO which denotes
Jesus.'

Elswhere in this valuable book we find reference to the Bornless
Rite
itself, under it's original name, the name which we find, in Greek,
at
the head of the papyrus from which it was first tranlated - '(in)
an
incantation entitled 'the Stele of Jeou the painter' the text of
which
is preserved in a Greek papyrus... the 'headless' god is...
referred to
as 'creator of earth and heaven'. We have now placed the ritual in
context: it is very late Egyptian, it is an invocation of Set seen
through Gnostic eyes, and is closely related to a whole family of
Graeco-Egyptian magical papyri, of which the Leyden Papyrus is
simply
the best known.

end of part one.




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      part 2: The History of the Ritual in Modern Times.

'With courage conquering fear shall ye approach me: ye shall lay
down
your heads upon mine altar, expecting the sweep of the sword.'
Liber
XC.16.

The ritual commonly known as 'The Preliminary Invocation' or
'Bornless
Rite' was originally published as a 'Fragment of a Graeco-Egyptian
work
upon magic, from a papyrus in the British Museum, edited for
Cambridge
Antiquarian Society, with a translation by Charles Wycliffe
Goodwin' in
1852. Crowley took the phrase 'headless one' - which recurs
throughout
the original - as meaning 'without beginning' and accordingly
altered
the phrasing to 'Bornless One'. At one time I was quite content
with
this adjustment, but having worked with this ritual for many years
I am
no longer so sure.

Since Goodwin presented this ritual to the English speaking world
in
1852, it has become part and parcel of the 'Western Tradition'
represented by 19th Century revivals such as the Golden Dawn, who
incorporated it into their modus operandi. Indeed it may have been
Mathers rather than Crowley who amended it into something like the
form
in which we find it in Crowleys edition of the 'Goetia', and in
Leah
Hirsig's Diary, with 'Moses' and 'Israel' etc. as in the original,
but
having the 'Come thou forth' refrains attached to each separate
string
of barbarous names. The Goetia edited by Crowley bears the date
1904,
and we know that he was familiar with it at least two years
preceding
this date from entries in his diary and references in 'Equinox of
the
Gods'. Sometime between
these two dates, some person or persons unknown adapted the ritual
and
altered the name 'headless' to 'bornless', on the assumption that
since
'Resh' in Hebrew means 'head or beginning' then the term 'headless
might be read
as 'thou who art without beginning - unborn and undying'. This does
not
stand up in the light of current Egyptological studies.
Nevertheless the
phrase itself is significant. The Golden Dawn used part or all of
tis
ritual at various times, and in all likelihood Crowley's use of it
derives from his period of apprenticeship to Alan Bennett, since
virtual
quotations from the ritual occur in Liber Israfel, originally
composed
by Bennett, but amended by Crowley at some later date. We shall
examine
more closely its use by Crowley and his associates in our next
section,
but in the meantime it is enough to say that the 'Come thou forth'
refrain seems to have been adopted quite widely in invocations, and
the
ritual as a whole has been apapted primarily for invocation rather
than
exorcism.

                                ~ * ~

End of Part Two



JSK.

The Gnostic Alchemical Church  of Typhon-Christ
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All events and institutions other than those
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      Part Three: The use of the ritual by Crowley and others.

'Therefore I say unto thee: Come Thou forth and dwell in me; so
that
every my Spirit, whether of the Firmament, or of the Ether, of the
Earth
or under the Earth; on dry land or in the Water, or Whirling Air or
of
rushing fire; and every spell and scourge of God the Vast One may
be
THOU. Abrahadabra!' (The Invocation of Horus.)

Of the many occasions when Crowley used this ritual two of the most
significant for our purposes were performed in Egypt, in 1903 and
1904.
The first Crowley describes as 'an exhibition game of magick in the
King's Chamber of the Great Pyramid in November, 1903, when by his
invocations he filled that chamber with a brightness as of full
moonlight. (This was no subjective illusion. The light was
sufficient
for him to read the ritual by.)'

The next occasion in 1904 is of profound significance for
Thelemites.
When Crowley
described 'The events leading up to the writing of the Book', (ie
the
Book of the Law) this was his first entry:

'MARCH 16. Tried to show the Sylphs to Rose(1). She was in a dazed
state, stupid, possibly drunk; possibly hysterical from pregnancy.
She
could see nothing, but could hear. She was fiercely excited at the
messages, and passionately insistent that I should take them
seriously.
I was annoyed at her irrelevance, and her infliction of nonsense
upon
me. She had never been in any state resembling this, though I had
made
the same invocation (in full) in the King's chamber of the Great
Pyramid
during the night which we spent there in the previous autumn.

(1) I invoked them by the Air section of Liber Samekh, and the
appropriate God-names, Pentagrams, &c.'

The rest, as they say, is history, but it is worth noting as we
consider
this momentuous event that Crowley's adaptation of the ritual to
invoke
the Air spirits resulted - not in the appearance of 'the sylphs'
ala
Compte de Gabalis' - but in the remarkable series of events that
within
days was to produce the announcement of a New Era for Mankind
through
the reception of a cryptic book which encodes the formulae of the
Aeon
of Horus: Liber AL vel Legis. This is perhaps an indicator of the
limitations of the will of the magician, who, producing a ritual
for a
specific purpose, on synthetic lines, overlooks the possibility
that
what he is adapting has a life of its own. This ritual certainly
produced a significant result, but not the result intended. This is
a
point I wish the reader to bear carefully in mind in later
discussions
of the rite.

Crowley's diaries, works and the Class A books themselves all stand
testament to the importance of this ritual in his magical work.
There
are references to it in 'John St. John' and 'Rex de Arte Regia'
where he
describes a ritual involving a) Liber Israfel, b) the Enochian
Calls
appropriate to the Elemental Watchtowers and c) The Bornless Rite.
The
ritual also played a prominent part in Crowley's invocations of the
'Secret Chiefs' Abuldiz and Amalantrah. His first contacts with Ab-
ul-
diz were rather unsatisfactory, but Crowley was told when next to
invoke, and with what ritual. Accordingly, on November 28th 1911 at
10.38pm he opened the Temple and at 10.45pm he invoked Ab-ul-diz by
the
Bornless Ritual - and at exactly eleven o'clock the Spirit
appeared. The
circumstances are somewhat similar to the Cairo working of 1904,
with
Mary d'Este Sturges playing the part of Rose Kelly, having confused
visions which lead to an Invocation, and to a Book, for the writing
of
'Magick in Theory and Practice' was on the instructions of the
intelligence contacted in this operation.

In august 1920 he records yet another similar event. This time the
seeress is leah Hirsig, Crowley performs the Bornless Rite, and the
visions become a series of conversations - this time with Aiwass,
although Crowley at first suspected that either Amalantrah or
Abuldiz
were involved. Indeed there is hardly an important event in
Crowley's
magical career where the Bornless Rite was not involved. His walk
across
China involved performing it several times daily. The ritual played
a
significant part in the John St. John retirement, appropriately
enough
since this operation was a 'retreat and communion with the Holy
Guardian
Angel, whose Knowledge and Conversation I have willed, and in
greater or
less measure enjoyed, since Ten Years.' It is Liber Pyramidos that
he
uses for the attainment of this new stage in his relations with his
Angel but the Bornless Rite is involved at every turn:

'The Second Day...12.20. In Hanged man posture, meditating and
willing
the Presence of Adonai by the Ritual 'Thee I invoke the Bornless
One'
and mental formulae...[These are either the Shin of Shin operation,
see
notes at end of this section, or the corresponding part of HHH,
probably
the former. Author.]

10.50pm. have done 'Bornless One' in Asana. Good; yet I am filled
with
utter despair at the hopelessness of the Task. Especially do i get
the
Buddhist feeling, not only that Asana is intensely painful, but
that all
conceivable positions of the body are so.

The Fifth Day...8.45 I have dressed and from 8.35-8.45 performed
the
Ritual of the Bornless One. Though I performed it none too well
(failing, e.g., to make use of the Geometric Progression of the
Mahalingam formula in the Ieou section, and not troubling even to
formulate carefully the Elemental Hosts, or to marshal them about
the
circle) I yet, by the favour of IAO, obtained a really good effect,
losing all sense of personality and being exalted in the Pillar.
Peace
and ecstasy enfolded me. It is well.

The Sixth Day...12.35...I am so sleepy that I cannpt concentrate at
all.
(I was trying the 'Bornless One'.) The magic goes well; god images
and
powerful, but I slack off right into sleep...12.45. Have risen,
washed,
performed the ritual 'Thee I invoke, the Bornless One' physically.

The result fair. One gets better magical sight and feeling when one
is
performing aritual in one's Astral Body, so called. For one is on
the
same plane as the things one's dealing with.

If however, serious work is wanted, one must be all there. To get
'materialised' 'spirits' - pardon the absurd language ! - one
should
(nay, must!) work inside one's body. So, too, I think, for the
highest
spiritual work; for that Work extends from Malkuth to Kether.'

The Seventh Day...9.30...'that Dweller-of-the-Threshold-
thought...comes
again and again urging me to quit the Path...At least, though, I am
thrown into the active again; I shall rise and chant the Enochian
calls
and invoke the Bornless One...Not a bad idea to ask Thoth to send
me
Tapthartharath with a little information as to the route...This
shall be
my ritual.

1. Banishing Pentagram Ritual.
2. Invoking ditto.
3. 'The Bornless One.'
4. The Calls I-VI with the Rituals of the Five Grades.
5. Invocation of Thoth. [Liber israfel presumably. Author.]
6. No: I will *not* use the New Ritual, nor will I duscuss the
matter.)
An impromptu invocation of Adonai.
7. Closing formulae.
  To work then!'

This last section seems to be the same ritual as that mentioned
under
1925 in Rex de Arte Regia, see above. The Calls and Grade rituals
may be
found in Gems from the Equinox; as opening rituals of the grades
they
here represent an ascent through the Sephiroth in order to invoke
Tiphereth.

part three continued:

                          ~ * ~

Of course, the ritual also played a part in the work of the
Thelemites
of the time. The Liber Samekh version of the ritual was devised at
Cefalu for the use of Frank Bennett - Frater Progradior. The Goetia
version of it is written at the back of Leah Hirsig's diary, and
was
used by her to commence new periods, and as a preparation for
visions,
including the follwing series where she apparently forsaw the
Intercontinental Ballistic Missile.

'January 17th [! Ed.] 9 P.M. After Amoun Invocation I asked for
Light
(IEHI AUR).
Thin stalked leaves with heavy birds on them as a previous vision.
I said 'I understand' and had a feeling of something definitely
accomplished.
Later - Preliminary Invocation.
Started vision but couldn't hold it. A lion turned into a beetle
which
was really a sun
(Sign of) 7=4
Asked for someone of higher grade
(Sign of) 8=3 X I. (symbol) - a dog.
And no more!

Jan. 18th 9 P.M. Ra Hoor Khuit invocation.
Asked for light
'Stir not' (heard)
Elixir (seen)

Jan. 19th. 5.30. P.M.
Preliminary Invocation (33 L)
War Engine
Met a dragon - who looked mild after _93_
Flashes of (symbol) etc.
A man - _his name_ - AUM - 84
Showed me that War Engine was of metal (very fine) and to be
hurled. Not
electricity.
danger of being seen hurling?
_No._

Jan. 20th. 7.30 - 8.30
A period of silence in which I invoke Neptune to look after OPV +
Mss.
An anchor and a white bird flying over it.

later - Pre. Inv.
Concentration. - W.E. [War Engine]
(I forget much of what I saw.) A man in a simple dark robe carrying
a
red heart appeared eventually & showed me a room where a man, a
woman,
and a child were eating in a very poor room. I got the impression
that
the W.E. energy would be got for us by such a person - 93 changed
the
room and it was illuminated by an 11 pointed star.

I was shown a rocky country - perhaps Russia - presumably the place
where the energy would be found or created.

More - but nothing definite.'

_Notes on the G.'.D.'. 0=0 ritual_

The Golden Dawn 0=0 rite: '...the Candidate repeats the Obligation
after
the Hierophant...As the Candidate affirmeth his own penalty should
he
prove a traitor to the Order, the evil triad riseth up in menace,
and
the avenger of the Gods, Horus, layeth the blade of his sword on
the
point of the Da'ath junction [i.e., of the brain with the spine]
thus
affirming the power of Life and Death over the natural body...the
Form
of the Higher Self advanceth and layeth its hand on the Candidate's
head
for the first time, at the words: 'So help me the Lord of the
Universe
and my own Higher Soul'. And this is the first assertion of the
connecting link between them.'

The Shin of Shin Operation: Shin of Shin is a part of a document
analysing the 0=0 in terms of various Magical Operations. The Shin
of
Shin involves 'Spiritual Development', ie invoking the HGA.
'On the 16th April he [Crowley] journeyed to Amecameca, from which
placxe he visited Soror F, by projection, and thence up
Popacatapetl,
encamped on whose slopes he resolved the Shin of Shin into seven
Mental
Operations:

1. Ray of Divine White Brilliance, descending upon the Akasic Egg
set
between the two pillars.
2. Aspire by the Serpent, and concentrate on the Flashing Sword.
Imagine
the stroke of the Sword upon the Da'ath junction (nape of neck).
3. Make the egg grow gray, by a threefold spiral of light.
4. Make the egg grow nearly white. (Repeat spiral formula)
5. Repeat 2. Above head. Triangle of Fire (red).
6. Invoke Light. Withdraw. see Golden Dawn Symbol.
7. Let all things vanish in the Illimitable Light.'

Liber HHH: the first section of Liber HHH, as is well known, is
itself
an analysis of the 0=0, and is clearly based on the above sevenfold
process. The second section may well correspond to the unpublished
paper, Liber cadaveris. The final section is SSS, dealing with
Kundalini, which I shall examine in the sixth section of this
paper.

These excerpts show the extraordinary versatility of this ritual,
although in at least one instance, in cairo 1904, the preconceived
purpose of the ritual was not even related to the (admittedly
extraordinarily important) results achieved. I should be borne most
carefully in mind however, that although the ritual seems admirably
suited to precede visionary experiments, to commence invocations of
Spirits and to invoke the Holy Guardian Angel, it undoubtedly had
an
original purpose, and was devised in its original form along lines
which
assuredly made more sense to the composer of the ritual than to
Goodwin
(the translator) or Crowley (the adapter). I now proceed to the
core of
the matter, so far as Liber Samekh is concerned, if not the other
forms
of the ritual.

conclusion of part three


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        Its relation to the system of Abramelin
        & to the instructions of the VIIIth Aethyr.


'I am like a black eunuch; and Thou art the scimitar. I smite off
the
head of the light one, the breaker of bread and salt.' Liber VII
III 34

This ritual stands at the centre of Thelemic magick, as the ritual
par
excellence of achieving Knowledge and Conversation of the Holy
Guardian
Angel. Its central importance is to be understood in terms of
Crowley's
mission to bring all men to this sacrament ('I am indeed sent to do
something. For whom? For the Universe?...What shall I teach men?
And
like lightning from heaven fell upon me these words: 'The Knowledge
and
Conversation of the Holy Guardian Angel.'') which is essentially
identical with the discovery of the True Will. The precursors of
this
method are to be found in 'The Sacred Magic of Abramelin the Mage'

The Abramelin Retirement is a major magical operation in which the
phrase 'Knowledge and Conversation' first occurs in extant magical
literature - it is to be found in a MS purporting to date from
1485,
translated by the able hand of Macgregor Mathers. The entire scheme
of
the work is outside the scope of a resume such as this. Briefly,
however, the operation extends over six months, during the first
two
months of which the operator rises at dawn and invokes his Angel
with
prayer, and makes the study of the Holy Books of his religion his
principle pastime. For the second two months, he increases the
intensity
of his devotions, making his invocation at dawn and sunset. During
the
third two month period he makes the invocation at dawn, noon and
sunset.

The instruction in the Eighth Aethyr of the Enochian system
detailed in
'The Vision and the Voice' is aimed at the same attainment.
Essentially
the details of the preparation of the place and the operator are
not too
dissimilar from the Abramelin scheme, but the timescale differs in
that
it extends over 91 days or eleven weeks. The prayer cycle is more
intense than Abramelin, partially perhaps due to the shorter time
span:
'he shall pray thrice daily, about sunset, and at midnight, and at
sunrise. And if he be able, he shall pray also four times between
sunrise and sunset... and in any case he shall pray seven times
daily
during the last week of the eleven weeks.'

The rubric of Liber Samekh ends with these words, which we may
compare
with the above: 'Let the Adept perform this ritual aright, perfect
in
every part thereof, once daily for one moon, then twice, at dawn
and
dusk, for two moons, next, thrice, noon added, for three moons,
afterwards, midnight making his course, for four times every day.
Then
let the Eleventh Moon be consecrated wholly to this Work; let him
be
instant in continual ardour, dismissing all but his sheer needs to
eat
and sleep. For know that the true Formula whose virtue sufficed the
Beast in this attainment, was thus:

                        _INVOKE OFTEN_


So may all men come at last to the Knowledge and Conversation of
the
Holy Guardian Angel: thus sayeth the Beast, and prayeth His own
Angel
that this book be as a burning Lamp, and as a living Spring, for
Light
and
Life to them that read therein.'

Crowley's use of the Bornless Rite for this purpose, as set forth
in
Liber Samekh, was performed over a four month period, 'invoking
often'
during a journey on horseback in China in 1906, two years after the
reception of the Book of the Law. This was not the only such
retirement
he undertook; his relations with his dian Angel involved numerous
such
retirements. The magical strain produced by such efforts cannot be
perfectly described. It involves distortions or interruptions of
normal
consciousness, in which time and the apparent laws of our day-to-
day
existence are meaningless and frequently suspended. The diaries of
these
retirements themselves can give only an imperfect sketch of these
phenomenon, by which resistance to the consummation of this
communion is
broken down to the point at which the Angel can overcome our
defences
and finally render us passive and receptive to His force. The only
analogy to this that is remotely suitable is the relation between
the
Spheres on the Tree of Life, each of which is active in relation to
that
below it and passive in relation to that above. This passivity is
incredibly difficult for the magician to achieve in their relation
with
their Angel, and the strains of the operation, against which he or
she
ACTIVELY struggles day by day eventually produce a state of, if not
collapse, at least resignation. In this surrender, achieved by such
pains and trials, the Knowledge and Conversation is finally
granted.


            ~ * ~              ~ * ~              ~ * ~





end of part 4,



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    5. The Qaballistic scheme via Crowley's reconstruction.

'Fear not at all; fear neither men nor Fates, nor gods, nor
anything.
Money fear not, nor laughter of the folk folly, nor any other power
in
heaven or upon the earth or under the earth...' AL. III. 17.

The attribution of the elements to the quarters in Samekhh does not
follow the scheme used in the other Thelemic rites, such as 'The
Star
Ruby' or the 'Star Sapphire' or even the Gnostic Mass, but retains
the
well known East = Air, North = EArth, rather than the more usual
Thelemic attribution of Earth to East and Air to North, &c. This
may be
because the ritual predated Crowley's adoption of these
attributions, or
it may be quite simply, as Crowley himself remarked from time to
time,
that this operation differs in many respects from every other, and
indeed, reverses the usual methods. Judging from my own experience
with
the rite, and from various considerations arising from this work
and
from the orientation in the original Graeco-Egyptian ritual, I
consider
it to be desirable, once one acquires perfect comprehension  and
competence with the rite, to switch the attributions as outlined in
the
final sections of this paper.

There is no necessary connection between the ideas involved in the
Barbarous Names of the Ritual and the Elements to which Crowley has
ascribed them in the structure of this rite. To take an example,
KOTHA
meaning 'The Hollow One' is as appropriate to Air as to Earth.
Crowley
and/or Mathers deleted at least some names and altered others: i.e.
PHOTETH for the original THOTETH - the interested student should
see the
Greek in Regardie's Ceremonial Magic. This being the case, there
remains
the likelihood that the six 'Names' or sections spoken of in the
original - and the six correponding sections in Crowley's recension
-
relate to SOMETHING, which Crowley interpreted as the Four Elements
and
Spirit Active and Passive, but which could equally well be the Six
Spatial Directions: Up, Down, East, South, West and North, or some
similar pattern in common currency among Graeco-Egyptian sorcerers!

            Analysis of the Elemental Sections.

Below may be found the various visualisations, gestures and sigils
associated with the ritual. Accompanying them are the outlines of
two
schemes of elemental attributions. These attributions relate both
to the
four quarters and to the chakras, and are derived from Samekh and
my own
work with the ritual since 1981.

(For references c) to h) see text of ritual at beginning of this
article.)

c)
Air.
Enochian Sigil: Air. [illustration: T surmounted by four Yods]
Gesture: Grade sign of 2=9 (Moon) or alternatively Puella.
Visualisation: a golden bird or angel.
Colour of phallic wand and auric egg: yellow.
Chakra: Groin. (Attributed to either Air or Earth, see
Solve/Coagula
table).

d)
Fire.
Enochian Sigil: Fire. [Illustration, solar circle with twelve rays
alternately straight and wavy]
Gesture: Grade sign of 4=7 (Venus) or alternatively Puer.
Visualisation: a red lion.
Colour of phallic wand and auric egg: red.
Chakra: Stomach.

e)
Water.
Enochian Sigil: Water. [Illustration: Equal armed cross with
numbers and
letters between arms, 4 in upper left, b in upper right, below 4
another
b, below b a 6.]
Gesture: Grade sign of 3=8 (Mercury) or alternatively Mulier.
Visualisation: a a blue dragon or eagle.
Colour of phallic wand and auric egg: blue.
Chakra: Heart.


f)
Earth.
Enochian Sigil: Earth. [Illustration: Equal armed cross.]
Gesture: Grade sign of 1=10 (Elements) or alternatively Vir.
Visualisation: a green hippopotamus or bull.
Colour of phallic wand and auric egg: green.
Chakra: Throat (see notes on Air section).

g)
Spirit Active.
Sigil of NOX.
Gesture: Grade signs of LVX, or alternatively Rending of the Veil.
Colour of phallic wand and auric egg: white.
Chakra: Forehead.


h)
Spirit Passive.
Sigil: of NOX.
Gesture: Grade signs of LVX, or alternatively Closing of the Veil.
Colour of phallic wand and auric egg: white.
Chakra: Above Head.




                  ~ * ~    ~ * ~    ~ * ~


                           ~ * ~

end of part 5
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part 6

          Its relation to Kundalini Yoga and sexual magick.

'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.' AL.I.61.

Liber Samekh commences with the significant instruction to perform
the
ritual armed with the Wand and Cup. This is an obvious reference to
tantric elements in the ritual, which we may compare with the
ritual
called the Star Sapphire, allegedly the cause of the OTO accusing
AC of
revealing their sex-magical secrets. A method of arousing the Fire
Snake
with this ritual was described in The New Equinox Volume 6 number
1, and
by Francis King in his excellent work 'Tantra for Westerners'. King
also
'feminises' the God invoked, on the basis that Kundalini is
personified
as a Scarlet Goddess in tantric sources. In may respects this book
is
among the best extant for applying Tantra in a Thelemic context.
That
neither of us were 'exceeding our brief' is obvious from the
reference
to the magical weapons mentioned above, standard allegorical terms
for
the Lingam and Yoni in modern occultism.

I would strenuously advise anyone undertaking an Abramelin style
retirement with this ritual to take very seriously the injunctions
Crowley makes in the text. Prepare yourself by reading LXV, which
we can
and should expand to include the Holy Books of Thelema in general,
and
AL in particular.

u will benefit from experience in the expansion of the Body of
Light
along the lines of Liber 536, BATRAXOPHRENBOOCOSMOMACHIA.

The Expansion of Consciousness.

'Seated in the open air, let him endeavour to form a complete
mental
picture of himself and his immediate surroundings. It is important
that
he should be in the centre of such picture, and able to look freely
in
all directions... Let him gradually add to this picture by
including
objects more and more distant... Let the Practicus form a mental
picture
of the Earth, in particular striving to realise the size of the
earth in
comparison with himself... Let him add the Moon, keeping well in
mind
the relative sizes of, and the distance between, the Earth and its
satellite... add in turn Venus, Mars, Mercury and the Sun...the
Asteroids, Jupiter, Saturn, Uranus and Neptune [Pluto was not
discovered
at the time of writing. Ed.] The utmost attention to detail is now
necessary, as the picture is highly complex, apart from the
difficulty
of appreciating relative size and distance...let his contemplation
become vast as the heaven, in space and time everaspiring to the
perception of the Body of Nuit.' Liber BATRAXOPHRENBOOCOSMOMACHIA.

An alternative to this method is to use the wide focus view method
found
in Liber Null (Pete Carroll), coupled with an appreciation of the
Sun
and Moon's position in [relation to] the Ecliptic, studying daily
the
astrological picture of the heavens and striving on one's walks to
locate where each part, whether visible or not, is located in
relation
to oneself. If the ritual can be performed outside in the country
(albeit internally or without full ceremonial) at some stage in the
walk
after expanding the consciousness by such means, all the better.

Some measure of success in the practices in Liber Nu, where the
first of
the Results is 'Expansion of consciousness to that of the Infinite'
would serve the same general purpose.

The analogy between these exercises and certain tantric
meditations,
where the operator visualises such vast pictures of the Universe in
conjunction with the Compassion meditation (Peace to all beings),
will
be noticed. This practice of expansion relates to various aspects
of the
rite, in particular:

The Assumption of God Forms.

'In these invocations he should expand his girth and stature to the
utmost (having experience of success in the practices of Liber
536),
assuming the form and consciousness of the Elemental God of the
quarter.'

The Extension of the Will Symbol.

The Will in this ritual is formulated visually as a phallus; 'Let
then
the Adept extend his Will beyond the Circle in this imagined Shape
and
l;et it radiate with the Light proper to the Element invoked'.

The Geometric Progression of Divine Names.

This Will symbol is the channel for the divine names. 'Let each
Word
issue along the shaft with passionate impulse... Let also each Word
accumulate authority, so that the Head of the Shaft may plunge
twice as
far for the Second Word as for the First, and Four Times for the
Third
as for the second, and thus to the end...'. This practice may be
compared with the Kundalini exercise in Liber HHH. If the operator
works
the rite in the chakras rather than the quarters, the close
identity of
the practices, and the reason for the emphasis on HHH throughout
the
Elemental Grades, will be clear to him.

The Arousal of the Fire Snake.

'In this practice the cavity of the brain is the Yoni; the spinal
cord
is the Lingam... concentrate thy thought of adoration in the
brain...
begin to awake the spinete thy thought of thyself in the base of
the
spine, and move it gradually up a little at a time...adore the
brain...figure to thyself its content as infinite. Deem it to be
the
womb of Isis, or the Body of Nuit...identify thyself with the base
of
the spine... figure to thyself its energy as infinite. Deem it to
be the
phallus of Osiris, or the being of Hadit...imagine the hunger of
the one
for the other; the emptiness of the brain, the ache of the
spine...if
thou hast experience of the Eucharist in both kinds, it shall aid
thine
imagination herein [i.e. in the case of the male having experienced
pentrating and being penetrated. Author.]...let a current of light,
deep
azure flecked with scarlet, pass up and down the spine, striking as
it
were upon thyself that art coiled at the base as a serpent... Then
at
last being well-fitted in body and mind, fixed in peace, beneath a
favourable heaven of stars, at night in calm and warm weather,
mayst
thou quicken the movement of the light until it be taken up by the
brain
and the spine, independantly of thy will.' Liber HHH. Cap. SSS.


                 ~ * ~        ~ * ~          ~ * ~


                              ~ * ~




end of part 6




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The conclusion of 'The Headless One'.



                     ~ * ~   ~ * ~   ~ * ~




       The work of the present writer and his conclusions.

'He shall await the sword of the Beloved, and bear his throat for
the
stroke.' Liber VII.5.47.

My own work with this ritual has extended over ten years, and I
thus
consider myself qualified to not only write this article regarding
what
it is and might be, but also to conclude with my own interpretation
of
how it is best performed. We should remember that the original use
of
the rite involved states of possession, which we might consider in
terms
of _willed states of possession_ rather than unfortunate obsessive
conditions. In such cults as Voodoo, as ably described by Maya
Deren,
the state of possession commences with a force ascending through
the
body, analogous if not identical with the Kundalini serpent.

In the course of the ritual's performance, the operator 'assumes'
beast
forms & 'vibrates' the Names along a phallic shaft of Will, 'Unto
the
ends of the Universe', i.e. up the spine to the brain, the body
'visualised' as immense in size; each series of words relates, in
ascending order, to the 'chakras', viz: Air=Groin, Fire=Solar
Plexus,
Water=Heart, Earth=Throat, Spirit Active = Pineal Gland, Spirit
Active=Above Head. Why are the elements in this order? Surely it
would
make more sense to have Genitals as Earth & Throat as Air? Yes, it
would; indeed the elemental attributions to the quarters in, the
Star
Ruby are arranged exactly like that. But! As Crowley emphasised,
the
Holy Guardian Angel ritual is different from and even the reverse
of
usual procedures. The 'Bornless Rite' was orignally the 'Headless
Rite',
and many magicians who use the Rite, and analogous yogic and
tantric
processes, find the Da'ath Chakra or larynx is or feels 'blocked'.
Qaballistically this is the Abyss. Remember all the sword and neck
symbolism?

Throat=Pentacle (or Platter), Genitals=Dagger (or Sword). Solve et
Coagula, or 'fixing the volatile & making volatile that which is
fixed',
is so to speak, turning Air into Earth and vice versa. Thus the
ascending Kundalini passes the Da'ath centre when the 'Flaming
Sword'
cuts off the head. Unfortunately for the Golden Dawn methodology,
the
'divine white brilliance' only descends when it's good and ready;
it is
the 'ascending mode' which is important initially, not only
throughout
yogic tradition but in other living traditions such as Voodoo.

Here follow some extracts from my own Magical Records

               Retirement 1980/81.

In 1980 I undertook the magical Retirement described in Samekh,
involving an eleven month period (actually somewhat longer as i
worked
with the ritual for several months prior to the Retirement itself),
as
outlined above. From the beginning I observed dawn, Noon, Sunset
and
Midnight & performed the Solar adorations from Liber Resh. At the
appropriate stages of the retirement I performed the Bornless Rite
once,
twice, three times and finally fourtimes a day, reading the Class
A,
particularly AL, and interpreted those pa that gained relevance
through
various states and intuitions with the aid of the Holy Qaballa, in
this
case the E.'.Q.'..

   March 1 '81... Less and less of my thought concern anything but
Adonai
and magick, each day is directed towards Him and the attaining of
His
Knowledge and Conversation.

Bornless Rite, a great thrill of exaltation at achievement of the
'Star
Spate' 'psychic orgasm'. I think the achievement...is partly due to
practice of assuming phalic godform earlier today, a course
certainly to
be emphasised...it goes well with Ptah posture.

   March 3 ' 81...Complete dissociation of self from actions and
perceptions...on leaving Temple I found myself automatically back
into
mantra, as often happens but not on exiting Temple when usually it
is
the Bornless Rite re-echoing fragmentarily...another memory of
results
occurs to me, during the hexagram ritual there was a great
profusion of
arrowheads of brilliant silver light in the North, and while
performing
mantra yoga coming home tonight I broke spontaneously into the
adoration
that is equivalent to this mantra (Unity uttermost showed) and saw
the
Stele and the Godforms of the Thelemic cosmogony in brilliant
light.

June 21st. 8.40 to 9.25. Japa (mantra) till Sunset. Bornless Rite,
fearful noises as of animals of creeping persons all around, saw a
lion
while facing North, beside me, its head to South, quite a jolt at
this.
XXV [Star Ruby] water and fire [purifying and consecrating rituals]
-
Bornless Rite difficult among the trees, but earnest. All Four
Demons
9the beast forms) pi,ling in at end with Pillar of Light/White
Phallus
reaching sky (but not hell) between their enormous forms.

Jul 22nd. I'm not sure wjat's going on! I went in at 4.45 I think
and
did alternate mantra - Pentagram - Fire _ Water - till dawn
adoration at
5.10. Then I started paranayama and lost 15 minutes, one minute it
was
5.13, the next the clock said - or appeared to say 5.30, I carried
on
until what looked like 5.45 then did the bornless Rite (which
should
take at minimum ten minutes!) until what looked like 5.50 ish and
went
to phone the speaking clock, which said 5.42, I looked at the clock
and
it was back at 5.42. What the hell happened? I can read a clock at
point
blank range! Also the pranayama FELT like 30 minutes in asana, and
the
candles LOOKED like they'd burnt away. In fact i didn't lose any
time at
all, the clock just appeared to gain while in the Temple, and then
came
back to 'normal' on phoning the time, if anything I gained time
that
didn't exist, but it's damned curious and I'm a bit freaked out by
it
all!

August 2nd. 1135. (?) till 12.45. Clock seemed to retrogress but is
correct on leaving Temple!

August 9th. 8.30 to 9.35 Adored Sun and Bornless Rire, prayers from
Treasure House: Sagittarius, Unity, 169 Cries...I note an
irritating but
possibly suggestive tendency to forget results till later on, so I
can't
be sure always which time they occurred, eg at Midday performance
of 169
I had a tinkling of bells interiorly; eg at several unspecified
performances I've been the god looking at me, not me looking at the
god
in the quarters, especially West, this since taking up use of
appropriate pentagrams and Grade Signs etc.

                   Retirement 1988

6th April. Sun at Noon. Sun at Sunset and Bornless Rite,
visualisation
good, otherwise not brilliant. Sun at Midnight and Bornless Rite.
Better, saw a red pyramid inverted fall down shaft into heart, red
ruby
light to it. Serpent arose facing opposite direction to my physical
sight, (towards me but inside me) to heart centre.

8th. Sunset Adorations and Bornless Rite + mantra and 'entered in'
finale from Phoenix. Some swift and nasty headaches recently,
physical
or psychic?

19th May. Sunset. Resh and 'Bornless' in 'astral body' as Middle
Pillar
Exercise, vibrating names up the lengthening spine.
Oh for BATRAXOPHRENOBOOCOSMOMACHIA!

22nd May. Bornless Rite last night v. good indeed, no writing
materials
available, in car to Bristol.

Spirit Passive=Above Head
Spirit Active=Pineal.
Earth Section=Throat=Head on Platter.
Water Section=Solar Plexus=Grail.
Fire Section=Stomach=the boiler room!
Air Section=Groin=The 'Beast in the East' see Star Ruby.

Realised feasibility of disincarnation. Contact HGA to save you
from
your own folly! Nearly 'holied out', strongest since March events.
You
really are living on borrowed time once the contract is fulfilled.

June 1st. Midnight, mantra etc. began rite with:

'Now I begin to pray: Thou Child,
Holy Thy name and undefiled!'

Bornless Rite etc. as above. Goodish; breakdown of ideas: Pentagram
in
chakras rather than quarters  Air, Fire, Water, Earth as in
Bornless.
Final Qaballistic Cross as Spirit Active and Passive from above
head to
brow.

Purifications, in spine, Graal above Head, the 'water' Triangle or
'blessings' descend.

Consecrations, Fire ascending from base of spine to heart, the Fire
triangle meets the influence from above, thus forming Hexagram.
Invocations follow.

Bornless Rite in chakras, 'head on a plate' strong in QBL+ and
Bornless
at Earth section. At the end spontaneously moved into NOX signs as
yogic
dance thius fixing the volatile Earth Fire Water Air and making
volatile
that which was fixed.

[Table showing relation between two schemes of Elemental
Attributions]

_Solve_                                       _Coagula_

LAMP - SPIRIT PASSIVE - CROWN - SPIRIT PASSIVE - LAMP
        SPIRIT ACTIVE  - HEAD  - SPIRIT ACTIVE
DAGGER      AIR       - THROAT - EARTH         - DISK
CUP        WATER      - HEART  - WATER         - GRAIL (emotions)
WAND        FIRE      - BELLY  - FIRE          - LANCE (appetites)
DISK        EARTH   - GENITALS - AIR           - DAGGER

Visualising the animal god forms, the fire phallus, pentagrams,
hexagrams and wheels and vibrating Names, extending the pillar into
infinity, with assistance of A.'. because I never learned to do
these
things like they're happening now, its subtler but stronger and
more
exacting than the... ('81 Retirement codename).

Oct. 5th.

                 ASTROLOGY tells you WHO you are,
                 QABALLA tells you WHERE you are going,
                 ALCHEMY tells you HOW to get there.

Alchemy involves 'Time Jumps' speeding up the evolutionary process.
The process takes place in time, say Aries to Pisces but time is
'condensed' (?), past and future are transmuted in thepresent. Oh
blah,
blah, what do I know?

Oct. 6th. The Great Winds may be connected with the recent Sun
trine
Jupiter ritual, and there's another in January. Went out in it
about
9.30, mantra and Bornless Rite, or the Headless Rite as I'm now
beginning to understand it. 'I cut off the head of the light one,
the
breaker of bread and salt' = Jesus, Tiphereth or rather John. See
Blue
Notebook for Headless One.

Oct. 7th 8.45pm. Bornless Rite in krystal. Altar. [No longer
understand
this. Author.]
The West. Da'ath centre expecting the sword.

Midnight 25th. Notes on Resh adorations: there are definite
distinguishable differences between standing in Apophis and Typhon
posture facing different directions at different times. Might be
light
and shadow, might be blood or brain, might be gravity or all these,
but
making samhdi on self-sun at these times is qualitively different.

Midnight Nov. 9th. Adored Khephra. Saw 'aura colours' when arms
went
into Apophis and Typhon - produced 'wings' mainly of red and
brilliance.
This occurred quite frequently during the Bornless Rite period
earlier
this year, but I don't think I recorded it.

The realisation of the nature of these processes and their
connection
with the Headless motif of the Rite was a long time coming, though
the
feelings and experiences attending my performance of this rite and
the
various parts of the curriculum connected with it - influenced no
doubt
by my close relationship with the Class A and the various ritual
and
meditative processes surrounding them. I hope this connection has
been
made a little clearer by this article. All I would like to add to
the
above is my earnest wish that the student makes use of the ritual,
in
conjunction with the Abramelin retirement in some form, with a
close and
reverential attitude to the Holy Books of Thelema as their guide
through
the maze of initiation.

               So mote it be, Amen.


                                               Jake Stratton-Kent


Works cited:

Pete Carroll.  Liber Null.

Aleister Crowley. Liber Samekh.
                   The Goetia of Solomon the King.
                   Magical Record of the Beast 666.
                   The Law is for All.
                   The Equinox of the Gods.
                   John St. John.
                   Complete Astrological Writings.
                   Liber HHH.

Maya Deren.       Divine HorsemenVoodoo Gods.

Jean Doresse.     The Secret Books of the Egyptian Gnostics.

J.F.C. Fuller     The Temple of Solomon the King.

Kenneth Grant.    The Typhonian Trilogy.

F. Griffith &
  H. Thomson.      The Leyden Papyrus.

Leah Hirsig.      Magical Record of the Scarlet Woman.

Isya Joseph.      Devil Worship; the Sacred Books and Traditions of
the
                   Yezidis.

Jake Stratton-Kent. The Ordeal X. (TNE/BJM Vol.6.No.1.
                    Magical Diaries.

Francis King.     Secret Rituals of the OTO.
                   Tantra for Westerners.

Israel Regardie.   Ceremonial Magic.
                   The Middle Pillar.


                 ~ * ~    ~ * ~    ~ * ~

                          ~ * ~


JSK.

The Gnostic Alchemical Church  of Typhon-Christ
http://www.geocities.com/Area51/Stargate/7770/
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