“unto the Crowned Child? It is not known if it be known.” L. 156

YZ awoke from his sleep of 22 years. He looked down at the baptism of urine that stained his jeans and laughed, saying “I know who I am.” The scribe 341 asked him to tell the story of his awakening. YZ nodded, laughed some more, and then fell silent. And so to pass the time as scribes are wont to do, 341 wrote what he could learn of the experiences of YZ. YZ aroused himself, eventually, from his silence, and looked at the writings of the scribe and said, “may be, may be not. Write, and I shall comment.” Thus were written the YZ commentaries.

On the last day of February 79 AH, 341 performed the great exorcism and took the awful oath in a form similar but not identical to those found in L.’s Yod and 156. Having disposed of the property he was responsible for, he abandoned all of the rest save that which would aid him in his travels. He consumed the stored energies of Alpheus House by the formula of the Phoenix and departed, never to return.

He traveled to New York in the service of his Order and thense to Ithica to the Math of the Crystal Humm. After two weeks of pleasant visitation, he drank of a potent elixir with his soror and frater who lived there. The details of that evening are fragmentary and in some sense, peculiarly irrelevant but they are here recorded as best as the scribe could manage.

After the first wave of somatic ecstasy had passed and Soror O Maku(tz) had gone off to lay in the tub, 341 and PVN huddled partly beneath the pentagram table. 341 was having great difficulty opening a tin of smoking herb. He frequently asked PVN to open the box for him but PVN almost violently refused citing great fear that if that box were opened nuclear holocaust would befall the planet. The opening of the box was a symbol of a greater opening that was befalling 341. Or so YZ says.

It is at this point that the record becomes most hazy and YZ only smiles when asked what occurred in the supernal Temple. However some salient points are ascertainable:

In this initiation the hierophant is the mighty devil Fra. 333. It is this personage that PVN manifested for 341. Upon entrance into the Supernal Temple in Daath, Fraters 341 and 333 discussed their long relationship speaking of the karmic vectors impinging on the working.

The clearest symbolic expression of this stage of the working is that Fra. 333 asked 341 if at any time had 333 stinted 341 in his sharing of hearth and home. This 341 denyed. 333 then asked if 341 came there of his own free will. This 341 solemnly affirmed. Further, 333 asked 341 if he wanted It, to which 341 replied “I am It.” & “I am the gift that you give me.” 333 repeated this cycle of questioning three times rejoining “I know…” to each of 341’s responses. This completed, 333 asked “What do you want?” 341 replyed; “Freedom. What do you want?” “Kether to Malkuth and everything in between.” “Done.” In this did 341 release his hold upon Universe, ceeding all to 333, as it is written: “the yielding of the yoni is one with the lengthening of the lingam.”

It must also be noted that at some climactic point Fra. 333 asked of 341 his name. YZ comments that this name is called the Name of Ascension or the Bid for Release. This particular one relates to the formula of 341 that unites him with the Crowned and Conquering Child Horus in a manner peculiar to him, thus: Heru-Thoth-Apep. This functioned as the pass word to the Supernal Temple.

At some point in time after the Questioning the ordeal of the Temple was undergone. This occurred along with the return of O Maku(tz) to the huddled mass partly under the pentagram table. Its nature was such that all exterior time was irrelevant and all internal time; Eternity, such that the pain of being caught in a fragment of time forced cries of “I can’t get out.” from the lips of 341.

YZ comments that at this time he was not he, but he was all of those people that he knew, perceiving Universe through their eyes, both those physically present and those not. He also experienced the lives of many creatures, insect to mammalian and beyond, but he assures 341 that the experience is inherently incommunicable but will be expressed continuously throughout YZ’s life.

The final test presented to YZ was the task of the re-solution of duality and this figured itself in his mind in the symbols of the Skesis and the urRu of the Dark Crystal. By achieving total dissolution of duality and reformulating it in a new, more acceptable form, YZ was able to escape Kether and reform anew in a new Universe.

This form is encoded in the number 341 in a manner that relates in some ways to that book called vel Armorium. The means used to affect this translation is the Law, love under will. In the outpouring of the love that ensued YZ perceived his Name aright and the gesture of his grade. These resurfaced in the mind of 341 in his meditations after the event.

It should be also noted that the form X or aleph is a key to the transKether translation. This is also identical with the glyph of N.O.X. and of Infinity.

At the End when Y returned to his body, withdrawing his consciousness from the Kether of the new universe that had been created with his Translation Out, he descended into Tiphereth and was cloaked in the Godform Ra-Hoor-Khuit. He looked at his companions, guides and initiators and saw that they did not know Who they Are. This puzzled him until he realized that as a new Son in a new Universe it would be his pleasure to awaken his companions to join him in this unique game called life. And so he shrouded himself in the Form of the Fool and set out on the never-ending Journey.


The Ways from Kether

The decent from Kether is affected by the twin warrior formula. In this case this movement into manifestation and articulation is described as the Way of the Serpent and the Way of the Sword.

The Way of the Sword

The way of the Sword is the Path of Aleph from Kether to Chokmah. This is the Way of the Fool setting out on the Endless Journey of Exploration of Universe. In two ways does the Sword describe this formula. In one way the Sword represents the ritual known as the Great Exorcism hinted at in L. Yod. By this unholy rite the Adept Banishes the entirety of the Universe in such manner as to declare “give me Freedom or give me death” and this death being the dissolution of the very Had of the Adept’s being. Let it be known that this rite contains the Blasphemy against all the Gods of Men. The exact method of operation is dependant upon the total karma of the Adepts previous Ka. This formula is hidden in the Graal 156. Here it is called ChI.

The alternative use of this Way is an Alchemical Formula expressed in Atu VI and in the Tale of Parzival, the wandering Fool who impregnates Universe with his creative seed and moves on with the wind.

The Way of the Serpent

The way of the Serpent is three fold and the key lies in its letter, Teth. Yet the path of this Way is along that of Beth or the Magus that connects Kether with Binah. This letter alludes to three meditations or practices:

* the Tet of the Egyptians, like unto the Middle Pillar of the magickers, unites the heights and the depths within the Mage. This is said to establish a primary current or force that serves to vivify and empower the Mage.

** the Tetrahedron, who’s mysteries have been plumbed by RB Fuller, functions as a principle godform on a highly abstract level so as to permit workings in the Supernal Temple and by extension in the Palace of the Khabs and the Temple of the Magi. This can be affected by the Formula encoded as OUT:ABRA. [Yz: this was but a preliminary version. See the Spell of Ra-Hoor-Khut for the developed version]

*** the Serpent, the glyph of which is the letter Teth, is a creative tantric technique employing kundalini to ascend to the Supernal Temple wherein Change is formulated and extended into manifestation down the lightning flash path.

These two Ways are analogous with the Forms of the Fool and the Mage as necessarily twin formulations. Further keys to this methodology are contained in the twin name YZ and YT, each of which express phonetically the relevant formula.

The Solipsistic Imperative

The Solipsistic Imperative begins exerting its full force upon the Mage when SHe recognizes the inherent subjectivity of all perceived phenomenon. Thus unless the phenomenon are processed through hir own perceptual instruments or nervous system it remains hearsay.

With increased experience the Mage learns that there are those persons who’s perceptual and descriptive skills are trustworthy and there are those who are not. Having recognized the important fact that lying is possible the Mage then tests all information and propositions generated by exterior sources as well as all assumptions about the nature and relationships of the data acquired by hir own perceptual matrix that have been obviously and not so obviously conditioned by the culture SHe lives in.

However, it is necessary that SHe initially embraces the world view and descriptive tools of hir culture so that SHe can function until SHe resolves the Solipsistic Imperative.

The Imperative is in essence that drive in the Mage to perceive Universe through unconditioned senses, in other words, directly. Unless the Mage can escape the system in which SHe was raised and can establish hirself anew, she will be trapped in the perceptions and symbols of other people’s making which will be lifeless to hir. Increasingly so, until SHe makes the fateful leap to Godhood.

All that has been established below the lacuna that folk call the Abyss is System or subsystemic. That is, it has an inside and an outside, if it is a system, or is structural, vectoral or stellar (unresolved system) if it is not. It is by means of System that entities relate to Universe as they must distinguish between themselves and that which is not themselves. Yet is is that very System that conditions their relations with Universe. Thus it is the task of the Mage to formulate hir own system in which to function. This is essential in that unless the Mage creates hir own system SHe will never fully apprehend Universe.

Through trial, error, study and experimentation the Mage forms hir own System. By the process of calibration SHe integrates the symbols with hir perception. And when SHe believes hir System to be coherent, and the Stormwinds of the Imperative grow too great to resist, SHe will essay the Fateful Leap.

The Mage attempting this Working must be warned that if through error, chance, or weakness SHe steps into another’s System which she has not integrated or calibrated, SHe may discover that as SHe flings hirself aloft, the final stepping stone, variable Sepheroth Daath is not present in its customary place and she will find hirself flung into the pit called Because by hir own Karma, systemless, astranged, unintegrated and in the throws of madness.

Yet, if all is done aright and in business way the Initiator, Fra. 333, will greet the Mage upon the threshold of the Supernal Temple, called in whispers, Daath. 333 is generous and greedy. He will offer the Mage anything and everything wether or no it is in his power to give it. This the Mage might well find amusing as with hir Ascension to the Supernal Temple SHe declared hirself devoid of possessions and thus such trifles are irrelevant to hir purpose. Instead SHe must pay the Coin of Choronzon, a trick bribery. This is the ceeding of the System, of in fact the whole old Universe that the Mage is leaving forever more, to the Watcher on the Threshold, Fra. 333. When this Coin is paied and Fra. 333 has a whole old worn out Universe to distract him, the initiation continues.

The Supernal Temple is aSystemic, atemporal, and nonspatial, although to the recollections of mind this does not appear to be the case. In this nul-time, all-space, barrierless place, the Mage is unified with Integrity, becoming all possibility dissolved in eternity. It is through the Law, love under will, that this trance is endured, yet it is beyond love.

In the binding of nothing, the knotting of life, the rewarding of being, the mage returns into individuated existence in Kether. Here SHe reformulates Universe in re-solution of the Problem presented hir upon hir initiation. If hir formulation is successful SHe descends, triumphant, into Tiphereth, assuming, in this AEon, the Godform of Ra-Hoor-Khuit. This is the formula described in the concluding verses of Liber AL III, v. 69-75.

Thus we have arrived at the beginning:

The Mage has become a God
Self created as Keph-Ra
Radiant as Ra
Life giving as Ahathoor
Joyous as Tum. Aum. Ha.

YZ comments that during his stay in Kether he received and reformulated the Non-Local Data Matrix of the old Universe into the new one created in his re-birthing. This figured itself as the transmission of suzerainty from the Father-god of the old Universe/AEon to the Sun-god of the new. The method employed was that of two systems interfacing through one point, modelable as two regular tetrahedrons connected through one vertex.

The data matrix proceeds omnitopologically outward from the newborn god in a regular and symmetric, thus metaphysical, manner. Upon descending through Daath, out of the eternally generalized metaphysic of the supernals, the God-Mage enters the high-order, but nonetheless special case, and thus limited, Universe of manifestation. SHe has become a God among Gods. SHe must now learn to function in the Universe SHe has created in her birthing by means of the System so carefully crafted in the Universe SHe left. This process is called OmniTopological Apprehension and Reification, one meaning in notaquaron of the Holy Word OTAR.

The Mage reestablishes connection with hir Khu at this point so as to articulate hir will among the living. Although by becoming a god SHe has obviated hir karma, the Khu through which SHe functions retain and must work out their own karma.


Of the Three Temples

There are three temples in which the Mage operates. They are said to co-respond to the three Orders of the Magi. They are the Supernal Temple, the Palace of the Khabs and the Temple of the Magi. However, these names are but symbols for convenience.

The Supernal Temple

The Supernal Temple exists among the Supernal Tetrad, consisting of Kether, Chokmah, Binah and Daath. Symbolically, this can be visualized as a tetrahedron who’s vertices are illuminated by glowing spheres of the appropriate colors with, perhaps, lines or vectors connecting them. However, when the Mage is flung into the supernals by need, initiation, or aught else, the Supernal Temple may appear formless or as the needed reflection in symbol required for the working at hand.

In this Temple the Eternally Generalized Design Principles that govern Integrity are the sole functional ‘rules of operation’ for the Mage to work with. All operations that occur here are outside time and space and thus must conform to those Principles that deal with such. It is well to remember that there is no complete catalogue of those Principles and that they are continuously being disclosed by Universe to the explorer.

Upon examination of this Temple by one student he exclaimed that this Temple abrogates the colors of the traditional Pillars of the Temple, Jachim and Boaz, making them not white and black but gray and black, alluding to the Sepherot that crown them. However, this idea is suspect and must be tested rigorously by practitioners of the Art before it can be accepted at large.

Daath is here considered as a full Sepherot, but it is seen as having very unusual qualities. Two of these shall be addressed, the others remain for the exploration of the adventurous. Daath is at times called the Variable Sepherot, as some times it is there and some times it isn’t. That is, it is not always visible to the Mage in the System SHe is presently exploring. This is said to be the case when the system under examination is not integrated with the internal system of the Mage and thus it would be highly hazardous for hir to attempt a transAbyssal for Daath, as the stepping stone or threshold to the Supernals, would not be present and thus SHe would fall into the Abyss. But perhaps this is but the fears of one who has done so.

The other aspect of Daath has been seen by many seers who gaze into the Multiverse. It has been euphemistically called the Qabalistic Grand Central Station for it often appears as a central chamber with innumerable corridors or tunnels leading out from it.

There is also an alternative vision or visualization that directly relates to the System of Magick at hand. Here the seer sees a field of stars arrayed apparently equidistant from the Seer. Each of those Stars is an unresolved System towards which the Mage can move to enter, resolve and experience. The methodology of this technique will be dealt with in the section on Constellar Navigation.

The Palace of the Khabs

The Palace of the Khabs is a construct related to the vault of Mt. Abigensis of the Golden Dawn adepts. It is also related to the Palace of Four Gates mentioned in the first chapter of the book of the Law. [Yz: this was later renamed simply the Palace of Four Gates, or of Dominion. United with the IVEM and the Tetrahedron, the whole shape of the Vault was disclosed. See The House of Khabs.]

The first construct is a cube composed of two interlocked tetrahedrons each having one vertex at each quarter, one above and one below. This forms a vessica shaped Gate at each quarter, said to be the secret door made by the Mage into the Houses of Ra and Tum, of Keph-Ra and Ahathoor. At the crossquarters and the floor and ceiling are ‘X’ marks or the emblems of death. The eight spheres that make up the vertices of the tetrahedrons are the eight planets, Sol, Mercury, Venus, Earth, Mars, Jupiter and Saturn, arraigned in the pattern of the unicursal hexagram, with Sol conjunct Earth, which this temple design depicts.

This should be built as a model of clay and coat hanger wires or similar materials and painted in the appropriate colors. When this is easily formulatable in the mind of the Mage such that it may be constructed and rotated at will the Mage is ready to proceed. Further details on the significance of this figure can be found in Liber AL II v. 7 & 15 and in the works of R. B. Fuller especially ‘Synergetics’.

It is assumed that the Mage has constructed hir Palace of Four Gates within hir circle or sphere of Art. About this SHe is to arrange 12 equiradius spheres, closest packed, in the form that these will naturally take called an Isometric Vector Equilibrium Matrix (IVEM). To each of these 12 spheres the Mage is to assign a zodiacal sign, Enochian Minister (vis. Liber Sciente), Spirit or God as one of the 12 rays that are one (vis. Liber Ararita). The nature of this figure is such that all atoms, crystals, and in fact all matter are patterned upon it although mostly upon its permutations and thus rarely obviously. It is essential that the Mage comprehend this shape through the resorting to the writings of Fuller and with direct experimentation with it. Knowledge of this pattern will permit the Mage to reintegrate hirself after hir ordeal in the Supernal Temple and even death.

The Mage continues formulating this pattern outward, potentially ad infinitum, but practically for two more layers. The next, having 42 spheres relates to the 42 Assessors of the Dead of the Egyptian Mythos and to the 42-fold Name that Revolves in Yetzera. As one might guess this layer co-responds to the Yetzeratic or Mental plane and the Assessors as the Wardens there of. The Initial Sphere in which the Cube is formulated co-responds to the Atzulithic or Absolute plane and the first layer of 12 co-responds to the Briatic, Archetypal or Mythic plane.

The last functional layer is composed of 92 spheres who’s action is in Assiah or the Physical plane. These are the servient spirits of the Mage which SHe uses for fine tuning hir course through space and time. These could be the 64 kua of the I Ching, or the 44 genii and qliphoth of the paths or most practically, the spirits of the 91 unbroken parts of Liber Sciente published with suitable explication in the fifth volume of Denning & Philips’ Mysteria Magicka. These will be dealt with more directly in the section on Constellar Navigation.

This is the form of the Palace of the Khabs and is an adept formula. The wise Mage learns first to formulate the Temple of the Magi and that well before going on to more taxing labours.

The Temple of the Magi

The Temple of the Magi is in the form of the single tetrahedron within the sphere or circle of Art. Within this the Mage evokes hirself to visible appearance or manifestation. All basic meditative, invocational, calibrating, or elemental workings are performed therein. The Temple is formulated in much the same manner as a wire triangle is twisted open to form a tetrahedron. Let the Mage meditate deeply upon this form and in it as a godform and study its significance carefully in the works of Fuller. A ritual of the nature of the Lessor Hexagram Rite of the G.D. is included later in this text in the formula OUT:ABRA, which is a thelemic revision of IAO:INRI. This is highly efficacious in formulating this Temple. Further explication and exploration of this realm is left to the student as all such formulae are inherently personal and thus best discovered for one’s self.

It will be noticed that the Temple of the Magi is very much like the Supernal Temple. In its full formulation it expresses geometrically the attainment of Kether and Kether’s yetzeratic formula LAShTAL. This figure has been dubbed by Fuller the OmniDirectional Halo. This is an expression of many magickal formulae such as: ‘As above, so below;’ ‘My adepts stand upright with their heads above the Heavens and their feet below the Hells’; ‘You stand between an abyss of height and an abyss of depth…’

This form is best studyed in Fuller’s essay by the same name but a short analysis of the OmniDirectional Halo assigns the AL or All of LAShTAL to the the core Tetrahedron. This is the locus of the too small, too frequent data to be lucidly relevant and the depths of Hell out of which consciousness has arisen. AL is complimented by LA or Not, the set of that which is too big, too infrequent to be lucidly relevant. That is, all that is outside the sphere of perception doesn’t exist to the Mage. It should be remembered that with accelerating apprehension the core Tetrahedron is continually shrinking and the Sphere expanding, including more and more data with time.

In between the AL and the LA, the All and the Nothing, lies consciousness, the ShT that unites the depths and the heights with life. Here it is shown that thought is a process of laying aside irrelevance expressed ceremonially as the sword or dagger.


Constellar Navigation

The inner vision shows the Mage that Universe is a Constellation of Stars. Stars are unresolved systems, ones who’s components can not be seen. Thus they appear as points at a great distance. At any given moment in the timestream, the Mage is surrounded by a field of stars. It is always towards one of these that SHe is going. This is called Future. It is also the origin of the phrase “One Star in Sight”

This Star is the Mage’s goal or destination. This could be the Mage’s Holy Guardian Angel or hir transAbyssal leap into godhood or even a simple thaumaturgical change in hir environment. It does not matter as long as SHe goes. The thrust of this method is the identification of desirable Stars or Event Systems and the ability to navigate among others so as to arrive at the desired result.

This is a formula of Change and so it is necessary to delineate the possible types of Change. These are two and are said to contain within their permutations all Change. They are derived from Fuller’s formula for determining the number of spheres or edge modules in any given layer of closest packed spheres around a nucleus sphere: 10F2+2, where F=frequency of spheres or edge modules (i.e. the connecting vectors between two sphere centers) and the number of the layer being counted. Several trans-rational leaps are necessary to apprehend this formula and its application and thus study and meditation upon it in Fuller’s works is exceedingly helpful.

The actual two fundamental types of Changes are Angular (sub-unity) Alterations and Linear (plural unity) Accelerations, called Frequency Modulation. Although these terms seem unusual, the actual changes are familiar to any practitioner of the Art.

Frequency Modulation shall be dealt with first as it is the technique whereby the Magi acquires the necessary energy to affect hir Change. Frequency Modulation or Linear acceleration has also been called vibratory rate which the Mage increases or steps up to bring energy into hir sphere. As the energy level increases the sphere expands in frequency if not in size. That is the number of spheres in the outer layer increases according to the progression expressed in the above formula. The progression goes from one sphere to 12 to 42 to 92 and so on. It should be noted that this is the formula of constructing the Palace of the Khabs. In this phase the plural unity of this structure is most evident. What is meant is that having an inside requires a complimentary outside and vice versa thus demonstrating the nonexistence of singularity, as being necessitates plurality. This a great and hidden secret concealed from all save those who dare look.

The other phase of Frequency Modulation is referred to above as Linear Acceleration. In this case the energy built up in the spheres is suddenly condensed and hurled forth as a mighty current. Ritually this is done by the formula and gesture of Horus the Enterer followed often but not always by the sign of the Silent One. This is the Vibratory Formula taught under other forms by the G.D.

It is the direction in which this current is hurled that the angular aspect of this formula controls. This is most easily performed in ritual manner by making the sign of the Enterer towards the Quarter of the Element or the location of the planet, the zodiacal sign or kibblah which symbolizes the desired Change. However, greater accuracy is achieved through the use of sigils, panticles and like devices which specifically state the change desired. The method of sigil generation will be discussed later.

One unusual benefit of using this system is that it permits the encoding and decoding of semantic values into numeration via gamatria or similar processes and their easy expression in frequency and angle. This is possible as Frequency is controlled by the multiplicitive 2 in the above formula as Angle by the additive 2. This the student should test for hirself. This method of operation is such that it provides a semantic explanation for the multiplicitive and additive analysis of numbers. This permits the Mage to determine the possible frequencies a given number operates on and its polar axis of spin in which its current will flow when detonated, respectively.

For the technological devices of elements, planets, zodiacal signs, godforms and similar items to be useful to the Mage it is necessary for hir to calibrate hir nervous system to their nature. This is done by some version of Invoke Often. Many practitioners go about this by cyclic patterns of invocation wherein talismans and other tools are consecrated. These then serve to hold the prayer or form of the working so that the practitioner may at will experience and employ the power desired. Although simple this stage is essential. Madness the Mage might otherwise obtain.

The workings of Constellar Navigation occur in the Palace of the Khabs. It has two phases: the active or course setting phase and the passive or data gathering phase. As it is assumed that the Mage has achieved Knowledge and Conversation with hir Holy Guardian Angel, these two methods can be used in either order. However without a firm line upon hir will the student may, or may not, destroy hirself. This, however may be a desired result, leading to a great illumination or death.

The active phase employs the formula explicated above. After the Palace is established and the necessary type of energy is generated, the current is directed or hurled at the object of desire, being a visual representation of the desired effect. This is the method alluded to in A’ash vel Capricorni Phenumi.

Here we see a classic application of the theory of Force and Form. The energy of the Spheres is gathered together and encoded in a Word of Power and hurled at the image that is the encoding of the form that the force embodied by the Word is to manifest in.

Zos Kia most clearly explicated the requirements for the generation and use of sigils and, by extension, of Words of Power. They must either be new and created by the depths of the psyche or the formulations of mind and in their completed form bear no resemblance to the conscious desire. Sigils can be generated by writing a sentence that states the desired end and removing all redundant letters from it. Then the shapes of the remaining letters are worked into a single form which is stylized until it bears no resemblance to the original sentence and is of such clear line that it may be easily visualized. Words can be generated by gamatria and other qabalistic and nonqabalistic techniques.

Alternatively the sigils and Words may come from traditional sources but in these cases Zos Kia stresses that they be put to an original use. Premade sigils, panticles, I Ching kua, tarot cards and talismans are good examples of these.

One method YZ is fond of is the application of one of the spirits of the 91 Unbroken Parts to a sigil panticle or talisman. After he has established the Palace of the Khabs. He extends his sphere of operation out to the Third shell or frequency by vibrating the Word OTAR. He then builds up the appropriate Enochian forces within the Palace by the vibration of the Second Key and the appropriate Key of the Ayres followed by the vibration of the name of the spirit force desired and the drawing of its sigil at the Object of Desire. He then customarily concludes with the vibrating of the other associated words of power and declaration of intent as prescribed in Denning & Philips v. 5.

An alternative to going to a Star or System yourself is found in the making of Devas or Servient Spirits. This is also known as Evocation to Visible Appearance. One Formula is given below. The specifics of Enochian workings are available through the published material of the G.’.D.’. and Denning and Philips and thus not given here.

The Formation of the Material Basis

A specific pyramid (or pyramids) is chosen from the Enochian Tablets that combines the desired forces. This is the form that the spirit will manifest as. Its name is formulated by the tripling of the letter in the pyramid. This relates the the fact the minimum structure is a triangle or triad and to the magickal precept “What I tell you three times is true.”

A block of clay about the size of ones fist is placed within the Mage’s graal. The Palace is established,the powers of the Tablet evoked and the hierarchy descended until the pyramid in question is reached. The name of the spirit is not to be spoken aloud until the climax of the rite. The current needed to create the form and physical basis of the spirit is generated by VIII0, IX0, or XI0 methods. With orgasm the Name of the Spirit is spoken, vibrated or screamed and the Kalas produced is placed within a hollow made in the clay. The kalas are then kneeded through the clay and moulded into the form of a Tetrahedron. A cloth is layed over the graal and is put away to dry and then the Palace is closed. This stage of the working may be supported by the appropriate invocations of the Powers on the pyramid before the production of Kalas.

When the clay tetrahedron is dry it should be painted on each side with the appropriate symbols and colors of the four sides of the pyramid and around one vertex the three letters of the Name, commonly in gold. A panticle model of the pyramid should also be made of either paints or colored papers. It is best if the colors be as flashing as possible.

The Mage then establishes the Palace having placed upon the altar the Tetrahedron of the Deva on top of the panticle (it is of use if the Mage had for some time kept this panticle within sight, as during the time when the Tet was drying so that it may gain a magickal charge and impress itself upon the mind of the Mage). The Mage should then affirm hir bond with hir Holy Guardian Angel by such a rite as the Bornless. SHe then establishes the 12 spheres of hir Gods about hir and then awakens the Wardens of Yetzera by the vibrating of the 42-fold Name that revolves in Yetzera (viz. 777).

Having extended hir sphere unto the Third Frequency, the Mage opens the gates of AL, commonly called hell, by the words Zazas Zazas Nasatanada Zazas. However, if the element of Earth pertains to this Deva it is during that invocation that the Gates of AL best be open. Also, if the element Spirit is to be invoked, this is to be done before the Gates are opened, which immediately follows, along with any invocation of Earth. All other powers that are drawn upon the Tet of the Deva are invoked by their words and signs or aught else and brought with in the Palace.

The Mage then proceeds through the appropriate calls and hierarchy of names as before, stopping just short of pronouncing the Name. Now the Mage will sit and conjure; let hir draw hirself together in that forcefulness; let hir rise next swollen and straining; let hir dash the hood from hir head and fix hir basilisk eye upon the sigil of the Deva. Then let hir sway the force of hir to and fro like a satyr in silence, until the Name burst forth from hir throat. This formula must be deeply studyed in the Book: Creation of the Spirit of the Goat.

The spirit will appear on the altar awaiting the Mage’s command. SHe must remember that SHe has just created this Deva and that while it is most capable of doing the tasks assigned it, its intelligence is minimal and its experience, nill. Treat this servient spirit with kindness and educate it in that which it needs to do its function best.

When its task is concluded, if that ever occurs, you have the choice of reabsorbing its energies back into your self or setting it free. This last perhaps is the most responsible, especially for benevolent spirits, as this frees the spirit to ascend the evolutionary chain, as indeed you once did.


The Formula of Coph Nia

As the active phase of the Palace of the Khabs provides motion and direction to the workings of the Mage, the passive phase provides hir with all the data needed to interpret hir environment and solve the problems there of. To do this two things are necessary; the appropriate symbols of the arena of the Question must be already available to the conscious mind and that Mind must be able to achieve Satori.

Having the appropriate symbols available to the conscious mind permits their conscious apprehension and processing. This is in some ways analogous to the change of consciousness that occurred with the advent of written language. With out symbols the data gained by this process can not be expressed. In this the Mage has a distinct advantage as the symbol system of the Magick Art is the most versital and universal. However, if the Question is in the arena of, for example, mathematics, the mage had best have the symbols available so as to encode the data SHe gleans from the Network into hir consciousness.

Satori is a particular neurosomatic event that occurs spontaneously or by induction to the practitioners of consciousness control. It can also be called enlightenment or apprehension. It is the sudden experience of the Truth or Correctness of a particular idea. It is also a clear seeing in much the same way as Castaneda used the term. Satori is generally induced in two ways. By silence as in the school of Soto Zen or by stressed and often trans-rational thinking as in the koans of Renzai Zen. Both methods should be explored as they are each more suitable in some places than in others.

The technique itself requires the exacting formulation of the Question although this need not be strictly rational. In fact, methods similar to those used in forming sigils and Words of Power can be used. The entirety of the Mage’s attention is then brought to bear on this formulation until it is firmly imprinted in the mind. This is then forced back and down into the hindbrain or Qoph center (Daath of the body) which is connected with the Non-local Data Network. In the soto method the Answer, the necessary corollary to the Question will emerge as though surfacing from the depths of a dark pool or reflected therein from above. In Renzai, the Answer tends to come boiling into consciousness with an ecstatic violence. The body is often filled with a deep penetrating sense of calm and the mind with a pervading confidence in the Solution.

It has also been said that if the Mage were to formulate an idea that SHe does not have the ability to manifest as yet, for example a theoretical solution to a given problem, the solution can be put into the non-local data net where another who’s resources and inclination would permit that one to manifest that idea for the Mage. One result of this method has been said to be the present computer boom.

This process truly makes one the Hawkheaded Lord of Silence and of Strength, who’s nemyss shrouds the night blue sky, the Lord of the Double Wand of Power, the Wand of the Force of Coph Nia.


Another Tree? But one of the many branchings.

When 341 was on his escape run he destroyed the last vestiges of Hebrew godforms from his system. He retained the data they contained and even kept the use of the alphabet citing its hieroglyphic origins and its ideographic and gamatratic value. However, after performing the Great Exorcism; ChI, he needed to replace the Names he had previously used to awaken the sepheroth as he had thoroughly reviled and blasphemed them. Being a thelemite he sought to use the deitys of his holy books.

He also sought to escape from the YHVH cycle that the previous AEon had imposed on him. Thus, in deep conversation with his patron, Tahuti, he formulated a new Word to replace the competitive YHVH. This is the Word OTAR. Through the form of one of its notaquarons 341 arraigned a new tree.

OmniTopological Apprehension & Reification


The first stage of this formula relates to Atzulithic Plane of Qabalah. It is composed of the Lightning Flash that came with the awakening of the Crown. This is the original structuring of the Manifest Universe, called the All or AL, hence in this case Omni. The intent is creative polarity manifesting the number 341. (Numeration is traditional, D=Daath)

             2.                   3.
            Had                   Nu 
             4.                   5.
           Tahuti                Maat 
             7.                   8.
        Scarlet Woman          Baphomet 
                   10. Babalon

Heru-Ra-Ha is the unified twin warrior before descending from Kether to become the Silent one of Daath, Hoor-Paar-Kraat and Ra-Hoor-Khuit in Tipareth. This is the 3.

Had and Nu are the primary Binary, 1 and 0, respectively, the source of polarity. Tahuti and Maat are the Recorder and the Record; the Judge and the Scales; He-Who-Formulated-The-Gods and She-From-Whom-The-Gods-Are-Made. The Scarlet Woman and Baphomet are offices as much as deities, held by the Tantric couple that are the nucleus of the geschtalt. Therion and Babalon are the priest and priestess who vail the mysteries with symbol. This is the 4. The structure itself is 1.


This is the Briah of this system, the layer of mythic interaction. Here begin the practical workings with the Tree as these Names are suitable for Vibration.

           2.                   3.
          Chaos               Babalon 
           4.                   5.
         Tahuti                Maat 
           7.                   8.
      Scarlet Woman          Bafometr 

Nuit is the source of AL, being, and unto whom all ritual is. Chaos is Her masculine form or Had. He is Babalon’s lawful lord (vis. L. 156) and She is seated upon the throne of Binah. Aiwass is the Minister of Silence or Hoor-Paar-Kraat. Tahuti (pronounced Tao-Hu-Te) is the father (formulator) of the gods and Maat their mother. Ra-Hoor-Khu is the Khu of the archetypal Mage. The Scarlet Woman is often pronounced as the name of the Mage’s shakti as Baphomet, the Mage’s shiva. Also, the spelling used above is the correct pronunciation of the Master’s name (acc. to K. Grant) the knowledge of which many have died for. Hadit is in Yesod as Mulidadhara as the Snake that giveth knowledge and delight and bright glory. Babalon; Regina, is Malkuth and its Queen reigning from Binah. The Middle Pillar this arraignment depicts is particularly potent.

Planetary workings are possible with this system by treating the planetary attributions of the Sepherot as Thrones that can be traded among the Gods, e.g. the precession of the AEons. Thus the planets maintain some autonomy of function yet are ruled over by a deity who expresses Hirself through that planet. For example Horus expresses His nature through Sol and no longer Mars. This can be tied in to the actions of astrology.


In Yetzera are the formulae in transRational aural encoding of the Briatic deitys. This is sometimes said to be the word that the Gods speak or the power they manifest or the Change that they wreak.

             2.                 3.
             Od               Vitriol 
             4.                 5.
            OTAR               Ipsos 
             7.                 8.	
           ARARITA            Abraarba 

The Middle Pillar is taken from the Grand Sigil of the Hierophant dependent from the Circle (vis. L. V vel Reguli). Vitriol and ARARITA are traditional (vis. 777). Ipsos is a Word of Power associated with Maat (vis. L. Pennae Penumbra). Od, OTAR and Abraarba are new words with old roots. Od is similar to the hebrew god name of Chokmah and who’s nature is explored in the works of Kenneth Grant. [Yz: actually it can be found in any of the Germanicly derlived systems of magick like the Golnde Dawn. IT signifies the Magickal Light or Force.] OTAR was, is and will be explicated in this text. Abraarba is an eightfold formula of the impingement of two polar systems at one point. Further exploration necessary.


This section is incomplete as the process of reification is in no wise done.

         Isometric Vector Equilibrium Matrix (IVEM) 
              2.                 3.
            Vector            Triangle 
              4. ?               5. ? 
              7. ?               8. ? 
              Truncated Tetrahedron 

This Middle Pillar is formed by the oscillations and primary permutations of Fuller’s Jitterbug model of the IVEM who’s transformations into each of these shapes must be seen to be believed. As symbols they analyze as follows:

The IVEM depicts the 12 rays of the Crown and the relation to the 12 spheres to the nucleus sphere. It is the pattern in which matter constructs itself.

The Icososahedron is the shape generated by the compression of the IVEM or the shrinking to zero of the nucleus sphere, the retraction of ego from manifestation necessary to pass through Daath.

The Octahedron is symbolic of the double attention of the Adept above and below in his pyramid.

The Truncated Tetrahedron is emblematic of the priest/ess who has opened hirself to channel higher forces.

The Tetrahedron is the dense crystallization of Malkuth that can bloom at any moment into the IVEM of the Crown.

The vector is the technical geometric expression of what is commonly called a line (vis. Fuller) and the traditional geometric figure of Chokmah. The Triangle is the Minimum Structure upon which all form is based (Fuller) and again the traditional figure of Binah.


The Space Marks Project

Lord Tahuti breath the Word into me that I, Thy chela, may speak it forth and by its Truth enslave the souls of men.

Reflections an AL I, v. 51-53

Throughout the forgoing Text I have been relating the synergetic philosophy of R. Buckminster Fuller with the Cosmological tenants expressed in the Holy Books of Thelema. Even a cursory investigation quickly uncovers the deep linkages they share even to diction and symbology. Thus, I feel it is possible to derive a practical experimental Magickal working from the aforementioned passages from AL in light of the geometrical expressions of Fuller’s Synergetics.

There is a Metaphysical tenant that explains that all objects are just special case examples of the one ‘true’ metaphysical object that is the eternally generalized design principle from which all things are derived (although similar in appearances this thesis works on very different principles from platonism). The transRational or poetic corollary is thus that there is only one of any ‘true thing’ and although its shadows manifest in myriad Universes that true thing resides in the massless, energyless yet experiensable portion of Universe called the Metaphysic.

Events are also ‘things’, eternally existent in the Metaphysic. In the terminology of both Thelema and Fuller those event things are Stars: as-yet-unresolved clusters-of-subunits-percieved-as-a-unit, or a unique orgasmic union of Nuit and Hadit. It should be obvious that the two definitions of Stars are opposite sides of a time line. That is, Nuit and Hadit create the Star that Fuller is trying to resolve into its constituents.

Stars are the islanded and quanted units of physical existence separated by the enormous gulfs of space that are between Suns and between nuclei of atoms. Yet it is the metaphysic, being omnipresent space, that connects all of the stars together. The Metaphysic is Nuit: “infinite space and the infinite stars thereof.” Through her sign, the consciousness of the continuity of existence, the omnipresence of her body that is the Metaphysic, all Stars are perceptible.

These Stars are the only things that bind nothing. Without them the Metaphysic would be pure void as it was in the Beginning, or so say the Qabalists. As practitioners of the Magick Art it behooves us to establish power sources or stations, beacons and marks in space so that we may more accurately and powerfully guide the passage of our wills upon their proper orbits.

Thus I wish to begin the Spacemarks project. I do not hope to have fully explained the theory behind it in the one short page devoted to this, nor do I think that the following methodology is in any way complete or inflexible. Yet, I believe this is not at all important as I feel that due to the organic nature of this project it will very quickly get beyond my personal sphere and develop on its own.

The Formula, in accordance with that of the AEon, is sexual in nature. This is essential as sexual activity occurs in all of the worlds at once. Also, as the orgasm created and powered Star formed in the Metaphysic, a physical plane essence is produced. This is known as Kalas and is to be found in the secretions of the participants.

The Method is, generally, as follows: Three initiates should meet in a properly consecrated space and join in love, yea! with joy and beauty and skill therein. By their Art may the initiates know themselves as pure expressions of Integrity, Stars, neither one nor many, and in their conjuring let a Symbol be born forth. It may be word or glyph or both or aught else communicable. The Kalas shall be collected and kneeded into clay with, perhaps, a gemstone or crystal placed therein. This clay is formed into the shape of the Minimum System or Tetrahedron. When dryed this Tet shall be painted and adorned with the Symbol earlier produced and at will the seals sigils and glyphs of the participants. When this is at last done let the Spirit thus formed be conjured forth and given the charge to be this Spacemark, and then let the Tet be buried deep in the bosom of the earth where it will lay undisturbed forever.

Let the initiates take note of the time, the place, and the symbol of the Spacemark they have created and then move on. Let them join with others and form Marks in this manner linked together through themselves. With those and those alone who have shared in this communion should the Times Places and Symbols of other Space marks be shared so that this Work of Art shall not be profaned.

In Comment and Explanation

I suggest three participants so as to put this working firmly under thelemic Law, that of love under will, and thus outside the world of ordinary socio-sexual interaction, thus more firmly in the realm of Magick. However, it is perhaps more relevant that the triad or triangle is the minimum structure that can maintain itself or in other words is self-regenerating, thus self sustaining. Duads and monads (and all others) can also establish Spacemarks through their own XI0, IX0 and VIII0 formulae as there need not be any real limitations in this System so long as the self-regenerating triagonal structure is maintained.

The shape of the Tetrahedron is employed as it is the minimum enclosed space, System or container. The triangle upon study will reveal itself as in fact a minimum spiral as lines can not interpenetrate. Thus the triangle is a glyph and diagram of the nature of a particularly constructed force in motion. As the Tet is a container bound on all faces by mighty seals, the triangularly generated force of the Kalas burns within it as a Star emitting a signal or radiance of a particular type or ‘frequency’.

This System comes to full power when a minimum set of four tetrahedrons have been planted. Through the simple fact of their existence the four Marks will amass energy within the System they describe making more power available for the workings of the participants. This aspect of this working is similar to the standing stones project in northern Europe and the earth mound projects of the North American natives as well as any other religious Kibblah or power station or any tapping of laylines or dragon currents.

These Spacemarks also have a navigational aspect in that their beaconing will permit accurate physical and transPhysical magickal relocation. One potential method of communicating the Key Symbol of the Spacemarks to other participants would be to place that Symbol on a sheet of at least index weight paper (the size of a Thoth card or such that it could be carried with a set of that sized cards). These should be made/distributed by the founders of the Spacemark or their agents. This can be easily expanded into a card for each Mage, Power-zone and Spacemark bearing their image, panticle, glyph, sigil, or call sign whereby the participants can communicate. The archetype for this project can be found in the Trumps used in Zelaznie’s Chronicles of Amber. [Yz: See the Trumps project as a manifestation of this project.]



In the ever consuming task of bringing Magick into the new AEon of Horus, I have been searching for a Word to replace YHVH as a Word of Formation. To this end I have been examining the Word R.O.T.A. in an effort to discover a Word that does not have the competitive/disruptive aspects of YHVH. I applied the reason that the Word I sought would not be a Word that already has meaning but is one which could have meaning, that is relation, applied to it.

The Word under examination is often written in a tabloid form:


and the words that are used are generated by reading around the tablet. Enumerating the permutations is left to the industrious. However, the logic I have used is herein explicated.

The Thelemic conception of the formula of formation or manifestation is best expressed in the totality of Liber AL and in the last two chapters of L. DCCCXIII (Ararita). Here we have the trinity of Nuit, Hadit and Heru-Ra-Ha, the last being the union of the former as described as Ra-Hoor-Khuit without and Hoor-Paar-Khraat seated on the lotus within.

The Word chosen is from the diosil as this is the spiral of approaching or of coming into manifestation. After eliminating the already meaning-filled Words we have ‘A’ or ‘O’ to begin with. The clear choice is OTAR.

Thus, O: the nought of Nuit and the yoni.

T: the phallus, the cross, teth the serpent or Hadit the utmost point.
A: aleph the Fool or Silent one being Not and within, Hoor-pa-kraat.
R: Ra-Hoor-Khuit, Rex, resh/Sol, the outer form.

Also, in the Thelemic pantheon aleph may correspond to the son/sun of Nuit and Hadit, Therion, (as in TAO) and Babalon as the daughter, Queen of Earth (Malkuth), Regina.

There is so much more data bound up in this word that it is best if each analyze this Word for hir self.


An analysis of a Chief Word similar to the lesser hexagram ritual of the G.’.D.’.

Aleph Beth Resh Aleph
Hadit, Fool, Soul-Spark Deep
Babalon, Mage, Mage, Mother and Womb
Ra-Hoor-Khu, Sol, Incarnation
The Sign of the Silent One.
The Sign of Mother Triumphant
The Sign of Ra-Hoor-Khu
O.U.T. The Light of Birth!

The Unicursal Hexagrams, charged with ARARITA, drawn in each quarter.

The Analysis repeated.

The analysis establishes the Tetrahedron of the temple of the Magi about the operator as the letters are formulated at the vertices. The sign of the Silent One is the sign of Hoor-pa-kraat, the Babe. The sign of Mother Triumphant is the sign of Magestry or Mater Triumphants from L. V vel Reguli. The sign of Ra-Hoor-Khu is the gesture SHe made at the closing of the Book of the Law. O.U.T. is the summation of these gestures.

The elemental attributions of the unicursal hexagram are derived from placing the central cross of the hexagram upon the Tree at Tipheret and using the elemental attributions explicated by Crowley’s placement of the I Ching trigrams on the Tree of Life as shown in the Book of Thoth. Thus; upper left: fire, right: water, lower left: air, right: earth. Invoke by drawing towards and banish, away.

This ritual is the reverse of the Christian formula of Death and its sacrament is Birth and Life.




Integrity: “The cosmic integrity manifest by Universe. The orderly interaccommodation of all the generalized principles constitutes a design. Design as a concept of ordered relationships is apprehendable and comprehendible exclusively by intellect. As the human mind progressively draws aside the curtain of unknownness the great design laws of eternally regenerative Universe are disclosed to human intellect.”

Synergy: “The behavior of whole systems unpredicted by behaviors or characteristics of any of the system’s parts when assessed separately from the other parts of the system.”

Nature (N): “The totality of both all that is known, U (Universe), and all that is unknown, O. N is the integral of all of the integrities always manifest in the progressively discovered generalized eternal principles.” All the Unknown (O): “The a priory mystery experientially and operationally manifest as a cosmic source by the scientific record of all of the known, which has always been unpredictedly and successively harvested exclusively from the a priory unknown, which nonsimultaneous succession of discoveries thereby discloses that no discovery has yet exhausted the a priory mysterious exclusive source of all the scientific knowledge–all of which discoveries are always experimentally verifiable to be forever a priory existent and waiting to be reverified as being eternally coexistent with all the other principles.”

Universe, All the Known (U): “All the thus-far observationally known to exist phenomena. Universe is the aggregate of all of humanity’s alltime, consciously apprehended and communicated experiences, including both the explicable and the as-yet unexplained. Communication in this definition can be either self-to-self, or by self-to-others. It is only by such eternal-generalized-principle-discovering mind’s conscious communication to the brain’s neuron bank that each generalized-principle-discovering experience becomes an integral special-case asset of humanity’s awareness-processing facility. All the forgoing integrate as the known. Human awareness first apprehends, then sometimes goes on to comprehend. No guarantees.”


Metaphysical (M): “All that is experienceable but weightless, energyless.”

Physical (P): “All the physical is energy. (Note Einstein’s E=Mc2 is equivalent to P=GR2)”

Syntropy (G): “Energy associative as matter precession, gravity, magnetics, interference knotting.” (This is Fuller’s expression of the Law, love under will)

Entropy (R): “Energy as radiation, Energy disassociative.”


System: “A system is the first subdivision of Universe into a conceivable entity separating all that is nonsimultaneously and geometrically outside the system, ergo irrelevant, from all that is nonsimultaneously and geometrically inside and irrelevant to the system; it is the remainder of Universe that conceptually constitutes the system’s set of conceptually tunable and geometrical interrelatability of events.”


Structure: “A structure is a self-stabilizing energy-event complex. [It] is a system of dynamically stabilized self-interfering and thus self-localizing and recentering, inherently regenerative constellar association of a minimum set of four energy events.” “By structure, we mean a self-stabilizing pattern. The triangle is the only self-stabilizing polygon.” “By structure, we mean omnitriangulated. The triangle is the only structure. Unless it is self-regeneratively stabilized, it is not a structure.”


Vector: “A vector manifests a unique energy event-either potential or realized- expressed discretely in terms of direction, mass, velocity, and distance. A vector is a partial generalization, being either metaphysically theoretical or physically realized, and in either sense an abstraction of a special-case, as are numbers both abstract (empty sets) or special-case (filled sets).” “A vector always has unique direction relative to other events. It is discrete because it has a beginning and an end. Its length represents energy magnitude, the product of its velocity and its mass. The direction is angular in respect to the axis of reference of the observer or in respect to an omnidirectional coordinate system.”


Star: “A star is an exquisitely concentrated coordination of events that your optical tuning facilities are unable to resolve differentially into separately identifiable events. We may call a star a point. Playing Euler’s game, ‘stars,’ or ‘points’ are ‘crossings,’ or ‘fixes’ as navigators would say it. As so considered, a ‘star-point-crossing’ does not have an outsideness and an insideness. It is the point of superimposed crossing of trajectories or of their interferences. A point fix is a potential embryo consideration, a potential thought, a potential system.”

All of the above definitions are from R.B.Fuller’s Synergetics, 1975.

Kalas: Magickly charged bodily secretions, physical and metaphysical, that can crystalize a point in time, thereby reifying it into manifestation.

Copyright © 1984 Sam Webster