the Ǣon↭Babylonian I

Written by probationideadlyi on January 30th, 2013. Posted in Book of The Law

 the ascencion exam

 Babylon ³

"At the day of Judgment we shall all meet again


  •  Babylonian I  
  •  pup  part of  mc fdutch   pup vela         
  •  tarot-of-magus-fortune-catcher: XXt siren marked id disc 20  

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the Judgement IQuit Major Arcanum resonance :

  • 0.The Magic Name
  • I. I The Magician
  • II.My Name Is
  • III.Edward Nigma
  • IV.Sealed By God
  • V.Divine Law
  • VI.Seal Forehead I'm In Love
  • VII.The Abyss
  • VIII.Letters Jugglers
  • IX.Cast Out 
  • X. Gods Fortune Oracle
  • XI.Cheshire Cat 
  • XII.Right Side
  • XIII.–>Death Riding
  • XIV.The Dead Raise
  • XV.Pale Horse
  • XVI.You Are Dead
  • XVII.Delusion
  • XVIII. Sickness
  • XIX.Stop It
  • XX.—>I Hate This
  • XXI. Organized
  • XXII.False Friend
  • XXIII.Telepathic
  • XXIV.Ego Driven
  • XXV.Evil Urge
  • XXVI.Geo-Egocentric
  • XXVII.Significance
  • XXVIII.Gute Nacht
  • XXIX.Perfect Game
  • XXX. Resilience

Result: 30 points for Ravenclaw

The Ǣon



 In this card it has been necessary to depart completely from the tradition of the cards, in order to carry on that tradition.
The old card was called The Angel  : or, The Last Judgment. It represented an Angel or Messenger blowing a trumpetangels archangels Principalities, attached to which was a flag, bearing the symbol of the Aeon of egypt Osiris. Below him the graves were opening, the dead rising up. There were three of them. The central one had his hands raised with right angles at the elbows and shoulders, so as to form the letter Shin, which refers to Fire. The card therefore represented the destruction of the world by Fire. This was accomplished in the year of the vulgar era 1904, when the fiery god Horus took the place of the airy god egypt Osiris in the East as Hierophant . At the beginning, then, of this new Aeon, it is fit to exhibit the message of that angel who brought the news of the new Aeon to earth. The new card is thus of necessity an adaptation of the Stele of Revealing.
Around the top of the card is the body of egypt godess Nuith, the star-goddess, who is the category of unlimited possibility; her mate is Hadit, the ubiquitous point-of-view, the only philosophically tenable conception of Reality. He is represented by a globe of fire, representing eternal energy; winged, to show his power of Going. As a result of the marriage of these two, the child Horus is born. He is, however, known under his special name, Heru-ra-ha. A double god; his extroverted form is Ra-hoor-khuit; and his passive or introverted form Hoor-pa kraat. . He is also solar in character, and is therefore shown coming forth in golden light.

The whole of this symbolism is thoroughly explained in the Book of the Law. It should, by the way, be noted that the name Heru is identical with Hru, who is the great Angel set over the Tarot. This new Tarot may therefore be regarded as a series of illustrations to the  Book of the Law; the doctrine of that Book is everywhere implicit.

At the bottom of the card we see the letter Shin itself in a form suggestive of a flower; the three Yods    Y slingshot  Y slingshot  which correspond to the geomantic figures             are occupied by three human figures arising to partake in the Essence of the new Aeon. Behind this letter is a symbolic representation of the Sign of Libra; this is the forth-shadowing of the Aeon which is to follow this present one,presumably in about 2,000 years- "the fall of the Great Equinox; when Hrumachis shall arise and the double-wanded one assume my throne and place". The present Aeon is too young to give a more definite representation of this future event. But in this connection attention must be drawn to the figure of  Ra-hoor-khuit: "I am the Lord of the Double Wand of Power ; the wand of the  Force of Coph Nia /The name itself derives from Chapter 3 of Aleister Crowley’s Liber AL vel Legis. The passage reads in full: “I am the Lord of the Double Wand of Power; the wand of the Force of Coph Nia—but my left hand is empty, for I have crushed an Universe; & nought remains.” (AL III:72) Itself thought to be a reference to  Ain Soph. There are many other details with regard to the Lord of the Aeon which should be studied in the Book of the Law – Liber AL vel Legis

It is also important to study very thoroughly, and meditate upon, this Book, in order to appreciate the spiritual, moral, and material events which have marked the catastrophic transition from the Aeon of egypt Osiris. The time for the birth of an Aeon seems to be indicated by great concentration of political power with the accompanying improvements in the means of travel and communication, with a general advance in philosophy and science, with a general need of consolidation in religious thought. It is very instructive to compare the events of the 500 years preceding and following the crisis of approximately 2,000 years ago, with those of similar periods centred in 1904 of the old era. It is a thought far from comforting to the present generation, that 500 years of Dark Ages are likely to be upon us. But, if the analogy holds, that is the case. Fortunately    , to-day we have brighter torches and more torch-bearers

The Wheel



The dew that was upon the face of the stone is gone, and it is become like a pool of clear golden water. And now the light is come into the Rosy Cross. Yet all that I see is the night, with the stars therein, as they appear through aorion telescope telescope. And there cometh a  pavo peacock into the stone, filling the whole Aire. It is like the vision called the Universal Peacockpavo, or, rather, like a representation of that vision. And now there are countless clouds of white angels filling the Aire as the peacock pavodissolves.
Now behind the angels are archangels with trumpets. These cause all things to appear at once, so that there is a tremendous confusion of images. And now I perceive that all these things are but veils of the wheel, for they all gather themselves into a wheel that spins with incredible velocity. It hath many colours, but all thrilled with white light, so that they are transparent and luminous. This one wheel is forty-nine wheels, set at different anglesse, so that they compose a sphere ; each wheel has  forty-nine spokes, and has forty-nine concentric tyres at equal distances
from the centre. And wherever the rays from any two wheels meet, there is a blinding flash of glory. It must be understood that though so much detail is visible in the wheel, yet at the same time the impression is of a single, simple object.

It seems that this wheel is being spun by a hand. Though the wheel fills the whole Aire, yet the hand is much bigger than the wheel. And though this vision is so great and splendid, yet there is no seriousness with it, or solemnity. It seems that the hand is spinning the wheel merely for pleasure, it would be better to say amusement.
A voice comes: For he is a jocund and a ruddy god, and his laughter is the vibration of all that exists, and the earthquakes of the soul.
One is conscious of the whirring of the wheel thrilling one, like an electric discharge passing through one.

Now I see the figures on the wheel, which have been interpreted as the sworded Sphinx, Hermanubis and Typhon. And that is wrong. The rim of the wheel is a vivid emerald snake; in the centre of the wheel is a scarlet heart; and, impossible to explain as it is, the scarlet of the heart and the green of the snake are yet more vivid than the blinding white brilliance of the wheel.
The figures on the wheel are darker than the wheel itself; in fact, they are stains upon the purity of the wheel, and for that reason, and because of the whirling of the wheel, I cannot see them. But at the top seems to be the Lamb and Flag, such as one sees on some Christian medals, and one of the lower things is a wolf, and the other a raven. The Lamb and Flag symbol is much brighter than the other two. It keeps on growing brighter, until now it is brighter than the wheel itself, and occupies more space than it did.
It speaks: I am the greatest of the deceivers, for my purity and innocence shall seduce the pure and innocent, who but for me should come to the centre of the wheel. The wolf betrayeth only the greedy and the treacherous; the raven betrayeth only the melancholy and the dishonest. But I am he of whom it is written: He shall deceive the very elect.
For in the beginning the Father of all called forth lying spirits that they might sift the creatures of the earth in three sieves, according to the three impure souls. And he chose the wolf for the lust of the flesh, and the raven for the lust of the mind; but me did he choose above all to simulate the pure prompting of the soul. Them that are fallen a prey to the wolf and the raven I have not scathed; but them that have rejected me, I have given over to the wrath of the raven and the wolf. And the jaws of the one have torn them, and the beak of the other has devoured the corpse. Therefore is my flag white, because I have left nothing upon the earth alive. I have feasted myself on the blood of the saints, but I am not suspected of men to be their enemy, for my fleece is white and warm, and my teeth are not the teeth of one that teareth flesh; and mine eyes are mild, and they know me not the chief of the lying spirits that the Father of all sent forth from before his face in the beginning.

 (His attribution is salt; the  wolf mercury, and the  raven sulphur16sulphur.)
Now the lamb grows small again, there is again nothing but the wheel, and the hand that whirleth it.
And I said: “By the word of power, double in the voice of the Master; by the word that is  seven, and one in seven; and by the great and terrible word 210, I beseech thee, O my Lord, to grant me the vision of thy   glory.” And all the rays of the wheel stream out at me, and I am blasted and blinded with the light.  I am caught up into the wheel. I am one with the wheel. I am greater than the wheel. In the midst of a myriad lightnings I stand, and I behold his face. (I am thrown violently back on to the earth every second, so that I cannot quite concentrate.)
All one gets is a liquid flame of pale gold. But its radiant force keeps hurling me back.
And I say: By the word and the will, by the penance and the prayer, let me behold thy face. (I cannot explain this, there is confusion of personalities.) I who speak to you, see what I tell you; but I, who see him, cannot communicate it to me, who speak to you.

If one could gaze upon the sun at noon, that might be like the substance of him. But the light is without heat. It is the vision of Ut in the Upanishads. And from this vision have come all the legends of  Bacchus and  Krishna and Adonis. For the impression is of a youth dancing and making music. But you must understand that he is not doing that, for he is still. Even the hand that turns the wheel is not his hand, but only a hand energized by him.
And now it is the dance of  Shiva. I lie beneath his feet, his saint, his victim. My form is the form of the God Phtah, in my essence, but the form of the god Seb in my form. And this is the reason of existence, that in this dance which is delight, there must needs be both the god and the adept. Also the earth herself is a saint; and the sun and the moon dance upon her, torturing her with delight.

This vision is not perfect. I am only in the outer court of the vision, because I have undertaken it in the service of the Holy One, and must retain sense and speech. No recorded vision is perfect, of high visions, for the seer must keep either his physical organs or his memory in working order. And neither is capable.
There is no bridge. One can only be conscious of one thing at a time, and as the consciousness moves nearer to the vision, it loses control of the physical and mental. Even so, the body and the mind must be very perfect before anything can be done, or the energy of the vision may send the body into spasms and the mind into insanity. This is why the first visions give Ananda, which is a shock. When the adept is attuned to Samadhi, there is but cloudless peace.
This vision is particularly difficult to get into, because he is I. And herefore the human ego is being constantly excited, so that one comes back so often. An acentric meditation practice like mahasatipatthana ought to be done before invocations of the Holy Guardian Angel, so that the ego may be very ready to yield itself utterly to the Beloved.

And now the breeze is blowing about us, like the sighs of love unsatisfied—or satisfied. His lips move. I cannot say the words at first.
And afterwords: “Shalt thou not bring the children of men to the sight of my glory? ‘Only thy silence and thy speech that worship me avail.’ ‘For as I am the last, so am I the next, and as the next shalt thou reveal me to the multitude.’ Fear not for aught; turn not aside for aught, eremite of Nuit, apostle of Hadit, warrior of Ra Hoor Khu! The leaven taketh, and the bread shall be sweet; the ferment worketh, and the wine shall be sweet. My sacraments are vigorous food and divine madness.
Come unto me, O ye children of men; come unto me, in whom I am, in whom ye are, were ye only alive with the life that abideth in Light.”
All this time I have been fading away. I sink. The veil of night comes down a dull blue-gray with one pentagram in the midst of it, watery and dull. And I am to abide there for a while before I come back to the earth. (But shut me the window up, hide me from the sun. Oh, shut the window!)*
Now, the pentagram is faded; black crosses fill the Æthyr gradually growing and interlacing, until there is a network. It is all dark now. I am lying exhausted, with the sharp edge
of the shew-stone cutting into my forehead.
November 30, 1909. 9.15-10.50 a.m.
* It was done.—O. V.



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