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ordo astri thelemic magical collegium | articles, essays, books, courses search main menu skip to primary content skip to secondary content menu menu articles 93 liturgy books initiation manifesto magick yoga courses membership contact 93 current journal admin (private) post navigation ← older posts left hand path of magick and thelema posted on 18th may 2018 by admin there is wide interpretation of left hand path and right hand path even in india and tibet, where the terms originated. the way of the left hand ( vama marga ) generally denotes a path of knowledge where ritual and yoga is rendered effective and meaningful through devotion to the shakti or feminine power. devotion to the shakti , and any spiritual path inclusive of sensory pleasure, is most often associated with tantra, though tantra only denotes method or practice (literally, ‘to weave’). the right hand way ( dakshina ) aspires to truth and purity (of mind) and is often associated with asceticism. nonetheless, tantra or the left hand path may well include practices considered by the average person to be ascetic, since nothing is achieved without discipline. and likewise, the way of the right hand path may sometimes include heterodox methodology.[1] in the west, the misappropriation of these terms over the last century or so has resulted in confusion. thus the left hand path is commonly thought to refer to black or ‘evil’ practices. the way of the right hand is associated with religious asceticism, repression and moral hypocrisy, especially by those for whom the term ‘left hand path’ is a means of self-identification. aleister crowley denounced the left hand path in his writings yet has frequently been accused of advocating the same.[2] dion fortune followed suit, yet would have been scandalised if she had not kept some of her sexual practices secret even among her adepts. the confusion deepens when it is considered that there are now many followers of crowley that proclaim they practice the left hand path of the occult, while those who continue the legacy of fortune would have us know they are chaste adherents of the right hand path.[3] thelema sprang directly from the ancient egyptian starry wisdom cult of thebes, from whence the oracular voices that sprang from the stele of revealing in cairo, 1904. we shall therefore examine the left and right of the magick of old egypt. the left hand path is frequently identified with heterodox practices that are sometimes condemned as ‘immoral’, so we shall begin with the egyptian festival of the goddess bastet, which took place in the nile delta region. left hand path: way to bubastis according to e.a. wallis budge, april and may was the time of the festival of the cat goddess bast or bastet in ancient egypt. the passing of the sun from taurus to gemini is well figured where, in gods of the egyptians , budge quotes a passage from the greek traveller herodotus, describing the festival of bast.[4] herodotus recounts how the city of bubastis was artificially raised in height, yet the island temple of bast, which had stood there long before the city was built, could be seen from every part of the city as a “lofty and stately tower.”[5] round about the tower is a wall, engraved with hieroglyphics and depictions of various beasts. the inner temple is enclosed by a high grove of cultivated trees, and in it is set up an image. the length of the temple is 220 yards each way. from the entrance of the temple eastward, there is a fairly large causeway leading to the house of hermes, 660 yards long and four acres broad, all of good stone. it is bordered on each side with tall trees. [6] here is described a processional route along which the shrine containing the image of the solar-venusian bast would be taken to the temple of tahuti (or thoth), which herodotus identifies with the greek god hermes.[7] a brief qabalistic digression is necessary. venus is the ruler of taurus while hermes-mercury is lord of the dual house of gemini. the glyph of mercury is threefold, combining the symbols of both the moon and venus in one. thus it is said of hermes that he is ‘thrice greatest’, trismegistus . the moon, mercury and venus form the lowest triad on the tree of life, oft associated with the astral plane or yetzirah. it is through this lower triad that the starry wisdom is communicated to the human mind. we shall see later how the spiritual fact concerning this function was told and retold in various myths, including the biblical one of how the nephalim, a race of ‘giants’, were said to have been the progeny of angels who fell from the stars to mate with the daughters of earth and teach them magick and science. the festivities on the nile route to bubastis took place on a grand scale. celebrants were carried there in boats along the nile. according to herodotus they numbered 7000 men and women, for children were excluded. the reasons for the exclusion become apparent when it is described how egyptian women would beat loudly upon drums, while others would shout ribald insults at the townsfolk that had gathered to watch from the river banks. others among them would lift up their clothing, showing themselves naked. all of this was carried out in high spirits and in good humour. once the celebrants arrived at bubastis, the multitude set to the devotional rites with great solemnity. lavish offerings were made, including costly grape wine, which was rather more than the average farm worker could afford in those times. in spite of the renowned egyptian ribaldry and sense of fun, commentators have thought the ancient festivals to be ‘licentious’. in later times, when religion superseded the old ways, prurient zealots found such festivities so abominable that eventually they succeeded in getting them abolished altogether. the voice from the deep the feline bast and lioness sekhet were representative of lower and upper egypt respectively. the ancient ways of such a bestial goddess, a sexually ambivalent creature of the night, exemplify the left hand path. bast was frequently identified with buto, the oracular cobra serpent. the famous delphic oracle was undoubtedly a much later greek edition of ancient egyptian methods of obtaining an oracular ‘voice’ through the mediumship of priestesses, who possessed the secret knowledge of the snake, hadit. in the context of the 17th path of gemini, the children of the voice , the sacred vibration of the priestess is sent forth from chokmah and binah above the abyss to inform the intelligence of the heart in tiphereth. in countless egyptian hieroglyphics, cat or lion-headed deities are twinned, most notably in the aker or ‘lion-gate’. the gate is variously representative of the two ends of the year (equinoxes) or the entrance to and from the egyptian underworld or duat . the egyptian hieroglyph for the sky has two peaks or horizons pointing upwards to show the day. when the peaks are pointing downward, it is a depiction of the night sky. in the underworld, everything is mirrored and in some cases even shown upside down or averse. artefact depicting three regions of the duat or underworld [click on image to magnify] a) the upper section of the artefact depicts souls travelling to the great neter who looks both ways (i.e., to the east and west horizons, yesterday and tomorrow). b) the middle section portrays the four apes who steer the sun boat of ra. they are shown in their cosmic form, as star gods, and are generally associated with fire. they are paying homage to a dual figure of the ram-headed god of mendes, otherwise amen-ra, who has four faces and an ornate crown. on each side amen-ra bears a threefold sceptre combining the set-headed (was) sceptre of power, the ankh of life and djed pillar of mendes. the djed is similar in meaning to the path of samekh on the middle pillar of the tree of life and symbolises the spinal column as the passage for the inner fire of the soul. the cross ‘x’ is to show the threshold that must be passed by the initiate. c) the lower section is an inverse mirror for the constellations of heaven, as shown by the totem form of the sky-goddess hathoor. this is the dreaming world or subconscious. notably, the seated god with a bird’s tail feathers, and the serpent, are ithyphallic . both male and female become tumescent when dreaming at night, as was well known to the ancients. dreaming is the principle power of the gods. all power has been transferred to the underworld region (left hand, left eye). now ye shall know that the chosen priest and apostle of infinite space is the prince-priest the beast; and in his woman called the scarlet woman is all power given. the egyptian book of the law, liber al vel legis, i: 15 orion: the left and right of it all the left and right eyes of ra are the moon and sun respectively. the moon is the mirror of the sun’s radiance, and the sinister jewel of the left hand path. according to the emerald tablet of hermes: that which is below is like unto that which is above, and that which is above corresponds to that which is below, to accomplish the miracle of the one essence … its father is the sun, its mother the moon. the wind carried it in its womb, from the bosom of the earth it is nourished. it is the source of all works of wonder in the world. its power is complete. the flow of consciousness involves both projection and radiance (sun, the right eye) and absorption and reflection (moon, the left eye). the primary dual power of consciousness is objectivity and subjectivity. the goal of yoga is to achieve transcendence through uniting subject with object. thus, the eye is made ‘single’. the way of knowledge ( ynana yoga) is typified by the path of gemini, to which is ascribed the letter zayin, the sword of division. union, on the other hand, comes through the love of nuit or venus, which is the governance of taurus, the magus of the eternal . as we shall see, love under will or thelema ( logos-agape ) is aptly imaged forth in nature and mythology by the constellation of orion, which spans taurus and gemini, or isis and the word of thoth. on the front side of the stele of revealing [click on image to magnify], the priest ankh-af-na-khonsu mirrors the god menthu, who embodies both ra and set-typhon. the priest is called ‘khonsu’ (sky-traveller) after the moon god. at thebes, the home of the priest, khonsu is the child of mut and amen-ra. the priest makes the gesture of invocation and offering with his right hand, as he wishes to offer the god all that he is and can ever be, his whole self. the right hand is giving, as the sun gives light and life to the world. as the right hand is giving, the left hand receives. we cannot have one without the other. the act of giving contains receiving latent within it. the act of receiving has the seed of giving, latent. a true invocation is at the same time an offering, for only the whole self is a fit offering to the gods. egyptian gods and priests are frequently depicted with their left foot forward. the constellation of orion the hunter, known as sah to the egyptians, has his left foot forward in the sky. orion is close to the constellations of taurus and gemini, and was known to the babylonians as a herald or messenger as well as the guardian of land and boundaries. orion is variously depicted as a god, giant, shepherd, walking bird or phoenix. the magical race of nephalim mentioned in the biblical book of genesis 6: 1–4 were in all probability children of orion (aramaic niphelah ). the mysterious genealogy is explained by sumerian myths, which tell of wise akkadians that survived the flood, or otherwise came ‘out of the sea’ (viz., the depths of inner space).[8] whether gods, demigods or priests of the mercurial deep-sea god enki, they taught knowledge of science and magick to the terrestrials. the star that marks the left foot of orion is rigel, positioned at 17 degrees gemini. rigel is the brightest star in orion and one of the seven brightest stars in the night sky. rigel was very important in the ancient egyptian scheme of things as it rises before sirius, the heliacal rising of which marked the solar year. pharaohs and priest-kings were considered to take the form of sah upon death (the sahu ), so the constellation was associated with resurrection and immortality. the left eye of the moon. the meaning of the left eye, left hand, left foot, left side or profile became distorted over long ages of time. all that was considered feminine and ‘left’ was identified with the night or the underworld and was eventually demonised. interpretation therefore requires careful discernment. the feminine power of the left side, which is personified as the egyptian sekhet (or shakti) was always honoured in ancient egypt, though in later dynasties it was hidden. when sekhet acts as initiatrix, she takes the form of a lioness and kicks the person (or demon) with her left foot, as recounted in the pyramid texts. this has the effect of burning up everything inside them that is concerned with the poisons of the body and ego, the false king and tyrant over the soul. once the person is empty of falsehood and the way is thus prepared for illumination, sekhet may fill the initiate with her fire and light. in this way, the thelemite with both feet firmly on the path is capable of transformation into an eternally living star. as it is put by nuit in the egyptian book of the law, whose manifest star is sirius: every man and every woman is a star. liber al vel legis, i: 3 by the qabalistic method introduced by kenneth grant, where the chapter and verse numbers of the book may be compounded, the verse equals 13, the number of the priestess of the silver star . the star in question doubles as both moon and star, for the path of kether, the ‘height’, signifies the supreme attainment. it is a path that may only be approached through the reflecting mirror of da’ath, the ‘higher moon’ at the outer threshold of the planetary system. thus, at the summit all ways meet, and the left hand path and right hand path cease to have meaning, as do all other conventions. the intimacy of lunar and stellar relationships may easily be demonstrated qabalistically. by conventional numeric values. ia chnsv (sky-traveller the moon) yields 375. dividing 375 by its factor of 5 (number of the ‘star’) results in 75, the number of nvit. thus the priest of thelema is as the moon or sky-traveller. his star is that of nuit, to whom he is guided through reflecting the radiance of ra the sun god. is the left hand path the right way to follow? in india and tibet there has ever been a guru tradition. initiation, if it comes, is passed directly from master to pupil. sometimes the right way is left and the left way is right—it all depends, for the meaning differs according to the school of thought and the individual. while there does not appear to have been a guru tradition as such in ancient egypt, the schools of thought (and so practices) were as diverse and numerous as the nome or earth locations down the length of the nile. likewise, individual teachers and practitioners could be counted as reeds strewn upon the surface of that great river, or as stars in the night sky. while it may be convenient to classify all magical and spiritual practices as either ‘left hand path’ or ‘right hand path’, we must consider whether such arbitrary divisions draw us nearer to truth or lead us further away from it. or perhaps even that—as is now the case in the technological age—such simplistic devices might blind us to the possibility that truth can even exist. notes 1. notably, the sage ramakrishna never used the terms ‘left hand path’, ‘right hand path’. he practiced celibacy, through personal inclination, yet there is no evidence that he recommended this to his disciples as rule of thumb. while he wryly denounced those who merely desire sensual gratification, or that lust after ‘gold’ and temporal power, recorded anecdotes reveal that ramakrishna was not at all orthodox and would consider almost anything that might lead to the goal of ultimate liberation. 2. see magick without tears , aleister crowley, for one example. 3. “high standards are expected of an initiate of the right hand path”, magical images and the magical imagination by gareth knight, pp. 71. [skylight press, 2012.] 4. gods of the egyptians volume 1 , pp. 449. 5. the greek name bubastis is derived from the ancient egyptian per-bastet , ‘house of bast’. 6. we have rendered the archaic latin translation into modern english. 7. the histories of herodotus were translated from greek into latin and from there to other tongues. some versions therefore give the roman god mercury as the equivalent of the greek hermes and egyptian thoth. likewise, diana is mentioned as the equivalent of the greek goddess artemis and egyptian isis or hathoor. 8. akkadia (mesopotamia, sumeria, etc.) is formed from ak-ka-d-w , which is etymologically related to the egyptian term for a magical body ( aka ) achieving resurrection by passing through the underworld or starry duat. © oliver st. john 2018. this essay appears in the book, babalon unveiled! thelemic monographs [ordo astri]. related articles: why is the pentagram upside-down? subscribe to our monthly journal, the 93 current . the journal is free of charge and is delivered by email. visit (or return to) ordo astri home posted in egyptian magick , left-hand path , thelema | tagged book of the law , egyptian magick , esotericism , hermetic magick , high magick , left-hand path , liber al , occult , qabalah , thelema , typhonian , western mystery tradition why is the pentagram upside-down? posted on 19th april 2018 by admin the pentagram is a key part of the geometric extensions that are used in rituals. anyone considering taking up practical work should have fulfilled the first two limbs of yoga, abstentions and observances , as set down by patanjali.[1] practical work is the third limb of yoga, not the first. the symbol of the order: is the star upside-down? the answer to that question all depends on where we are viewing it from. aspirants should begin by thinking and meditating upon this symbol and its meaning. in broad terms, it is necessary for every student to gain an intellectual understanding of the work. this involves getting a wide range of reading in the esoteric field. if the person wishes to take up a course with us, then we naturally expect them to make an in-depth study of our works. in ritual, the purifications come first, then the consecration. one must be prepared to spend long hours completely alone, reading, studying and thinking, away from all distractions. that is the greater part of purification. only then is the person in any way prepared for the practical work. theurgy requires utmost consecration, or dedication: the reserving of all energies for the special purpose. lesser ritual of the pentagram: invoking spirit to perform ritual we must at all times know what we are doing and why we are doing it . the magician must be prepared to study a little of astronomy, or at least, the geocentric framework that astrology is based on. the hermetic practitioner will want to know a great deal about the qabalah, for that is the basis of ritual and ceremonial magick. occult science includes astrology, hermetic philosophy, religion, mysticism, meditation, ritual and divination. the aspirant is not required to speak fluently in classical greek, or to know how to form latin verbs. they will need to learn something of how these languages work. they will write the characters of the greek and hebrew alphabets and commit their numerical value to memory. before all else they will begin by studying the diagram called the tree of life and the philosophical basis of the hermetic qabalah.[2] the pentagram: averse and aright the question of the so-called averse pentagram has been frequently asked. it is all down to the mechanics of ritual, and has been explained in the introduction to ritual magick—the rites and ceremonies of hermetic light .[3] one must understand the cosmological basis of rituals. dual pentagram or elevenfold star of union ten is the number of malkuth and of the sephiroth of the tree of life. the point in the centre is the seed of eleven, the number of magick and of change. in this symbol, all dualities are resolved. it is not a question of geometry; it is a question of perspective. imagine we were to enter a room, square in shape. upon the floor is painted or tiled a large circle, and within that is a pentagram star with the five points touching the edges of the circle. one of the points of the pentagram is pointing at our feet. which way up is the pentagram? then imagine that we walk straight across the room to the other side and turn around, facing the door by which we entered. look at the pentagram again. which way up is it now, do we think? has the pentagram changed, or is it our relative position that has changed? there is another important consideration. do we think it is possible for a geometric form to possess moral qualities, objectively speaking? if we think the answer is ‘yes’, then it is better if we steer well clear of occult practices. such a person will get into one hell of a mess, and very quickly. the devil never needs to be evoked by the incantations and gestures of any magician, as goethe portrayed in his version of faust . the devil is at all times present—and more than willing to enter into a bargain. the rites and ceremonies of the historical golden dawn were solar, and terrestrially based. the ritual circle was defined by the ‘four winds’, so that east represents air, west represents water, north represents earth, and south represents fire. however, the rites and ceremonies of the o∴ a∴ are stellar. our ritual circle is zodiacal. we place aquarius (air) in the north, leo (fire) in the south, taurus (earth) in the east, and scorpio (water) in the west. the magician ‘standing on the sun’ is the simplest way of explaining the cosmic configuration of our ritual circle and pentagrams. from the solar perspective, the ‘averse’ pentagrams made on earth are ‘aright’. one may regard the tarot trump, the hanged man xii : it is the magician, in fact, that is upside down. in the thoth tarot trump, the shape of the arms and crossed legs of the adept forms the symbol of the golden dawn cross and triangle. yet the same attitude is simultaneously that of typhon inversus . in many traditional systems the magician paces out the circle deosil, following the course of the sun as it appears from the earth. in our system the magician orbits the solar centre of the circle widdershins . the terrestrial point of view of the magician is raised to that of the sun in the midst of the solar system—the pentagrams of the zodiac and four elements are therefore turned upside down . we orient the temple to the north, the place of the immortal or imperishable constellations. in the historical golden dawn, the north was regarded as the place of greatest darkness. the north is in fact the place of greatest power, and is a gateway for that power to enter into the ritual sphere of operation. far from emphasising material or ‘evil’ forces, the north star is the key to effective theurgic operations. attributions of the pentagram the symbolism of our reversed pentagram is identical to the symbolism of the pentagram that originated with the golden dawn. they in turn took the idea from eliphas levi, transcendental magic . that is to say, each point is attributed to spirit, air, fire, water and earth respectively. attributions of the pentagram it was eliphas levi that first introduced the idea that the pentagram with point downwards was a symbol of the ‘sabbatic goat’, or ‘baphomet’.[4] it is from there that some members of the golden dawn began to view the downwards-pointing star as something to be feared. before eliphas levi published his formulation of the pentagram (1856), there was no particular rule about which way up a pentagram might be. levi was a very subtle magician—infinitely more so than many who presume to know better. every pentagram contains its reverse. in that sense, there is no such thing as an upright or averse pentagram, as all contain the inverse mirror. the pentagon symbolises whirling or spiralic force. the pentagram contains that force. the pentagram also expresses the phi ratio (φ), the golden mean. the greek letter phi sums up the mathematical and geometrical formula of the pentagram. the ratio between the shorter lines of the pentagram to the longer parts is called the golden proportion. from this is derived the golden mean. it is built into the architecture of mystery temples, churches and the pyramids of egypt. 1 + √52 ≈ 1.61803399 (or φ) when the phi ratio is expressed as a spiral, it can clearly be seen that the ancient egyptian hieroglyph for the throne or seat of a god, the iset , was drawn to express the perfectly irrational proportions of the golden mean. the pentagram and holy guardian angel for us, the averse pentagram, with the point of spirit below the other four elemental points, is the descending grace of the holy guardian angel. we can achieve nothing entirely alone. love is the law, love under will . there are two currents, the descending lightning and the ascending serpent. the serpent is awakened through the descending stream. it is the polar attraction between kether and malkuth that works the miracle. the pentagram and the wars in heaven when a person is so heroic as to want to join us in the great work, we take it for granted they will want to inspect the armorum. they will want to know and understand how everything works. there are no directions in space other than those we posit by arbitrary appointments. geometric forms do not possess moral qualities. however, life is packed to the brim with good and evil to the extent that all virtues contain latent evil, and all vices contain latent good. the world is now in universal agreement that smoking tobacco is harmful to the physical being. it took an oscar wilde to point out how even such an evil thing must, by the immutable law of nature, also contain something of the good in it. thus he declared, through a character in the play, lady windermere’s fan , that smoking has a thoroughly demoralising affect. baphomet as drawn by eliphas levi: hermetic light the last word should be left to eliphas levi, who perhaps inadvertently started the uproar of moral indignation over geometric forms—something that euclid and his ancient egyptian tutors would no doubt have found quite bewildering. levi’s attribution of the ‘baphomet of mendes’ was not a correct one, and probably owes to confusion between the ram-headed god of mendes and the unidentifiable chimera of khem.[5] however, levi was never one to be dogmatic over attributions, much to the horror of scholastic pedants. of the equation between the reversed pentagram and the ‘sabbatic goat’ or ‘baphomet of mendes’: a pantheistic and magical figure of the absolute … the goat’s head, which is synthetic, and unites some characteristics of the dog, bull and ass, represents the exclusive responsibility of matter and the expiation of bodily sins in the body. the hands are human, to exhibit the sanctity of labour; they make the sign of esotericism above and below, to impress mystery on initiates, and they point at two lunar crescents, the upper being white and the lower black, to explain the correspondences of good and evil, mercy and justice. the lower part of the body is veiled, portraying the mysteries of universal generation, which is expressed solely by the symbol of the caduceus. honi soit qui mal y pense . lords, ladies, gentlemen and fellow asses! the road is clear for those who wish to travel. now we can all get on with some real work. notes 1. our comment, yoga and the dweller on the threshold , may be read here at ordo astri. 2. the hermetic qabalah is explained in clear, simple terms in the book required for our practical course: hermetic qabalah foundation—complete course . 3. the cosmological explanation of the pentagrams and our ritual basis is given in the introduction to ritual magick—the rites and ceremonies of hermetic light and is more fully revealed through the nine volumes that follow. the phi ratio and golden mean is discussed in the dominus liminis section. 4. for eliphas levi’s full description of his drawing of the ‘sabbatic goat’, see the ‘explanation of the figures’, pp. xiv transcendental magic . 5. the confusion between the ram-headed god of mendes ( ba-neb-djedet ) with a goat probably owes to the greek traveller herodotus. in a rather complicated account in his histories , herodotus describes the god of mendes as goat-headed. much popular fiction associating the worship or sacrifice of goats with ‘devil worship’ arises from this account. it is possible that, if herodotus did indeed travel to mendes, the local egyptians were pulling his leg! [herodotus, history, book ii pp. 42, robin waterfield translation.] © oliver st. john, 2018 the lesser ritual of the pentagram is presented in several of our publications. it is also posted at ordo astri here . related articles: left hand path of magick and thelema visit ordo astri (or return to home page): thelemic magical collegium subscribe to our monthly journal, the 93 current . the journal is free of charge and is delivered by email. posted in magick , ritual magick | tagged ceremonial magick , esotericism , hermetic magick , occult , ritual magick , thelema , western mystery tradition hermetic qabalah foundation posted on 13th february 2018 by admin this article is to provide some background and the historical basis to our course, hermetic qabalah foundation . it also provides some useful guidelines to how the course is worked. crowley once remarked of thelema that ‘do what thou wilt’ was to bid stars to shine, vines to bear fruit, water to seek its own level, etc. … we are all expressions of the 93 current, with our parts to play, and in this play, the current is expressing itself through us. thus there is no need to look upon the work of crowley, or grant, or spare as being a fixed body of work before which we can only, awestruck, bend the knee; rather, we should use it as one source amongst several from which we can develop our own body of work. michael staley, starfire volume ii no. 3 there is a thelema beyond aleister crowley, whose magical system was put together between 1909 and 1947. working through a correspondence course to achieve magical initiation nonetheless seems to have originated with crowley, though he is rarely given credit for it. in the old style golden dawn lodges, where initiation was supposed to be achieved with group ceremonies, few persons did any personal work. there was little or no supervision unless they were fortunate to know the right people. crowley was taught by allen bennett, but that was a rare case. there was a tendency therefore for quite a lot of people to get into relatively high grades without gaining real knowledge. they attended meetings and paid their dues. the correspondence method, introduced by crowley and continued for a short time by kenneth grant, is necessarily didactic. initiation is then about personal work done and the discipline of the magical diary record. dion fortune further developed the correspondence course method in her fraternity of inner light , and it came to us through that route. it was a former student of dion fortune that first put it to us that we might continue the tradition. we are now in the 4th generation and everyone has added and contributed along the way. hermetic qabalah foundation the hermetic qabalah foundation is unique and original to the o∴ a∴ but the mode of working, where the tree of life is travelled from top to bottom instead of bottom to top, was first developed by the helios group in england in the late 1950s. the helios group was a project that was developed in association with the fraternity of inner light . the author and qabalist gareth knight (basil wilby) had much to do with what was then called the helios course in practical qabalah, in consultation with israel regardie. the bulk of that course, fifty lessons and fifty months of study and work was penned by w. e. butler, working on commission. our course, hermetic qabalah foundation , bears little comparison with the helios course; there is no arthurian symbolism, no graal castle and, with all due respect to our mentors, ‘thelema’ is not a word used to clear the room after a party. the course takes one year to complete and is presented in hermetic qabalah foundation—complete course . the letters received from the course guide on a monthly basis fill out the rest. that way, the instruction can be tailored to suit the individual. there is in reality no such thing as a beginner’s course in magick. the ancient egyptians did not have one set of hieroglyphs for novices and another set for priest-kings; they are all the same hieroglyphs. the hermetic qabalah foundation was written and structured in such a way as to teach the novice how to make their way through the labyrinth of symbolism that pervades the subject. the course also serves the purpose of enabling the student that is properly prepared a chance to forge the necessary inner-plane contacts. if a master of magick were to work their way through the same course, they would not be wasting one minute of their time, for they would work it to their own level of ability and knowledge. holy guardian angel the primary objective of the great work is the knowledge and conversation of the holy guardian angel. in many ways the angel can be regarded as a divine lover, for the knowledge and conversation is the most complete form of consummation within human experience. qabalistically, union between the ego and the non-ego takes place in tiphereth, the heart and centre of the tree of life. this then becomes the seat of the true will or true self. in the normal state of affairs tiphereth is merely the place of the lower ego, which has usurped the position of its true ruler, prince and king. the mundane chakra attributed to tiphereth—its physical vehicle in the cosmos—is the sun. the symbol used for this star is a circle with a point in the centre. the circle with a point in the centre is also the symbol of kether concentrated from the ain soph aur, the void from which emerges the point of consciousness. as kether is in malkuth and malkuth is in kether, the vision of the holy guardian angel is attributed to malkuth on the tree. the holy guardian angel informs the person while they are incarnated in a body of flesh—the great work as understood by hermeticists is not something that is postponed until an after-life.[1] notes 1. from hermetic qabalah foundation—complete course , pp. 38. © oliver st. john, 2018 visit (or return to) the ‘courses’ page, ordo astri view all ordo astri imprimatur books subscribe to our monthly journal, the 93 current . the journal is free of charge and is delivered by email. posted in courses , qabalah | tagged esotericism , hermetic magick , high magick , holy guardian angel , initiation , meditation , occult , organisations , qabalah , ritual magick , thelema , western mystery tradition post navigation ← older posts search recent left hand path of magick and thelema 18th may 2018 why is the pentagram upside-down? 19th april 2018 hermetic qabalah foundation 13th february 2018 when is the solstice? 27th december 2017 enigmatic magick of set and thelema 20th december 2017 archives archives select month may 2018 (1) april 2018 (1) february 2018 (1) december 2017 (2) november 2017 (2) june 2017 (1) may 2017 (1) april 2017 (1) january 2017 (1) december 2016 (1) november 2016 (1) september 2016 (1) july 2016 (1) march 2016 (1) january 2016 (1) december 2015 (1) categories categories select category aleister crowley art courses degrees egyptian magick esoteric tradition gematria golden dawn hp lovecraft initiation kenneth grant left-hand path liber al magical philosophy magick ordo astri book publications qabalah ritual magick science tarot divination thelema western mystery tradition jump to page thelemic magical collegium liturgy books initiation manifesto magick: lesser ritual of the pentagram yoga and the dweller on the threshold courses membership contact the order of the star associated sites tantrika books star and snake temple of babalon copyright © ordo astri 2000–2018 search this site search meta log in entries rss contact ordo astri proudly powered by wordpress

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