By Frater 414
Do what thou wilt shall be the whole of the Law.
The experiments with Liber CCXXXI began in April of 2003ev, six months after taking the Neophyte Oath. Once acquainted with the literal contents of this often ignored Thelemic Holy Book, oddities in the comparison chart are noticed. At first appearance, it seems the chart suggests a comparison to be made between the House of the Serpent and the House of the Qliphoth. The comparisons would then be made as follows:
Note that when making the comparisons between houses, one will be comparing all Domes of the Serpent, but not all of the Carcers of the Qliphoth. Many of the Carcer Genii would be compared to more than once. Specifically, Beth, Teth, Zain, Samekh, Peh, and Shin all would be compared twice, each time to a different Dome Genii. Yod, Lamed, Mem, Nun, Resh, and Tav of the Qliphoth would be left out altogether in the comparisons! What’s more interesting is the lack of outward similarities between the designs of the sigils of the two houses, when compared in the above manner. The inner similarities between the two houses have yet to be determined, as the process of experimentation continues. As one dives deeper into this vast ocean of knowledge and the astral light, there will be many levels of comparisons to be made. To assume that the comparison is merely based upon the Sigils themselves would be false. Though the similarities between the Sigils are of importance, there exist infinite layers of meaning to the visions. The nature of the vision itself, the nature of the Genii, the message of that Genii, the lesson learned, the feelings experienced, and the knowledge gained are but a mere few of the variety of comparison. Note also that just as the paths vary in degree of “density”, so also do the nature of the visions and their comparison.
Even at first glance, the similarities between the outward designs of the sigils within the same house are evident. For instance, compare Aleph and Tzaddi of the Serpent. Obvious is the appearance of the Swastika, matter in motion, in both Sigils. The only difference is the direction of the swastika; one widdershins, the other deosil, respectively. Similar comparisons in the outward design of the sigils can be made between Shin and Teth, Resh and Zain, Kaph and Vav, and Tav and Beth, of the Serpent. In the Qliphotic Houses, obvious comparisons in outward design can be made between Beth and Gimel, Resh and Zain, and Yod and Teth. Intriguing as this is, these similarities are only the outward manifestations of the inner visions, a by-product, if you will, of the nature of the visions. Viewed in this way, and once the comparisons are made between the visions within each house, the appearance of the sigils will explain themselves. There will be no doubt why one sigil resembles the other.
The conclusions of this Aspirant are such that should broaden the experience and depth of thought of any who dare to explore these Holy Sigils. Aside from the obvious outward similarities of the Sigils, it will be shown that the visions themselves, based on the Chart above, compare within each House separately, as well as between the two Houses jointly. The Field Notes of these Experiments, and the Comparisons that were made, can be studied in APPENDIX II of this document.
Following this essay in APPENDIX I, are the actual Magickal Diary records of Frater 414, a Neophyte of the A.’.A.’.. They are listed in the order given in the Holy Book, beginning with Aleph and ending with Tav, though this is not necessarily the order in which they have been explored. The first House is that of the Serpent, followed by the House of the Qliphoth, for without being familiar with the Light of the obverse side of the Universe, one cannot be properly prepared for the reverse side, the “Night” side. The first experiment, which prompted the examination of the Comparison Chart, was the exploration of the Dome of Tav, and the exploration of the Carcer of Beth. The readers can make the comparison for themselves based on the Diary notes for each Genii. The relationship of each vision to the others is of an intimate nature. It is the opinion of this Aspirant that the visions obtained when skrying these sigils will reveal clues to the nature of one’s Initiation. Speaking under the authority of Experience, the moments of AHA! will come frequently and intensely, depending upon the sincerity of the Aspiration, and, while there will be many similarities between one Aspirants vision and another’s, the experience will be one of the utmost privacy, piercing the thickest of clouds in the psychology of the Seer.
This Aspirant has formed His conclusions based upon actual comparisons of each vision. These comparisons can be found in APPENDIX II, where the primary symbols and themes have been extracted for quick comparison. Using the Comparison Chart in both manners described above, visions were compared between the House of the Serpent and the House of the Qliphoth, as well as between the visions within each house. This essay is intentionally not going to expound upon the subjective analysis made by this Aspirant in His Work, for these comparisons are extremely personal and would not be beneficial to the reader. The objective attributes of each Genii and related vision will, however, be note in the document addresses above. The reader is, however, encouraged to draw their own comparisons from the experiments displayed herein, based on the symbols present in each vision, and the nature of such visions. Even better still, the reader is encouraged to draw comparisons from their own experiments with this very complex and wonderful Holy Book. The order of visions transcribed here within is given in the order displayed in the Book itself. The verses of Liber CCXXXI are ordered such as to give a feeling of progression from Aleph to Tav, and read with the feel of an initiatory fairy tale, but the method of learning these lessons have been traditionally ordered in a manner of ascension, involution, or climbing upward, as opposed to descending downward, or evolution. It could very well be argued that the exploration of the Sigils should descend from Aleph to Tav, which would demonstrate an increasing degree of coarseness, or materialization of the Spirit into Matter. As a side note, it is not agreed upon by this Aspirant that the order of exploration assumes any particular importance, as the information obtained within the visions are independent of all others when viewed in regards to the level of consciousness of the magician experimenting (in Yesod). The literal interpretation of the lessons themselves pertain to the path of the Aspirant is His Quest for the Holy Gra’al, Binah, or Yea, even unto the Crown!
Generally, this Aspirant has discovered that the House of the Serpent typically Teaches lessons regarding specific Powers or Virtues. Note that the Word Virtue is used not to delineate any moral superiority, since such superiority most likely does not exist, but rather, to demonstrate actions or “active motion” of a nature in accordance with the Will of the Star, and even though this Will is not yet known in full to this Aspirant, the powers, skills, capacities, insights, and the Light taught by the Spirits of the Serpent are invaluable and Useful. Alternatively, the Genii of the Prison of the Qliphoth tend to present to the Explorer his or her Shadow Side. This Aspirant has found within these realms Lessons of the Vices, or Negative Tendencies; the Genii demonstrate “the Two and Twenty Basenesses” of the Aspirant, and teach his lessons about his or her own complexes and tendencies, but, more specifically, those elements of his or her nature that are detrimental to the Orbit. For example, the Genii of Beth of the Qliphoth teaches to beware of the Illusion of the False Will. The Genii of TAV of the Serpent gave the Key to the Tree of Life, and the exploration of the Self. The Genii of TAV of the Qliphoth warned against Rushing the Work and Idleness. If we were to ask Carl Jung, he would surely reply that the Sigils are nothing less than the symbols of one’s personal unconscious; and, depending on the intensity of the Initiation, the symbols are the archetypal Treasures of the Collective Unconscious (cf. Thelemic Priming, by Frater 493).
Essentially, Liber CCXXXI forms a skeletal outline of Initiation. The Experiments themselves, and the coagulation of the visions, create the flesh and physiological systems to that skeleton. This is obvious as we know that each Sigil of CCXXXI is associated with a Lesser Path on the Tree of Life, and given that each Path is dual in nature, we have 44 Sigils in all. The lessons of each Genii resonate the Nature of the Initiation. Oh how long and arduous the journey if the Aspirant proceeds with His or Her Initiation as instructed by the Genii! This is pertinent for the Neophyte, who takes the Oath to ‘Obtain control of the Nature and Powers’ of his or her own being, and is instructed in the Task of a Neophyte to apply him or herself to understand the nature of his or her Initiation. It is the opinion of this Neophyte, that the Genii of Liber CCXXXI will fulfill this element of the Task if the Aspirant will only Listen. At the time of reception of the visions, and most likely for a longer or shorter time afterward, the significance of the vision might not be apparent, but with later reflection, it will be found that the Genii have a greater knowledge and understanding of the psyche of the Aspirant, than the Aspirant himself. The Spirits form the center of the phenomenon, itself an entity with equal relativity and relevance as that of ordinary, physical perception. The life-events that occur in the experimentation originate as a point in the mind, that part of which is considered the subconscious, and traverses a path in a specific direction and of an indifferent duration, thereafter returning to the Silence. Yet, with the sometimes fleeting experience, the affair is nonetheless imprinted upon the substance of the mind, and as with all impacting life events, the mind has a tendency to project these into the ordinary perception of the Subject, reflecting the sensory perceptions themselves at times, but more importantly the innate corollary of the Lesson. The impressions received from the Astral plane are identical to impressions received on the Physical plane save for the variance in density, thus, each impression builds up the Magick Pantacle, and becomes an integral part of the psyche. This brings up the idea that the physical plane is identical with the astral plane. Indeed the physical plane is perceived by the astral, but that is an entirely different subject not to be debated here. Within the astral plane, there is scarce regard for time and space, excluding any special instances, and this certainty coupled with the lack of any overt triggers to the subconscious, effectuates spontaneous states of non-ordinary sentience. By this is meant that the Lessons of the Genii, as separate phenomena, changed the thought process of the Subject at a time and location that seems to be frivolous. With research, these states can be associated definitively to the particular astral event from which it stems. The struggle then, is to remain in these states of sentience for a prolonged period of time, but as soon as the Subject begins to think about the state itself, it diminishes instantly. Aside from being an interesting psychological study, these observations show the composition of the astral plane, as well as the organic nature of the science. The zeniths of the centers or chakras fluctuate as direct evidence of the alchemical process.
Love is the law, love under will.