crowned and conquering child

Active Thelema, pt. 2: The Formula of the Child is Continual Growth

Nuit Infinite Space and the Infinite Stars thereof

“[In the Aeon of] Horus, the child… we come to perceive events as a continual growth…” -Aleister Crowley, Introduction to the Book of the Law

This new Aeon of human existence is a new dawn of a shift in our point-of-views. With the reception of Liber AL vel Legis, or the Book of the Law, in 1904 by Aleister Crowley, the paradigm of Thelema was brought to the world. Only a year after, Einstein had his famous “miracle year” which revolutionized physics and brought us, among other things, the special theory of relativity. Less than two decades later, quantum mechanics would spring onto the scene with full force and lead to technological achievements like transistors, computers, and A-bombs. In this century, not only were protons, neutrons, and quarks discovered, but so was the double-helix structure of DNA, genes, and other biological advances like stem-cell and cloning. There was the rise of psychology and neurology. There were incredible leaps in transportation (e.g. personal cars and commercial airliners) and communication (e.g., cell phones and the Internet). With the turn of the 21st century, it is an exciting time as ever to exist with much amazing growth remaining possible ahead of us.

Horus the Crowned and Conquering Child as Harpocrates

Consider how much growth has happened to the human race in the last century, especially in terms of the advances in physics, biology, and technology. Consider one’s own development and how much growth one has gone through physically, emotionally, and intellectually.


One may recognize the immense amount of growth that occurred in the period when one was a child. Childhood is a time of great openness and vitality, among other things. Being in this New Aeon of the Crowned & Conquering Child, each person may (much to their benefit) identify with this symbol of a child.

Now let us consider the characteristics of a child:

Openness to Experience

Ever-renewed Vitality & Resilience

and most importantly…

Ever-continuing Growth

As a symbol of this ideal, Thelema has Horus, the Egyptian sky and sun god, especially under the form of “Ra-Hoor-Khuit” (Ra-Horakhty was a synthesis of the gods of Ra and Horus in ancient times). Speaking in terms of the occult mysteries, Aleister Crowley writes in “Liber Samekh,”

“In the Neophyte Ritual of Golden Dawn (As it is printed in Equinox I, II, for the old aeon) the Hierophant is the perfected Osiris, who brings the candidate, the natural Osiris, to identity with himself. But in the new Aeon the Hierophant is Horus (Liber CCXX, I, 49) therefore the Candidate will be Horus too. What then is the formula of the initiation of Horus? It will no longer be that of the Man, through Death. It will be the natural growth of the Child. His experiences will no more be regarded as catastrophic. Their hieroglyph is the Fool: the innocent and impotent Harpocrates Babe becomes the Horus Adult by obtaining the Wand. ‘Der reine Thor’ seizes the Sacred Lance. Bacchus becomes Pan.” (emphasis added)

In the occult mysteries, one formerly identified with a form of the ideal man which was typified by the dying-and-resurrecting form – in this case it is the Egyptian Osiris. Now the ideal is the child with the formula of Ever-continual Growth. Just as dawn is understood to always follow the ordeals of midnight and spring always follows the ordeals of winter, we understand that all psychological ordeals – including the ‘death of the ego’ – are not catastrophic (although they, like the hour of midnight and the season of winter may seem so while living through them), but are in fact part of our Ever-continual Growth. But Thelema doesn’t just deal with the occult mysteries because, as mentioned at the beginning of this essay, Thelema is an all-encompassing paradigm and it is advantageously applicable to all facets of life. Thelemites therefore are open to all experience, however much joy or suffering may arise because all things are accepted as part of “love under will;” all experiences of all degrees add to one’s being. Crowley wrote in “Liber Tzaddi,”

My adepts stand upright; their head above the heavens, their feet below the hells.

This line perfectly captures the Thelemite’s acceptance of all facets of oneself, from the most apparently hellish to the most divine, and also all facets of Nature, spanning all degrees of beauty and terribleness.Consider how, in your life, certain events that seemed to be a time of great trouble (physically, financially, emotionally, intellectually, spiritually) eventually faded away into greater strength, energy, and insight. Consider how the events that seemed wonderful or even divine have transpired and what they have added to one’s experience. Ask oneself: how does integrating these diverse experiences of both joy & sadness into a coherent whole allow me to perform my Will more effectively?

Again, in “Liber Samekh” Crowley writes about how experience is necessary for the individual, “All experiences contribute to make us complete in ourselves. We feel ourselves subject to them so long as we fail to recognise this; when we do, we perceive that they are subject to us… To live is to change; and to oppose change is to revolt against the law… which govern[s] our lives.” Consider the many times one has needed to do something or been forced to do something that one did not want to (e.g. fold your laundry, take an entrance exam, go to the dentist, travel to a foreign country). How many times was your immediate desire (i.e. to leave the dentist’s office) in conflict with longer goals (i.e. to have healthy teeth)? How has pushing oneself to have experiences, however undesirable and uncomfortable, led to increased understanding, knowledge, strength, and adaptability?

Two different news articles have recently been released (late 2007) on the subject of growth and a ‘growth mind-set’ and its various advantages. In one case, the psychologist Carol Dweck has seen that kids who have a ‘growth mind-set’ – meaning they believe that their intelligence is mutable and liable to growth as opposed to static and unchanging – perform better in school. In another instance, Scientific American investigated the fact that, “teaching people to have a ‘growth mind-set,’ which encourages a focus on effort rather than on intelligence or talent, produces high achievers in school and in life.” These two subtly different views – one where seeing intelligence as mutable is beneficial and the other where emphasizing effort over intellect is beneficial – see the advantage of what they both label as a “growth mind-set.”

Continuing with the attributes of this ideal symbol of Horus, “the Crowned and Conquering Child,” Crowley writes in his Confessions, “The child is not merely a symbol of growth, but of complete moral independence and innocence.” This subject of morality in Thelema, related to the symbol of the child, growth, and innocence, has been treated more fully in the essay “Thelemic Values: a new view of morality” (forthcoming). We may then focus on how “innocence” is also characteristic of the Child.

Father Pan and Mother Moon with Horus the Crowned and Conquering ChildThe “innocence” of the formula of the Child in Thelema is certainly not the uninformed, unexperienced innocence of actual children but refers to their point-of-view. Children are much less unimpeded by the imposed values from their family, friends, and society. Not only are their values less imposed but even their very basic way of understanding the world is unclouded by preformed opinions, systems, and maps. Instead, the “innocence” of a Child – which is, again, an ideal that all Thelemites can advantageously identify with – refers to its openness. The child is open to experience, as mentioned previously as one of the characteristics of the Child, and is open to new and different ways of perceiving ideas. Fresh Fever From the Skies: The Collected Writings of IAO131This openness to physical experiences and mental ideas ties directly back into the formula of the Child being Ever-continuing Growth. It is this innocent openness which allows us to submerge our feet in the deepest hells and raise our heads to the highest heavens. Instead of fearing our comfortable balance may be lost, Thelemites push ever onward to new horizons, invigorated by the seemingly infinite possibilities and potential symbolized by the starry night sky of Nuit.


Active Thelema, pt.1: A Thelemic Universe, a Star Among Stars, All in the Night-Sky

Nuit the Night-Sky
Thelema is an all-encompassing paradigm. One problem with any kind of system of ideas that is conveyed primarily through writings is that the concepts can often be difficult to practically apply to life. These contemplations are offered to allow both the symbolic and more practical considerations of Thelemic philosophy to be more materialized in one’s life.

Consider the night sky. Please, really do whenever you can. (In French, night is called “nuit”…) When we see this immense expanse, a couple ideas often come to mind:


Immense Power

Infinite Possibilities

The night sky is incredibly, unfathomably large. The poor ability of our eyeballs to only see a small fraction of the electromagnetic spectrum of light may very well be to keep us from being continually dazzled in wonder at the immensity of the space and power of the universe. Nietzsche characterized the world as a play of great power quite aptly when he wrote in his Will to Power,

“And do you know what “the world” is to me? Shall I show it to you in my mirror? This world: a monster of energy, without beginning, nor end; a firm, iron magnitude of force that does not grow bigger or smaller, that does not expend itself but only transforms itself; as a whole, of unalterable size, a household without expenses or losses, but likewise without increase or income; enclosed by “nothingness” as by a boundary; not something blurry or wasted, not something endlessly extended, but set in a definite space as a definite force, and not a space that might be “empty” here or there, but rather as force throughout, as a play of forces and waves of forces, at the same time one and many, increasing here and at the same time decreasing there; a sea of forces flowing and rushing together, eternally changing, eternally flooding back, with tremendous years of recurrence, with an ebb and a flood of its forms; out of the simplest forms striving toward the most complex, out of the stillest, most rigid, coldest forms toward the hottest, most turbulent, most self-contradictory, and then again returning home to the simple out of this abundance, out of the play of contradictions back to the joy of concord, still affirming itself in this uniformity of its courses and its years, blessing itself as that which must return eternally, as a becoming that knows no satiety, no disgust, no weariness: this, my Dionysian world of the eternally self-creating, the eternally self destroying, this mystery world of the twofold voluptous delight, my “beyond good and evil,” without goal, unless the joy of the circle is itself a goal; without will, unless a ring feels good will toward itself–do you want a name for this world? A solution for all of its riddles? A light for you too, best-concealed, strongest, most intrepid, most midnightly men?–This world is the will to power, and nothing besides! And you yourselves are also this will to power–and nothing besides!”

Thelema places us all symbolically and philosophically into this world. In Liber AL vel Legis, the speaker of the first chapter proclaims, “I am known to ye by my name Nuit… I am Infinite Space, and the Infinite Stars thereof…” We have already considered the night sky, and now we must firmly realize that Nuit, the Egyptian star goddess is but a symbol of the night sky, and the night sky is a symbol of boundlessness, immense power & potential, and infinite possibilities; she is the field of space-time in which all events may potentially manifest. Essentially, Nuit is symbolically all possibilities. Every time you look at the night sky, one should be reminded of this conception Nuit with “Her” infinite potential. Within this “Infinite Space” of possibilities are “Infinite Stars,” and the third line from this same book, Liber AL vel Legis, proclaims this memorable line:

Every man and every woman is a star.

The reading of this line in Liber AL vel Legis may be memorable to some as the point when he or she put the book down and took it to be nonsense. Really consider what this is saying: Every man and every woman is a star… Last time I checked, every man and every woman is literally not a star, but human organisms – our own scientists label us homo sapiens, specifically. Let us be realistic: this statement cannot be taken literally with much benefit, but taken as a metaphor it has many rich meanings. As one conception, insofar as every man and every woman is an accretion of matter-energy, they are no different than stars… Let us take this contemplation further.

Consider the continually burning and churning energy of a star. Remember, our sun is the star closest to us. What are some other ideas related to stars?

Constantly Going

Energy Radiating


Center, perspective, or point-of-view of its own Universe

With these  conceptions of “Infinite Space and the Infinite Stars thereof,” we can imagine the Universe to symbolically be represented as the boundless night sky of possibilities filled with infinite amounts of varying energy-clusters, stars, which are each a continually moving center of self-luminous light & energy.

Now that we have considered the boundless possibilities of the night sky and the infinitely varied points of motion (force) and energy (fire), the stars, let us consider another aspect of the same line from Liber AL vel Legis: The fact that every man and every woman is a star. Consider, first, yourself.

You are the center of your universe, a point-of-view, a star among stars. You radiate your energy, transforming the world physically, emotionally, intellectually, and spiritually. We attract and repel other stars – other men and women – by laws more subtle and complex than gravity which rules the motions of the macrocosmic stars. Think of all the directions one can go in, both physically and mentally. Everyone wants to be able to fulfill their own unique & utmost potential. The famous philosopher Nietzsche called this the will-to-power. The famous psychologist Carl Rogers called this the actualizing tendency. Thelema understands this to be each person’s and every star’s Will.

Just like each object is understood physically to have both kinetic or active energy (which comes in many forms) and potential energy, every man and every woman is a storehouse of both potential and active energy. Physically we have a bit of energy but psychologically, we have an incredible store of energy waiting to be let loose. It is often said the part of our pysches that we are aware of, the consciousness, is like the tip of an iceberg with the enormous majority being submerged out of sight underwater, the unconscious. The psyche’s untapped potential latent in the unconscious is but one source of the many ways of fulfilling one’s Will more fully. Essentially, we are all big masses of energy, both active and potential energy, which is waiting to be actualized.

Now, let us consider that even as each one of us desires the freedom to fully actualize our potential, so does every other star – every man and every woman – surrounding us. Many have self-destructive, divergent, and dampening tendencies which prevent the Will from actualizing in its full potency, but each person is a star nonetheless – and each has a particular, unique, and necessary Will that is part of the whole.

Every man and every woman is a star

Next time you see a person – when you are on a bus, driving next to people in cars on the freeway, talking to a friend – consider yourself and these other people all as stars. Fresh Fever From the Skies: The Collected Writings of IAO131Each is going its own direction, actualizing its own potential. Treat them as fellow stars, as royalty would greet royalty (with great respect & admiration), as children would greet children (with great openness & energy); this is enacting the formula of the Crowned & Conquering Child on the social plane. As one human with much will-power once said, “You must be the change you wish to see in the world.” This man grasped the power of love that is envigorated by and issued from the Will of each individual.

New Aeon Initiation: The True Self contains Good & Evil, Upright & Averse

Do what thou wilt shall be the whole of the Law.

New Aeon Initiation

NOTE: written originally on April 14, 2009

2) The True Self contains Good & Evil, Upright & Averse

“My adepts stand upright; their head above the heavens, their feet below the hells.”
– “Liber Tzaddi,” line 40

Initiation in the New Aeon is “the Child Growing to Maturity” by the slaying of the ego-self whose “death is life to come” for the True Self. But what is the nature of that True Self? Essentially, the True Self transcends dualities. Specifically, the True Self transcends the moral duality of Good and Evil.

People have a common tendency to imagine their goal as their “Higher Self” which they imagine as Absolute Good, caring, benevolent, etc. In short, many people construct an ideal or an abstraction of their highest ideals and believe that to be the goal. Crowley asserts in Magick Without Tears, “He is not, let me say with emphasis, a mere abstraction from yourself; and that is why I have insisted rather heavily that the term ‘Higher Self’ implies ‘a damnable heresy and a dangerous delusion.” The term “Higher Self” is a delusion because the aim of Initiation in the New Aeon is to bring the individual to identify with the “Total Self” or “All-Self,” not the “Higher Self” (or “Lower Self”). We must explore and conquer both the “good” and “evil” sides of ourselves: in terms of modern psychology, we cannot neglect our own Shadow. As Crowley advises, “every magician must firmly extend his empire to the depth of hell” (MIT&P, chapter 21). As Nietzsche says, “The great epochs of our life are the occasions when we gain the courage to rebaptize our evil qualities as our best qualities” (Beyond Good & Evil, Aphorism 116).

Much of Thelema’s imagery may be seen as “sinister.” Examples include the “Beast” and “Babalon” from the Book of Revelations (where they do not appear in a favorable light), the experience of divinity as “evil kisses corrupt[ing] the blood… as an acid eats into steel, as a cancer that utterly corrupts the body” (“Liber LXV” I:13, 16) and “poison” (“Liber LXV” III:39 IV: 24-25 V:52-53, 55-56), “the concealed” within oneself wherein “all things are in thine own Self” (Liber Aleph, “De Libidine Secreta”) is called Hell or Satan (who is identified with the Sun in “Liber Samekh”), etc. These could all be considered as attempts to bring the psyche of the individual to acceptance of both the upright and averse aspects of existence. One might even say it is the “darker” side of the self emerging because of its neglect in Old Aeon systems which focus on Good, Virtue, Grace, etc. and exclude their opposites. In the New Aeon we assert that the True Self contains (and thereby transcends) both Good and Evil. “Less than All cannot satisfy Man” (William Blake, “There is No Natural Religion”).

This idea of the True Self as containing both Heaven and Hell, Good and Evil, Upright and Averse, is captured succinctly in “Liber Tzaddi,” lines 33-42:

“I reveal unto you a great mystery. Ye stand between the abyss of height and the abyss of depth. In either awaits you a Companion; and that Companion is Yourself. Ye can have no other Companion. Many have arisen, being wise. They have said “Seek out the glittering Image in the place ever golden, and unite yourselves with It.” Many have arisen, being foolish. They have said, “Stoop down unto the darkly splendid world, and be wedded to that Blind Creature of the Slime.” I who am beyond Wisdom and Folly, arise and say unto you: achieve both weddings! Unite yourselves with both! Beware, beware, I say, lest ye seek after the one and lose the other! My adepts stand upright; their head above the heavens, their feet below the hells… Thus shall equilibrium become perfect.”

As mentioned in the last section, the True Self transcends the duality of Life and Death. In this section we see that the True Self transcends the duality of Upright and Averse, Good and Evil. The True Self is even “beyond Wisdom and Folly.” We must unite both with the Upright, “the glittering Image in the place ever golden,” and with the Averse, “that Blind Creature of the Slime.” Only thereby may man come to knowledge of his true Self: otherwise the individual will have a lopsided perspective of the self. One must remember that it is only because of its roots deep into the dark ground that a tree is able to produce fruit. As the psychologist Abraham Maslow noted, “Man’s higher nature rests upon man’s lower nature, needing it as a foundation and collapsing without this foundation” (Toward a Psychology of Being, 1968).

The method of Initiation in the New Aeon is therefore one of Union of Opposites and Equilibrium. The equilibrium is not that of moderation, the Middle Path of Buddha (or the Doctrine of the Mean of Aristotle), where we seek to avoid extremes and remain in the center. The equilibrium of New Aeon Initiation is understood as the balance attained by pushing to both extremes of any duality. “Go thou unto the outermost places and subdue all things” (“Liber LXV” I:45). We don’t take the upright (“white light”) or averse (“satanic”) of the Upright/Averse duality and aim for that alone, we aim for both the heavens and the hells. One might say, symbolically, the Old Aeon is like a pole or a tree, where the vertical section is straight and narrow, avoiding extremes. The New Aeon is then like a large building or a pyramid where the base is expanded horizontally. This symbolically shows that, by pushing towards the extremes (expanding the base horizontally in this metaphor), we enlarge our foundations which thereby allow us to withstand the “winds” of experience better. As it says in The Book of the Law, “Wisdom says: be strong! Then canst thou bear more joy. Be not animal; refine thy rapture! …But exceed! exceed! Strive ever to more!” (II:70-72). William Blake also enigmatically stated, “The road of excess leads to the palace of wisdom.”

Again, we can look again to Horus (with the Infinitely Contracted Core of Flame as His Heart and the Infinitely Expansive Space as His Body) as a symbol of That which transcends the dualities of Good and Evil, Upright and Averse. In uniting with both the “glittering Image” and the “Blind Creature of the Slime,” we come to know ourselves as the All which contains but transcends both: “For two things are done and a third thing is begun… Horus leaps up thrice armed from the womb of his mother” (“Liber A’ash,” line 8). As Horus says in The Vision and the Voice, “I am light, and I am night, and I am that which is beyond them. I am speech, and I am silence, and I am that which is beyond them. I am life, and I am death, and I am that which is beyond them.” We might add, “I am good, and I am evil, and I am that which is beyond them.” Fresh Fever From the Skies: The Collected Writings of IAO131Horus, the Sun, is a symbol of That which contains & transcends dualities, an image of our True Selves, identical in essence yet diverse in expression for each individual; other cognate symbols include the point in the circle (the Solar glyph), the Rose-Cross, semen and menstrual fluid combined (two live, generative fluids combined into a third which “is one substance and not two, not living and not dead, neither liquid nor solid, neither hot nor cold, neither male nor female” -MIT&P, chapter 20), the Heart Girt with the Serpent (see “Liber LXV”), the cross in the circle, the circle squared (Liber AL II:47), the Sun and the Moon conjoined (called “the Mark of the Beast” in “Liber Reguli” and “the secret sigil of the Beast” in the 1st Aethyr of The Vision and the Voice), the Lion and the Eagle, the word ABRAHADABRA, and infinite others. In a certain ritual where the individual comes to identify with Horus (“Liber XLIV: The Mass of the Phoenix”), we proclaim our transcendence of the moral duality: “There is no grace: there is no guilt: / This is the Law: DO WHAT THOU WILT!”

“For Perfection abideth not in the Pinnacles, or in the Foundations, but in the ordered Harmony of one with all.”
– “Liber Causae,” line 32


Love is the law, love under will.

Part 3: Embrace of the World 
← Part 1: Introduction & Death/Attainment as Non-Cataclysmic 

New Aeon Initiation: Introduction & Death/Attainment as Non-Cataclysmic

Do what thou wilt shall be the whole of the Law.

New Aeon Initiation

NOTE: written originally on April 12, 2009

0) Introduction

“In the name of the Lord of Initiation. Amen.”
-“Liber Tzaddi,” lines 0 & 44

A New Aeon was proclaimed and begun in April of 1904 with the reception of The Book of the Law, Liber AL vel Legis. A New Aeon implies a new paradigm or a new point-of-view with which to view the world. According to “Liber Causae,” “In all systems of religion is to be found a system of Initiation, which may be defined as the process by which a man comes to learn that unknown Crown.” If Initiation is common to “all systems of religion,” then how is Initiation to be understood in this Aeon of the Crowned & Conquering Child? What are the paradigm-shifts which characterize the point-of-view from this New Aeon?

I intend to outline the basic views of New Aeon Initiation in this essay. There will be as little recourse to esoteric jargon as possible; ideally, an individual who has never encountered Thelema should be able to grasp many of the ideas explained here. It should be noted that the various ideas & formulae which are still valid in this New Aeon, i.e. those ideas that are “superseded” and not “abrogated,” will not be mentioned (as nothing has changed in these cases from the Old Aeons).

The basic ideas surrounding New Aeon Initiation are: death/attainment as non-cataclysmic, the True Self contains both good and evil, an embracing of the world, the self as redeemer, and no perfection of the soul. All of these points will be treated in turn, and each will be exemplified by a central quotation from the corpus of Thelema.

1) Death/Attainment as Non-cataclysmic

“…There is that which remains.”
-Liber AL vel Legis II:9

The basic idea associated with the last, Old Aeon is an obsession with death. The symbolic proponents of the Old Aeon paradigms – Osiris, Dionysus, Jesus, Adonis, etc. – are all bound by the central motif of a (painful) death. Death is seen as catastrophic and a ritual act must be performed for the dead to be resurrected (or avenged). The cosmological parallel with this initiatory viewpoint is the idea that the Sun dies each night and the priesthood must perform a ritual for the Sun to rise again in the morning. Crowley often writes of the switch from the Old Aeon to the New Aeon view as paralleling the switch from a geocentric to a heliocentric view of our Solar System. Now we know that the Sun does not “die” each night, nor does any priest need to perform any kind of ritual for the Sun to rise in the morning. We know the Sun is constantly shining and it is only the turning of the earth which creates the succession of day and night: the apparent sight of the Sun “dying” and being “reborn” each night has changed to the understanding that the Sun is never born nor dies. Frater Achad, or Charles Stansfeld Jones, encapsulated this idea in his essay “Stepping Out of the Old Aeon Into the New,”

“You know how deeply we have always been impressed with the ideas of Sun-rise and Sun-set, and how our ancient brethren, seeing the Sun disappear at night and rise again in the morning, based all their religious ideas in this one conception of a Dying and Re-arisen God. This is the central idea of the religion of the Old Aeon but we have left it behind us because although it seemed to be based on Nature (and Nature’s symbols are always true), yet we have outgrown this idea which is only apparently true in Nature. Since this great Ritual of Sacrifice and Death was conceived and perpetuated, we, through the observation of our men of science, have come to know that it is not the Sun which rises and sets, but the earth on which we live which revolves so that its shadow cuts us off from the sunlight during what we call night. The Sun does not die, as the ancients thought; It is always shining, always radiating Light and Life.”

Crowley reiterates this view and explains the spiritual significance in The Heart of the Master where he writes,

“…When the time was ripe, appeared the Brethren of the Formula of Osiris, whose word is I A O; so that men worshipped Man, thinking him subject to Death, and his victory dependent upon Resurrection. Even so conceived they of the Sun as slain and reborn with every day, and every year. Now, this great Formula being fulfilled, and turned into abomination, this Lion came forth to proclaim the Aeon of Horus, the crowned and conquering child, who dieth not, nor is reborn, but goeth radiant ever upon His Way. Even so goeth the Sun: for as it is now known that night is but the shadow of the Earth, so Death is but the shadow of the Body, that veileth his Light from its bearer.”

Assimilating this idea of the Sun, in reality, never setting goes a long way to help the aspirant understand the spiritual truth of Thelema that this mirrors. In short, death (both of the ego and of the body) is no longer seen as cataclysmic in the New Aeon. This is because of two connected ideas: Death is complementary with Life, and Death is actually Change (“life to come”).

Let’s start with the first idea that Death is complementary with Life. “Death is the apex of one curve of the snake Life: behold all opposites as necessary complements, and rejoice” (The Heart of the Master). Life and death are the two complements that constitute existence, and all things are formed from the interplay of Life and Death. All things in the universe, including the mind and body of the aspirant, are subject to Life and Death. One might visualize existence as an undulating serpent, where the crest of a wave is Life and the trough is Death (which is the image Crowley uses above in The Heart of the Master).

This leads into the idea of Death as Change. We often think of Life as constituting change and Death as constituting stagnation: death implies a stop or an end. The New Aeon views Death not as an end but as the possibility for new Life. Just as the Winter brings “death” to plant life, it also gives nutrients to the soil to allow for the inevitable new Spring. (As a note, “Death” refers to the death of the physical body, but more importantly to the “death” or “dissolution” of the ego which can and does occur during an individual’s life). Chapter 18, “Dewdrops,” of The Book of Lies explains this idea that Death is Change very succinctly:

“Verily, love is death, and death is life to come. / Man returneth not again; the stream floweth not uphill; the old life is no more; there is a new life that is not his. / Yet that life is of his very essence; it is more He than all that he calls He.”

The succinct idea that “death is life to come” is expounded here along with the idea that in the life that arises from death, we become “more ourselves.” The Life which arises from Death “is more He than all that he calls He.” This is because “all that he calls He” is his ego and in the death of the ego, we come to identify with the True Self which contains both Life and Death (and is therefore Eternal and Infinite). This death is not cataclysmic, but even equated with “love.” In the Tarot, which symbolically mirrors the initiatory paradigm of its age, traditionally has “Atu XIII” (or the 13th Trump) as “Death.” In the New Aeon, we may understand this card not as “Death” but “Transformation” or “Change.” In The Heart of the Master, Crowley writes short, poetic stanzas to describe each Tarot card. For “Atu XIII: Death” he writes, “The Universe is Change; every Change is the effect of an Act of Love; all Acts of Love contain Pure Joy. Die daily. Death is the apex of one curve of the snake Life: behold all opposites as necessary complements, and rejoice.” This is the fundamental paradigm-shift of the New Aeon: not only is Death actually Change (and “life to come”), but it is a form of Love, and “all Acts of Love contain Pure Joy.” There is no trace of cataclysm, sorrow, or suffering in this conception of Death in the New Aeon.

Symbolically, this means Initiation (the myth-drama of each individual’s Path) is no longer portrayed as “The Man performing Self-Sacrifice” but as “The Child Growing to Maturity.” On this Crowley writes, “What then is the formula of the initiation of Horus? It will no longer be that of the Man, through Death. It will be the natural growth of the Child. His experiences will no more be regarded as catastrophic. Their hieroglyph is the Fool: the innocent and impotent Harpocrates Babe becomes the Horus Adult by obtaining the Wand” (“Liber Samekh”). The idea is one of coming to maturity, specifically of “obtaining the Wand” which represents the creative, generative power: this experience constitutes “spiritual puberty” for the individual, one might say. The process is not a cataclysm that needs rectifying (although puberty often seems cataclysmic!) but a natural process of growth and fulfillment of human potential.

Each person must destroy their ego self and come to identify with the True Self. Every man and woman must “break down the fortress of thine Individual Self, that thy Truth may spring free from the ruins” (The Heart of the Master). This necessarily involves the death or dissolution of the ego (“thine Individual Self”) to which many people are strongly attached. This is why death is seen as catastrophic: people view losses as catastrophic and the greatest loss to people is the loss of their personal ego-identity. In both the Old and New Aeons, the ego must experience death in process of Initiation. The difference is the view of this phenomenon: the Old Aeon views death as a cataclysmic event whereas the New Aeon views it as a necessary step in the progress of Growth. As Crowley explains, “The Ego fears to lose control of the course of the mind… The Ego is justly apprehensive, for this ecstasy will lead to a situation when its annhilation will be decreed… Remember that the Ego is not really the centre and crown of the individual; indeed the whole trouble arises from its false claim to be so” (Commentary to “Liber LXV” I:60). Before the individual personally experiences the dissolution of their own ego, they must assimilate this New Aeon idea that “there is that which remains” after this death. Each person then must come to directly experience and even embody this truth – that is, each individual must come to know this truth through their own experience. “Faith must be slain by certainty,” as Crowley wrote (The Book of Thoth). We might even say that each person is psychologically stuck in the Old Aeon paradigm until they have this experience of the death of the ego. Only then can they be “freed of the obsession of the doom of the Ego in Death” (Little Essays Toward Truth, “Mastery”). Only then can the individual identify with “that which remains,” which transcends but contains both Life and Death. In the New Aeon, each person “Let[s] the Illusion of the World pass over thee, unheeded, as thou goest from Midnight to the Morning. ” (The Heart of the Master). The New Aeon is the Aeon of the Crowned & Conquering Child: Horus, Heru-Ra-Ha, Ra-Hoor-Khuit, and many other names. Horus is a symbol of the True Self which transcends Life and Death just as the Sun is a symbol of that which constantly shines even though day (Life) and night (Death) pass on earth, and just as the Child is a symbol of that which contains but transcends both mother (Life) and father (Death). In the “1st Aethyr” of The Vision and the Voice, Horus himself says of his nature:

“I am light, and I am night, and I am that which is beyond them.
I am speech, and I am silence, and I am that which is beyond them.
I am life, and I am death, and I am that which is beyond them.
I am war, and I am peace, and I am that which is beyond them.
I am weakness, and I am strength, and I am that which is beyond them.
…And it shall be unto them a grace and a sacrament, and ye shall all sit down together at the supernal banquet, and ye shall feast upon the honey of the gods, and be drunk upon the dew of immortality — FOR I AM HORUS, THE CROWNED AND CONQUERING CHILD, WHOM THOU KNEWEST NOT!”

As mentioned in later sections, in the New Aeon we view each individual as God Him/Herself. Therefore the work of each person is the release of identification with the ego and the consequent identification with Horus, That which transcends Life and Death (and all dualities). This is expressed symbolically by Frater Achad (and Crowley) by the idea of switching one’s perspective from Earth (the geocentric viewpoint where we experience day/life and night/death; the perspective of the ego) to the perspective from the Sun (the heliocentric viewpoint where we experience perpetual shining through day and night; the perspective of the True Self).

This paradigmatic change from Old Aeon to New, in the sense of no longer seeing Death as cataclysmic, is captured symbolically in Crowley’s changes to old “formulae” to conform with the New Aeon point-of-view. Specifically, the change from IAO to VIAOV and the change from AUM to AUMGN that Crowley speaks about in Magick in Theory & Practice (chapters 5 and 7, respectively) exemplify the paradigm shift from Old Aeon to New Aeon.

On the formula of IAO, Crowley writes, “This formula is the principal and most characteristic formula of Osiris, of the Redemption of Mankind. “I” is Isis, Nature, ruined by “A”, Apophis the Destroyer, and restored to life by the Redeemer Osiris” (MIT&P, chapter 5 which should be consulted for a more full examination of VIAOV). The basic idea is that I = Life which is ruined by A = Death/Chaos which must then be redeemed by O. Existence is therefore a process of endless cataclysms which require redemption from this point-of-view. How is this view changed from the point-of-view of New Aeon Initiation? Crowley writes, “THE MASTER THERION, in the Seventeenth year of the Aeon, has reconstructed the Word I A O to satisfy the new conditions of Magick imposed by progress.” Now, no one would deny that all things change, that “all things must pass,” but from the point-of-view of physics, energy is never created nor destroyed. It is simply transformed into different forms. If we identify with any of these partial phenomena which inevitably must be transformed, we are subject to death. If we “die daily” to our ego-self, to our sense of division or separateness from the world, then we come to identify with the Whole Process. “The many change and pass; the one remains” (“Liber Porta Lucis,” line 20). The All contains all opposites within itself, it is the symbol of the Serpent itself whose undulations are Life and Death, and therefore is eternal. This True Self, the All which knows no division, is Horus and “that which remains.” It is with these ideas in mind we can understand why, in the New Aeon, IAO has become VIAOV. Basically, IAO has been surrounded by two “V”s (these refer to the Hebrew letter “Vav” or the Greek letter “Digamma” for various reasons which can be investigated in chapter 5 of MIT&P). What does this mean?

Essentially, the “V” represents “that which remains.” There may be processes of creation, destruction, and reconstruction (IAO) but there is always “that which remains.” The “V” remains unchanged through the various “IAO processes” one might say. Even though the phallus of the father must “die” in ejaculation, it is a necessary step for new Life – the Child – to emerge… And the Semen, the Quintessence, remains unchanged (“that which remains”) throughout the entire process. This symbolic process exemplifies the ideas of the New Aeon, especially because the “death” in this case is ecstatic: the death is literally orgasmic. Further, Crowley writes in The Book of Lies, “the snake is the hieroglyphic representation of semen” and so the semen which is “that which remains” is identified with the snake or serpent which, as explained above, represents That which contains the complements of Life and Death (being the crest and trough of His undulations).

There is another interesting idea which this symbolic formula, VIAOV, conceals: One might consider the original “V” as ignorant man, i.e. man as ignorant of his True Self/his identity with All Things, and the final “V” as man conscious of his own Divinity. It is through the process of IAO, or death of the ego, that each individual becomes consciously aware of him or herself as Horus, “that which remains,” for since all things are contained in the All-Self, it cannot be created or destroyed. Also, the “V” or the True Self was always there, except the individual was simply ignorant of this fact: “The series of transformations has not affected his identity; but it has explained him to himself” (MIT&P, chapter 5). Crowley explains, “…the ‘Stone’ or ‘Elixir’ which results from our labours will be the pure and perfect Individual originally inherent in the substance chosen, and nothing else… the effective element of the Product is of the essence of its own nature, and inherent therein; the Work [then] consists in isolating it from its accretions” (MIT&P, chapter 20). As Crowley writes in “Liber LXV,” “Thou wast with me from the beginning.”

Moving onto AUM becoming AUMGN, Crowley writes,

“The word AUM is the sacred Hindu mantra which was the supreme hieroglyph of Truth, a compendium of the Sacred Knowledge… Firstly, it represents the complete course of sound… Symbolically, this announces the course of Nature as proceeding from free and formless creation through controlled and formed preservation to the silence of destruction… We see accordingly how AUM is, on either system, the expression of a dogma which implies catastrophe in nature. It is cognate with the formula of the Slain God.”
(MIT&P, chapter 7 which should be consulted for a more full examination of AUMGN)

The formula of AUM therefore suffers from the same attitude problem as the formula of IAO: nature is catastrophic. Moving beyond this idea of existence as catastrophic is, as explained above, one facet of New Aeon Initiation. Crowley explains,

“The cardinal revelation of the Great Aeon of Horus is that this formula AUM does not represent the facts of nature. The point of view is based upon misapprehension of the character of existence. It soon became obvious to The Master Therion that AUM was an inadequate and misleading hieroglyph. It stated only part of the truth, and it implied a fundamental falsehood. He consequently determined to modify the word in such a manner as to fit it to represent the Arcana unveiled by the Aeon of which He had attained to be the Logos. The essential task was to emphasize the fact that nature is not catastrophic, but proceeds by means of undulations.”

The essential idea appears in the final sentence. As we have gone over above, the New Aeon point-of-view conceives existence as a Serpent whose undulations are Life and Death. The word AUM ends in “M” which symbolizes the fact that, “the formation of the individual from the absolute is closed by his death” (MIT&P, chapter 7). Again the idea is one of Death as a stop or an end instead of “life to come” or one instance of Change. Now, how would “GN” be added to the end of AUM “fix” the word? Crowley writes, “The undulatory formula of putrefaction is represented in the Qabalah by the letter N, which refers to Scorpio.” Both of these (the letter N and Scorpio) are traditionally attributed to “Atu XIII: Death” in the Tarot which was spoken of above (when it was suggested it might be more accurately titled “Change” or “Transformation”). Basically, “N” represents the idea that, “Death is life to come;” that is, Death is not an end but one apex of the curve of endless undulations. Crowley continues, “Now it so happens that the root GN signifies both knowledge [gnosis] and generation combined in a single idea, in an absolute form independent of personality.” The idea is basically that AUM does not accurately describe the course of nature because existence does not end in cataclysm. Therefore, by adding “GN” to AUM to form “AUMGN,” we assert that the process of nature is not cataclysmic. In fact, it does not end at all but instead “proceeds by means of undulations:” Death is not the end but simply one trough of the endless winding of the Serpent of the All-Self.

Fresh Fever From the Skies: The Collected Writings of IAO131Essentially, “all the sorrows are but as shadows; they pass & are done; but there is that which remains” (Liber AL vel Legis II:9). It is the work of each individual to dissolve and de-identify with the ego-self and identify with “that which remains,” the True Self which transcends all division (especially between Life and Death) in that it contains All. The death of the ego is not cataclysmic because we know the Sun of the True, All-Self which “is more He than all that he calls He” (The Book of Lies, chapter 18) is always shining regardless of our ignorance (our “darkness”). In short, in the New Aeon we give the advice, “If you are “walking in darkness”, do not try to make the sun rise by self-sacrifice, but wait in confidence for the dawn, and enjoy the pleasures of the night meanwhile” (The Law is For All).

“With courage conquering fear shall ye approach me: ye shall lay down your heads upon mine altar, expecting the sweep of the sword. But the first kiss of love shall be radiant on your lips; and all my darkness and terror shall turn to light and joy. Only those who fear shall fail.”
-“Liber Tzaddi,” lines 16-18

Love is the law, love under will.

→ Part 2: The True Self contains Good & Evil, Upright & Averse →