Comment on Liber Cordis Cincti Serpente – Chapter IV



Frater Alion∴
Frater Aureus∴


  1. O crystal heart! I the Serpent clasp Thee; I drive home mine head into the central core of Thee, O God my beloved.

Lord, my beloved! Thou depth of my heart, who is in me, as much as I am in the heart of yours. The balanced Sphinx arouses the Knowledge and Conversation of the Holy Guardian Angel.

Kether – now in the sphere of Fire, Adonai “addresses” to the Adept, defining Himself as the Serpent (32 paths of the Tree of Life, Teth – the Lust and Kundalini, NehuShTaN); the crystal heart is the carrier of Hadit, wrapped Serpent is the appearance of Nuit; its head (of Dragon – Cauda Draconis) is the “knot” which is the relation of the Circle and Point; Adonai declares the Divine nature which is from Adept.


  1. Even as on the resounding wind-swept heights of Mitylene some god-like woman casts aside the lyre, and with her locks aflame as an aureole, plunges into the wet heart of the creation, so I, O Lord my God!

Chokmah; the Angel now portrays to Adept a new “fiery” series of Visions, which describe their “connection” and inseparability. Adonai is not “inside” or “beyond” Adept, nor is the Adept just the “bearer” of the Spirit of Adonai, but they are the same “being” which emanates on different levels of “existence.”

  1. There is a beauty unspeakable in this heart of corruption, where the flowers are aflame.

Binah; for Understanding, the beauty of the heart does not exist as a “reality,” for Understanding the heart of Adept is “rotten” by egoism. However, the energy expression of Pra-Nu as “chakras” or flaming flowers, conveys the energy of Adept’s consciousness with the flow towards Understanding.


  1. Ah me! but the thirst of Thy joy parches up this throat, so that I cannot sing.

“Wailing” over the “fate” of everything that appears “below” Abyss. Thirst, throatparching and the impossibility of singing are shown as a triple “deviation” of the energy flow that is “set” above Chesed.


  1. I will make me a little boat of my tongue, and explore the unknown rivers. It may be that the everlasting salt may turn to sweetness, and that my life may be no longer athirst.

Components of the mind process. The little boat is the consciousness; the tongue is Logos; unknown rivers are fluctuating thoughts.

Now, Adonai mentions allegories of the carrier of His Soul – pointing out that Adept, as his emanation in the Kingdom, explored and gained experience and insights through unknown regions of consciousnesses; the fire of Geburah can “transform” salt into sweetness, His soul will acquire enough knowledge and personal realization that, through hard effort, he will accomplish the Great Satisfaction and fulfillment of the Great Work.


  1. O ye that drink of the brine of your desire, ye are nigh to madness! Your torture increaseth as ye drink, yet still ye drink. Come up through the creeks to the fresh water; I shall be waiting for you with my kisses.

The brine of your desire is misunderstanding the purpose of life and the ignorance of the True Nature of Man; still, Man/Adept perseveres in the Work, wearing the Cross in order to “awaken” the Rose, the real Beauty of the Soul. The Adept must persevere through all the distresses, through all temptations, realizing that Adonai is the freshwater of His Soul – still in a loving relationship with one another.


  1. As the bezoar-stone that is found in the belly of the cow, so is my lover among lovers.

Bezoar-stone – the elixir of Suvasini, in the belly of the cow – Hathoor – HetHeru, the house of Hoor – Netzach. Practicus and Philosophus.

Netzach; the cow’s belly survives everything that the “cow” has eaten there is an inspiration from Adonai that purifies life experiences – giving them meaning, that they serve the “ultimate” goal of the Spiritual Illumination – the realization of oneness between God and Man.


  1. O honey boy! Bring me Thy cool limbs hither! Let us sit awhile in the orchard, until the sun go down! Let us feast on the cool grass! Bring wine, ye slaves, that the cheeks of my boy may flush red.

Hod; intelligence is warmed by the fire of the Sun, now rejoicing, possess the habits as servants, and wine is the force that gives the Adept empowerment of the Soul. Honey – embodied by royal “bees”; cool limbs represent the pure machinery and logic of the Reason.


  1. In the garden of immortal kisses, O thou brilliant One, shine forth! Make Thy mouth an opium-poppy, that one kiss is the key to the infinite sleep and lucid, the sleep of Shi-loh-am.

ShLM as mlc – N G O. A suitable Method of attaining the Conversation[1]. The Sleep of Shiloham.

Yesod is the garden of immortal kisses as the root “chakra” from which the Snake rises – which is shining, and shines for love kisses – the exchange of energies between the Adept and Adonai. The attainment of Adeptship gives a dream about peace to a man; the mouth represents the “path” that is covered over the Foundation, which also represents the dreams and clairvoyance. Shiloham is a state of peace, and awoken passive consciousness, even during sleep.

  1. In my sleep I beheld the Universe like a clear crystal without one speck.

Malkuth – the Universe – a clear crystal without a speck; Adonai, in His Divinity, does not see the Universe as a form of abomination and obscure nonsense; for him, the World is vivid and understandable, without a speck – there is no ignorance and misunderstanding of the nature of the Universe.


  1. There are purse-proud penniless ones that stand at the door of the tavern and prate of their feats of wine-bibbing.

Aleph – the Fool – purseproud as a deviation of the ego-consciousness under the influence of Fire – the mind prates, imagines and fantasizes about learned experiences and their meaning.


  1. There are purse-proud penniless ones that stand at the door of the tavern and revile the guests.

Beth; the Mind, ignoring the content of the Soul, has no “positive” relation to the process that gives to the Adept lessons about the elements that he conceives.


  1. The guests dally upon couches of mother-of-pearl in the garden; the noise of the foolish men is hidden from them.

Gimel; Adonai is now showing in this way – the inner light of the moon is calm as the soul passes through the experience of Fire; there is a duality of guests and foolish man who have a special “relationship” with the third factor of “poor people,” so Adonai points to the Adept that certain events cannot be accepted as useful in the processes of Fire. Dallying is the element of the Earth, but also the dormancy of mind and intelligence; the noise is the vibration of the Air which originates from the Water – foolish men.


  1. Only the inn-keeper feareth lest the favour of the king be withdrawn from him.

The innkeeper is a reflection of the Magister, and the favor of the king is a “gate” that allows the flow of the Wisdom, which inn-keeper pours to the lower parts of Being.


  1. Thus spake the Magister V.V.V.V.V. unto Adonai his God, as they played together in the starlight over against the deep black pool that is in the Holy Place of the Holy House beneath the Altar of the Holiest One.

He; the starlight; the Magister is 8 = 3 in Binah, while Adonai is the Father of Wisdom, like 9 = 2 in Chokmah; yet they are embodied in the One who resides in Tiphareth, under the light of the Star; deep black pool is Binah; Holy Place is Chokmah; and the Holiest One is Kether, 10 = 1.


  1. But Adonai laughed, and played more languidly.

Vau; he is the Hierophant and the Initiator – he steers Life playing the game of incarnation.


  1. Then the scribe took note, and was glad. But Adonai had no fear of the Magician and his play. For it was Adonai who had taught all his tricks to the Magician.

The scribe is merely a manifestator of the Gnosis of this under-standing and Realization of unified nature and spiritual relationship of Adonai and Magician; on the path of Zain, they are Brothers – Adonai, in the mind of the Magician, imprinted all possible thoughts that might be thought ever, and that may be silenced. Adonai created the Mind and the soul of the Mage/Adept.


  1. And the Magister entered into the play of the Magician. When the Magician laughed he laughed; all as a man should do.

Cheth; a Master of the Temple uses the Magician – his lower self (and body) for the manifestation of his Understanding.


  1. And Adonai said: Thou art enmeshed in the web of the Magician. This He said subtly, to try him.

There seems to be a “trap” that Magister can drift in the intentions he expresses through the Magician and to be bound by his lower personality, conditioned by material and astral needs – though it is impossible since the Magister has no Ego that would be restrained and limited to his Nephesh.

Teth – tempting him as a Serpent.

  1. But the Magister gave the sign of the Magistry, and laughed back on Him: O Lord, O beloved, did these fingers relax on Thy curls, or these eyes turn away from Thine eye?

One cannot “become” Magister until certain spiritual cognition has not been reached – therefore, it is a measure of the Magister’s nature, he cannot be limited by the body or soul in which his non-self resides. He will not let go from the “connection” with Adonai, neither through actions (fingers on curls) nor thoughts (directed on the eye).

Yod – the Hermit of Thelema.


  1. And Adonai delighted in him exceedingly.

Kaph – the joy of “Happiness” – the mystery of the spinning Wheel of the Universe; the machinery of the Cosmos.

Adonai delighted in him – Adonai is in Everything.


  1. Yea, O my master, thou art the beloved of the Beloved One; the Bennu Bird is set up in Phila not in vain.

Lamed/Adonai is the Truth, expressed from Nuit; Bennu Bird is Phoenix, who stands in balance on the island of Power, which is a manifestation of Hathor in the course of Life.


  1. I who was the priestess of Ahathoor rejoice in your love. Arise, O Nile-God, and devour the holy place of the Cow of Heaven! Let the milk of the stars be drunk up by Sebek the dweller of Nile!

The Goddess, who is the Throne of Horus, “governs” over the Anima of the human soul.

Maim – the waters of Nile; Sebek, a resident of water, the subcon-scious force, reintegrates the experiences of “past time” and “past manifestations” of the Spirit; Sebek is a Fire aspect of this chapter that influences the Initiate through the force of Water, on the path of Maim. Milk of the stars is the “milk” of the goddess Nuit – the light of awakening from non-remembering of non-consciousness.


  1. Arise, O serpent Apep, Thou art Adonai the beloved one! Thou art my darling and my lord, and Thy poison is sweeter than the kisses of Isis the mother of the Gods!

50 – Nun/Death.

Apep is Horus, awakened Flame Star – he is Adonai. My darling and my lord – double relationship, passive and active; the serpent Apep is the force of the awakening of Kundalini (a reflection of the Baphomet’s vision in flames). The power of love between Magister and Adonai is stronger than the beauty of the Goddess, and “maternal relation.”


  1. For Thou art He! Yea, Thou shalt swallow up Asi and Asar, and the children of Ptah. Thou shalt pour forth a flood of poison to destroy the works of the Magician. Only the Destroyer shall devour Thee; Thou shalt blacken his throat, wherein his spirit abideth. Ah, serpent Apep, but I love Thee!

His throat is a body of voice. Apophis will not utter “his” word of Æon. Also, Daath.

Adonai is Apep. Asi and Asar are Isis and Osiris – together they form the Trinity. IAO: Asi + Apep + Asar; Ptah’s children are the emanations of the duality of four elements – because Apep is an active Spirit.

Samekh; he is in the balance of the rising between polarity of the God and the Goddess; Adonai, in relationship with the Initiate, arouses personal gnosis, bringing him to the knowledge of the “personal” Word of Æon – overcoming the power of the known Wisdom (which reached to the Initiate in the “outer”) – direct and personal experience of the Truth destroys all knowledge (blacken his throat) and allows the Magister to dwell in the Fire of the awakened Spirit.


  1. My God! Let Thy secret fang pierce to the marrow of the little secret bone that I have kept against the Day of Vengeance of Hoor-Ra. Let Kheph-Ra sound his sharded drone! let the jackals of Day and Night howl in the wilderness of Time! let the Towers of the Universe totter, and the guardians hasten away! For my Lord hath revealed Himself as a mighty serpent, and my heart is the blood of His body.

70 – Ayin; the Falic force of the little secret bone (constellation of the Ursa Major) receives the influence of the Flaming Kundalini. The Day of Vengeance of Hoor-Ra is the Equinox of the Gods – the day when Balance occurs within the Initiate itself, and he realizes his Truth, His True Nature, and Will. KephRa is a “midnight beetle” – and here it is noted that the effects of the awakening (HoorRa) also act on unconsciousness; Hoor-Ra awakens in Tiphareth, which rules over Hod through the path of Ayin – Mercury’s sphere of mind and intellect – who is a servant of the Sun in the regions of the unconscious.

It further confirms that Adonai is a solar Flame of consciousness of the serpent.


  1. I am like a love-sick courtesan of Corinth. I have toyed with kings and captains, and made them my slaves. To-day I am the slave of the little asp of death; and who shall loosen our love?

Pe, The Tower; he renounced his beauty, power and “importance” for the “higher” aim and purpose – the love for Adonai.


  1. Weary, weary! saith the scribe, who shall lead me to the sight of the Rapture of my master?

The Magician, who is the “servant” of the Magister, can be “tired” from this magnificent Power of Love.

90 – Tzaddi – Lord Adonai gives a thrill to the soul.


  1. The body is weary and the soul is sore weary and sleep weighs down their eyelids; yet ever abides the sure consciousness of ecstasy, unknown, yet known in that its being is certain. O Lord, be my helper, and bring me to the bliss of the Beloved!

Bodysouleyelids – the lower Trinity of the Magician – are “bound” by the laws and influences of the universe in which they are incarnated; body, soul and the mind cannot fully comprehend pervasion of consciousness with the ecstasy of the Adonai living Force.

Qoph – The Moon – Even the “dark” regions of consciousness stay manifested by the Law that emerges from the Spirit of Æon; as the Moon reflects the Sun, so is Adonai reflection of Nuit.


  1. I came to the house of the Beloved, and the wine was like fire that flieth with green wings through the world of waters.

House of the Beloved is Beth Elohim (ALHIM is a plural female) – also Binah, as the City of the Pyramids.

Resh – The House of the Goddess of the Sun – Babalon.


  1. I felt the red lips of nature and the black lips of perfection. Like sisters they fondled me their little brother; they decked me out as a bride; they mounted me for Thy bridal chamber.


Lips of nature – Isis and Nephthys; sisters – he is a little brother – a child Hoor-Paar-Kraat/Horus; through the Understanding of Binah, they are preparing him for a wedding – for the Union with Adonai, and the realization that there is no difference or separation between Magister and Adonai.


  1. They fled away at Thy coming; I was alone before Thee.

Cross/Tau; he is alone before Adonai, which is shown in the vision of the Cross of Light (“X”). All “external” disappears; in other words, withdraws its manifestations into the consciousness of the Initiate, absorbing all existing stimulus to the integrated and one Self. Adonai is the only embodiment of that process, which is yet much simpler and clearer in its essence.


  1. I trembled at Thy coming, O my God, for Thy messenger was more terrible than the Death-star.

Kether (a passive aspect of peace and stillness, inaction in the Crown of Fire); He is focused on Sahasrara, but Kriyas occasionally “erupt” as the Fire of Adonai passes through the subtle body of the Magister. The arrival of Adonai represents complete combustion of everything that makes the “Magician” and “Adept.”


  1. On the threshold stood the fulminant figure of Evil, the Horror of emptiness, with his ghastly eyes like poisonous wells. He stood, and the chamber was corrupt; the air stank. He was an old and gnarled fish more hideous than the shells of Abaddon.

The “ultimate” achievement of Union requires confrontation with the Magister’s most powerful connections with the Ego of Magician; even a few restrictions and attachments are fulminant figures of Evil that mask the union with the Highest. What guards the passage is Choronzon; the Ego is horrified, seeing itself as more hideous than the shells of Abaddon – yet when it reaches Insight and the Union – then it will see that Abaddon, as a terrible phenomenon, is actually a hidden ecstasy of Love – “Ad Babalonis Amorem Do Dedico Omnia Nihilo”; in Union with Adonai Consciousness will conceive itself as an Ouroboros (Star Space of the Circle of the Universe).


  1. He enveloped me with his demon tentacles; yea, the eight fears took hold upon me.

Binah – 3 – demon tentacles are 3 x 111 = 333 – which “preserves” Understanding on all eight lower emanations through which the Ego is reflected. Each of the eight fears serves as an aspect of the Magician’s attachment to his traits – from which he must be freed for the attainment of Enlightenment.


  1. But I was anointed with the right sweet oil of the Magister; I slipped from the embrace as a stone from the sling of a boy of the woodlands.

Oil is an act of Spiritual Commitment and pure Aspiration (which arises from honest striving to the Truth).

What is Oil towards Gold is like Magician towards Adonai.

Stone of Wisdom – Enlightened Magister, is not bound to Pan (the boy of the woodlands). The “horrors” of the Abyss do not have a real influence on the Spirit (they only empower the emanation of “lower” personalities that are an obstacle to the real union with Adonai).


  1. I was smooth and hard as ivory; the horror gat no hold. Then at the noise of the wind of Thy coming he was dissolved away, and the abyss of the great void was unfolded before me.

Horror, fear as Pahad, Geburah; Ivory is a Tooth – Shin/Spirit.


  1. Across the waveless sea of eternity Thou didst ride with Thy captains and Thy hosts; with Thy chariots and horsemen and spearmen didst Thou travel through the blue.

Tiphareth; the center/Sol – travels across the waveless sea of eternity – the vastness of Binah.

Thy captains – Chesed (Jupiter); Thy hosts – Geburah (Mars); Thy chariots – Netzach (Venus); Thy horsemen – Hod (Mercury); Thy spearmen – Yesod (Moon). In every Sephira Adonai had his own, particular appearance for the soul of the Master.


  1. Before I saw Thee Thou wast already with me; I was smitten through by Thy marvellous spear.

Netzach – Before I saw Thee – before gaining the Understanding – even then Adonai influences the soul. The spear is Cosmic Phallos of active consciousness, and the Initiate is a passive soul on which Adonai acts.


  1. I was stricken as a bird by the bolt of the thunderer; I was pierced as the thief by the Lord of the Garden.

Hod; the arrow of the thunderer Perun – strikes him “from above” – from Geburah; thief – Mercury, the mind has its field of action – the Garden with its domains and its range as far as it “reaches,” yet Adonai is far more powerful than the mind and intelligence, he is the true Lord of the Garden (of the soul), the Magister is only the “gardener.” Adonai influences (by the spear, by force of the Phallos) the Initiate.


  1. O my Lord, let us sail upon the sea of blood!

He accepts the influence of Adonai and decides to manifest the Will, which is embodied in the essence of his blood, i.e., soul. He realizes that he should “Do his will” – which is the same Will of Adonai.


  1. There is a deep taint beneath the ineffable bliss; it is the taint of generation.

Malkuth – a visible Universe, Earth, and Kingdom are the roughest emanations of the Stellar Goddess; Magister still “owns” the carrier of his Consciousness, the body, and soul of the Magician (Scribe). Incarnation is still the presence in Matter; he has not completely dissolved in the Spirit.


  1. Yea, though the flower wave bright in the sunshine, the root is deep in the darkness of earth.

Such is the nature of Man – he receives the influence of Adonai, but is still rooted in the matter – unto death itself;

The flower here is Aleph.


  1. Praise to thee, O beautiful dark earth, thou art the mother of a million myriads of myriads of flowers.

The Spirit glorifies the elements from which the Earth was created, i.e. the material of the Universe. The Spirit is omnipresent in the dark earth – which is the mother of many emanations of the Spirit.


  1. Also I beheld my God, and the countenance of Him was a thousandfold brighter than the lightning. Yet in his heart I beheld the slow and dark One, the ancient one, the devourer of His children.

Gimel – Face to face with God – Kether; the relation of the Adept in Tiphareth with the God in Kether.

In his heart is “Chronos” – the concept of time in which continuum emanate the children of God, i.e., manifested elements – the “lower” Gods – Sephiroth under the Abyss.


  1. In the height and the abyss, O my beautiful, there is no thing, verily, there is no thing at all, that is not altogether and perfectly fashioned for Thy delight.

Prajnaparamita Hridaya Sutra.

4 (Daleth + Fire) – Adonai again addresses the Master, explaining, giving him an interpretation of the potential powers contained in him – Adonai is “shaped” for the Master’s delight – and “vice versa.” Yet, Adonai speaks, and the Master listens; Adonai is active, while Master is passive – he is still interpreting certain experiences in order to complete the entirety of the wholeness and have the ability to Rejoice in Everything.


  1. Light cleaveth unto Light, and filth to filth; with pride one contemneth another. But not Thou, who art all, and beyond it; who art absolved from the Division of the Shadows.

The Angel is beyond duality or division. He does not need Other to be One. The Angel despises the path of Yoga; he is Yoga by himself. He does not seek Other One to be One; it is enough for him to be alone with Himself. If all things will come to One thing, which One will it be? An Aspirant will find a valuable opinion about the manifestation of the Trigrams, as a specific aspect of the Universe’s expression.

5 (He + Fire); the Master overcomes favoritism and repulsion; the distinction between Light and filth as separate segments of Wholeness befits the Magician, who has not yet gained the experience of realizing that all elements of “outward” are also “within” him. The Master does not evaluate the “parts” of the manifested Universe as “good” or “bad,” nor does he evaluate them by quality – everything that is emanated has its meaning in the Scheme and universal cosmogony, from the slightest to the greatest, everything has its meaning, its purpose, its will and nature to reveal.


  1. O day of Eternity, let Thy wave break in foamless glory of sapphire upon the laborious coral of our making!

6 (Vau + Fire); day of Eternity is the crossing of the Abyss along the path of Vau; this wave is scattered from the elemental spheres to the coral – a group of celestial constellations. The Adept is dissolving in the sphere of the Stars, arousing wisdom within itself; the day of creation is precisely Æon of the union.


  1. We have made us a ring of glistening white sand, strewn wisely in the midst of the Delightful Ocean.

7 (Zayin + Fire); even a “symbol” of the circle is a restriction against the vastness of Nuit.

A ring of glistening white sand represents the personality of the Master of the microcosm, who is in the proper “relationship” with Adonai, who is the Delightful Ocean – macrocosm.


  1. Let the palms of brilliance flower upon our island; we shall eat of their fruit, and be glad.

8 (Cheth + Fire); an island is a collection of experiences, individuals and energies that are “fertile ground”” for the growth of the palms, which is a symbol of progress and ripening, whose fruits are eaten – experiences are acquired through accomplished work, actions; High Adepts perform the Great Magical Operations serving the Forces which supports their Will, they consume the fruits of their Great Work – every Magical operation (great or small) has its results.


  1. But for me the lustral water, the great ablution, the dissolving of the soul in that resounding abyss.

9 (Teth + Fire); water is the purification to his Fire – as a synergy of oppositions. He interprets Adonai both as a purifier and a resounding abyss – a pure vibration of eternal consciousness – with which he is identified. Resounding abyss is the “music of the sphere” of Nuit.

The first segment of the verse shows the Man of the Earth who interprets the relationship; the second is from the Lover, who states ablution, while the third is from the Hermit, which announces the dissolution in the resounding abyss – Nuit.


  1. I have a little son like a wanton goat; my daughter is like an unfledged eaglet; they shall get them fins, that they may swim.

10 (Yod + Fire).

Son (Vau) = the goat – Ayin; daughter (He) = the eagle – Nun: ON. Relations within the “lower” part of Tetragrammaton are explained in a simple way, with a connection with the Mystery of the Solar Deity.

The Master here is the “parent” above the Abyss – and the children, “ON” Anu, Oanes, Ionna, will unite and become the “whale” that swims through the Great Sea of Understanding.


  1. That they may swim, O my beloved, swim far in the warm honey of Thy being, O blessed one, O boy of beatitude!

20 (Kaph + Fire).

ON – the Sun, as a unified polarity of all the forces of an individual self, swims and persists in the delight of the pleasure of living with Adonai.


  1. This heart of mine is girt about with the serpent that devoureth his own coils.

30 (Lamed + Fire); balance and harmony of the Circle with the Heart in the Center. The Adept is the Heart; the Angel is the Serpent.


  1. When shall there be an end, O my darling, O when shall the Universe and the Lord thereof be utterly swallowed up?

40 (Maim + Fire); the Adept now awaits the end – having expe-rienced presence and communication with Adonai, but is not yet unified – and in that “limitation” of the imperfect experience, with his mind he tends to comprehend the “date” and “time” of ending the entire existence of duality. Nevertheless, now the relation between Adept and Adonai is not the relation of Man and God, but the relation of the Universe with the Force that “governs” it.


  1. Nay! who shall devour the Infinite? who shall undo the Wrong of the Beginning?

50 (Nun + Fire).

“Divided for love’s sake, for the chance of union,” declares Nuit in Liber CCXX. Separation and polarity were “created” to be united in Love. But Nay! – “no” is a negation, from the previous verses – the annulment of the solar Ego and personal individuality. The mind and the Ruach cannot understand the “concepts” of Infinity – of Ain Soph, the great Nun as the ocean of Endlessness – because the Man cannot comprehend what has no boundaries – neither the beginning nor the end – and therefore there is no wrong there, as there is no “sin of restriction” in it.


  1. Thou criest like a white cat upon the roof of the Universe; there is none to answer Thee.

60 (Samekh + Fire); his thoughts are friction of nails on the vast plateau of cosmic consciousness; there is none – who is above the Abyss, there is no Ego, the Masters “do not exist,” therefore there is no answer; there is no reaction to the elemental trembling of the “lower” spheres.

  1. Thou art like a lonely pillar in the midst of the sea; there is none to behold Thee, O Thou who beholdest all!

70 (Ayin + Fire); the Devil – Phallos – pillar. Adonai explains to Adept that he is “O” as Ayin – Phallos (the dot) and that the sea is “N” as Nun – Kteis (circle) – “ON”, only in a different vision of the relationship; Phallos is All-PAN, and “everything” outside “him” is Nothing, AIN.


  1. Thou dost faint, thou dost fail, thou scribe; cried the desolate Voice; but I have filled thee with a wine whose savour thou knowest not.

80 (Pe + Fire); the scribe is lost, his mind and Ego limitations are gone; the scribe is the receiver, the “Tower” for the Voice of Adonai, who plunges into him as a lightning-spear; the scribe is a cup, he is the “bearer” of the wine, the quality essence of the consciousness of the Supreme Spirit.


  1. It shall avail to make drunken the people of the old gray sphere that rolls in the infinite Far-off; they shall lap the wine as dogs that lap the blood of a beautiful courtesan pierced through by the Spear of a swift rider through the city.

90 (Tzaddi + Fire); this was implemented through the Liber Tzaddi – the Book of the Hermetic Hook, which “attracts” Souls of the people in for them to embark the Spiritual Path, explaining to them that Hoor is the Lord who initiates, the Lord of Æon, their collective “higher self” and “transpersonal consciousness”.


  1. I too am the Soul of the desert; thou shalt seek me yet again in the wilderness of sand.

The number of this verse is 61. 6 – 1, the path of High Priestess, the symbolism of crossing the desert, the Abyss. Soul of the desert is the Babe of the Abyss. I too am is a special form of the impact of Kether and Chokmah on the Grade of Magister Templi.

100 (Qoph + Fire); announcement of the Vision of 30 Æthyrs in Liber 418.

Since this verse does not apply only to Master Therion, it should be understood that each Adept must go through similar experiences that are analogous to the cosmic order of the hierarchy of initiations. As Jehesuah had an encounter with Satan in the desert, as many initiates walked through the wilderness in order to get isolated from earthly impressions, so every Adept that follows the Law of Thelema has the lesson in the desert of his soul, seeking the presence of Adonai, even through gorgeous and fantastic Visions, as well as terrible confrontation with personal complexes and Ego defects. Desert mirages are the reflections and images which appears from the soul of the Initiate; these are the shadows of the hidden moon of the soul which, burned by the heat of the Sun, absorbs the Light of Adonai.

  1. At thy right hand a great lord and a comely; at thy left hand a woman clad in gossamer and gold and having the stars in her hair. Ye shall journey far into a land of pestilence and evil; ye shall encamp in the river of a foolish city forgotten; there shall ye meet with Me.

200 (Resh + Fire).

Beside him are polarities, he is the Middle Pillar; he is always Erect and inspired by the Spirit – even in the land of pestilence and evil, as well as in the river of a foolish city forgotten – seemingly useless memories from which he is no longer bound, even in that he recognizes the influence of Adonai.


  1. There will I make Mine habitation; as for bridal will I come bedecked and anointed; there shall the Consummation be accomplished.

300 (Shin + Fire); Adonai will prepare the circumstances and “place” where the Union will “happen.” Whether it is a “beautiful” or “desert” environment, Adept cannot foresee it – since Adonai is “already” perfect, he “rules” over the entire process of Initiation.

Habitation – the Man of Earth; as for bridal will I come bedecked and anointed – the Lover; there shall the Consummation be accomplished – the Hermit.


  1. O my darling, I also wait for the brilliance of the hour ineffable, when the universe shall be like a girdle for the midst of the ray of our love, extending beyond the permitted end of the endless One.

400 (Tau + Fire) – the Cross is the seal of light upon the realized Initiation.

Adept and Adonai are identified with Hadit and Nuit.

  1. Then, O thou heart, will I the serpent eat thee wholly up; yea, I will eat thee wholly up.

Adonai will pervade Adept and arouse him when the Light of the Spirit consumed him. God wholly up (mouth, letter Pe) a man at the moment of liberation and the Union, thus Man becomes the Euc-harist of the Divine Mass. Man as substance turns into a Spiritual, Divine; he dissolves thus “feeding” the God, his Adonai – with whom he is One.

[1] Liber 451, especially appropriate for the Adeptus Minor.

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