The Priestess of the Silver Star,
the Path Gimel and the Office of the High Priestess.
thou wilt shall be the whole of the Law.
This document is meant to be seen as inspirational only, if anyone gets
inspired and sees the chance of using methods as indicated herein, they
will also have to rely on their own solutions as this doesnt tell everything.
The High Priestess and the Scarlet Woman.
The ATU of the Priestess planetary attribution is the Moon. And the Godesses
behind this figure have seen to be Nuit and Isis. The main text of inspiration
for this role I have seen been the first Chapter of the Book of the Law.
The path of the High Priestess
So, here are the points found yet that then describe the ethical virtues of value to the High Priestess of the Silver Star.
1. Detachment !
"Now, therefore, I am known to ye by my name Nuit, and to him by a secret name which I will give him when at last he knoweth me. Since I am Infinite Space, and the Infinite Stars thereof, do ye also thus. Bind nothing! Let there be no difference made among you between any one thing & any other thing; for thereby there cometh hurt." AL I.22
"If this be not aright; if ye confound the space-marks, saying: They are one; or saying, They are many; if the ritual be not ever unto me: then expect the direful judgments of Ra Hoor Khuit!" AL I.52
The High Priestess develops detachment to everything by the virtue of her attachment to the couple of Nuit and Hadit that is None indeed. As a result, any paradigm is feasible for her to play with, because she leaves it where she found it; untouched, as she never become attached to it. And she becomes free to touch everything more firmly than any other as she gains confidence about her holy position. She uses her adaptability and way of assimiliation to take enter the position of all entities; Gods, Saints and then also devils, learning the facets of it all. She gives her commitments as she will and withdraws them as she will, guarding her path by not promising overmuch.
If her loyalty is elsewhere she should know this before even assuming her office. Her loyalty to Nuit and Hadit is her prime mover and safety rule nr 1 to her heavy labour and without them she is in vain. Therefore is her work made easier in a community which have got a clearly set up Official for her. Nuit and Hadit disappears at times, but simply appearing officially may be the little miracle that brings her back in duty and touch again.
Ever to me !
Detachment may seem to be attained by two methods, inhibition or expansion.
The first method leads to the cold heart as restrictions to action may
be put to own person as the response to disappointment, fear and failures.
This is obviously no good solution, even if the cold, closed and armoured
heart may seem to function very well at times, and things may be effectuated.
Also note that disappointment is an emotion, but the decision which adjusts
later actions like "never go to that place again" is a thought,
that is in accordance with the small worldview of the little disappointed
feeler. This link can be broken by reconsidering modes of conduct previously
decided in low times. This may help restoring dignity lost.
This full detachment which is considered herein, is not made possible before one has attained the mystic essence of Tiphareth, as its by that point one truly gains access to the macrocosmos. Any premature attempts on this detachment may just happen by created boundaries, denial and restriction as the Human DOES belong to the world, and shall be attached there. Just by the mystic essence and the extraction of all consciousness into this point is this kind of detachment sane.
The way of excess is to explore the world and self with passion and this leads us to the next point:
The Priestess explores with enthusiasm the range of perceptions that
all her bodily mechanisms can provide. Her sensitivity is brough from
peak to peak, and she lustrates herself by exploring the failures of pain,
as much as the delicacy of extacy. Her confidence in the everpresence
of the divine couple, makes her also let go from extacy over to labour
without tears. The abstinence of the extacy is removed by an anger flowing
fast through the body and leaves it ready to face what comes next.
She developes empathy to a level which christians even didnt dream of.
But the Priestess knowing emotions as simply feelings isnt necessarily
moved by the contents. If there be wounds around, she rather sorts out
the practical manners of nursing, sticking to the Beasts teachings on
the effective and practical application of will, rather than partaking
in and developing a pitiful weep-out party. Still she doesnt forget or
ignore the sublimity of the human touch and the intensity of tenderness,
as they mean more to us than generally acknowledged.
The body have a way of storing memories that will at times seem very
commanding. It stores failures, and memory of violence and the apparent
cause of violence. This is fought by the virtue of the Moon. The Moon
is childlike in its relation to time and it lives preferably in the here
and now. This may to the Saturnian person make the moon seem reckless,
unpredictable and of course lunatic, but here be gifts to be explored.
Crowleys direction in the Gnostic Mass:
Crowleys use of irony should be apparent in his calling for the Priestess to be Virgo Intacta in his version of the Gnostic Mass. With Liber AL vel Legis calling for Mary inviolate to be torn upon the wheels, its certain that chastity in every way holds no virtue in Thelemic doctrine. Rather the Priestess should be self-contained, a complete woman unto herself and though desirous of connecting with a lover, not needing this to prove her own worth. Rather, she seeks a sensual connection to life. And she focuses on her perceptions, trains her body to be her finest instrument whereby she On might make a study of the writings of Kirkegaard on this matter and even the writings of Anais Nin. But she is known for her style and grace, and through it so many virtues can be shown. Her seat on that altar equally shows the discipline in her pose and the style and grace that she brings to the Mass and to the community.
We see that this choice may seem to be outside the system of A:.A:. in
that this system is designed to bring forth the human point in the form
of a Logos; the Magician and Mage, and also avoid mystics and sneaks to
partake in it.
Hilde who explored this path first and have been my main source of inspiration,
did not expound this part, but she once burst out in anger and left no
doubt behind about her choice :
In combining this option with A:.A:. we can consider the following: She
may regard all names taken in the A:.A:. as mottos (modes of action) instead
of names, which represent her solutions to progress that specific states
that the A:.A:. degree happens to be about.
And as the Priestess draws powers from the continuous all the time in
her Office, her choice becomes natural.
Knowledge is one of her tools. Carefully, not attaching any personal value to any philosophical branch, she uses them all. Her personal engagement is rather found in the coordination of currents in our collective consciousness. Bringing them forth as she or others could use them. She uses her knowledge deliberately and freely in building paradigms, that to her are as casting of a circle. She is girt with the Sword of Knowledge as one of the flaming swords that guard the gates of Paradise.
Her particular brand of Magick is close to mystisism, but isnt. She have
noticed that when practising magick there follows larger waves of currents
which we term initationcurrents. These pulls one through the domaine of
solipsism as well as illumination. She have identified these as temporary
currents belonging to the sephiroth and denies their appalling dominance.
She insists on the supremacy of a higher reality and wants to be alert
and prepared for any situation that is likely to happen in a magickal
community. She therefore specialises in banishing to be able to withdraw
to her balanced center if thats whats needed or wanted, equating the discipline
of banishing as an adoration unto Nuit. Or she uses her philosophy to
interprete the temporary reality as it occurs, finds the solution in formulaes
and creates a rite, or bursts out in spontanious ritual that completes
and fulfills the paradigm and uses the released energy to create a willed
paradigm, or lets it pass further on natural.
In overcoming daath she dedicates herself to the three weapons; Dagger,
scourge and Chain and their study and use, and of course the Holy oil.
She eventually builds the Trident in her body and raises it.
Her ultimate source of power is gained through the coupling of Nuit and
Hadit as Binah and Chokmah and described symbolically in the Gnostic Mass.
And their culmination to a polarity involving Ra-Hoor-Khuit (Tiphareth
the Childe of her work also approached from the lower side of the Abyss
through the formula of ON) and Kether, raising the Aspiration to Kether
and nourishing the collective Thelemic community thereby. The process
of the Chokmah-Binah polarity is automatic and therefore is the Trident
her favorite weapon, as depicted by her pose in her Atu.
Khabs am Pekht - Light in Extension.
Love is the law, love under will.