Stellar Gnosis, | The Blog of Baphomet

This book represents an updated and expanded version of Gregory Peters’ previous volume “The Magickal Union of East Meets West”. I really enjoyed that book and having reviewed his work on the Blog, I was excited to see how the evolution of his magical practice was reflected in this new work.

The book begins with a new and substantial introduction by the legendary Michael Stayley of Starfire Publishing and Typhonian Order fame which in itself is worth the price of the book. He provides a clear overview of how the Thelemic current has sought to engage with the wide variety of religious expressions from Asia, highlighting both its successes and failures in trying to synthesise such a vast body of material. Stayley (and Peters within the main body of the book) highlight a process of bricolage in which the magician recombines an array of material in the light of their personal insight and genius in order to distil a new perspective.

Peters comes from a rich background of Thelemic ceremonial magic and various lineages of both Hindu and Buddhist tantra. In this work he seeks to outline some of the key ideas and practices that he and other magical colleagues have worked with, within the Ordo Sunyata Vajra (OSV) over the past 30 years. As is suggested by its English translation as an Order of the “Adamantine Void”, this is a curriculum that seeks to equip the magician with both philosophy and ritual technique for exploring dimensions of the “true” and “silent” self. For Peters these dimensions of self are vital to exploring key Thelemic concepts such True Will and work with the Guardian Angel.

Peters is an open and enthusiastic guide who offers the insights he has gained with a deep sense of gratitude to those teachers and currents that have informed his work. Whether it be the work of Kaula Nath lineage of AMOOKOS, Dzogchen or Chan Buddhist practices, he presents these approaches within an explicitly Thelemic world view. However much he has gained from these Eastern traditions, his work seeks to engage with them as means for getting to the deeper dimensions of Crowley’s work as it was carried forward by Kenneth Grant, and Greg’s own mentor Soror Meral (Phyllis Seckler).

Peter’s is deeply inspired Kenneth Grant and his form of Typhonian Thelema and clearly sees the focus of the OSV as being profoundly connected to the recovery of a perennial form of “Stellar Gnosis”. In contrast to Grant however, Greg (as a Tantric and ceremonial practitioner) provides us with plenty of guidance with regards things we can do. Malas can be blessed and altars can be created and there are plenty of ritual outlines that we are invited to explore and adapt depending on setting and inclination. We also spend time thinking about what it means to inhabit the “dragon seat” of meditation in order to explore the oscillating sense of being and non-being.

This updated volume provides new examples of ritual practice that provide the reader with inspiration and structure in order to promote the development of initiatory depth. The expanded sections on Mantra, Yantra and Mudra also help the less experienced aspirant to build a solid understanding of the key components of a spiritual practice that seeks to fully engage our senses and embodied self.

What I liked most about much of the newer material in the second half of the book was the way in which is brought into clearer definition the place of the Divine Feminine within his Order’s work. Whether through his tantric exploration of the Thelemic Goddess Babalon or the potency of the Yogini’s within lunar magic (which he describes more fully in his 2022 title Yogini Magic), this volume has a greater emphasis on what the Goddess orientated Shri Vidya traditions might mean for the contemporary magician.

I feel that this updated work brings a greater focus on how the interweaving strands of Thelema and Tantra can connect and hopefully strengthen our magical work in a way that avoids either superficiality or self-obsession. If we adopt a psyche-centric focus for work, are we seeking to reinforce concepts like ego-strength or are we pursuing the dissolution of our self-concept? In seeking to simultaneously deepen our engagement with both True Will and the formlessness of the Void, Peters seems to be acknowledging the inevitable spiralling movement of the self as it dances between such poles.

I would highly recommend this updated book to those magicians interested in how the Aeon of Horus can shake-off some of its dustier, pseudo-masonic origins. In the spirit of Grant’s Typhonic work and Nema’s Maat magick, the work of the OSV provides some highly helpful guidance as to how we as contemporary practitioners can work with both Eastern and Western magical currents in a manner that feels at once respectful, deep and innovative, as Peters summarises in his conclusion:

“Ultimately, the essence of tantra transcends elaborate ritual or esoteric knowledge. It resides in the direct experience of our inherent divinity. Traverse this path with courage and conviction, honouring the sacred trust bestowed upon us – to discern and enact our True Will in perfect harmony with the cosmic dance of existence.”

Steve Dee

Click here to buy your copy

Coming up this month…

Breaking Convention, the mother of all psychedelic conferences, begins on the 17th of April.

For more details and to buy tickets, including Saturday only tickets which have just gone on sale –

https://breakingconvention.co.uk/ Hope to see you there!

Candles and incense are were lit and the wood burner was fed. We were few in number but in the stillness between All Souls and Solstice, we had come seeking “the still point of the turning world.”

Vowel sounds are intoned as Gnostic pentagrams are vibrated through the body and before we journey through drumming and sitting practice, our declaration is made:

Zen-Gnostic Poem

(Ring Bell 8 times)

“We begin in Silence and Space

The realm of vast consciousness

The marriage of Darkness and Light.

In the pregnant space of reflection

Wisdom is born

Glowing deep blue against the blackness

Silver Star points grow

As the holy Aeon spins her web of connection.

Wisdom makes manifest

An outflowing of the multiple and the complex

The Craftsman makes the World:

Baphomet-Abraxas, liminal world dancer

Changing, growing and creating.

We come to listen and to remember our original face,

We come as heroes of practice

Who sit like mountains together!”

cosmic

For the magician-mystic, the stories of creation on the grandest scale are also stories of self. Diverse cultures over millennia have grappled with both imagining the process of cosmic becoming and also in understanding individual experiences of consciousness upon that stage. These are parallel processes that mirror each other at the deepest level and the beliefs we hold about our significance and structure are often projected upon the big screen of our creation stories.

These stories may attempt to place us in relation to a supreme deity or they may hold positions (as with many Buddhist schools) where speculation regarding our metaphysical origins is kept to a minimum. For me what often feels different for the magician is that rather than viewing ourselves as passive spectators of a completed process, we are active agents upon a stage on which our own self-creation is a vital chapter. While this potentially risks megalomania, most of us chose to walk this knife-edge rather than feeling overwhelmed by powerlessness.

In my view the postmodern insights of Chaos Magic have something valuable to offer to this process. While many Chaos magicians may embrace world views that emphasize the uncovering of the essential Self/Buddha-mind, the dynamic fluidity of the Chaotic approach also allows for the active creation of self.

As I re-read my Zen-Gnostic creation poem, I am struck by its fragmentary beauty and partial truths: a cut-up formed from moments of inspiration and hard-won life lessons. This is a custom job, slowly stitched together and arguably unique. The orthodox will decry its hotchpotch constructionism, but these monstrous forms contain their own potency in being born from an honest encounter with dread and comic awe.

The Magician is engaged is an on-going and arguably endless process of zooming out (the Big, the Cosmic) and then in; in the pursuit of self. When I apply this method to the alchemy of self-transformation, perhaps I can learn to accept the complexity of who I am and that I am very much a work in progress. Effort and analysis remain essential, but it is also good to question what the fuck I think perfectionism means and whether I can relinquish the relentless conveyor-belt of self-improvement tasks?

In thinking about what helps with this opening-out, here’s a few ideas that I am currently exploring:

A Mystic of the Self:

While we might initially balk at the idea of the place of Mysticism within magical traditions with a more Left-Hand Path/antinomian perspective (mysticism being far too fuzzy and imprecise), I find potential value in the way in which it might grapple with the expansive boundaries of self that we experience in our psyche-centric exploration. Of course each of us will have favored models of the self that provide helpful maps for reducing the likelihood of confusion and feeling lost, but even these have their limits when we are faced with mystery and the limits of the known.

My own commitment to this work has been about a desire to make self-awakening the center of my work while retaining a willingness to loosen my old certainties about what I think that is. Life and initiation may well require periods of focused crystallization in which consistency, boundaries and being “of a single-eye” are required, but if we resist refinement and alchemical dissolution, we may carrying around the corpse of yesterday’s self. I’m ever thoughtful of Odin’s experience on the world-tree and what it might mean to “sacrifice self to self” (Havamal 138). If we are able to retain our sense of exploration, what might we discover as we take up the Runes (mysteries) and seek to explore the fragmentary mysteries of our self and the world around us?

Connected Independence:

Most of us are familiar with the archetypal antinomian lone wolf who makes great claims to godhood and yet is all too clearly lost in a labyrinth of their own solipsism. Our initiation requires the challenge and insight of others who have walked the path before us. While we need to bring the sharp-edge of consciousness to our own motivation for seeking connections, we also need to be authentic in acknowledging the counter cultural value of “finding the others” who support and inspire out efforts toward greater becoming.

The Ability to Play:

While the early stages of individuation may necessitate a rejection of the spiritual perspectives of family or culture, most of us go on to a more mature position of “return” to original ideas or images that we may have dismissed during our rebellious fervor. Such a position reflects a certain lightness of touch and an ability to engage with something while still questioning it. For me this feels like a shift in which we move away from cynically dismissing something and towards a position of being able to play with ideas and concepts in a way that both values them but allows some distance and even irreverence.

While determination and dogged focus are undoubtedly essential in making progress as a Magician, how do we also ensure that we feel free enough to experiment, to play and to make mistakes in that process? Whether we are experimenting with new magical techniques, body-focused practices or mythical framework for exploring awakening, I believe that we benefit when we give ourselves and others permission to adopt a position of Shoshin or “beginner’s mind”.

“At the still point of the turning world. Neither flesh nor fleshless;
Neither from nor towards; at the still point, there the dance is,
But neither arrest nor movement. And do not call it fixity,
Where past and future are gathered. Neither movement from nor towards,
Neither ascent nor decline. Except for the point, the still point,
There would be no dance, and there is only the dance.”

Burnt Norton, The Four Quartets, T S Eliot

Steve Dee