THE MYSTERY OF LAM  

BY FRATER ZEPHYROS 

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

Ma'at as an aeonic tide in the lower astral of the earth is a fundamentally 
generational force. It will build upon the newly present manifestation of 
Horus of which itself has not established a full formulation of its nature and 
qualities. The idea that one can hyper-link one’s consciousness to a force that 
lies deeply dormant in the collective egregore of the human race is a radical 
leap of reason and seems quite unsound as prophecy. I state this at the outset 
of an exploration of the Lam archetype in Thelemic doctrine as it has served as 
a springboard to Grant’s theory of Gateways. These ‘Outer Gateways’ 
facilitated theoretical explorations into radical and more imaginative concepts 
that quickly connected with Achad’s ‘Aeon of Ma’at’. This then opened a gate 
for Grant’s acceptance of Liber Penumbra as authentic prophecy, bringing 
legitimization into the canon of holy books. 

The work of creative psychic explorers like Nema and Bertiaoux (sp?) has been 
strongly endorsed by the emergent Typhonian tradition established in the 
Thelemic current. And it seems appropriate to accept the works of such 
brightly shining stars as experimental in nature; whether or not one finds the 
direction of the endeavor to have any validity. And there is great merit for the 
fact that Kenneth Grant encourages this as a theurgical process that keeps 
Thelema as an organic and living tradition. But it seems unreasonable to 
proclaim that these are successful in providing new Gnosis or contributing to 
the collective egregore in its quest for spiritual evolution. 

Grant asserts that some people have managed to travel outside the circle of 
time and into the future Aeon of Ma’at. He builds from this a series of ideas 
about the formation of Gateways to other states of consciousness that seem to 
parallel the alternative realities of don Juan and Carlos Casteneda. But this is 
all more theoretical fantasy based in part on fictional and literary sources. 
Frater Aossic converts the works of Arthur Rimbaud, H.P. Lovecraft, A.O. 
Spare and others into sources for a personal grimoire for the exploration of 
Thelemic Gnosis. This is a controversial approach at best that many could 
argue has devolved into mere literary fantasy and speculation. 

Of course, several of Grant’s basic ideas are profoundly powerful. The 
‘Nightside’ of the Tree-of-Life as well as the connection between Yesod and 
Da’ath are a developed and explored theorectical base that carries a 
compelling validity in the scientific exploration of the Thelemic current. And 
LAM as the Serpent is an interesting way to develop a connection with the 
legion of the lower astral Nephilitic Angels. Connected to this is the possibility 
for prophecy holding LAM as the Archetypal Angel for the Starry Gnosis. 
Certainly, it becomes a talismanic link with this astral consciousness that taps 
into the egregore and has been practiced by some in cells with the ‘Cult of 
Lam’ in the Typhonian tradition. Though it doesn’t seem to have any other 
manifestation beyond the books of Kenneth Grant at present. 

The practice of the ‘Lam-Serpent Sadhana’ as practiced by the Cult of Lam 
carries a Gnostic dialogue that provides a valid personal exegesis. At the Full 
Moon, the Sadhana is performed and Lam is invoked by staring at the ‘Portrait 
of Lam’ that Crowley had channeled through the medium of a sexual method 
of orocularity that Grant developed in his own scientific laboratory called 
‘New-Isis Lodge’. The maverick nature of this effort is what caused Grant’s 
disfavor with Karl Germer whom was now seemingly effectively in control of 
Crowley’s O.T.O. Yet Karl Germer repeatedly denied that he was the O.H.O. 
of this organization and others including Grant, took up this claim before and 
after Germer’s death in probably one of the more dark chapters of Thelema’s 
already complicated history. 
  

 

During this invocation and while staring at the Portrait of Lam, one will then 
chant the name of Lam as a mantra or one may bow down to it in reverence 
and then stare into its eyes in a formula of Silence set up to receive the feeling 
of an energy flow from the portrait and await a conversation with Lam. This is 
akin to the traditional and ancient Gnostic practice of the ‘Dialogue with the 
Savior’. So it holds profound merit for continued exploration in one’s quest for 
the Knowledge & Conversation of one’s Holy Guardian Angel. 

One first visualizes the Fire-Serpent at the base of the spine as one has been 
prepared by the practices of Liber HHH. This sets up a Shamanistic journey 
into the deepest part of the psyche by a connection to the Chaldean 
archetypes, which are at the root of the human psyche. Certain practices using 

the Necronomicon as a grimoire may be seen to be a strong preparation for 
this type of work. And when the Fire-Serpent is fully visualized, one may then 
enter into dialogue with it, which is a dialogue with one’s Holy Guardian 
Angel. The resultant vision must be interpreted and this has been said to have 
been done through the medium of contact with Lam. 

Grant develops Crowley’s theory of the ‘Bud-Will’ by exploring the charging 
of semen in masturbatory (VIIIth Degree) practices and into the working of the 
IXth Degree of the O.T.O. This continues a Gnostic line of thought involving 
Alchemy and the nature of the Eucharist in the practice of the formula of IAO. 
Or in such a Gnostic Trance, one may traverse the ‘Tunnels of Set’ through the 
astral gate of Yesod and into Da’ath in a Shamanistic journey that takes one to 
the Nightside of the Tree-of-Life. 

In the 

American-English Qabalah

 (in contrast to the more well-known English 

Qabalah in magickal circles influenced by Grant’s work) Lam=58, which is the 
number for the word ‘Indus’; a Greek word for the constellation connected 
with India. It is also etymologically connected with ‘indigo’ reminiscent of 
Grant’s ‘Mauve-Zone’. The initial ‘L’ equals 50; the number of the ‘Gates of 
Understanding’. And La=52; also equal to Mentu and the name of the 
Enochian Aethyr ‘VTI’. Mentu of course makes and Egyptian, hence Chaldean 
connection. And Crowley’s analysis of VTI (the 25th Aethyr) is significantly 
related to the nature of Lam: 
VTI = {Capricorn}{Leo}{Sagittarius} = Caput Draconis, the head of the Lion-
Serpent, the Beast 666. His father is {Capricorn} Set or Pan; his mother, the 
woman clothed with the Sun as in Atu XIV. See 27th Aethyr. He is the burden 
of the Moon, sanctified by 418. Atu XI (a partial form) with Atu XX (XI + XX = 
XXXI) gives the Key of the New Aeon. 

And the final letter m=6 in the American-English Qabalah, which also equals 
‘Had’ and ‘He’ (an English transliteration of the Hebrew letter). As well, six of 
course is the number related to the Sphere of Tiphareth and the Holy 
Guardian Angel. This connects Lam with perfect Qabalistic synchronicity to a 
systematic approach to the Thelemic Gnosis. Finally of course, 58 can be 
reduced by AIQ BKR to 13, which is indicative of the completion of the great 
work; having completed one’s travels of the twelve constellations of the Starry 
Gnosis. 

Love is the law, love under will.