Burn Like a Fire in Cairo:
Thelema in the light of Anthroposophy

In Rudolf Steiner's philosophy, the teachings of
reincarnation are united with the Christian religion.
Whether or not the original Christianity contained the
idea of reincarnation and this knowledge later became
artificially seperated is not the subject of this
essay.

Around the year 1911 Rudolf Steiner gave a series of
lectures about the role of Christianity in Anthroposophy.
In this series of lectures Steiner acknowledged that,
since the beginning of the 20th century, we can freely
decide whether or not we will be reincarnated on the
Earth.

In Buddhism there is the belief that as one lives on the
Earth one suffers, and it is the goal of the Buddhist to
leave the wheel of incarnation and be reincarnated no
more. Anthroposophical Christianity supports the view
that through Christ we obtained the possibility to be
free to decide if, when, and where we will be reincarnated.

Why, however, do we have this freedom only since the
beginning of the 20th century and not already from the
time of the crucifiction and resurrection of Christ?
Christ required 1900 years to increase his power in order
to be capable of managing this. (reincarnation subordinate
to free will)

Inasmuch as Steiner recognized this as beginning in the
last century, it is highly remarkable that in the 4th
year of the 20th century Liber AL vel Legis was written
down. It proclaims:

"There is no law beyond Do what thou wilt."

I consider it to be an extraordinarily significant point
that Steiner declares that this "Do what thou wilt" is
valid not only after birth on the Earth, but already
before:

We incarnate voluntarily!

(It is unknown if Steiner knew of Liber AL vel Legis)

We incarnate voluntarily since the beginning of the 20th
century.

Anthroposophical Christianity supports the view that before
Christ brought the personal freedom to decide to enter into
the wheel of incarnation, a person would be confronted by
a figure of Moses after his death and judged according to
the 10 commandments, which Moses had received from God.

Before Christ's death on the cross, the Buddhist law of
karma was seen as a machine, or rather, an irrevocable
law of nature. The judgement by this figure of Moses
decided if, when, and where a person would become
reincarnated.

On the other hand, nowadays after death a man faces a
figure of Christ. Before Christ, however, the man
is not judged or forced. The man recognizes much of
himself in Christ like in a mirror. This is the place 
and the moment in which one is one's own judge. He decides
for himself and he decides freely if, when, and where he
will be reincarnated.

In the Anthroposophical-Christian philosophy, an age
existed in our past in which we did not incarnate
voluntarily. For what, however, was this age good? Why
were we forced by the gods to climb down from a spiritual
world into a material world? Steiner acknowledges this
in a figurative way with the words:

"So that the particular individual can perceive himself
also as such."

In that epoch before the souls of men ever reincarnated
on the earth, but lived only in the spiritual world,
they identified themselves with the environment.

If we see a dramatic thriller and the protagonist gets
shot in the gut, we feel an unpleasant sensation in the
stomach region. Many souls fare worse in the spiritual
world before they ever dwell on the earth. The soul
identified itself immediately with everything it perceived.
It had little feeling of identity. It was only what it
perceived, but could not conceive of itself as an "I".
If a soul perceived something like a lion, it felt strong
and beautiful; if it perceived something empty, it felt
empty.

We came to the earth to develop an ego. We came to the
earth to know who we are.

Our ability to decide whether or not we want to be here
means that we know who we are. There is no law beyond
do what thou wilt. If you do not know who you are, you
also can not know your will.

The Christ of the Anthroposophists came to earth to have
the consciousness of an individual man, to develop an ego,
to become stronger. I am that I am.

The souls of individual people, who have stopped to
identify themselves with their environment, because
of their incarnations on earth, need the strength and
love of the sun-being to bear the words "I am". This
sun-being is Christ. This seems to be a contradiction
to Thelemites striving for union with Nuit or desiring
a "release from the ego".

It is obvious, however, that the "I am", which Christ in
Steiner's sense represents, has nothing to do with a
selfish ego.

In Anthroposophical Christianity there is a clear difference
between Jesus and Christ. Jesus is human. Christ is an
astral intelligence, whose original home is the sun. With
Jesus' baptism, this astral intelligence united with the
human Jesus. Through his crucifiction, this intelligence
united with the earth.

In Steiner's perception, inside the sun is an anti-space,
a negative space, hiding infinity in its center. From the
substance of this anti-space comes Christ. The paradox of
"I am" the Christ is that Christ is less than nothing,
having his origin in the sun space, in the infinity in a
center.

Even if the word "I" may appear like a point in the
coordinates of space, the "I" of Christ nevertheless
contains infinity.

We can identify this "I" with Hadit. Anthroposophical
Christianity is a solar philosophy, with the individual
freedom of each man at its center.

Thelema is also a solar philosophy and in the origin of
Liber AL there is a position similar to Anthroposophical
Christianity.

Aiwass is the ambassador of Hoor-paar-kraat, the
passive, introverted part of the double god Heru-Ra-Ha.

It says near the end of the dictation of Liber AL vel
Legis: "There is an end of the word of the God enthroned
in Ra's seat, lightening the girders of the soul."
Ra-Hoor-Khuit is therefore on the throne of the sun god.

In Anthroposophical Christianity Christ is a sun god.

Ra-Hoor-Khuit, the extroverted part of the double god,
came forth from the union of the sky goddess Nuit with
Hadit. Hadit is that power in whose center is infinity
and inexhaustible life energy:

"I am not extended." and: "I am the flame that burns in
every heart of man, and in the core of every star. I am
Life, and the giver of Life, yet therefore is the knowledge
of me the knowledge of death."

Horus in his form as the double god Heru-Ra-Ha, in his
passive as in his active mode of expression, rises from the
union of the sun god with the sky goddess. As the son of
this sun god, he is raised on his throne.

About that specified above, we will recall what Crowley
wrote about the card "The Aeon" in the Book of Thoth:

The Aeon
"Around the top of the card is the body of Nuith, the star-
goddess, who is the category of unlimited possibility; her
mate is Hadit, the ubiquitous point-of-view, the only
philosophically tenable conception of Reality. He is
represented by a globe of fire, representing eternal energy;
winged, to show his power of Going. As a result of the
marriage of these two, the child Horus is born. He is,
however, known under his special name, Heru-Ra-Ha. A
double god; his extraverted form is Ra-hoor-khuit; and
his passive or introverted form Hoor-pa-kraat. (...)
He is also solar in character, and is therefore shown
coming forth in golden light."

It is said in Liber AL: "But ecstasy be thine and joy of
earth!"

Christ came from the sun to the earth, and acknowledged
it as his new home. An Anthropsophical Christian does not
wait for the return of Christ. Christ is among us as
an astral power. He brought free will into the wheel
of incarnation and brought us consciousness of "I",
so that we can do our free wills.

Anthroposophical Christianity stands just as Thelema
for complete self-responsibility:
In his lectures about reincarnation and karma, Steiner
gave his audience the following picture:
As a man walks along a street, a shingle falls down from
a tall house and hits him. This did not occur because
the house was already very old and it had rained and
stormed. - Steiner explained to us that this man's
higher self is instead responsible. In order to
understand this, imagine the following: the man goes
along the street and shortly before he reaches the
location of the accident he goes in the house. He
climbs the stairs until he is at the top and finally
climbs onto the roof. There he loosens a shingle and
throws it down. Then he quickly runs down to the road
in time to meet the falling shingle.

From an earthly viewpoint, this act of the higher self
appears to be very cruel. As cruel as Liber AL III, 18:
"Mercy let be off: damn them who pity! Kill and torture;
spare not; be upon them!"

We can identify the higher self of Anthroposophical
Christianity with the true will of Thelemites. Considered
in this light, it is also remarkable that from the
Anthroposophical view our higher self plans and organizes
for our next day while we sleep. Thereby, since the true
self leads each man and brings him into situations through
which he should grow, according to Steiner each man is
responsible for everything that happens to him. Also the
terrible, which one can not imagine, is organized for one
by the true self. "I console not: I hate the consoled & the
consoler." (AL II 48.)

Ra-Hoor-Khuit stands clearly and plainly for the law of
karma. He represents the "cruel" relationship between the
higher self and our consciousness on the earth. Before
we are born, we choose our karma. When we are on the
earth, we no longer want it. Say a man is hit with a
terrible blow: "That is your karma, that you yourself have
selected." The man who suffered the blow must feel that his
own higher self is a cruel warlike and vengeful god.

In the further unveiling of the children of men, I would
like to discuss the following verse from the first chapter
of Liber AL:

"Be thou Hadit, my secret centre, my heart & my tongue!
Behold! It is revealed by Aiwass, the minister of
Hoor-paar-kraat. The Khabs is in the Khu, not the Khu in
the Khabs. Worship then the Khabs, and behold my light shed
over you!"

Aiwass is the envoy of the passive, introverted part
of Horus. Horus corresponds to the nature of the sun.
Here we should direct our attention to the sun space,
the original home of the Anthroposophical Christ. Hadit,
our soul, is completely in the sun- or anti-space; just
as the Khabs is the house in which Hadit dwells. The
connection between our soul and our body exists in the
Khu. The Khu is our light- or astral body.

Steiner wrote in Die Geheimwissenshaft im Umriss (The
Secret Science - An Outline), that all our emotions and
passions can be found in the astral body. In the Secret
Science - An Outline, he also writes that the Khu penetrates
a further body in us, which animates the physical body.
Without this body we have the vitality of a stone. The
astral body, the Khu, penetrates the "life body", which
further penetrates our physical body. This "life body"
exists in interplay between space and anti-space. It is
in a certain sense alternating between material and
non-material existence.

Since the Khu penetrates the life body and this consists
of an interplay of material and non-material existence,
the Khu is still connected directly with our physical
body and through our physical body it can be influenced.
The Khu even has part of the nature of the physical, in
that it is transitory. However, the soul and the house of
the soul are not. The house Khabs and its inhabitant Hadit
are imperishable. They have part of the eternal life of the
Christ - sun-being.
(Steiner does not use the words Khabs & Khu in The Secret
Science, but uses astral- or light body and soul or self)

Steiner's vision of the spiritual evolution of humans means
that we, before we incarnated for the first time and still
existed as pure spiritual intelligences, had our homes in
the immediate vicinity of the sun. Our souls orbited, so to
speak, around the star, knowing that we had eternal life. Our
present thoughts appear as a corpse in relationship to then.
The center of our existence was the being that we could
perceive living in the sun; that being was named the
Anthroposophical Christ. In the course of our early
incarnations we never lost this consciousness in passing
away and in death, we turned back to the sun and lingered
there until out next incarnation upon the earth. In this
early time of our first incarnations we were also conscious
on the earth of our spiritual origin. If we looked at the
sun, we recognized in it our home.

In the course of our incarnations we lost this knowledge
and consciousness. We climbed deeper and deeper into the
material world, lost our knowledge of eternal life and
gained our ego. The Christ-sun being , who in a certain
sense constitutes a part of us in the spiritual world,
became imperceptible to us during our earthly existence.
One can say that we have forsaken it. Now with Jesus Christ's
crucifiction, this being has again united with the earth
and humanity. A part of the sun-being was planted into
each human like a seed. We can therefore begin to remember.
We can begin to keep consciousness while dying and through 
death, through the sun-being in us. We have the possibility
to become conscious again of our eternal life.

In the "Geheimwissenschaft im Umriss" Steiner described the 
creation of the earth and mankind. He wrote that the first
foundation in order for humanity and the earth to exist
consisted of pure will. Steiner described the will as if it
was an element like fire, water, earth and air. If the
foundation of earth and mankind consists of pure will, then
there is no law other than "Do what thou wilt".

In the "Philosophy of Freedom" Steiner represents a point
of view which we can call thelemic: Like Crowley, Steiner
had the conviction that in a world in which each person
follows his free will, chaos, egotism and brute force would
not prevail, but a great harmony among humans would exist,
which we can introduce ourselves.

Love is the Law, Love under Will.

To conclude, I would like to quote P.R. König:
"Thelema and Anthroposophy are like an ugly meteorite impact
on a pair of sweet Japanese lovers."

There is actually nothing to add. I would like to mention,
however, that I am afraid that this article may damage the
Anthroposophical movement. A journalist will find the words
satanic magic in AHA (AHA is the name of a german magazine
about magick, where this article was first published) and
also the name Rudolf Steiner.Therupon, he will say or write
that Rudolf Steiner has high esteem with satanists. From this,
another journalist will write that Crowley was a member of
the Anthroposophical Society. Then yet another journalist
will conclude that Anthroposophists sacrifice humans and
cats at cemetaries. That was not my intention. I simply want
to write. (I am neither a satanist nor an Anthroposophical
Christian. I am a martian.)


Prince Claas from Mars in March 2000


A supplement to "Burn like a fire in Cairo":

C.H.I.R.S.T.I. ?!

In the english kabbala

A  B  C  D  E  F G H  I  J   K   L   M   N   O   P   Q   R    S    T
1  2  3  4  5  6  7 8 9 10  20  30  40  50  60  70  80  90  100  200

  U   V   W   X   Y   Z
300 400 500 600 700 800

it gives
NOTHING = 384
384 arranges itself harmoniously in the kabbalistic
order, which Aiwass emphasizes in Liber AL:
The Hebrew alphabet from Aleph to Tau adds to 1495. In the
English Kabbala both "Love" and "Eleven" add to 495.
1495 - 384 = 1111

That is, All (the Hebrew alphabet) without Nothing = 1111.
The magic square of the sun adds to 111. This is dream-logic.

The Ain Soph Aur, the light without boundaries that springs
from the nothing and the boundless nothing, gives (one
counts the final-letters in their "normal" values) 414. It
is outside the "veil" that surrounds the tree of life. The
name of the center of the tree, Tiphereth, adds to 1081.

414 + 1081 = 1495

The inside and outside together give All (the Hebrew alphabet).

1495 is also a key to the understanding of 718, the number of
the Stélé of Revealing, because 718 + 777 = 1495.

In Greek gematria the cross is identified with 777. Jesus is
888 and Christ is 1480. In the following verses, Liber AL seems
to speak of the same Christ as the Anthroposophists:
(Note: The Christ of the Anthroposophists comes from the anti-
space, from the sun-space, from boundless nothing, which
according to Steiner is in the sun.)

AL I 46-49: "Nothing is a secret key of this law. Sixty-one the
Jews call it; I call it eight, eighty, four hundred & eighteen.
But they have the half: unite by thine art so that all
disappear.
My prophet is a fool with his one, one, one; are not they the Ox,
and none by the Book?
Abrogate are all rituals, all ordeals, all words and signs.
Ra-Hoor-Khuit hath taken his seat in the east at the Equinox of
the Gods; and let Asar be with Isa, who also are one. But they
are not of me. Let Asar be the adorant, Isa the sufferer; Hoor
in his secret name and splendour is the Lord initiating."

The numbers or digits 418, 8 & 80 signify Jesus Christ (in the
Greek gematria). 61 refers to "Ain", the Hebrew "Nichts" or
"Nothing".

Asar and Isa signify Jesus and God the Father. "They are not of
me", not Jesus (the man) but Christ (the being from the sun) is
"of me". He is Hoor in his secret name and splendour.

Now I am really a fool.
(And a personal note: I am at Forest Row, South England. Forest
Row adds in the english kabbala to 1111. Now this is the real
end.)