Table Of ContentMAAT
MAGICK
A Guide to Self-Initiation
NEMA
@™ EISER Books
‘Boston, MA/York Beach, ME
Lita of Cengres Catalog Cal Nbr
Nem
Mae mage pe nttion / Nema
Ince bial ference a es
Mage Een 2 lin se Tal
BESOIN 198
1345-082 ao nos
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sev osTma8n75
Seres4s
mamence of Paper fr Peed Libey Maer 3948.
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ACKNOWLEDGMENTS
Heart thanks and gratin co
Lyrus Moundbuier, for massa expert, usestions,
and support
Kenneth Grant, or encouragement, editorial help, and
‘Magical mentoring,
Louis Martini, fr publishing Maat mater, editorial
‘help and longterm friendship,
Donald Michael Kraig fr encouragement and editorial
‘bp,
Jn Fries and the European Maat Network, for encour
“agement and inperation,
Eric Cathe, Denny Sargent, Rob Cate, Joe England
Hilla Blam, foe Mandrake, Azo, and the Horus
Mast Lode,
Gary era fortron met Alister Crowley,
Lee, Bill, Sv, and Juli, without whom Magick would
have been nether posible nor necessary.
‘ToGwynneth,illn, Steven, Andrew, Amand, and all
the cidren inthe workd-may they vein itwith a wider
and deeper consciousness.
INTRODUCTION
“Moat was known to the ancient Egyptians as the Goes of Truth
and Justice. The present book conceens a communication frm the
buighest evel with special regard wo selnianon into Her Mysteries
Tes dfcul place Maat Magick ints true context nd per
spective without invoking all set of seeming unelted events
which span many decades. I i very slflly crafted work, pos
{essing suber and depth not immediately apparent. However the
‘kltion to Magi of the leer *H” wars us that we are skirting
Crowley terry.
Ten yeas after Crowley's death, in 1947, a bach ofleters wri
ten by his “magical son,” Frater Achad, revealed thatthe teritory
‘was veritable minefield, and that controvery owe the Mysteries of
Maat was the fase which eventually alienated the two men.
‘Not long before Crowley's death, and rtlly oblivious tothe
tension exiting between these two great magicians [asked Crowley
‘when Maas Aeon woul dawn. Week Wa Iwas ending hale,
ad contrary tthe spirit of general eicng, Crowley dered that
‘the war had note begun He was referring ofcourse, to turbulent
‘years ahead a the Aeon of Horus-inaugurated by his receipt of The
Book fhe Lain 1904-really got underway. litle abused, asked
‘again when he thought che Aeon of Maat would appeat. He replied,
‘urd, "Mau ean wate” Maat dl wat but not a ong, ptbaps
(Cromiey expected. The yar fllowing Cromey’s death, that ef
1948, Frater Achad announced the Inauguration othe Aeon of Maat
in series of documents incaded inthe correspondence aforemen-
‘toned: [studied these documents with some care when. venta,
{ame to sce them, and Acha's plausible arguments and evidence all
tbr persunded me that be mighr be righ; bur something was lacking.
‘That something was the transmission which Nema, prophetes and
the author ofthis book, recdved from an exratcrestia enity
named N'Aton, some sixteen ears ler. I appears in tis book at
Luter Fence Pactaniv, sinple, straightforward statement pow
Deng neo the tartan coments inher n Aca proc
‘maton yer tcontaine probund meraptyacal nd spiritual pes
[Nema sill brings thes tothe fore, as wells providing a dear
‘manual of practical magical working fr those with a ceremonial
“bene” risa ere; the theory andthe practice of magia culture
‘wich, nts fullest development emerges aa profoundly msc ee
perience of Truth stripped of every conceable glsmor-of all magick,
in fact. None but Nema, writing ty, could encompass 50 vast a
‘ange of tnights in wo frhrigh a manner.
Tn a reent letter to me, Nema described her Astral temple:
“My Asta Temple (an anbshaped sandstone structure) sits.on the
Pain ofthe Sear desert of sand of pinkavender (maine!) colo,
‘through which shine amid f ars and galanes... I discovered
ein D3
‘The description reminded me, inevitably, of an experience
shared by members, myself ince, of Nw Laigin 1955, jst
riot wtranseisions from a source we called the Mauve Zone. The
experince imobed a structure shaped like the astroghph of
\Vemusas eatin shape wan ah sign as made no ference. was
of massive proportions and vertically rooted ata crazy angle in a
mae hued desert of difing sand which rippled like water under 2
Steady breee. Loo the top of the sign there flowed three curved
‘streams of light, Wuishawhite and intensely bright. This sign was
‘ventualy mod and adopted by the Lodge a ts magical Seal
Te may or may nor be significant that we saw in the vast and
scape, partly immerse inthe sand, what appeared t be several
similar structures, thet upper pats alooe visible. They resembled
hhalfmoons with» triple fireeongue playing on thei domes. Nema,
‘who knew nothing about chem, was the ist person to describe de
‘alls analogous in respec ofthe two che features-the ah shaped
stractre and the color ofthe deer
Tewas owing tothe Lodge experienc, and the Inner Contacts
which it established ints aftermath cat I came to view the struc
‘utes i the light of recevingstations or temples of Initiation, ab
‘though Thad not thoughe of them in connection with Maat. If
indeed, they did have such a connection, then the New ss Lge
starmbled up a magia tne in which~eatyrweney vats er.
1974-Nema received Like Penaae Pracmmbrs
‘One ofthe more profound and yet practical lessons to be de
rive from Maat Magick is, suey that we donot have to “wait” for
“Maat Fr those who lve and work NOW in the Light of Mast, Her
BRTROOUCTIN
‘eon is already athand. The concep of successional aeons is shown
‘tobea misconception; weve in the acon we pojectall about us, as
‘cur “life” as our “world” Ie los that as we cease projecting we
shall render curses availabe to Maat, Heese That i our Truth
and che Truth of what we ceaselessly poet.
Kenneth Grant
London
FOREWORD
In Ancient Egypt, Maat was personified as the goes of truth and
‘sie. Truth! The very idea raises ome knotty questions. Wha
‘ruth? What, more precisely, is your tra? Who are you, and what
{8 your re elf? Whats your True Will and how can you doi
‘Sach questions can accompany people, as their shadows do,
through life. Great questions which can upset, confuse, rearrange
and enlighten. Questions you can contemplate frequently, and any
‘ver occasionally, asus your mood and woek. Though Maat Mag
seis very concerned with them, it does no pretend to answer them.
“Teuth may seem like a simple Kea when observed from a safe di-
tance, but on dose quarters itis extremely hard to define
“There are lots of subjcrive truths in his worl, bur there ae
cbjectve traths several hous year of philosophical efforts have
fled wo reveal them. Ln my opinionwhich sas gow as yours and
anybody che truth depends on the point view onthe subjective
realty ofthe observer, nd on certain conditions, such as time,
‘lace and the wil tw be done
you believe something wo be true, this belies an active foe
shaping your realy Ifyou wish to communicate a ruth t another,
yexshave to give this truth form che other can understand. Can you
"peak truth inthe other person's language? Ifyou give shape and
form to truth, these are only rue fr awhile. In practice, cean be
Jhard enough to determine js whats true or oneself ata ven time,
etalon for other people
“This makes Maat Magic avery subtle way of selfiscovery
‘Truth canbe a very intimate experince. What was true yesterday
eed no be tr tx. Truth changes, justas you do. What will you
be lke when the Magick of Maat changes you? Ifyou want wo find
‘out, ere isa ook fll of ispraion and practice. Nema doesnot
stare what Maas, but offers, san example, wellstructured series
of mindexpanding experiences. Using thee rituals and medications,
yoru can open agate ro the consciousness of Mat, and this is where
the fun begins.
‘Your Selfcan inte yourself into Mat.
Iecent years, the Ke of “sentation” ha tase the scorn
of many organised cul, ondes, and churches, which confer initia.
tions to worthy individual assign of spiritual o financial grace
Have these organisations forgotten that their ears founders, ike
the pioneer of mang religions and aytems of atanment, were
largely self tiated as wel?
“Mant Magick, though temphasies the dea of being Initiated
by one's True Sel should no be cased asa cult or order. f Maat
‘means truth, this truth depends onthe individual: Who could Int
tite another into truth? Who could confer a Grade, a Name, ot
‘even a diploma, to testify that someone else is euthful? Who can,
‘aly measure the Will and nacoe of another?
In Maat Magick, you begin on your own and find out about
your tru all by yourelé Ifyou want a teacher, ask yourself and li
ten to the answers. Ask the AILSA, and lean from the world at
much a you can,
[Nema once wrote that a great way to avoid boredom i to sy:
“What will the word surprise me with next” Would you dare ro say
‘tha Self goes along way beyond your personaly. You may ind the
‘word responding to your call No that ou wand mach of «chance
tobe bored if you invoke Mant. Acres to Maat happens nx only in
ritual but equally in dal fe.
‘The serious Mage ofthe It centuries made a ditncton be:
ween “profane” and “spiral” activites and believed in a similar
Aiference between thet "Higher Self” and thee “oninary human
‘ature Many of them divided thelr daily schedule on this bas,
‘ever realising cha thei parttime magic only worked during the
‘magical parts of the day.
‘Nema's work breaks with these traditions of separation, To
‘Maat, and i ruth all aspects of fe are equally val and each mo
mene nuig chance har, tenoyand wo change
‘This makes questions of cosmology as Important as doing the
ies, and in Nema's Magick, you wil ind a heathy balance of
boeh.
Inne ofthe ist etter I received from ber, Iwas delighted ro
learn how to change identity using the word “IPSOS,” sdebyside
sith comments on how the eas were rowing in the garden. Both
‘eas ae relevant truth, and jdt form a lng vision,
You will orice cht Mast Magick ses certain symbol of the
‘Ancient Eayptian religion. This isa mater of comenience. Maat
‘Marickis not necessarily Egyptian magi, ues iis your Tre Will
to practice Egyptian magic
‘The True Wills the estentil requirement fyour True Willis
‘Wer, Voodoo, or Tungusian Shamanism, you wll find your Maat
in that. Quie simpy, you can enjoy and practice Maa Magick in any
Maa comes from Maat, which drives fom the verb M
smeaning I) wo ret, to tee, to give a direction; 20 offer, ose
fice. Maat refers toa mode of organization and a quality of aware
ress. The word is usually cranslaed as “truth, justice, onder,
adjustment, honest” Though the Ancient Emypians represented
“Maacas godess, cere is tle “persnality cul” to he. Maat was a
very abtract concept
‘The old dea of Mas described the harmonious relationship
among people in society and with the word around.
From our modern point of view dhe society of the Ancient
Egyptians was a rigid and conservative theocracy which had ite
symgahy with innovation ad change. To these people accontance
seth rath meant practcngthe ime honoeed tals and returning
torte place of yesterday” to the memory of the origin. [nour mod
frm soriety, which changes faster than anyone can comprehend,
‘Maat requires very diferent atitade.
‘Where the Ancient Fayeian relive the tes and regulations of
the ancestors, the modern Maat Magician learns from the futur a
vel and als pst and furureshrough the worded ofthe present.
“This requires a certain flud arstode ward ene, and an
bey to embrace change that would ave seemed unholy £0 the
<li ofthe Nile In the oldies, people Believed (or were sup-
‘posed thar the wellbeing ofall depended onthe principle “acting
for other, and others acting for ones” This phrase is commonly
found in Egyptian Irate
‘One who does well returns w the plac of ystenlay ast
‘commande: do good for him who does good that he my
do good. This st thank him for his doing
‘This isto hold back before you shoot
‘This to give rsh tothe Lol of Work"
“Thus goes the “Feasr’s Complain,” a popular poem onthe conflict,
‘of Mant and corruption, 2000 8. The esential Meas that a you
actor others, others cf you, which makes all activity enlightened
selfinterest. This Maat regulated not only the relations among peo-
le, but also the oligaions of humans and gods. “The wage of one
‘who st is that cher ct for im. This the Mau of God
Here the emphasis lies on atvity. Iwas the doing the acting
in acond with truth ad honesty, which was supposed to keep the
Eytan ewlsaon sacred and intact.
By the same mouth tts our doing that shapes the advent of the
-Acon of Maat, ving flesh and new meaning Wo #8 manifestation.
In old Egypt, people lived in Maat when they ondered their
oestyle im conformity with ther caste and its eraditions: Mowern
Magickins have no caste and very few tations Instead of regu
tons they havea vey tricky concep, which postulates that there is
such things ef which i supposed to ind and dots True Will
‘What isthe natute of your self? What i the nature of your truth?
‘What is your Maa in relacon tothe wl?
Truc Will comes to be when self asumes Masks and dances its
‘There isa certain Maat in the way a vulture strengthens its
wing, a ites so eal on a warm i current, spiraling fr above
the werd in steady igh
‘From the “Ps Complaot” «pop poem cc 2000 x Tn by
‘aos She, Machen wd Ect Alon Age rnd
‘Gs aie Veg Cn 980, p30 Arter resco a ae by
Jon Auman, Ma Gig ad Ute m Aber Agar nce
‘Bk Veg 190 BI, Chape p58 Chap 0-8
erp nh Os Tap Ab cea TOR
‘Ther isa Maat inthe ups and downs inthe fe of bat.
‘Ther is Moat inthe eructure and beauy ofa pide’ web, as
‘eesponds flies and wind and ran
"Ther is a Mastin the wisdom of the hive,
“There ia Maat inthe mind that behokd these iran,
Commonly, the Egypian culture used ewo symbols for thei
‘Ma idea. One ig she welHLnown feather, bearing a bird (souk
mage) inthe f-
“The feather rides the airways, and ar wa often associated with
Maat "Maas breathed” was common expresion, ot Maat gives
theairto breathe," wl ak of Maat was well known to manifests
“lack of breath,” a popula metaphor for oppression, fea, ad re
striction. Indeed, breath and ruth have a Tein common, a8 You
‘may realize when you do the breathing execss given inthis book.
“The way you breathe, and trth you believe atthe ime may inl
cence cach other
‘The other symbat looks ke a flat, horiontal rectangle with
sland edge othe let <1. Irhas been interpreted as ue,
‘or measuring rod, with the explanation that Maat was the honest
‘measur ofthe ells.
"Now the measuring rd from Egypian tomb all ack the edge
‘ofthe symbol. Today, most Egyptclogiss ieee the symbol asthe
foundation under dhe throne ad inded, such throne foundations
‘cat with some frequency in Egyptian paintings.”
In this sens, Maat would be the foursation ofthe throne, the
arching thar ves validity to the gods Ifyou ke symbolism, please
caonsider thatthe are rwo ways up the throne. One way is a ep,
the othera gradual ascent. As you develop sensi for Max, you
may comet recognise that these way ate mde fchange, We can
see evolution aa gradual process, ofa. series of dine seeps.
‘Maat consciousness make eof bth form of development
once. This book, or instance, efes away of sep bystep eveution,
‘each stage of development appearing out ofthe insights and expe
"Se Whe EA Bade, The Bak he Dad Thana pe oie
=!
ences ofthe last. This woud make Maat Magick predictable way of
‘rtainment. A the same time it offers aces to pst ad furure states
‘of consciousness, which makes the practice unpredictable, indeed.
‘You wil son find that Mat, tiles and ever presen, can connect
alltimes and prodce change in more ways than you can imagine.
‘Whatever you expect, you willbe surprised. The foundation
‘blow the throne i the Mat of ts Earthing. Mast Magick emp
sises Earehing, and reminds us cha during our incarnations, cut
‘es begin and end on Earth with a laugh, a shrug and alot be
done.
‘As the feather Mf awareness tothe heights, the Earting
‘brings che vison into flesh, and forms the work anew. The book
you holdin your hands functions equally as feather and foundation.
Maat Magick isthe lsiled elixir of the hive, a drop of nectar
that an change your wodkd. Bees share their neta, and feed each
the, finding communion a they pass the ei fom mouth to
‘mouth. As you partake, pass on what you learn, sharing che secrets
ofthe timerobe.
By the same mou,
Jan Fries
Frankfur/M
PART
THEORY
MAAT, THE DIVINE ILLUSION
MAAT IS THE EGYPTIAN NETER, GODDESS OF TRUTH,
juice, righteouress, measurement and balance. Shes depicted a
‘a beautfl young woman wearing feather, her symbol n er head
‘band. She isthe daughter of Ra the sun god, and is the wife of
‘Thoth Teh, he sisheaded sre ofthe gos, whom she assed
inthe ondering of reaton.
a the jadgment hal of Oss the alin and etoed King the
heart ofthe decease is placed on one pan ofthe balancesale of Amo
1s ee jackabheaded guide ofthe dead andthe feather of Maat in
the other fhe heart weighs no more than the eather nd is oe bu
dened with sin, the soul goes to Ament, the Egypeian paradise I the
hears heer than che feather, the sinner i devoured by the roc
ile gol Sebo, in some depictions, by Ammer, chimera beast
‘The term netcrmeans “principle” and indicates thatthe Eeyp-
tian Initates regarded thee pantheon, nat as gods in the sense of
immoral persons tobe worshipped, bua ial and quis tobe
honored and practiced.
‘The Nile's flooding required an annual remeasurement of
fields and property lines: euth an pustie im measurement were
held in high regard asa consequence. This regard for truth extended
rosoninary speech and business dealings, as evidenced in the Neg
tive Confession ofthe Papyrus of Nu
+ Thawe not done ini
have ot made light he bushel
